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The Bible emphasizes the significance of time over space. There are holy times of the year, holidays to remember, seasons that we change with. With time we learn to change our focus throughout the year, expanding our consciousnesses. Time also teaches us how to make the most of space. The significance of days in this world supersedes reward in the world to come. We do not deny this world, but embrace her. We embrace all of her seasons, all of the times of the year. Similarly, we embrace nature in all the beauty of her seasons and in all the ways she renews us.

The Hebrew year leads the English year by 3760 years. Hence in 2007, the Hebrew year is 5767. A simple rule to remember is that the year modulo 10 is the same. More properly this is the Hebrew year between January 1^st and September’s Rosh Hashanah.

Another example, in the Book of Esther we find the following small letters in the judgment of the sons of Haman – תשז – 707 followed by their execution.^[756] In this century this would be the year 5707. The corresponding English year would be 1946:^[757]

English year = 5707 – 3761 = 1946
The Nierenberg tribunal executed ten former Nazi leaders on Oct. 16^th 1946
Rosh Hashanah that year was September 26^th, 1946, so we use the 2^nd formula

The ten sons of Haman, son of Hamdas, oppressor of the Jews, they killed.

The Hagim – חגים – Holidays sanctify time in our world. Judaism emphasizes the sanctity of time over space. In the Tree of Life, the transition from Hochmah to Binah, past conscious to future conscious, denotes time. The six sefirot from Hesed to Yesod are the six directions denoting space. The crown sefira Keter with Malchuts denotes the moral dimension of reality.^[758]

G-d created the constellations with the twelve elemental Hebrew letters in their respective order.^[759] The names of the corresponding months are from Babylonia. A few of the original Hebrew names are in the Tanach.

While there are twelve months in the Hebrew calendar, they are not for the twelve signs of the constellations. Hence, astrological signs are according to the solar calendar.^[761]

All of them (the planets) minister to the twelve constellations^[762] which correspond to the twelve (solar) months. The constellations are: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces. All the constellations minister to the days of the sun.^[763]

The great cycle of the sun is 28 years, and therein are seven small cycles each of four years. (in the order of Saturn, Jupiter, Mars, Sun, Venus, Mercury, and the Moon)

The order was believed to be from the farthest to the closest to the Earth, although this is a partial order and distances also vary by oribital positions.

The Sun signs follow the progression of the sun through the months while the Moon signs follow the progression of the moon through the signs. Due to the progression of the equinoxes, astrological signs do not correspond with star constellations. The signs are the visions of the spirit upon the lights of creation beyond the physical location of the stars.

The lunar calendar, which inserts a corrective thirteenth month every three years, varies from the astrological signs, which vary from the physical constellations. Nevertheless, the lunar calendar determines the new month and subsequently all the Jewish holidays of the year.^[765]

Like a husband and wife, each accepts her greater strengths and weaknesses in different circumstances and situations. While women are capable of doing many more activities than most men, they still find us useful for some things.

The Sefer Yetzirah describes the ruling personal qualities of the constellations. These correspond to the particularly trait in each sign that must be expressed regularly for a being under the influence of the sign to feel a sense of joy and balance.^[769] Of course in each of us there is a touch of each element below that must be satisfied. Nevertheless, the Sun sign indicates the primary source of psychological balance for each sign. The key is what one struggles with in this life to self-actualize. With the Hebrew letters Hashem endowed the heavens and identified qualities in people. When the twain meet, natural and actualized character, there is joyful bliss and complete harmony.

The Twelve Tribes above are in the order of Exodus 1:2-5.^[770]

And you shall count this as your first month, for I took you at of Egypt at this time. The letter ה – heh denotes holiness since the letter occurs twice in the name of G-d representing both the attribute of Binah and Malchuts. The relationship here is G-d like a mother to her daughter Israel. There is a lot of conversation and differences of opinion, but the two love each other and support each other through the trials of Egypt.

Make amends, repair our fences, we want moshiach now. The Baal Shem Tov called the last day of Pesach Moshiach Seudah. The Book ‘Today is the Day’ or Sefer ‘Hayom Yom’ comments that the previous Chabad Rebbe made a meal and there were 310 students and 18 tables. The 310 students represent the 310 storehouses saved up for the righteous in the world to come and the 18 tables represent eternal life.

Levi Yitzhak of Berditchev said the secret of the holiday name of Pesach lies in the Song of Songs phrase, “I am my beloved’s, and my beloved is mine.”^[771] When Hashem saw that we did not wait for the dough to rise when we left Egypt, He called the holiday the Festival of Matzot because of our swiftness. Still, we call the holiday Pesach because Hashem passed over our houses and slew only the Egyptians. Like two lovers we remember more the kindness of our beloved and honor the day more with His action overlooking our own deeds.

On Passover we place three Matzot on the table specifically for the Seder. Chabad teaches that they represent all the Jewish people as one is for the Cohen, another is for the Levi, and the third is for Israel. The initials of the names, spell the word CLY – כלי that means vessel. When we are united we are a vessel for receiving G-d’s blessing, but if we are divided we can hold nothing good, Has vShalom.^[772]

The blessing over matzah is said over two whole pieces and one broken piece to remind us that this is the ‘lechem onei’, a bread of affliction or literally a poor person’s bread. Two blessings are recited at the seder (motzi, and a’chilus), since there is a specific mitzvah to eat matzah (a’chilus matzah). Outside the seders one can recite motzi. The motzi acknowledges G-d as the creator who brought forth the wheat out of the ground and is always required. A’chilus matzah is for the commandment to eat matzah.

On the seventh day of Passover, the pious would stay up all night and study Torah (written and oral) dealing the splitting of the Reed Sea. Yet, the event that happened on this day is not explicitly linked because we do not celebrate the destruction of the wicked. Instead the song that all Israel sung is linked and Miriam’s song with the women and their tumbrels and their dancing. There was such a great rejoicing in G-d’s salvation that the people could not sleep that night. Thousands of years later, people would still sense the emotional elation. Moreover the people wished to forever remain on the beaches of the sea beholding the glory of G-d. Today we look at pictures of the beaches of the Sinai and the Israeli tourists vacationing, disregarding terrorist threats as indicative of the same elation at the same time 3000 years ago. The revelation on this day at that time excelled the level experienced by any of the later prophets. Hashem used an eastern (dry) wind as his instrument for the splitting of the sea to teach us that all aspects of nature are under his command. Hence, when a Jew looks at natural events, he seeks the miracle of G-d’s message. Passover is when G-d judges the crops to determine their bountifulness. Just as the Israelites obtained freedom from slavery, so the seedlings growth out of their own captivity is determined.

The Counting of the Omer begins on the 2^nd night of Passover. We stop listening to music during this period of semi-morning. Also haircuts and weddings are prohibited although some leniency exists on the 33^rd that is Lag B’omer. TV and movies are permitted because one is not practicing a festive celebration as a spectator here while in listening to music, one might accompany the music. Now some might say if we can watch a movie with music, what is the difference here and listening to the radio? The Reform movement might try to abstain from keeping the laws in this manner. In Orthodox Judaism, we may not observe the commandments perfectly, but we do not deny their Truth. There is a huge philosophic chasm between accepting the Torah from Sinai and denying the legitimacy of commandments. Hence, we know with certainty that we follow the semi-mourning rules during the Omer period and do not listen to music while TV and movies are more of a spectator experience.

The Counting of the Omer gives us a chance to work on the 49 Gates of Repentance in preparation for the receiving of the Torah that is the 50^th gate.^[773] While at the Red Sea even a maid servant’s experience of prophecy exceeded Isaiah’s and Ezekiel’s this took place during the Exodus from Egypt where Israel was already in a heightened state of ecstasy and purity in a rush to freedom. However, by the time Israel would have reached Mt. Sinai, stability would have caused them to settle back in their ways. True repentance implies true change. Hence, Hashem provided seven weeks for the improvement of character. Each person must find the meaning of each gate in the context to his or her own life. The following is only one man’s way:

The sixth day of the counting of the Omer is Yesod she’be Hesed that is the righteousness in kindness. This is to teach us that kindness must consider the boundaries of righteousness. Ultimately, when we consider what is right and wrong, our kindness becomes righteous and proper.

The seventh day of the counting of the Omer is Malchut she’be Hesed that is the Shabbas queen in kindness. This teaches us to make an extra effort to be kind to the feminine spirit in the world. Hence strive to avoid hurtful or critical words with females. Whether human or animal, bird or plant, to be gentle with the feminine is the lesson of the day. The female is often more fragile physically than the male, be aware of the power in your hands.

The eighth day of the counting of the Omer is Hesed she’be Gevurah that is the kindness that remains in judgment. Hence, there is no judgment without considering kindness for the well being of another.

The ninth day of the counting of the Omer is Gevurah she’be Gevurah that is judgment in judgment. This is a prison of the mind, but even the prison is only an obstacle and G-d is in the obstacle waiting to set you free... Beware the ninth day. Even when there is only harshness and punishment, you can still find Hashem.^[774]

The tenth day of the counting of the Omer is Tiferet she’be Gevurah that is truth in judgment that teaches that one must judge truthfully separating the good from the evil.

The eleventh day of the counting of the Omer is Netzah she’be Gevurah that teaches the victory in overcoming judgment. Here we learn that judgment and punishment pass in a little awhile, and what remains is the innocent penitent who will live forever.

The twelve-day of the counting of the Omer is Hod she’be Gevurah, yet another dangerous day when grumbling and discontent threaten to envelop the victory of yesterday. The key is to be thankful for judgment, even punishment, knowing that suffering in this world leads to life in the world to come.

The thirteenth-day of the counting of the Omer is Yesod she’be Gevurah that is to be straight in judgment to apply ones wealth in righteous ways. This includes helping another sustain their employment.

The fourteenth-day of the counting of the Omer is Malchut she’be Gevurah that is an extra consideration of the female before judgment.

The fifteenth-day of the counting of the Omer is Hesed she’be Tiferet that is the activity of kindness in truth, to help those who deserve help.

The sixteenth-day of the counting of the Omer is Gevurah she’be Tiferet that is to face the harsh judgment with truth. People and places are as they are and they cannot be changed. Prejudice and slander remain where they occur—do not to dwell in these places.

The twenty-first-day of the counting of the Omer is Malchut she’be Tiferet that is the feminine aspect of truth. She clings to wisdom that Hochmah and there is great rejoicing in the heavens. Who is her father, he is haKodesh Baruch Hu. When one fears stress and needs patience and calm speech, all he need recite is this name of G-d—haKodesh Baruch Hu.

The thirty-third-day of the counting of the Omer is Hod she’be Hod^[775] that is the light of G-d as expressed in the Zohar. This is Lag B’omer.

The State of Israel is a Taurus! This has endowed the country with a green thumb. The state of Israel is also a place for hard work and productivity. Ironically, spirituality plays a secondary role to the physical sensations that pervade the land in this manifestation of its nationhood. Dance, song, agriculture, engineering, security, and monetary success preoccupy the nation.

Nevertheless, the letter ו – vav is also a letter in the name of G-d and represents the outstretched arm of G-d to all who call upon Him, to all who call upon Him sincerely. Six midos [character qualities] compose the ו, i.e. kindness, judgment, beauty, eternity, thankfulness, and foundation. These are also the principle values of the nation of Israel.

The month of Iyar – אייר is an acrostic for the verse, “I am G-d your Healer.” The warmth of the sun heals the world each year at this time.^[776] The Hebrew name, Ziv – זו means light.

The holiday of Shavuot falls out here. The letter ז – zayin – 7 denotes the Shabbas or day of rest as Shavuot represents an end to the planting season and a resting period after 7 weeks. This is the Yom haBikkurim, the day of the first offerings of the harvest. On the first day of Shavuot after the Cohen blessing at the Torah, the following poem is read:^[777]

The Traditional Prayer Book for Sabbath and Festivals
Rabbinical Council of America
Behrman House publishing, 1960
trans. David De Sola Pool
pp. 506-512

‘This poem with its ninety verses follows a double alphabetical acrostic with another giving the name of the composer of the hymn, "Meir, son of Rabbi Isaac, may he grow in Torah and in good deeds. Amen. And be strong and of good courage."’ p.504

July is represented by the letter ח – het, which denotes a fence or limitation. The period, Between the Fences, refers to the three weeks from Yod Zayin Tamuz (17^th of Tamuz) until Tish B’Av (9^th of Av). At the end of the Second Temple, these three weeks contained an inordinate amount of defeats during the siege of Jerusalem. The fences limited the area of operation necessary to properly defend the Holy Temple.

I was browsing some old files and ran across this letter on the 17^th of Tamuz again in 5768, ten years later.^[778] I recall my grandmother who always sent to the charity of Rabbi Me’ir Ba’al HaNess in Tiberias.

“Rabbi Meir Baal Ha Nes is thought to be a descendant of a proselyte. Indeed the Talmud lists many of the Jewish nation's greatest leaders, who had either descended from or were themselves converts. In fact, King David is descended from Ruth, a convert to Judaism. (Ruth 4:13-22)”^[779]

The letter ט – tet denotes the serpent or adversary who punishes the Jewish people. On Yom Kippur, a goat was sent away to Azazel. Rabbi Nachman explains the meaning of this. This is like a bone thrown into the mouth of the great goat to quiet him while the Jewish people repent. For 364 days a year, the accuser presents himself before the Almighty, but on Yom Kippur, we are spared his accusations. This also relates to Pidyon that is an amount of money paid to redeem a person. The Pidyon is given to silence the adversary.

The name Azazel – עזאזל has gematria 115 which is also qoof, yod, heh. We spell Azazel Ayin, Zayin, Aleph, Zayin, and Lamed. The Aleph represents G-d that stands in the middle of the name. Azazel is the dismissal of sin. The sin of the Jewish people is dismissed in the wilderness, the place of Azazel. What is in the wilderness? Is it not the 248 positive commandments of the Jewish people? BaMidbar is Bet, Mem, Dalet, Bet, and Resh that is 248. There is a force in the wilderness, and its name is Azazel and it is a servant of Hashem. Its function is to dismiss sin from the Jewish people by a goat, wandering into the wilderness. How can we understand the goat?

There is a teaching that a blessing needs something to rest upon. When we recite the Birkat Hamazon, we do so at a table for a blessing needs an object to rest upon. Similarly, when the Jewish people were in the wilderness and sought removal of their sins, the Cohen would place his hands upon the head of a goat and pronounce our sins, but in so doing the people’s requests would have something to rest upon as well. Why a goat? So that it may wander away into the wilderness. In the wilderness, the sins are devoured and removed by the force of Azazel. The goat is more able to carry sins than a lamb or another animal due to its similar nature. The intention is not that the goat dies but that it wanders into the wilderness and does not return. With the shitafot, the flash floods of winter, the land is washed clean and renewed. The sins that the goat carries will also be washed away.

When the spies returned with an evil report about Israel, G-d said, “Since you have complained on this day for no reason, I will give you a reason.” On this day, our enemies destroyed the First and Second Temples.

Five things are prohibited:

It is also prohibited to greet one’s friend or acquaintance and even to say, “Good morning.” However, one may respond to a greeting in a low tone in order to avoid resentment. Customarily we do not work for any length of time that may distract from the mourning.

After reading Eicha, Lamentations, we recite the following song:

The following meditation illustrates the positive effect fasting has on meditation. While fasting facilitates meditation by weakening the physical binds on the soul, lengthy fasts can also be dangerous and it is easier to lose consciousness as illustrated at the mediation’s end.

To be at rest, we must turn away from the turmoil around us and find inner tranquility. As I began to drive off the dove stayed on my car.

The Tur says the Temple was destroyed, because the Jews failed to say a blessing before studying Torah. This would be the two blessings, one said before and one said after an Aliyah to the Torah. They did not internalize the concept of blessing into their Torah learning experience.

Others claims the temple was destroyed because of the treatment of Jews of each other. A third opinion suggests that temple was destroyed because of the treatment of Jews towards alienated peoples including those of Jewish fathers and non-Jewish mothers and Christian Jews, i.e. the treatment of Jews of each other, sinas chinam—senseless hatred. The State of Israel today has rectified this position by accepting both of these groups as citizens.


The 15^th of Av – ט"ו באב

One of the most joyous celebrations in the Jewish calendar lost to our people needs restoration. For without the renewal of this holiday, there is no restoration for the plight of Jewish singles. For here was a holiday geared towards their needs that would bring available women and men together to meet for marriage.^[783]

R. Zvi Elimelech presents a more mystical interpretation of the origin of this holiday:

Any unknown commentary explains:

Tu B’Av is the New Year of Singles suggesting that the fate of singles is judged on this day for the year to come: who will get married, who will find someone, and who will remain alone with the sealing of the decree on Yom Kipper.

Elul is the month of remedy before the high holidays. The letter Yod – י is the source letter of Elul from Sefer Yetzirah, the Book of Creation. The Yod indicates that the righteous return completely to G-d. Righteous ones can make a complete repentance in the month of Elul, some from the very first day of the month – Rosh Hodesh. The Yod is the first letter in the name of G-d and represents beginnings like Rosh Hashanah. It symbolizes wisdom and the source of the 32 paths. Out of the yod comes the heh, (10 х 5), which represents the 50 gates of understanding according to the sefirah of Binah – understanding. These 50 gates are the permutations taken two at a time of the seven ‘children’ – midot – ‘character qualities’ of Binah plus one for the revelation of G-d.^[788] The Zohar Hakodesh alludes to the fiftieth gate being a hidden door to Hochmah:^[789]

Elul – אלול is an acrostic for Ani Ldodi Vdodi Li – אני לדודי ודודי לי, I am for my beloved and my beloved is mine. In Elul, G-d and Israel are as lovers that meet informally. We go out into the field to wait for our beloved as he returns from his hard day of work. We adorn ourselves with pretty clothes and basic jewelry so that our beloved sees our simple beauty. He is our King, our Husband, our L-rd, and our Master. The gematria for Elul is 67. The simple number from this gematria is 6+7, which is 13, that is also the gematria of love – אהבה and oneness – אחד.

“The King is in the field, let us go out and greet him.”

“In Utah, the King is in the mountains.”

“I will go look for Him”

What preparations should one make before Rosh Hashanah and Yom Kippur?

Everything one can accomplish during Rosh Hashanah and Yom Kippur can be accomplished during the month of Elul. Preparations include:

A person can achieve complete repentance in the month of Elul. In astrology, Elul associates with the purity and renewal of virginity. This is the same as the renewal and cleansing of the soul.

“The observance of the 1st of Tishri as Rosh Hashanah is based principally on the mention of "Zikkaron" (= "memorial day"; Lev. xxiii. 24) and the reference of Ezra to the day as one "holy to the Lord" (Neh. viii. 9) seem to point. The passage in Psalms (lxxxi. 5) referring to the solemn feast which is held on New Moon Day, when the shofar is sounded, as a day of "mishpat" (judgment) of "the God of Jacob" is taken to indicate the character of Rosh Hashanah”

We are to hear the call of God like a trumpet calling us back to Him.

24. Speak to the children of Israel, saying, in the seventh month, in the first day of the month you will have a sabbath of remembrance with trumpets – שבתון זכרון תרועה of a holy calling – מקרא-קדש.

25. You shall do no labor in it; but you shall offer an offering made by fire to the Lord.

33. And the Lord spoke to Moses, saying,

34. Speak to the people of Israel, saying, the fifteenth day of this seventh month shall be the Feast of Booths for seven days to the Lord.

35. On the first day shall be a holy gathering; you shall do no labor in it.

36. Seven days you shall offer an offering made by fire to the Lord; on the eighth day shall be a holy gathering to you; and you shall offer an offering made by fire to the Lord; it is a solemn assembly; and you shall do no labor in it.

37. These are the feasts of the Lord, which you shall proclaim to be holy gatherings, to offer an offering made by fire to the Lord, a burnt offering, and a meal offering, a sacrifice, and drink offerings, every thing upon his day;

38. Beside the sabbaths of the Lord, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which you give to the Lord.

39. Also in the fifteenth day of the seventh month, when you have gathered in the fruit of the land, you shall keep a feast to the Lord seven days; on the first day shall be a sabbath, and on the eighth day shall be a sabbath.

40. And you shall take on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and you shall rejoice before the Lord your God seven days.

41. And you shall keep it a feast to the Lord seven days in the year. It shall be a statute forever in your generations; you shall celebrate it in the seventh month.

42. You shall dwell in booths seven days; all who are Israelites born shall dwell in booths;

43. That your generations may know that I made the people of Israel to dwell in booths, when I brought them out of the land of Egypt; I am the Lord your God.

44. And Moses declared to the people of Israel the feasts of the Lord.

The letter Lamed – ל denotes the new cycle of learning that begins with Simchas Torah at the end of the holiday [when we begin reading the Torah scroll from the beginning]. Lomed – למד is also the word for learning in Hebrew. Tishrei is a month to renew Jewish learning which helps us with Tshuvah, i.e. returning to G-d. In addition, the constellation of the month is Libra whose scales symbolize the ten-day judgment period from Rosh Hashanah to Yom Kippur. In Hebrew, the word for scales is moznaim.^[791]

There is a special relationship between the attributes of Hochmah and Malchut not unlike a father and a daughter. Hochmah is the upper wisdom and Malchut the lower wisdom. The daughter seeks to be the apple of her father’s eyes and she is clever. Cleverness is the lower wisdom.

The word for ‘In the beginning’ is Breshit – ברשית. Zohar 1:18a explains how both beginnings are the same:

...the first gate to supernal Wisdom is the fear of God. This is Reshit – beginning – רשית and ‘in the’ – ב, the two are joined together as one. These are two points: one hidden and concealed, one existing overtly. Since they are inseparable, they are called Reshit – beginning One not Two. Whoever attains one attains the other. All is one, for He and His name are one, as it is written: They will know that You, G-d, alone are Your name. (Psalms 83:19).

The hidden point is Hochmah and the visible point is Malchut. The first gate is Malchut, the lower fear. Hochmah is the higher fear, experienced as awe. “Upon entering Shekhinah, lower Wisdom, one encounters higher Wisdom, reflected in Her.”^[793]

After the destruction of the first Temple, the Babylonian king, Nebuchadnetzar allowed a remnant of the Jews to remain and appointed Gedaliah Ben Achikam to be their governor.^[794] Jews who had fled to neighboring lands began to return to tend the vineyards of Judah. The King of Ammon sent Yishmael Ben Netaniah to assassinate Gedaliah. Gedaliah disbelieved the rumors he had heard, and went out to greet Yishmael in the town of Mitzpa, and Yishmael assassinated him.^[795]

We read in the daily Alenu prayer:

And on Rosh Hashanah we read:

The Gates of Light quotes further:

The waters of desire flow from Keter that is the place of ratzon or the will of G-d as He relates to our world. However, all judgments are determined in Gevurah except for three, which flow from Keter:^[797]

Pink associates with the sefirot of Netzah and Hod, specifically the pathway to prophecy and revelation. Not surprisingly wearing a pink shirt cues the mind in this regard:

Together, they are 26+13 that is 39 or 12 for the 12 months and the 12 tribes of Jeshurun.^[798]

Hashem asks and the prophet answers, but it is the Neshamah that has ascended to the Plane of Prophecy that is answering. Where is the Plane of Prophecy? Hochmah to Binah is the elemental plane of Fire, Hesed to Gevurah is the elemental plane of Air, and Netzah to Hod is the elemental plane of Water that collocates with the Plane of Prophecy.^[799] The Plane of Prophecy is in the blue sky - haShamayim that is the water above the waters - Mayim.

The death of Gedaliah is hard to understand. Yet, life depends on mazel that is the constellations and fortune. Still the sages commemorated Gedaliah’s death with a fast day to remember always the good of his life.

On Yom Kippur, we read of the plight of the Ten Martyrs slain by a wicked Roman viceroy. Here the Roman asks Rabbi Ishmael the punishment for kidnapping. His reply is ‘death’. Then the Roman says is it not true that the brothers kidnapped Joseph and never paid for their crime. Rabbi Ishmael concedes. Then the Roman says since they are no longer alive and you are their descendents, then you will pay for their crime.

Rabbi Ishmael asks for three days to find if this is decreed from heaven. Rabbi Ishmael ascends to heaven to hear whether the decree that they succumb to death to pay for the punishment of kidnapping and selling Joseph into slavery is from on high. Rabbi Ishmael hears from a white angel that this decree is what “I heard behind the curtain”. After descending, Rabbi Ishmael informs the others and the ruler whereupon guards set upon and take him and Rabbi Shimon immediately. Rabbi Shimon asks to die first so that he does not have to witness the death of Rabbi Ishmael whereupon an executioner removes his head from his body. Rabbi Ishmael laments about how the tongue that spoke so eloquently words of Torah now licks the dust of the ground. The emperor’s daughter upon seeing the face of Rabbi Ishmael wants him for herself, but the emperor denies her, whereupon she says let his face be flayed off. When the flaying reaches the location of the tefillin, Rabbi Ishmael cries out and his life ends.

Here the White angel is guarding the final gate holding back the Shefa to be released into the world for the New Year. Later I realize the white angel is the same as the one Rabbi Ishmael consulted on high and accepted the decree of punishment meant for the brothers of Joseph. My Hebrew name is Joseph and I have long ago forgiven any harm that came upon me from my brethren. I look forward to preparing the world for the descendent of Judah for the messiah leader.

Sometimes Hashem’s decree is firm though the victim has already forgiven the perpetrators. For this reason Elohim did not grant a reprieve to Rabbi Ishmael, Rabbi Shimon, and the others. The death of the martyrs also connects to the sin of slander and senseless hatred between Jews, has vshalom.

On Sukkot we wave the Four Species in the six directions corresponding to the six sefirot of Zer Anpin. A good prayer while doing this is:

One may perform Tashlich up until Hoshana Rabbah. One chooses a living body of water, preferably with fish. Fish never close their eyes, which alludes to their sinless nature. Fish symbolize salvation from G-d. Even before G-d prepared punishment for Jonah, he prepared his savior. G-d prepared a big fish that would swallow Jonah and prevent him from drowning. When Jonah agreed to be the messenger for G-d to the city of Nineveh, the fish spit Jonah out onto the dry land. Thereupon, Jonah proclaimed, “I have returned to being the messenger of G-d; may G-d cast all my sins into the depth of the sea.” The sea is very large, large enough to dissolve all sins.^[802]

On the seventh day of Sukkoth, the day of Hoshana Rabbah arrives, where we walk around the Torah seven times with final pleas for G-d to save us in the coming year. The Zohar is a source for the teaching that the final judgment of Rosh Hashanah is sealed on Hoshana Rabbah, the seventh day of Sukkot:^[803]

On this day the idolatrous nations come to the end of their blessings and enter into judgment, and Israel come to the end of their punishments and enter into blessings. For on the next day (Eight Day of Assembly) they are to rejoice in the King and to receive from Him blessing for all the year.

Hoshana Rabbah is the last day that repentance may change ones course in the year to come. This means that at the end of Yom Kippur, G-d holds back the decree and can reseal one’s fate until Hoshana Rabbah. Thus, one may perform Tashlich up until Hoshana Rabbah though it is a commandment to do so the afternoon of Rosh Hashanah. Nevertheless, Hazal teach that Gates of Prayer are never closed to the truly repentant. How are we to understand this? From here we learn on Rosh Hashanah ones course is decreed, on Yom Kippur it is sealed but can still be changed through Hoshana Rabbah; nevertheless, prayer and repentance mitigate the harm that may occur during the course of the rest of the year.

In fact, a course that was to bring loss can be turned into a course that will bring reward. Still, if ones course in life is decreed to bring one into exile that will not change, but the reward in exile can be increased by prayer and repentance during any time of the year. Hoshana Rabbah is a gift of the mercy of G-d that even when we thought we were sealed one way on Yom Kippur, we may yet change our course. For example, although G-d decreed that we would go into exile, G-d changes that decree so that we may stay in Eretz Israel. Or although we were decreed to have a car accident, G-d changes the course so that we will not have an accident. After Hoshana Rabbah, only the harm of an accident can be mitigated that is still a great gift.

Overall, the repentance and forgiveness that one can obtain on Hoshana Rabbah is complete and so beautiful that we regret this day ever ending. In addition, Hoshana Rabbah is the last day one can sit in the Succah fulfilling the mitzvah and this too is a sad departure. And to sit in the Succah is to have ones soul visited by the Shechinah and to experience tshuvah returning to the House of G-d. Because of the loss of this sublime beauty, Hashem gave us the day of Shemini Etzeret that we may yet dance with Her presence in this world once more. Hence, we dance with the Torah, the jewelry of our Beloved.

Those who bear tokens of the beauty of creation, the seven species, walk around the Torah that is His gift to us seven times.^[804] As a wife circles her husband, we circle the Torah of G-d’s presence. The Torah is our marriage contract, that which we celebrate on the following day(s) of Shemini Etzeret and Simchat Torah. Interestingly the 8^th and 9^th days are a separate holiday from Sukkoth and yet a closing holiday. We keep them purely for the sake of our love for G-d. While the offerings of the 70 nations of the world are brought during Sukkoth, Shemini Etzeret is for Israel alone a day of love with G-d.

After Sukkoth plant the Etrog’s seeds and the fruit can be boiled into a sour bitter tea that is a tonic for the digestive and circulatory systems:^[805]

There are no holidays in this month which is represented by the letter נ – nun. The letter nun does not occur in King David’s great psalm Ashrei, thus denoting a level the Jews never descended to before leaving Egypt.^[806] There is a teaching that there are 49 levels down followed by a 50th level from which there is no return. There are also 49 levels up and the 50th denotes the holiday of Shavuot or the Giving of the Torah and the revelation at Mt. Sinai.

The letter ס – samech denotes happiness or sameach. This month has the holiday of Hanukah. Hanukah contains the prefix ‘hen’ which means grace. For at this time G-d showed his grace upon Israel and permitted the menorah in the Temple to burn for eight days. Also Hanukah refers to education. By studying Torah, grace and favor from G-d is a reward.^[807] The first letter of Hanukah is the Het. The Het is the eight letter of the alphabet symbolizing immortality in Judaism much like the number 8 turned on its side ∞. There are seven days in the holiday of Sukkot and the eight day Shemini Etzeret is a festival between G-d and Israel alone symbolizing the world to come. Hanukah is similar to Sukkot and is a festival reminding us of the world to come.

Also within the word for Hanukah are the words for dedication and education. The oil on Hanukah is an important symbol as well for the holiday. Shemen or oil is also fat in Hebrew as in the ‘fat of the land.’ Oil symbolizes prosperity and money. Hence the idea of giving Hanukah gelt or coins developed for the hope of assisting in a child’s education.

We all have a root soul and each of us must work to purify that part of the root’s body, which we represent. All our actions affect our root soul. Our actions affect other branches of the same root soul.^[808]

He said, now I will give you a gift and he pushed me upwards into the spiritual heavens. I beheld a white angel with a beautiful face. His robes were like a candle flame and I held them as we ascended. All around there were souls busying themselves and mirrors.^[809] Eventually the angel brought me into a dark chamber higher up. Here was a man in dark robes with a small gray beard and gray hair and a pointed face. His appearance was scary. He was the root soul of the others. He was the root soul of myself.^[810]

I had a dream about the princess, the Shechinah. She is young and in this world quite sick, has vshalom, yet she will be whole again, with our effort and G-d’s help.^[811]

The young girl represents the Shechinah who wanders in this world sick and removed from G-d. Our spirit is the young girl. We are trying to heal her, physically, but the cause of her illness is something else entirely. Cancer, G-d forbid, in a child is often beyond environmental cause and nutritional remedy. For this reason, the better healing approach is to apply the hand of the mind to withdraw the illness from her body in a supernatural manner. Didn’t have time to finish the remedy in the dream.

Hanukah is a holiday of joy as well. Hillel taught on Hanukah that we light the candles in increasing order so that we increase the light in our lives. Similarly, by increasing the light of joy and happiness we are healing ourselves spiritually. The story is similar to Rabbi Nachman’s Seventh Beggar. It is really the prince who needs to be cured. How does the princess cure the prince? Her illness makes him aware that he must be healthy to help her and she gives him spirit and he returns her to health.

The letter ע – ayin denotes the adversary and many of Hillel’s students died on the Tenth of Tevet that is a fast day. My Grandfather Moshe ben Ovadiah died on this day. Nebuchadnetzar, King of Babylonia, laid siege to Jerusalem on this day and 3 years later on the 9^th of Tamuz the walls were breached. With the siege came terrible famine:

The 8^th and 9^th of Tevet are called ‘fast-days-for-the-righteous’ and observe the misunderstandings of the Greek translation of the Torah on the 8^th, and the death of Ezra the Scribe on th 9^th. The ultimate aim of the fast day as well at the nine days leading up is repentance and return to G-d. This is a time to restrict pleasure and examine our deeds and improve for the future.

The Sefer Yetzirah teaches with the letter צ – tzadi God formed the month of Shevat, which denotes the righteous One who is compared to a complete Tree. All of her midos are in proper balance. As the tree is sustained with water—mayim has the gematria of 90, the same as the tzadi. On the 15^th day of the month during the full moon is the holiday of Tu B’shevat, which is a day to plant trees. In Israel one plants trees at this time to keep track of the three-year requirement before one is permitted to eat the fruit of the tree.

The following describes a meditation that cures paranoia. The visualization can be done at any time and in any place and should be effective.^[813]

Afterwards say the blessing over the fruit and release the sparks within.

This meditation is helpful for improving ones relationship with the world.^[814]

At the end of the vision, I asked to see the source of the answers I was receiving. I saw the form of the Glory of G-d who was draped in regal robes with a scepter in His right hand; yet I could not see His face. He stood in a central area while above in a circle there were angels all around. He would turn from one to another assigning a mission and immediately the angel would depart.

In every apple there is a 5-pointed star, which refers to man’s body as he stands on a mountain receiving the light of God that he shares with his world. On Tu B’shevat, the New Year of the Trees, we are blessed to partake of this light to a greater degree. See ‎9.5.1 and [815].⁸¹⁵

The month of Adar is symbolized by the letter ק – koof, which denotes laughter. One needs to make an extra effort to be happy in this month, which like all yearends can bring back nostalgic memories and melancholy. The holiday of Purim occurs in this month and is one of two festive holidays where one is advised to get inebriated. The other holiday of this sort is Simhas Torah in the month of Tishrei.

The question arises, ‘Why do some people wear costumes on Purim’? There is a teaching that one should drink on Purim to the point of not knowing the difference between Haman and Mordechi. How better to test this then by looking at each other in costume? A more sublime explanation deals with Esther’s name, which means “to cover up” or “to hide”. Esther hid her identity and yet arose like Moses to save her people. By concealing her identity Esther rose to a position of power. Yet, she did not forget her Jewish identity. We wear costumes to remind us that even if our surface appearance changes, we are still the same underneath.

Another aspect of concealment is that God’s Name is hidden throughout the Book of Esther. Nevertheless, He is still the force of redemption. The costume may also represent our true self that is normally hidden from others. When Esther dressed in her royal clothes to reveal herself to her King to plead for mercy, her costume represented her True self.

Each shavua – שבוע – week reminds of the process of creation. There are various correspondences with each day of the week.^[817]

The double letters reveal the Gilgul or circle of life. God created all of the stars and planets on Wednesday and there are more than seven planets.^[818]

Kindness is associated with Sunday, the first day of the week. The planetary ruler of the first hour of the day is the Sun from which the Romans gave it the name.

Judgment associates with Monday. On Mondays and Thursdays, Hashem holds back some of the good light so that we may learn to return to him. In order to make up for this light, we recite the Torah portion in shul on those days to bring the light of G-d down through learning. In addition, Mondays and Thursdays are chosen for self-appointed fasts to return to G-d.

G-d blessed Tuesday twice in the creation story. Beauty and splendor associate with Tuesday. The energy of the day facilitates torah learning and knowing truth.

Wednesday associates with the upper prophecy of Moses. The energy of the day facilitates victory in undertakings and the joy of success, which is required to experience prophecy. Wednesday evenings are particularly suited for meditation for at this time the upper prophecy descends to the lower prophecy in our world.

Thursday associates with the lower prophecy of Aaron the priest. This manifestation of prophecy is in life lessons and service to Hashem. The energy of the day is particularly suited to remind us of the need to show gratitude to Hashem and others in our life.

Righteousness associates with Friday. The energy facilitates preparation for Shabbat. Towards the end of Friday, Hashem grants an extra energy to finish the work of the week.

Shabbas begins on Friday evening following the blessing after lighting the candles. The candlesticks should not be moved during the entire Sabbath. Afterwards they can be cleaned of wax by putting them in hot water. Another way is to freeze them and the wax will peel off, or a hair dryer can be used to melt the wax off.

Observing the Shabbas is one of the keys to achieving closeness to Hashem. This is the day when Hashem releases an extra portion of blessing stored in Malchuts for our world. This is similar to the extra portion of manna that the Israelites had for Shabbas while wandering in the Wilderness. We call the extra portion released from Malchuts, the Shechinah that is the presence of G-d.

There are 39 types of work prohibited on Shabbat.^[821] These are based on the work that was done in setting up the tabernacle. The tabernacle or Mishkan was a moving sanctuary that could be set up with tent walls and other holy articles. The original concepts are interpreted in stricter ways today.^[822]

On Friday night Jews try to have two whole pieces of bread symbolizing the two portions of manna that the Israelites collected in the dessert. These are the challot or challahs. On Friday one places a small cut in the smaller loaf places the bigger loaf on top, says the blessing and eats the smaller loaf saving the larger for Saturday. On Saturday the blessing is said with the bigger challah on top with a whole matzah or other whole bread underneath. These are referred to as Lehem Mishna, the bread of the Mishna, because we are taught their procedure.^[823]

Salt is another important item to have on the meal table.^[824]

In Ezekiel 16:4 we learn that new-born babes were rubbed with salt, a practice still current in the Orient. According to medieval authorities, salt must be set on a table before a meal is begun “because it protects one against Satan’s denunciations.” The Kabbalists were more outspoken: “It drives off the spirits,” they wrote, “because it is the mathematical equivalent of three YHVH’s; therefore one should dip the piece of bread over which the benediction is recited, three times into salt.” “After each meal eat some salt and you will not be harmed.”^[825] For this reason salt was used in many rites connected with birth, marriage and death, and in medicine.

The Hebrew word for salt – מלח has gematria 78 that is 3 times 26 for YHVH. Hence we dip thrice reminding us of G-d’s protection.

1. Again the word of the Lord came to me, saying,
2. Son of man, cause Jerusalem to know her abominations,
3. And say, Thus says the Lord God to Jerusalem; Your birth and your origin is in the land of Canaan; your father was an Amorite, and your mother a Hittite.
4. And as for your birth, in the day you were born your navel was not cut, nor were you washed in water to cleanse you, nor were you rubbed with salt, nor swaddled at all.
5. No eye pitied you, to do any of these to you, to have compassion upon you; but you were thrown out in the open field, for you were loathed, on the day that you were born.
6. And when I passed by you, and saw you weltering in your own blood, I said to you when you were in your blood, Live! Yes, I said to you when you were in your blood, Live!
7. I have caused you to increase like a plant of the field, and you grew up and became tall, and you came to possess great ornaments; your breasts were formed, and your hair grew, yet you were naked and bare.
8. And when I passed by you, and looked upon you, behold, your time was the time of love; and I spread my skirt over you, and covered your nakedness; yes, I swore to you, and entered into a covenant with you, says the Lord God, and you became mine.
9. Then I washed you with water; indeed, I thoroughly washed away your blood from you, and I anointed you with oil.
10. I clothed you also with embroidered cloth, and shod you with leather, and I girded you with fine linen, and I covered you with silk.
11. I decked you also with ornaments, and I put bracelets upon your hands, and a chain on your neck.
12. And I put a ring on your nose, and earrings in your ears, and a beautiful crown upon your head.
13. (K) Thus were you decked with gold and silver; and your garment was of fine linen, and silk, and embroidered cloth; you ate fine flour, and honey, and oil; and you were very beautiful, and you were fit for royal estate.
14. And your fame went forth among the nations for your beauty; for it was perfect through my splendor, which I had bestowed on you, says the Lord God.
15. But you trusted in your own beauty, and played the harlot because of your fame, and lavished your fornications on everyone who passed by; his it was.
16. And you took some of your garments, and made for yourself high places, decked out in various colors, and played the harlot on them; such things shall not come about, nor shall it continue.
17. You have also taken your pretty jewels of my gold and of my silver, which I had given you, and made for yourself male images, and played the harlot with them,
18. (K) And took your embroidered garments, and covered them; and you have set my oil and my incense before them.
19. My bread also which I gave you, fine flour, and oil, and honey, with which I fed you, you have set it before them for a sweet odor; and thus it was, says the Lord God.
20. (K) And you have taken your sons and your daughters, whom you have borne to me, and these you have sacrificed to them to be devoured. Were your harlotries so small a matter,
21. That you have slain my children, and delivered them to cause them to pass through the fire for them?
22. (K) And in all your abominations and your harlotries you have not remembered the days of your youth, when you were naked and bare, and weltering in your blood.
23. And it came to pass after all your wickedness, woe, woe to you! says the Lord God;
24. That you have also built for yourself a platform, and have made for yourself a high place in every street.
25. (K) You have built your high place on every main street, and have made your beauty to be loathed, and have opened your legs to everyone who passed by, and multiplied your harlotries.
26. You have also played the harlot with the Egyptians, your neighbors, large of flesh; and have increased your harlotry, to provoke me to anger.
27. Behold, therefore I have stretched out my hand over you, and have diminished your allotted portion, and delivered you to the will of those who hate you, the daughters of the Philistines, who are ashamed of your lewd way.
28. You have played the harlot also with the Assyrians, because you were insatiable; yes, you have played the harlot with them, and yet you could not be satisfied.
29. You have moreover multiplied your harlotry in the land of Canaan as far as Chaldea; and yet you were not satisfied with that.
30. How weak is your heart, says the Lord God, seeing you do all these things, the work of an importunate harlot;
31. (K) In that you build your platform in every main street, and make your high place in every street; and, because you scorn payment, you have not been like a harlot;
32. But like a wife who commits adultery, who takes strangers instead of her husband!
33. Men give gifts to all harlots; but you give your gifts to all your lovers, and hire them, that they may come to you on every side for your lewd satisfaction.
34. You were the contrary of other women in your harlotry, because none solicited you to commit harlotry; and you paid hire, and no hire was paid to you, therefore you were the contrary.
35. Therefore, O harlot, hear the word of the Lord;
36. Thus says the Lord God; Because your shame was displayed, and your nakedness laid bare through your harlotry with your lovers, and with all the idols of your abominations, and because of the blood of your children, which you gave to them;
37. Behold, therefore I will gather all your lovers, with whom you have taken pleasure, and all those that you have loved, with all those that you have hated; I will gather them around you, and will laid bare your nakedness to them, that they may see all your nakedness.
38. And I will judge you, as women who break wedlock and shed blood are judged; and I will bring upon you the blood of fury and jealousy.
39. And I will also give you into their hand, and they shall tear down your platform, and shall break down your high places; they shall strip you also of your clothes, and shall take your pretty jewels, and leave you naked and bare.
40. They shall also bring up a company against you, and they shall stone you with stones, and thrust you through with their swords.
41. And they shall burn your houses with fire, and execute judgments upon you in the sight of many women; and I will cause you to cease from playing the harlot, and you also shall pay hire no more.
42. And I will relieve my fury upon you, and my jealousy shall depart from you, and I will be quiet, and I will be angry no more.
43. (K) Because you have not remembered the days of your youth, but have enraged me in all these things; behold, therefore I also will reward your ways upon your head, says the Lord God; for you have not taken thought concerning your abominations.
44. Behold, everyone who uses proverbs shall use this proverb against you, saying, Like mother, like daughter.
45. You are your mother’s daughter, who loathes her husband and her children; and you are the sister of your sisters, who loathed their husbands and their children; your mother was a Hittite, and your father an Amorite.
46. And your elder sister is Samaria, she and her daughters who dwell at your left hand; and your younger sister, who dwells at your right hand, is Sodom and her daughters.
47. (K) Yet you have not walked after their ways, nor done after their abominations; and after a little while you were more corrupt than they in all your ways.
48. As I live, says the Lord God, Sodom, your sister, has not done, neither she nor her daughters, as you have done, you and your daughters.
49. Behold, this was the iniquity of your sister Sodom: pride, surfeit of bread, and abundance of idleness was in her and in her daughters; and she did not strengthen the hand of the poor and needy.
50. And they were haughty, and committed abomination before me; therefore I took them away when I saw it.
51. (K) Nor did Samaria commit half of your sins; but you have multiplied your abominations more than they, and have justified your sisters by all your abominations which you have done.
52. You also, who have judged your sisters, carry your own disgrace for your sins that you have committed more abominable than they; they have become more righteous than you; be ashamed also, and carry your disgrace, for you have made your sisters appear righteous.
53. (K) When I shall bring back their exiles, the exiles of Sodom and her daughters, and the exiles of Samaria and her daughters, then will I bring back the captivity of your exiles in the midst of them;
54. That you may carry your own shame, and may be confounded in all that you have done, in that you are a comfort to them.
55. When your sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then you and your daughters shall return to your former estate.
56. Was not your sister Sodom a byword in your mouth in the day of your pride,
57. Before your wickedness was uncovered? It was at the time of the taunt of the daughters of Aram, and all who are around her, the daughters of the Philistines, those around you who despise you.
58. You have carried your lewdness and your abominations, says the Lord.
59. For thus says the Lord God; I will deal with you as you have done, for you have despised the oath in breaking the covenant.
60. Nevertheless I will remember my covenant with you in the days of your youth, and I will establish with you an everlasting covenant.
61. Then you shall remember your ways, and be ashamed, when you shall receive your sisters, your elder and your younger; and I will give them to you for daughters, but not on account of the covenant with you.
62. And I will establish my covenant with you; and you shall know that I am the Lord;
63. That you may remember, and be ashamed, and never open your mouth any more because of your shame, when I have forgiven you for all that you have done, says the Lord God.

The Earth is referred to by four names in the liturgy.^[826] During the spring, the earth is Eretz from the word Ratz that means movement or running. During the springtime, the earth is busy replenishing life. In the summer, the earth is called Tevel, which comes from the Hebrew word for spices and taste. In the summer, the earth enriches vegetation with the flavor of spices. In the fall, the earth is called Adamah, which means soil. Adam was created in the fall at Rosh Hashanah. In the fall, the earth dries up and soil clumps together with decaying vegetation. In the winter, the earth is Arak that means empty since the earth lies barren at this time.^[827]

The orchid is showing us the proper way to live.

On Rosh Hodesh at the end of Hallel, there are two customary verses; the first is found in most siddurim, the second is often hidden.

And Abraham was old, advanced in years, and the Lord blessed Abraham in all things.^[829]
May Z’vadyah – זבדיה protect me and grant me life. So may it be Your will, living God and eternal King, in whose hand is the soul of every living thing. Amen.^[830]

The second verse is a mystery as Z’vadyah is not the name of G-d, but a force of G-d. Z’vad means to endow with gifts or presents that bring fruitfulness and growth. Leah names her son Zebulun for the dowry G-d has provided her.^[831]

The blessing that Abraham received in his old age was “in all things” which also means a daughter.
The angel Z’vadiah – זבדיה is Hashem’s force for the good life, a rich life, where the richness brings fruitfulness even in old age. This is a ‘real’ dowry or present that helps one grow and be a better person as opposed to superficial expensive gifts. The Hebrew name of G-d, Yah – יה denotes Hochmah or wisdom. The name Z’vadiah means a present, gift, or endowment that leads to wisdom. We provide children with Hanukah gelt for their education.

Hochmah also teaches us that the beginning of wisdom is the Fear of G-d. This is the fear children have of their parents when they act because they love them and do not want to disappoint them. A daughter or Malchuts obtains wisdom by being elevated to Hochmah, i.e by spending time with her father. Malchuts also denotes the Shechinah and presence of G-d and is a blessing. Hence, G-d blessed Abraham with a “daughter”. This is the presence of G-d. In truth Z’vadiah means the “Gift of Wisdom” as nothing protects a man more and gives him life then wisdom.

When Leah went out to bring her husband in from the field, she had inside herself a longing to build up the whole house of Israel. Out of Leah would be born the great leaders of the Jewish people.^[832]

In Chronicles 2:19:11:
And, behold, Amariah the chief priest is over you in all matters of the Lord; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king’s matters; also the Levites shall be officers before you. Deal courageously, and the Lord shall be with the good.

From Leah will be born Moshiach ben Judah with the spark of the righteous Ruth whose descendent is David.

In the mountains, evergreen trees
Snow below me, fallen leaves
Yet my hope does ever rise
To the light blue shining sky
Wisps of clouds, forgotten dreams
Light cool breeze and deep cool springs
So our hope is rooted below,
Upon the earth below the snow

Some regard Constantine’s assignment of Christmas to this time of year as one day to reform pagan holiday celebrations. There are eight days from Christmas to New Years.

Tanach - Psalms Chapter 139

1. To the chief Musician, A Psalm of David. O Lord, you have searched me, and known me.
2. You know when I sit down and when I rise up, you understand my thoughts from far away.
3. You have measured my going and my lying down, and you are acquainted with all my ways.
4. For before a word is in my tongue, behold, O Lord, you know it all.
5. You have beset me behind and before, and laid your hand upon me.
6. (K) Such knowledge is too wonderful for me; it is high, I cannot attain it.
7. Where shall I go from your spirit? Where shall I flee from your presence?
8. If I ascend up to heaven, you are there! If I make my bed in Sheol, behold, you are there!
9. If I take the wings of the morning, and dwell in the uttermost parts of the sea,
10. Even there shall your hand lead me, and your right hand shall hold me.
11. If I say, Surely the darkness shall cover me, the light shall be night about me.
12. Even the darkness is not dark for you; but the night shines like the day; darkness is as light with you.
13. For you have formed my insides; you knit me together in my mother’s womb.
14. I will praise you; for I am fearfully and wonderfully made. Marvelous are your works! And my soul knows that right well.
15. My frame was not hidden from you, when I was made in secret, and finely wrought in the depths of the earth.
16. (K) Your eyes saw my unformed substance; and in your book all things were written; also the days in which they are to be fashioned, and for it too there was one of them.
17. How precious also are your thoughts to me, O God! How vast is their sum!
18. If I should count them, they are more in number than the sand; when I awake, I am still with you.
19. Surely you will slay the wicked, O God! Depart from me therefore, you bloody men!
20. For they speak against you wickedly, and your enemies take your name in vain.
21. Do I not hate them, O Lord, those who hate you? And do I not strive with those who rise up against you?
22. I hate them with the utmost hatred; I count them my enemies.
23. Search me, O God, and know my heart! Test me, and know my thoughts!
24. And see if there is any wicked way in me, and lead me in the way everlasting.


That we may know that G-d is with us before and after whether the days are getting shorter or longer.

Many hope for the rebuilding of the Temple, only to fail to remember that the Kingdom of Israel was divided due to the first. Many were embittered by David’s taxation for a place difficult for them to reach. With his son’s efforts the kingdom was ultimately divided. Will everyone be able to bring offerings to a place so far away?

Many hope for moshiach, but forget the warning of Samuel that you already have G-d as your King. The anointed could also be a High Priest.

Many hope for a prophet, but prophecy has ceased since the destruction of the 2^nd Temple and exile. Was there ever a prophet accepted without discension? Is there sufficient unity and spiritual elevation to recognize a prophet?

Many hope for unity, but would the great contributions to Judaism have been made if we agreed?

Many hope for a Sanhedren, but is the Jewish law today practiced with the leniency of Hillel so as not disenfranchise the Russian immigrants living in Israel today who dream of a simple conversion to be part of a nation they love.

How will do we reach the nations of the world who are not connected with Israel when we focus on the G-d of Abraham, Isaac, and Jacob. Where is the Torah that teaches the G-d of Adam, including all humanity?

How can we extend the Oral Law to include all humanity in the belief in one G-d? How can we accommodate the huge number of mixed marriages who prefer to create Jewish families, but are alienated by the orthodoxy?

How can we deal with Reform Judaism, which has so little faith in the Torah; but created the modern State of Israel? While they reach out and reach in, can they recall their identity? They have unity and concern to address the pressing issues of Jews today. Yet many of their converts have no identity with Israel and are found in her enemy camps.

Many hope for a tzaddik who will tell them the right answers, but forget the axiom that in the son of man there is no savior.

How do we follow our shining star with brilliance and hope and avoid idolatry? How do we believe in a God who is Ayn Sof and yet relate to him with personal attributes? Should we realize that while a host of angels represent all the actions of G-d, including the creation of the world that can confuse our faith. How do we ignore the intermediary concept thrust upon us by realizing that our prayers are carried by angels? If we can accept that the angels are all part of G-d, this great ELOHIM, then we can always talk directly with the Ribono shel Olam.

^[756] Tav is in Esther 9:7. Shin and Zayin are in Esther 9:9.
^[757] Rabbi Daniel Lapin of the Venice Orthodox Community lectured on this subject at the Mercer Island, WA minyan.
^[758] Neo-platonic thought views the physical sphere as the lowest and place of evil. Jewish thought does not adhere to this view since Hod is viewed as a source of evil in permissiveness. Nevertheless, we see traces of Neo-platonic thought here.
^[759] Sefer Yetzirah 5:4.
^[760] Rosh Hashana 11a
^[761] Pirke De Rabbi Eliexer, trans. Gerald Friedlander, p. 33.
^[762] Slavonic Enoch xxx reads, “The sun that he should go according to each sign of the Zodiac; and the course of the moon through the twelve signs of the Zodiac.”
^[763] The days of the Sun correspond to the solar months. From Pirkei De Rabbi Eliezer, p. 33, note 4: “The Venice edition reads: ‘the days of the solar month.’”
^[764] This is the time that the moon stays in a constellation as it progresses.
^[765] Perke De Rabbi Eliezer, p. 31.

^[766] Abib in the Soncino

^[767] King 1:6:1 states Ziv meaning light is the second month of the year.

^[768] Kings 1:8:2
^[769] Sefer Yetzirah 5:10.
^[770] Sefer Yetzirah, Aryeh Kaplan trans. 5:1, p. 197.
^[771] Book of our Heritage, p. 347. The Light Beyond, Kaplan 9:24.
^[772] Rabbi Benny Zippel, Chabad Salt Lake City, Passover 5764
^[773] See ‎8.2.6 Elul p. 341, ‎17.4 Fifty Gates of Understanding p. 627, ‎13.5.4 on the 49 letters in the Shema, Text ‎9-12 on p.369, Meditation ‎9-1: Gates of Wisdom on p. 366.
^[774] See ‎4.8.2.3 Obstacles in the Mist #115 p.256
^[775] See ‎11.1 David p.461
^[776] Torah, Light and Healing, Matityahu Glazerson, pp. 38-39.

^[777] The Traditional Prayer Book for Sabbath and Festivals, Rabbinical Council of America, Behrman House publishing, 1960, trans. David De Sola Pool, pp.506-512

Obstacles in the Mist #115“Vaya’amod Ha’am Meirachok (The people kept their distance and Moshe entered the mist where God was.)”When you see the sand and the ocean that is Israel. Pick up some of the sand at the beach and watch it fall through your hands and never leave her, never leave her, for she is the soil of your soul.No words to be spoken for to leave is to lose all.“When a person asks, “Where is God?” answer him, “He is right next to you. No matter how dark it is where you are, God is there, waiting for you to return to Him.” This is the meaning of what Rebbe Nachman says, that because of His desire to kindness, the Creator hides Himself in the very obstacles, which He places before anyone seeking to come close to Him. All a person has to do is persevere and truly look for God in wherever he is at that moment!In the darkness, G-d is there, night shines like day, All is light to Hashem. In the silence, there you will find him. Judgment is an obstacle, but even in the judgment there is G-d.Letter From Rebbe Nachman p.256. Also see http://www.breslov.com/netzach/song.html. File location on personal computer C:\Local\Doc\Ebooks\letter.doc
^[779] http://en.wikipedia.org/wiki/Conversion_to_Judaism
^[780] See The Palm Tree of Devorah

^[781] Kinot 45, The Final Kinot, The Complete Tishah B’Av Service, p.390

^[782] That you should know the messiah is not god. Even in Luke 18:19, “And Jesus said unto him, “Why callest thou me good? None is good, save one, that is, God.”
^[783] See http://www.ou.org/chagim/roshchodesh/av/tubav.htm
^[784] Talmud Taanith 26b that is the Mishnah
^[785] Talmud Taanith 31a
^[786] Talmud Taanith 31a
^[787] http://www.shalomctr.org/node/252
^[788] The holiday of Shavuot.
^[789] The Zohar, translation and commentary by Daniel C. Matt, Stanford University Press, 2004, p.18
^[790] Folliott S. Pierpoint, 1835-1917 based on Psalm 95:1-6 and Psalm 33:1-6.
^[791] Rosh Hashanah 5757 – September 14, 1996 – 11 AM
^[792] This is the force of the Kelipot. Before any significant spiritual experience, there is a battle or test to be overcome.
^[793] The Zohar Pritzker Edition, Daniel C. Matt, p.50.
^[794] Postscript: Fast of Gedaliah – September 16, 1996
^[795] The Book of Our Heritage, Eliyahu Kitov, Book 1, pp 63-64.

^[796] Sha’are Orah, Gates of Light. Harper Collins. Page 189.
^[797] Ibid. Page 263.
^[798] Jeshurun that is a beloved name for Israel.
^[799] See ‎17.2.4 The Three Mother Letter Paths
^[800] Like the Curtain in the story of Rabbi Ishmael above.
^[801] Nissim led this discussion at Chabad SLC, 10/12/2003, the second day of Sukkoth between Mincha and Maariv.
^[802] From my own Tashlich service with my mother up at Silver Lake, Brighton, Utah in the year 5765.
^[803] Zohar 4:31b-32a, Soncino vol. 4. p. 386-387.
^[804] The seven species are lulav, Etrog, three myrtles, and two willows.
^[805] http://www.hort.purdue.edu/newcrop/morton/citron.html
^[806] Berachos 4b.
^[807] Gayle Patricia Chellis, 1/03/2006.
^[808] Kislev 21, 5759 – December 9^th – 9 PM
^[809] The mirrors represent the reflection of the souls in each other since they were all of the same source root.
^[810] Likutey Moharan 17:5 vol. 3, page 45 also Footnote 80. Giving charity to root souls encompasses other souls.
^[811] December 9, 2002
^[812] The Book of Our Heritage, Feldheim Publishers, page 327.
^[813] Tu B’shvat – New Year of Trees – January 26, 1994
^[814] Deep in Daas – Tu B’shvat – January 22, 1997 – 7:30 PM
^[815] Feb. 8^th, 2009
^[816] Above the Zodiac, M. Glazerson, p.132
^[817] See Sefer Yetzirah 4:3, ‎5.2.4 The Seven Double Letters, and Figure ‎5-3: Seven Planets and Earth.
^[818] See Table ‎5-4: Sefirot Leanings and Table ‎14-3: Double Letters

^[819] Sefer Yetzirah, Aryeh Kaplan, page. 163.
^[820] Berachos 6b.
^[821] The 39 Avoth Melacha of Shabbath, Rabbi Baruch Chait, Feldheim Publishers, 1992. The seven items above are from here.
^[822] a- fâr, fäte; i- jovîal; o- nöte
^[823] Menucha vSimcha, “Rest and Happiness”, A Guide to Basic Laws and Themes of Shabbos and Yom Tov and Their Applications in Theory and in Practice, Rabbi Mordechai Katz, Feldheim for Jewish Educational Program, p.24.
^[824] Jewish Magic and Superstition, A Study in Folk Religion, Joshua Trachtenberg, Atheneum, p. 160, 1984, reprinted from the Jewish Publication Society version 1934.
^[825] Tosafot Ber. 40a, Isserles Orah Hayim 167:5
^[826] Me’am Loez. Genesis. Page 70.
^[827] The month of Heshvan ~ November has the sign of Akrav which is the Scorpio. The similarity of spelling with Arak signifies that scorpions are often found in the barren desert.

^[828] On helping Orchids to flower, April 19, 1997
^[829] Genesis 24:1 “In all things” means in Hebrew a daughter. See also Text ‎5-24: Shaarey Orah on Kol (all)
^[830] Chabad Siddur Tehillat Hashem, p.245.
^[831] Genesis 30:15-24
^[832] Shira Smiles, lecture to Stern college on Aishet Chayil, a woman of valor.

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