We began with the Intellect’s statement on the bottom of pages 18 -19 in The Knowing Heart:

1) A person achieves Dveikut – Attachment as he or she achieves greater self-mastery.

2) Dveikut – Attachment is to God’s Kedusha – Sanctity.

3) Dveikut allows one to enjoy his or her perceptions of God’s Glory.

4) That enjoyment will not be limited by any of the three major barriers: 1. Hindrance – Someone or something holding you back from moving forward, 2. Barrier, and 3. Impediment.

5) The Ramchal quotes three verses to explain and define each of the three limitations to enjoyment.

6) Whenever the Ramchal quotes more than one proof-text, he intends to prove more than one point.

7) The three limitations are discussed in prayer: Amidah: Avot: “Melech ozer, u’Moshia, U’magain – The King Who Helps, saves and shields.

Hindrance refers to ego interfering with attachment: Jacob holding on to Esau’s heel (where the Serpent of Eden attacks) is holding Esau back from asserting power – a positive hindrance. Serving God without integrity – with self-serving motivation – is ego. The attacks of others in word and deed create barriers. Our inability to accept that God uses His abundant blessings to guide us toward the fulfillment of our purpose in life is the impediment.

9) This too is in the Amidah: Gevurot: Mechakail Chaim – God sustains us in order to help us achieve Techiat Hameitim – World to Come – which is our ultimate purpose.

Author Info:

Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

“Ha’tov ki lo kalu rachamecha, v’ha’merachem ki lo tamu chasadecha”

“The Good One because Your compassion never finishes, and The Compassionate One because Your goodness never stops”

God is called Good, because of His Compassion, and Compassionate because of His Goodness- shouldn’t it be the opposite? You are compassionate because your compassion never stops. And you are good because your goodness never stops!

The way we explain it is as follows. It is so easy to give to someone else- to give and give, and give, without thinking whether it is good for that person. The tov (good) that you do for another has to be m’rachem. It has to be empathic. (m’rachem comes from the root of the word Rechem, womb; it means empathy because it implies shared existence). You must understand what is good for that specific person, in that specific situation.

In being empathic, you have to know if it is good for the recipient of your empathy.

There are two things that are going on. We tend to separate the two. We are saying that God does not. When He gives, every act of goodness is empathic, and every act of empathy is good.

Author Info:

Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

How should I respond to a complete stranger who calls me and literally weeps with desperation as he begs me to pray that he find a way to support his family? I told him I would pray for him, but wondered if he prayed for himself. Any ideas of how I should respond to such requests?

Author Info:

Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

Torah Study:

If you are not participating in a program: Divide the night into two main parts:

1: A Celebration of your learning of the past year.

2: What you hope to learn between now and next Shavuot.

1: Make a list of the favorite things you learned this year. Spend the first half of the night reviewing and applying the practical lessons of your studies.

2. Are there books or areas of learning you would like to study? Bible, Prophets, Proverbs, Psalms, Midrash, Philosophy, Talmud or law? Choose two of the areas that most intrest you and study them for the rest of the night.

Relationships:

Preparations for Sinai included the purification of relationships between husbands and wives.

First Day: Have an honest and open evaluation of your relationship and what each can do to improve the marriage.

Second Day: Together, study the story of the Covenant of Sinai that appears at the end of Mishpatim: Exodus, Chapter 24.

Conversion:

All the laws of conversion are derived from the preparations for Sinai.

Day One: Consider and/or discuss whether, if offered the choice, you would choose to be part of the Covenant of Sinai.

Day Two: Consider and/or discuss which aspect of Torah would compel you to convert.

Teshuva

“Just as they left Rephidim in Teshuva, so they arrived at Sinai in Teshuva.” (Rashi, Exodus 19:2)

Day One: Ask two people you respect and trust to pinpoint two of your positive qualities and to suggest two areas you can improve.

Day Two: Review and discuss the Six Constant Mitzvot and how you can improve your incorporation of those commandments.

Prayer

Shavuot is more about relationship than laws.

Day One: Spend extra time reciting the blessings before Torah study.

Day Two: Spend extra time reciting “Ahavah Rabbah” the blessing immediately before the morning Shema.

Perform a Post Shavuot Evaluation, preferably with a partner, of what you gained from the Chag.

Author Info:

Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

I noticed that some siddurim have the text “Hashkiveinu, Hashem Elokeinu” – Lay us down to sleep, God, Our Lord” in the closing blessing of the evening Shema, while others change the text from “Hashem, Elokeinu” – “God, Our Lord” – to Avinu – Our father. A.T.

The Ari HaKodesh changed the text from “God, Our Lord”, to “Our Father” because he felt that it is inappropriate to lay down to sleep in the presence of God as Lord. It is only appropriate to lie down to sleep in the presence of God as our Father.

I was told that the reason we have an “Atara” – Crown – on our Tallit is derived from the Mishkan. Is that true? How is it derived? Why do some people wear a Tallit without a crown? D.B.

The panels of the Mishkan walls were marked so that each would always remain in the same place. The panels that bordered the Holy of Holies could never be placed in a different place because we have a principle that “We rise in holiness and never descend.” A pillar that walled the holiest place could not be moved to a place of lesser sanctity. The Shelah HaKodesh strongly felt that the same principle should apply to a Tallit. The part the covers the head must always cover the head, which is the “holiest” place of the person. The Atara, or Crown, is to mark the “top” of the Tallit so that the head will always be on top. The Ari HaKodesh disagreed and did not apply the principle to the Tallit. Therefore, Chabad Chassidim do not have the top of the Tallit marked, so as to follow the Ari.

What is the reason we ask Tzaddikim (Righteous People) to pray for us? R. K.

The Talmud (Bava Kamma 116a) teaches that one should go in search of a Torah Scholar for a blessing to be saved from suffering.

The Rema (Yoreh Dei’ah 335:10) when discussing the laws of visiting the sick and caring for one who is dying, recommends going to the “sage of the city” to request a blessing for the person who is ill. The Ateret Zekainim (Orach Chaim 110) says that this is based on the historical fact that the Children of Israel would consult with the Urim V’Tumim of the High Priest and the Sanhedrin (Supreme Court) before going to war. Rashi (Berachot 3b) explains that they consulted the Sanhedrin in order for the rabbis to pray for them. The Meromai Sadeh points out that they asked for the prayers of the Sanhedrin even after being instructed by the High Priest to go into battle.

My favorite source is Nachmanides description and explanation of the counting of Israel by Moses and Aaron: Each person would step in front of these two giants and introduce themselves in order that Moses and Aaron could recognize each individual and bless them.

What is the reason that people sway when praying? S.G.

It is based on Psalm 35:10: “All my bones shall say; “God, who is like You?”

However, Rabbi Menachem Azariah da Fano (1548-1620) in Responsum 113:1, rules that the verse applies only to praises of God and not to prayer. The prototype of prayer is provided by Hannah, of whom it is said, “only her lips moved,” (Samuel I 1:13). Only Hannah’s lips moved, not her body. External movements of the body prevent adequate concentration in prayer. Although the Chayot (Living Creatures) in Ezekiel’s vision moved about, yet it is said: “when they stood, they let down their wings.” (Ezekiel 1:25) We, too, when we stand in prayer, should make no movements at all. Some people sway slightly at the beginning and end of each blessing on the basis of the verse (Isaiah 6:4) “And the posts of the door were moved at the voice of them that called.”

Is it preferable to sing while praying? M.

The Ma’avor Yabok, (Siftei Chaim, chapter 31) wrote that there is a courtyard in the highest heavens that can only be opened with a song. The soul responds to song because it is accustomed to the songs of the Ministering Angels. The Sefer Chasidim (#158) encourages us to find songs that are appropriate for each prayer in order to stir our hearts and enhance our concentration. The Zohar (Volume 2, 93a) describes the ability of song to bring joy to the heart and soul. The Sefer HaChinuch (#384) in his explanation of the mitzvah of the trumpets describes the power of music and instruments to enhance our spirit while serving God. However, Maimonides, in the Guide for the Perplexed (Volume 3, Chapter 45), reminds us how easy it is to focus on the singing and its joy and lose sight of the meaning of the prayer.

It is preferable to sing our prayers, however, we must keep Maimonides’ warning in our minds, and make sure that we do not become so caught up in the singing that we forget the meaning of the prayer. I suggest an easy way to evaluate our singing: Does the tune match the message of the words? There are many happy psalms we sing to sad tunes and vice versa.