Shma. Spirituality and Low in Judaism

Shma. Spirituality and Low in Judaism

Shiurei Harav

Shiurei Harav

Four Kingdoms

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The essence of human history in the interpretation of Jewish sages.

Offered to the reader the book contains ten essays on the elucidation of man's place in the world created by the Creator. The place is closely linked with the fate of the Jewish people, the fate of the difficult but high. The ideas of the book are drawn from the author of the Tanakh, Talmud, Midrash, works of Rabbi Moshe Chaim Lutsatto, Maharal of Prague, Rabbi Hutnera, and to better their development requires the active work of thought, unhurried, read many. It should be noted that in the book are only the gematria of which appear in the statements of the great Jewish sages.


1person and speech 7
2Chetyre kingdom zone
3Tsentr Creation. Kedusha (third kingdom) 55
4Chelovek - likeness of the Creator (Third Kingdom) 83
5Razum 121
6Razum and will (third kingdom) 153
7Luna and the Sun. Jacob and Esau
(The fourth kingdom) 181
8 "Smart" heart (fourth kingdom) 222
9Izrail other nations
(The fourth kingdom) 258
10Ozhidanie Messiah (The fifth kingdom) 290
Glossary 314

A fragment from the book:

Membership of the people the spiritual center of creation allows him to be the bearer of kedushi (holiness), penetrating into the lower world. The truth of this statement is beyond doubt. Nevertheless, inquiring mind is not limited to the knowledge of the fact, but trying to get to his roots. Let's start with an example. In the days of the Temple was the person the opportunity to make sacrifices. If an animal is declared ekdesh (initiated, ekdesh word has the same root as the kedusha - holiness), it informed him special status - making it, in accordance with the law of the Torah, different from other animals. We see that the property is shown here kedushi - cut off from their own kind, which is reflected in a special law, which governs the existence of the separate object. Kedusha of our people, for example, is inextricably linked with the laws of kashrut, marriage - in fact, with the whole of mitzvah to which other nations have nothing to do. In this sense, of course, we can talk about the isolation of the Jews.

Another example - the seventh day of the week. He is also subject to a special law. On other days, we pulled into a pleasant (or forced) activity, but comes Shabbat - and the law requires to abandon everyday activities. A person is prohibited, in particular, to comply thirty nine kinds of work related to the construction of the Mishkan (Tabernacle). Consequence of the implementation of the law is that the person on the Sabbath descends from the world of top-kedusha.

In the above examples, link opens a spiritual center with kedushey flowing into the world. In fact, what criterion to satisfy an object that can take kedushu? From the above it follows that it must be isolated from their own kind relationship with the world top. But then one of us mentioned properties of the center of the system consists precisely in its being torn from the bottom of the world. And unlike Am Yisrael from other nations is as follows. If we consider that it is achieved by obeying the law of the Torah - the power of connecting heaven and earth - we have to recognize a deep inner connection between the central place of the Jews among the nations and kedushey flowing into the world from a completely intangible.

Another distinctive feature of the center is, as we found out, his ability to combine the rest of the system. Let's see whether the receiver kedushi possess this quality. The essential characteristic of any object is the way it interacts with the environment. If his connection to the world is simple, then we are dealing with an object primitive. Conversely, if it is wide and deep, it is generated by a complex internal structure. It is clear that the ties that connect with the environment tree, diversified than those of stone, but they are noticeably inferior to the way the animal fits into the world and, especially, people. In going from the simple to the complex chain of development is the point at which the entity evaluates himself not only as something separate, but at the same time and as part of the system established and functioning according to the common law - the same one which is subject to the world. The degree of awareness of the connection with the general law of the universe is one of the important parameters characterizing a real connection with the source of the unity of the world - his Creator. In the allotment of private property is the total penetration in single detached, and this, in essence, is kedushi coming into the world.

It is known that the Creator Himself in creation presented by many names. The fact that he is one, and is the source of the unity of the world, expressed in the name of "Hashem". The same fundamental idea formulated verse of the Pentateuch, the proclaimed Jew in the evening and in the morning: "Hear, O Israel, Hashem our Gd, Hashem is one." On the other hand, we know that of all the names of God is "Hashem" carries the greatest kedushu. Penetration of a single principle in the material world is accompanied by the influx of kedushi top of the world. Then the spiritual center that has the ability to combine a sense, the whole world is a place of the Center of kedushi.

The Talmud is rich paradoxical statements. Here is one of them: "There is no person, other than a Jew." This statement is looking so chauvinistic, logically justified and is a fair question: who to compare other people? Are pets allowed? It can not be, because we have a non-Jewish neshamah, the supreme soul ... To sort out what is behind the words the Talmud help number.

In Hebrew, the numerical value of the word "animal" is fifty-two, and the numerical value of the word "man" - forty-five. The difference between them is described by a number 7 = 52-45, which is known to be a characteristic of CEA olam - the world in which we live. Unlike Olam Aba - a world entirely subordinate to higher spirituality, kedushe, CEA olam - a world ruled by law material. Man, of course, peculiar to the animal. But the numbers (52-7 = 45) show that the weakening of the power of material forces gives him the opportunity to really be called a "man." This is the key to understanding the paradox, "there is no person, other than a Jew." It is Am Yisrael is at the center of creation. Because of this, he is the conductor kedushi coming to where the animal so much - in the lower world. In this sense, a Jew, perceiving kedushu has the right to the name of "man."

Now we can better understand why the vision of Daniel's four kingdoms - the kingdom of other people - meet the images of animals, the fifth the same - the image of man. At the end of times over the world will be taken away from other people and given to Am Yisrael. Time of Mashiach is the fifth kingdom. A distinctive feature of the fifth kingdom - hitherto unseen presence kedushi in the world - is that, as taught chachamim, faces begin to emit light. An analogue of this phenomenon is described in the Pentateuch: "And it was when Moses descended from Mount Sinai, and the two tables of the testimony in his hand when Moses came down from the mountain, Moses did not know then that it was the rays shine His face from talking with him" (Exodus 34:30). When Moses ascended Mount Sinai to receive the Torah, the physicality of it faded into the background, and, therefore, it does not bother neither hunger nor thirst, for it is said: "And he stayed there, Hashem forty days and forty nights: no bread ate and drank no water ... " (Exodus 34:28). Place the apostate materiality took kedusha. Hence Neschamah light emitted from the face. The weakening of the same material principle (as the ratio of 52-7 = 45) allows the humanoid called truly human, and therefore in the vision of Daniel symbol of the fifth kingdom - the era of unimpeded entry kedushi in the world - has become a man.
More Information
Weight 0.440000
Publisher Shvut Ami
Author Levush, M.
Height (CM) 21.2
Length (CM) 14
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