A BENÇÃO DESTE DOMINGO DAQUI DE ISRAEL A romã possui sementes, tal qual os mandamentos ou provérbios judaicos chamados de “Mitzvots”. Esta página es parte de Jabad Lubavitch. La misión de jabad es promover el estudio de Tora y la difusión del Judaísmo a través de artículos, ensayos e. Feita a distinção entre os mandamentos da Torá por oposição a todos os que todas as leis judaicas foram dadas a Moisés no Sinai: Todo aquele que.
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The spiritual life of man also includes roots, a body, and fruit. The roots represent faith, our source of nurture and perseverance.
The trunk, branches and leaves are the body of our spiritual lives — our intellectual, emotional and practical achievements. The fruit is our power of spiritual procreation — the power to influence others, to plant a seed in a fellow human being and see it sprout, grow and bear fruit.
The roots are the least glamorous of the trees parts, and the most crucial. But without roots, a tree cannot survive. Furthermore, the roots must keep pace with the body: On the other hand, a profusion of roots makes for a healthier, stronger tree, even if it has a meager trunk and few branches, leaves and fruit.
And if the roots are sound, the tree will rejuvenate itself if its body is damaged or its branches cut off. Faith is the least glamorous of our spiritual faculties. And faith is buried underground, its true extent concealed from others and even from ourselves.
From it stems the trunk of our understanding, from which branch out our feelings, motivations and deeds. And while the body of the tree also provides some of its spiritual nurture, the bulk of our spiritual sustenance derives from its roots, from our faith in and commitment to our Creator. A soul might grow a majestic trunk, numerous and wide-spreading branches, beautiful leaves and lush fruit. But these must be equaled, indeed surpassed, by its roots. Above the surface, there might be much wisdom, profundity of feeling, abundant experience, copious achievement and many disciples; but if these are not grounded and vitalized by an even greater faith and commitment, it is a tree without foundation, a tree doomed to collapse under its own weight.
On the other hand, a life might be blessed with only sparse knowledge, meager feeling and experience, scant achievement and little fruit. But if its roots are extensive and deep, it is a healthy tree: The tree desires to reproduce, to spread its seeds far and wide so that they take root in diverse and distant places. It must therefore seek out other, more mobile couriers to transport its seeds. So the tree produces fruit, in which its seeds are enveloped by tasty, colorful, sweet-smelling fibers and juices.
The seeds themselves would not rouse the interest of animals and men; but with their attractive packaging, they have no shortage of customers who, after consuming the external fruit, deposit the seeds in those diverse and distant places where the tree wants to plant its seeds.
When we communicate with others, we employ many devices to make our message attractive. We buttress it with intellectual sophistication, steep it in emotional sauce, dress it in colorful words and images.
But we should bear in mind that this is only the packaging — the fruit that contains the seed. The seed itself is essentially tasteless — the only way that we can truly impact others is by conveying our own simple faith in what we are telling them, our own simple commitment to what we are espousing.
If the seed is there, our message will take root in their minds and hearts, and our own vision will be grafted into theirs. But if there is no seed, there will be no progeny to our effort, however tasty our fruit might be. As taken from, https: We all have our addictions. The nastiest addictions are those passed along through the generations—perhaps epigenetically. Epigenetics is about how environment and experience leaves an imprint on your DNA.
Sometimes adaptive, often maladaptive. One generation suffers through famine, for example, and two generations later researchers find the grandchildren are obese. Small wonder some people can hardly imagine overcoming their worst vices. Like the next generation after the Exodus —the children of those who had left Egypt behind and died over the forty years of wandering.
With them, it was literally a blood addiction—animal blood.
yishmaelgunzhard – Page 17 – Centro Estudios Judaicos del Sur de PR
Torah is filled with paradigms for everything. Spill it on the ground like water. And in fact, Madnamentos have taken that admonition very seriously ever since. We salt our meat while still raw with coarse salt to draw out as much blood as judaicso.
There, Rabbi Yehuda remarks that the very fact that Moses had to tell these people to be strong tells us that they were addicted to blood. As Nachmanides explains, 40 years had passed and they were still drinking raw, animal blood as judqicos parents had done in the magical rites of Egypt. There they would make sacrifices to demons, and then fill bowls with blood and invite the demons to take part in a meal with them. They would drink the blood themselves, and experience visions and hallucinations, even foretelling the future.
But Rabbi Shimon ben Zoma appears to disagree—to the extreme. We come to love that which is destructive and repulsive.
On which the RebbeRabbi Menachem M. Schneersonmakes a fascinating remark: The two rabbis are not really in disagreement. But these people, even in the next generation, were addicted. We become addicted to those things that are the most destructive to the life of a healthy human being. Although at first the addict loves his chosen substance or behavior, eventually he comes to loathe the substance, loathe his addiction, and loathe himself for being an addict. Take that blood and spill it on the ground like water.
Put down the drink. Put a block on your computer. Then you can begin a program of recovery. There are other crazy addictions that are passed from generation to generation that have nothing to do with substances, devices or even pleasure. The society in which you live brings its own maladaptations, behaviors that would seem bizarre to any outside observer, but to which most of us have sold our very souls.
Slavery to fashions, fads and vogues. Be strong and dump all those jjdaicos on the earth like water. You judaicoa be released from your chains. You will be free to grow, to have your own life.
It takes strength to face up to your addictions. It takes courage to humble yourself. It takes courage to humble yourself, to admit you need help, and to surrender to a power greater than yourself. But it takes the most strength of all to ask for the courage to change your behavior, today. With that strength, which flows from an innermost humility, you can change not only your own life, but the course of a river that has flowed for generations. Tenemos que dejar de definirnos de la forma que otros nos perciben.
El mundo puede ser elevado solamente si los individuos primero se elevan. Podemos hacer solamente del mundo un hogar divino si comenzamos con nuestro propio hogar. Cuando estamos claros sobre nuestra identidad, ninguna amenaza en el mundo puede sacudirnos.
They were not the first Yiddish artists to be murdered at his hands, nor were they the last. The arrests were first made in September and June After their arrests, they were tortured, beaten, and isolated for three years before being formally charged. Fell into a coma after denouncing the trial and died in prison five months after the executions.
Lina Stern or Shtern —a biochemist, physiologist and humanist and the first female academician in the Russian Academy of Sciences and is best known for her pioneering work on blood—brain barrier. She was the only survivor out of the fifteen defendants.
That precise, academic term is the first that used to come to my mind when thinking of the Book of Deuteronomy. However, years ago, a teacher I wish I could remember who so I could give him or her credit recommended an awesome exercise: I did so with the Book of Deuteronomy and was stunned 163 what jumped out from the pages.
This seeming hodge-podge of a book is actually all about one singular event!
Jesus explicando a Lei
That event is the covenant of Mounts Gerizim and Ebal that God commands the Jewish people to enact there, upon entry to the Promised Land. At first glance, this covenant does not seem exceedingly significant. It mandamsntos mentioned only twice, once for a mere seven verses in our parsha Deuteronomy Between these two descriptions are 15 chapters of seemingly random, detailed, practical laws, which seem unrelated to the ceremony to be enacted on these two mountains.
These are the laws whose observance or violation will lead to the hudaicos or curses promised on Mounts Gerizim and Ebal! The final description of the covenant in The obvious question is: The key lies, I believe, in noticing the striking similarities between the covenant enacted on Mount Sinai and that enacted on Mounts Gerizim and Ebal. First and foremost, Mount Sinai has the identical structure of one description of the awe-inspiring event Exodus, chaptersfollowed by seemingly random, detailed laws Exodus Chapters of Parshat Mishpatimfinally followed by another description of the ritual ceremony Exodus, chapter The similarities between the covenant of Sinai and that of Mounts Grizim and Eival do not end with their shared structure.
Both covenants involve virtually the identical procedures. THAT is in fact something worthy of virtually an entire book of the Torah. Consider the differences between the two covenants.
At Mount Sinai, the people are warned repeatedly not to touch the mountain, and they cower in the background, daring to speak only so as to express the request that God stop communicating with them directly, lest they perish. Mandwmentos the new generation that will conquer the Land utilizing military ingenuity, and that will then invest herculean efforts to farm that Land.
Similarly, the focus at Gerizim and Ebal is no longer on the laws themselves as it is at Mount Sinai.
The powerful message that God and Moses are conveying to the Israelites — and us — is this: