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It is easy to loose sight of our true goals when we are intensively occupied with the ways of achieving them. Even those who are careful to stay on track may not have a clear understanding of the true purpose of life. Knowledge of what HaShem wants us to do in each and every situation is by no means a simple matter. Regarding the High Priest , we expect that the person suitable for such a central and elevated position will have reached the level of enlightenment whereby all activity revolves around one ultimate goal. The common person, on the other hand , may not reached this level of enlightenment.

For him there exist many elevated goals: Torah study , acts of kindness, charity, prayer , service, wisdom, prophecy, etc. These are true spiritual values, and by relating various activities to each of these values, one will succeed in elevating himself and recognizing the underlying central goal. We see how much people need physical reinforcement in order to keep the ultimate goals of life in sight. Even the High Priest , despite his broad spiritual perception, needed to be constantly aware of the tzitz on his forehead and its message.

Certainly the average Jew , with a multitude of spiritual goals, needs to maintain contact and recognition of his tefillin. The obvious question here is, how does the tzitz which is worn on the forehead of the high priest , atone for the impurity of the holy offerings? In other words: what is the connection between the golden plate, the forehead, the sacrifice , and impurity? Before taking up this question we will first examine another source, which is also related to the tzitz and atonement.

Rabbi Anani bar Sasson catalogued the various sins for which the priestly garments provide atonement : the tunic atones for bloodshed; the breeches trousers atone for incest; the mitre for arrogance; the girdle for sinful thoughts of the heart; the breastplate atones for errors in legal judgment; the ephod, for idolatry ; the robe, slander, and the tzitz procures atonement for impudence. The same word also symbolizes insolence and impudence.

Uzziah, holding the censer and ready to burn incense , got angry; but as he got angry with the priests , leprosy broke out on his forehead in front of the priests in the House of the Lord beside the incense altar. It is unreasonable to assume that the choice of the forehead as the only place where the leprosy broke out was simply in order to make it more visible, to make the punishment of this impudent more obvious.

Most probably the forehead was chosen for yet another reason: for being a symbol of insolence and impudence; in other words, the forehead was singled out to be struck with leprosy so that part of the body which committed the sin of impudence, would be the part which bears the punishment. Another famous story makes the same point, the battle of David against Goliath. Here again we can say that it is no coincidence that the stone David chose from the stream struck Goliath precisely on the forehead and nowhere else.

Could there be greater impudence than this? The stone striking his forehead symbolized a blow to the center of his insolence, the focal point of impudence. As an aside, Goliath became a giant because of an overactive pituitary gland which is located in the head, between the eyes and slightly above them, and about two inches back from the forehead. Thus the giant was slain by destroying the organ that had made him mighty. David became the first endocrinologist. For better or for worse body language is expressed more by the forehead than by any other exposed part of the body.

Therefore, when the high priest wears the tzitz on his forehead it is to atone for those sins which the forehead represents. The concept of a face is something that reveals on the outside that which is hidden on the inside. The Torah provides some insight into this definition of face :. Shemot Exodus No one can see My face because no man can see Me and live! The physiognomy of the human face alludes to ascending levels or dimensions of existence. The mouth, which represents the sense of taste, the least spiritual of our senses, is in the lowest position.

Human Healing - A Torah Model

The nose, representing the more spiritual sense of smell, comes above the mouth, and the eyes take the highest position as the sense of sight is considered the most spiritual of the senses. Rabbi Yoseph Chayim of Bagdad goes into the conceptual or spiritual implications of this as well. These three levels of commandments can be said to correspond to three types of pleasures. In ascending order, these are taste, smell, and sight. Smell is considered the loftiest and most transcendent sense.

Rabbi Yitzchak Ginsburgh

The Arizal says that when the sin of Adam brought lust into the world it affected all of the senses except for that of smell. The sense of smell remained unaffected. All other senses desire forbidden things while the nose remains holy. The nose is that part of the body which is connected most directly with the life force. Bereshit Genesis And HaShem God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

The nose is used to perform three functions: Breathing, sneezing, and smelling. Now, we have a principle in the Torah which tells us that if we have a single organ which perform three functions, then those three functions are intrinsically one function. One obvious connection is that the fresher with life something is, the better it smells. That which is dead and decaying completely lacks life smells putrid and disgusting. Chazal [30] teach us that there was a time when people died when they sneezed. The first time you sneezed, you died.

Clearly we can see then that the nose was the place where life force went in and the place where the life force went out. Yilkot Talmud Torah says that when it came time for a person to pass away, he would sneeze and his soul would exit his nostrils. Pirkei DeRabi Eliezer Ch. A person might have been walking in the market, he would sneeze and his soul would leave his body through his nostrils. Wherever he was, whatever he was doing, when he sneezed, his neshama soul would leave his body, without warning.

Baba Metzia 87a Until Jacob there was no illness: then Jacob came and prayed , and illness came into being, as it is written, And one told Joseph , Behold, thy father is sick. Thus we see sickness that leads to death, instead of a sneeze, for the first time. The Talmud calls the pleasure of smell one that benefits the soul and not the body. Smelling is the faculty which tells us whether or not something is alive. Things that are fresh and full of life, smell very good. Things that have died smell very bad.

The higher the organism, the worse it smells when the life force has left. Thus we see that the nose is the organ for the life force. As we are taught , Mashiach will judge and rectify reality by using his sense of smell. The Sages interpreted this to mean that the Mashiach will be able to judge through the sense of smell.

According to tradition, the four senses of sight, hearing , taste and touch were all blemished due to their participation in the sin of eating from the tree of knowledge of good and evil in the Garden of Eden. Only the sense of smell does not appear in the verses describing the sin , thus retaining its original pristine state. Relatively, smell is the sense of the soul, the others of the body. The sense of smell was, therefore, not blemished in the primordial sin. Smell is connected to intuition and inspiration, both of which emanate from a superconscious level above logic and reason.

Mashiach represents the consummate state of ongoing inspiration from HaShem ; therefore he will be able to judge through his rectified sense of smell. Our sense of smell is our sensitivity to the inner, often unconscious, emotions and motives of ourselves and others. Smell is considered the most evocative, the most inner, and the most primitive of our senses. Not only does it penetrate the innerness of the object, it also penetrates to our own innerness. Of all the senses, only smell is perceived internally, as thought the smell is inside us.

So of all our senses, smell creates the most direct connection between the innerness of the object we perceive and our own inner selves. While the body appreciates decoration, the enjoyment of the soul is to encounter something directly, as it truly is. All the other senses appear to us as external to our body. The Torah [32] states that HaShem breathed life into the form of Man. The Hebrew word for breath, nesheema, is the same as the word for soul, neshama.

Our spiritual life force comes, metaphorically, by way of air and respiration. Eichah The breath of our nostrils , the anointed of HaShem , was taken in their pits, of whom we said, Under his shadow we shall live among the heathen. The sovereignty of Mashiach will be more elevated than that of Moshe Rabbeinu. For the Gemara teaches :. Sanhedrin 93b The Messiah -as it is written, And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge of the fear of the Lord. And shall make him of quick understanding [wa-hariho] in the fear of the Lord.

Alexandri said: This teaches that he loaded him with good deeds and suffering as a mill[is laden]. Raba said: He smells [a man] and judges [33] , as it is written, and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears, yet with righteousness shall he judge the poor.

It is explicitly stated that the sense of Mashiach is the sense of smell. Mashiach will judge by his sense of smell, whereas a king is permitted to judge only according to the testimony of witnesses. The concept of judging by the sense of smell applies to Mashiach in his capacity as king, not in his capacity as prophet, for a prophet may not judge. The most spiritual of all the senses is the sense of smell and so it is not surprising that it is strongly associated with Mashiach.

The sense of smell was the only one of the five senses that was not involved in the sin that took place in Gan Eden. Blessings on enjoyments are not on the sense of pleasure itself but rather on the object which gives us enjoyment. Since material enjoyments are ultimately gifts from HaShem , these blessings are in effect an acknowledgment of the spiritual aspect of the material world.

Coarse matter becomes the medium for HaShem to give us enjoyment and uplifting, and thereby a medium for us to strengthen our connection to Him. Without this encounter with reality, there is no occasion for a blessing, and indeed it is a grave transgression to say a blessing in vain, without any tangible object of blessing.

Yoma 85a Abba Saul said: From the navel which sends its roots into every direction! Bereshit 7: In what do they differ? One is of the opinion that the source of existence is in the nose, while the other is of the opinion that the source of existence is in the navel. Is this to say [that they differ on the same point] as the following teachers: From where is the embryo formed?

Abba Saul Says: It is from the navel, and its root spreads in all directions [from there]! The nose is shaped like the Hebrew letter vav, which has the numerical value of six. The Holy Zohar states with regards to the creation of Adam :. Rabbi Eliezer Ashkenazi C. In case the worshipper imagines that he indeed has achieved atonement for his sin by just offering a sacrifice , the Torah tells him that this is far from true. Every human being who wants to bring a sacrifice should know that this should be done so as to reconcile himself with God.

We know that everything that exists in the material world is paralleled in the spiritual world. Smell and taste refer to Torah and mitzvot. Taste and smell are the spiritual core and the living essence of everything and Torah and mitzvot are similarly the living essence of everything. The gold used for the sin of the golden calf had an interesting effect on the nose, according to the Targum:.

And he took the calf which they had made, and burned it in fire , and bruised it into powder, and cast it upon the face of the water of the stream, and made the sons of Israel drink; and whoever had given thereto any trinket of gold, the sign of it came forth upon his nostrils. Because, says the Arizal, had it not been for the sin of the golden calf , Nadav and Avihu would not have had to die in such a dramatic way.

Instead of a fire coming out and entering their nostrils to burn out the Nefesh from within them, they would have had a normal death. Being the Nefesh, the lowest of the five soul-parts, it had been affected by the zuhama of the snake, and it remained affected until Nadav and Avihu stood at Mt. Sinai and the zuhama was removed from all the Jewish people. This itself made Nadav and Avihu spiritually vulnerable, and thus resulted in their sin and the severity of the punishment: removal of the Nefesh of Adam HaRishon the very way that it entered him -- through the nostrils of Nadav and Avihu.

The stench of death enters through the nostrils ; the same nostrils into which Hashem breathed when He planted within Adam eternal life. Death represents the ultimate contradiction to eternal life ; only with the sin of Adam did death enter the world. The incense , which has the power to stop death, also overcomes the stench, as described by the Rambam. The Smell of Mashiach. One day he heard a commotion in the street and sent his valet to inquire of its nature. The servant came back with the report that Mashiach had arrived.

Menachem Mendel of Vitebsk achieved the spiritual level of awareness akin to the Godliness Mashiach will reveal. He knew what Mashiach smelled liked because his room was in a messianic state. He needed to open the window because the outside was not. The word Mitzrayim can also be read as meitzarim , restraints, i. The Torah is eternal. Not only does it record the actual departure from Mitzrayim, Egypt, but also conveys a message for posterity. It is incumbant upon every Jewish soul which descends to this earthly world to make matei , journeys , i. As a person rises from one level to the other, he must deal with new and subtler restraints.

The nose was the portal through which life was given by the eternal breath of the Creator, so too was the smell of the incense the conveyer of spiritual energy into the world. The incense formed the fulcrum point of the Temple both in service and position. Fifty days after the exodus from Egypt , the Jewish people received the Torah and soon after began building the Mishkan , a temporary dwelling place for the Ten Commandments. Moshe was the leader of the people and his brother Aharon with the help of his four sons would do the service required in the Mishkan. The Torah relates how the two elder sons brought incense before the Creator and were killed because the mixture was improper.

Two lines of light entered into the nostrils of the two sons and took their lives; HaShem said, I am honored and then told Aharon not to come into the Mishkan while drunk. These two disparate notions help to explain the circumstances of their death. They had mixed the incense in a way to bring down too great of a light because they were drunk on HaShem. HaShem was honored, but forbade further exaltations. The Kabbala teaches that smell is the highest of our senses. It is why the golden Altar that burned the incense was at the central point in the Temple ; it is the same reason that the nose is the predominant feature of the face and the face is the stamp of the Creator.

The Incense - Offering also alludes to this concept, since incense is something that is enjoyed through the nose, through which the soul enters and leaves the body which is why we bless a person after a sneeze! For this reason, we make a blessing over a sweet-smelling fragrance on Motzei Shabbat and inhale it, to compensate ourselves somewhat for the loss of the extra soul we had gained over Shabbat. Interestingly enough, of the five senses, smell was the only one that did not participate in the sin of eating from the Tree of Knowledge of Good and Evil, and is said to have remained unaffected.

The Talmud calls the pleasure of smell one that benefits the soul and not the body [41]. The eye is similar in shape to the Hebrew letter yud , which has a numerical value of ten. Two eyes and one nose, therefore, are represented by ten plus ten plus six equals twenty - six. Twenty - six is the sum of the letter values of one of the names of HaShem. The eye is the gateway to a non- physical existence called light. Hearing is the modality of this world.

Seeing is the modality of the Olam Haba , the next world. In this world there is movement and sound. Hence hearing is the sense modality of this world. In the next world , there is no more movement, there is no more hearing. This is a world of stillness, a world of sight. Because all movement is done to meet a need. In the next world there will be no more needs and hence there will be no more movement.

Hearing requires us to work, as we shall see. It is the mode of this world. Seeing requires no work. That is why seeing is believing. In the Olam Haba , the next world , reality will be instantly apparent. The Olam HaBa is seeing. When the Talmud cites a proof to decide a dispute between two sages or to resolve a question of law , it often introduces it with the phrase Ta shema , Come, hear or Come, understand the Hebrew word shema means both hear and understand. In contrast, the common opening phrase in the Zohar is Ta chazi, Come, see. For the difference between these two forms of Torah is akin to the difference between sight on the one hand , and hearing and comprehension on the other.

While sight and hearing are both tools of perception, absorbing stimuli and conveying them to the mind to interpret, there is a major difference in the manner in which they impress their findings upon us. Sight is the most convincing of faculties: once we have seen something with our own eyes , it is virtually impossible for other sensory evidence or rational proofs to refute what we now know. On the other hand , hearing and comprehension are far less vivid impressers of the information they convey. They will convince us of certain truths, but not as unequivocally as do our eyes.

What we hear and understand are facts that have been proven to us; what we see is reality. One who contemplates the body of Torah gains knowledge of the divine reality. But this remains hearsay, second- hand information conveyed via the medium of its mundane subject matter. Only by studying the soul of Torah does one come to see G-dliness, to perceive its reality in the most immediate and unequivocal manner. Hearing takes place inside of a person.

It requires interpretation by the person doing the hearing. This is in contrast to seeing which is external to a person and does not need interpretation, the sight speaks for itself. Tehillim Psalm I love HaShem , because he hath heard my voice and my supplications. For You have delivered my soul from death, my eyes from tears , my feet from falling. In this spirited chapter of Tehillim, King David sings thanks to HaShem for saving him from his enemies, and for taking away his suffering.

King David thanks HaShem for saving three parts of his body from harm:. Why is King David only thanking HaShem for these three benefits? Did not King David thank HaShem for saving his entire being from harm? Perhaps these three items are representative of the entire human being. Consider this thought.

There are three parts of man:. When King David praises HaShem for saving his soul from death, he praises HaShem for the entire metaphysical side of himself. When he thanks HaShem for saving his eyes from tears , he is praising HaShem for saving the part of him that is a connection of body and soul: The eyes do not enter the world as our arms and legs do; they are stuck in their sockets. Yet, they can only see things that are inside the physical world.

They are in the physical world , but not of the physical world. Chazal explain that the role of our right and left eyes is different. The right eye is meant for viewing others positively, always observing, and catching their good qualities. The left eye, which is judgmental and critical, should be directed inwards, at oneself. Indeed, just as our eyes function together so is our ability to see the good in others dependent on our ability to justly criticize ourselves for all of our shortcomings, and our distance from the Almighty.

Rabbi Chaim of Volozhin, the student of the Gaon of Vilna, offers the following explanation in his work, Nefesh Hachaim. Human beings discern physical phenomena mainly by utilizing the power of vision. Their eyes and ears are mainly employed to serve as gateways to ideas and thoughts. Stated another way, the physical world is a detectable reality that we actually see; our awareness of anything spiritual is in our thoughts expressed in the medium of concepts and ideas. The human head possess many parts: hair , a skull, brain lobes, eyes, a nose, ears, a mouth, a beard on men; all of this corresponds to levels in the Sefirot themselves.

For example, within the sefirah called Keter, there is the Gulgalta, Skull, a level of Divine light that functions as the Keter of the Keter, often referred to as Arich Anpin. This light is so high up in the system, so sublime, that it does not make it to the outside. This is represented in the human being as well. The ears, nose, and mouth all allow for two -way traffic, whereas the opening in the eyes is covered by a film, allowing light to enter but for nothing to come out.

If a person closes his eyes tightly to prevent any light from coming in, he can see light on the inside of his eyes, which, according to Kabbalah, is light that comes down from the high spiritual level mentioned above, through the brain , but flowing only up until the barrier of the eyes. In this world we hear even though we are using our eyes. This world is like reading a book. We see one letter at a time and we put these letters together to form the ideas being conveyed by the writer.

In this world we see a collage of images that we have to assemble into a complete picture. This world is a collection of broken pieces that must be assembled and internalized in order to be understood. That is why Chazal teach that hearing is the modality of this world , even when we use our eyes, we are still required to assemble the pieces.

HaShem is not a proof in front of us until WE assemble the broken images into a clear vision that HaShem is concealed int his world , but the one who assembles the pieces will be able to see Him. The first one is understandable: King David praises HaShem for saving his soul from death the most significant potential loss. Why is it that King David thanks HaShem for saving his eyes from tears , and not as we would have thought, from blindness?

What are tears? A great deal of emotional energy gathered in the body either joy or pain , that can not be contained within the body, spills out as tears. When a person cries, the energy that was built up within him spills out and is lost; it can never be reclaimed, and is a great loss. That is why tears of the eyes are so significant. That is why they are mentioned right after the loss of the soul.

Hearing is a sense which requires us to assemble the sounds from another person, into a cohesive picture. Thus we would say that hearing is the forming of disparate parts into a single picture. Literally we make many into one. Hearing is the mode of this world. Seeing is the mode of the next world. The shema , which is uttered twice a day by every observant Jew , is an interesting perspective into hearing. Shema is normally translated as hear. Chazal teach us that shema literally means the gathering of many and making them into one.

The appropriateness of this definition is brought into sharp distinction when we see that the goal of the shema is that HaShem should be one and His name One. In the Olam Haba reality will be instantly apparent. When the Bne Israel stood at Mt. Sinai , the Torah records that we saw the voices. We saw something that is normally heard. Our Sages teach that when HaShem is manifest, then we see everything as it really is.

We see reality, even if it is normally heard, because there are no broken pieces to assemble when everything is one with HaShem. Since there are no broken pieces to assemble, the Torah calls that seeing. Hearing and seeing are the only senses associated with beauty. We see and hear beautiful things. This makes hearing and seeing intimately associated because they both have this modality.

When the Jewish People stood at Sinai to receive the Torah, they underwent an experience which was literally out of this world. What does it mean to see sound? There is a fundamental difference between the two senses. With sight, we perceive a complete whole instantaneously. The essence of vision is an instantaneous whole. Sound, on the other hand , is assimilated as a collection of sounds.

We order these separate pieces of information, giving them substance and definition, and in the process, we understand what it is we are hearing. This process of assembly is not instantaneous. Our brain takes time to balance and evaluate what it is hearing. In the end, we have assembled the pieces into a single unified picture. You have to take the disparate, seemingly random elements of this world , and assemble them into a cogent whole. At Mount Sinai. There the Jewish People saw the voices. They saw with an incontrovertible clarity those things that usually need to be heard.

Seeing is more than believing. The ears provide two essential services for the body:. Balance is taking two legs and bonding them into oneness, just as hearing bonds multiple words into one thought or idea. The main function of our ears is hearing and balance. In law , a hearing is a proceeding before a court which uses a set of balances as its symbol. The ear is the quintessential receiver.

This understanding is supported by a halachah in the laws of evaluating worth. In ancient times, when damage was done to an organ of the body, financial compensation was required. How was damage assessed? The beit din would take the person to the slave market and determine how much he would be worth without that limb. The incredible idea is that for damage to the ear, the perpetrator must pay the full worth of the individual! The ear is worth more than any other sense organ. This notion is incredible for it contradicts the Talmudic reference which suggests that blindness is the worst curse a person could bear.

The ear is essential for a servant for it represents his entire pesonality. The servant must listen to his master at all times. That is why the servant is exempt from positive time bound commnadments. The last power of the soul is manifest in the mouth. Based upon the principle of inter-inclusion, Kabbalah sees in each one of the limbs of the body a reflection and manifestation of the entire body with all its limbs.

From this the path is clear to the now- known biological phenomenon that the genes of each cell of the body encode the entire body. We will now analyze several of the primary limbs of the body in this way, beginning from the mouth. The palate corresponds to the sefirah of Chachmah wisdom within the mouth. Just as the inner eye of wisdom ever experiences new flashes of insight , so do the taste buds of the palate, on the inner spiritual plane, ever experience new tastes of truth. The throat is thus understood to be the binah of the mouth.

In Kabbalah, we speak of the union of the palate and the throat, reflecting the supernal union of Chachmah and binah termed father and mother in the mouth. The point where the tongue connects with the throat is the point of daat , the power to connect, in the mouth. The length of the tongue itself corresponds to the sefirah of tiferet beauty in the mouth.

Here lies the power of language or tongue both in Hebrew and English. In the tongue lies the beauty of self-expression, the eloquent blend of rich vocabulary. The tip of the tongue corresponds to the sefirah of yesod , the holy covenant in the mouth. Here, at its tip, the tongue touches, as it were, the empty cavity of the mouth itself. This cavity is indeed the essence of the mouth, for as the mouth in general corresponds to the sefirah of malchut, the empty vessel that receives the lights of all the higher sefirot, so, in the detailed analysis of the mouth, the cavity is its own particular level of malchut , the very end of the middle axis of the sefirot.

The upper and lower jaws with their two rows of teeth correspond to the two sefirot of chesed and gevurah within the mouth. Chewing food is like processing an idea to make it digestible. This process depends upon the two primary emotive powers of the soul. Love, chesed , motivates the desire of the soul to integrate the sparks present in external reality.

Similar to the upper and lower jaws and teeth, the upper and lower lips correspond to the two sefirot of netzach and hod within the mouth. In addition, the lips serve to convey an expression of the soul deeper than words, the kiss. Here, they join together with the tip of the tongue , the union of the triplet netzach-hod-yesod within the mouth. This alludes to the language of the kiss. We have thus completed the analysis of the inter-inclusion of the ten sefirot within the mouth. Part of Mouth. Contact point of tongue and throat.

Length of the tongue. Tip of the tongue. The dimple of the upper lip: inclusion of the ten sefirot within the mouth. The lips also hide a deep secret. This is the secret of our conscience which guides us in life. It is the secret that explains how a man might derive a novel understanding of the Torah that has not been explained by others. This secret is expressed in the body by the dimple of the upper lip. This is what Chazal teach about this dimple:. Midrash Tanchuma S. Buber Recension for Vayikra Leviticus — In regard to this verse, Job spoke it when the afflictions had come upon him.

These words teach about the infant. What does he finally say in vs. Ergo in Lev. Deuteronomy Rather, the matter is very close to you in your mouth and heart to do it. When you make a sincere verbal commitment to the Almighty and to yourself to become a changed person, your very words have impact.

If you keep up your resolve, you can change your behavior. If the words of your mouth are one with what is in your heart, then you can change immediately. However, sometimes we need to repeat over and over the words of what we know is correct, and what we should do, so that they will enter our hearts. Shemot Exodus And all the people saw the thunderings , and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. Yeshayahu Isaiah And the glory of HaShem shall be revealed, and all flesh shall see it together: for the mouth of HaShem hath spoken it.

We see sound when ever the upper and lower worlds come together. This is what happened at Sinai and this is what will happen when HaShem is revealed in the olam haba. The place of circumcision is the medium through which man pours his physical life force into the universe, while the tongue is the medium through which man pours his thoughts and ideas into the world. The life force in man is focused in three places, his intelligence, his organs of reproduction, and his heart.

Two of these he has the obligation to circumcise. On the eighth day his parents circumcise his organ of reproduction. It is up to them to turn their child into a channel for God's goodness to enter the world through proper training and education. If they do their job well, parents can correct this defect. It is up to the individual himself to circumcise his tongue , to employ his adult intelligence to open his eyes and ears to the positive in other people and in the world.

The circumcision of the heart is more complex and awaits the end of days. Devarim Deuteronomy The Lord your God will circumcise your heart and the heart of your offspring, to love the Lord your God, with all your heart and with all your soul, that you may live. This ultimate circumcision has the affect of removing the evil inclination entirely and shuts down the present era of human history by bringing free will to an end. Deliver my soul, O Lord, from lying lips, and from a deceitful tongue Ps. Hence it is said Deliver my soul, O Lord, from lying lips, etc.

Only the tongue is neither fixed nor free. Being set inside it is isolated and hemmed in. And yet the tongue can smite the great and the small, the near and the far. What will it profit you, or what will be added unto you, you false tongue? The tongue sins , but not for its own advantage.

The Holy One , blessed be He, says to the tongue : When a thief steals, he steals to eat. And though it is written You will not commit adultery Ex. Though the adulterer destroys his own soul, yet for the moment he satisfies his lust. But you, O tongue , what good have you done yourself by your slaying? Even as you did act towards the world from the beginning—as a serpent you spoke evil to Adam —so will I act towards you.

You were also the serpent tongue of the wilderness, when, as it is written, The people spoke against God and against Moses Num. And how did the Lord act towards them? The Lord sent fiery serpents among the people ibid. Why serpents? And so I made those evil-tongued children of Israel into the dust that I had decreed for the serpent: Dust will you eat Gen. Because it slays three : the one who owns it, the one who listens to it, and the one of whom it speaks.

And so you find in the story of Doeg that it slew three. It slew Doeg himself, for he has no portion in the world -to-come; it slew Ahimelech the priest , for it is said And Nob the city of the priests [Doeg] smote with the edge of the sword 1 Sam. The tongue is like an arrow.

Because if a man takes his sword in hand to slay his fellow, who thereupon pleads with him and begs for mercy, the would-be slayer can repent and return the sword to its sheath. But an arrow—once the would-be slayer aims and lets it go, he cannot bring it back even if he wants to bring it back. Hence it is said Sharp are the arrows of the mighty, like coals of broom Ps.

Once it happened that two men going through the wilderness sat down under a broom-shrub, gathered some fallen twigs of the broom, broiled for themselves what they wanted to eat , and ate their victuals. Hence the evil tongue is said to be like coals of broom, as in the verse Sharp are the arrows of the mighty, like coals of broom Ps. Like an arrow which a man is unaware of until it reaches him, so is the evil tongue. A man is unaware of it until its arrows from the kingdom of Esau come suddenly upon him. A man remains unaware of it until suddenly a sentence of death or imprisonment is released against him.

For while the man is given over to his own affairs, the scribes libel him wherever he may be and so slay him. Hence it is said Sharp are the arrows of the mighty. Thus Moses said to Israel: You will not be afraid of the terror by night Ps. The human body, on its surface, is peach or tan, while the inner lining is red. The lips, on the other hand , are the opposite. The inner red lining is revealed on the outside, while the outer tan part is covered over by the bottom lip.

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Hashem made the lips of a person different from all other parts of the body in order to stress this concept that the language of a person reflects his inner self. Symbolizing the fact that the words of a person reveal his true inner self, the lips are flipped inside out, revealing the inner part of the person. Teeth are used to reduce the bulk and consistency of food to a level that enables the digestive system to cope it with optimally. Have you ever wondered why it is that when we wish to show warmth and friendliness to another person, we instinctively smile and reflexively display our teeth?

If we were creating the body would you suggest opening your mouth and showing your teeth as a way to show friendship? Why did G-d make our bodies react in this manner? Why is displaying our teeth associated with being open and pleasant? A hint may be found in the following Midrash about teeth. Yalkut Shimoni Just as the strength of a person is held within his teeth if one has no teeth or weak teeth, he cannot eat , and gain strength -ed. We have thirty - two [44] 32 teeth [45] corresponding to the thirty - two paths of wisdom often understood as the ten sefirot and the twenty - two letters of the Hebrew alphabet as taught in Sefer Yitzirah.

A malfunciton in a particular tooth must represent a malfunction in a particular aspect symbolized by one of the paths of wisdom. I have no idea which tooth corresponds to which path, although I would take note of functions biting, grinding, etc as well as age of development a good clue to the late- coming wisdom teeth.

Tooth Name. Four 4. First Molars 6-year Molars. Third Molars — Wisdom Teeth. According to Chazal, our Sages, the number four signifies completion or fullness. The letter shin has five definitions. The teeth break up and grind food. Additionally, the teeth represent strength. According to mystical sources there are 32 paths of wisdom. So too there are 32 sources of wisdom within a person found in the head which are channeled to each one of the entire set of 32 adult teeth.

The number 32 has the numerical value, gematria , of the Hebrew word lev, which means heart. This means that our 32 teeth represent what is in our heart. The wisdom of a human being begins with thoughts in the heart, but if it remains there the wisdom is self-serving. In order for that wisdom to make the world a better place it needs to be expressed through the mouth. When we open our mouths and speak we share ourselves with the world. Smiling is a symbol of our willingness to open ourselves up to others. Our many teeth represent the many thoughts that run through our heads; thoughts which have the potential to help others, to make a positive impact upon those around us and indeed the entire world.

Whether we realize it or not, when we smile we are showing a glimpse of our wisdom. God created us so that when we are happy we smile, we laugh , we show our teeth. I feel the grandeur of life. I am happy to be alive in this world. Thus, I am showing my teeth to the world -- and through my teeth, I am displaying my wisdom. I have a precious role to play in this world by tapping into and utilizing my wisdom and sharing it with others. This is why I'm smiling; this is the reason I am showing you my teeth.

When we greet someone, we are supposed to smile at them. Smiling exhibits our kindness and openness to relate to another person. When I frown I close my mouth tightly; I hide my teeth. I am saying that I do not wish to open myself or my wisdom up to anyone. I want to share my wisdom, my insights , my personal contributions to this world with you. I am showing you my teeth, the window to my world and my wisdom, and I want you to partake in what I have to offer.

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HaShem is referred to exclusively by the name Elohim in the account of creation , and this name is mentioned exactly 32 times in the course of this section of the Torah. As we said above, the 32 teeth correspond to the 32 paths of wisdom. One who suffers from a toothache and other oral woes might find their remedy in the recitation of Kiddush Levana.

The increasingly mystical Rabbi Chaim Kanievsky teaches [48] that for a toothache, it is a segula from early generations , to add several words to the Kiddush Levana at a specific point in the prayer for relief from toothaches. It seems that the Lubavitcher Rebbe concurred with the efficacy of this segula, as well. Rabbi Kanievsky adds that his father would recite these additional words not only for himself when needed, but also on behalf of others who were suffering from toothaches.

The reason why teeth are associated with the moon and Kiddush Levana is because these words are all closely related to the word, lavan. In addition, the lips serve to convey an expression of the soul deeper than words--the kiss. Speech actually originates in the lungs with the breath, but the breath has no sound and therefore remains in the spiritual world. The front of a structure, in the physical world , is always its side of elevation, of spirituality, of holiness.

The back is always the side of contamination and lowliness. The back of the nech is called, in Hebrew , HaOref. When this Hebrew word is read backwards it spells Paro Pharaoh. The first use of neck in the Torah is found in:. Bereshit Genesis 16 And she put the skins of the kids of the goats upon his hands , and upon the smooth of his neck:. The neck is used by the Torah to describe one who is stubborn. The neck is an allegory for stubborn, unyeilding insolence. Devarim Deuteronomy 27 For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against HaShem ; and how much more after my death?

In the Oral Torah we also find various names for the Temple. Did Benjamin then have two necks? In fact, said R. The Midrash also explains the Torah when it tells us that the Temple is equated to the neck:. Devarim Deuteronomy Of Benjamin he said, The beloved of HaShem shall dwell in safety by him; shall cover him all the day long, and he shall dwell between his shoulders. The Temple was built within the portion of land allocated to Benjamin. The neck which is between the shoulders alludes therefore to the Temple.

Yoseph was actually weeping over the future destruction of these two Temples. The Midrash explains this connection between the neck and the Temple :. Why is it compared to a neck? XXII, 19 , namely, the Temple. And just as most ornaments are hung round the neck, so the priests were attached to the Temple , the Levites were attached to the Temple.

And just as, if the neck is removed, a man cannot live, so since the Temple was destroyed there has been no life for the enemies of Israel. The same was in the beginning with HaShem. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. Mashiach is also a Kohen Gadole. The Kohen Gadole serves to connect the higher and the lower worlds :.

Hebrews Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Mashiach Yeshua ; Who was faithful to him that appointed him, as also Moshe [was faithful] in all his house. In the midrash of Matityahu we find a yoke which is attached to the neck:. Matityahu Matthew Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. Mashiach says that we should take His yoke upon us.

This infers that Mashiach is the neck because this is the organ which bears the yoke. When we failed we were given a substitute: the Mishkan. The Mishkan was eventually replaced with the Temple. Top of the Head. Holy of Holies. Gan Eden. Lungs over the heart. Kervim Cherubim with their wings over the Aron. Shulchan table of shewbread — This is the Crown of Malchut Monarchy.

The Tree of the Knowledge of Good and Evil. Nose and sense of smell. The Stomach. The brazen altar. The Korbanot - sacrifices. Throat — the origin of speech. Chest — the origin of song. Liquid in the body. Kiyor Laver. The river. The courtyard of the Jews. Working the garden. The courtyard of the women. Trees on both sides of the river.

The courtyard of the Gentiles. Curtain and Walls around the Temple. Walls around the garden.

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However, on one level, it is not unlike the physical body itself, which has a system for sending signals and blood to different parts of the body, often a function of electrical impulses that originate in the brain and move down the spinal cord to more remote sections the body. The light in the Sefirot works very much in the same way, no wonder. Bamidbar The Aron must only be carried on the shoulders of the family of Kehat. The purpose of carrying the Ark on the shoulders was thus to connect the external aspect of man with the inwardness of the Torah.

One possibility is that this phrase is referring to the breastplate worn by the High Priest. This is the place where the Divine Presence communicated through the priest cf. Keli Yakar. Their sin was their deriving pleasure from the feast. It was impossible for the power of Amalek to increase during the month of Shevat. Finally, it is worth noting that shoulders are the place of transition from the front to the back of the body.

They are the transition between positivity the front and negativity the back. The front of the body is where all positive actions take place. We will see, in the next section, what the back contains. The back is the place of negativity. It is the place where excretion take place. It is the side of darkness. Other than the sense of touch the back contains no other sensory ability.

Arms, kabbalistically, are outside the body. The hands are different from all the other limbs. All the other limbs of the body are fixed and static, whereas the hands may be lowered below the feet or raised higher than the head. The same is true on an allegorical level. He can murder, steal. Everything can be done with the hands. We talk of having blood on our hands and dirty hands. On the other hand , the hands , when raised up, can perform the holiest acts. When the kohen blesses the people he raises his hands.

The hand gives tzedaka charity. The hand puts on tefillin. We extend the hand of friendship and assistance. This next section is an excerpt from Rabbi Yitzchak Ginsburgh. Of interest to anyone seeking true holism. Help Centre. My Wishlist Sign In Join. Be the first to write a review. Add to Wishlist. Ships in 7 to 10 business days. Link Either by signing into your account or linking your membership details before your order is placed. Description Product Details Click on the cover image above to read some pages of this book!

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