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Sefer HaMidot - Rabbi Nachman of Breslov ¿¿¿ ¿¿¿¿¿¿ - ¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ Hebrew With English TranslationThe Book of Traits (Sefer Hamidos) was written by the holy and righteous Rabbi Nachman of Breslov. It is an alphabetical listing of character traits, good and bad, with advice for their rectification and how they relate to one another, as well as the attributes of reality, their effects, and how they can be manipulated. Sefer Hamidos is composed of two parts; the compilation of Part 1 began when Rabbi Nachman was just six years old. This holy book was written to assist individuals seeking to honestly rectify and purify all of their character traits. Rabbi Nachman of Cherin and later Rabbi Tzaddik of Lublin created footnotes for Sefer Hamidot, sourcing the teachings to their origins in different Biblical verses and Rabbinical writings. Rabbi Nachman himself, greatly praised his book crediting it for having made him into a Kosher Jew..¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿. ¿¿¿ ¿¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿ ¿¿¿¿¿¿, ¿¿¿¿¿¿¿¿¿, ¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿, ¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿. ¿¿¿ ¿¿¿¿¿ ¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿"¿, ¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿ ¿¿"¿, ¿¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿. ¿¿¿¿¿¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿..... ¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿, ¿¿¿¿¿ ¿¿¿¿¿"¿¿¿ ¿¿¿¿¿, ¿¿¿¿ ¿¿ ¿¿¿¿¿¿, ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿..... ¿¿¿ ¿¿¿¿¿ ¿¿ ¿¿¿ ¿¿ ¿¿¿¿¿¿¿ ¿¿ ¿¿¿¿¿, ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿ ¿¿¿¿. ¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿: ¿¿¿, ¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿ ¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿, ¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿¿.... ¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿.... ¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿... ¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿, ¿¿¿¿ ¿¿¿ ¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿, ¿¿¿¿ ¿¿¿¿¿¿...... ¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿ ¿' ¿¿¿¿¿ ¿'¿¿¿"¿, ¿¿¿¿¿¿ ¿¿"¿ ¿¿¿¿¿ ¿'¿¿¿"¿, ¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿, ¿¿¿¿¿¿"¿ ¿¿¿¿¿ ¿¿¿. ¿¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿"¿ ¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿, ¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿, ¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿. ¿¿¿¿ ¿¿¿¿¿ ¿¿ ¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿ ¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿ ¿¿¿¿"¿¿¿ ¿¿¿¿¿, ¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿, ¿¿¿ ¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿"¿ ¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿ ¿¿¿.... ¿¿¿ ¿¿ ¿¿¿ ¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿, ¿¿¿ ¿¿¿¿¿¿ ¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿¿ ¿¿¿, ¿¿ ¿¿ ¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿

Tales from ancient times are a collection of folktales in the style of folk tales that Rebbi Nachman of Breslov told to his students. His prominent student Rebbi Natan of Breslov recorded and published them. It is customary to think that there is a gothic and Kabbalistic dimension to these stories, and they differ in style and essence from the rest of the parables and stories told by Rebbi Nachman, which appear in his writings and the writings of his disciples.One should know that these stories have deep secrets, blessed is he who gets to understand them. Rebbi Nachman paved new ways in Chassidot. He emphasized the value of prayer, solitude, innocence and simple faith. Rebbi Nacham taught avoidance of philosophical inquiry, even though at the end of his life he befriended the educated Jews who lived in the city of Uman. He also stressed the need to long for God and said that according to his greatness there is no one who can say that he worships God, but the main thing is longing and longing. This longing can be gained mainly with the help of simple faith.Along with the sermons he delivered to his followers, as was the custom of the rebbes of his generation, he also told tales, which are interpreted as allegories and complement his teachings.He emphasized the importance of being joyful, and to the resist being despaired or sadness. This characterized throughout his teachings. Examples of his own famous sayings on this subject: Know that man has to cross a very, very narrow bridge, and the rule is that you will not be afraid at all. It is a great mitzvah to always be happy. There is no despair in the world at all.

SeferTOMER DEVORAHThe Palm Tree of DeborahTomer Devorah was written in Hebrew in the middle of the 16th century by Rabbi Moses Cordovero, a Jewish kabbalist in Safed, Israel. This short text deals mostly with the Imitation of God through the acquisition of divine traits, especially those of the sephirot. The first edition was published in Venice in 1588 Tomer Devorah (Hebrew: ¿¿¿¿ ¿¿¿¿¿, English: The Palm Tree of Deborah) was written in Hebrew in the middle of the 16th century by Moses Cordovero, a Jewish kabbalist in Safed, Israel. This short text deals mostly with the Imitation of God through the acquisition of divine traits, especially those of the sephirot. The first edition was published in Venice in 1588. Although not widely read among Jews today, it is popular in the mussar tradition, which focuses on the individual cultivation of the middot, or qualities of God.Rabbi Moshe Cordovero Kabbalist Rabbi Moshe Cordovero, also referred to as Ra'MaK, was a leading kabbalist who lived and taught in Tsfat. His best-known work, Pardes Rimmonim, is a systematization of various school of kabbalistic thought. He authored many highly influential works, included a defense of kabbalah, a highly-regarded ethical work based on kabbalistic thought, and a comprehsive commentary on the Zohar. He had many disciples and was considered the premier kabbalistic authority until superceded by Rabbi Yitzchak Luria (AR"I Z"L) shortly after his death.Rabbi Moses ben Jacob Cordovero was a central figure in the historical development of Kabbalah, leader of a mystical school in 16th-century Safed, Ottoman Syria. He is known by the acronym the Rama"k.After the Medieval flourishing of Kabbalah, centered on the Zohar, attempts were made to give a complete intellectual system to its theology, such as by Meir ibn Gabbai. Influenced by the earlier success of Jewish philosophy in articulating a rational study of Jewish thought, Moshe Cordovero produced the first full integration of the previous differing schools in Kabbalistic interpretation. While he was a mystic inspired by the opaque imagery of the Zohar, Cordoverian Kabbalah utilised the conceptual framework of evolving cause and effect from the Infinite to the Finite in systemising Kabbalah, the method of philosophical style discourse he held most effective in describing a process that reflects sequential logic and coherence. His encyclopedic works became a central stage in the development of Kabbalah.Immediately after him in Safed, Isaac Luria articulated a subsequent system of Kabbalistic theology, with new supra-rational doctrines recasting previous Kabbalistic thought. While Lurianism displaced the Cordoverian scheme and became predominant in Judaism, its followers read Cordoverian works in harmony with their teachings. Where to them, Lurianism described the "World" of Rectification, Cordovero described the pre-Rectification World.[3] Both articulations of the 16th century mystical Renaissance in Safed gave Kabbalah an intellectual prominence to rival Medieval Rationalism, whose social influence on Judaism had waned after the Expulsion from Spain.¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿

SeferMivchar HaPeninimA choice of pearls Rabbi Solomon Ibn Gabirel¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿"¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿This great Hebrew poet and philosopher was born in Malaga, Spain, about the year 4782, [1021], and died in Valencia, Spain, at the age of 36 or 37. Despite his very short life, Rabbi Solomon ibn Gabirel won great fame during his own lifetime, and even more so after his death when his writings became more widely known. His father Yehuda, was a native of the famous city of Cordova which was at the time under Arab domination. About ten years before Solomon's birth, when war broke out in that part of the Spanish peninsula, his father moved to Saragossa, also under Arab domination. Later they moved to Malaga, where Rabbi Solomon was born. Losing his parents at an early age, Rabbi Solomon nevertheless continued his studies of the Talmud, in which he found his only solace. The young Rabbi Solomon was an ardent scholar and became very proficient in the Hebrew as well as Arabic languages and grammar. He also studied astronomy, geometry, and philosophy. Both Books were written in Arabic and subsequently translated into Hebrew by Rabbi Yehuda ibn Tibbon. In these books, Rabbi Solomon Ibn Gabirel presents a collection of moral sayings and maxims from Jewish as well as non-Jewish sources. The manner of Rabbi Solomon ibn Gabirel's death is shrouded in mystery. Legend has it that he was trampled to death by an Arab horseman, much in the same way that Rabbi Yehuda Halevi lost his life. ¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿, ¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿, ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿, ¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿, ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ [1021-1058] ¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿. ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿. ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿, ¿¿¿¿¿¿¿¿¿¿¿, ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿

SeferMivchar HaPeninimA choice of pearlsRabbi Solomon Ibn Gabirol This great Hebrew poet and philosopher was born in Malaga, Spain, about the year 4782, [1021], and died in Valencia, Spain, at the age of 36 or 37.Despite his very short life, Rabbi Solomon ibn Gabriol won great fame during his own lifetime, and even more so after his death when his writings became more widely known. His father Yehuda, was a native of the famous city of Cordova which was at the time under Arab domination. About ten years before Solomon's birth, when war broke out in that part of the Spanish peninsula, his father moved to Saragossa, also under Arab domination. Later they moved to Malaga, where Rabbi Solomon was born. Losing his parents at an early age, Rabbi Solomon nevertheless continued his studies of the Talmud, in which he found his only solace. The young Rabbi Solomon was an ardent scholar and became very proficient in the Hebrew as well as Arabic languages and grammar. He also studied astronomy, geometry, and philosophy. At the age of only 23, Rabbi Solomon Ibn Gabriol wrote his book - Tikkun Middoth Hanefesh, [Improvement of the Qualities of the Soul]. At About the same time, he also wrote - Mivchar Hapeninim, [Choice of Pearls]. Both Books were written in Arabic and subsequently translated into Hebrew by Rabbi Yehuda ibn Tibbon. In these books, Rabbi Solomon Ibn Gabriel presents a collection of moral sayings and maxims from Jewish as well as non-Jewish sources. The manner of Rabbi Solomon ibn Gabirel's death is shrouded in mystery. Legend has it that he was trampled to death by an Arab horseman, much in the same way that Rabbi Yehuda Halevi lost his life.

The Book Of Principles Sefer HaIkkarimJewish PhilosophyKabbalist RabbiJOSEPH ALBO ZT"L oseph Albo (Hebrew: ¿¿¿¿ ¿¿¿¿; c. 1380-1444) was a Jewish philosopher and rabbi who lived in Spain during the fifteenth century, known chiefly as the author of Sefer ha-Ikkarim ("Book of Principles"), the classic work on the fundamentals of Judaism.Albo's birthplace is generally assumed to be Monreal del Campo, a town in Aragon. This is based on Astruc ha-Levi's report of the religious debate held at Tortosa in 1413-14, which mentions Albo as one of the Jewish participants and notes he was the delegate of the congregation of Monreal. However, the Latin account of this debate makes no reference to this locality. Heinrich Graetz believes that Albo could not have been less than thirty years of age when he was sent to take part in the disputation, and he accordingly places the date of Albo's birth not later than 1380. His date of death is given variously as 1444 (most likely) or 1430. He is mentioned, however, as preaching at Soria in 1433. The use Albo makes of medical illustrations creates the presumption that he was adept in medical science, which suggests that he may have practiced medicine. He was versed to some degree in the writings of Arab Aristotelians. His teacher was Hasdai Crescas, author of Or Hashem. Opinions vary on whether Crescas was still alive when Sefer ha-Ikkarim was published. Sefer haIkkarim ("Book of Principles") is a fifteenth-century work by rabbi Joseph Albo, a student of Hasdai Crescas. It is an eclectic, popular work, whose central task is the exposition of the principles of Judaism. The work contains a number of internal contradictions. Most modern scholars see these as errors, while a minority of modern scholars see them as Albo's method for conveying esoteric messages. His work is best known for its discussion of the Jewish principles of faith, in which he argues with other thinkers such as Maimonides. Albo stated that any religion (dat elohit), including Judaism, must have the following three fundamental principles, which he calls ikkarim (fundamentals) or ikarim kollelim (general fundamentals): A. belief in the existence of God. B. belief in the revelation of God. C. belief in divine justice, as related to the idea of immortality. From these three principles, Rabbi Albo posited that a religion must have eight derivative principles shorashim [roots] or ikkarim peratiim [specific fundamentals]) which follow logically from the three fundamentals: From the existence of God: God's unity, God's incorporeality, God's timelessness, God's perfection: in God there can be neither weakness nor other defect. From the revelation of God: God's prophecy, God's prophet authentication. From the reward and punishment of God: God's omniscience. Reward and punishment, whether in this world or the World to Come.

Sefer HaMidotThe Book of CharacterIn this book, all the traits and conduct are arranged in aleph-bet/alphabetical order. It is divided into two parts that are known to us by the names "Aleph-Bet Old" and "Aleph-Bet New." The first part is a wondrous collection, collected by our pure and holy master in his childhood, all that his huge intellect perceived by understanding one matter from another; and he gathered from all the holy books, everything that he found in them pertaining to morals, conduct, and upright behavior -- which he recorded to have by him for memory's sake. Whatever he found explained in the words of Our Sages of blessed memory, whatever virtue of a good trait, or decrying bad trait -- everything in entirety he would gather little by little and copy them by him in the order of the Aleph Bet by each and every trait, so that he should have it for remembrance, to see with his eyes the virtue of each and every trait and its opposite, "in order to go in the ways of the good and guard the ways of the tzaddikim". Moreover, his powerful intellect perceived many precious and wondrous matters which are not explained outright in the words of Our Sages OB"M; just by the sheer magnitude of his perception he understood one matter from another (heaven davar mistake davar), and perceived precious novelties regarding the traits, from within the [scriptural] verses and from within the words of Our Sages OB"M, that are not explained outright in their words except hinted to [b'remez] for such an intelligent as he.All of it he gathered and assembled together in the order of the Aleph Bet, and in the course of time there was found by him a complete compilation on all the traits, and he instructed to copy all of it, and from his mouth he read to me, and I transcribed in the book (according to Jer. 36:18), in order that this book should not desist from our mouths (Josh. 1:8) to speak (/think) it always, in order that we cease from bad traits. For everyone, when he sees arranged the utter derision of a bad trait and the great loss it causes, and the dreadful violation that is realized through it, he will have compassion on his soul, and he will gird his loins to stand up against it, and he will beseech from He to whom mercy is His, to escape with his soul from the abyss, to save him from those bad traits or bad desires or similar ones, and so in the converse regarding good traits. Furthermore (Prov. 16:20, "One who considers the matter (to weigh his ways -Rashi) will find good" -- true advice on how to guard against a bad trait by guarding against the trait that is close to it, for they are neighbors, and each one protects the other, as (this is) explained subsequently in the introduction that I heard from his holy mouth. The importance of this book, there is no need to explain, to anyone honest, who desires truth, and longs with cherishing to grasp the ways of propriety, certainly he will find in it a repose for his soul. Fortunate is he who takes hold of it, then it will be good for him in this (world) and in the coming (world), because this entire book is founded on verses of the Bible (Torah, Prophets, Scriptures) and on the words of Our Sages OB"M, all of them cogent to the understanding and straight, for those who have found cognizance (Proverbs 8:9).

Shimush TehillimSefer Shimush Tehillim is a short and relatively little-known treatise attributed to Rav Hai Gaon [according to the Sedei Chemed] which describes the Kabbalistic uses of particular chapters and verses from the Book of Psalms for prophylactic or healing purposes. These selections are meant to be either recited alone, frequently multiple times or in conjunction with some other action or prayer. Shimush Tehillim is mentioned in Teshuvas HaRashba, by the Chida, and others. This work is not to be confused with bibliomancy which is the use of Biblical verses for predicting the future.There are numerous instances cited in the Talmud and other sources regarding the utilization of Biblical verses to ward off demons and the Evil Eye, against bad dreams, against the effects of drinking water uncovered at night, and other more serious calamities. Verses were employed to lighten the pain at childbirth, as protection against danger on a journey, fierce dogs, bleeding and wounds, and the effects of fire and fever. Verses were recited to gain favor or improve one's memory, and so on.Yet, it must be noted, that there was great opposition to the use of the Torah for magical, curative purposes. The Rambam, the Tur [Yoreh Deoh 179], and the Shulchon Oruch [Yoreh Deoh 179:10] forbade such usage. The Rambam in Hilchos Avodas Cochavim 11:12 pointedly writes: "Regarding one who incants over a wound or reads a verse from the Torah, and so one who reads verses to calm a frightened child or places a Sefer Torah or Tefilin on a child so that he will sleep - it is not bad enough that these people are numbered among the sorcerers and diviners, but they are also counted as heretics to the Torah by using words of the Torah to heal the body. The (words of the) Torah are for healing the soul only, as it is written, 'and they shall be life for your soul'. However, it is permitted to recite verses and chapters from Tehillim for protection against troubles and harm - by merit of their recitation."Protection - yes, curing - no.Since Tehillim, more than any other Sefer from Tanach was used to defend against the effects of all types of predicaments and save one from danger, as recorded in Shimush Tehillim, I thought that it might be helpful to the reader so I have prepared the following insert above each chapter that states which Tehillim should be used for which ailment and condition. The insert in Hebrew is the full version with the name of Hashem. The English is the abridged version of the explanation.Nevertheless, since this monograph is meant for general educational purposes only and not practical application, and in deference to the dissenting opinions, I have only provided a selection of chapter usage from the book, and did not list the use of single verses nor what other actions are required in addition to the recitation of the chapter to affect the desired results. For such purposes, the interested reader must consult an actual edition of Shimush Tehillim and ask his rabbi how to employ it, if at all. All this aside, it is commendable to recite Tehillim anyway for the efficacy of it as prayer is well-known. Finally, I made no attempt at trying to determine why each chapter has the effect claimed, as there is no indication of this in Shimush Tehillim itself.

¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿ DIVRÈJ AAKOV PAGINE DI PENSIERO EBRAICOOgni persona vuole conoscere il nascosto, l'invisibile. Vuoi sapere come è stato creato il mondo, come DIO sovrintende e si prende cura di tutti.Tutti vogliono avvicinarsi al Beato Creatore, imparare le sue vie.Questo libro spiega come ogni creatura può avvicinarsi al Creatore e adorarlo secondo la KabbalahIl libro è stato scritto dal rabbino kabbalista Yaakov Adas, uno dei più grandi cabalisti della nostra generazione.

Diese Torah wird in drei Teile unterteilt:A. Die gerade Ethik, die sich in seinem bekanntesten Buch Sha'arei Teshuvah - Pforten der Reue. ausdrückt. In diesem Buch präsentierte unser Rabbiner Jona zum ersten Mal das moralische Problem als eine lebenswichtige Angelegenheit für die gesamte Öffentlichkeit und nicht nur als Angelegenheit derjenigen, die G-tt suchen. Er stellte das öffentliche Leben als ein Thema der moralischen Betrachtung dar und lehrte, dass die Vollkommenheit des Einzelnen nicht nur in Bereichen zwischen dem Individuum und seinem Schöpfer erreicht wird, sondern auch in nicht geringerem Maße in Bereichen zwischen dem Individuum und seinem Mitmenschen sowie in der Natur des öffentlichen Gemeinschaftslebens, in dem alle miteinander verbunden sind, gegenseitige Verantwortung tragen und persönliche Verantwortung für allgemeine Handlungen übernehmen.Tatsächlich ist Sha'arei Teshuvah - Pforten der Reue. Teil einer umfassenderen Zusammenstellung, die weitere "Tore" enthielt, von denen einige im Tor der Teshuvah erwähnt werden - das Tor der Torah, das Tor der Demut, das Tor der Furcht, das Tor der Grausamkeit und das Tor der Arbeit. Die Stärke des Buches liegt in seiner direkten, einfachen und zugänglichen Ansprache an den unmittelbaren Verstand des Lesers, eine herzliche Ansprache, die auf den Grundlagen des einfachen Glaubensverstands und der alltäglichen Erfahrung jedes Einzelnen basiert. Der Weg, den das Buch geht, besteht darin, zuerst Verse aus der Heiligen Schrift zur Beweisführung des Verbots und zur Betonung seiner Schwere zu bringen, dann die von unseren Weisen überlieferten Aussagen im Zusammenhang mit dem Thema anzuführen, und schließlich die Lebenserfahrungen der Leser anzusprechen, um ihre Meinung und Aufmerksamkeit auf die Schwere ihrer Sünde und die relative Leichtigkeit zu lenken, mit der sie von ihrer Sünde umkehren und sie verbessern können.Die Struktur des Buches ist folgendermaßen: Das erste Tor: "Die Erläuterung der Teshuvah und ihre Grundprinzipien". Das zweite Tor: "Methoden, wie ein Mensch aufgeweckt werden kann, um zurückzukehren". Das dritte Tor: "Die Bedeutung der Gebote, Warnungen und Strafen", und dies ist der Hauptteil des Buches, sowohl quantitativ als auch qualitativ. Und das vierte Tor: "Über die verschiedenen Aspekte der Versöhnung".B. Der zweite Teil von Rabbiner Jonahs ethischer Lehre ist die Weisheitsliteratur, die als direkte Konsequenz der moralischen Lehren betrachtet wird, aber nicht im Mittelpunkt der direkten Behandlung steht. Dazu gehören Kommentare zum Buch der Sprichwörter und zur Traktat Pirkei Avot (Sprüche der Väter). Der Zweck dieser Kommentare ist eine psychologische Analyse der menschlichen Seele und ihrer Natur sowie der Versuch, den Menschen beizubringen, wie er seine seelischen Kräfte als religiöses Gesetz nutzen und positive Kräfte über negative Kräfte kontrollieren kann.C. Der dritte Teil ist die Halacha-Literatur, die an die breite Öffentlichkeit gerichtet ist und moralische Werte und G-ttesfurcht enthält: das Buch "Yirat Shamayim" (Furcht vor dem Himmel) und der Brief "Iggeret HaTeshuvah" (Brief der Umkehr). Diese Bücher basieren auf dem Verständnis, dass eine sorgfältige und genaue Erfüllung der Gebote und das Studium der Torah, der Halacha und der Aggada eine notwendige Grundlage bilden und zur Erlangung von G-ttesfurcht und Moral beitragen. Daher enthalten diese Bücher Halachot in Kombination mit Erweckungsworten und der Betonung der Aufmerksamkeit auf weniger bekannte praktische Aspekte der halachischen Themen, die im Buch behandelt werden.