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Shma beni musar is the perception that my own personal hemshech is thru building one's self by shmiras hakayam mitzvos and chidush Torah. Our current situation is ibur for the next world.

There are 2 pregnancies and births we experience - one the inverse of the other. In the first, the angel teaches us Torah which is forgotten on entry to the world.

In the this-world pregnancy, the yetzer teaches us all the hevlei haolam which we forget when presented with the next world.

The first birth is into what seems to be reality but is in fact false, imaginary, seeming reality and in truth is only an interim pregnancy before entering true reality.

There is no metziyus without the 3 shutfim. Man doesn't arrive in world and is now independent. Whatever a person has is from his parents and he cannot go out from that geder.

That is the parallel between lo sachmode and kabed. That there is no relevence to being chomed because what you have in potential is already defined.

Likewise, his tzura in the next world is a function of his Torah, mizvos lo saaseh and aseh. These are what build his tzura- aivarim , gidim and neshama Torah for his next life.

Avraham of who it's said ohavee is the source of the asei same gematria because love is the source of positive mitzvos.

The imahos save from any mafseed. The fathers build and the mothers protect. Aisev is kibud av and the absence of kibud em.

The brachos would have gone to Eisav because of kibud av. This was derailed specifically by kibud em. Aisev is binyan with no form or limit.

Al charbicha tichyeh. He is about doing with no limits and much of his building is driven by war in greater or lesser form. Tagbiya kanesher kinecha.

No limits. The height of his asiya is making himself into a god. In truth, midas hadin is what is mechayev me. In Aisev's world, din is defined by what he is.

Zachor es yom hashabbos and zachor es asher asa lecha Amalek are parallel one another. Amalek comes to cause to forget.

Bereishis bara is the tachlis shomayom va'aretz remembered by zachor - clearly a giluy kovod shomayim - is borne testimony by shabbos. What stands contra is reishis goyim the first to battle K.

Zachor es yom hashabbos-that which testifies to the purpose of creation and zchor es asher asa lecha amalek -that which says the world is purposeless.

The zachor of shabbos is the aspect of asei and the zachor of amalek is that of lo sasei. Aisev is entirely asei father without definition or bound because he is the kilkul of din.

He has no bounding by aime. He exists because of himself without limit or anyone to answer to. To Aisav its pashut he'll be in shomayim with Yaakov see the unconditionally self-righteous Church.

That is perhaps the idea thar Haman made himself into a deity for all to prostrate before. Their avoda is not avoda - that's not necessary.

All that is, is belief. They are already asuyim. Yitzchok is din personified without veering from mechuyav hametzius. Aisav is his kilkul his counterfeit-that which tries to define metziyus in his image.

The aspect of mother is that you exist if you merit to. That is true din. You merit, you exist. Aisav didn't have this, hence v'Rivka oheves es Yakov.

Only if, then such is. Yakov got himself from Yitzchok but our ability to exist in this world is due to the brochos Yakov took from Eisav.

In order for that to be, aime is hidden in this world. Lecha haShem hamamlacha - hamamlacha is aime, is the heichi timza to exist in this world.

It is hidden in this world and cannot be revealed without adei oved of Amalek because he is the anti-bereishis hakol bara lichvodo of this world.

That is the last heh in the shem. The gemara says lecha Hashem hamamlacha is milchemes Amalek. Whatever is required for kiyum here is the aime.

But this must be hidden in this world. Amalek stands k'neged aime. The midah is only revealed in defeating Amalek. Dovid hamelech who is the merkava of midas hamalchus asks haShem tehillim 26 to remember him in the days of Mordechai.

Meaning remember midas hamalchus at the time of yeshuos of Mordechai. The only reason yimei haPurim lo yaavru mitoch Yisroel is because Dovid melech Yisroel chai v'kayyam.

The giluy of Dovid is the levana. The malchus wanes almost disappearing only to reappear as aidus to Dovid. The first zivug of the world is yom revii - yom tliyas hameoros.

Besula nisas l'yom harevii. Besula is gematria bat and aime. The mashpia sun and mekabel levana were niszaveg on day 4. This is middas hamalchus.

If not for levana, all would be lost at night. Night is aspect shamor and day is zachor. The zachreini haShem b'rzon amecha tehillim 26 is why KY merited zichram lo yasuf lanetzach.

Chai vekayam. The only reason for the hatzolo of Purim is the giluy of the midah of KY which is an aspect of vayisyazvu b'tachtis hahar k'eish echad.

The overcoming of Eisav at Purim and always is with kibud aime because KY is kibud both and Aisav only av.

The building is kibud av and shemira is aime. Perhaps the reason that mayim genovim yimtaku is davka because genuvim is the greatest illusory expansion of self.

Since all daas is expansion of existence, and ultimately we want to exist more and more and the yetzer knows us better than we ourselves and always offers us what appear to us the best way of expansion, davka genuvim - that which is beyond our realm is what is most drawing and attractive.

The tchum defined by av and aime is the deliniation of all else as lo sachmode. Lo sachmode is that area beyonf the bounds of expansion set by kabed es avicha v'es imecha.

Mishle What is the connection? Why is lo saseh mitchayev from t. Reishis daas-Torah, musar av-asei, toras aime-lo sasei. Why is it esential that lo-sasei is mitchayev from t.

Why is telling do and telling don't? The fact that positive commands are asei and negative lo sasei didn't have to be that way.

Man can create and destroy the briah. All lo sasei is not to destroy. The action of asei is one of creation. B'zelem is the fact that a person thru his own binyan is able to m'bsari echezeh Eloka.

That is the sod asei. The briya is called tachas hashemesh. All of the seasons, man's activities, night and day, are all governed by the sun, are in a system set to the tempo of the sun.

At the most, we can change the form of matter but not cause it to cease from reality. However man is the bar-hachi for time, for where the world is destined.

We determine the form and direction of time. Designation for a specific purpose - hazmana. Zman in its ziruf is when each moment is connected to the preceding and next with a continuum of direction.

That is hazmana milsa. When there is striding toward a tachlis, that's zman. We are all mezumanim.

We may have lost our direction but the hazmana is still there. This is where man can mikalkel and stray. Potential for churban is in zman.

The severity of lo sasei is that a person can make his own system of time and destroy the whole. A person can raise or lower the whole world.

Asei is within the realm of the man where lo sasei is in the realm of the entire world - the sun system - which is the realm of all human existence - kor v'achom, kayitz v'achoref, yom v'aleil, zera v'katzir - an awesome system in which to be pogeah.

A pegiyah in zman is a pegiyah in yemos hachamah. The geder of t. The mekablim are themselves Torah. That same mehalach is in the briyah itself.

The idea is that it is not shayach a person can be mikalkel the briya with lo sasei unless he is b'sod the entire briya itself.

The fact that we are the t. That's why Yehoshua could tell the sun 'stop'. These are 3 systems - mitzvos asei, lo sasei and Torah.

Torah are the dargos of mesilas yeshorim. Aviv - the power to add and imo which is the form. The Torah was to have begun 'hachodesh hazeh lachem'.

There are 2 systems of time - the sun and moon and the sod ha-ibur is the chibur of these 2 time systems. The Rambam holds mitzvas ibur is contained in 'hachodesh hazeh lachem'.

This is the 1st mitzva of KY. These 2 systems of time must match or there is a kilkul in the seder zman of the world. If there is ibur, the result is seder of bereishis.

If not, result is the reishis goyim. The mitzva is connection of Torah by beis din to the world system.

From this first mitzva come all mitzvos just as from bereishis come all the maamaros. By means of yetziyas mizrayim is the exit from of tohu to of Torah.

Shiur Yemos hachama demand not to transgress lo sasei. Why are lo sasei pogea? Zman is seder towards something. Mankind has ability to derail that direction.

Without the ziruf of zuras adam there is no possibility of achievement of the tachlis giluy kvodo. All is l'chvodo. Kol hanikra b'shmi braasiv, yetzartiv Shem is kavod and His name is His kavod.

There is a partnership between those who call in His name with His name. The idea of shem is only with a ziruf with the korim b'shem. There is no shem without the koriim.

Toras shem is only b'ziruf with the koriim b'shem. Therefore the shem is chal on the koriim. Without the koriim the shem is empty of relevance.

A shem is used to call. Asidim tzadikim sh'yikaru will be called b'shmo gem b. This means the shem is chal on us. The reason for yetziyas mitzrayim is kidush shmo p.

V'nikdashti b'soch BY. Says the Rambam - al menas she'tihyu mekadshim es shmi b'rabim. This is why KY is called mekadsehi shmecha in the tefillos of shabbos and moados.

Al menas kain hotzaisee eschem Mikadshei shemecha is the tnai. Al mai kai alma? Al eileh sh'omrim yehei shemei rabba says the gemara. Kidush shmo.

This is the mekayim haolam revealed I'm y. The shem in entirety is YHVH. YH is part of the shem hameforash.

VH is not a shem. Since the churban, dai lo l'olamo sheyishtamesh b'shem YH. The etzem shem is YH but the giluy in this world is VH.

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Letz is the contra to kavod. B'chochma uv'musar evilim bazu. Their's is the kind of reishis which brings not to chochmo but to letzanus-to a bizuy of kavod.

V'hadarta pnei zaken - to the giluy pnim which is al yado. What is michayev kavod is that there is a giluy of kavod hatorah in as much as that is a giluy of kvodo yisborach.

Baruch Elokeinu shebraanu l'chvodo takes on a new meaning. This is the beginning of the sefer - 2 reishis - reishis daas and reishis iveles.

The beginning of the iveles is what he is ava-wants. Erev rav is gematria "daat rah" which is the admixture of rah in the tzuras adam just as eitz hadaas was in adam.

That's why things are called "dvarim" because they are diburim to me. An eveel has no ole because metziyus begins with himself and ma'avayav his desires.

Meziyus of daas tov is one which obligates me in something. A yarei is one who is obligated. An apikorus is mufkar from obligation.

Tichbad haavoda - all the tirdos prevent reflecting on one's chov. The first sense is of kavod and one's helplessness and smallness.

That the whole world kula omer kavod. Eveelim bazu - they do not sense this. Yereim do. Kula omar kavod is a michayev because it is omer kavod.

What is yakar li is on what I can make a kinyan. Mishle reishis daas yiras Elokim because it is a perception of reality in a way that obligates.

The reason why kibud av is on the right side of luchos w mitzvos bein adom lamakom is because that is a kavod of the makom mimenu bah.

A bitul to the makor. Furthermore any avoda zara always appeared with znus. Lo sasuru acharei levavchem Lo tisa shem A chilul of shabbos is a denial of G-d as the creator.

One who is chomed is not tofes that what he has is from his source. What is the hechrech that is michayev that we must know there is a Borei and mitzvos?

Yiras Hashem reishis daas is the sod Torah. Shma b'ni musar avicha musar avicha is sod mitzvos asei and al titosh is sod mitzvos lo taaseh.

This is the shelosha shutfim b'adam. His existance is from G-d and his individual existence from his parents. Mishle is the book of learning what is mischayev by sechel - learning Torah from metziyus.

Perception of metziyus is in the domain of the eye. Seeing perceives full reality. Hearing perceives a mehalach. Yirah is a lashon of reiyah.

A perception of the entire metiyus therefore is b'reiyah resulting in yirah. Shma beni musar is the perception that my own personal hemshech is thru building one's self by shmiras hakayam mitzvos and chidush Torah.

Our current situation is ibur for the next world. There are 2 pregnancies and births we experience - one the inverse of the other. In the first, the angel teaches us Torah which is forgotten on entry to the world.

In the this-world pregnancy, the yetzer teaches us all the hevlei haolam which we forget when presented with the next world.

The first birth is into what seems to be reality but is in fact false, imaginary, seeming reality and in truth is only an interim pregnancy before entering true reality.

There is no metziyus without the 3 shutfim. Man doesn't arrive in world and is now independent. Whatever a person has is from his parents and he cannot go out from that geder.

That is the parallel between lo sachmode and kabed. That there is no relevence to being chomed because what you have in potential is already defined.

Likewise, his tzura in the next world is a function of his Torah, mizvos lo saaseh and aseh. These are what build his tzura- aivarim , gidim and neshama Torah for his next life.

Avraham of who it's said ohavee is the source of the asei same gematria because love is the source of positive mitzvos. The imahos save from any mafseed.

The fathers build and the mothers protect. Aisev is kibud av and the absence of kibud em. The brachos would have gone to Eisav because of kibud av.

This was derailed specifically by kibud em. Aisev is binyan with no form or limit. Al charbicha tichyeh. He is about doing with no limits and much of his building is driven by war in greater or lesser form.

Tagbiya kanesher kinecha. No limits. The height of his asiya is making himself into a god. In truth, midas hadin is what is mechayev me.

In Aisev's world, din is defined by what he is. Zachor es yom hashabbos and zachor es asher asa lecha Amalek are parallel one another. Amalek comes to cause to forget.

Bereishis bara is the tachlis shomayom va'aretz remembered by zachor - clearly a giluy kovod shomayim - is borne testimony by shabbos. What stands contra is reishis goyim the first to battle K.

Zachor es yom hashabbos-that which testifies to the purpose of creation and zchor es asher asa lecha amalek -that which says the world is purposeless.

The zachor of shabbos is the aspect of asei and the zachor of amalek is that of lo sasei. Aisev is entirely asei father without definition or bound because he is the kilkul of din.

He has no bounding by aime. He exists because of himself without limit or anyone to answer to. To Aisav its pashut he'll be in shomayim with Yaakov see the unconditionally self-righteous Church.

That is perhaps the idea thar Haman made himself into a deity for all to prostrate before. Their avoda is not avoda - that's not necessary.

All that is, is belief. They are already asuyim. Yitzchok is din personified without veering from mechuyav hametzius. Aisav is his kilkul his counterfeit-that which tries to define metziyus in his image.

The aspect of mother is that you exist if you merit to. That is true din. You merit, you exist. Aisav didn't have this, hence v'Rivka oheves es Yakov.

Only if, then such is. Yakov got himself from Yitzchok but our ability to exist in this world is due to the brochos Yakov took from Eisav.

In order for that to be, aime is hidden in this world. Lecha haShem hamamlacha - hamamlacha is aime, is the heichi timza to exist in this world.

It is hidden in this world and cannot be revealed without adei oved of Amalek because he is the anti-bereishis hakol bara lichvodo of this world.

That is the last heh in the shem. The gemara says lecha Hashem hamamlacha is milchemes Amalek. Whatever is required for kiyum here is the aime.

But this must be hidden in this world. Amalek stands k'neged aime. The midah is only revealed in defeating Amalek. Dovid hamelech who is the merkava of midas hamalchus asks haShem tehillim 26 to remember him in the days of Mordechai.

Meaning remember midas hamalchus at the time of yeshuos of Mordechai. The only reason yimei haPurim lo yaavru mitoch Yisroel is because Dovid melech Yisroel chai v'kayyam.

The giluy of Dovid is the levana. The malchus wanes almost disappearing only to reappear as aidus to Dovid.

The first zivug of the world is yom revii - yom tliyas hameoros. Besula nisas l'yom harevii. Besula is gematria bat and aime.

The mashpia sun and mekabel levana were niszaveg on day 4. This is middas hamalchus. If not for levana, all would be lost at night. Night is aspect shamor and day is zachor.

The zachreini haShem b'rzon amecha tehillim 26 is why KY merited zichram lo yasuf lanetzach. Chai vekayam. The only reason for the hatzolo of Purim is the giluy of the midah of KY which is an aspect of vayisyazvu b'tachtis hahar k'eish echad.

The overcoming of Eisav at Purim and always is with kibud aime because KY is kibud both and Aisav only av. The building is kibud av and shemira is aime.

Perhaps the reason that mayim genovim yimtaku is davka because genuvim is the greatest illusory expansion of self. Since all daas is expansion of existence, and ultimately we want to exist more and more and the yetzer knows us better than we ourselves and always offers us what appear to us the best way of expansion, davka genuvim - that which is beyond our realm is what is most drawing and attractive.

The tchum defined by av and aime is the deliniation of all else as lo sachmode. Lo sachmode is that area beyonf the bounds of expansion set by kabed es avicha v'es imecha.

Mishle What is the connection? Why is lo saseh mitchayev from t. Reishis daas-Torah, musar av-asei, toras aime-lo sasei.

Why is it esential that lo-sasei is mitchayev from t. Why is telling do and telling don't? The fact that positive commands are asei and negative lo sasei didn't have to be that way.

Man can create and destroy the briah. All lo sasei is not to destroy. The action of asei is one of creation.

B'zelem is the fact that a person thru his own binyan is able to m'bsari echezeh Eloka. That is the sod asei. The briya is called tachas hashemesh.

All of the seasons, man's activities, night and day, are all governed by the sun, are in a system set to the tempo of the sun. At the most, we can change the form of matter but not cause it to cease from reality.

However man is the bar-hachi for time, for where the world is destined. We determine the form and direction of time. Designation for a specific purpose - hazmana.

Zman in its ziruf is when each moment is connected to the preceding and next with a continuum of direction. That is hazmana milsa.

When there is striding toward a tachlis, that's zman. We are all mezumanim. We may have lost our direction but the hazmana is still there.

This is where man can mikalkel and stray. Potential for churban is in zman. The severity of lo sasei is that a person can make his own system of time and destroy the whole.

A person can raise or lower the whole world. Asei is within the realm of the man where lo sasei is in the realm of the entire world - the sun system - which is the realm of all human existence - kor v'achom, kayitz v'achoref, yom v'aleil, zera v'katzir - an awesome system in which to be pogeah.

A pegiyah in zman is a pegiyah in yemos hachamah. The geder of t. The mekablim are themselves Torah. That same mehalach is in the briyah itself.

The idea is that it is not shayach a person can be mikalkel the briya with lo sasei unless he is b'sod the entire briya itself.

The fact that we are the t. That's why Yehoshua could tell the sun 'stop'. These are 3 systems - mitzvos asei, lo sasei and Torah.

Torah are the dargos of mesilas yeshorim. Aviv - the power to add and imo which is the form. The Torah was to have begun 'hachodesh hazeh lachem'.

There are 2 systems of time - the sun and moon and the sod ha-ibur is the chibur of these 2 time systems. Orakade sköten med gratis porr och porrfilm samt orakade tjejer.

Hariga Fittor 1 Nepali porn 0 Nuogos merginos 0 Chinese porn video 0 Indonesia porn 0 Kostenlose Pornos 0 Porno filmovi 0 Granny Porn 0.

Ideoita ja inspiraatiota, vaikuttavia sisältöjä ja ihmisenkokoista osuustoiminnallisuutta. Parveke on kuin oma piha ja siihen voi upottaa rahaa kertaheitolla reilummallakin kädellä — tai sitten Vikingline Helsinki Munakas Pannulla Frittata on pannulla tai uunissa tehty munakas.

Paista pannulla silputtuja kasviksia tai perunoita, makkaraa tai kinkkua ja sipulia, kuten espanjalaiseen tortillaan. Kaada rikotuista kanamunista sekoitettu, kevyesti maustettu massa päälle ja hyydytä pannussa.

The data is only saved locally on your computer and never transferred to us. Nakna fittor i kvalitetsfilmer gratis, bara sexig het porr med människor super sexig kvinna vuxen video du kan titta online eller ladda ner till din telefon.

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