WEEKLY BUSINESS THOUGHT FROM KI TETZEI

Ki Tetzei La’Milchamah - When you go out to war against your enemies… and you happened to capture enemy captives .. (21:10)

What can we learn here for this week's business? Well then, that you also have to "capture captives" when you go out to war against your enemies. Today this could mean things like: Business ideas, initiatives, disciplines, techniques, keeping your production secrets to yourself, applying proper risk managements, stopping losses, consistency, increasing the size of profits and decreasing the size of losses…

Anything negative in a person or in the world can be exploited for the good in it. We should learn how to derive a lesson from it; whether it be in the service of the Creator or in business.

- Rabbi Israel Baal Shem Tov and Rabbi Zusha of Anipoli said in that regard, that we could learn seven things from the thief:

1. What he does, he keeps to himself.

2. He is willing to take risks to attain his goal.

3. He does not distinguish between 'major' and 'minor' things, but takes equally exacting care of each and every detail.

4. He invests great effort in what he does.

5. He is swift.

6. He is always optimistic.

7. If at first he fails, he is back time and again for another try.

I) If I apply this to my business learning with the stock market in mind. We must always study and keep learning, adapting ideas to develop our trading strategies; and our most productive and secret strategies that we develop by adapting ideas and other people’s strategies, we must keep for ourselves to keep them productive.

II) We cannot be productive or derive benefits from the market, unless we take risks; however, in order to grow our wealth while winning and losing; we must learn to increase our gains and benefits that we obtain from the risks we are taking. How? By learning proper risk management techniques, and be disciplined and steadfast in applying them. Because it has been proven in the lives of the wealthy and successful traders that the discipline of consistently applying the techniques of proper risks management lead to growth and increase the wealth.

III) We must learn how to not distinguish between 'major' and 'minor' profits, but takes equally exacting care of each and every detail to keep our profits; whether they be smalls or big ones, they will all add up to increase our wealth.

IV) We must continue to invest great efforts in what we are doing when they prove to be beneficial. Keep working and applying the techniques and strategies that increase our wealth.

V) We have to learn to be swift at every step in our journey: swift at taking our profits, at stopping our losses, swift at managing our risks, swift at learning and applying what works and swift at growing our wealth.

VI) We must learn to be and remain always optimistic. Despite our challenges and our losses. This is something that could be very challenging, especially when our emotions could be surging up in the middle of the seemingly negative impacts of our wars.

VII) Last but not least, we must learn that losses are not bad; I personally understand that I need to rewire my brain to grasp this one concept. I need to view my losses as a stepping ground to the next growth; therefore at every failure or loss, I must launch myself back time and again for the next trade with the same disciplines that keep me successful in the market, applying the proper risk managements that I have learned and continue to learn, adapting the new and developing my secret techniques, keeping the essentials to myself in order to keep them generating profits that increase the size of my gains and at the same time diminish the size of my losses.

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YAM HA'MELAKH OSWA LANMÈ MÒ

KIJAN NAP RELE LAK SALE A

KI NAN TÈ SEN AN?

LAK SÈL OSWA   LANMÈ MÒ?

Nasyon yo nan mond lan ap rele lak la Lanmè Mò, men Lak la rele Yam Ha'Melakh nan lang ebre a; an reyalite, lak sale sa a te gen anpil non atravè listwa a. 

Ekriti Tora a tap fè referans ak lak sa a kòm "Lanmè Sèl oswa Yam Ha'Melakh nan lang ebre" (Nonb 34:3), Nap jwenn yon lot referens kom "Lanmè a" nan Ezekiel 47:8, ak "Lanmè Lès la"  nan Joel 2. . 

Lòt deziyasyon nan istwa a te gen ladan "Lanmè Asfalt", "Lamè ki san pa bon" ak "Lanmè Dyab la".

Li ka sanble difisil pou ou ka kwè l', men rejyon sa a te yon zòn ki te byen wouze, ki te Fertile anpil ak atirans li te tankou Jaden Edenn nan. 

Men, jijman Letènèl te fè kont senk vil yo ki te nan vale a, ki te gen ladan yo vil Sodòm ak Gomò, te vin chanje fètilite nan zòn nan, jijman sa a nan zon nan te trasnfome plas la nan yon espas dezolasyon, ki reprezante jijman sou peche ak enjistis enstitisyonalize (Jenèz 13:10; Detewonòm 29:23; Jeremi 17: 6). 

Evaporasyon an ki pandye sou Lanmè Sèl la ap ba li yon brouyar konstan sou sifas li. Sa fè sonje lafimen ki tap soti nan gwo fou a ki te monte nan fon an apre destriksyon 5 vil sa yo nan Jenèz la.

Larivyè Jouden

MEN KISA NAP DI SOU LAK SA JODIA?

Lanmè Mò a oswa Yam Ha'Melakh, ke yap rele tou pa lòt non yo, se yon lak sèl ki bò larivyè Jouden an sou bò kote solèy leve a ak laJide nan lwès la. Li kouche nan yon Rift nan Vale larivyè Jouden an, ak aflu prensipal li se Rivyè Jouden an menm.

Apati 2019, sifas lak la se 430,5 mèt (1,412 pye) anba nivo lanmè, sa ki fè rivaj li yo pi ba elevasyon ki baze sou tè sou Latè. Li se 304 m (997 pye) pwofondè, lak hypersaline ki pi pwofon nan mond lan. Avèk yon salinite 342 g/kg, oswa 34.2% (an 2011), li se youn nan kò dlo ki pi sale nan mond lan[6] - 9.6 fwa pi sale ke oseyan an - e li gen yon dansite 1.24 kg/lit, ki fè naje menm jan ak k ap flote. Salinite sa a fè yon anviwonman piman bouk kote plant ak bèt pa ka fleri, kidonk non li. Basen nò prensipal Lanmè Mouri a se 50 kilomèt (31 mi) longè ak 15 kilomèt (9 mi) lajè nan pwen ki pi laj li.

Lanmè Mò a te atire vizitè ki soti nan basen Mediterane a pou plizyè milye ane. Se te youn nan premye resort sante nan mond lan (pou Ewòd Gran an), epi li te founisè nan yon gran varyete pwodwi, soti nan asfalt pou momifikasyon moun peyi Lejip rive nan potasyòm pou angrè. Jodi a, touris vizite lanmè a sou kòt Izrayelyen, Jordanyen ak West Bank li yo. Endistri touris Palestinyen an te rankontre ak kontretan nan devlope sou kòt West Bank la akòz okipasyon Izraelyen an.

Lanmè Mò a ap bese byen vit; sipèfisi li jodi a se 605 km2 (234 sq mi), ki te 1,050 km2 (410 sq mi) an 1930. Yo te fè plizyè pwopozisyon pou kanal ak tiyo, tankou yon pwojè pou Transpòte Dlo soti nan Lanmè Wouj pou ranpli Lanmè Mò, men pwopozisyon sa a  te abandone. 

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ATEYIS RELIJYE

Ki sa ki ateism relijye?

Se nan yon bon fason Lè wap jwi bonte ak abondans mond sa a gen pou l ofri nou san ou pa rekonèt ki moun ki byenfektè a, ki moun ki bay tout bagay sa a pou nou. Pi mal ankò, se lè nap pran tout bagay sa yo epi nap felisite tèt pa nou ak nap remèsye tou lòt èt imen yo;  Ki oswa moun ki vivan oswa mouri pou siksè nou an.

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Lè pèp jwif yo (The Children of Israel) travèse bò larivyè Jouden an epi yo te prepare pou antre nan peyi Izrayèl la, yo sezi pa bèlte sublime li yo. Jis imajine pou yon segond foto yo pi bèl nan nenpòt peyi nenpòt kote atravè mond lan; yon peyi kote ou ta jwenn plaj sab blan ki nan syèl la, dlo turkwaz, mòn majestueux ki kouvri ak nèj, forè vèt, dun sab amann, kaskad dlo entérésan nan mitan fon an, kèlkeswa paradi tankou kote ou ta ka imajine ...

konnen kèlkeswa peyi sa a, li p'ap janm gen menm bèl kalite ak peyi Izrayèl la, nan moman Jozye te antre nan li akonpaye ak pèp jwif la.

Lè sa a, dat ak fig frans yo te gwo, bon gou ak plen ak yon siwo myèl tankou nèktar ki te kouvri tout tè a lè yo tonbe. Ak chak etap nou te fè, nou te dwe fè atansyon pou evite antre nan basen yo nan dat oswa siwo myèl. Tè a te plen ak bèf, kabrit, mouton ki gen mam yo te koule ak lèt. Pa t gen ase moun pou tet yo. Li repete 21 fwa nan Tora a lefèt ke "Ereth Zavat Khalav Ou'Devash", "sa vle di tè a te koule ak lèt ​​ak siwo myèl", difizyon nan sans literal: li koule ak plen tout fant yo. Epi fenomèn sa a te dire jiska apre destriksyon dezyèm tanp lan nan Jerizalèm.

Kounye a Kesyon pou nou poze se: Nou konnen danje pou nou viv nan abondans, donk poukisa Bondye pa t mete pitit Izrayèl yo nan yon tè arid, sèk, pou yo viv yon vi ki pi vètye kote yo ta dwe toujou ap leve je yo nan syèl la. pou yo ka nouri? Poukisa li mete nou sou yon bèl peyi konsa kote lèt ak siwo myèl ap koule tankou dlo?

Repons lan se ke Bondye vle nou gen siksè nan monn sa a, epi pou yo gen siksè, bonè nesesè, pa tristès. Li se poto yon lavi Tora. Rav Miller eksplike ke sèvi Bondye se reflechi sou tout sa li fè pou nou, sèvi li nan rekonesans. Yon moun ki pa kontan pa sèvi Bondye, li fè respekte kòmandman yo tankou yon robot fidèl. Sèvi Bondye se chante pou li. Tout aksyon nou ta dwe sonnen tankou yon chante rekonesans. Lè ou pase yon Mezuzah, mete Tefillin ou, etap anba yon Soukkah, ou dwe sonje poukisa. Chak Mitzvah fè se yon fason pou adrese yon priyè ba li. Natirèlman, vrè kontantman ap tann nou nan monn nouvo brav la - mond k ap vini an - men nan entre-temps, nou ta dwe konnen ke pa gen okenn moun ki pi kontan pase yon jwif obsèvasyon.

Anplis de sa, chak ane, Nasyonzini ap pibliye "World Happiness Report" li a pou evalye nivo bonè nan chak peyi. Ane sa a ak prèske chak ane, Izrayelyen yo klase katriyèm nan klasman mondyal la nan moun ki pi kontan nan planèt la.

Malgre egzil yo, tan nwa yo, kwazad yo, pogrom yo, Olokòs la, fo akizasyon yo kont nou ak lènmi feròs ki bò kote nou yo...

si nou toujou egziste e nou tèlman remakab, se paske nou aprann kontan ak sa nou genyen nan Tora a. Men, si nou klase 4yèm, li se evidamman anpil gras a 20% nan jwif Otodòks nan peyi a ak nan pratikan an jeneral. Chak semèn nou pran yon jou konje.

Nou pwofite Shabbat, chak vandredi aprè midi nou pran yon douch cho ki pi long pase nòmal, nou mete pi bon rad nou, nou rasanble an fanmi bò tab la, nou manje bon manje. Nou jwenn tèt nou ak tèt nou, nou medite sou kontantman pou tande, pou wè, pou nou ka manje, pou nou gen yon kabann, pou nou gen rad, pou nou gen dlo k ap koule.

Nou pi rich pase wa syèk ki sot pase yo ki pratikman pa t lave tèt yo... Kèlkeswa difikilte ki parèt nan lavi nou detanzantan, nou fè eksperyans yon gwo kontantman ki pi wo pase malè nou yo, men nou jis pa konnen. ase pou wè oswa apresye li nan jis valè li.

Men, nan Pirkei Avot (3, 16) yo anseye: "Ha Chanut Petuchah ", sa vle di "Magazen an louvri". Vreman vre, magazen Bondye a ouvri 7 jou sou 7. Mond lan se yon gwo magazen, ou ka soti dimanch nan Shabbat epi pran sa ou vle. Men, annou pa bliye avètisman Tora a:

si ou jis pran, ou pral jwenn plen, kidonk "Tishmeru Lachem", rete sou gad ou oswa ou riske bliye Etènèl la, sèl Bondye a ...

Ak pi bon remèd kont risk sa a se lè nap leve je nou ak plen rekonesans anvè vrè Moun ki bay tout bagay sa yo.

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TAKING WITHOUT GRATITUDE

RELIGIOUS ATHEISM

What is Religious Atheism?

It is in a great way to enjoy the Goodness and Abundance this world has to offer without acknowledging who is the benefactor, the giver of all things. Worse yet again, is to congratulate ourselves and gives thanks to other human beings; alive or dead for our success.

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When the Jewish people (The Children of Israel) crossed over the Jordan River and got prepared to enter the Land of Israel, they are amazed by its sublime beauty. Just imagine for a second the most beautiful photos of any country anywhere around the world; a land in which you would find heavenly white sandy beaches, turquoise water, majestic snow-capped mountains, green forests, fine sand dunes, refreshing waterfalls in the middle of the valley, whatever paradise like location you could imagine ...

know that whatever that country is, it will never have the same virtues and qualities as the Land of Israel, at the time when Joshua entered it accompanied by the Jewish people.

At that time, dates and figs were huge, delicious and filled with a honey like nectar that covered the whole ground when they fell down. With every step we took, we had to be careful to avoid stepping into the basins of dates or honey. The earth was filled with cows, goats, sheep whose udders were dripping with milk. There weren't enough people to milk them. It is repeated 21 times in the Torah the fact that "Ereth Zavat Chalav U’Devash", “meaning the earth was streaming with milk and honey”, streaming in the literal sense: it flowed and filled all the cracks. And this phenomenon lasted until after the destruction of the second Temple in Jerusalem.

Now The Question to Ask is: We know the danger of living in abundance, so why didn't God place the Children of Israel in an arid, dry land, to live a more virtuous life where they should constantly raise the eyes to the sky in order to be nourished? Why did he place us on such a beautiful land flowing with milk and honey?

The answer is that God wants us to be successful in this world, and to be successful, happiness is needed, not sadness. It is the pillar of a Torah life. Rav Miller explains that to serve God is to reflect on all that He does for us, to serve Him in gratitude. An unhappy man does not serve God, he enforces commandments like a faithful robot. To serve God is to sing to Him. All our actions should sound like a song of gratitude. When you walk past a Mezuzah, put on your Tefillin, step under a Sukkah, you have to remember why. Each Mitzvah performed is a way of addressing a prayer to Him. Of course, true happiness awaits us in the brave new world - the world to come - but in the meantime, we should know that there is no one happier than an observant Jew.

Moreover, each year, the United Nations publishes its “World Happiness Report” to assess the level of happiness in each country. This year and like almost every year, Israelis are ranked fourth in the world ranking of the happiest inhabitants of the planet.

Despite the exiles, the dark times, the crusades, the pogroms, the Holocaust, the false accusations against us and the fierce enemies around us... 

if we still exist and are so remarkable, it is because we have learned to be happy with what we have in the Torah. And if we are ranked 4th, it is obviously a lot thanks to the 20% of Orthodox Jews in the country and to practitioners in general. Every week we take a day off. 

We take advantage of Shabbat, every Friday afternoon we take a longer hot shower than usual, we wear our best clothes, we gather as a family around a table, we eat good food. We find ourselves with ourselves, we meditate on the happiness of hearing, of seeing, of being able to eat, of having a bed, of having clothes, of having running water. 

We are much richer than the kings of past centuries who practically did not wash themselves… Whatever the difficulties that appear in our lives from time to time, we experience great happiness far superior to our misfortunes, but we just don't know. enough to see or appreciate it at its fair value.

But in the Pirkei Avot (3, 16) it is taught: "Ha Chanut Petuchah ", meaning "The store is open". Indeed, God's store is open 7 days a week. The world is a big store, you can come from Sunday to Shabbat and take whatever you want. But let's not forget the warning of the Torah: 

if you just take, you will get full, so “ Tishmeru Lachem”, be on your guard or you risk forgetting The Eternal, the Only God ... 

And the best remedy against that risk is to raise our eyes full of gratitude to the true Giver of all things.

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TWA KALITE PERFEKSYON MANTAL

NAP JWEN TWA KALITE PERFEKSYON MANTAL NAN LAVI A

1 Paske, se konsa, li ekri ke nap jwenn twa kalite pèfeksyon mantal nan lavi a:

• 1) pèfeksyon mantal la akeri pa fòmasyon,
• 2) pèfeksyon nan konstitisyon natirèl la nan fakilte imajinasyon imen an ak,
• 3) pèfeksyon moral ki pwodui nan sipresyon an. nan tout panse ki gen plezi kòporèl ak tout kalite anbisyon sòt oswa move.

Kalite sa yo, jan sa byen konnen, Moun saj yo ap posede yo nan diferan degre, epi gen degre fakilte pwofetik la kap varye selon diferans sa a.

Fakilte kòporèl yo, jan nou konnen yo, pafwa yo fèb anpil, epi yo fatige, ak yo gen koripsyon, e pafwa nap jwenn yo nan yon etad sante.

Limajinasyon se sètènman youn nan kapasite sa yo ki gen nan kò a. Se poutèt sa, nap jwenn pwofèt kap pèdi pouvwa yo te gen pou yo te ka pwofetize, lè yo nan lapenn, oswa lè yo fache oswa lè yo afekte menm jan sa a tou.

Moun saj nou yo te di: Enspirasyon an pa vin jwenn yon pwofèt lè li tris oswa lang. Sa se rezon an ki te fè Jakòb papanou pa t ka resevwa okenn revelasyon pandan peryòd dey li a, lè imajinasyon li te okipe ak pèt Jozèf la. Menm bagay sa a te rive ak Moyiz, lè li te nan yon eta depresyon akoz anpil pwoblèm li yo, ki te dire soti nan bougonnen Izrayelit yo akòz move rapò espyon yo, rive nan lanmò gèrye nan jenerasyon sa a. .

Moyiz pa t resevwa okenn mesaj nan men Bondye, jan l te konn fè l, byenke li pa t resevwa enspirasyon pwofetik nan fakilte imajinasyon an, men dirèkteman nan entèlijans li. Nou te mansyone plizyè fwa Moyiz, menm jan ak lòt pwofèt yo, pa t pale an konparezon. Sa a pral eksplike pita (chap. xlv.), men se pa sijè a nan chapit prezan an.

Te gen tou moun ki te pwofetize pou yon ti tan epi apre sa te sispann fè li tout ansanm; se konnen yon bagay te rive ki te fè moun sa yo sispann pwofetize.

Menm sikonstans la te fèt ak dominasyon nan tristès ak matyèn, sa a te san dout kòz dirèk nan entèripsyon an nan pwofesi a pandan ekzil la:

Yon moun dwe mande, èske ta ka gen yon pi gwo malè pou moun pase sa a: se yon esklav, te achte pou lajan nan sèvis inyorans ak voluptueux? Mèt, ak san fòs kont yo, depi yo ini nan tèt yo absans la nan konesans vre ak fòs la nan tout dezi bèt?

Move eta sa a te pwofetize pou nou nan pawòl sa yo: “Yo pral kouri alawonnbadè, ap chèche pawòl Bondye a, epi yo p ap jwenn li” (Amòs 8:12); "Wa yo ak chèf yo pami nasyon yo, lalwa pa la ankò, ni pwofèt yo pa jwenn vizyon ki p'ap janm fini an" (Lamantasyon 2:9). Sa a se yon reyalite reyèl, ak kòz la se evidan; kondisyon yo [nan pwofesi] yo te pèdi. Nan peryòd mesianik la, konbyen tan li kòmanse! Pwofesi a pral nan mitan nou ankò, jan Bondye te pwomèt la.

2 Li nesesè pou nou konsidere nati enfliyans diven, ki pèmèt nou panse e ki ba nou divès degre entèlijans. Pou enfliyans sa a ka rive jwenn yon moun sèlman nan yon ti mezi, ak nan egzakteman menm pwopòsyon an ta Lè sa a, se kondisyon entelektyèl li, pandan ke li ka rive jwenn yon lòt moun nan yon mezi konsa ke, anplis pwòp pèfeksyon li, li kapab mwayen an. nan pèfeksyon pou li. lòt moun. Ka menm relasyon an ka obsève nan tout Linivè.

Gen èt ki tèlman pafè ke yo ka gouvène lòt èt, men gen tou èt ki pafè sèlman nan limit ke yo ka gouvène tèt yo epi yo pa kapab enfliyanse lòt èt.

3 Nan kèk ka enfliyans Entèlèkt Aktif la rive sèlman nan fakilte lojik la epi li pa nan fakilte imajinè a; swa akòz ensifizans enfliyans sa a, oswa akòz yon defo nan konstitisyon an nan fakilte imajinasyon an, ak enkapasite a konsekan nan dènye a resevwa enfliyans sa a: sa a se kondisyon an nan saj yo oswa filozòf.

Sepandan, si fakilte imajinè a natirèlman nan kondisyon ki pi pafè yo, enfliyans sa a kapab, jan nou menm ak lòt filozòf te eksplike, rive nan tou de fakilte lojik ak imajinasyon li: sa a se ka a nan pwofèt yo.

Men, pafwa, li rive ke enfliyans nan rive nan fakilte a imajinè sèlman akòz ensifizans nan fakilte a lojik, swa nan yon defo natirèl oswa nan neglijans nan fòmasyon. Sa a se ka a ak moun eta yo, lejislatè, divinò, majistè, ak moun ki gen rèv vre, oswa ki fè bèl bagay ak mwayen etranj ak atis sekrè, byenke yo pa moun ki gen bon konprann; tout sa yo fè pati twazyèm kalite a.

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KIJAN NAP GADE GOU A

Kèk ane de sa, Japon te fè fas a yon mank de pwason, ki te mennen nan enpòte pwason ki soti lòt bò dlo. Sepandan, pwason ki te vwayaje pandan plizyè jou sou bato yo tap pèdi gou fre karakteristik yo. Pou remèdye pwoblèm sa a, yo te enstale frizè sou bato yo pou konsève fraîcheur pwason yo pandan transpò. Malerezman, menm yon fwa dekonjle, pwason yo pa t 'reprann gou natirèl yo.

 Nan rechèch yo pou jwenn Yon solisyon, Japonè yo te deside enstale basen dlo sou bato yo, kidonk pèmèt pwason yo naje pandan vwayaj la. Sa te asire yo rive nan Peyo Japon vivan. Sepandan, menm ak amelyorasyon sa a, goumè pa t 'kapab jwenn gou nan pwason fre ki kenbe lokalman. Jwenn yon solisyon pou konsève gou natirèl pwason an san okenn degradasyon se te yon defi.

 Lè sa a, yon chèchè Japonè sijere entwodwi yon ti reken nan basen an. Malgre ke lide sa a te sanble fou paske reken an ta ka manje pwason yo, chèchè a te eksplike ke pwason ki pral siviv yap nan bon kalite eksepsyonèl. Entrige, yo te eseye eksperyans la ak tout bon, reken an te manje kèk pwason, men Pearson sa yo ki te echape  Chas reken an yo te jwenn yon bon gou.

 Chèchè a te revele sekrè li nan eksplike ke pwason yo pa sèlman bezwen dlo pou yo viv, men yo bezwrn enèji tou. Yo jwenn enèji sa a lè yap fè fas ak yon menas lanmò ak difikilte pou yo chape anba li. Nan bato yo, pwason ki te pase tan yo evite reken an te devlope yon enèji ekstraòdinè ki te amelyore gou yo.

 Istwa sa a anseye nou yon leson ki gen anpil valè: nan lavi, tout moun gen defo ak eprèv yo simonte. Lè nou konfwonte yo ak korije yo, nou devlope yon enèji ekstraòdinè. Li se enèji enteryè sa a ki pral ba nou "yon bon gou", sa vle di moun ki te eksplwate totalman fòs enteryè yo. Avèk èd Dye, pandan n ap goumen pou simonte defo nou yo ak eprèv nou yo, n ap devlope yon fòs enteryè ki pral fè nou eksepsyonèl. (Fèyè Avot oswa Banim n°173)

 Binyamin Benhamou

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ESKE NAP JWENN PIZZA KASHER NAN YON RESTORAN NON KASHER

TORAH-BOX - KESYON KASHROUPT:

Lakay Pizza Hut - Eske Nap Jwenn Yon Pizza Margarita Kasher?

0:01

Se konsa, ki jan ou kòmande nan Pizza Hut tou? Li pa kasher, pa vre? Ou wè, mwen te pran yon Pizza Margherita. Kisa ki gen ladan l'; Se farin, sòs tomat, ak fwomaj; li dwa nan kasher, wi. Èske nap jwenn Pizza kasher nan nenpòt nan etablisman yo?

0:15

Absoliman pa – Kit se: Pizza Hut, Pizz'abbit, Domino's Pizza oswa

0:18

Yon pitza atizan an nan kwen lakay nou, ou pa ka manje l, menm si se pi senp nan Pizza yo li te ye, ki gen sèlman farin, sòs tomat, ak fwomaj ak pètèt legim, tankou: dyondyon, piman, etc.

Non, ou pa ka manje yon Margarita nan nenpòt restoran. Repons lan se tou senpleman non, paske nan nenpòt restoran, yon farin Pizza Margarita ap reprezante omwen twa pwoblèm nan Kashrout: 

1) fwomaj nap jwenn nan Pizza yo pa kasher, yo souvan fèt ak pwodwi bèt ki pa Kasher, ak yap kwit tout Pizza sa yo menm fou a ki pa Kasher, epi depi restoran yo regilyèman ap prepare Pizza ak Janbon, 

2) pou egzanp: menm yon Pizza san fwomaj pa ka Kasher ak gou kochon an ki gen nan yo; sou lòt bò a, 

3) farin lan nan gwo volim nan chenn Pidzerya tankou Pizza Hut trè souvan ap itilize pwodui amelyoran nan farin lan ki ka gen orijin bèt (animal). 

Tankou mono ak digliserid nan asid gra, oswa Pentosanase ak amilaz; 

nap jwenn menm pwoblèm sa a nan Pizza atizanal yo, oswa nan Pizza conjele nan frizè yo. 

Se poutèt sa, yon moun pa ka manje yon Pizza chak jou san yon sipèvizyon rabinik sou restoran yo, 

ak sou fabrikasyon Pizza nan frizè yo, tout Pizza yo ap Kasher sèlman, si yo gen yon senbol tanpon Kasher sou bwat la.

[Mizik]

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QUE VIVA O RAV

ORAÇÃO: "QUE VIVA O RAV" EM PORTUGUÊS

רבונו של עולם, תרחם על רביומורי הרב אליעזר בן עטיא שליט"א, שיחיה ולא ימות, רבונו של עולם, תרחם על רביומורי הרב אליעזר בן עטיא שליט"א, שהוא כולו מחובר קשור באזיקים על פצוע בגוף ובנפש, שהנך מביא עליו את כל היסורים שבעולם,

Mestre do Universo, Tenha Misericórdia de Meu Rabino Eliezer Ben Etyá Sh'litá,

Que meu Rabino viva e não morra!

Mestre do Universo, Tenha Misericórdia de Meu Rabino Eliezer Ben Etyá Sh'litá,

Ele é meu Professor, visto que ele está todo ferido, amarrado e algemado no corpo e na alma, sobre quem trazes todo o sofrimento do mundo,

את כל דינים, כשל כוח הסבל, תרחם עליו שהוא מוכן לקבל על אצמו את כל היסורים שבעולם,

Com todos os julgamentos sobrevindos, visto que lhe faltam forças para suportar, tenha misericórdia dele, aquele que está disposto a tomar sobre si todos os sofrimentos do mundo,

לטייל כל יום בכל ההיכלות, ולעבור כל יום ויום את כל השבעת מדורי הגהינום, בכל המסירויות עד אין סוף, במסירות נפש ממש, בעינויי הגוף ובעינויי נפש, בתפילות אין סוף סופיות, בתחנונים בקשות ובסיגופים.

Ele passa seu tempo vagando pelos corredores todos os dias, todos os dias ele cruza as sete seções do Gehinnon (o inferno). Com todos os seus sacrifícios sem fim, dedicados com verdadeira autodeterminação, ele passa torturando seu próprio corpo e sua própria alma; com orações sem fim, ele passa seu tempo em súplicas e pedidos.

רבונו של עולם, אוי תרחם עליו, תרחם, תרחם על הקהילה הקדושה, תרחם על ל"ו צדיקים שבדור שלוקחים עליהם את חל היסורי העולם הזה, אוי, אוי, אוי, רבונו של עולם תרחם עליו ועלינו, ותבטל מעלינו ומעל כל עם ישראל את כל הדינים הנוראים

Mestre do universo, oh, tenha misericórdia dele, tenha misericórdia, tenha misericórdia da comunidade sagrada, tenha misericórdia dos 36 Tzaddikim que estão nesta geração e que assumem sobre si todos os sofrimentos deste mundo.

Oh, oh, oh Mestre do Universo, tenha piedade dele e de nós. E cancele todos os julgamentos severos e decretos terríveis que pesam sobre nós e sobre todo o povo de Israel.

שניחיי ולא נמות, תרחם על עם ישראל, תרחם על עם ישראל, "הניני בידך כחומר ביד היוצר", תרחם על רבי, מורי הרב אליעזר בן עטיא שליט"א, רחם עלינו ועל כל עמך ישראל, תן לנו תקוה ולא נאבד את ימינו ושנותינו בהבל וריק, ותרחם על כנסת ישראל עם קדשך המשוכה אחריך, כלה קרואה בנעימה באהבתיך ובחמלתך

Que possamos viver e não morrer, tenha misericórdia do povo de Israel, tenha misericórdia do povo de Israel, "estou em sua mão como a matéria nas mãos do criador", tenha misericórdia de meu Rebe, meu professor, o Rav Eliezer Ben Etiyah Shelit "a, tenha misericórdia de nós e de todo o seu povo Israel, dê-nos esperança para que não desperdicemos nossos dias, nem nossos anos em vão e nada, e tenha misericórdia da santa assembléia de Israel que segue atrás de você , Uma noiva docemente chamada em seu amor e compaixão.

ותבטל את כל הדינים מעל רבי ומורי הרב אליעזר בן עטיא שליט"א , מעלינו ומעל כל עם ישראל גשמיות וברוחניות, ותצילנו מאש הכעס הבוער בנו יומם ולילה, שעל ידו הננו מבעירים, את אש הגהינום, ומעוררים דינים עלינו ועל עמך בית ישראל, תן לנו תקווה ולא נמות ונקיים בשנה זו נקום נקמת דם עבדך השפוך,

E anule todos os decretos que estão acima do meu Rebe e professor, o Rav Eliezer Ben Etiyah Shelit"a, anule todos eles acima de nós e acima de todo o povo de Israel, tanto física quanto espiritualmente. E salve-nos do fogo da ira que arde em nós dia e noite, pelo qual acendemos o fogo do Gehinnon (o inferno), e causamos julgamentos contra nós e seu povo, a casa de Israel. Dê-nos esperança de que não morreremos e que permaneceremos vivos este ano, que a vingança seja feita pelo sangue derramado de seu servo.

ונזכה להפיץ את התפילות של הרב, ולקרוא אותם יומם ולילה ללא הפסק שניה, וללמוד את כל התפילות בעיון רב עם המקורות שלהם: בגמרא, מדרש, זוהר ועץ חיים, כי העיקר זה להפיץ את התפילות עד שלכל יהודי ויהודי יהיות התפילות האלה, ולהפיץ אותם במסירות נפש,

E que temos o mérito e privilégio de divulgar as orações do Rav, e lê-las dia e noite sem parar por um segundo, que podemos estudar todas as orações com muito cuidado com suas fontes; na Gemara, no Midrash, no Zohar e no Etz Haim, porque o principal é espalhar as orações até que cada judeu tenha essas orações e divulgá-las com autodeterminação,

וללמוד אותם במסירות נפש, על ידי זה נכלל באדם קדמון דאדם קדמון , ועל ידי זה תבוא מיד הגאולה, וננצל ממלחמת גוג ומגוג , כי יי מצפה שלכל יהודו ויהודי יהיו אלו התפילות שנכתבו במסירות נפש עילאית, ואין לנו שום הבנה בהם,

E que possamos aprendê-las com dedicação, e que através disso sejamos incluídos no Adam Kadmon de Adam Kadmon (o Adão supremo), e que isso acelere a Geulá (A redenção final) e que sejamos salvos da guerra de Gog e Magog, porque o Eterno espera que todos os judeus tenham essas orações escritas com devoção suprema; e do qual não temos entendimento.

כי רק לעתיד לבוא יתגלה לנו מעט מזעיר חלק מטריליון מגדולתם וסודותהם, והכוח לפעול מיד את כל אשר כתוב בהם, שכולם נמשכין מאדם קדמון דאדם קדמון, מסוד המנורה הטהורה, שעליה אומר הקדושת לוי בפרשת תרומה, שאור המנורה נמשך מהאור הגנוז, שבכלל לא יכול להתלבש בעולם הזה,

Porque somente no futuro uma pequena fração de um bilhão de sua grandeza e seus segredos nos serão revelados, e o poder de agir imediatamente sobre tudo o que está escrito neles, que todos eles são extraídos de Adam Kadmon De Adam Kadmon, do segredo da Menorá pura; Kedushat Leví fala sobre esse assunto, ao comentar a Parashá de Terumá, dizendo que a luz da Menorá vem da luz dos 7 dias da criação chamada "Or Ha'Ganuz", uma luz que não pode ser coberta ou usada para nada neste mundo.

ובזכות זה הרב ימשיך לחיות כמו יוכבד 250 שנה (רמב"ן בראשית מו"טו) כי יוכבד 250 + 40 שנה של המדבר עד שנכנסו לארץ, ונקברה בארץ הגליל בסמוך לטבריה,

E que em mérito disso pode o Rav continuar a viver como Yoheved que viveu por 250 anos (diz o Ramban em Bereshit 46:15); porque Yoheved viveu 250 + 40 anos no deserto até entrarem na terra prometida, e ela foi sepultada na terra da Galileia perto de Tiberíades.

כי התפילות הללו חם כמו נר לכל העולם, לחפש בגנזיא דמלכא, ולגלות את כל הסודות התורה, ועל ידי זה הרב יחיה נ"ר שנים, כי כל אדם יכול לחיות נר שנים, כי הגאולה תהיה, ואז יתגלה משיח בן דויד בשלמות, וירד הבית המקדש של אש, ובזכות זה נזכה לביאת המיח צדקינו, ולגאולה השלמה במהירה אמן ואמן.

Porque essas orações são tão importantes quanto uma lâmpada para o mundo inteiro, que é usada para procurar "Guinezaya De Malka" (Os Tesouros da Rainha), E para revelar todos os segredos da Torá, e através disso que o mestre viva. Que viva o Rav por muitos anos, porque cada pessoa poderá viver muitos anos, porque a redenção acontecerá, e então o Messias filho de Davi será plenamente revelado, e o templo de fogo descerá, e graças a isso teremos o mérito de ver a vinda do Mashiah Tzedekeinu, e a redenção completa muito rapidamente, amém e amém.

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KISA KI RELE CHABAT HA'GADOL

Ti Mounton an, se te yon fo bondye li te ye nan Peyi Lejip la, Men Letènèl bannou lòd
pou nou manje fo bondye moun yo, se konsa li montre ke bagay sa yo, pa gen oken pouvwa.

Samdi ki vin Pase a, Nou te Rele l' Shabat Ha'Gadol, Pou Kisa? 

Nap jwenn nan Bib la sou fèt Pak la ki di konsa:  Pale ak tout Kominote Pep Izrayèl la, wap di moun yo konsa: 

"Nan dizyèm jou Mwa sa a, chak moun dwe pran yon ti mouton pou yo (manje), dapre chak fanmi yo nan zansèt moun yo, yap pran yon ti mouton pou chak fanmi (Egzòd 12:3)"

Nan Semèn sa a ki komanse jodia, nap selebre fèt Pesakh la, ki vle di Pak nan lang ebre. E Samdi sa a rele Shabat Ha'Gadol paske li se dènye samdi ki tonbe anvan Fèt Pak la. Men gen plizyè lot rezon pou kisa nou rele l' "Shabat Ha'Gadol" ki vle di gran Shabat:

1. Rezon ki pi koni a se paske dizyèm jounen nan mwa Nisan nan te tobe yon Samdi nan ane 2448 lè pèp Izrayèl la te pran yon ti mouton, ki te youn nan bondye moun peyi Lejip yo. Epi yo te mare l nan pye kabann lan, jan Bondye te bay lòd la. Anplis de sa, Moyz te avèti moun peyi Lejip yo ke nan fen kat jou Bondye ta pral voye dènye fleo a, ki te lanmò premye pitit chak youn nan moun yo. Lè premye pitit moun yo te tande avètisman sa a, yo te deside goumen pou yo te ka sove lavi yo; e yo te vin revòlte kont farawon an, e yo te touye lame peyi lejip la ak pwòp paran yo tou. Se poutèt sa nou rele samdi ki tonbe anvan fèt Pak la Shabat "Shabat Ha'Gadol" (Gwo Shabat), akòz gwo Mirak ki te fèt nan jou sa a.

2. Nan Lekti Pwofèt ki gen nan Shabbat sa a, nap li nan liv pwofèt Malachi ki di konsa: "Gade, mwen pral voye Eliyah Ha'Navi ba ou, anvan gwo jounen ak pè Letènèl la vini." Jou redanmsyon an rele "Ha'Gadol" (Gwo). Se poutèt sa Shabat sa a te resevwa menm non an tou, ki montre ke nap tann Eliyah Pwofèt la rive nan Fèt Pak la lè tout pep ap chita devan Sedè nan tab nou pou manje Pak la, lap vin anonse redanmsyon a.

3. Anplis mo "gwo" a, Gadol vle di "granmoun" tou. Nan pep Izrayèl la, yon timoun konsidere kòm yon granmoun a laj de 13 an akòz ke se nan moman sa a ke lap pran obligasyon li pou li akonpli tout Komandman yo ki nan Tora a. Ki vle di pou nou ke sou Shabat sa a, pèp Izrayèl la te vin granmoun, lè sa a yo te akonpli premye Komandman ke Letènèl te kòmande yo.

4. Nan Shabat sa a, se nòmal pou Raben, Lidè nan kominote a bay yon gwo diskou sou lwa kap montre ki nap fète Pak la, se poutèt sa tou nou rele li gwo Shabat la.

5. Semenn sa a tou nap selebre Sedè Pak la kote nap resevwa gwo fòs pou nou soti nan esklavaj materyèl nan lavi nou epi nap jwenn benediksyon kap ede nou pou tout ane a, epi depi gwo fòs sa a vin jwenn nou nan jou Shabat sa a. Shabat la te gen orijin yon gwo benediksyon pou tout semèn nan. Se poutèt sa tou nou rele l Shabat Ha'Gadol.

6. Moyz ki te premye Raben nou te mande farawon an yon jou repo (yon chabat) pou ebre yo. Lè Shabat la te fini moun yo te dwe dirèkteman tounen nan esklavaj yo. Men, nan dènye Shabat sa a anvan fèt pak la moun yo te kite peyi Lejip la, yo te repoze epi yo pa te tounen esklav ankò. Se poutèt sa tou nou rele li gwo Shabat, paske nou resevwa fòs pou pwolonje repo Shabat la pou rès semèn nan tou, epi konsa nap selebre Pak la san okenn esklavaj.

7. Tora a rele jou fèt Pak la, "Shabat" tou (jan li ekri: "Epi yo pral konte (Omè a) jou ki vin apre shabat la"). Kidonk, Bib la rele premye jou pak la Shabat tou, se poutèt sa a tou ke "Gwo Shabat la" ap fè nou sonje semèn sa a lè nou gen lod pou selebre "yon ti Shabat".

Ane nou gen kounyè a, 10 nan mwa Nisan nan te tonbe sou Shabat tou, menm jan li te tonbe nan ane 2448 lè nou te soti kite peyi Lejip la.

Kidonk, kèlkeswa rezon an, nou dwe pwofite Shabat sa a pou nou reflechi sou fason nou ka amelyore liberasyon nou an. Ki sa nou vle sakrifye pou tèt nou, pou wete tèt nou nan ledven an, paske nan fèt pak la Bondye te bay lòd pou nou pa manje pen gi gen ledven nan Semèn lè nap selebre Pak la, se pou nou reflechi kijan nap soti kite pwòp peyi Lejip nou an?

Men lòd Bondye te bay nan liv Egzòd la:   "Pandan sèt jou (Pak la), nou dwe manje Pen San Ledven. Se poutèt sa, ke soti nan premye jou nan fèt Pak la, nap wete Ledven an Lakay nou. Paske, nenpòt moun ki manje Pen ki gen Ledven depi premye jou a jouk setyèm jou a, moun sa a pral disparèt nan mitan pèp Izrayèl la (Egzòd 12:15)."

Pandan sèt jou, n'ap manje Matsot (Pen San Ledven an). Sou setyèm jou a, n'ap fè fèt pou Letènèl. Moun yo ap manje Pen San Ledven pandan sèt jou yo. Epi nou p'ap janm wè pen ki fèt ak ledven lakay ou, ni nou p'ap janm jwenn Ledven nan posesyon ou nan tout fwontyè ou yo (Egzòd 13:6-7).

Nap selebre Pak la, "Nan premye mwa a, nan katòzyèm jou a, fèt la ap komanse lè solèy la ap kouche, li se fèt Delivrans lan li ye, pou Letènèl. Epi nan kenzyèm jou nan menm mwa a, se fèt Pen san Ledven pou Letènèl. Pandan sèt jou, n'ap manje Pen San Ledven... 7 Nan premye jou a, n'ap reyini pou Bondye. Nou pa dwe fè okenn travay ... 8 N'ap pote yon ofrann boule nan dife bay Letènèl pandan sèt jou fèt Pak la; Epi nan setyèm jou a, fèt Pak la ap fini, nan jou sa a nap reyini tout pèp la. E nou pa dwe fè okenn travay na jou sa a (Levitik 23:5-8)."

Diskou pa Ishai Harari

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KABALAH - SOD HA’TORAH - PARSHAT VAYAKHEL-PEKUDEI

NOAM ELIMELECH REMEZ & SOD HA’TORAH - PARSHAT VAYAKHEL-PEKUDEI 

COMMENT' 1

יְחִידוּת לימוד

1

אלה פקודי המשכן כו׳. הנה התורה [י"ל] לכמה פנים, ונראה לפרש דהנה גדולה מעשה הצדקה, הנותן צדקה לצדיק השלם שעושה יחוד במדות העליונות, כידוע שיש שני מדות צדיק וצדק, וע"י הצדיק המקבל את הצדקה הוא מעלה את הה׳ אחרונה שהיא איתנו בגלותינו למדת צדק ונעשה צדקה, 

1

These are the orders of the Mishkan, etc. Here this is referring to the Torah of the Sparks of holiness, that could be expressed in several ways, and this is seemingly interpreted in a great and acceptable way, with regards to the act of Tzedakah (charity).  Which goes to say that whoever gives Tzedakah (charity) to the perfect Tzadik (the righteous man) who himself is connected to the divine in the loftiest and elevated Midot (virtues), as it is known that there are two types of Midot (virtues) in that regard; the Midah of the Tzadik and the Midah of Tzedek (Justice or righteousness). The Midah of Tzedek is performed by the Tzadik who receives the Tzedakah; and then he exalts or elevates the last or distant (sparks of) Godliness which were exiled with us in our Galut (exile), he brings them up to the Midah of righteousness and by this avodah we do justice with Tzedakah.

2

ואז העולם מלא ושבע כל טוב שפע וברכה ורחמים וחיים ובני ומזוני ושלום עד אין קץ ותכלית הנשפע ע"י הצדיק המקבל את הצדקה, וע"י הולכת ההשפעה לכל העולם לכל אחד ואחד די מחסורו והצטרכותו. וזה מרומז בפסוק "ונתנו איש כופר כו׳", מלת ונתנו האותיות למפרע הוא ג"כ ונתנו כנ"ל, שע"י הצדקה בא צדקה לעולם: 

2

And then the world becomes full and satiated with all types of good things; which comes in the form of abundance and blessing, mercy and life, children, Parnassah (sustenance) and peace to no end. And this is a purpose that is affected by the Tzaddik (righteous one) who receives the Tzedakah (charity), and by this effect reaching the whole world, everyone has enough for his lack and need. And this is implied in the verse "And each person shall give a ransom for his Nefesh (soul), etc. [Shemot 30:12]. And the word used here is “Ve’Natnu” (shall give). And you may also notice how it is spelled in the Holy language; it would still be pronounced “Ve’Natnu”, even if it is spelled backward, as you might be able to verify it above; which in essence means that it is by means of Tzedakah that righteousness and justice comes to the world:

3

‎והנה יש שלש מדרגות צדיקים. יש צדיק שאינו משגיח לחשוב בקבלתו הצדקה לטובת והנאת עצמו, אלא כל כוונתו הוא כדי שיושפע עי"ז שפע טובה לכל ישראל, ותמיד נפשו ורצונו הטוב משתוקק לראות בשמחת ישראל שלא יחסר להם כל טוב, אבל מה שנוגע לו להצטרכותו אינו משגיח כלל וכלל והכל בעיניו כאילו ביתו מלא ומוכן כל טוב, 

3

And you may notice here that there are three righteous steps. First of all, there should be a Tzaddik who doesn’t care to even think about receiving Tzedakah (charity) for his own benefit and pleasure, but his whole Kavanah (intention) should be so that the Almighty would affect the abundance of good for the entire Klal Israel, and his soul and his good should always be the yearning to see the joy of Israel that they will not lack any good, but in regards to his own personal needs, he doesn’t really care at all and everything in his eyes should be, as if his house was already full and ready with all good things,

4

וזה הצדיק נקרא בשם דוכרא אף שהוא מקבל, כי כל כוונתו ובקשתו אינו אלא כדי להשפיע, וזה הוא הזיווג הידוע שיש זיווג מיניה וביה. 

ויש צדיק המקבל צדקה וכוונתו ג"כ להנאת עצמו כדי מזונותיו ופרנסתו, וזה נקרא בשם נוקבא מחמת שכוונתו ג"כ לקבל. 

והצדיק הזה ג"כ עושה יחוד להשני מידות הנ"ל ע"י קבלה לידו הצדקה. 

4

And such a Tzaddik is called by the name Dukra (Male), even though he receives, because his whole Kavanah (intention) and request is nothing but to influence or favor the good to fall upon the Jewish people, and this is the well-known pairing (Zivug)  that causes an immediate flow of Shefah to come down, This is what is call  “Zivug Mineh U’Beh” in the Aramaec Language. In essence, it is that perfect Kavanah of the Tzaddik that operates as a Zivug or perfect pairing, when it comes in contact with the Tzedakah, it affects or arouses an immediate result, that is so to speak, similar to the ecstasy reach when male and female organs join together in their acts of intimacy. Which is the best way to explain what happens in the state that the soul reaches in its mystical union with God, a similar ecstasy is experienced.

And there is a type of Tzaddik (righteous man) who receives Tzedakah (charity), but because his whole Kavanah (intention) is to please himself, or to obtain Parnassah for his food and livelihood; therefore this Tzadik is called by the name of Nukva (Female), because his whole intention or Kavanah is to receive, which is contrary to the previous one, who does everything for the good of the people and to elevate the sparks of holiness.

However this Tzaddik also affects the joining of the two Midot as mentioned above by accepting the Tzedakah (charity) that are given to him.

5

‎וזהו "וכל איש אשר נמצא אתו תכלת וארגמן", דהיינו הצדיק הנקרא בשם דוכרא כנ"ל שכל הצטרכותו כאילו נמצא אצלו הכל מוכן, "תכלת וארגמן" רמז לכל מיני טובה, ואין כוונתו רק להשפיע: 

"הביאו" ר"ל צדיקים כאלו הם מביאים תמיד שפע רב כל טוב לעולם. "וכל אשה" ר"ל הצדיק השני הנקרא בשם נוקבא כנ"ל, רק שהוא "חכמת לב" היינו בעבודת הבורא ית׳ ובתורתו הקדושה לעשות נחת רוח ליוצרו. 

"בידיה טוו" ר"ל ע"י ידיה שמקבל הצדק לידו הוא ג"כ ממשיך השפעה, "ויביאו מטוה" היינו השפעה. "תכלת וארגמן" רמז לכל מיני השפעות. 

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And that’s the secret of what is written in Parashat Vayakhel 35:23 that says:  "and every man with whom we find blue (Techelet) and purple (Argaman)".. Etc.This is referring to the Tzaddik who is called by the name of Dukra, which is a reference to a Male who provides; just as mentioned above, he is the one that lives without caring for himself or for his own needs. He lives as if everything is already in his possession (as in the word “Nimtzah Itoh” in the mentioned verse 23 above in Hebrew). Furthermore "Techelet blue and Argaman purple" alludes to wealth (Parnassah) and all kinds of favors and good things, and his Kavanah (intention) is not a concentration in only influencing people to give:

And the word: "Heviyu (Brought them)" actually means that a Tzaddik such as them always brings great abundance and all good things to the world.  And the word:  “Kol Ishah”  (all the women) " is really a reference to the second type of Tzaddik, that is called by the name of Nukva as mentioned above, only that he is Chochmat Lev "(wisdom of the heart)"; which means that he is engage in the service of the Creator, Blessed Be He, and in his holy Torah to bring Nachas (pleasure) to the spirit of his Maker .

And the word: Be Yadeiha Tavu ("By her hands"), Really means by using the hands to receive the Tzedakah donated to him, this Tzaddik also allows the flow of Shefa to continue, influenced by this action. Furthermore, the phrase: "and they will bring forth", that means they will influence the Shefa to continue coming. And the expression: “Techelet blue and Argaman purple"  is a hint to the provision of all kinds of goods influenced by the work of their hands.

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‎ג׳ "וכל הנשים אשר נשא לבן אותנה בחכמה", ר"ל הצדיק שיש לו נשיאת לב בחכמה עליונה, אף שכוונתו לקבל ונקרא ג"כ בשם נוקבא, "טוו את העיזים" ר"ל רמז כצמר ששורשו הוא מן העיזים כך הצדיק הזה מושך השפעה מהשורש:

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(2) The third thing is the sentence:  "And all the women whose hearts were stirred up, they took with wisdom", Really means the Tzaddik who has a heart carried by superior wisdom, even though his Kavanah ( intention)  is to receive and that is also known as Nukva; and the word: "Spun the Goats" Really means a hinting at the Tzemer, which is a type of wool or fleece that originates from goat’s hair, likewise this Tzaddik pulls down the Shefa from its root:

 

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‎וזהו "ואלה פקודי המשכן" רמז לשלש צדיקים הנ"ל, "פקודי" פי׳ מה שהצדיק פוקד את כל אדם בהשפעה טובה יש בהם שלש מדרגות, א׳ "המשכן" הוא מלשון המשכה שממשיך השפעה ע"י קבלת הצדקה לידו ועושה יחוד בשני מדות הנ"ל וזהו המשכן בה"א.

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“Ve’Ele Pikukei Ha’Mishkan” - And this expression that says:  "and these are the precepts of the Mishkan (the Tabernacle)", is an allusion to the above - mentioned three types of Tzaddikim (righteous men), and the word Pekudei ("Precepts") is also understood as The “Pi” stands for “Mah She Ha’Tzaddik Poked”, it means  what the Tzaddik touches affects every person with a good flow of Shefa, and there are three level (Madregot) in them; 

(1) the first one is alluded to by the word “Mishkan” (Sanctuary), which means from the root of the word “Moshecha”, the one who causes the flow of goods to continue coming down via the Tzedakah that he receives for himself, and with that he makes the connection to the two Midot mentioned above; and that’s what the word Mishkan is alluding to in the Secrets of the Torah .

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ב׳ "משכן" רמז לצדיק השלם והגמור כנ"ל זה נקרא בשם דוכרא כנ"ל, ונקרא בלשון סתום ונעלם מחמת שאינו משגיח על עצמו כאילו אינו בעולם ועושה יחוד מיניה וביה, 

"העדות אשר פוקד על פי משה ואהרן" שהיו משתוקקים תמיד להשפיע לישראל ולא היה כוונתם והשגחתם על עצמם. 

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(2) The second thing is that the word  "Mishkan" also alludes to the complete and perfect Tzaddik  (righteous person) as mentioned above. And who is also called by the name of Dukra as written above, and it is called in a closed tongue and disappears because he does not watch over himself as if he is not in the world and makes a single person of his kind and his life.

Moshe and Aaron were perfect Tzaddikim: "The testimony which He commands through Moses and Aaron" ; both of them were always eager to influence the flow of provision for Israel and they never had any intention and oversight of themselves.

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‎וזהו "ויאמר ה׳ אל משה פסל לך", ודרשו חז"ל הפסולת יהיה שלך כו׳, ויש לכוון פי׳ הגמרא שהשי"ת אמר למשה כל מה שנוגע לך לפרנסתך להצטרכותך יהיה בעיניך כפסולת המאכל הנדחה מן הגוף, שלא תשגיח על הנוגע לך: 

מכאן נתעשר משה, פי׳ שמשה רבינו ע"ה עשה כאשר אמר לו השי"ת והיה כל כוונתו שיהיו מלאים ושבעים כל טוב, וזה היה כל עושרו שראה בעושרם וטובתם: ג׳ "עבודת הלוים" היינו הצדיקים הקטנים הנלווים אל ה׳ לעבודתו, גם הם משפיעים שפע ברכה וחיים לעולם ולכל ישראל.

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What do we understand by the phrase “Fesal Lecha (Carve for yourself)” in the first verse of Shemot 34:1? And it goes like this:  "And HaShem said to Moses carve for yourself", and the secret is, according to our Sages, that Moses was to carve the tablets from the precious stones HaShem showed him, and all the leftover waste of the valuable stones were to be his; as implied by the word “Carve for yourself”, etc., and it should be pointed out according to the Gemara that Ha’Kadosh, Baruch Hu said to Moshe everything that concerns you for your sustenance and your needs will be in your eyes like the food waste rejected from the body, given that you do not care to watch over what concerns you:

From this Moses became very rich, because Moshe obeyed and did everything HaShem Yitbarach asked him to do, his whole Kavanah (intention) was, that they would always be full and satisfied with all types of good things, and from this came all his wealth, because he only looked after their wellbeing, wealth and goodness: Number 3 “Avodat Ha’Levi’im” ; this is referring to the small Tzaddikim, Those who attend the work of God,  they also influence the flow of Shefa, abundance, blessing, and life coming down for the world and for all of Israel.

NOAM ELIMELECH REMEZ & SOD HA’TORAH - PARSHAT VAYAKHEL-PEKUDEI 

COMMENT II

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ויעש למזבח מכבר כו׳ , ומתחילה נפרש הפסוק "ויאמר ד׳ אל משה עשה לך שרף ויעש משה נחש הנחושת", והנה זה צריך ביאור להבין למה שינה משה:

And he made for the altar a grating of network of brass, etc. and from the beginning this verse is interpreted, "And God said to Moses, Make resin for yourself, (Ba’Midbar 21:8) And HaShem said to Moses: 'Make for yourself Saraf (a fiery serpent), and Moses made a copper snake Ba’Midbar 21:9", and here this needs an explanation to understand why Moses changed:

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ואקדים לך לפרש במה שדקדקו קמאי בראשית ברא וכו׳ מתחילה עלה במחשבה לבראו במדת הדין כו׳, וחלילה לנו לחשוב על הקב"ה האחד האמתי הפשוט שיהא חלילה איזה שינוי אצלו.

And I will preface you with interpreting what Kamai spelled out in the beginning of the creation, etc. It begins with thinking about the creation having to exist and survive in the measure of the judgment called Midat Ha’Din, etc, and God forbid, we are thinking about the one true and Mighty God, God forbid that there would be any change in Him.

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אך העיקר הוא כך, באמת שצריך האדם לעבוד את הבורא בכל אופני אופנים לבלתי יחטא לפניו חלילה בשום עבירה ונדנוד חטא, והקלה שבקלות יהיה בעיניו כחמורות, וזה הצדיק היה יכול להתקיים אף ע"י מדת הדין,

But the main thing is that, the humans really need to worship their Creator in all kinds of ways, so that he does not sin before Him, God forbid if he commits any transgression or sin, but with the Midat Ha’Din, no one would be able to survive, because even the most simple and easy things would be in his eyes as serious as death penalty with the Severity of Judgment. Only the perfect Tzadik (righteous person) could exist and live by the Midat Ha’Din (Severity of the Heavenly Court) or Stringency of the law,

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וזה שורת הדין נותן שיהא האדם כך, אבל בני עליה המה מועטים שיהיו יכולים לעמוד נגד שורת הדין, ולכן היה צריך לשתף מדת הרחמים, ובאמת בתחילה ראה הקב"ה באחד השני מדריגות, היינו צדיק מעיקרא ומדרגות בעל תשובה, וזהו מתחילה עלה במחשבה כו׳,

And that’s the line of strict judgment that was given to man to live by, but God thought “these are my children, and as few as they are, who can stand against the line of strict judgment?”, and therefore he had to introduce the line of mercy. However, the truth is that Ha’Kadosh, Baruch Hu saw the two levels (Madregot) from the beginning; meaning the level of the Main Tzadik and the level of the Ba’al Teshuva, and that’s what came to mind from the beginning,

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