According to the Kabbalah, if we have prayed properly by this point in the Amidah we will experience an “expanded mind” (mochin d’gadlut). In this heightened state of consciousness, we experience two deep truths about God’s oneness: 1) His single rule, and 2) the singularity of His existence—that nothing exists but God. Prayer reveals that only God’s will rules supreme. When we pray we testify that God is in control of everything. We acknowledge that He is the one and only true Master of life and source of all blessing; only His will rules. Through prayer we accomplish what we learn in the Ethics of the Fathers, “Make God’s will as your will, and God will make your will as His will.” Because through prayer, our will becomes a channel for God’s will to be manifest in the world. The Temple sacrifices, on the other hand, affirm the truth that nothing exists but God. Not only is God the sole ruling power, but He is all there is. This is what the Torah means when it teaches: “To you it was shown that you would know that the Lord, He is God. There is no one else besides Him … Know this day and bring it to your heart that the Lord, He is God in heaven above and the earth beneath; there is no one else.” The great 18th century sage, Rav Chaim of Volozhin, states in his book Nefesh HaChaim, “Apart from Him, blessed be He, there is nothing else whatsoever in reality, from the highest of the high to the lowest depth of the earth …… all is filled with the essence of His pure unity, blessed be He.” In other words, we do not exist independent and separate of God. Rather, we exist within God, as part of Him. Every moment of our existence is completely dependent upon Him, enveloped and permeated by Him alone. The sacrificial service in the Temple acknowledged this awesome truth and enabled us to experience it. For instance, when the High Priest would utter God’s name on Yom Kippur, all present would drop to the floor and prostrate themselves. Although the Temple was packed to capacity, miraculously everyone suddenly had plenty space to stretch out. They experienced unlimited space—expansive and all-inclusive—because they experienced God’s boundless presence as the true space wherein they truly existed. The Hebrew word for sacrifice is korban, which is derived from the word karov meaning “close.” The incense burnt in the Temple was called the ketoret, which shares its root with the verb “to tie.” The goal of the Temple service was to feel close and tied to God. Rabbi Shimon bar Yochai, the author of the Zohar, said of himself, “I was bound to Him with one knot.” When we ask—“accept the fire-offerings of Israel and their prayers, lovingly and willingly”—the fire-offerings not only refer to the sacrifices but also our burning desire to experience ourselves completely subsumed within God’s all-encompassing oneness, as Rabbi Shimon bar Yochai also said, “My soul was united to Him, burning for Him.” Rabbi Shneur Zalman of Liadi, the founder of the Chabad movement wrote about this passion, as follows: “The many waters of concern regarding one’s livelihood and worldly thoughts cannot quench the love [i.e. the fire of love for God] that is in the category of hidden love in the soul of every Jew by nature. This is the category of the Divine soul, whose nature is to ascend and be consumed upwards, as the flame flies upwards of its own accord.” When we tap our innate love for God we feel a burning passion to give ourselves over to Him and experience our eternal connection. Even in our earthly connections, we bond with other people when we give ourselves over to them. The more completely we give of ourselves to each other, the more deeply connected we feel. The ability of two people to give to each other is the gift of love. When we love someone, we not only give ourselves to that person, we also provide him or her with the opportunity to give to us. I once heard a story about a man who gave himself completely to his wife, but nonetheless she wanted a divorce. He could not understand it—isn’t love about giving? While he had the first part of the equation correct, he forgot about the second part. He did not allow her the opportunity to give to him. He felt deeply connected to his wife, but she felt nothing in return because he never allowed her to give to him. We feel connected to people through giving. If we do not allow people to give to us, we do not give them the opportunity to feel connected to us, to love us. The relationship between parents and children is a good example. Parents feel much closer to their children than the children feel toward their parents. As parents, we remember how we changed our children’s diapers, cleaned up their mess, wiped their tears when they scraped their knees and rushed to the doctor to get stitches. Most children do not remember any of these things. When we become adults, we never remember how much our parents gave us. Parents give to their children constantly and therefore feel deeply connected to them. The more we give to somebody and the more we invest ourselves in them, the more they become part of us and the more we love them. This is the basic purpose of fulfilling all of God’s commandments, which is how we serve God. The greatest gift that God gives us is the opportunity to give to Him. And the more we are able to give of ourselves to God the more we experience our eternal bond with Him. The sacrificial service gave expression to our burning desire to give our lives completely to God, to remove the physical barriers of flesh that set us apart from God and experience at-one-ment. God, of course, does not want us to give up our lives. He provides us with an outlet for our burning passion and a way to bond with Him by giving us a chance to offer up the life of an animal instead of our own. Today, however, most people are disconnected from their true self and do not feel any deep yearning to give their lives to God. This is probably why the Temple and the sacrifices have not yet been restored.

The text explores various aspects of reciting the Shema prayer, focusing on the importance of intention (kavanah) during its recitation. It also discusses the order and significance of the different sections of the prayer. Additionally, the text addresses the question of whether one should repeat the Shema if they were interrupted during its recitation. The opinions of different rabbis are presented, with Rabbi Meir and Rabbi Yehuda offering differing views. The text concludes with a discussion on the proper posture and mindset during the recitation of the Shema.

טקסט זה מספק קבלת פנים חמה ל- TORAHCHATBOTS.com ומביע הכרת תודה לחיילי צה"ל. לאחר מכן היא מציגה רשימה של נושאים מעמיקים שנדונו ב- Maschet Berakhot, כולל חשיבותם של נהרות ואוהלים אצל אנשים מרוממים, ההשלכות של טעות בזמן קריאת תורה, חשיבות הכוונה בתפילה, מטרת לימוד התורה, נוהגים בנוגע לדקלום ברכות בנוכחות עצים, פטורים לחתנים מדקלם של השמה, איסורים בנוגע לדקלום ברכות בנוכחות עבדים, תפילות אישיות ותחנונים ותפילות להגנה. הטקסט מסכם על ידי עידוד הקוראים לעסוק בתורתו של Masechet Berakhot ולהציע סיוע במידת הצורך. This text provides a warm welcome to TorahChatbots.com and expresses gratitude to IDF soldiers. It then introduces a list of in-depth topics discussed in Masechet Berakhot, including the significance of rivers and tents in uplifting individuals, the consequences of making a mistake while reading Torah, the importance of intention in prayer, the purpose of learning Torah, practices regarding reciting blessings in the presence of trees, exemptions for grooms from reciting the Shema, prohibitions regarding reciting blessings in the presence of slaves, personal prayers and supplications, and prayers for protection. The text concludes by encouraging readers to engage with the teachings of Masechet Berakhot and offering assistance if needed.

הטקסט מספק רשימה של נושאים מעמיקים מהטקסט המסופק, Masechet Berakhot. זה כולל דיונים על חשיבות של לבישת טפילין, שיטות אלטרנטיביות לשטיפת ידיים, דקלום נכון של תפילת השמה, החובה להקשיב, המחלוקת על כתיבת ברכות, דקלום נכון של SHEMA ומצוות אחרות ופסק הדין ההלכי. הטקסט מעודד את הקוראים לחקור את הנושאים הללו עוד יותר ולעסוק בדיונים משמעותיים בפלטפורמה. The text provides a list of in-depth topics from the provided text, Masechet Berakhot. It includes discussions on the importance of wearing tefillin, alternative methods of washing hands, correct recitation of the Shema prayer, the obligation to listen, the dispute about writing blessings, the correct recitation of Shema and other commandments, and the halachic ruling. The text encourages readers to explore these topics further and engage in meaningful discussions on the platform.

הטקסט מ- Torahchatbots.com מתעמק במורכבות של מסכית ברכוט, קטע מהתורה. היא מציגה רשימת קטעים מברכוט 14 א ו -14 ב ', דנים בנושאים שונים כמו חשיבות ברכת אחרים בכבוד, ומבקשת אישור להפריע במהלך התפילה, סדר לשאול ולהגיב לשאלות, חוות דעתו של הרב בר שבע על הפרעה של הדקלום של הלל, המשמעות של ברכת אחרים בשלום לפני התפילה, נקודת המבט של הרב שימון בן יוחאי על סדר אמירת השמה ועיסוק בלמידה ופעולה, ועל ההכרח ללבוש טפילין תוך כדי אמירת השמה. קטעים אלה מציעים תובנות על מנהגים יהודיים, טקסים ומדגישים את ערכי הכבוד והמסירות. המחקר והניתוח של תורות אלה יכולים להעמיק את ההבנה של האדם את התורה ולספק הדרכה לחיות חיים בשירות השם. הטקסט מביע גם הכרת תודה ותפילות עבור חיילי צה"ל האמיצים המגן על ישראל ועל האומה היהודית. The text from TorahChatbots.com delves into the intricacies of Masechet Berakhot, a section of the Torah. It presents a list of passages from Berakhot 14a and 14b, discussing various topics such as the importance of greeting others with respect, asking for permission to interrupt during prayer, the order of asking and responding to questions, Rav Bar Sheva's opinion on interrupting the recitation of Hallel, the significance of greeting others with peace before prayer, Rabbi Shimon ben Yochai's perspective on the order of reciting Shema and engaging in learning and action, and the necessity of wearing tefillin while reciting the Shema. These passages offer insights into Jewish customs, rituals, and emphasize the values of respect and devotion. The study and analysis of these teachings can deepen one's understanding of the Torah and provide guidance in living a life in service of Hashem. The text also expresses gratitude and prayers for the brave IDF soldiers who protect Israel and the Jewish Nation.

טקסט זה מספק קבלת פנים חמה ל- TORAHCHATBOTS.com ומעודד את הקוראים לחקור את החוכמה שנמצאת בטקסט של Masechet Berakhot. הרשימה שלאחר מכן מדגישה נושאים שונים המכוסים בטקסט, כולל חשיבותה של ישראל והעם היהודי, נבואות ואירועים עתידיים, חוסן יהודי, דמויות מקראיות ומשמעותן, תפקידה של שרה בהיסטוריה היהודית, חשיבותה של הגייה נכונה והן כוונה בקריאת תורה, חשיבות יציאת מצרים ממצרים, המבנה וסדר אמירת התפילות, דעות שונות על אמירת תפילה, דרישת הכוונה בביצוע מצוות, חשיבות הביטוי "שימה ישראל", הדיון על הדרישה של כוונה באמירת השמה, היתרונות בהארכת דקלום השמה, התנוחה הנכונה לאמירת השמה ויעילות התפילה. הטקסט מסתיים בכך שהוא מבטא את התקווה כי הקוראים יעסקו עמוק עם מסכית ברכוט וימצאו משמעות עמוקה וקשר להשם באמצעות חקר התורה. This text provides a warm welcome to TorahChatbots.com and encourages readers to explore the wisdom found within the text of Masechet Berakhot. The list that follows highlights various topics covered in the text, including the importance of Israel and the Jewish people, prophecies and future events, Jewish resilience, biblical figures and their significance, the role of Sarah in Jewish history, the importance of correct pronunciation and intention in reading Torah, the significance of the Exodus from Egypt, the structure and order of reciting prayers, different opinions on prayer recitation, the requirement of intention in performing mitzvot, the significance of the phrase "Shema Yisrael," the debate on the requirement of intention in reciting the Shema, the benefits of prolonging the recitation of the Shema, the proper posture for reciting the Shema, and the efficacy of prayer. The text concludes by expressing the hope that readers will engage deeply with Masechet Berakhot and find profound meaning and connection to Hashem through the study of Torah.

Dinosaurs are a diverse group of reptiles[note 1] of the clade Dinosauria. They first appeared during the Triassic period, between 243 and 233.23 million years ago (mya), although the exact origin and timing of the evolution of dinosaurs is a subject of active research. They became the dominant terrestrial vertebrates after the Triassic–Jurassic extinction event 201.3 mya and their dominance continued throughout the Jurassic and Cretaceous periods. The fossil record shows that birds are feathered dinosaurs, having evolved from earlier theropods during the Late Jurassic epoch, and are the only dinosaur lineage known to have survived the Cretaceous–Paleogene extinction event approximately 66 mya. Dinosaurs can therefore be divided into avian dinosaurs—birds—and the extinct non-avian dinosaurs, which are all dinosaurs other than birds. Dinosaurs are varied from taxonomic, morphological and ecological standpoints. Birds, at over 11,000 living species, are among the most diverse groups of vertebrates. Using fossil evidence, paleontologists have identified over 900 distinct genera and more than 1,000 different species of non-avian dinosaurs. Dinosaurs are represented on every continent by both extant species (birds) and fossil remains. Through the first half of the 20th century, before birds were recognized as dinosaurs, most of the scientific community believed dinosaurs to have been sluggish and cold-blooded. Most research conducted since the 1970s, however, has indicated that dinosaurs were active animals with elevated metabolisms and numerous adaptations for social interaction. Some were herbivorous, others carnivorous. Evidence suggests that all dinosaurs were egg-laying, and that nest-building was a trait shared by many dinosaurs, both avian and non-avian. While dinosaurs were ancestrally bipedal, many extinct groups included quadrupedal species, and some were able to shift between these stances. Elaborate display structures such as horns or crests are common to all dinosaur groups, and some extinct groups developed skeletal modifications such as bony armor and spines. While the dinosaurs' modern-day surviving avian lineage (birds) are generally small due to the constraints of flight, many prehistoric dinosaurs (non-avian and avian) were large-bodied—the largest sauropod dinosaurs are estimated to have reached lengths of 39.7 meters (130 feet) and heights of 18 m (59 ft) and were the largest land animals of all time. The misconception that non-avian dinosaurs were uniformly gigantic is based in part on preservation bias, as large, sturdy bones are more likely to last until they are fossilized. Many dinosaurs were quite small, some measuring about 50 centimeters (20 inches) in length. The first dinosaur fossils were recognized in the early 19th century, with the name "dinosaur" (meaning "terrible lizard") being coined by Sir Richard Owen in 1842 to refer to these "great fossil lizards".[7][8][9] Since then, mounted fossil dinosaur skeletons have been major attractions at museums worldwide, and dinosaurs have become an enduring part of popular culture. The large sizes of some dinosaurs, as well as their seemingly monstrous and fantastic nature, have ensured their regular appearance in best-selling books and films, such as the Jurassic Park franchise. Persistent public enthusiasm for the animals has resulted in significant funding for dinosaur science, and new discoveries are regularly covered by the media.

To find out what it really means to achieve teshuvah, let’s examine the phrasing of the fifth blessing and see what we are specifically asking here: We first address God as “our Father” and ask Him to bring us back “to Your Torah.” But then we address God as “our King” and ask Him to bring us close “to Your work.” After all this, we ask God to “return us in complete repentance to You.” Thus, in this prayer we cover three different steps to teshuvah, which we accomplish with the help of God, our Father and our King. To understand how this process works, consider the way in which parents guide their children. Let’s say that the child’s room is dirty. The first step in getting him to clean up is to bring him back to the principles—in other words, to remind him of the importance of cleanliness, hygiene, etc. If the child doesn’t take the initiative to clean up his mess, then the next step is to bring him more close to doing the work, specifically, by putting him in front of his mess. If he still doesn’t take action on his own, then all we can do is stand over him and try to force him to clean up. In this blessing we are essentially saying, “God, whatever it takes, please get me to change. First, get me back on track by gently teaching me Torah and making me aware of the principles of life, like a compassionate Father teaching His son. Hopefully, I will understand what I need to do. But if that doesn’t help, then please use a little more authority, like a King instructing His subject, and bring me closer to doing the work. But, if I still don’t take action, then take me into Your hands and completely return me to living in Your presence.” We prefer that God give us a chance to rise to the challenge, but if we don’t take action on our own, then we ask Him to do whatever it takes to get us to do teshuvah. We address God as our Father when we ask that He return us to the ways of the Torah, because the Torah encompasses the ideals and values that establishes our relationship with God as His children. To be true to ourselves as God’s children, we aspire to carry on His ideals and values. In other words, we are saying here: “God, my Father, You gave birth to me. As Your child, I’m an extension of You and Your essence. Bring me back to Your Torah—the core principals that You abide by. Bring me back to the ideals and values which empower me to be holy like You—a reflection of Yourself.” However, when we ask God to bring us close to the work, we address Him as our King, because as His royal subjects we are responsible to work hard and transform this world into His kingdom.

As noted in the Introduction, the word hallel (“praise”) means “to reflect.” To praise God, therefore, means to reflect His holiness. As beings who were created in the image of God, we are commanded to mirror His truth, not just praise Him in words but with our entire being. It is for this reason that God commands us, “You shall be holy, for I, the Lord your God, am holy.” One of my students at Isralight told me that before he had joined my seminar, he had spent some time in India sitting naked on a mountain, meditating and doing exercises to control his breathing. “I wanted to reach a state of Divine enlightenment and transcendence,” he explained. I had to tell him that, according to Judaism, escaping from the world is not transcendence. Transcendence means that we are so beyond this world that we are free to be in it. A transcendent existence is not in conflict with the material world. If we have to run off to some mountaintop that means we are in conflict with the world and cannot transcend it. A truly transcendental person doesn’t need seclusion. He or she can spend two hours waiting in line in a crowded bank and retain a sense of calm. True transcendence is not a state of spiritual beyond-ness, divorced from the material world. It doesn’t even mean being in this world but not of this world. It means to be in and of this world while being free to be beyond it. Such is God’s transcendence. As we discussed earlier this is what we mean when we recite, the Kedushah section during the repetition of the Amidah, “Holy, Holy, Holy, the Lord of Legions, His presence fills the entire earth.” A holy person, according to Judaism, is not a person who, for example, fasts all day. Rather, a holy person is one who is free to fast and free to eat without becoming addicted to food. An animal cannot achieve the status of holiness. If you put water in front of a thirsty animal, it will not stop itself from drinking it. But a person may choose not to drink that water even if she is absolutely parched because it happens to be Yom Kippur. She is able to transcend her thirst in interest of a greater spiritual aspiration. If she felt her life were in danger, however, according to Jewish law she should drink despite it being Yom Kippur. Her transcendence, therefore, is her freedom from any addictions, both physical and spiritual. All of the commandments in the Torah empower us to achieve holiness and fulfill God’s command, “You shall be holy, for I, the Lord your God, am holy.” Rabbi Zevi Elimelekh Shapiro of Dinov observes, “If God wanted us to be holy, why did He create us with such gross natural appetites? Because it is precisely in the realm of nature that we are expected to attain holiness.” This idea explains how the end of the verse, “For I, the Lord your God, am holy,” can serve as a rationale for the beginning of the verse, “You shall be holy.” Essentially, God is saying that just as His holiness is expressed in the co-existence of both His transcendence and immanence, so He expects of us to be holy by means of both separation from the world and involvement in it. God also told us, “You shall be a holy people to Me,” meaning, according to the Kotzker Rebbe, that we are meant to be “human” and “holy” at the same time.

Acknowledgments Great thanks to my wife, Chana. Her unconditional love has enabled me to discover Hashem’s love. This book was made possible because of her consistent encouragement to learn, grow and teach. Many, many thanks to my very talented editor, Elicia Mendlowitz, who did an exceptional job helping me put these ideas into writing. I am also very thankful to Uriela Sagiv for adding her professional touch, giving these ideas even greater clarity. Sincere appreciation goes to my loyal assistant Shlomit Grantz for her great persistence and endless efforts in bringing all the technical logistic pieces together. I am extremely grateful to the many friends and supporters of Isralight International and Yeshivat Orayta, whose generosity has provided me with the opportunity to present the ideas of this book. Special thanks to Robbie and Helene Rothenberg, Dr. Herb and Irena Caskey, Andrew and Shannon Penson, George and Pam Rohr, Dr. Michael and Jackie Abels, Dr. Robert and Nilza Karl, Moshe and Sara Hermelin, David and Daniela Hermelin, Dr. Bob and Sarah Friedman, Steven Alevy, Tzvi Fishman, Steve Eisenberg and Robyn Barsky for their consistent love and support. I am also grateful to the many students who have attended my talks and seminars. Your questions, challenges, and receptivity have brought me much blessing and inspiration. I am forever in debt to my holy teachers, especially Rabbi Shlomo Fischer Shlita, for all their brilliance and depth. Thank you Hashem! O how bountiful and abundantly present You are in our lives. O what an ever-flowing wellspring of blessings You are to us. I am filled with joy and gratitude to serve You. David Aaron

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הטקסט מספק רשימה של נושאים מעמיקים שנמצאים ב- Masechet Berakhot, טקסט יהודי. נושאים אלה כוללים את ההנמקה העומדת מאחורי דעות שונות של בית הלל ובית שמאי, פרשנות הזמנים לדקלום תפילת השמה, הפטור של העוסקים במיצווה מדקלם של השמה, המשמעות של "גרע" (דרך) בהקשרים שונים , החובה לדקלם את השמה גם כאשר היא עוסקת במצווה, פטור של חתן וחובת אלמנה מדקלם של השמה, פטור של אלה המוטרדים ולא מוטרדים מדקלם של השמה, פטור של אדם שהספינה שלהם נמצאת בסכנה בים מדקלם את השמה, חובת הגשמת כל מצוות פרט ללבוש טפילין בשבת, והפרשנויות השונות של "דmeruou" (צרות) בהקשרים שונים. הטקסט מעודד חקר נוסף ודיונים משמעותיים המבוססים על נושאים אלה. The text provides a list of in-depth topics found in Masechet Berakhot, a Jewish text. These topics include the reasoning behind different opinions of Beit Hillel and Beit Shammai, the interpretation of times for reciting the Shema prayer, the exemption of those engaged in a mitzvah from reciting the Shema, the meaning of "דרך" (way) in different contexts, the obligation to recite the Shema even when engaged in a mitzvah, the exemption of a groom and the obligation of a widow from reciting the Shema, the exemption of those who are troubled and not troubled from reciting the Shema, the exemption of a person whose ship is in danger at sea from reciting the Shema, the obligation of fulfilling all mitzvot except for wearing tefillin on Shabbat, and the different interpretations of "דרשות" (troubles) in different contexts. The text encourages further exploration and meaningful discussions based on these topics.

The text is a discussion which focuses on the different opinions of Beit Hillel and Beit Shammai regarding the recitation of blessings. It explores various scenarios and debates the appropriate blessings to be recited in each case. The text also touches on the importance of studying Torah and the significance of the blessings in Jewish practice.

הטקסט מספק רשימה של נושאים מעמיקים שנמצאים בטקסט שהוקצה מ- Masechet Berakhot. נושאים אלה כוללים את חשיבות האהבה והברכות, סדר הברכות, דקלום עשר הדיברות, דקלום ברכות במקומות שונים, ברכות נוספות על שבת, סגירה נכונה של ברכה, דקלום ברכות בתקופות שונות של היום, חשיבותו של הביטוי המסכם בברכה, המשמעות של אזכור שמו של השם בברכה, התנאים לברכה להיות תקפים, מבקשים רחמים לאחרים, את חשיבות הענווה בתפילה, דקלום יציאת מצרים. מצרים, והפרשנויות השונות של "ימי לייי." The text provides a list of in-depth topics found in the assigned text from Masechet Berakhot. These topics include the importance of love and blessings, the order of blessings, the recitation of the Ten Commandments, the recitation of blessings in different locations, additional blessings on Shabbat, the proper closing of a blessing, the recitation of blessings at different times of the day, the importance of the concluding phrase in a blessing, the significance of mentioning Hashem's name in a blessing, the conditions for a blessing to be valid, seeking mercy for others, the significance of humility in prayer, the recitation of the Exodus from Egypt, and the different interpretations of "ימי חייך."

The text discusses topics such as the importance of love and blessings, the proper recitation of prayers, the significance of certain biblical passages, and the inclusion of specific themes in prayers. It also addresses the idea of seeking forgiveness, the mentioning of the Exodus from Egypt, and the role of the Messiah. Overall, the text emphasizes the importance of prayer, gratitude, and ethical behavior in Jewish religious practice.

הטקסט מספק רשימה של נושאים מעמיקים מתורתו של Masechet Berakhot. נושאים אלה כוללים דיונים על חשיבות ההתחלה והסיום חלק תורה בשבח, תפילתו של הרב מאיר לרחמים על הרשעים, הפרשנות של פסוק על אישה עקרה, הקשר בין תהילים 3 לאירועים מסוימים, חשיבות הלימוד הסמוכה נושאים, הקשר בין המרידות של אבשאלום וגוג ומגוג, שבח חוכמתו של דייוויד, חשיבות הקשר של הנשמה לשם, חשיבות הענווה בתפילה, חשיבות ההתמקדות בלב במהלך התפילה, הדעות השונות לגבי העיתוי של אמירת שימה ועמידה במהלך התפילה, ומשמעות התפילה האישית. The text provides a list of in-depth topics from the teachings of Masechet Berakhot. These topics include discussions on the importance of beginning and ending a Torah portion with praise, Rabbi Meir's prayer for mercy on the wicked, the interpretation of a verse about a barren woman, the connection between Psalm 3 and certain events, the importance of studying adjacent topics, the connection between the rebellions of Avshalom and Gog and Magog, the praise of David's wisdom, the significance of the soul's connection to Hashem, the importance of humility in prayer, the significance of focusing on the heart during prayer, the different opinions on the timing of reciting Shema and standing during prayer, and the significance of individualized prayer.

Anishinaabe traditional beliefs

דְּמִילְּתָא. as Rav said: In that case, they should divide the property between them, and Shmuel said: It is decided based on the discretion [shudda] of the judges. Why in the seemingly equivalent case of a dispute where there is no evidence for either litigant did Rav Naḥman rule that whoever is stronger prevails? The Gemara answers: There, in the case of the two deeds, it will not be possible for the court to clarify the matter in the future, and therefore, the court issues a ruling according to the information they currently have. Here, in the case of Rav Naḥman, it may be possible for the court to clarify the matter in the future, if one of the litigants was to bring witnesses supporting his claim. וּמַאי שְׁנָא מֵהָא דִּתְנַן: הַמַּחֲלִיף פָּרָה בַּחֲמוֹר, וְיָלְדָה; וְכֵן הַמּוֹכֵר שִׁפְחָתוֹ, וְיָלְדָה – זֶה אוֹמֵר: ״עַד שֶׁלֹּא מָכַרְתִּי יָלְדָה״, וְזֶה אוֹמֵר: ״מִשֶּׁלָּקַחְתִּי יָלְדָה״ – יַחְלוֹקוּ? The Gemara asks: And in what way is this case different from that which we learned in a mishna (Bava Metzia 100a): With regard to one who exchanges a cow for a donkey and the cow calved, and similarly one who sells his Canaanite maidservant and she gave birth, and this one, i.e., the seller, says: She gave birth before I sold either the cow or maidservant, and the offspring belongs to me; and that one, i.e., the buyer, says: She gave birth after I purchased her and the offspring belongs to me, the ruling is that they should divide the value of the newborn. In that case, the court is not able to clarify the matter, so they should rule that whoever is stronger prevails. הָתָם, לְהַאי The Gemara answers: There, in the case of the exchange, for this one, i.e., the buyer, 35b אִית לֵיהּ דְּרָרָא דְמָמוֹנָא, וּלְהָהוּא אִית לֵיהּ דְּרָרָא דְמָמוֹנָא; הָכָא, אִי דְּמָר – לָא דְּמָר, וְאִי דְּמָר – לָא דְּמָר. he has financial involvement [derara], and for that one, i.e., the seller, he has financial involvement. Since each of them has a definite claim to owning the offspring, as each of them owned the cow or maidservant at one point, it is reasonable for the court to divide the offspring between the two parties. By contrast, here, in the case of Rav Naḥman, if it belongs to this Master it does not belong to that Master, and if it belongs to that Master it does not belong to this Master. Only one of the two litigants has any claim to the property, as it belonged either to the ancestors of this one or of that one. Therefore, a ruling to divide it would not be appropriate. אָמְרִי נְהַרְדָּעֵי: אִם בָּא אֶחָד מִן הַשּׁוּק, וְהֶחְזִיק בָּהּ – אֵין מוֹצִיאִין אוֹתָהּ מִיָּדוֹ. דְּתָנֵי רַבִּי חִיָּיא: גַּזְלָן שֶׁל רַבִּים לָאו שְׁמֵיהּ גַּזְלָן. The Sages of Neharde’a say: In a case where two parties disputed the ownership of a certain property and the court ruled that whoever is stronger prevails, if one from the marketplace who had no claim came and took possession of it, the court does not remove it from his possession, as Rabbi Ḥiyya teaches (Tosefta, Bava Kamma 10:14): A robber of the public, meaning a robber whose victim is unknown, is not called a robber. Since it is unclear whom he robbed, no one is able to demand payment. Here too, since it is unclear whose property it is, neither can demand that it be taken from the robber. רַב אָשֵׁי אָמַר: לְעוֹלָם שְׁמֵיהּ גַּזְלָן, וּמַאי ״לָא שְׁמֵיהּ גַּזְלָן״? שֶׁלֹּא נִיתַּן לְהִשָּׁבוֹן. Rav Ashi said in disagreement: Actually, he is called a robber, and the property is taken from him, and what is meant by: He is not called a robber? It means that the stolen item is not subject to being returned, and consequently he is unable to fully atone, as he does not know whom to repay. חׇזְקָתָן שָׁלֹשׁ שָׁנִים מִיּוֹם לְיוֹם וְכוּ׳. אָמַר רַבִּי אַבָּא: אִי דָּלֵי לֵיהּ אִיהוּ גּוּפֵיהּ צַנָּא דְפֵירֵי, לְאַלְתַּר הָוֵי חֲזָקָה. אָמַר רַב זְבִיד, וְאִם טָעַן וְאָמַר: ״לְפֵירוֹת הוֹרַדְתִּיו״ – נֶאֱמָן. וְהָנֵי מִילֵּי בְּתוֹךְ שָׁלֹשׁ, אֲבָל לְאַחַר שָׁלֹשׁ – לָא. § The mishna teaches with regard to certain types of property that their presumptive ownership is established by use of a duration of three years from day to day. The Gemara comments: Rabbi Abba says: Nevertheless, there are cases where presumptive ownership is established immediately. For example, if the prior owner himself lifted a basket of fruit from that field for the possessor, that immediately is sufficient to establish the presumption of ownership, and the prior owner can no longer lodge a protest. Rav Zevid says: But if the prior owner stated a claim and said: I brought him down into my field solely to consume the produce, e.g., as a sharecropper, he is deemed credible. And that halakha, that the prior owner is deemed credible were he to state such a claim, applies only if he stated it within three years of when the other took possession, but after three years he is not deemed credible. אֲמַר לֵיהּ רַב אָשֵׁי לְרַב כָּהֲנָא: אִי לְפִירָא אַחֲתֵיהּ, מַאי הֲוָה לֵיהּ לְמֶעְבַּד? אֲמַר לֵיהּ: אִיבְּעִי לֵיהּ לְמַחוֹיֵי. Rav Ashi said to Rav Kahana: If in fact he did bring him down into the field solely to consume the produce, what was there for him to do to prevent the possessor from establishing the presumption of ownership? Rav Kahana said to him: He should have protested during the first three years and publicized that he had granted the possessor rights to the produce alone. דְּאִי לָא תֵּימָא הָכִי, הָנֵי מַשְׁכְּנָתָא דְסוּרָא, דִּכְתִב בְּהוּ: ״בְּמִשְׁלַם שְׁנַיָּא אִלֵּין תִּיפּוֹק אַרְעָא דָּא בְּלָא כְּסַף״; אִי כָּבֵישׁ לֵיהּ לִשְׁטַר מַשְׁכַּנְתָּא גַּבֵּיהּ, וְאָמַר: לְקוּחָה הִיא בְּיָדִי, הָכִי נָמֵי דִּמְהֵימַן? מְתַקְּנִי רַבָּנַן מִידֵּי דְּאָתֵי בֵּיהּ לִידֵי פְּסֵידָא?! אֶלָּא אִיבְּעִי לֵיהּ לְמַחוֹיֵי; הָכָא נָמֵי, אִיבְּעִי לֵיהּ לְמַחוֹיֵי. The assumption that lodging a protest would be effective must be correct, since if you do not say so, then in the case of this mortgage according to the custom in Sura, a city in Babylonia, in which is written: At the completion of these years this land will be released to its prior owner without any need for the prior owner to give money, if the creditor were to hide the mortgage document in his possession and say: This land is purchased and that is why it is in my possession, here is it also the case that he would be deemed credible? That cannot be, as is it reasonable that the Sages would institute a matter, such as this type of arrangement, that people can be led by it to suffer a loss? Rather, in the case of the mortgage the debtor should have protested, and by not protesting, he causes his own loss. Here, too, in the case of the field, the owner should have protested. אָמַר רַב יְהוּדָה אָמַר רַב: יִשְׂרָאֵל הַבָּא מֵחֲמַת גּוֹי – הֲרֵי הוּא כְּגוֹי; מָה גּוֹי – אֵין לוֹ חֲזָקָה אֶלָּא בִּשְׁטָר, אַף יִשְׂרָאֵל הַבָּא מֵחֲמַת גּוֹי – אֵין לוֹ חֲזָקָה אֶלָּא בִּשְׁטָר. אָמַר רָבָא, וְאִי אָמַר יִשְׂרָאֵל: § Rav Yehuda says that Rav says: With regard to a Jew who comes to claim land due to having received it from a gentile, he is like a gentile in terms of which legal claims are available to him. Therefore, just as a gentile has the ability to establish the presumption of ownership only by means of a document, so too, a Jew who comes to claim land due to having received it from a gentile has the ability to establish the presumption of ownership only by means of a document. Rava said: And if the Jew said to a prior owner, who claims to still own the land:

Let’s now look at this request in more detail—what are we asking for and how. After we ask God for forgiveness and pardoning, we still do not feel good about ourselves. We are failures, dwarfed by our sins and suffering spiritual torment from our dark past. For this reason, we now ask God to remove us from this self-imposed exile, to relieve our afflicted, grieving soul and to redeem us. Therefore, we say, “Behold our affliction, take up our grievance.” Personal afflictions and grievances are the psychic pain we have caused ourselves by living conflicted lives—when what we think, do and say does not match our true selves. The first time we choose to transgress, our choice is simply to sin or not to sin. But once we sin, the choice becomes a greater struggle of whether to continue or to stop sinning. The more we succumb to our negative urges which are in conflict with our godly soul, the more stressed and self-afflicted we become. One of the classic answers to why good people suffer while evil people seem to be living well is that God reserves the reward of the good for the eternal world (the afterlife), while the evil get rewarded in this world and punished eternally. However, one of the greatest rabbis of the last generation, the Chofetz Chaim, explains that even when evil people receive their rewards in this world, they are not able to enjoy them because they are conflicted souls and have no inner peace.

The return to Jerusalem, epitomized by the Temple Mount and its drinking rock represents not only the religious return of our people, but the return of the Shechinah (God’s Presence). We are saying here, “And to Jerusalem, Your city, may You return in compassion, and dwell therein as You promised.” These words essentially mean, “May You, God, return to your center—may You, God, do teshuvah.” Just as we were displaced by our wrongdoings, God, too, was displaced by our wrongdoings. We now ask that the Shechinah also return from exile and come home. This is amazing. Before we were praying to God and now we are praying for God. We’re asking for God to come back to Jerusalem, to build His city, dwell there and establish the throne of David as a precursor to universal redemption.

This part of the second blessing reminds us that we have to be realistic when we pray, so that we do not come away disappointed and disillusioned when our prayers do not seem to be answered right away. The same God who gives us life is also the source of our challenges, and He will compassionately help us to overcome them. Sometimes God intentionally holds back from making everything better instantly, because there is great value in the process itself, and that is the inner spiritual heights we attain. The joy of life lies in the process, in the transitions and in the growth. Life is like climbing a mountain—the joy is in the climb, in rising to the challenge, not in getting to the top. We also must remember that we should not pray under the condition that God grants our requests. The praying itself is meaningful, because the act of addressing God and seeking His help brings us closer to Him. Praying transforms and elevates us and empowers us to grow. People identify God with the good times, but they often don’t want to identify God with the bad times. This kind of denial can cause a lot of subconscious resentment and suppressed anger. For example, people may pray to God to cure a friend of cancer, but underneath their prayers may lie a feeling of resentment that it was God who brought the cancer upon their friend. When we pray, we can become easily caught in the paradox of feeling angry at God while beseeching His compassion. The second blessing of the Amidah helps us remember that any anger that we feel is ill-founded, because God is never cruel and only committed to the life process. He creates challenges because they are opportunities for our spiritual growth. We shouldn’t get depressed if we don’t get an answer to our prayers, because no answer is also an answer. A popular story in Jewish lore illustrates this point. The story is about two children—one a pessimist and the other an optimist. The optimist is praying for a bicycle. “Please, God, give me a bicycle by Rosh Hashanah,” he beseeches. The pessimist ridicules his optimistic brother, telling him that God does not care, does not listen and certainly will not answer his prayers. Rosh Hashanah comes and goes, and sure enough, the optimistic boy does not get his bicycle. His pessimistic brother tells him, “I told you so.” But the optimist says, “You are wrong, brother. God did listen to my prayer, and He answered it. His answer was ‘no.’” There is another powerful, true story about Nachshon Waxman, an Israeli soldier who was kidnapped by terrorists and held hostage for weeks. Nearly every Jew in Israel and perhaps worldwide was praying for Nachshon Waxman’s safe release. People lit a special candle Friday night for him. Thousands of people held prayer rallies at the Kotel. But in the end, Nachshon was killed. At his funeral, Nachshon’s father turned to their rabbi and said, “Nachshon has a question for you. He wants to know how it could be, with all the prayers poured out on his behalf, that God did not answer?” The rabbi was taken aback by the question. What was he to answer a grieving father at the funeral of his cherished son? “I do not know,” he responded. The father turned to the rabbi and said, “Then I will tell you the answer. God heard our prayers and He answered them, but the answer was ‘no.’” When we are praying, we must have a realistic picture of God. Yes, this is the God who can help us overcome every obstacle, but this is also the God who puts obstacles in the world, so that we can grow by struggling with them. God causes death and heals, and the causing of death is as much a manifestation of God’s goodness and power as the healing. Life’s power and meaning lie in the transition from problem to solution, and we grow spiritually through this process.

The text includes discussions and debates between different rabbis regarding various topics related to prayer and religious practices. The text explores different opinions on when and how to recite the Shema, the importance of studying Torah, the significance of prayer, and the proper mindset and actions during prayer. It also emphasizes the importance of humility, gratitude, and compassion in one's spiritual life.

Every request ends with a concluding blessing that is always formulated in the present tense. The fourth blessing of the Amidah ends, “Blessed are You, God, who graciously bestows knowledge”—always, even right now. God not only constantly graces us with knowledge, but with all the blessings we ask for throughout the Amidah. The question is: are we receptive to receiving them, can we envision them in our lives, do we really want them? Imagine being in an airport on a gray day. From the window, there appears to be no sun whatsoever. Yet when the plane takes off and moves through the clouds, you realize that it is never a gray day. Up there, above the clouds, the sun is always shining. So too, God is always shining His love and blessings upon us. But from our standpoint, we simply may not be receptive to them. In order for us to receive God’s blessings, we must open ourselves up to them, we must want them, and we must be receptive to them. Then we can begin to experience His blessings in our lives. The more we acknowledge that God is always giving us knowledge, the more it becomes manifest in our lives. As we learned in Chapter 1, the words Baruch Ata (“Blessed are You”) mean, “O how bountiful and abundantly present You are in our lives. O what an ever-flowing wellspring of blessings You are to us.” Acknowledging and experiencing God’s constant presence and blessings in our lives is the true goal of prayer. Praying is not about simply talking to God, so that He will know want we want and then respond. The goal of prayer is to clarify and know for ourselves what we want and become receptive to what God is already giving us constantly. Prayer helps us align our will with God’s will, our vision with God’s vision. Without exercising our will and imagination through prayer, we end up clouding our lives with the wrong wants and hopes, thereby blocking out the light of God’s presence in our lives. Tefillah is a will-building and awareness-building exercise, helping us envision and clarify what we truly want. Without daat, there is no tefillah.

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