Empower yourself, enjoy life!
Not just another book, but a series of lessons to change our lives, turning darkness to light, misery to joy, shame into dignity; giving us a sense of direction, that we may move through our days with enthusiasm and passion, turning each moment into a jewel, a treasure, and a source of great pleasure and enjoyment. Click here for more.
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Today’s science has sufficiently understood that there is no absolute certainty in reality. Yet, our sages arrived at this conclusion several thousand years earlier. Hence, concerning religious matters, they have guided and forbade us to not only refrain from drawing any conclusions based on theory, but even prohibited us from being assisted by them, even by way of negotiations.
Our sages divided the wisdom into two matters: revealed and concealed. The revealed part contains everything we know from our direct consciousness, as well as the concepts built upon practical experience, without any assistance from scrutiny, as our sages said, “a judge has only what his eyes see.”
The concealed part contains all those concepts we had heard from trusted people or have acquired by ourselves through general understanding and perception of them. However, we cannot sufficiently approach it so as to criticize it with a healthy mind, with straightforward cognizance. And this is regarded as “concealed,” where we were advised to accept matters with “simple faith.” And with all that concerns religion, we have been strictly forbidden to even gaze at matters that could arouse us to scrutinize and study them.
Yet, these names, “revealed” and “concealed,” are not permanent names, applying to a certain kind of knowledge, as the uneducated think. Rather, they apply only to the human consciousness. Thus, one refers to all those concepts one has already discovered and has come to know through actual experience as “revealed,” and regards all the concepts that are yet to be recognized in this manner as “concealed.”
Thus, throughout the generations, one will have only these two divisions. The revealed part will be permitted for study and research, as it relies on a true basis, and the concealed part is forbidden for even a shred of scrutiny, since one has no real basis there.
By Rabbi Yehuda Leib HaLevi Ashlag – Baal HaSulam, Body and Soul
You may think, how does one little Mitzvo help . . .
Our times are calling out to us to do Teshuva, but it’s too hard for us to change our lives. Even when we try, we end up reverting back to nothing, everything as was. We MUST show HaShem that we are seeing the signs and that it means something to us.
In this way, when HaShem asks what did we did, we can reply “I took this on…”
You must not consider this “Little Mitzvos” as a replacement for the Shulchan Oruch – you must continue learning Halochos via mainstream Seforim and with Shiurim.
Concentrate on a specific Posuk in davening every day.
R’ Raphael said that he had asked his master, R’ Pinchas, how to strengthen his faith and trust in G-d, and he replied: “Only the young require such advice. A mature Jew has had sufficient experience to trust in G-d’s constant watchfulness over him”*
*Midrash Pinhas, p. 41 (A), cited in The Hasidic Anthology: Tales and Teachings of the Hasidim, by Louis I. Newman, pp. 278-279. Reprinted with permission of Ann Newman (B)
When a person rises from level to level in this world, never ceasing to make fresh advances in serving G-d, so too in the world to come he will continue rising from level to level.
Siach Sarfey Kodesh 1-85
Rabbi Nachman of Breslov “It is a great mitzvah to be happy.”
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Azamra means “I will sing” (Psalms 146:2)
“And the way to sing the song of joy is by seeking the good in all people, especially in ourselves. Each good point is one more note in the song of life!”
Daily Teachings of the Baal Shem Tov – 13th Sivan, 5769
When one studies Torah, he must bear in mind before Whom he studies. Sometimes one can actually distance himself from the Creator through [improper] Torah study. Therefore, one must be aware of this at all times.