#sheva brachot

[pomegranateandhoney]

These are the versions of the Sheva Berakot we'll be using at our wedding. The explanations provided by the rabbi in this article are beautiful.

1. בָּרוּךְ אַתָּה יְ-יָ אֱלֹהֵ-ינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

May your branches cling to one another—wild and overflowing. I bless you with sweet fruits and luscious sanctity. 

2. בָּרוּךְ אַתָּה יְ-יָ אֱלֹהֵ-ינוּ מֶלֶךְ הָעוֹלָם, שֶׁהַכֹּל בָּרָא לִכְבוֹדוֹ.

May you know one another fully and completely. May you come to learn and love each other’s light and darkness, each other’s blessings and shortcomings. May you help one another grow to better know yourselves, and may you live to be present with each other’s moments of peace and of pain. I bless you with finding and cultivating the places in each other where the entire universe—love and darkness, light and truth—can reside.

3. בָּרוּךְ אַתָּה יְ-יָ אֱלֹהֵ-ינוּ מֶלֶךְ הָעוֹלָם, יוֹצֵר הָאָדָם.

I grant you the blessings of mystery and uncertainty. I bless you with the courage​ to ​not know—to love from the heart, not the head; to love even when you don’t know how; to love because you know no other way than this. I bless you with knowing one another better than yourself, and with knowing yourself through one another. I bless you with messiness and murkiness—with forgetting where one person stops and the other begins.

4. בָּרוּךְ אַתָּה יְ-יָ אֱלֹהֵ-ינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר יָצַר אֶת הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם דְּמוּת תַּבְנִיתוֹ, וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד: בָּרוּךְ אַתָּה יְ-יָ, יוֹצֵר הָאָדָם

May your marriage and your lives be guided by holy justice and principled action. May you find in one another the strength and resiliency to work on behalf of the oppressed and the downtrodden. May you walk together along a path of mercy, graciousness and righteousness. I give you a world in need of healing, and bless you with the power to heal.

5. שׂוֹשׂ תָּשִׂישׂ וְתָגֵל הָעֲקָרָה, בְּקִבּוּץ בָּנֶיהָ לְתוֹכָהּ בְּשִׂמְחָה: בָּרוּךְ אַתָּה יְ-יָ, מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ.

May you sanctify my name through the lives you impact. May you spread a love for people of all nations and creeds, and may your deeds of kindness be as numerous as the stars of the heaven and the sands of the sea. I bless you with the ability to share the love you have for one another with any and every divine spark you encounter.

6. שַׂמַּח תְּשַׂמַּח רֵעִים הָאֲהוּבִים, כְּשַׂמֵּחֲךָ יְצִירְךָ בְּגַן עֵֽדֶן מִקֶּֽדֶם: בָּרוּךְ אַתָּה יְ-יָ, מְשַׂמֵּֽחַ חָתָן וְכַלָּה

May you know joy. May each other’s laughter be the question you spend your life trying to answer. May you serve to make life’s quakes gentler, and life’s shakes steadier, for one another. I bless you with a life of finding joy despite—or perhaps amidst—the trembles.

7. בָּרוּךְ אַתָּה יְ-יָ אֱלֹהֵ-ינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה, חָתָן וְכַלָּה, גִּילָה רִנָּה דִּיצָה וְחֶדְוָה, אַהֲבָה וְאַחֲוָה שָׁלוֹם וְרֵעוּת, מְהֵרָה יְ-יָ אֱלֹהֵ-ינוּ יִשָּׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלָיִם, קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה, קוֹל חָתָן וְקוֹל כַּלָּה, קוֹל מִצְהֲלוֹת חֲתָנִים מֵחֻפָּתָם, וּנְעָרִים מִמִּשְׁתֵּה נְגִינָתָם: בָּרוּךְ אַתָּה יְ-יָ, מְשַׂמֵּחַ חָתָן עִם הַכַּלָּה.

May you lead a life of sound and song. May you join together in songs of praise, songs of joy and songs of sorrow. May your voices provide comfort and solace, inspiration and ecstasy. May you find and create divinity in whispered “I love you’s” and in humble “I’m sorry’s.” I bless you with the capacity, and the lifelong desire, to hear each other’s calls.

[whosafraidofvirginiawoolf]

dying who would get this joke anyway hfjskaksjdj

[lilalilan]

Jewish weddings are just like

*goes to a dinner**goes to a dinner**goes to a lunch**goes to the wedding**goes to a dinner**goes to a lunch**goes to a dinner**goes to a dinner**goes to a dinner**goes to a dinner**goes to a dinner*

[pargolettasworld]

https://www.youtube.com/watch?v=yMPe8bgkCCg

Hey, I think I found something!  So this isn’t Mary Feinsinger’s arrangement of the Alsatian Sheva Brachot -- this isn’t what I’m singing at the wedding.  But it is a really well-done and expertly ornamented performance of the Alsatian hazzanut that Feinsinger arranged.

This is just the seventh blessing -- the channel has the other six as separate videos in a series -- but it’s the longest and most complex, and you can really hear the stylistic flow that moves effortlessly between chant and melody.  Your ear is constantly being challenged.  As soon as you think, okay, we’re sounding like this now, the tune goes somewhere else.  There are metrical and non-metrical bits, flowy passages and exciting leaps, all sorts of things to capture your ear and make these seven blessings fit for a wedding.

[magnetothemagnificent]

I saw that one drawing you did where you imagined what your wedding would be like, and I was wondering what you're most excited about for a wedding? I've heard some things about how jewish weddings are different than non-jewish weddings, but I've not done research into it (yet)!

I loved the drawing and I really enjoy seeing you talk so openly and passionately about who you are! I'm really grateful for your openness in sharing information. I hope one day you have the wedding of your dreams :)

I'm most excited for being escorted down the aisle, for being wrapped in a tallit with my spouse, for being lifted on a table, for designing the ketubah beforehand, for the Sheva Brachot (seven days of blessings), just....... everything.

[withahappyrefrain]

Abby. I am not okay. also loved the bob fic

I was at my cousin’s wedding today right. Beautiful ceremony. Perfect weather, amazing venue, we built the chuppah, I’m so so thrilled for them.

BUT NOW ALL I CAN THINK ABOUT IS A JEWISH WEDDING WITH PETER. I’m talking about the Song of Songs “I am my beloved and my beloved is mine” blessing because NEED I SAY MORE??? circling around peter under the chuppah, also the freaking walk to the chuppah. MAY READING ONE OF THE SHEVA BRACHOT. also just thinking of Peter in a yarmulke is making me way more turned on than it should. and then when you go to have your time together after?? the yichud?? and peter just in awe and you’re both teary and happy and it’s pure joy and GAHHHHHHHH I am in a brainrot again. and I have the Horah stuck in my head

-🌷

FLOWER ARE YOU A BOB GIRLIE TOO?!

First of all, that man would LOVE a little, slightly pushy Jewish girl, I'm totally not projecting at all I feel this in my bones, it has nothing to do with the fact Bob looks like my partner

May walking Peter down the aisle my heart is already in pieces FLOWER WHYYYYYY

He's smiling the whole time at you.

Flower, go write this I need it injected in my veins.

Also I feel that he would have you join him in the breaking of the glass, again I'm not projecting at all, this totally isn't the one Jewish tradition I want to incorporate into my very non-religious wedding 👀👀👀

[zombizombi]

wedding

it's in..... 40 days. goodness.

chuppah top

havdallah set

ring box for flatlay

dress & alterations

groom's clothes & alterations

food

music

floral

memorial table

한복 for 어머님

hair and makeup trials

floor plan w/venue

meeting w/day-of coordinator

aufruf

mikveh

write vows

discuss speeches w/Maid of Honor, Best Man

print cards for sheva brachot

put together flatlay bag

first-aid, sewing kit

..... I'm sure I'm forgetting stuff. fuck

[gay-jewish-bucky]

I flip-flop between space wedding and coney island beach! // Why not both? Some people have two weddings in two different parts of the world to make it easier for family members, Coney Island could be a smaller, personal wedding with close friends only and space could be the big, over-the-top party one :)

@magnetothemagnificent replied to your post “Is it going to a be a gay Jewish wedding in space...”:

They have their wedding in one place and Sheva Brachot in another. Problem solved.

​Listen- 🖐️😭 I haven't been to a wedding since I was 16 months old, I forgot that people often have two separate locations

[arieltabarziatorah]

Ariel Tabarzia - Stay Strong and have emunah

This article, I waned to speak about getting back up after ones falls.

Something that is so very important in striving to become successful both in our physical lives but spiritually as well.

Something that helps aid our result if we get back up or not is the concept of striving towards being consistent.

Consistency is a formidable force that drives success and propels individuals towards their goals. It is the unwavering commitment and dedication to a purpose that enables one to overcome obstacles and achieve greatness. When faced with challenges or setbacks, it can be tempting to give up and abandon the pursuit of our dreams. However, it is in those moments of doubt that consistency becomes crucial.

By remaining steadfast in our efforts and refusing to surrender, we create opportunities for growth and transformation. Consistency builds momentum, creating a positive cycle that fuels motivation and progress. It is the cumulative effect of small, regular actions that ultimately leads to significant accomplishments. Each step forward, no matter how modest, brings us closer to our desired destination.

Shlomo Hamelech, King Solomon, once said, “שֶׁבַע יִפֹּל צַדִּיק וְקָם” (Sheva yipol tzadik ve’kam), which translates to “A righteous person falls seven times and rises again.” This profound quote captures the essence of perseverance and resilience. It reminds us that although we had setbacks and failures by doing teshuva and getting back up we are able to create that stumble into a merit which will be a boost for us.

The quote teaches us that even the most righteous and successful individuals encounter obstacles and stumble along their journey. However, what distinguishes them is their unwavering determination to rise again after each fall. They dont allow failures to define them but instead utilize them as stepping stones towards greater accomplishments. Through consistent effort and a refusal to give up, they emerge stronger and more resilient, ultimately achieving success. Nothing stands in the way of teshuva, that even if you were to here a Bat Kol, (Heavenly voice) saying that you cant do teshuva, you should never the less strive towards it.

In essence, the quote by Shlomo Hamelech serves as a reminder that success is not a straightforward path but rather a series of ups and downs.

Having been going to a huge mekubal for a few years now and listening to the torah that comes out of his holy mouth, world renown for his amazing wisdom and brachot, I have witnessed both stories and explenations to this exact concept.

That the path of Teshuva is like a lightning bolt going upwards. In the beginning you go up and then there is a small decline, and then you shoot up higher, and then there is a small decline again. Harav Eliyahu Nataneli Shlita says that when one does teshuva but then falls back into whichever thing he was trying to overcome, he doesnt fall back to where he started but to a much hgher place. Each time we overcome the temptations of whichever challenge we face, we are weakening the yezter hara, (Evil inclination) There is much more to be said about this which i plan to get into in my future articles G-d Willing, but never give up, Your forbidden from doing so.

This encourages us to persevere, to pick ourselves up after each setback, and to keep moving forward. By embracing consistency and maintaining resilience, we can overcome challenges and unlock our true potential. The key lies in our ability to rise again, no matter how many times we fall, and continue on the path to success.

May we all succeed with Hashem Yitborachs help.

[bensilverberg]

Cantor Ben Silverberg specializes in officiating Jewish wedding ceremonies, bringing a rich cultural and spiritual tradition to couples on their special day. With years of experience and a deep understanding of Jewish customs and rituals, Cantor Silverberg guides couples through the sacred process of uniting in marriage according to Jewish tradition. From the signing of the ketubah to the circling of the groom, breaking of the glass, and recitation of the Sheva Brachot, Cantor Silverberg ensures that each ceremony is conducted with reverence, joy, and meaning, creating a memorable and heartfelt experience for all involved. For more information about jewish wedding ceremony visit our website.

[haroldgross]

New Post has been published on Harold Gross: The 5a.m. Critic

New Post has been published on http://literaryends.com/hgblog/seven-blessings-sheva-brachot/

Seven Blessings (Sheva Brachot)

[3 stars]

There is a wonderful sort of honest reality to Seven Blessings. But much like a progressive dinner variation of Celebration, the truths slowly come out over time and the story, while not as dark as Celebration, is far from an easy ride.

The story circles around Reymonde Amsallem, who also co-wrote the script with her co-lead Elenore Sela. And before I even go on, kudos on that script which doesn’t treat the audience like idiots. Info is meted out, but it isn’t over-explained or at times even commented upon. The writers trust the audience to get the info and the points.

The story itself begins first with a short prelude to set the stage, and then on to Amsallem’s wedding, which starts a cascade of conversations that she’s been avoiding for decades. And, like most families that come together for major holidays or events, there are tensions that are unspoken but come out in unexpected ways.

Through the seven scenes that follow, we learn the past and sit transfixed and wondering if the rifts can be healed. Or, for that matter, if they should be. However, the message is clear from the beginning that the past can harm if not emotionally released (which is different from ignored or forgotten).

This is a quiet story that gets darker as it goes along, but director Ayelet Menahemi always entices you with the hope that it can be redeemed. However, you’ll need to take that journey yourself to find out if it is.  The film is filled with wonderful and very natural performances, and a story that peels back many times to reveal the underlying simmer of hurt and love. When you realize that half the cast are family members of the writers and are non-actors, Menahemi’s achievement is even more impressive. I don’t know if it will make the Oscar short list as the nuance of the core issue is very rooted in the cultures, but it is a powerful and well-done film.

Where to watch

[600shekels]

2 Chronicles 9: 13-16. "The Shield and the Buckler."

Solomon’s Splendor

13 The weight of the gold that Solomon received yearly was 666 talents,[d] 

666 Talents =ו‎ו‎וכִּכֵּר "They came they met, they were in a cycle of truth."

‎14 not including the revenues brought in by merchants and traders. Also all the kings of Arabia and the governors of the territories brought gold and silver to Solomon.

After Sheba's Tribute, Israel becomes a Caliphate, accepting tribute from the governors of all the Arab nations, too. If this is tied to the ultimate meaning of the Gematria, it means the taxes paid to Solomon's coffer were of the same value as the those contributed to the treasuries by the people of the Kingdom, who were given peace and prosperity in return.

The taxes paid are their contribution to as many days without strife as possible vs. actual gold or silver coinage. Solomon had the metal melted down and turned into an Ark Cover, which shields the people from War:

15 King Solomon made two hundred large shields of hammered gold; six hundred shekels[e] of hammered gold went into each shield. 

200 large shields of hammered gold=

Zohar in Gematria, which means shields from the sun or prejudice. Large shields embody the sentiment of "Love your neighbor at his own level."

שחר

The verb שחר (shahar) means to be black or dark (mostly of skin, hair and horses). The adjective שחר (shahor) means black, and adjective שחרחר (sheharhor) means blackish. Nouns שחור (shehor) and שחרות (shaharut) mean blackness.

The noun שחר (shahar) is generally thought to mean dawn, but here at Abarim Publications we find that unlikely (for our reasoning, follow the link at the foot of this paragraph, to the full Dictionary article). Instead, we propose that this noun describes a solar eclipse, which occurs when an invisible moon moves in front of the sun and blocks out its light. This causes a brief and unexpected moment of nightly darkness, which in turn makes the stars and planets visible.

600 Shekels=ו‎אֶפֶסשקלים "And scales"

In addition to giving the people peace treaties, he gave them scales, of justice. Recall King David had some difficulty with this.

16 He also made three hundred small shields of hammered gold, with three hundred shekels[f] of gold in each shield. The king put them in the Palace of the Forest of Lebanon.

The small shields=

The third type [of shield] is an Arab buckler, [a small shield used in sports and festivities. It is not considered a utensil at all and hence, is not susceptible to ritual impurity. In the analogue,] it refers to a person who does not regard the Torah and its mitzvos as a utensil for his benefit at all.

For he is the [positive] spiritual counterpart of an Arab, one who bows down to dust,11 recalling the prayer:12 “Let my soul be as dust,” i.e., the quality of bittul.

Therefore the shield is very small as Rav Ovadiah of Bartenura writes, [and it is used in festivities]. [In the analogue,] the person is not a self-concerned entity at all. He exists only to generate happiness Above and the pleasure of the Master is his pleasure.

13 Therefore he is not found at war. Instead, it is the One Who sends him [Who goes out to the battlefront]. Thus there will not be any battle against him, for “they will melt like wax [before Him].”14 Therefore “it is entirely pure.”

The gold for shields has to be imported from Above or Around because the belief that other people suffer and want to be as happy as we are, and the principals surrounding the relief of their suffering and amplification of their happiness are non-native. We are not born this way. But we can learn.

We have discussed how imported happiness is a measurement of the Sheva Brachot. So pure happiness which is not necessarily the result of religious practice nor legislation, a notion that is apparently a gift of the Arabs explains their contribution to the wealth of the Kingdom of Solomon.

[fortunatelynervousrunaway]

A Oitava Dimensão

“Aconteceu no oitavo dia…” Assim, abre a seção da Torah de Shemini (“O Oitavo”), que descreve os eventos do dia em que o Tabernáculo, o santuário portátil construído pelo povo de Israel no Deserto de Sinai, foi inaugurado.

Era o “oitavo dia” porque seguia um período de “treinamento” de sete dias, durante o qual o Tabernáculo era erguido todas as manhãs e desmontado todas as noites, e Aarão e seus quatro filhos eram iniciados no kehunah (sacerdócio). Mas foi também um dia que nossos sábios descrevem como possuindo muitos “primeiros”: era um domingo, o primeiro dia da semana; foi o primeiro da Nissan, marcando o início de um novo ano; foi o primeiro dia que a Divina Presença veio habitar no Santuário; o primeiro dia da kehunah; o primeiro dia de serviço no Santuário; e assim por diante. Existe até uma opinião de que este foi o aniversário da criação do universo.

Com tantos “primeiros” associados a este dia, por que a Torah se refere a ele – e por extensão, a toda a Parashá – como “o oitavo dia”?

O ciclo

O número sete figura de forma proeminente em nosso cálculo e experiência do tempo. Mais familiar, é claro, é o ciclo de trabalho / descanso de sete dias que compreende a nossa semana, uma reconstituição dos originais sete dias da criação, quando “em seis dias D-us fez os céus e a terra… e no sétimo dia Ele descansou.” Cada Shabat, portanto, completa uma revolução completa do ciclo original, após o qual começamos de novo desde “o primeiro dia” – yom rishon, como o domingo é chamado na Língua Sagrada.

É por isso que muitas observâncias do ciclo de vida judaica são acontecimentos de sete dias. Dois festivais de sete dias marcam nosso ano – Páscoa, que vai de 15 a 21 de Nissan, e Sucot, que ocorre exatamente seis meses depois, em Tishrei 15-21. Um casamento é celebrado por uma semana cheia de sheva brachot (“sete bênçãos”), e a morte de um ente querido, D-us nos livre, é lamentada por sete dias (Shivah). Existem os sete dias limpos de niddah (mulher menstruada), o período de treinamento de sete dias antes da inauguração do Santuário (shiv’at yemei milluim), o período de purificação de sete dias da impureza ritual e vários outros “setes”. Assim, a liberdade da Páscoa, a alegria de Sucot, o vínculo do casamento, a reconciliação com a perda e todas essas outras características da vida judaica são assimiladas em todas as sete dimensões do tempo criado.

Nossos anos também seguem o ciclo da criação: seis dias de trabalho são sucedidos por um ano sabático de Shemittah (“suspensão”). Na Terra de Israel, todo trabalho agrícola é suspenso no sétimo ano e a produção da terra é declarada gratuita para todos. Também suspensos no ano de Shemittah estão todas as dívidas privadas e os termos de servidão de servos contratados.

Por fim, nossos sábios descrevem toda a história humana como uma semana de sete milênios, consistindo em 6.000 anos de trabalho humano no desenvolvimento do mundo de D-us e um sétimo milênio que é “totalmente Shabat e descanso, para a vida eterna” -a era de Mashiach.

Os cabalistas explicam que os sete dias da criação incorporam as sete sefirot (atributos divinos) que de D-us emanaram de si para definir e caracterizar sua relação com a nossa existência. Portanto, sete não é apenas o número elementar do tempo, mas de todas as coisas criadas e da realidade criada como um todo. Isto é especialmente verdadeiro do ser humano, que foi criado à “imagem de D-us”: o caráter humano é composto por sete unidades (amor, restrição, harmonia, ambição, devoção, conexão e receptividade), espelhando os sete atributos que D-us assumidos como do criador do universo.

Matéria e Espírito

Cada uma das sete unidades de tempo incorpora as características particulares de sua respectiva sefirah. Mas, em termos mais gerais, o ciclo consiste em duas fases principais: mundanidade (chol) e santidade (kedushah). Seis dias de trabalho mundano são seguidos por um dia de descanso espiritual; seis anos trabalhando a terra, por um ano de suspensão e desvinculação do material; seis milênios dedicado à lutando com e desenvolvimento do mundo físico, por um sétimo milênio em que a única ocupação de todo o mundo será o conhecimento de D-us.

A palavra da Torah para “santo”, kedushah, significa literalmente “removido” e “separado”. Seus nomes para o sétimo dia, Shabat, e para o sétimo ano, Shemittah, significam respectivamente “cessação” e “suspensão”. Pois a santidade requer total desligamento de todos os envolvimentos materiais. A fim de experimentar a santidade e espiritualidade do Shabat, devemos cessar todo trabalho material; a fim de entrar em contato com a santidade da terra no ano Shemittah, devemos suspender todo trabalho físico em seu solo e todas as reivindicações de propriedade sobre sua produção; a fim de experimentar a bondade divina e a perfeição de nosso mundo na era de Mashiach, devemos primeiro alcançar um estado no qual não haja “ciúme nem competição” por sua riqueza material.

[Isso não quer dizer que o Shabat não tenha efeito sobre o resto da semana, que o ano Shemittah não influencia profundamente o relacionamento do fazendeiro com sua terra durante os outros seis anos do ciclo, ou que a idade de Mashiach é divorciada a jornada de trabalho das gerações da história. Pelo contrário: a função primária desses sábados é fornecer visão espiritual, fortaleza e propósito para os períodos mundanos de seu ciclo. Mas, para fazer isso, eles devem ser mantidos distintos e separados. Somente quando as fronteiras entre o sagrado e o mundano são estritamente impostas é que podemos experimentar a santidade em nossas vidas, e então estender sua visão e influência para nossos empreendimentos mundanos.]

No entanto, apesar de sua natureza transcendente, o sétimo dia, ano e milênio são partes constituintes dos ciclos da criação. A materialidade e a espiritualidade podem diferir muito – até o ponto da exclusividade mútua -, mas ambas são parte da natureza: ambas são regidas pela estrutura de leis que definem a realidade criada.

Na verdade, o próprio fato de que a santidade exige a cessação e suspensão de todas as coisas mundanas indica que ela também tem seus limites. Isso significa que, assim como existe uma natureza física que define e delimita o escopo das coisas e forças físicas, também o reino do espiritual tem sua “natureza” – seu próprio conjunto de leis que definem o que é e o que é não é, onde pode existir e onde não pode, e como e de que maneira pode se fazer sentir além de seus limites invioláveis. Assim, enquanto o conceito de transcendência parece a antítese da definição, a transcendência é em si uma definição, pois se define (e, portanto, se confina) como além e distinta do material.

Isso oferece uma visão sobre uma passagem chave no relato da Torah sobre a criação. Em Gênesis 2:2, lemos: “D-us concluiu no sétimo dia a obra que Ele tinha feito.” Isso parece contradizer a segunda parte desse mesmo versículo, que diz: “E no sétimo dia descansou de toda a obra que havia feito”. Se a obra da criação foi concluída no sétimo dia, então o sétimo dia foi um dos dias da criação; mas se o sétimo dia é o dia em que D-us descansou de toda a obra que Ele tinha feito, havia apenas seis dias da criação e um sétimo dia de Shabbat- cessação do trabalho.

Nossos sábios explicam: “O que estava faltando no mundo? Descanso. Quando veio o Shabat, veio o descanso.” O descanso – transcendência e espiritualidade – é uma criação própria. Embora removido da natureza do material, é parte de uma natureza maior – a natureza da realidade criada, que inclui o reino do espiritual, bem como o reino do material.

Círculo e Circunferência

Se o número sete define a realidade natural, o oito representa aquilo que é superior à natureza, a circunferência que abrange o círculo da criação.

Sete inclui matéria e espírito, mundanidade e santidade, envolvimento e transcendência, mas como componentes separados e distintos do ciclo da criação; a sétima dimensão exercerá sua influência sobre as outras seis, mas apenas de uma maneira transcendente – como uma realidade espiritual e sobrenatural que nunca será verdadeiramente internalizada e integrada no sistema. Em contraste, oito representa a introdução de uma realidade que está além de toda natureza e definição, incluindo a definição de “transcendência”. Esta oitava dimensão (se podemos chamá-la de “dimensão”) não tem nenhuma limitação: ela transcende e permeia, além da natureza, mas também totalmente presente nela, igualmente além da matéria e do espírito e igualmente dentro deles.

Assim, o pacto da circuncisão, que liga o judeu a D-us em um vínculo que substitui todas as naturezas e convenções ao mesmo tempo que permeia cada canto e fissuras da vida, é celebrado no oitavo dia de vida. O Santuário (Tabernáculo), cujo papel era fazer com que a realidade infinita de D-us uma presença habitando no mundo físico, foi inaugurada no oitavo dia após um período de treinamento de sete dias. O festival de Shemini Atzeret (“Oitavo Dia de Retenção”), cuja função é internalizar a luz transcendente e abrangente da sucá, ocorre no oitavo dia seguinte aos sete dias de Sucot. Sete ciclos de Shemitah são seguidos por um ano de Jubileu caracterizado pela liberdade (ou seja, liberdade de todos os limites) em vez de apenas “suspensão”. E o sétimo milênio messiânico da história será seguido pelo supra-histórico “mundo vindouro” (olam ha-ba), no qual a realidade divina se unirá à realidade criada de maneiras que não podemos nem mesmo especular em um mundo onde finito e infinito são mutuamente exclusivos. Nas palavras do Talmud (Berachot 34b), “Todos os profetas profetizaram apenas a respeito dos dias de Mashiach; em relação ao mundo vindouro, “nem com os olhos se viu um D-us além de ti, que trabalhe para aquele que nele espera” (Isaías 64:4).

[pargolettasworld]

https://www.youtube.com/watch?v=XRDwcVE4mX8

Would you believe, listening to Oi Va Voi’s setting, that this text comes from the Sheva Brachot, the Seven Wedding Blessings?  Specifically, it comes from the seventh blessing (the blessing where even the most sedate musical setting tends to bring the fireworks), which is largely about all of the joy and happiness that should accompany this celebration of a wedding and the creation of a new family.  “Still there will be heard, in the mountains of Judea and in the streets of Jerusalem, the voice of laughter and the voice of joy, the voice of a groom and the voice of a bride.”

A lot of settings of the Sheva Brachot treat this blessing as the height of celebration.  But Oi Va Voi, I think, is looking at this image as a beautiful promise yet to be fulfilled.  It would be lovely if this actually did happen, but maybe we’re not quite there yet.  Let’s aspire to this.  A rather sedate promise for a wedding, but one not without its own kind of hope.

[tcnysncrk]

You said Adriana has a job. What’s she doing?

I made her a third grade teacher in El Paso who gets a job offer at a school in Austin that she only takes because a certain tall purple haired stranger told her too 😍👀

[theromanceofaffliction]

i'm not like these other ad rock desirers I would absolutely accept his marriage proposal two months into dating