Deuteronomy 1:37

Deuteronomy 1:37 <> This גם בי התאנף יהוה בגללכם  is not a simple "also" "the Lord was angry with me..."  The ESV has "even with me," which suggests a connection of Moshe to the wandering of Israel - which is the context of this statement - that is to say, their not obeying to enter the land.  The בִּגְלַלְכֶם also suggests this association.  Strongs concordance has:  "Galal (gaw-lawl') - from galal; a circumstance (as rolled around); only used adverbially, on account of:--because of, for (sake)."  It would have been possible to say לְמַעַנְכֶם .  That בִּגְלַלְכֶם is used instead suggests an association to the meaning of the root of the word.  There is a very great Messianic significance in this association between Moshe's dying in the wilderness and unbelieving Israel dying in the wilderness.  

Meaning of 12 + Blessings of the Tribes

On The Hearing Seven Thunders site

> http://goo.gl/q41Me

Rabbi Steinsaltz on Kabbalah

Kabbalah/Mysticism

According to Rabbi Steinsaltz, Jewish mysticism - or Kabbalah -
is the official theology of the Jewish people. Although the world
of Kabbalah is profoundly symbolic and abstract, its teachings
are of tremendous significance to the individual and to society
alike. Its influences are evident in all Jewish spheres
- the prayer book, the Talmud, and Jewish philosophy.

Kabbalah is not a separate area of Torah knowledge,
but rather the hidden, spiritual dimension of the revealed
aspects of the Torah. 

Read more > http://www.steinsaltz.org/Kabbalah_Mysticism.php

Go to Kabbalah, Bereshith and Messiah

Ther Reason for Fences

Rabbi Elazar Mordechai Koenig  A Fire Burns In Breslov
________________________________
Nullifying Divine Anger
Posted: 05 Oct 2010 06:10 AM PDT
Our sages teach that as long as there are thieves in the world, Hashem’s anger will be in the world. Rav Yonasan Eibeschitz, zt”l, wonders why thieves are worse than anyone else. He explains, “One cannot deny that every wicked person brings Hashem’s anger into the world when he acts against the Divine will. But it is well known that that a thief who acts with care that he not be caught by mere people is worse than an armed ruffian who robs openly, fearing neither man nor Hashem.
“On the other hand, it is known that one who gives tzedakah in secret nullifies Hashem’s anger. We may well ask why this is so. The obvious reason is because the person giving does so solely for the sake of heaven, since he knows that Hashem sees even where others do not. Although the sinful deeds of most wicked people also are the result of willful ignoring Diving providence, nevertheless, thieves who act as though Hashem’s providence does not exist at all are the exact inverse of the kind actions of one who gives in secret. For this reason, the mitigation of Divine wrath their good deeds accomplish do not extend to the furtive pilfering of the burglar.”
“The ultimate teshuvah is when one repents from sins between man and his fellow man such as theft. This is why we say at the end of Yom Kippur, 'למען נחדל מעושק ידינו'—‘That we might refrain from oppression at our hands.’ The main thing in teshuvah is to erect fences and strict boundaries to ensure that one does not return to his sinful behavior.”

reBlog from Max Carl Kirk: collection-links and notes

I found this fascinating quote today:

In order to illustrate this, first imagine someone who is introduced to a new subject in a course that they are taking in a university class.  Then imagine someone who finds themselves in a completely new environment, say in a country that they have never been in before.  In the first situation it is easy to imagine someone evaluating the relevancy of the new subject to the last subject or the last lesson, or to the overall knowledge that they had already acquired in the class.  In the Image via Wikipediasecond situation the same kind of knowledge base does not exist for the individual.  It is easy, therefore, to imagine the person thinking in associative terms, comparing and contrasting completely new experiences of things with previous experiences of more familiar places.  It is also easy to imagine the person stopping and trying to step outside the frame of the new environment somehow to reflect on it and to go to special vantage points to get a better perspective.Max Carl Kirk, collection-links and notes, Mar 2010

You should read the whole article.

reBlog from Max Carl Kirk: collection-links and notes

Adults in their every day lives, or in their workplace, are evenImage by Getty Images via Daylife more concerned with relevancy when introduced to something new than are children in a classroom. When something new is introduced to you as an adult, whether in the realm of ideas or experiences, it is just as important that you are ready to learn before engaging the learning process as it was when you were a child, even though this is not something that is commonly recognized.

The Learning Dialogue Model Simply

How do people learn? More specifically, when introduced to something new, how do people make sense of it?





Orientation in learning is about introducing something new to you in a way that is meaningful to you.


In a classroom, a teacher is concerned with whether her class is ready to learn before beginning the lesson. She knows that attention has to do with more than lack of distraction. It has to do with curiosity and a sense that there is some personal relevancy to the subject for the learner.

Adults in their every day lives, or in their workplace, are evenImage by Getty Images via Daylife more concerned with relevancy when introduced to something new than are children in a classroom. When something new is introduced to you as an adult, whether in the realm of ideas or experiences, it is just as important that you are ready to learn before engaging the learning process as it was when you were a child, even though this is not something that is commonly recognized.

When some new idea, situation or experience is introduced to you, you will not be able to fully make sense of it in its own terms, as well as be able to understand it in the most meaningful terms for someone else, unless you first find it fully meaningful to your own mind.

How do you measure the relevancy of something?  You look for how it is relevant to what you already know or to what you believe you need to know or what you want to know.  These ways of measuring the relevancy for you of something new that is introduced to you actually require quite different thinking processes.

In order to illustrate this, first imagine someone who is introduced to a new subject in a course that they are taking in a university class.  Then imagine someone who finds themselves in a completely new environment, say in a country that they have never been in before.  In the first situation it is easy to imagine someone evaluating the relevancy of the new subject to the last subject or the last lesson, or to the overall knowledge that they had already acquired in the class.  In the second situation the same kind of knowledge base does not exist for the individual.  It is easy, therefore, to imagine the person thinking in associative terms, comparing and contrasting completely new experiences of things with previous experiences of more familiar places.  It is also easy to imagine the person stopping and trying to step outside the frame of the new environment somehow to reflect on it and to go to special vantage points to get a better perspective.