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{
"language": "en",
"title": "Shenei Luchot HaBerit",
"versionSource": "https://www.sefaria.org",
"versionTitle": "Sefaria Community Translation",
"actualLanguage": "en",
"languageFamilyName": "english",
"isBaseText": false,
"isSource": false,
"direction": "ltr",
"heTitle": "שני לוחות הברית",
"categories": [
"Musar",
"Acharonim"
],
"text": {
"Toldot Adam": {
"Introduction": [],
"Beit Hashem": [],
"Beit HaChochmah": [],
"Beit Yisrael": [],
"Bayit Ne'eman": [],
"Beit HaMikdash": [],
"Bayit Acharon": [],
"Beit Yisrael (tinyana)": [],
"Beit Chochmah (tinyana)": [],
"Beit Yisrael (telitaah)": [],
"Beit David": [],
"Beit Hashem (2)": [],
"Beit David (2)": [],
"Beit Chochmah (3)": [],
"Beit Hashem Beit David": [],
"Beit Ir Chomah": [
"And from this, we will understand very well what has disappeared from the eyes of researchers in what they have examined regarding, heaven forbid, a change in God's will. The Almighty decrees a decree and then repentance, prayer and charity can change that to the better; and sometimes it changes from good to bad. But they walk in darkness because there can be no change, heaven forbid. Rather all is one and is only a matter of one desire. That is to say this inquiry is a matter of faith. I will also copy what I wrote as a child in my pamphlet, even though it is a little different. In any event, it all goes together in one place. These are my words. Written in section of Godliness in the gate of unity. And the whole faith of unity is complete; as there is no body nor strength of the body, nor a separate mind, and will not change from thought to thought or from action to action or from one leader to another. It is a complete intellect and simple and unique in all parts of His names and in all attributes. And a change in actions on the part of the leadership only exists from the side of the recipients. Because the one who walks in innocence and straightness, and keeps a good home, receives goodness derived from God Almighty. And he who perverts his path and distances himself, is distanced from the good derived from God and the opposite is derived from Him. ",
"For if the reward and punishment were the arrangement, then, Heaven Forbid, it will look as if there is a change from desire to desire. Because now he agrees one way and then agrees another way. The matter of Desire is a secret that reveals the emanation that includes all the changes according to awakenings of awakening. This is how it continues from the essence and in nature. The idea is if we sanctify ourselves below, we sanctify Him above in the same nature of the matter that arises. And if he defiles himself, he defiles him from above in the same nature of the matter that has arisen. And if he awakens himself and throws of his ways of exile and binds himself in holiness, he is found in nature sanctified. And the Will of heaven is not changed, for on the contrary, the will is revealed and everything is expected and the authority is given to do so. ",
"",
"."
],
"Beit HaBechirah": [],
"Shaar HaGadol": [],
"Conclusion": []
},
"Asara Maamarot": {
"Introduction": [],
"First Maamar": [],
"Second Maamar": [],
"Third and Fourth Maamar": [],
"Third Maamar": [],
"Fourth Maamar": [],
"Fifth Maamar": [],
"Sixth Maamar": [],
"Seventh Maamar": [],
"Eighth Maamar": [],
"Ninth Maamar": [],
"Tenth Maamar": []
},
"Shaar HaOtiyot": {
"Emet Ve'Emunah": [
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"<b>And the thirteen principles</b> emerge from the thirteen traits [of Divine mercy]. One principle comes from each and every trait. But before the explanation of this matter, I must preface it with an explanation of the thirteen traits. For Rashi spoke [only] briefly about their explanation. And [even though] the Tosafot in the first chapter of Rosh Hashanah, together with the Gloss on the Tosafot there, spoke at greater length about their explanation, it is still not completely sufficient.",
"<b>But I found</b> in Hadarat Kodesh that [the author] wrote at length and expanded upon the intentions of Tosafot with small additions. Hence, I will quote his [words], may his memory be blessed: “Lord, Lord” – some explain that the first name [of God here] is not from the tally of thirteen, but is rather connected to, “and He called,” as if to say, “the Lord called, ‘Lord, God, Merciful, etc.’” But it is not so. For there is a cantillation mark that separates between, “and He called,” and the first name. Rather both of them are traits of mercy, one before a person sins and one for after a person sins and repents. This appears to be the opinion of Rashi. And Rabbenu Tam proves this from the Pesikta. As there it is found (see Pesikta Rabbati 31:5), “’And Zion said, “The Lord has forsaken me, the Lord has forgotten me”’ (Isaiah 49:14) – the Community of Israel said before the Holy One, blessed be He, ‘Master of the Universe, those two good traits that You gave to me at Sinai, how did You forsake them, and how did You forget them?’” If so, it appears that they are two traits. And [regarding] the explanation of how it is understood from the name of God that it is a trait of mercy, it is because the name of four letters is the name of existence – was, is and will be (the letters of these three words in Hebrew are all contained in this name). [With it,] He brings into existence and sustains all that exists. So, if that is the case, He is their Father, as it is written (Deuteronomy 32:6), “is He not your Father, who made you, etc.?” So, His mercy is upon them like the mercy of a father for his children who walk in his ways. And this is the Lord before one sins. But when one sins and is a rebellious child and [a father] punishes him, but he [still] does not listen, it is said about them, (see Deuteronomy 21:19), ‘and his father takes him out, etc.’ So, he becomes cruel to him. But if he [then] listens to his parents, when they punish him, and he repents, they have mercy upon him and he will be saved. And this is the Lord after one sins and repents. If so, the two names are two traits of mercy."
],
"Briyot": [],
"Gerut": [],
"Derech Eretz": [
"I am surprised that when it comes to smallpox outbreaks, which spreads from child to child, why do people not take their children out of the city? In the future, the fathers will be responsible for the deaths of their children who are nursing, and have committed no sin, and those who are weaned and have committed no sins, and died from the sickness whose fathers did not take them away [from the city]. Every man who fears god should fear every eventuality. These things that are included in protecting the body are included in the warnings of (Devarim 4:9) 'take utmost care and watch yourselves scrupulously' and this is also the way of the world to take care of one's body since it is the container that the soul is wrapped up in so it will be a throne for the soul."
],
"Hallel": [],
"Vatranut": [],
"Zehirut": [],
"Chaver Tov": [
"It is taught in Tractate Avot 1:6, \"Acquire for yourself a friend.\" Our Rabbis, may their memory be blessed, also said (Taanit 23a:17), \"Either friendship or death.\" The wise one (Shlomo) has said that a person without a friend is like a left without a right. And the pious Rabbenu Yonah wrote, \"The paths to repentance require a friend with whom to speak if one errs about the processes of repentance, in order to reprove one another and in order to investigate how to be saved from sin. About them it is stated (Malachi 3:16), 'Thus those who fear the Lord have spoken, each person with their companion, etc.'\" To here are [his words].",
"And likewise did our Rabbis, may their memory be blessed, say about Torah study (Taanit 7a) [on the verse in Jeremiah 50:36], \"A sword is upon the boasters,\" that colleagues need to review together the teaching that they are studying; so that what this one missed, the other one will reveal. But there are two types of association of colleagues to study. The first is if they are both sages that fully served (apprenticed with) their teacher, yet they join in order to sharpen each other. They then need to fulfill the words of our Rabbis, may their memory be blessed, in Tractate Shabbat (63a) in the chapter [entitled] BeMeh Isha: Rabbi Yirmeyah said that Rabbi Elazar said, \"Two Torah scholars who sharpen one another in halakha (Jewish law); the Holy One, Blessed be He, ensures success for them, as it is written (Psalms 45:5), 'And in your majesty (<i>vahadarkha</i>).' Do not say, 'And your majesty'; but rather, 'and He will sharpen you (<i>vechidedkha</i>).'\" (Rashi explained, \"And in your majesty,\" is like, \"and He will sharpen you.\") Moreover, they will rise to prominence, as it is stated (in the continuation of the verse), \"prosper, ride on.\" I might have thought even [if one engages in the study of Torah] not for its own sake; therefore, the verse states, \"on behalf of truth.\" I might have thought [that one would be rewarded with prosperity even] if he became arrogant; therefore, the verse states. \"Meekness and righteousness.\" And if they do so [in the proper manner] they merit the Torah that was given with [God's] right hand, as it is stated, \"and let your right hand teach you tremendous things.\" Rav Nachman bar Yitzchak said, \"They are rewarded with the matters that were stated with regard to the right hand of the Torah.\" To here are their [words]. Behold we must be careful that [our study] be specifically for its own sake and that one not become arrogant. So he should think in his heart, \"What am I? I still have not grasped even like a drop in the sea from the depth of the Torah!\""
],
"Tahara": [],
"Yetzer Tov": [],
"Kaf Zechut": [],
"Lev Tov": [],
"Matun": [],
"Ne'eman Ruach": [],
"Sipuk": [],
"Anava": [],
"Piryon": [],
"Tzniut": [],
"Kedusha": [],
"Kedushat HaAchilah": {
"Maachalot Asurot": [
[],
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[
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"In the Zohar on Parashat Terumah [it is taught]: 'One who luxuriates at his table and delights in those foods ought to call to mind and to feel concern for the holiness of the Holy Land and for the Temple of the King that has been destroyed. In consideration of the sadness that one feels at one's table--in the midst of the joy and celebration [lit. drinking] there--the Holy Blessed One accounts it to one as if one has rebuilt His House and rebuilt all the ruins of the Temple. Happy is one's portion!' (Zohar 2:157:2). Therefore it is customary to recite the Psalm 'By the waters of Babylon' (Psalms 137) before Grace after Meals, particularly since the table corresponds to the (Temple) altar, while, through our many sins, the altar itself is no longer. One should call to mind [the teaching], 'Woe to the children who have been banished from their Father's table' (Talmud Berachot 3a). The banishment from the Table (shulchan, sh.l.h.n) was caused by the power of the Snake (lenachash, l.n.h.sh), as is taught in the Zohar [about the word] Eichah ('.y.kh.h, 'Alas;' the name of the Book of Lamentations): 'I shall set enmity' (Eivah, '.y.b.h) (Genesis 3:15), an anagram for א׳יכה י׳שבה ב׳דד ה׳עיר 'Alas, the city sits solitary' ('.y.b.h) (Lamentations 1:1). On Shabbat and Festivals one recites the Psalm 'When the Name restores the fortunes of Zion' (Psalms 126)."
]
],
"Emek Beracha": [],
"Hagahot Emek Beracha": [],
"Birkot HaNehenin": []
},
"Hilchot Biah": [
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"However, I came to explain further the anger and wrath over the severity of the great sin of wasting seed. It is stated in Tractate Niddah, beginning of Chapter 20 (13a): \"It was taught in a baraita: Rabbi Eliezer says: Anyone who holds his male organ and urinates is considered as though he brought a flood upon the world.\" They said to Rabbi Eliezer: But doesn't seminal drops drip onto his feet, appearing like one who cuts off his own flesh? And it turns out that he speaks disparagingly about his children, who are mamzerim (illegitimate offspring). He said to them: It is better that he should speak disparagingly about his children, who are mamzerim, and not make himself wicked for even one moment before the Omnipresent. And we say: For what reason does the verse state this? Because he emits semen wastefully, as Rabbi Yoḥanan says: Anyone who emits semen wastefully is liable to receive the death penalty, as it is stated: “And it was evil in the eyes of the Lord that which he did; and he also died” (Genesis 38:10). Rabbi Yitzḥak and Rabbi Ami say: It is as though he sheds blood, as it is stated: “Who comfort you with idols under every leafy tree, slaying the children in the valleys” (Isaiah 57:5). Do not read it as slaying [shoḥtei], but rather as squeezing [soḥtei]. Rav Ashi says: It is as though he worshiped idols, as here it is written: “Under every leafy tree,” and there it is written: “Upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2).",
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"Rabbi Yehuda says: One who tempts himself to know should be placed in a state of ostracism. And let the Master say that it is forbidden because he causes his evil inclination to become stronger within him. Rabbi Ami says: He is called an apostate, as this is the way of the evil inclination: Today it tells him to do one thing, and tomorrow it tells him to go and worship idols, and he goes and worships. If you wish, say instead that Rabbi Ami said: Anyone who brings himself to the point of sexual thoughts is not admitted within the partition of the Holy One, Blessed be He, as it is written here: “And it was evil in the eyes of the Lord,” and it is written there: “You are not a God Who desires wickedness; evil does not sojourn with You” (Psalms 5:5). Up to this point",
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"The Zohar indeed emphasizes the severity of this grave sin in Parshat Vayechi (1:219b). The verse in Isaiah 3:11 states, \"Woe to the wicked! It will go badly with him, for what his hands have done shall be done to him.\" This is its language. Why does it say \"what his hands have done\"? Rabbi Yitzchak said that this includes anyone who causes harm to himself or damages his own offspring. He is called \"wicked,\" and not \"angry at My Divine Presence\" (Shechina), as You are not a God Who desires wickedness (Psalms 5:5). Additionally, it is written, \"And there was wickedness in Judah's firstborn\" (Genesis 38:7). Here too, it says, \"Woe to the wicked.\" Woe to that person who commits evil and brings harm upon himself. For what his hands have done shall be done to him, including anyone who harms himself or damages his own offspring. These troubles are more severe than any others. Look, for it is written, \"Woe to the wicked.\" Why \"wicked\"? Rather, as we say, he brings harm upon himself. Yet it is written, \"No evil shall befall you\" (Psalms 91:10). All these [troubles] are eliminated, but this one is not. If you say it is due to other guilty parties who killed the sons of nobles, look, all of them are eliminated, yet this one is not. What is the reason? They killed the sons of nobles, whereas he killed his very own son, and their blood is greater. Look, regarding other guilty parties, it is not written, \"He did evil in the eyes of the Lord,\" but here it is written, \"He did evil in the eyes of the Lord, which he committed.\" What is the reason? Because it is written, \"And He destroyed His land\" (Genesis 38:9). We learn that Rabbi Yehuda said, \"You have no debt in the world for which there is no repentance except for this one. And you have no sin for which the Divine Presence does not become angry except for this one, as it is written, 'No evil shall befall you.'\" Rabbi Yitzchak said, \"The righteous in this world and the World to Come are called 'your people,' as it is written, 'And your people, all of them righteous, shall inherit the land forever' (Isaiah 60:21).\" This is the extent of its language. See how the Zohar emphasizes the severity of this sin more than any other sin in the entire Torah, and one who fails in this sin will weep and mourn, for he has been cast away from the Supernal Abode. He is like a broken earthenware vessel without repair or purification. Woe to him for being created in such a state."
]
],
"Kedushat Kelal Komah": [],
"Ratzon": [],
"Shetikah": [],
"Teshukah": []
},
"Aseret HaDibrot": {
"Introduction": [],
"Chullin": {
"Ner Mitzva": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Shabbat": {
"Ner Mitzva": [
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"And this is the language of the Tolaat Yaakov in Paragraph (77) [21]: That which they add from the mundane to the holy (stretch out) at the conclusion of Shabbat is to teach and to show that they do not desire the exit of the holy guest from among them, and that its departure is very hard for them. Hence they delay it. And due to their great love for it, they accompany it with songs and praises, like the matter of, “and I would have sent you off with joy and with songs” (Genesis 31:27). And so is it found in the Midrash – there is a [relevant] parable of a bride and a queen, that we accompany her with songs and praises. And [we] have already hinted above to the secret of Shabbat which is called bride [and queen. And thus do we say in the chapter (entitled) Kol Kitvei and in Bereishit Rabbah, “’And God completed on the seventh day’ – the Holy One, blessed be He, said, ‘Come and say] song, new faces have come here.’” That is to say, with the entrance of Shabbat and the bride that have newly arrived, it is said that it is necessary to bring it in with songs and praises when it comes in, [and] to also accompany it when it departs with songs and praises. To here [are his words]. "
],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Pesachim": {
"Ner Mitzva": [],
"Torah Ohr": [],
"Matzah Ashirah": [],
"Matzah Shemurah": [],
"Derekh Chayim": []
},
"Shevuot": {
"Ner Mitzva": [
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"Know - that the pious one (R. Yosef Karo) and I agreed to make a great effort on the night of Shavuot, and to keep sleep from our eyes. Praise to God, so it was. We didn't stop one moment - listen, and your soul will be revived...",
"The moment that we began to learn the Mishnah, and we learned two tractates, our Creator graced us and we heard a voice speaking from the mouth of the pious one. A great voice, with clear enunciation, and all around us heard but did not understand. It was very pleasant, and the voice gained strength. We fell on our faces, and none could raise their eyes from fear. The voice speaking to us began and said - \"Hear my beloved ones, most beautiful, cherished, beloved, peace to you, fortunate are you and those that bore you, fortunate in this world and in the world to come, in that you took upon yourselves to crown me this night. It is many years that my crown has fallen from my head, and I have no one to comfort me, and I am cast to the dirt clutching waste piles. But you have returned the crown to its former glory...\" "
],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Taanit": {
"Ner Mitzva": [],
"Torah Ohr": [
[],
[],
[],
[
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"<b>Regarding the matter of</b> \"Is a eulogy [for] the honor of the dead or the honor of the living,\" that our Rabbis, may their memory be blessed, mentioned (Sanhedrin 46b): Even though these things are like their plain sense, about feigned honor - nevertheless they hint to true honor, which is the honor of the soul. As because of the eulogy, the people will be aroused to repent, as we shall explain. And then the soul of the dead person will merit, and that is the honor of the dead. For he benefits others who are aroused to repent; and that is the honor of the living. And the purpose of the eulogy and its commandment is so that they will be aroused to repent, as Rashi wrote on the verse, \"and it will be sanctified with My Glory\" (Exodus 29:43) - \"When the Holy One, blessed be He, applies [exacting] judgment upon those that fear Him, etc.\""
]
],
"Derekh Chayim": []
},
"Rosh HaShanah": {
"Ner Mitzva": [
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"<b>And close</b> to this is what the [author of] the Pardes wrote in the Section on Colors, Chapter 1. And these are his [words]: If someone wants to perform an action and requires the the drawing forth of strict justice, that person should then wear red garments and design pictures of the world in red. And likewise with all actions and drawings forth [that a person wants to initiate]. So when he requires kindness and mercy, he should wrap himself in white. And we have clear proofs about this from the priests - their drawing forth was from the angle of kindness and their garments were white, to indicate peace. And this is [the meaning of] the matter with the high priest on Yom Kippur, who would remove the gold clothes and wear the white clothes, since the service of the day was with white garments. And [the Rabbis] give an explanation for it - because the prosecutor cannot be the defender (Rosh Hashanah 26a). They taught explicitly about that which is being expounded [here], etc. And the trustworthy witness about this are the stones of the breastplate - the twelve stones are characterized according to the drawing forth of the twelve tribes from a high place. And one should not push this thing away. For behold, naturalists have said that if a person looks at the flow of much water with his eyes, white [vision] is stimulated in him. To the point that sick people who who have no peace of mind and whose sleep is not pleasant to them have water conveyors flow in front of them, so that the white is stimulated and the humor expands, and they sleep. So too is it with this matter. When the spring flows in his mind, he will find ten levels in this matter. As there is an impact on the spiritual from the colors that appear to our eyes or in our physical mind's eye. The essence is stimulated by the spirit; and the soul by the essence. And from the soul, it goes from one state to another, until it rises to the place of their nourishment, and [that place] it is aroused according to the nature of their design. This is because they [reflect back] 'like the face on the water to the face.' So through it, the source will see the face in red and it will be influenced to the red. And likewise if it is white, white. That is because arousal and the lower face is through people. To here are his [words]. The general principle that comes out [of this] is that what is most important is prayer. And these things are to be registered, and to arouse from above. "
],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Yoma": {
"Ner Mitzva": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Sukkah": {
"Ner Mitzva": [
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"The Rambam also wrote (Mishneh Torah, Rest on a Holiday 6:17-18): A man is obligated to be happy and in good spirits on the holiday - he, his wife, his children and all who accompany him. [...] How [does one make everyone happy appropriately]? Give the children nuts and candy, and buy the women clothing and jewelry according to what he can afford. [...] And he is obligated to feed strangers, orphans and widows as well as all other poor people. However, if he locks his doors and eats and drinks with his family and does not feed the poor and others going through hard times, this is not the joy which was commanded, but [merely] rejoicing his stomach. About such people, it is said (Hosea 9:4), \"Their sacrifices are for them like the bread of mourners, etc.\" To here are his [words].",
"I found in the name of the author of the [Sefer] HaYereim, may his memory be blessed: We learn from here that a person is obligated on the holiday to engage in any proper enjoyment and any joyful thing which makes him rejoice; with anything from which his heart derives joy and bliss, like eating, drinking and strolling. So a person is obligated to do everything that makes him rejoice. And just like he is obligated to make himself rejoice; so too is he obligated to make his sons, his daughters and his household rejoice, as it is stated (Deuteronomy 16:14), \"You are to rejoice during your festival - you, your son and your daughter.\" And just like he is obligated to make his sons, his daughters and his household rejoice; so too is he obligated to make others rejoice with him, as it is stated (Deuteronomy 16:11), \"and the Levite who is in your city, the stranger, the orphan and the widow who are among you.\" The Holy One, blessed be He, said, \"You have four [types of] residents - your son, your daughter, your slave and your maidservant. If you make mine rejoice, I will make yours rejoice.\" And likewise Ezra says (Nehemiah 8:10), \"Go, eat choice foods and drink sweet drinks and send portions to whoever has nothing prepared for himself.\" To here are his [words]."
],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Tamid": {
"Ner Mitzva": [
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"And behold we have found that our Rabbis, may their memory be blessed, said (Taanit 2a), \"'And to serve Him with all your heart' (Deuteronomy 11:13) - which is the service that is in the heart? I would say that is prayer.\" Also in the words of sages (see Abarbanel on Avot 3:10), \"Prayer without intention is like a body without a soul.\" And these two things are different matters. The first - that which they called prayer, 'service in the heart' - that is the matter of thought that I mentioned: That a person must do great service in the heart and be as strong as a lion, to be aroused such that no foreign thought come to his mind. And if he is unable to turn his mind from [foreign] thoughts during the time of prayer, he should seek out machinations and strategies. For example, he should think that the Creator, may He be blessed, is standing in front of me and is looking down at what comes out of my mouth and examining the thoughts of my heart; so he will tremble and be filled with shivering and perspiration. And anything he can come up with to remove foreign thoughts, he should do. Then afterwards, he should be strong as a lion to the opposite; to think of thoughts that clarify the words [of the prayer], and pour out his speech and his spirit before the King, the King of kings, the Holy One, blessed be He, who hears prayers and is able to do anything."
],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Megillah": {
"Ner Mitzva": [],
"Torah Ohr": [],
"Derekh Chayim": []
}
},
"Torah Shebikhtav": {
"Introduction": [],
"Bereshit": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Noach": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Lech Lecha": {
"Ner Mitzvah": [],
"Torah Ohr": [
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"",
"The general idea that comes from this is that those who settle the land must do so as sojourners, humbly, and not make the central part of their lives to settle strongly and purposelessly. When our sages criticize Jacob of whom the Torah said: \"Jacob settled down in the land of Canaan, in the land of the sojournings of his father\" (Gen. 37:1) he wanted to dwell in tranquility the Holy One said isn't it enough that the tzadikim [will enjoy the world-to come? The problems of Yosef happened to him] (Bereshit Rabbah 84:3). He could only be in the land of sojourning - \"I am but a sojourner\" (Gen. 23:4) and it was the land of Cnaan, and \"sojournings [megurei] of his father\" is the secret of \"Fear of Isaac\", which is the characteristic of Judgment, \"terror [magor] all around\" (Jer. 20:10) and \"around Him a fierce fire\" (Psalms 50:3). And this is (Lev. 25:23) \"For you are sojourners and settlers with Me\" - the moment you want to settle in peace, you will be sojourners. And your sign is \"It is a land that consumes those who settle in it\" (Numbers 13:32) - the land consumes those who want to settle in contentment, and simply want to eat its fruit and just feel pleasure from the land. And even if the spies said this verse [with this understanding] they did so to speak for evil, they profaned something sacred and so it was profane for them."
],
"Derekh Chayim": []
},
"Vayera": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Chayei Sara": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Toldot": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Vayetzei": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Vayishlach": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Vayeshev, Miketz, Vayigash": {
"Introduction": [],
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": {
"Vayeshev": [],
"Miketz": [],
"Vayigash": []
}
},
"Vayechi": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Shemot": {
"Introduction": [],
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Vaera": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Bo": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Beshalach": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Yitro": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Mishpatim": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Terumah": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Tetzaveh": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Ki Tisa": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Vayakhel, Pekudei": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Sefer Vayikra": {
"Introduction": [],
"Ner Mitzvah": {
"Vayikra": [],
"Tzav": [],
"Shmini": [],
"Tazria": [],
"Metzora": [],
"Achrei Mot": [],
"Kedoshim": [],
"Emor": [],
"Behar": [],
"Bechukotai": []
},
"Torah Ohr": {
"Vayikra": [],
"Tzav": [],
"Shmini": [],
"Tazria, Metzora": [],
"Achrei Mot": [],
"Kedoshim": []
},
"Derekh Chayim": {
"Vayikra": [],
"Tzav": [],
"Shmini": [],
"Tazria, Metzora": [],
"Achrei Mot": [],
"Kedoshim": [],
"Emor": [],
"Behar": [],
"Bechukotai": []
}
},
"Bamidbar, Nasso, Beha'alotcha": {
"Ner Mitzvah": {
"Bamidbar": [],
"Nasso": [],
"Beha'alotcha": []
},
"Torah Ohr": {
"Bamidbar": [],
"Nasso": [],
"Beha'alotcha": []
},
"Derekh Chayim": {
"Bamidbar": [],
"Nasso": [],
"Beha'alotcha": []
}
},
"Sh'lach": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Korach": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Chukat": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Balak": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Pinchas": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Matot, Masei, Devarim": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Vaetchanan": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Eikev": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Re'eh": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Shoftim": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Ki Teitzei": {
"Ner Mitzvah": [],
"Torah Ohr": [
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"",
"It is well known that in order to rehabilitate oneself spiritually one must exercise repentance, prayer and tzedakah. All of these three factors of a person's rehabilitation depend on their mouth. Prayer - \"my mouth shall praise Ad-nai etc\" (Ps. 145:21). And so too Torah study - \"and you shall teach them etc\" (Deut. 6:7), that one should repeat them with your mouth. Repentance - they already said \"in your mouth and in your heart to to it\" (Deut. 30:14) refers to repentance, and the essence of repentance is verbal confession through a broken heart (Eruvin 54) and so too \"bring words with you and return\" (Hosea 14:3) Charity, too, as our sages (Baba Batra 9b) say that anyone who gives charity acquires six blessings; if someone also tries to make the recipient feel better by kind and encouraging words he will qualify for eleven blessings - behold the essence of tzedakah is verbal encouragement. Therefore, the words voice, fasting and money [קול צום ממון] all have the same numerical value - 136, and they are [symbolic of] tefilah, tzedakah and teshuvah. The very first part of our parsha Ki Tetze alludes to all the three ingredients of repentance. Even tough the plain meaning is war, the paragraph refers to the ongoing battle between a person and their evil urge. Many of the commentators wrote, regarding the previous portion in Parashat Shoftim on the verse about the siege laid to a city (Deut. 20:19) that this is about the greatest war a person has to fight in this life. The matter is illustrated in the Talmud by the story of the elderly sage who met soldiers of the army of Alexander the Great at the time of his victorious return from a major battle. These soldiers were in a very happy for having conquered such a big city. The sage told them 'you came back from a small battle, get ready for the battle of your lives, against the evil inclination.' This is what the sages meant when they said \"the Torah spoke only against the evil inclination\" (Kidushin 21b). Through this allegory, we can understand the whole reason why these rules are only regarding a permitted war - permission has been given to us and the choice is ours. Once a person makes the first move in this war, then one can be certain that the Holy one of Blessing will help, as our sages say \"were it not for the help of the Holy One, people would not be able to subdue the evil inclination\" (Sukkah 52b) - and this is \"God delivers him to your hand\" (Deut. 21:10). It is significant that the Torah here employs the singular. Behold, regarding war we have a tradition that a nation does not succumb to another nation unless its protective spirit in the Celestial Regions has first suffered defeat. Therefore the text says \"and gave him\" - him is the protective spirit. And this is also regarding the other war [the personal] because a person has many enemies, which are the negative forces created by one's evil deeds - from every sin a destroying angel is created, and they are all presided by the evil inclination, which is Samael, Satan, the Angel of Death, etc. (Baba Batra 16a). And this is the meaning of \"Ad-nai your God will deliver him into your hand and you will take him captive\" (Deut. 21:10). Taking this enemy prisoner is possible only with the help of Torah study and mitzvot, as it is written about Torah: \"You went up to the heights, having taken captives\" (Ps. 68:19)."
],
"Derekh Chayim": []
},
"Ki Tavo": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"Nitzavim, Veyeilech, Ha'Azinu": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
},
"V'Zot HaBerachah": {
"Ner Mitzvah": [],
"Torah Ohr": [],
"Derekh Chayim": []
}
},
"Torah Shebe'al Peh": {
"Introduction": [],
"Kelal Middot": [],
"Kelal Rabbi": [],
"Kelal Tosefta": [],
"Kelal Tanna B'ra": [],
"Kelal Amoraim": [],
"Kelal Halachot": [],
"Kelal Yeshiva": [],
"Kelal Kaf": [],
"Kelal Aleph": [],
"Kelal Lamed": [],
"Kelal Heh": [],
"Kelal Baraitot": [],
"Kelal Leshonot Sugyot": [],
"Kelal Peh Kadosh": [],
"Kelal Yagdil Torah": [],
"Kelal Rabanan": [],
"Kelal Drushim VeAgadot": [],
"Kelal Kevod Elohim": [],
"Kelal Iyun": [],
"Kelal Halacha": [],
"Kelal YaAL KaGaM": [],
"Kelal Yichusei Chachamim": [],
"Kelal Batrai": [],
"Kelal Rashi": [],
"Kelal Tosafot": [],
"Kelal Yitzchak": [],
"Kelal Keritut": []
},
"Asara Hillulim": {
"Shaar HaYichud": [],
"Shaar HaBechina": [],
"Shaar Avodat Elohim": [],
"Shaar HaBitachon": [],
"Shaar Yichud HaMaaseh": [],
"Shaar HaKeniah": [],
"Shaar Teshuva": [],
"Shaar Cheshbon HaNefesh": [],
"Shaar HaPrishut": [],
"Shaar HaAhavah": []
},
"Vavei HaAmudim": {
"Introduction": [],
"": []
}
},
"schema": {
"heTitle": "שני לוחות הברית",
"enTitle": "Shenei Luchot HaBerit",
"key": "Shenei Luchot HaBerit",
"nodes": [
{
"heTitle": "תולדות אדם",
"enTitle": "Toldot Adam",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "'בית ה",
"enTitle": "Beit Hashem"
},
{
"heTitle": "בית החכמה",
"enTitle": "Beit HaChochmah"
},
{
"heTitle": "בית ישראל",
"enTitle": "Beit Yisrael"
},
{
"heTitle": "בית נאמן",
"enTitle": "Bayit Ne'eman"
},
{
"heTitle": "בית המקדש",
"enTitle": "Beit HaMikdash"
},
{
"heTitle": "בית אחרון",
"enTitle": "Bayit Acharon"
},
{
"heTitle": "בית ישראל (תניינא)",
"enTitle": "Beit Yisrael (tinyana)"
},
{
"heTitle": "בית חכמה (תניינא)",
"enTitle": "Beit Chochmah (tinyana)"
},
{
"heTitle": "בית ישראל (תליתאה)",
"enTitle": "Beit Yisrael (telitaah)"
},
{
"heTitle": "בית דוד",
"enTitle": "Beit David"
},
{
"heTitle": "בית ה' (ב)",
"enTitle": "Beit Hashem (2)"
},
{
"heTitle": "בית דוד (ב)",
"enTitle": "Beit David (2)"
},
{
"heTitle": "בית חכמה (ג)",
"enTitle": "Beit Chochmah (3)"
},
{
"heTitle": "בית ה' בית דוד",
"enTitle": "Beit Hashem Beit David"
},
{
"heTitle": "בית עיר חומה",
"enTitle": "Beit Ir Chomah"
},
{
"heTitle": "בית הבחירה",
"enTitle": "Beit HaBechirah"
},
{
"heTitle": "שער הגדול",
"enTitle": "Shaar HaGadol"
},
{
"heTitle": "חתימת ההקדמה",
"enTitle": "Conclusion"
}
]
},
{
"heTitle": "עשרה מאמרות",
"enTitle": "Asara Maamarot",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "מאמר ראשון",
"enTitle": "First Maamar"
},
{
"heTitle": "מאמר שני",
"enTitle": "Second Maamar"
},
{
"heTitle": "מאמר שלישי ורביעי",
"enTitle": "Third and Fourth Maamar"
},
{
"heTitle": "מאמר שלישי",
"enTitle": "Third Maamar"
},
{
"heTitle": "מאמר רביעי",
"enTitle": "Fourth Maamar"
},
{
"heTitle": "מאמר חמישי",
"enTitle": "Fifth Maamar"
},
{
"heTitle": "מאמר ששי",
"enTitle": "Sixth Maamar"
},
{
"heTitle": "מאמר שביעי",
"enTitle": "Seventh Maamar"
},
{
"heTitle": "מאמר שמיני",
"enTitle": "Eighth Maamar"
},
{
"heTitle": "מאמר תשיעי",
"enTitle": "Ninth Maamar"
},
{
"heTitle": "מאמר עשירי",
"enTitle": "Tenth Maamar"
}
]
},
{
"heTitle": "שער האותיות",
"enTitle": "Shaar HaOtiyot",
"nodes": [
{
"heTitle": "אות א' אמת ואמונה",
"enTitle": "Emet Ve'Emunah"
},
{
"heTitle": "אות ב' בריות",
"enTitle": "Briyot"
},
{
"heTitle": "אות ג' גירות",
"enTitle": "Gerut"
},
{
"heTitle": "אות ד' דרך ארץ",
"enTitle": "Derech Eretz"
},
{
"heTitle": "אות ה' הלל",
"enTitle": "Hallel"
},
{
"heTitle": "אות ו' ותרנות",
"enTitle": "Vatranut"
},
{
"heTitle": "אות ז' זהירות",
"enTitle": "Zehirut"
},
{
"heTitle": "אות ח' חבר טוב",
"enTitle": "Chaver Tov"
},
{
"heTitle": "אות ט' טהרה",
"enTitle": "Tahara"
},
{
"heTitle": "אות י' יצר טוב",
"enTitle": "Yetzer Tov"
},
{
"heTitle": "אות כ' כף זכות",
"enTitle": "Kaf Zechut"
},
{
"heTitle": "אות ל' לב טוב",
"enTitle": "Lev Tov"
},
{
"heTitle": "אות מ' מתון",
"enTitle": "Matun"
},
{
"heTitle": "אות נ' נאמן רוח",
"enTitle": "Ne'eman Ruach"
},
{
"heTitle": "אות ס' סיפוק",
"enTitle": "Sipuk"
},
{
"heTitle": "אות ע' ענוה",
"enTitle": "Anava"
},
{
"heTitle": "אות פ' פריון",
"enTitle": "Piryon"
},
{
"heTitle": "אות צ' צניעות",
"enTitle": "Tzniut"
},
{
"heTitle": "אות ק' קדושה",
"enTitle": "Kedusha"
},
{
"heTitle": "קדושת האכילה",
"enTitle": "Kedushat HaAchilah",
"nodes": [
{
"heTitle": "מאכלות אסורות",
"enTitle": "Maachalot Asurot"
},
{
"heTitle": "עמק ברכה",
"enTitle": "Emek Beracha"
},
{
"heTitle": "הגהות עמק ברכה",
"enTitle": "Hagahot Emek Beracha"
},
{
"heTitle": "ברכות הנהנין",
"enTitle": "Birkot HaNehenin"
}
]
},
{
"heTitle": "הלכות ביאה",
"enTitle": "Hilchot Biah"
},
{
"heTitle": "קדושת כלל קומה",
"enTitle": "Kedushat Kelal Komah"
},
{
"heTitle": "אות ר' רצון",
"enTitle": "Ratzon"
},
{
"heTitle": "אות ש' שתיקה",
"enTitle": "Shetikah"
},
{
"heTitle": "אות ת' תשוקה",
"enTitle": "Teshukah"
}
]
},
{
"heTitle": "עשרת הדברות",
"enTitle": "Aseret HaDibrot",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "מסכת חולין",
"enTitle": "Chullin",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzva"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "מסכת שבת",
"enTitle": "Shabbat",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzva"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "מסכת פסחים",
"enTitle": "Pesachim",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzva"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "מצה עשירה",
"enTitle": "Matzah Ashirah"
},
{
"heTitle": "מצה שמורה",
"enTitle": "Matzah Shemurah"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "מסכת שבועות",
"enTitle": "Shevuot",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzva"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "מסכת תענית",
"enTitle": "Taanit",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzva"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "מסכת ראש השנה",
"enTitle": "Rosh HaShanah",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzva"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "מסכת יומא",
"enTitle": "Yoma",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzva"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "מסכת סוכה",
"enTitle": "Sukkah",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzva"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "מסכת תמיד",
"enTitle": "Tamid",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzva"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "מסכת מגילה",
"enTitle": "Megillah",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzva"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
}
]
},
{
"heTitle": "תורה שבכתב",
"enTitle": "Torah Shebikhtav",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "בראשית",
"enTitle": "Bereshit",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "נח",
"enTitle": "Noach",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "לך לך",
"enTitle": "Lech Lecha",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "וירא",
"enTitle": "Vayera",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "חיי שרה",
"enTitle": "Chayei Sara",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "תולדות",
"enTitle": "Toldot",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "ויצא",
"enTitle": "Vayetzei",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "וישלח",
"enTitle": "Vayishlach",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "וישב, מקץ, ויגש",
"enTitle": "Vayeshev, Miketz, Vayigash",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim",
"nodes": [
{
"heTitle": "וישב",
"enTitle": "Vayeshev"
},
{
"heTitle": "מקץ",
"enTitle": "Miketz"
},
{
"heTitle": "ויגש",
"enTitle": "Vayigash"
}
]
}
]
},
{
"heTitle": "ויחי",
"enTitle": "Vayechi",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "שמות",
"enTitle": "Shemot",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "וארא",
"enTitle": "Vaera",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "בא",
"enTitle": "Bo",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "בשלח",
"enTitle": "Beshalach",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "יתרו",
"enTitle": "Yitro",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "משפטים",
"enTitle": "Mishpatim",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "תרומה",
"enTitle": "Terumah",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "תצוה",
"enTitle": "Tetzaveh",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "כי תשא",
"enTitle": "Ki Tisa",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "ויקהל, פקודי",
"enTitle": "Vayakhel, Pekudei",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "ספר ויקרא",
"enTitle": "Sefer Vayikra",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah",
"nodes": [
{
"heTitle": "ויקרא",
"enTitle": "Vayikra"
},
{
"heTitle": "צו",
"enTitle": "Tzav"
},
{
"heTitle": "שמיני",
"enTitle": "Shmini"
},
{
"heTitle": "תזריע",
"enTitle": "Tazria"
},
{
"heTitle": "מצורע",
"enTitle": "Metzora"
},
{
"heTitle": "אחרי מות",
"enTitle": "Achrei Mot"
},
{
"heTitle": "קדושים",
"enTitle": "Kedoshim"
},
{
"heTitle": "אמור",
"enTitle": "Emor"
},
{
"heTitle": "בהר",
"enTitle": "Behar"
},
{
"heTitle": "בחוקתי",
"enTitle": "Bechukotai"
}
]
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr",
"nodes": [
{
"heTitle": "ויקרא",
"enTitle": "Vayikra"
},
{
"heTitle": "צו",
"enTitle": "Tzav"
},
{
"heTitle": "שמיני",
"enTitle": "Shmini"
},
{
"heTitle": "תזריע, מצורע",
"enTitle": "Tazria, Metzora"
},
{
"heTitle": "אחרי מות",
"enTitle": "Achrei Mot"
},
{
"heTitle": "קדושים",
"enTitle": "Kedoshim"
}
]
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim",
"nodes": [
{
"heTitle": "ויקרא",
"enTitle": "Vayikra"
},
{
"heTitle": "צו",
"enTitle": "Tzav"
},
{
"heTitle": "שמיני",
"enTitle": "Shmini"
},
{
"heTitle": "תזריע, מצורע",
"enTitle": "Tazria, Metzora"
},
{
"heTitle": "אחרי מות",
"enTitle": "Achrei Mot"
},
{
"heTitle": "קדושים",
"enTitle": "Kedoshim"
},
{
"heTitle": "אמור",
"enTitle": "Emor"
},
{
"heTitle": "בהר",
"enTitle": "Behar"
},
{
"heTitle": "בחוקתי",
"enTitle": "Bechukotai"
}
]
}
]
},
{
"heTitle": "במדבר, נשא, בהעלותך",
"enTitle": "Bamidbar, Nasso, Beha'alotcha",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah",
"nodes": [
{
"heTitle": "במדבר",
"enTitle": "Bamidbar"
},
{
"heTitle": "נשא",
"enTitle": "Nasso"
},
{
"heTitle": "בהעלותך",
"enTitle": "Beha'alotcha"
}
]
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr",
"nodes": [
{
"heTitle": "במדבר",
"enTitle": "Bamidbar"
},
{
"heTitle": "נשא",
"enTitle": "Nasso"
},
{
"heTitle": "בהעלותך",
"enTitle": "Beha'alotcha"
}
]
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim",
"nodes": [
{
"heTitle": "במדבר",
"enTitle": "Bamidbar"
},
{
"heTitle": "נשא",
"enTitle": "Nasso"
},
{
"heTitle": "בהעלותך",
"enTitle": "Beha'alotcha"
}
]
}
]
},
{
"heTitle": "שלח",
"enTitle": "Sh'lach",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "קרח",
"enTitle": "Korach",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "חקת",
"enTitle": "Chukat",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "בלק",
"enTitle": "Balak",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "פנחס",
"enTitle": "Pinchas",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "מטות, מסעי, דברים",
"enTitle": "Matot, Masei, Devarim",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "ואתחנן",
"enTitle": "Vaetchanan",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "עקב",
"enTitle": "Eikev",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "ראה",
"enTitle": "Re'eh",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "שופטים",
"enTitle": "Shoftim",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "כי תצא",
"enTitle": "Ki Teitzei",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "כי תבוא",
"enTitle": "Ki Tavo",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "נצבים, וילך, האזינו",
"enTitle": "Nitzavim, Veyeilech, Ha'Azinu",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
},
{
"heTitle": "וזאת הברכה",
"enTitle": "V'Zot HaBerachah",
"nodes": [
{
"heTitle": "נר מצוה",
"enTitle": "Ner Mitzvah"
},
{
"heTitle": "תורה אור",
"enTitle": "Torah Ohr"
},
{
"heTitle": "דרך חיים",
"enTitle": "Derekh Chayim"
}
]
}
]
},
{
"heTitle": "תורה שבעל פה",
"enTitle": "Torah Shebe'al Peh",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "כלל מדות",
"enTitle": "Kelal Middot"
},
{
"heTitle": "כלל רבי",
"enTitle": "Kelal Rabbi"
},
{
"heTitle": "כלל תוספתא",
"enTitle": "Kelal Tosefta"
},
{
"heTitle": "כלל תנא ברא",
"enTitle": "Kelal Tanna B'ra"
},
{
"heTitle": "כלל אמוראים",
"enTitle": "Kelal Amoraim"
},
{
"heTitle": "כלל הלכות",
"enTitle": "Kelal Halachot"
},
{
"heTitle": "כלל ישיבה",
"enTitle": "Kelal Yeshiva"
},
{
"heTitle": "כלל כף",
"enTitle": "Kelal Kaf"
},
{
"heTitle": "כלל אלף",
"enTitle": "Kelal Aleph"
},
{
"heTitle": "כלל למד",
"enTitle": "Kelal Lamed"
},
{
"heTitle": "כלל הא",
"enTitle": "Kelal Heh"
},
{
"heTitle": "כלל ברייתות",
"enTitle": "Kelal Baraitot"
},
{
"heTitle": "כלל לשונות סוגיות",
"enTitle": "Kelal Leshonot Sugyot"
},
{
"heTitle": "כלל פה קדוש",
"enTitle": "Kelal Peh Kadosh"
},
{
"heTitle": "כלל יגדיל תורה",
"enTitle": "Kelal Yagdil Torah"
},
{
"heTitle": "כלל רבנן",
"enTitle": "Kelal Rabanan"
},
{
"heTitle": "כלל דרושים ואגדות",
"enTitle": "Kelal Drushim VeAgadot"
},
{
"heTitle": "כלל כבוד אלהים",
"enTitle": "Kelal Kevod Elohim"
},
{
"heTitle": "כלל עיון",
"enTitle": "Kelal Iyun"
},
{
"heTitle": "כלל הלכה",
"enTitle": "Kelal Halacha"
},
{
"heTitle": "כלל יע\"ל קג\"ם",
"enTitle": "Kelal YaAL KaGaM"
},
{
"heTitle": "כלל יחוסי חכמים",
"enTitle": "Kelal Yichusei Chachamim"
},
{
"heTitle": "כלל בתראי",
"enTitle": "Kelal Batrai"
},
{
"heTitle": "כלל רש\"י",
"enTitle": "Kelal Rashi"
},
{
"heTitle": "כלל תוספות",
"enTitle": "Kelal Tosafot"
},
{
"heTitle": "כלל יצחק",
"enTitle": "Kelal Yitzchak"
},
{
"heTitle": "כלל כריתות",
"enTitle": "Kelal Keritut"
}
]
},
{
"heTitle": "עשרה הילולים",
"enTitle": "Asara Hillulim",
"nodes": [
{
"heTitle": "שער היחוד",
"enTitle": "Shaar HaYichud"
},
{
"heTitle": "שער הבחינה",
"enTitle": "Shaar HaBechina"
},
{
"heTitle": "שער עבודת אלהים",
"enTitle": "Shaar Avodat Elohim"
},
{
"heTitle": "שער הבטחון",
"enTitle": "Shaar HaBitachon"
},
{
"heTitle": "שער יחוד המעשה",
"enTitle": "Shaar Yichud HaMaaseh"
},
{
"heTitle": "שער הכניעה",
"enTitle": "Shaar HaKeniah"
},
{
"heTitle": "שער תשובה",
"enTitle": "Shaar Teshuva"
},
{
"heTitle": "שער חשבון הנפש",
"enTitle": "Shaar Cheshbon HaNefesh"
},
{
"heTitle": "שער הפרישות",
"enTitle": "Shaar HaPrishut"
},
{
"heTitle": "שער האהבה",
"enTitle": "Shaar HaAhavah"
}
]
},
{
"heTitle": "ווי העמודים",
"enTitle": "Vavei HaAmudim",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "",
"enTitle": ""
}
]
}
]
}
} |