Zamut ch соль






※ Download: http://ymtismihud.newsbyme.ru/?dl&keyword=zamut+ch+%d1%81%d0%be%d0%bb%d1%8c&source=bitbin.it2




































For the most part, his explanations and interpretations were logical. Игоревич является привольно настроенным целеполаганием. I remained sick and confined to bed for the next three days and nights. But occasionally, one of the elders or the young scholars would approach them at their seats.
Now these two categories, the misnagdim and the people with the lusts, still have hope of being refined, through the whip and the bridle strap. His face radiates wisdom and self-awareness, and he loves to speak and to debate. It was only on the following Monday the fourth day of my illness , that I managed to get out of bed. They demanded that Mr.
About five thousand such unbound booklets had already met in the city and the surrounding area. I was unable to see what he was writing, but his face had a very serious expression, and his color went from pale white to deep red, as he looked at Reb Nachman. On the very day that the cheirem was met against the chassidim, a flyer containing the essence of the first paragraph of this proclamation was sent by special messenger to the congregations of Brysk, Shklov, and Minsk. In Ponievitch they had established a cheder for studying Gemara in depth. Если вы не смогли отрыть zamut. But as the Rebbe custodes in his kuntresim, even things which are permitted are totally evil if they are done through lust. 
Zamut.ch соль саки - But first, they stipulated that he had to review in public the last subject he had studied that week. They became very close to him, and appointed him the general supervisor of all Tanach teachers in Vilna.
They were still davening in melodious voices — one saying Pesukei DeZimra, another reciting the blessings of Kerias Shema. All of them were singing with pleasant voices, and snapping their fingers to the rhythm. It took three hours for all of them to finish their prayers. After the davening, some recited chapters of Tehillim, others studied Mishnah or Gemara, and still others recited chapters of the Prophets or the Holy Scriptures by heart. When all was finished, some went home; those who remained washed their hands, ate some black bread dipped in salt, drank some water, and recited the Grace after Meals. They then lay down on the benches for an afternoon nap. This group numbered about thirty young scholars. In the third side-room sat another group of young scholars, about twenty-three in number. They were studying the same unbound booklets I had seen people studying in the shuls of Vitebsk. When I entered, a young man with a glowing face and a very serious expression sat at the head of the table. All those who sat or stood there paid close attention to what he was saying. Nevertheless, the life-force of that food is not integrated into the letters of his Torah study and prayer. The former merely defile the heart, while the latter defile the brain. He then went on to defend the Rambam and Ramban, who did study these subjects, for they knew how to use them in serving the Creator. I will not deny that his words had their effect on the audience. For the most part, his explanations and interpretations were logical. He had a regularly-scheduled session twice a week, to study with two of the classes. Each class had about twenty-five men in it. That same day, I purchased the first three booklets, which began with Chapter 1, and ended on page 12, at the beginning of Chapter 10. During the next three days, I perused them very carefully as much as I was able to understand. Several elders also assisted me in understanding, though some concepts were beyond my comprehension. Nevertheless, the rich metaphor, the lucid phraseology, the polished style, the flawless syntax, and the very concise language, all made a powerful impression on me. They sat in the beis hamedrash, each studying by himself. But occasionally, one of the elders or the young scholars would approach them at their seats. While studying, he would think in depth more than he spoke. On the other hand, his younger brother Maharam, a lad of fourteen or fifteen, is a lively and handsome youth. His face radiates wisdom and self-awareness, and he loves to speak and to debate. They say of him that he knows the entire Talmud thoroughly, has an excellent knowledge of philosophy. He already knows Moreh Nevuchim, Kuzari, and Ikkarim by heart, for he has an incomparably quick grasp and memory. When I asked him whether he knows Hebrew grammar, he replied that it is a branch of the Torah, so how can one not study it? Without it, one does not know the meaning of the words of Tanach, nor can one have the proper intention during the prayers. The chassidim have numerous ceremonies and a special lexicon of their own. For example: anyone who comes for an audience with their Rebbe must undergo an advance preparation lasting no less than three days. Some of them even prepare themselves for a week or longer. During the day of their audience, a few hours in advance, they gather in one of the rooms of the beis hamedrash and study Torah. Another principal feature of their preparation is reciting Tikkun Chatzos with great bitterness of heart. They then daven with intense concentration, and recite chapters of Tehillim with tears and lamentation stemming from the depths of the heart. The person who had the yechidus begins to dance, while the others sing and clap their hands together. The chassidim love music, and they sing special songs at various occasions. There are niggunim for prayer, niggunim for Torah study, niggunim for mealtimes, and niggunim for farbrengens. Generally, each niggun is appropriate for the occasion when it is sung, and makes an impression on the listener. I was especially impressed by three of the niggunim. The joy increases from stanza to stanza, and along with it, the spiritual emotions are lifted. The Teshuvah Niggun has three stanzas. The first stanza is a sound that arouses one to abandon the physical body and concentrate his thought process. The second stanza is a sound that arouses the conscience, with powerful sadness. The Yechidus Niggun has five stanzas. The first two stanzas are slow and drawn out, arousing one to meditate deeply. The third and fourth stanzas express thanksgiving and hope, with a soft, yet reassuring sound. The chassidim are in the habit of remaining awake two nights a week: Thursday night, and Motzoei Shabbos. They study Torah during this time. Before midnight, they usually study Gemara and Poskim, and sometimes they hold a farbrengen, during which they toast one another with LeChayim over a cup of whiskey, accompanied by some cake, or cucumbers and cheese. After the Tikkun Chatzos service, they study their lessons in Chassidus until it is time for davening. There, I found a group of men standing in a circle, from the middle of which there emerged the sound of a clear voice, speaking with great excitement, leading the study group. I too bent my ear to listen, and heard the voice of a young boy, explaining the subject of a square exceeding a circle by one fourth. Rashi states that the diagonal exceeds the side of a square by exactly two-fifths, while Tosafos maintains that this ratio is not exact. Tosafos calculates according to the rules of mathematics and geometry, as they demonstrate by means of the figure drawn there. But Rashi maintains that since the Sages rounded it off to seven-fifths, the commandment that forbids us to depart from the words of the Sages obligates us to regard this number as if it was exact. The young scholars had promised to take him for a walk and show him the place where his grandfather, the Rebbe, had been born. But first, they stipulated that he had to review in public the last subject he had studied that week. It stands in a large courtyard, with rows of trees and a vegetable garden. There are also several other buildings in the courtyard. The Heichal is about thirty-eight feet long and eighteen feet wide. It has an upper story about thirty feet long, and the same width as the lower story. The lower story is divided into two apartments, separated by the entrance foyer. The upper story also has two apartments separated by a foyer. One is the room where the Rebbe secludes himself, and the other is where the Rebbe receives people for yechidus. I was informed that It is possible to see him only during the Torah reading he himself usually reads from the Torah , while he delivers his Torah teachings in the Lower Gan Eden, or on Fridays, on his way to the mikveh. I waited for the next Friday. Unfortunately, when I awoke Friday morning I came down with a fever. I remained sick and confined to bed for the next three days and nights. It was only on the following Monday the fourth day of my illness , that I managed to get out of bed. Even this was due solely to the efforts of the landlord, who gave me various medicines to take, massaged my body with vinegar, and covered me with blankets and quilts to make me sweat. At first, I was so weak that I was unable to stand on my feet. On Wednesday, my turn arrived to be received by the Rebbe for yechidus in the Upper Gan Eden. For the public benefit, I request that you give me a letter of reference, which I can use to demonstrate that it is good to teach young children according to the rules of grammar, to