Speaker: Rabbi Nasan Maimon.
00:00 – PARAGRAPH 4. Good points relate to the colors of the Beis HaMikdash (the once and future Holy Temple in Jerusalem).
12:00 PARAGRAPH 5. “Wake up, my honor” – awakening the darkness. By being able to find the good point in the darkness, the soul is awakened. Songs are made from the good points, as in “…Azamra l’Elokai beOhdi” – “I sing to Hashem with what is left.”
24:00 – PARAGRAPH 6. The ARIzal in Pri Etz Chaim, Chapter 2, Tikkun Chatzos, explains that the Shekhina (Divine Presence) goes into the darkness to retrieve light. This hints at what we’re supposed to do when we find ourselves in darkness. Tehillim/Psalms 77 “I remembered my song in the night, I search for my holy spirit.” What is a sacrifice in the Beis HaMikdash? It’s actually the spark of holiness that’s brought through the animal.
32:00 – The meaning of the Chelbanah of the Ketores (Incense offering). In order for a tefilah (Jewish prayer) to be complete, it must include the prayers of all levels of people in the congregation.
34:00 – PARAGRAPH 7. When we recite the sacrifices in prayer, it’s as if we’re actually bringing the sacrifices. The main accomplishment of these offerings is related to speech. By bringing these animals or products, we’re elevated the good points within the sacrifice to a higher level.
38:00 – Similar to how a dove is always faithful, the good point within us will never allow our soul to be ripped apart from Hashem. The essence of the sacrifices is speech.
46:20 – PARAGRAPH 8. In the Beis HaMikdash there were three different types of service proceeding simultaneously – of the Kohanim (kindness), of the Leviim (song), and of the Yisraelim (learning/speech).
52:00 – Why Parshas HaAzinu is connected to Parshas Bereishis. Through the ruach (spirit) of Moshiach and Hashem’s use of speech – “Ki Tov” – at the time of Creation, the good points were removed from the darkness. The whole existence of the world is based on this principle of finding the good point.
56:00 – The shape and form of the Mishkan (tabernacle in the wilderness) corresponded to the creation of the world. Why Parshas HaAzinu was read during the sacrifices of the Beis HaMikdash.
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