Updated auto export 2018-03-19

cltk-flat/Chasidut/Avodat Yisrael/English/Sefaria Community Translation.json

@@ -1,7 +1,10 @@
 {
     "work": "Avodat Yisrael", 
     "text": {
+        "5_Sefer Vayikra, 2_Shabbat HaGadol, 10_Paragraph": "Those (holes) that are too tall for the hand to reach, and those that are lower than nine inches do not need to be searched ~ here we read it as a remez,  hint: one should never say ‘I won’t be able to check all my misdeeds and sins, because I don’t remember them all!’ To this is the reference Holes that are too tall for the hand to reach – if you don’t remember them, there is no need to search there. Yet regarding those one does remember, one needs to search, to fix and to return. And those one does not remember immediately will be cancelled, since the Holy One of Blessing will say ‘if s/he had remembered their earlier misdeeds and sins, obviously s/he would regret them and turn from them, just as s/he regrets and returns from those s/he remembers.", 
+        "5_Sefer Vayikra, 2_Shabbat HaGadol, 9_Paragraph": "All places where one does bring chametz in, need to be searched ~ meaning, one needs to search every place where their yetzer harah, which is the chametz, usually resides. And this place is different for each and everyone: the one whose yetzer resides on finding fault on others, God forbid, or whose eyes are always turned to that that should not be seen, God forbid, they need to search, and destroy, and completely return from that path so they won’t do it anymore, and if they return from what did in the past in a complete return (teshuvah) obviously the Holy One of Blessing will forgive them. And in places where one does not put chametz in, there is no need to search ~ and it appears to me that this is a remez, hint: there are those who do not notice their own behavior, but only the behavior of other people. And the warning of our mishnah is regarding this: and in places where one does not put … there is no need to search, meaning, one should not investigate other people’s behavior, but should investigate their own, and fix their own behavior.", 
         "10_Pirkei Avot, 4_Chapter 5, 4_Mishnah, 0_Paragraph": "And it is written in the Talmud, even if a snake is wound around his foot, he should not cease. And this is because ", 
+        "5_Sefer Vayikra, 2_Shabbat HaGadol, 11_Paragraph": "Every person has to sweep his rooms before checking for chametz ~ this is a hint: every person needs to clear their thoughts on the 13th of Nisan, and get ready on the 13th so they can begin the search at night. This is because if one does not clear their thoughts beforehand, and wants to search suddenly, out of the blue, obviously they won’t see in themselves any chametz, and they will say “I am perfectly righteous!” One only needs to clear their thoughts beforehand, and obviously they will find chametz there.\n", 
         "10_Pirkei Avot, 1_Chapter 2, 8_Mishnah, 1_Paragraph": "Rabbi Eliezer said a 'good eye': According to the simple understanding, this means that his eyes will look with gladness on what his friend possesses and will not be mean.  This (meanness) comes from a certain level of denial (of G-d) because if a man considers that everything comes from G-d, he will not be jealous of anything that belongs to his friend.  If G-d gave his friend something, it is definitely proper that he should have it.  If on the other hand he doesn't think that, and that really he should have what his friend possesses he denies the lot that G-d has given him.  this is the meaning of a 'good eye'."
     }, 
     "meta": "Paragraph"

cltk-flat/Chasidut/Avodat Yisrael/English/merged.json

@@ -1,7 +1,10 @@
 {
     "work": "Avodat Yisrael", 
     "text": {
+        "5_Sefer Vayikra, 2_Shabbat HaGadol, 10_Paragraph": "Those (holes) that are too tall for the hand to reach, and those that are lower than nine inches do not need to be searched ~ here we read it as a remez,  hint: one should never say ‘I won’t be able to check all my misdeeds and sins, because I don’t remember them all!’ To this is the reference Holes that are too tall for the hand to reach – if you don’t remember them, there is no need to search there. Yet regarding those one does remember, one needs to search, to fix and to return. And those one does not remember immediately will be cancelled, since the Holy One of Blessing will say ‘if s/he had remembered their earlier misdeeds and sins, obviously s/he would regret them and turn from them, just as s/he regrets and returns from those s/he remembers.", 
+        "5_Sefer Vayikra, 2_Shabbat HaGadol, 9_Paragraph": "All places where one does bring chametz in, need to be searched ~ meaning, one needs to search every place where their yetzer harah, which is the chametz, usually resides. And this place is different for each and everyone: the one whose yetzer resides on finding fault on others, God forbid, or whose eyes are always turned to that that should not be seen, God forbid, they need to search, and destroy, and completely return from that path so they won’t do it anymore, and if they return from what did in the past in a complete return (teshuvah) obviously the Holy One of Blessing will forgive them. And in places where one does not put chametz in, there is no need to search ~ and it appears to me that this is a remez, hint: there are those who do not notice their own behavior, but only the behavior of other people. And the warning of our mishnah is regarding this: and in places where one does not put … there is no need to search, meaning, one should not investigate other people’s behavior, but should investigate their own, and fix their own behavior.", 
         "10_Pirkei Avot, 4_Chapter 5, 4_Mishnah, 0_Paragraph": "And it is written in the Talmud, even if a snake is wound around his foot, he should not cease. And this is because ", 
+        "5_Sefer Vayikra, 2_Shabbat HaGadol, 11_Paragraph": "Every person has to sweep his rooms before checking for chametz ~ this is a hint: every person needs to clear their thoughts on the 13th of Nisan, and get ready on the 13th so they can begin the search at night. This is because if one does not clear their thoughts beforehand, and wants to search suddenly, out of the blue, obviously they won’t see in themselves any chametz, and they will say “I am perfectly righteous!” One only needs to clear their thoughts beforehand, and obviously they will find chametz there.\n", 
         "10_Pirkei Avot, 1_Chapter 2, 8_Mishnah, 1_Paragraph": "Rabbi Eliezer said a 'good eye': According to the simple understanding, this means that his eyes will look with gladness on what his friend possesses and will not be mean.  This (meanness) comes from a certain level of denial (of G-d) because if a man considers that everything comes from G-d, he will not be jealous of anything that belongs to his friend.  If G-d gave his friend something, it is definitely proper that he should have it.  If on the other hand he doesn't think that, and that really he should have what his friend possesses he denies the lot that G-d has given him.  this is the meaning of a 'good eye'."
     }, 
     "meta": "Paragraph"

cltk-flat/Chasidut/Mei HaShiloach/English/Sefaria Community Translation.json

@@ -5,6 +5,7 @@
         "0_Volume I, 4_Numbers, 7_Pinchas, 0_Paragraph": "Loading...", 
         "0_Volume I, 9_Talmud, 2_Pesachim, 2_Daf, 2_Paragraph": "This is the point that the Mishna asks about when it asks why they spoke of the \"two rows in a wine cellar,\" because the wine cellar teaches us about a Talmid Chacham and for what he needs to  ", 
         "0_Volume I, 4_Numbers, 5_Chukat, 0_Paragraph": "As it says in the Midrash that \"the nations of the world nominate the Israelites etc.\"  The idea here is that King Solomon, may he rest in peace, glorified the life of the Isrealites against that of the nations.  As it says (Song of songs, 5:9): \"What is your beloved more than another beloved...my beloved is white and red, etc.\"  Thus the Lord Blessed be He, behaves with the Isrealites unlike how He behaves with the nations, in that there is no evil that reaches the depth of the Isrealite's life.  In areas of lack and death there is no finality for them.  The death of an Isrealite is unlike the death of one from the nations because death of one from the nations is a \"broken tool\" and does not have any further ability to correct (tikkun), but the death of an Isrealite is not just a tool for a broken physical body (lit. dismanted spine).  And thus in the time of the galut (\"exile), the Isrealites boast to the nations that they are not burdened even a little because they understand that everything comes from the hands of the G-d, Blessed be He.  And further in their wisdom and glory, the nations have no national conception and knowledge of G-d as does the Israelites.  And therefore the nations appoint the Israelites for three tasks on which no different in hue creates separation between them, as on this they were commanded to take upon themselves, meaning to the level of Moses, that can be found in every Isrealite.  Because Moses is the root source of wisdom of the Isrealites and to Moses was made clear the reason for using the red heifer; since a heifer is a hint to having clarity in life. And the red color is a metaphor for \"cycles.\"  Cycles refer to \"cycles of redness\" which refer to not being weakened at all from cycles that exist in life.  And the idea that the red heifer must not be blemished refers to the lack of blemish in the wisdom of the Isrealites; there is no lack within it and rather only clear thought (lit. wisdom).   The fact that a yoke was never placed on the red heifer refers to the fact that the Isrealites were never under control of any force other than the Lord Blessed be He who rules over them alone.  As it says (Zecharia 10:6): \"They shall be as though I had not forsaken them.\" And this is made clear through the parable of Joseph and his brothers.  Even though the brothers first experienced pain and then Joseph made known that he was their brother and he made clear that no harm would ever come to them.  Rather they only had pain for only a moment.  The Lord Blessed be He in the future will make clear that any pain is only for a moment and there will be no real pain for the soul's of the Isrealites.  As it says (Kohelet 7:23): \"I will become wise but it was far from me.\" All understanding was clear to [King Solomon], he nevertheless says he will become wise which refers to becoming wise regarding knowing this understanding of the future thus saying \"it was far from me.\"  Of Moses it says  (Midrash Tanchuma 8): \"And to you I will reveal.\" Moses' wisdom was only to know and not to become wiser to His ways.  This was the knowledge that King Solomon also knew but was not in his currently within in conception, therefore he said it was still far from him, meaning it was outside the borders of his mind.  This is why the section on the red heifer is placed before the section of the death of the three shepherds.  Such that the Isrealites should know this and not become distressed.  The heifer purifies sin which hints to the future where everything will return to its perfected state.", 
+        "1_Volume II, 2_Exodus, 2_Bo, 1_Paragraph": "That is to say, the power of the month will be for you, that you should be able to renew yourselves in Torah and in your actions. The Holy One of the Blessed Name gives to the Children of Israel this power. And even though it is apparent that this [the renewal] is not [organically] from them, since it is a renewal, the Holy One of the Blessed Name inscribes/seals Godself in that this is a renewal for you.", 
         "0_Volume I, 1_Genesis, 11_Vayechi, 2_Paragraph": "This means that Yaakov made himself smaller in comparison to his forefathers Abraham and Isaac, and said that they had greater wisdom and understanding, until they widened the (underlying) will of G-d from their own abilities.  Even though G-d opened up a small opening (that enabled them to do so) they widened it with their wisdom in order to do the will of their creator, and understood things that G-d didn't explicitly reveal to them.  This is the meaning of the words \"HITHALCHU\" - they walked from their own power, but I (Jacob am different) because 'G-d is my shepherd until this day' -i.e. that in every detail of every thing that I do, I need G-d to enlighten me as to his will.  Even in this situation where I have seen G-d's will (of my own accord), I still need to see at this time what G-d wants of me.  In this light, Jacob is the greatest of the forefathers, because it is a higher level for G-d to constantly be leading him.  This was the prayer of David of blessed memory, when he prayed: \" G-d is my shepherd I shall not lack\", meaning that I should never lack the protection that G-d has over me, and that he should constantly shepherd me, and I should constantly recognise that G-d is my shepherd.  Because, G-d, in his goodness leads everything.  Even if man turns his head away and doesn't want to expect (something to occur) or to pray, and at a time when a person prays a complete prayer then he is answered, and he will see that G-d is the shepherd.  This is the meaning of the words \" I will not lack\" - that I will not turn my face away from him. ", 
         "0_Volume I, 5_Deuteronomy, 7_Nitzavim, 0_Paragraph": "You are standing here...your wood chopper your water drawer etc. ... On this King Solomon said ... the way of a person in the world, that is, the preferred way of a Jewish person is to complete the Will of the Holy One of Blessing, that is, even the smallest one of Israel in the world - and this is the meaning of \"you are standing\": you are connected to the Holy One of Blessing. \"Your heads\": those are the ones in the higher level, \"up to your water drawer\" that is, the ones in the lower level - all of you are connected to the Holy One of Blessing. \"Wood chopper\": the ones who have a small sense of reverence [to Heaven]; \"water drawer\": [the ones who have] a small sense of love [to Heaven].", 
         "0_Volume I, 4_Numbers, 4_Korach, 1_Paragraph": "As it discusses in the midrash (midrash raba portion 18:2), for what reason was the portion of Korach juxtaposed with the portion on tzitzit?  The reason was due to Korach taking a talit that was entirely techelet (blue color) and asked whether it was not required to also have blue tzitzit.  The idea from this is that techelet (blue) teaches us about awe (\"yirah\").  Korach claimed that awe of Hashem would be evident to him and that everything is in the hands of G-d (shamayim) including awe of G-d (whereas the accepted understanding was that everything is in the hands of G-d outside of our choice to have awe of G-d).  Thus, how is it possible for a person to do something against the will of Hashem since all will and action is from Hashem and how can one do something that is not His will.  And on this he claimed that we would not also have to color the tzitzit blue; tziztit is hint to awe.  And in truth, the will of Hashem in this world will exist through the eyes of man.  As is says in the Gemara (Hagiga 13a) that Ezekiel prayed the face of the bull and transformed into the Keruv (face of an angel), because a bull alludes to wisdom that clarifies things a lot and creates deepens everything in the context of G-d. The free will of man is not only the negative shells (negative desires) and is also not only according to his knowledge, because Hashem conceals His ways from man desires the the work of man.  And if everything was revealed before man there would be no work to do.  And this explains Ezekial's prayer that switched to a carob tree.  That the ways of Hashem are concealed and parallel to man that are functions of their free will.  And from this will come to their hearts work for Hashem which is the meaning of the face of the Keruv.   ",