Calendario Cabalístico

Jeshvan

El mes de Jeshvan, también conocido como Marjeshvan, es el primer mes "ordinario" en el calendario judío, después de Tishrei, el mes de las altas fiestas. Por lo tanto, funciona como un puente entre las altas inspiraciones de Tishrei y los deslucidos días ordinarios del resto del año. Espiritualmente, el desafío de Marjeshvan es mantener la alegría, el buen humor, la vitalidad y el vigor que experimentamos en Tishrei, e incorporarlos en nuestra vida diaria. Marjeshvan puede parecer un mes aburrido, pero mirando más profundo, uno ve el enorme potencial que tiene este mes para una regeneración especial a través de los poderes del alma.


Este mes está especialmente asociado con el elemento agua, simbolizando la vitalidad y la regeneración. El signo zodiacal del mes es Escorpio, que expresa la sed de agua del mundo durante este mes, como el escorpión que vive en el desierto, constantemente sediento de agua dulce.


El nombre Marjeshvan proviene de la palabra "mar", arameo para gotas de lluvia (los nombres de los meses del calendario judío se dieron en Babilonia, donde el idioma hablado era el arameo). En la descripción bíblica de la construcción del Templo Sagrado por el Rey Salomón, en el Libro de los Reyes, este mes se llama "Bul". Una de las explicaciones para este nombre se refiere al gran diluvio (mabul) en los días de Noé, en el año 1656 desde la creación del mundo, que comenzó, según Génesis, el 17 de Marjeshvan.


La Cabalá nos enseña que la inundación que barrió al mundo con agua tenía la intención de purificar al mundo de su estado degenerado. Y de hecho, tanto el Zohar como los comentarios anteriores explican que al abandonar su arca después del diluvio, Noé vio un "mundo nuevo".


Según la Cabalá, durante Marjeshvan tenemos una habilidad especial para conectarnos con los poderes de vitalidad y regeneración del alma, y para purificar las "vestiduras" de nuestra alma: pensamiento, habla y acción.


Como se dijo enla Biblia, en Reyes, el Primer Templo se completó en el mes de Majeshvan. Sin embargo, la inauguración se retrasó hasta Tishrei en el año siguiente. Los primeros comentarios presentan la antigua visión tradicional de que Marjeshvan será "compensado": la inauguración del Tercer Templo se llevará a cabo durante este mes.


El antiguo libro de la Cabalá, Sefer Yetzira, explica que el mes de Marjeshvan está relacionado con el sentido del olfato, y otros escritos lo asocian con la tribu de Menashe (cada mes está asociado con una de las 12 tribus de Israel). El sentido del olfato es el sentido especial que deleita y agrada al alma, y la ortografía hebrea de neshama, que significa "alma", comparte las mismas letras con Menashe. Los poderes de purificación, regeneración y vitalidad que se nos otorgaron durante el mes de Marcheshvan también afectan nuestro sentido del olfato, el más espiritual de los cinco sentidos, que actúa como una "tubería", infundiendo nuestras mentes, espíritus y almas con influencias positivas.

Kislev

El mes de Kislev se conoce como el mes de la luz, debido al milagro de Janucá que tuvo lugar el 25 de Kislev y está especialmente relacionado con las virtudes y cualidades únicas de la luz, para iluminar las fuerzas más profundas de la oscuridad. Es por eso que se acostumbra colocar la Menorah de Janucá en la ventana o en la entrada de la casa, para simbolizar la luz interior que debe iluminar la oscuridad exterior.
El signo zodiacal del mes es 'Sagitario', simbolizado por el arco. Esto se puede comparar con el arco iris, ya que este mes incluye muchos días en los que la lluvia y el sol aparecen juntos, creando un arco iris.
El primer arco iris, como se menciona en la Biblia, apareció después del gran diluvio, en el mes de Kislev. Esto enfatiza la relación especial entre la luz suprema, que es blanca, el más puro y simple de los siete colores del arco iris (o en términos de Kabbalah 'la Luz Infinita'), y la luz divina contraída que ilumina el universo y se divide en 'siete frecuencias' de luz, paralelas a las siete sefirot (esferas): bondad, severidad, belleza, victoria, esplendor, fundamento y reinado.
Según la Cabalá, el nombre del mes de Kislev se divide en dos partes: kes y lev (lamed-vav). Esto sugiere la habilidad especial que tenemos durante este mes, para bajar la luz de las sefirot superiores, implicadas en el número 36 (lamed-vav) para influir en nuestras vidas en términos de 'asentamiento' (kes) y permanecer por mucho tiempo.
En este contexto, recomendamos el libro Tomer Devorah del rabino Moshe Cordovero del erudito Tzfat Kabbalah del siglo XVI, que explica cómo "bajar" la luz de las sefirot a la vida cotidiana. Las explicaciones del rabino Cordovero son simples, inspiradoras y fáciles de implementar.
El antiguo libro de Cabalá Sefer Yetzira asocia la energía del mes de Kislev con la letra samech, que denota ordenación, apoyo y seguridad. El arco, que simboliza la protección divina sobre los seres vivos, también nos da una sensación de seguridad.

Tevet

El mes de Tevet, referido en la Biblia en el Libro de Esther como "El décimo mes", es el mes más frío del año. El Talmud explica que este es el "Mes en el que el cuerpo disfruta del cuerpo". Debido al feroz frío del mes de Tevet, el cuerpo humano disfruta de un contacto cálido con otro, y es por eso que Esther fue llevada al palacio del rey durante este mes.
La Cabalá nos enseña que el significado interno de "el cuerpo disfruta del cuerpo" es que las buenas obras que realizamos con nuestro cuerpo despiertan e inspiran alegría y placer supremo en la esencia de la luz infinita sobre el universo.
El mes de Tevet comienza con el día en que encendemos la séptima vela de Janucá, y por lo tanto vemos la fuerte influencia positiva de las velas de Janucá en la iluminación y el calentamiento, incluso el frío y la oscuridad del mes de Tevet.
El signo zodiacal de este mes es Capricornio: durante este mes los rebaños son llevados a pastos, después de la bendita lluvia que cayó en los primeros meses de Cheshvan y Kislev.
Según el 'Sefer Yetzira', el mes de Tevet está asociado con la cualidad de la ira y la furia y con la letra hebrea ayin (ע). La Cabalá enseña que la forma de vencer la ira es por el trabajo de los ojos (ayin en hebreo): observar la providencia divina sobre todo el universo, creer, conocer y comprender que todo lo que le sucede a las personas y al mundo es para un buen propósito. La cualidad de la ira así como la del orgullo, deriva del "elemento fuego" en el alma humana. Mediante la observación racional, silenciosa e interna, aumentamos el 'elemento del agua' en el alma, que enfría la fuente de la ira en el elemento del fuego.
En otras palabras, la ira se deriva de nuestra exigencia de que el mundo opere de acuerdo con nuestra propia "dirección escénica", y cuando el mundo se comporta de otra manera (de acuerdo con el plan Divino), nos enojamos. La Cabalá nos guía para superar el sensación de enojo que proviene de la frustración, enseñándonos a ver lo bueno, ya sea visible u oculto, en todo caso. Incluso cuando las personas sufren daños económicos o espirituales, deben saber que la experiencia tiene un gran potencial para servir como trampolín para el crecimiento, en formas y direcciones nunca antes imaginadas.
El décimo día del mes de Tevet es un día de ayuno en memoria de la destrucción del Primer Templo. Esto marca el comienzo del asedio de los babilonios en Jerusalén, que terminó con la destrucción del Templo el 9 de Av. La Cabalá nos enseña que este es el día 100 del año, simbolizando una finalización especial. De hecho, este es un día tan especial que si cae en sábado, aún tendremos que ayunar, como en el caso de Yom Kippur que está teniendo lugar en Shabat.
La Cabalá nos enseña que la esencia interna del ayuno es buena y deseable, ya que separa a las personas de su aspecto material, enfatiza lo espiritual y les permite conectarse con lo que trasciende la materia. Como el ayuno del 10 de Tevet es el origen de todos los otros ayunos en el calendario judío, tiene el potencial de ser una guía en todos los aspectos del poder de la espiritualidad sobre el materialismo, de una manera que ilumina el camino hacia un equilibrio de crecimiento espiritual.

Shvat

 

El mes de Shvat es el undécimo mes en el calendario hebreo, cuando se cuenta a Nissan como el primer mes. En la Cabalá, el número 11 simboliza la capacidad y el poder más allá de los límites de la naturaleza mundana. El mundo fue creado por las '10 declaraciones divinas '(la expresión' Di-s dijo 'aparece diez veces en la historia bíblica del Génesis), paralela a las diez sefirot en la Cabalá. El número 11, que es superior a 10, simboliza el poder supremo por encima del universo. Por lo tanto, según la Cabalá, en el mes de Shvat tenemos una habilidad especial para crecer y desarrollarnos más allá de nuestra naturaleza habitual.
En las relaciones paralelas de los 12 meses y las 12 tribus de Israel, el mes de Shvat corresponde a Yosef, el undécimo hijo de Jacob, nuestro antepasado. El nombre Yosef en hebreo significa adición y crecimiento, así como el mes de Shvat está relacionado con el mundo de las plantas, los árboles y los frutos.
El signo zodiacal del mes es Acuario. En Shvat, la mayor parte de la lluvia del año ya ha caído, las cisternas están llenas, el agua del pozo sube, los cubos extraen agua de la parte superior del pozo y no de sus profundidades, y cuando se levantan, sus bordes todavía gotean .
En la literatura de la Cabalá, el agua se compara con la sabiduría y un alto nivel de conciencia. El signo de Acuario, que implica abundancia de agua, indica las cualidades ventajosas del mes para aprender y ganar sabiduría.
En el primer día de Shvat del año pasado que los israelitas estaban en el desierto, antes de entrar a la Tierra de Israel, Moisés tradujo la Torá a 70 idiomas y les enseñó a los israelitas el significado de la Torá en cada uno de estos idiomas. Las enseñanzas de la Cabalá nos dicen que la traducción de la Torá por Moisés es lo que permite a las diferentes civilizaciones y culturas del mundo de hoy estudiar y comprender la sabiduría de la dimensión interna de la Torá y la Cabalá en diferentes idiomas.
A mediados de mes celebramos 'Tu Beshvat' (15 de Shvat), el año nuevo de los árboles en la tradición judía. Los cabalistas Tzfat del siglo XVI establecieron la costumbre del 'Tu Beshvat Seder', una ceremonia en la que se acostumbra comer muchos frutos diferentes de la Tierra de Israel, y decir muchas bendiciones de alabanza por la Tierra de Israel. Durante el 'Tu Beshvat Seder' se acostumbra beber cuatro copas de vino, paralelas a los cuatro mundos espirituales en las enseñanzas de la Cabalá (atzilut (emanación), beriya (creación), yetsira (formación) y asiya (acción)) y comer frutas que corresponden a las cualidades de cada uno de estos mundos.
En la tradición judía, el mes de Shvat está especialmente asociado con los frutos de los árboles. Al igual que la estructura compleja del árbol (raíces, tronco, ramas, hojas, flores, savia, etc.) que está destinada a producir fruta para el placer de los humanos, los humanos también deben aspirar a hacer que las personas que los rodean disfruten y sean felices. haciendo obras buenas y esclarecedoras.

Adar

 

The month of Fortune and Blessings
Adar is the twelfth and last month in the Hebrew year, which begins with Nissan, 'the head of all the months'. Adar follows the month of Shvat, which symbolizes a time of growth and the attainment of new spiritual heights, given the fact that the new year for trees and other vegetation – "Tu B'shvat" - falls within it. The main idea of Adar is to bring lofty spiritual revelations, inspirations and insights into the physical world.

This idea is reflected in the Hebrew letters of Adar's name, the "Aleph" (א), "Dalet & Reish" (דר). Kabbalah teaches that the letter 'Aleph' symbolizes the "alufo" – Master of the Universe – which refers to the Creator, as well as the ability to learn and investigate deeply: "Aleph", from the Hebrew words "ulpan" and "limud" [intensive study & learning]. During Adar we receive special powers for implementing the deep and important insights that we have achieved.

Happiness

The power to accomplish the important spiritual mission of realizing our highest inspirations and insights is acquired through happiness. The ability to draw down the 'shechina' – the Divine presence, into the world – is accomplished through joy and happiness, as noted by our Sages: “The Divine spirit can only have impact through happiness”.

Therefore, the common custom is “when Adar begins, we increase and expand joy and happiness”: We heighten and amplify all good and positive things in a joyful manner. Therefore, during the month of Adar, it is customary to do even more joyful things than usual in every sphere of life.

This year we have the good fortune to have a leap year, with two months of Adar: Adar I and Adar II. This means that we have 60 days of Adar; 60 days of unbridled joy, which can remedy and eliminate any and all possibilities of sadness. Anything that does not make us happy is simply nullified.

One of the interpretations of the name of the holiday of Purim is that it's derived from the Hebrew term 'Periya' which means being “fruitful and multiply” – which implies adding and multiplying in joy and happiness.
In the “Book of Creation”, an early Kabbalistic work whose authorship is attributed to the first Patriarch, Abraham, the month of Adar is compared to the sense of laughter. This work predates the holiday of Purim by hundreds of years, and explains why it is so appropriate for Adar to be considered the happiest of all months, and why it was chosen to ‘host’ the holiday of Purim.


Zodiac Sign of the Month

It has been said that Adar’s fortune is healthy and resolute, and that a person’s luck improves during this month. In Kabbalistic literature it is written that anyone born during Adar cannot be controlled by witchcraft.

The Midrash explains that the Jewish People’s luck improves during this month, thanks to the fact that Moses’ birthday is the 7th of Adar. In the “Zohar”, the seminal and central book of Kabbalah, it says that Moses’ soul was all-inclusive, with all of Israel’s souls embodied within him. Kabbalah teaches that a person’s luck improves on his or her birthday, and since Moses’ soul is interconnected with the entire Jewish People, then his special luck positively influences everyone.


In the Zodiac, Adar’s sign is Pisces (fish). Kabbalah teaches that fish symbolize blessing because the Evil Eye cannot harm them. This is due to the fact that they are always covered with water, which is their blessed source of life that protects them.

We wish all our friends in Israel and all over the world a wonderful, happy month, filled with only good luck and blessings!

The last days of the month, after Purim, are specially happy since we increase in happiness more and more... and more....and even more!

Nisan

Passover (Pesach) According to the Kabbalah

Kabbalah teaches us many things about the inner meaning of all the Jewish holydays. Many Kabbalistic texts explain the inner dimension of Pesach (Passover).
During Passover, also known as the Festival of Freedom, we celebrate our liberation from slavery in Egypt. The teachings of the Kabbalah tell us that the word mitzrayim (Hebrew for Egypt) means boundaries and restrictions.
According to Jewish mysticism, the Exodus from Egypt symbolizes release from the boundaries and restrictions of consciousness to the realm of experience and merging with eternity.
The Kabbalah teaches us the spiritual technique for realizing the experience of the Exodus from Egypt every day. As the Passover Haggadah says, "In every generation (and every day) a person must regard himself as if he had just come out of Egypt."
This experience, built up throughout the Jewish month of Nissan – the month of spring – reaches its peak during Passover.
Pesach means skipping and passing over. While throughout most of the year an intent conscious effort and concentration are required to achieve the spiritual height of exceeding natural restrictions (thus requiring intense contemplation on the sephirot of the higher worlds), during Pesach all people are given supreme powers, so that they can leap over the hurdles and imagined obstacles that act on our consciousness and prevent us from progressing towards our spiritual goals.
The essence of the 'Seder' feast at the nighf of Passover is the story of the Exodus from Egypt. As we progress in reading the Haggadah, we discover more and more magnificent revelations of this night, which recur each and every year, every time in a more exalted manner.
The climax of the connection with the lofty frequency and the special energy of the festival of freedom and perception and internalization of the sense of freedom and liberty are achieved by the eating of Matza (unleavened bread)d and the drinking of the four glasses of wine.
In the Zohar (the primary text of the Kabbalah), Matza is called 'the food of faith' and 'the food of medicine'. The Zohar explains that by eating Matza at the Seder, faith is drawn to the soul and good health to the body, which have a positive influence over the body and the soul throughout the entire year.
For that reason, Passover is also known as the Festival of Spring. The Kabbalah teaches that aviv (Hebrew for spring) contains the word av (Hebrew for father) and yod-beit (the number 12), denoting its seminal influence on all 12 months.
All the months of the year, which symbolize the renewal of natural forces (hodesh – Hebrew for month – is the root for the word hithadshut – renewal), are affected and derive their power to regenerate from the Festival of Spring, Passover.
The ability of revitalization, renewed sprouting, creation and high inspiration are all found in the special potential of Passover and it is from this holiday that we draw positive and creative forces for the entire year.
Hence, this is the most suitable time, according to the Kabbalah, to go outdoors and observe the renewal of the powers of nature, the cycle of life that stems from infinite divine power, and to connect to the supernatural within us.

Iyar

The Month of Iyar According to the Kabbalah
In ancient texts, three names are used for the month of Iyar:
Iyar – explained by Kabbalah as an acronym: alef-yud-resh: I am G-d Your healer.
The second month – this reference appears in the Torah, as Iyar follows the month Nissan, the first month.
Ziv – representing the outstanding light and glow of this month, when the buds flower.
These names tell us about the inner essence of the month, which is composed of two main aspects:
a. its position as the second month, immediately following Nissan
b. its role as a month of spiritual and physical flowering
The Kabbalah teachings elucidate the inner structure of the calendar, indicating the month of Nissan as the month in which the loftiest spiritual radiance appears, as a gift from “the heavens.” The month of Iyar retains some of the radiance of Nissan, but its role is to absorb the great light and internalize it, on the personal spiritual level and on the cosmic level of repairing the world.
The role of the month of Iyar is to create a connection and the right balance between the supreme spiritual radiance given in the month of Nissan and the physical, material environment.
For this reason, the inauguration of the Temple in the time of King Solomon took place in the month of Iyar: the inner essence of Iyar, which symbolizes the connection between spiritual and physical is best suited to construction of the Temple, which is a physical structure that contains divine spiritual radiance.
This work of connecting the spiritual and physical is done entirely by man: the spiritual work in the month of Iyar is focusing on lower levels of the soul, and the human being tries to refine and purify the spiritual forces referred to in Kabbalah as the “seven attributes” (the Midot).
This is the inner essence of the commandment to count the Omer, which falls mostly in the month of Iyar. We count 49 days – 7 times 7, representing the seven attributes (mercy, judgment, beauty, victory, splendor, foundation, kingship) and their incorporation in one another.
The word “sephira” (counting) originates in even sapir (sapphire): each and every attribute shines like a bright, glowing sapphire each and every day.
This process of internalizing the spiritual light in physical vessels is also described as a healing process, as the detachment of the spiritual and physical dimensions is actually an irregular condition – an illness. This is the meaning of the acronym Iyar, derived from the passage “I am G-d your healer” – divine healing that connects the physical and spiritual levels.
The sign of the month of Iyar is Taurus, and the Sephirah uses the letter vav to symbolize this month. Taurus (the bull) symbolizes the refinement of the beastly and natural sprit within us, and the shape of the letter vav symbolizes the pipe that connects the higher worlds with the physical, material world.
One of the prominent dates in the month of Iyar is Lag Ba’omer that falls on the 18th of Iyar - the anniversary of the death of Rabbi Shimon Bar Yohai ( Rashbi), author of the Book of Zohar. Before his death, Rashbi revealed the deepest secrets of the Kabbalah, making this a day of celebration of the Kabbalah. On Lag Ba’omer, hundreds of thousands visit the grave of Rabbi Shimon Bar Yohai in mount Meron near Tzfat, and use this special day for studying Kabbalah and for festivity and dancing into the wee hours …

Tammuz

The month of Tammuz in Kabbalah
The month of Tammuz, the fourth of the summer months that begin with Nissan, is the warmest month of the year. The zodiac sign of the month is Cancer (the Crab). Because of the intense heat, the crabs in the lakes and rivers multiply especially during this month.
The Kabbalah teaches us that everything in the material world has a spiritual origin in the supreme worlds, and hence the explanation of the intense heat of the month of Tammuz. In the Book of Psalms we find the expression “for the Lord G-d is a sun and a shield.” The name of the Creator, the Lord (Y-H-V-H), is parallel to the sun that illuminates the word and the name G-d (E-L-O-H-I-M) is parallel to the“shield” – closure of the sun, which protects us from its great heat.
The Kabbalah explains that the great heat of Tammuz derives from the strong illumination of the divine presence in creation, expressed in the name of the Lord, called “the special name.” The month of Tammuz is a time of revelation of the supreme illumination, comparable to the sun, in all the spiritual worlds.
The most prominent characteristic of the sun, compared with the moon is the lack of change. While the size of the moon varies daily, the size and the power of the sun are unchanged. This derives from the supreme level of the divine of 'lack of change', as written by the prophet Malachi, “I the Lord change not.” The Kabbalah explains that here the prophet refers especially to the fact that the Creator is so great and infinite that the entire creation of the world does not and cannot cause any change in Him. In the month of Tammuz the name of the Lord (Y-H-V-H), which represents a level of G-dliness which is far above and beyond nature, shines in greater intensity in all the worlds than any other time of the year, and thus the great heat during this month.
The name 'Tammuz' is mentioned in the Bible in reference to an idol, a god: “there sat the women weeping for Tammuz” (Ezekiel 8:14). The question is how the name of an idol becomes the name of a month in the Jewish calendar?
The ancient sages explain the mention of idolatry in the Bible – its very mention teaches us that it was nullified . In other words, the negative force in the word Tammuz has already been cancelled out, and the inner essence of the month of Tammuz has long been known, making it possible to eliminate undesirable aspects. Indeed, the divine illumination, the “sun of the Lord” in the month of Tammuz not only eliminates undesirable things, but actually transforms them into good, positive and enlightening forces.
In the month of Tammuz we are given the special ability to make substantial changes and significant transformation in many aspects of our lives, to turn negative things into positive ones.
This is also seen in the weekly Torah portions (parashot hashavua) read during the month of Tammuz, which emphasize the conversion of negative things into good, beneficial ones.
Parashat Korach – Korach’s claim against the priesthood led to increased supremacy of the High Priest and his positive influence on the Israelites.
Parashat Chukat (the red cow) - The red cow symbolizes the ability to purify and cleanse the soul even in the lowest of times.
Parashat Balak – Belam wanted to curse the Israelites and instead the words he uttered were transformed into lofty blessings.
Let us hope that we succeed in seeing the potential good in every situation in our lives, and in turning every problematic and negative situation into good, beneficial and enlightening for us, and the entire world. May we all enjoy a good month, and a happy, healthy summer.

Av

The Month of Love
In the month of Av the spiritual process that begins in Tammuz, which we wrote about last month, reaches a climax. This is a process of revelation of the powers that enable a transformation from bad to good. Kabbalah explains that Av is the month in which the energy of love is felt strongly in all the levels of the soul.
The points of connection between the months Tammuz and Av pass through the period of “the three weeks” between the 17th of Tammuz and the 9th of Av, known as yamei bein hameitzarim – the days of distress and mourning. Today this period symbolizes the sorrow of the destruction of the First and Second Temples, negative events. However, the literature of Jewish law and Kabbalah emphasize that at the time of the redemption, these will become days of festivity and great happiness.
A process of special power of turning bad to good reaches its climax on the 9th of Av (Tisha B’av). That day, on which the two Temples were destroyed, is noted in the ancient sources as the day of birth of the Messiah, who will bring redemption to the entire world and build the third Temple in Jerusalem. For this reason the month is known as Menahem-Av (comforter of Av), emphasizing the comfort over the sorrow of the exile.
The zodiac sign of the month is Leo. As the ancient Talmudic literature tell us: “The lion (Nebudchadnezzer, King of Babylon) rose in the sign of Leo and destroyed Ariel (the Temple) so that the lion (the Lord) would rise in the sign of Leo and Ariel would be built.”
The Temple is called Ariel (Lion of G-d) in the Bible because of its lion-like shape when viewed from above. The altar and the eternal flame above the altar are also shaped like lions. In the Book of Zohar, the altar is described as a lion devouring sacrifices, and the Kabbalah teachings explain that the sacrifices feeds the Angels who are called “sacred animals” described in the prophet Ezekial’s “vision of the chariot.”
The word aryeh (lion, Leo) is an acronym in Hebrew for Elul, Rosh Hashanah, Yom Kippur and Hoshana Rabbah. This teaches us that in the month of Av we have the ability to observe and see ahead – to anticipate from a distance and plan for the lofty days of the months of Elul and Tishrei. For this reason it is customary to greet people with the blessing ketiva uhatima tova (to be sealed and scribed for a good year) starting on the 15th of Av.
Leo, the zodiac sign of the month, is described in Ezekial’s chariot as being to the right of the chariot, symbolizing the Sephira of grace and love. The Kabbalah teaches us that in the month of Av the special kindness and love of the Creator for his creations is revealed.
According to the Kabbalah, Av represents the sphere of wisdom, which is also situated on the right side of the tree of Sephirot. “Who is wise? – He who sees the future” – in the month of Av we are granted the special ability to see how everything is created and comes into being with the paternal kindness and love of the Creator, and how all is for a good purpose; as the sages said, “no evil descends from above.”
Special dates
Rosh Hodesh (the beginning of the month) of Av – The day of the Hilula (anniversary of the death) of the High Priest Aharon, brother of Moses, who is described as a “lover and pursuer of peace and maker of peace among people.” This is the only Hilula mentioned in the Torah. On this day we possess special powers to follow in the footsteps of Aharon the High Priest and particularly to love humanity.
The 5th of Av (Hey B’Av) – The day of Hilula in honor of Ha’ari (Rabbi Itzhak Luria), the great sixteenth-century teacher of Tzfat Kabbalah. When transposed, the initials of Ha’ari, or Hey B’Av, are aleph-hey-bet (ahav, the root of the word “love” in Hebrew) – indicating that this day is capable of love of G-d and love of humankind through inner observation. Ha’ari is known as the person who discovered the secret of 'Contraction' – (Tzimzum) the foundation of the Lurianic Kabbalah. The concept of contraction teaches us that because of the Creator’s love of humankind, he 'contracted' his infinite presence in order to enable the reality of those created, so that they could receive the good abundance.
The 15th of Av (Tu B’Av) – The day of cancellation of the decree of exile of the Generation of the Desert, the generation who came out of Egypt, in the fortieth year of wondering in the desert. This day marks the great rise after the decline of Tisha B'Av – it expresses the joy of redemption and cancellation of the exile, the most joyous day of the year, referred to in the Bible as "G-d's Holyday". On this day the tribes of Israel were allowed to intermarry and therefore the day symbolizes unity and love. On this day Israel’s luck increases, the moon reaches the height of intensity (a full moon) and the force of the sun weakens. From this day on, the days grow shorter and the nights longer, and those who study the inner essence of the Torah customarily intensify their study of the Kabbalah.

Elul

Elul, the last month of the year, is known as a time of summing up the past year and preparing for the new one. According to Jewish tradition, it was on Rosh Hodesh (the 1st day of) Elul 3320 years ago that Moses climbed up Mount Sinai in order to receive the second set of tablets, with which he descended on Yom Kippur. Ever since, the 40 days between Rosh Hodesh Elul and Yom Kippur have been devoted to special spiritual elevation.
The word elul means "search." In the story about the spies that Moses sent to explore the land of Canaan, which appears in the Book of Numbers, the Hebrew expression vayaturu is used in reference to the spies' mission. In the Aramaic translation of the Torah, the word vayaturu is translated as veyaleloon (based on the same root as elul) –which means to search, explore and understand the different aspects and inner significance of the matter at hand.
Kabbalah teachings emphasize that our spiritual work during the month of Elul is to explore and search our souls, to find the good forces inside each and every one of us and apply them in the best way possible, so that they will positively influence the less favorable aspects of our personality.
The sign of the month of Elul is Virgo, which symbolizes the purification and cleansing of the soul and body in preparation for the new year.
The letters of Elul are an acronym for the passage in the Song of Songs: ani ledodi vedodi li haro'eh bashoshanim – "I am my beloved's, and my beloved is mine, that feedeth among the roses." The Zohar and other Kabbalah literature explain that the rose has thirteen petals, matching the thirteen attributes of Divine mercy. During the month of Elul there is a special revelation of the thirteen attributes of mercy and love in the upper worlds, and this has a positive effect on our deeds in this world.
The spiritual awakening of the soul in the month of Elul is the result of this marvelous revelation of the thirteen attributes of mercy. In gimetria (calculation of the value of the letters of a word), the Hebrew word ahava (love) and echad (one) each add up to 13, the number of petals on the rose.
Kabbalah and Hassidic philosophy present a wonderful parable about the special nature of the month of Elul, titled : "The King is in the Field."
The parable tells us that while throughout the year the king is relatively inaccessible, closed in his palace, in the month of Elul the king is "in the field." At that time, anyone can approach him and benefit from his presence, and the king gives everyone a warm, welcoming reception with a smiling face. The analogy is clear - during the month of Elul, everyone is given an opportunity to approach the radiance, the divine spark of the Creator, found deep inside each of us. Everyone is given special strength to explore and search their souls, to discover the beautiful treasures that are inside our souls, and bring them out into the open.
For this reason it is also a customary to blow the Shofar during the month of Elul. The blowing of the Shofar awakens the inner consciousness of the soul and reminds us of its ancient origins in the creation of man: "Then the Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life" (Genesis 2:7). The word shofar also signifies the effort to improve (leshaper, in Hebrew) and beautify our deeds, feelings and thoughts as the new year approaches.
Rosh Hashanah marks the creation of man on the sixth day of the creation of the universe. On Rosh Hashanah we also blow the Shofar, which is actually the most important mitzvah of this day. Continuing the spiritual process of the month of Elul, the blowing of the Shofar on Rosh Hashanah expresses the Creator's rule over all reality, as at the dawn of creation. In a similar way, the blowing of the Shofar at the Ne'ila prayer on Yom Kippur expresses the revelation of the soul and its unification with its divine origin.
May we all have a good and sweet year.

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