The Ink Left In the Quill

is there any story behind that painting? It says Yakobson, is there any connection to Rabbi Jacobson?

as far as I know Rabbi YY Jacobson is not a painter. An artist? oh yes, but not a painter. His father, i think, was a painter.

Actually Rabbi Jacobsons father was a Journalist and founder of the Algemeiner Journal.

Your lecture was filling me and made me cry from happiness and a fullness I cannot describe.

the question you posed about the unused ink left in the pen (from the small alef of Vayikra or the missing yud of anav) if these happened later - how could the unused ink affect his countenance now (earlier). Did you answer this? Perhaps I missed it. I was always under the impression that Moshe wrote everything at Har Sinai (event events that would happen later) - so that the question is not really a question. Thank you for your wonderful shiur!

Hey Folks,
Just because Purim is over doesn’t mean that we have to quit joy. The whole Adar is a month of Simcha, right? I know, most of you would hardly resist from temptation of celebration it in a new way unless had been stopped with inertia… Let’s take another shot. This time I envite you to choose one question or exercise you like from the curriculam and give a small burst… And remember: it’s not about “to be or not to be”, rather a simple reflection based on energy you abundantly receive from this particular class with Rabbi Yossi. Energy cannot be locked in a box, it needs to be transformed! Last earthquakes might tell you stories of its secret…
Hope to hear from you soon.

is not important but you forgat to put the right name on the pdf file like the previous files

Baruch HaShem,

Todah Ravah for wonderful story of the Rebbe

As always, beautiful, moving, inspiring. I really don't have the words to express the depth to which you clarify, help, uplift each and every week. You speak about what's mamash going on in my life, what I'm struggling to figure out, plus much more. A heartfelt thank you and yasher koach.
m.

If I understand, in your shiur you talked about transcending daat and instead 'knowing' with your legs through dancing, dancing with the Torah, getting to the white spaces, a depth of knowing and understanding, which is desirable. If this is so desirable a state, why are women not allowed this? Thank you.

Absolutely briliant! And inspiring. Wow. Awesome. This is real Torah.

Either you took this idea from somewhere or it really was a nice development of the theoretical concept.

I asked about dancing with the Torah. Would Rabbi please help me out with a response? Thank you

A lovely question Caryn. I would suggest this: According to the teachings of Kabbalah and chassidism, a woman is usually more empowered to access her super-conscious self. Wonen are usually more equipped, biologically, mentally and spiritually, to become vulnerable and delve into deeper parts of their psyche. The skill of Emunah, true faith, transcending the daas, is more revealed and expressed by women. Thus, while man needs to dance away with the physical Torah in order to help him access the inner white parchment, the women can dance away with her soul and discover this dimension of Torah within her very being. For her to physically dance with the Torah is alright, but it would betray the true gift and ability of the woman.
This is similar to the Aleyah issue. While the man experiences his aleyah, elevation, via going up to the Torah, the women can teach us how to experience an aleyah in our very being and essence. Each gender has a special power which we must impart to each other.

See other sources quoted in that Ohr Hatorah which you have in your PDF shource sheets. Panim Yafos Sissa and Ohr Hameir which is really in vayera right before and is the vort on the haftorah about the oil.

The PY vort is based on the Radvaz Kabbalah sefer Magen David in Os Nun which is the source for a Friediger Rebbe mamar also.

See the same thing you said in Reb Tzadok Likutei Mamarim 100c, and a bit different in LiKutei MOharan 38:6.

See DME - Degel Machne Ephraim - Sissa which also relates the struggle as internally with the Moshe painting portrait "midrash" which you must have heard about from the Tiferes Yisroel that I have another whole file on.

There is plenty in the Shelah - as the Ohr HaTorah quotes some. The bottom line being that this point you make is also reciprocal as Moshe is affected by the people and this impedes on his ability to achieve the shar NUN (famous Baal Shem Tov story about him davening and everyone leaving for a break etc) as well as more controversally that the whole struggle is also within.

Hi Folks,
Let me remind you that we are still in a game. Not that was before with “CARDS FACE UP!” but smaller one: “Take a shot” or “One card at a time.” It is from” Questions and Exercises”, from the curriculum, right below the video.
My small journal is to question # 4 about Chassidic explanation for the ink left in the quill and how this ink brings healing to a broken people:
What can teach us a lesson: a boring descriptions and presentation of full set of virtues a person has, or adventure with sweetness and bitterness of somebody’s feats,sins and mistakes…?
So, what do you prefer: a good story about a bad guy or a bad story about a good guy?
With holding back mentioning of his name and virtues, Moses saved ink for numerous stories that later had to be written and that we would be able to read and learn from. He saved space between letters for us, so we would be able to immerse fully in endless pool of unknown and than have a chance to shape those letters that we supposed to represent…
Six hundreds thousands letters of Torah represent Benei Yisrael, all of us, right? There are thirteen attributes of G-s mercy in them, aren’t there? But Moses gives us his own gift: a tear of ink from his quill and freeDom- white parchment, to write script of our own… in order that we embrace it in A DANCE OF OUR LIFE...

there other parshos as the Rebbe quotes without his name beside tezave, like: ekev...
but there is different because moshe is talking, anyway is not precise to say that there was NO parasha without his name.
yashar koah for the great work of this shiurim

thank you very much Rabbi Jacobson for this extraordinary chiour I never heard something so complete and deep about Moche Rabbenou and the jewish people!so great!a lot of emotion too for the story at the end!thank you again!God bless you Rabbi!

thank you, you are a wonderful light to deeper understanding.

Michelangelos' Moses statue does not have horns. That may have been what the Vatican implied but Michelangelo himself grew up in Lorenzo il Magnifico's court the grandson of Cosimo de Medici who brought the Jews to Florence, not only as money lenders but as teachers. Especially of Kabalah and Medrash. From the age of 13/14 he lived in Lorenzo's palace and was tutored by Ficino and Pico della Mirandola, both filo-Semitic and especially Pico well versed in Jewish lore. So the 2 knobs on Moses' statue are there to produce a "special effect" to draw the light that came through a hole in the wall made purposely by Buonarroti down to the face of the statue. The marble on face itself was highly polished so that it would reflect the light drawn down to it by the two knobs on the head as if two light rays. Historian tell us that going to see the statue was one of Rome Jewry's pastimes until the hole was closed (because the influx of Jews disturbed the Curia) and the optical effect destroyed. There are many indications that Michelangelo knew Medrash. For example in his Garden of Eden representation he did not paint an apple tree like many others but a fig tree.
There is a very interesting book on Michelangelos art that reveals many of his "digs" at the vatican and in favor of the Jews.

Great job!
Would you give us some references?...as Rabbi Yossi used to teach us with such...we are still in Torah Class.
Thanks a lot and have a Good Shabbat!

wow, this is the first time I hear this. Why does everyone think he was intending to make horns?

I have few minutes before Shabbat to tell you that when I asked about references I didn’t mean to be mean. You sound very knowledgeable and I’m sure you will keep on enlightening us in undiscovered field more. So framing is very crucial in this, like a sterile field before serious med procedure.
You might didn’t realize but Rabbi Jacobson with all his arguments for and against always has his ‘sterile gloves on.’
Have a Good week !(if you like this cheering better.)

Hey Florentine!
Come back, please, come back: we miss you.

is it possible to download the videos,i would like to watch them, as i travel tommorrow to israel

Would love to hear th erest but it stopped at 9 minutes. Any suiggestions?

bs'd

A powerful broadcast, also the second time, but we look forward to new torah from Rabbi Jacobson. When will this be?

You may download the mp3 by clicking on the icon below the video. In regards to the video stopping, please trying the medium stream, if problem persists, please try downloading the mp3 to listen from your computer.

We hope to have new classes from Rabbi YY Jacobson soon.

To Florentine and others. Michelangelo's statue may be indeed depicting Moses with horns, even if it wasn't intended to be anti-semitic but rather from common misunderstanding of the Hebrew original term "karan." According to Wikipedia: "The marble sculpture depicts Moses with horns on his head. This was the normal medieval Western depiction of Moses, based on the description of Moses' face as "cornuta" ("horned") in the Latin Vulgate translation of Exodus.The Douay-Rheims Bible translates the Vulgate as, "And when Moses came down from the mount Sinai, he held the two tables of the testimony, and he knew not that his face was horned from the conversation of the Lord." The Greek in the Septuagint translates as, "Moses knew not that the appearance of the skin of his face was glorified." The Hebrew Masoretic text also uses words equivalent to "radiant", suggesting an effect like a halo. Horns were symbolic of authority in ancient Near Eastern culture, and the medieval depiction had the advantage of giving Moses a convenient attribute by which he could easily be recognized in crowded pictures.
According to Giorgio Vasari in his Life of Michelangelo, the Jews of Rome came like "flocks of starlings" to admire the statue every Shabat.

and sensitive to the learner - to superimpose the Torah scroll over Rabbi Jacobson while he's speaking of it. Thank you for the visual aids.

but the torahs were writen latter beofre moshe pased away?
didnt get the awnser to this one

According to the opinion of Rabbi Yochanan in Talmud Gitin 60a, Moshe wrote the portions as they were happening, so at least some portions were transcribed earlier. True, not the portions of Vayikra and Behaaloscha, but the portions from Bereishis till the current time when Moses was on Sinai.
In addition, according to the class, we may understand this midrash as a metaphor, the ink remaining in his quill would symbolize the parchment around the ink, not that he actually withheld himself from writing certain letters. This then would work even according to the second opinion in Talmud Gitin ibid, the view of Reish Lakish, that the Torah was only transcribed at the end of the 40 years in the desert.
I hope this answers your question, Chai. If not, please ask further and I will try to explain.

Fascinating information by Florentine about the Moses statue , thank you. One question though. If Michelangelo was so knowledgeable, how come his famous David statue has no bris milah?

Rabbi Jacobson,
In explaining the reason for simchas torah in Tishrei and not on Shavuos you mentioned the concept of makif and how the hakafos relate to that concept. Do they also relate to the makif that is the Succah and there fore explain hakafos just after Succos? Thanx for all of the wonderful shiurim.

The answer is yes. The "makif" of Sukkos is the prelude to Hakafos. However, on Sukkos, we experience the "makif" outside of our homes, and on the last day of Yom Tov, on Simchas Torah, we eat in our homes, representing the idea that we internalize the makif, making it part of our inner identity.
Chassidus also explains that the makif of Sukkah, the sechach, is spiritually generated by the awesome hovering cloud of ketores generated on Yom Kippur by the Kohen Gadol burning the incenses.
Also, on Sukkos in the Beis Hamikdsh they would also be "makif," surround the altar each day with an aravah. We, today, do “haksfos” around the bimah which we call “hoshanos.”
So, in summation, we are dealing with a period of “makif,” celebrating the power and depth of teshuvah.

http://www.crownheights.info/index.php?itemid=10761

Here is another video class. It is apparently from the year of Ki Sisa 2008, or 5768. it is about the haftorah, the story of Elijah and the prophets of Baal and the two bulls.