Wednesday, February 28, 2007
DAILY DOSE: Live Clothing
B"H
Live Clothing
-------------
We dress ourselves in the words we speak, in the things we do. But one suit we wear has a life of its own.
It is sewn together not of fabric, but of words and images and sounds. Nobody else can see them, no one else knows for sure what they are up to; but you hear them day and night, chattering, buzzing, playing their games in the courtyard of your mind.
Leave your thoughts to play on their own and they will take you for a ride to places you never wanted to see.
Grab the reins, master them, direct them, flex your mind and they will follow. Provide them a script and they will play along. But do something, because, after all, you are dressed up within them.
A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Adar 10, 5767 * February 28, 2007
Live Clothing
-------------
We dress ourselves in the words we speak, in the things we do. But one suit we wear has a life of its own.
It is sewn together not of fabric, but of words and images and sounds. Nobody else can see them, no one else knows for sure what they are up to; but you hear them day and night, chattering, buzzing, playing their games in the courtyard of your mind.
Leave your thoughts to play on their own and they will take you for a ride to places you never wanted to see.
Grab the reins, master them, direct them, flex your mind and they will follow. Provide them a script and they will play along. But do something, because, after all, you are dressed up within them.
A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Adar 10, 5767 * February 28, 2007
Sunday, February 25, 2007
pogrom - Google Search page 1
The Kielce Pogrom
For many years, the anti-Jewish pogrom in Kielce on July 4, 1946, ... The pogrom in Kielce took place on July 4, 1946, but some events which are very ... www.jewishvirtuallibrary.org/jsource/Holocaust/Kielce.html
Kishinev Pogrom
On Easter weekend a pogrom in Kishinev, Russia, left 49 Jews dead and more than 500 injured, 700 houses looted and destroyed, 600 businesses looted, ...www.jewishvirtuallibrary.org/jsource/History/Kishinev.html
Arab Riots of the 1920's
Due to Haj Amin's overt role in instigating the pogrom, the British arrested him. Yet, despite the arrest, Haj Amin escaped to Jordan, but he was sentenced ...www.jewishvirtuallibrary.org/jsource/History/riots29.html
Kristallnacht
The assassination provided Joseph Goebbels, Hitler's Chief of Propaganda, with the excuse he needed to launch a pogrom against German Jews. ...www.jewishvirtuallibrary.org/jsource/Holocaust/kristallnacht.html
Extracts from a Report by Einsatzgruppe a in the Baltic Countries
To our surprise it was not easy at first to set any large-scale anti-Jewish pogrom in motion there. Klimatis, the leader of the partisan group referred to ...www.jewishvirtuallibrary.org/jsource/Holocaust/Einsatz_Baltic.html
Proclamation by the Greek National Liberation Front (EAM) to
...The bloodthirsty occupier is preparing to launch a most horrendous and terrible pogrom against Greek Jews, like the pogroms he had perpetrated in Germany ...www.jewishvirtuallibrary.org/jsource/Holocaust/GreekRescueProc.html - 8k - Cached - Similar pages
The Virtual Jewish History Tour:
MoldovaIn Kishinev, a second massive pogrom occurred on October 19-20, 1905, ... Overall, the pogroms of 1903 and 1905 had a profound affect on the Jewish ...www.jewishvirtuallibrary.org/jsource/vjw/moldova.html - 35k - Cached - Similar pages
Jewish Refugees from Arab Countries
Pogroms and persecutions, and grave fears for their future, regularly preceded the mass expulsions and exoduses of the Jews, whose ancestors had inhabited ...www.jewishvirtuallibrary.org/jsource/History/jewref.html - 59k - Cached - Similar pages
The Destruction of Synagogues -
MapKristallnacht--literally, "Crystal Night"--is usually translated from German as the "Night of Broken Glass"; it refers to the violent anti-Jewish pogrom of ...www.jewishvirtuallibrary.org/jsource/Holocaust/destruct.html - 5k - Cached - Similar pages
Hebron
It was only in 1929 — as a result of a murderous Arab pogrom in which 67 Jews were murdered and the remainder were forced to flee — that the city became ...www.jewishvirtuallibrary.org/jsource/History/hebron.html - 44k - Cached - Similar pages
For many years, the anti-Jewish pogrom in Kielce on July 4, 1946, ... The pogrom in Kielce took place on July 4, 1946, but some events which are very ... www.jewishvirtuallibrary.org/jsource/Holocaust/Kielce.html
Kishinev Pogrom
On Easter weekend a pogrom in Kishinev, Russia, left 49 Jews dead and more than 500 injured, 700 houses looted and destroyed, 600 businesses looted, ...www.jewishvirtuallibrary.org/jsource/History/Kishinev.html
Arab Riots of the 1920's
Due to Haj Amin's overt role in instigating the pogrom, the British arrested him. Yet, despite the arrest, Haj Amin escaped to Jordan, but he was sentenced ...www.jewishvirtuallibrary.org/jsource/History/riots29.html
Kristallnacht
The assassination provided Joseph Goebbels, Hitler's Chief of Propaganda, with the excuse he needed to launch a pogrom against German Jews. ...www.jewishvirtuallibrary.org/jsource/Holocaust/kristallnacht.html
Extracts from a Report by Einsatzgruppe a in the Baltic Countries
To our surprise it was not easy at first to set any large-scale anti-Jewish pogrom in motion there. Klimatis, the leader of the partisan group referred to ...www.jewishvirtuallibrary.org/jsource/Holocaust/Einsatz_Baltic.html
Proclamation by the Greek National Liberation Front (EAM) to
...The bloodthirsty occupier is preparing to launch a most horrendous and terrible pogrom against Greek Jews, like the pogroms he had perpetrated in Germany ...www.jewishvirtuallibrary.org/jsource/Holocaust/GreekRescueProc.html - 8k - Cached - Similar pages
The Virtual Jewish History Tour:
MoldovaIn Kishinev, a second massive pogrom occurred on October 19-20, 1905, ... Overall, the pogroms of 1903 and 1905 had a profound affect on the Jewish ...www.jewishvirtuallibrary.org/jsource/vjw/moldova.html - 35k - Cached - Similar pages
Jewish Refugees from Arab Countries
Pogroms and persecutions, and grave fears for their future, regularly preceded the mass expulsions and exoduses of the Jews, whose ancestors had inhabited ...www.jewishvirtuallibrary.org/jsource/History/jewref.html - 59k - Cached - Similar pages
The Destruction of Synagogues -
MapKristallnacht--literally, "Crystal Night"--is usually translated from German as the "Night of Broken Glass"; it refers to the violent anti-Jewish pogrom of ...www.jewishvirtuallibrary.org/jsource/Holocaust/destruct.html - 5k - Cached - Similar pages
Hebron
It was only in 1929 — as a result of a murderous Arab pogrom in which 67 Jews were murdered and the remainder were forced to flee — that the city became ...www.jewishvirtuallibrary.org/jsource/History/hebron.html - 44k - Cached - Similar pages
Chabad of Flagstaff - Calendar of Events - Jewish Calendar
Chabad of Flagstaff - Calendar of Events - Jewish Calendar: "Moses' Birth & Passing (1393 and 1273 BCE)
Moses was born in Egypt on the 7th of Adar of the year 2368 from creation (1393 BCE) and passed away on his 120th birthday -- Adar 7, 2488 (1273 BCE)"
Moses was born in Egypt on the 7th of Adar of the year 2368 from creation (1393 BCE) and passed away on his 120th birthday -- Adar 7, 2488 (1273 BCE)"
Chabad of Flagstaff - Calendar of Events - Jewish Calendar
Chabad of Flagstaff - Calendar of Events - Jewish Calendar: "The Spanish Inquisition (1481)
The Inquisition was created in the twelfth century to find 'Christian heretics' who would be punished or killed. Eventually, Jews too were open to such charges of heresy, simply for being Jewish; and torture was routinely used to extract 'confessions.' Over the years, the inquisition, which operated with Papal consent, spread to many countries.
In 1481 the Inquisition was established in Spain to expose the secret Jews, known as the Anusim or Marranos. This Inquisition was anti-Jewish more than in any previous countries. The first public sentencing and burning alive of six marrano men and one woman by the Spanish Inquisition was held on this date in Seville in Southern Spain.
Following the start of the Spanish Inquisition many Jews fled Spain (see 'Today in Jewish History' for Sivan 4)."
The Inquisition was created in the twelfth century to find 'Christian heretics' who would be punished or killed. Eventually, Jews too were open to such charges of heresy, simply for being Jewish; and torture was routinely used to extract 'confessions.' Over the years, the inquisition, which operated with Papal consent, spread to many countries.
In 1481 the Inquisition was established in Spain to expose the secret Jews, known as the Anusim or Marranos. This Inquisition was anti-Jewish more than in any previous countries. The first public sentencing and burning alive of six marrano men and one woman by the Spanish Inquisition was held on this date in Seville in Southern Spain.
Following the start of the Spanish Inquisition many Jews fled Spain (see 'Today in Jewish History' for Sivan 4)."
Thursday, February 22, 2007
GARDEN OF TORAH: A Dwelling Among Mortals (Terumah)
B"H
Adar 4, 5767 * February 22, 2007
===================================================
I N T H E G A R D E N O F T H E T O R A H
===================================================
Parshat Terumah
---------------
A Dwelling Among Mortals
- - - - - - - - - - - - -
1. A Contradiction in Terms
When dedicating the Beis Hamikdash, King Shlomo exclaimed in wonderment: "Will G-d indeed dwell on this earth? The heavens and the celestial heights cannot contain You, how much less this house!" For the Beis Hamikdash was not merely a centralized location for man’s worship of G-d, it was a place where G-d’s Presence was — and is — manifest. Although "the entire earth is full of His glory," G-d’s Presence is not tangibly felt. He permeates all existence, but in a hidden way. The Beis Hamikdash, by contrast, was "the place where He chose to cause His name to dwell." There was no concealment; His Presence was openly manifest.
This seems impossible; there is no apparent way that spirituality can be openly manifest in our material world. For material existence to come into being, G-d condensed and contracted His light and life-energy so that it could become enclothed in material entities. This is absolutely necessary; were G-dly light to be revealed without restraint, it would nullify all matter.
To allow for our world to continue in a stable manner, G-d structured this process of self-containment with laws and principles as binding as those governing nature. He brought into being an entire framework of spiritual worlds whose purpose is to convey Divine energy from level to level until it undergoes the degree of contraction necessary to be enclothed in material form. An open revelation of G-dliness runs contrary to this entire pattern, defying the limits which He Himself established.
Nevertheless, although G-d limited the extent of His revelation when structuring the world, He did not limit Himself. He created a world with set bounds, but He Himself is not bound by them, and can alter them at will. He can invest His Presence in our material realm, and did so in the Sanctuary and in the Beis HaMikdash.
2. In G-d’s Inner Chamber
The Divine Presence was revealed in the Holy of Holies, where an ongoing miracle reflected the nature of the revelation in the Beis HaMikdash. The width of the Holy of Holies was 20 cubits. The Ark of the Covenant, positioned lengthwise in the chamber, was two and one half cubits long, yet there were ten cubits from either edge of the ark to the wall. In other words, the physical ark occupied no space!
In the Beis HaMikdash, precise measurement was a necessity. Even a slight deviation from the required dimensions would render an article or building invalid. The fact that the place of the ark transcended the limits of space thus represents a fusion of finiteness and infinity. This communicates the nature of G-d’s Being. He transcends both finiteness and infinity, and yet manifests Himself in both.
This is the Torah’s intent when speaking of G-d "choos[ing] a place for His name to dwell": the physical limits of our world will not be negated, yet the spiritual will be revealed. And this fusion of opposites will enable us to become conscious of His essence, which transcends — and encompasses — both the physical and the spiritual.
3. What Man Contributes
G-d did not want this revelation to be dependent on His influence alone. As reflected in the verse: "And you shall make Me a Sanctuary and I will dwell within," He chose to make the revelation of His Presence dependent on man’s activity. Since any revelation of G-d’s Presence transcends the limits of our existence, the initiative must come from Him. Nevertheless, "G-d did not have His Presence rest upon Israel until they performed labor" — building the Sanctuary where His Presence would dwell..
Why was man’s activity necessary? Because G-d’s intent is that the revelation of His Presence be internalized within the world, becoming part of the fabric of its existence. Were the revelation to come only from above, it would merely nullify worldliness. To cite a parallel: when G-d revealed Himself on Mount Sinai, the world ground to a standstill. "No bird chirped... nor did an ox bellow, nor the sea roar." Although G-dliness was revealed within the world, material existence did not play a contributory role.
When, by contrast, the dwelling for G-d is built by man — himself part of the material world — the nature of the materials used is elevated. This enables G-d’s Presence to be revealed within these entities while they continue to exist within their own context.
When a revelation of G-dliness comes from above, it is dependent on His influence, and is therefore temporary. For example, when G-d descended on Mount Sinai, the mountain became holy and therefore, "all that ascend the mountain must die." When, however, G-d’s Presence was withdrawn from the mountain, the Jews were allowed to ascend it, for the fundamental nature of the mountain had not changed; it remained an ordinary mountain.
With regard to the Sanctuary — and to a greater extent the Beis HaMikdash — holiness became a permanent part of their own being. And thus on the verse: "I will lay waste to your Sanctuaries," our Sages commented: "Even though they have been devastated, their sanctity remains." And therefore, it is forbidden to ascend to the site of the Beis HaMikdash in the present age.
4. Two Phases
The above concepts are highlighted by the name of the Torah reading. Terumah, meaning "lifting up" or "separation," puts the focus on man’s attempts to establish a dwelling for G-d. The Torah proceeds to state that this terumah must involve 13 different articles: gold, silver, brass.... This indicates that man’s task is to incorporate the various elements of worldly existence into G-d’s dwelling.
More particularly, the double interpretation of the name Terumah reflects two factors necessary in creating a dwelling for G-d. First, a person must designate his gift, separating it from his other worldly property. And then through its consecration, its nature becomes elevated above the ordinary material plane.
These two phases relate to the two services mentioned in the verse, "turn away from evil and do good." When a person prepares a dwelling for a king, he must first clean it. Afterwards, he brings in attractive articles. Similarly, to make our world a dwelling for G-d, "separation" is necessary to purge the self-orientation encouraged by worldly existence. Only then is the world "elevated," becoming a medium to draw down G-d’s light.
5. Not an Island
The Beis Hamikdash was not intended to be an isolated corner of holiness. Instead, its windows were designed to spread light outward. For the holiness of the Beis Hamikdash was intended to illuminate the world.
The most complete expression of this concept will come in the Era of the Redemption. From "the mountain of G-d’s house" will spread forth light and holiness, motivating all people to learn G-d’s ways and "walk in His paths."
These revelations are dependent on our efforts to encourage the manifestation of the Divine Presence. Making our homes and our surroundings "sanctuaries in microcosm" will cause G-d to reveal His Presence in the world.
(Adapted from Likkutei Sichos, Vol. III, p. 902; Vol. XVI, p. 286ff; Vol. XXI, p. 146ff)
Adar 4, 5767 * February 22, 2007
===================================================
I N T H E G A R D E N O F T H E T O R A H
===================================================
Parshat Terumah
---------------
A Dwelling Among Mortals
- - - - - - - - - - - - -
1. A Contradiction in Terms
When dedicating the Beis Hamikdash, King Shlomo exclaimed in wonderment: "Will G-d indeed dwell on this earth? The heavens and the celestial heights cannot contain You, how much less this house!" For the Beis Hamikdash was not merely a centralized location for man’s worship of G-d, it was a place where G-d’s Presence was — and is — manifest. Although "the entire earth is full of His glory," G-d’s Presence is not tangibly felt. He permeates all existence, but in a hidden way. The Beis Hamikdash, by contrast, was "the place where He chose to cause His name to dwell." There was no concealment; His Presence was openly manifest.
This seems impossible; there is no apparent way that spirituality can be openly manifest in our material world. For material existence to come into being, G-d condensed and contracted His light and life-energy so that it could become enclothed in material entities. This is absolutely necessary; were G-dly light to be revealed without restraint, it would nullify all matter.
To allow for our world to continue in a stable manner, G-d structured this process of self-containment with laws and principles as binding as those governing nature. He brought into being an entire framework of spiritual worlds whose purpose is to convey Divine energy from level to level until it undergoes the degree of contraction necessary to be enclothed in material form. An open revelation of G-dliness runs contrary to this entire pattern, defying the limits which He Himself established.
Nevertheless, although G-d limited the extent of His revelation when structuring the world, He did not limit Himself. He created a world with set bounds, but He Himself is not bound by them, and can alter them at will. He can invest His Presence in our material realm, and did so in the Sanctuary and in the Beis HaMikdash.
2. In G-d’s Inner Chamber
The Divine Presence was revealed in the Holy of Holies, where an ongoing miracle reflected the nature of the revelation in the Beis HaMikdash. The width of the Holy of Holies was 20 cubits. The Ark of the Covenant, positioned lengthwise in the chamber, was two and one half cubits long, yet there were ten cubits from either edge of the ark to the wall. In other words, the physical ark occupied no space!
In the Beis HaMikdash, precise measurement was a necessity. Even a slight deviation from the required dimensions would render an article or building invalid. The fact that the place of the ark transcended the limits of space thus represents a fusion of finiteness and infinity. This communicates the nature of G-d’s Being. He transcends both finiteness and infinity, and yet manifests Himself in both.
This is the Torah’s intent when speaking of G-d "choos[ing] a place for His name to dwell": the physical limits of our world will not be negated, yet the spiritual will be revealed. And this fusion of opposites will enable us to become conscious of His essence, which transcends — and encompasses — both the physical and the spiritual.
3. What Man Contributes
G-d did not want this revelation to be dependent on His influence alone. As reflected in the verse: "And you shall make Me a Sanctuary and I will dwell within," He chose to make the revelation of His Presence dependent on man’s activity. Since any revelation of G-d’s Presence transcends the limits of our existence, the initiative must come from Him. Nevertheless, "G-d did not have His Presence rest upon Israel until they performed labor" — building the Sanctuary where His Presence would dwell..
Why was man’s activity necessary? Because G-d’s intent is that the revelation of His Presence be internalized within the world, becoming part of the fabric of its existence. Were the revelation to come only from above, it would merely nullify worldliness. To cite a parallel: when G-d revealed Himself on Mount Sinai, the world ground to a standstill. "No bird chirped... nor did an ox bellow, nor the sea roar." Although G-dliness was revealed within the world, material existence did not play a contributory role.
When, by contrast, the dwelling for G-d is built by man — himself part of the material world — the nature of the materials used is elevated. This enables G-d’s Presence to be revealed within these entities while they continue to exist within their own context.
When a revelation of G-dliness comes from above, it is dependent on His influence, and is therefore temporary. For example, when G-d descended on Mount Sinai, the mountain became holy and therefore, "all that ascend the mountain must die." When, however, G-d’s Presence was withdrawn from the mountain, the Jews were allowed to ascend it, for the fundamental nature of the mountain had not changed; it remained an ordinary mountain.
With regard to the Sanctuary — and to a greater extent the Beis HaMikdash — holiness became a permanent part of their own being. And thus on the verse: "I will lay waste to your Sanctuaries," our Sages commented: "Even though they have been devastated, their sanctity remains." And therefore, it is forbidden to ascend to the site of the Beis HaMikdash in the present age.
4. Two Phases
The above concepts are highlighted by the name of the Torah reading. Terumah, meaning "lifting up" or "separation," puts the focus on man’s attempts to establish a dwelling for G-d. The Torah proceeds to state that this terumah must involve 13 different articles: gold, silver, brass.... This indicates that man’s task is to incorporate the various elements of worldly existence into G-d’s dwelling.
More particularly, the double interpretation of the name Terumah reflects two factors necessary in creating a dwelling for G-d. First, a person must designate his gift, separating it from his other worldly property. And then through its consecration, its nature becomes elevated above the ordinary material plane.
These two phases relate to the two services mentioned in the verse, "turn away from evil and do good." When a person prepares a dwelling for a king, he must first clean it. Afterwards, he brings in attractive articles. Similarly, to make our world a dwelling for G-d, "separation" is necessary to purge the self-orientation encouraged by worldly existence. Only then is the world "elevated," becoming a medium to draw down G-d’s light.
5. Not an Island
The Beis Hamikdash was not intended to be an isolated corner of holiness. Instead, its windows were designed to spread light outward. For the holiness of the Beis Hamikdash was intended to illuminate the world.
The most complete expression of this concept will come in the Era of the Redemption. From "the mountain of G-d’s house" will spread forth light and holiness, motivating all people to learn G-d’s ways and "walk in His paths."
These revelations are dependent on our efforts to encourage the manifestation of the Divine Presence. Making our homes and our surroundings "sanctuaries in microcosm" will cause G-d to reveal His Presence in the world.
(Adapted from Likkutei Sichos, Vol. III, p. 902; Vol. XVI, p. 286ff; Vol. XXI, p. 146ff)
Friday, February 16, 2007
DAILY DOSE: Vertical Orientations
B"H
Vertical Orientations
---------------------
Spiritual thoughts are nice, but they have a tendency to evade practicalities. Like butterflies slipping through reality's net, like birds drawn upward in flight.
A thought of Torah, however, waits above your head like a reservoir of living waters. As ethereal as it may be, it needs only a small opening to burst and pour down into your life.
A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Shevat 28, 5767 * February 16, 2007
Vertical Orientations
---------------------
Spiritual thoughts are nice, but they have a tendency to evade practicalities. Like butterflies slipping through reality's net, like birds drawn upward in flight.
A thought of Torah, however, waits above your head like a reservoir of living waters. As ethereal as it may be, it needs only a small opening to burst and pour down into your life.
A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Shevat 28, 5767 * February 16, 2007
Friday, February 02, 2007
DAILY DOSE: Life's Roots
B"H
Life's Roots
------------
We are trees, living two lives at once. One life breaking through the soil into this world. Where, with all our might, we struggle to rise above it, grapple for its sun and its dew, desperate not to be torn away by the fury of its storms or consumed by its fires.
Then there are our roots, deep under the ground, unmoving and serene. They are our ancient mothers and fathers, Abraham, Sarah, Isaac, Rivkah, Yaacov, Leah and Rachel. They lie deep within us, at our very core. For them, there is no storm, no struggle. There is only the One, the Infinite, for Whom all the cosmos with all its challenges are nothing more than a fantasy renewed every moment from the void.
Our strength is from our bond with them, and with their nurture we will conquer the storm. We will bring beauty to the world we were planted within.
A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Shevat 14, 5767 * February 2, 2007
Life's Roots
------------
We are trees, living two lives at once. One life breaking through the soil into this world. Where, with all our might, we struggle to rise above it, grapple for its sun and its dew, desperate not to be torn away by the fury of its storms or consumed by its fires.
Then there are our roots, deep under the ground, unmoving and serene. They are our ancient mothers and fathers, Abraham, Sarah, Isaac, Rivkah, Yaacov, Leah and Rachel. They lie deep within us, at our very core. For them, there is no storm, no struggle. There is only the One, the Infinite, for Whom all the cosmos with all its challenges are nothing more than a fantasy renewed every moment from the void.
Our strength is from our bond with them, and with their nurture we will conquer the storm. We will bring beauty to the world we were planted within.
A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Shevat 14, 5767 * February 2, 2007
Sking is knocking at my door
Woke up to pounding at my door. huh?
House robe, coffee, sweatpants and slippers.
Pounding at the door.
"Sandy"
hmm..
There's Jerry looking to hook up skiing. SWEET!
So I already thought this out yesterday, better to get on my clients AV installs and ski later. I also need to get ready for Shabbos.
Learning new stuff:
It's OK to not play all the time.
It's OK to do the world of form work things that are before me and play when those items are done.
I was putting all of those items off, always playing. Could feel my inner child nervous that she wasn't going to be cared for, that the fundamentals were not being covered. So actually feel more at ease getting those things done.
That's what I was thinking last Friday when I was thinking to go skiing and decided to go on Sunday instead.
G-d is the Source of Everything. The entire dimension of Form. So I'm asking Her to make more snow that I can ski on later.
Jerry's stopping by tomorrow... on Shabbos on his way up the hill to see about me coming with. Hmm.... don't know. It's Shabbos so I like staying in and making the pure bliss... Also love the bliss at Snowbowl so many people joyful together. Bright sun, sparkling snow and so many places to say hello to. To bless. Plus, he'd be driving... I have my season pass... hehe, we'll see.
House robe, coffee, sweatpants and slippers.
Pounding at the door.
"Sandy"
hmm..
There's Jerry looking to hook up skiing. SWEET!
So I already thought this out yesterday, better to get on my clients AV installs and ski later. I also need to get ready for Shabbos.
Learning new stuff:
It's OK to not play all the time.
It's OK to do the world of form work things that are before me and play when those items are done.
I was putting all of those items off, always playing. Could feel my inner child nervous that she wasn't going to be cared for, that the fundamentals were not being covered. So actually feel more at ease getting those things done.
That's what I was thinking last Friday when I was thinking to go skiing and decided to go on Sunday instead.
G-d is the Source of Everything. The entire dimension of Form. So I'm asking Her to make more snow that I can ski on later.
Jerry's stopping by tomorrow... on Shabbos on his way up the hill to see about me coming with. Hmm.... don't know. It's Shabbos so I like staying in and making the pure bliss... Also love the bliss at Snowbowl so many people joyful together. Bright sun, sparkling snow and so many places to say hello to. To bless. Plus, he'd be driving... I have my season pass... hehe, we'll see.
