שֵׁבֶט רְאוּבֵ֑ן
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ETERNAL LEADERS SIXTO ENRIQUEZ RIVERA AND VIRGINIA MILLANO EVANGELISTA FABRO~RIVERA (Experimenting with Paint 3D)
星期一
星期二
“Blessed are You, Hashem, our God, Sovereign of the Universe, Who gave the rooster understanding to distinguish between day and night.”
洪磊: Safeguarding the peace and stability of northeast Asia accords with our mutual interests. We hope all sides can maintain restraint; and proceed calmly and cautiously, in order to avoid escalating the tensions.
CCTV.com: China’s expected to topple the U.S. as the biggest movie market as early as 2017, fueled by rapid theater expansion.
Yosef Ben Shlomo Hakohen: Torah teaches that the human being was placed in the Garden of Eden to serve as its caretaker (Genesis 2:15). According to our tradition, this Divine mandate is the prototype for all the mitzvos of the Torah, as the serving of the Garden represents all the mitzvos of action, and the guarding of the Garden represents all the mitzvos which call upon us to refrain from certain actions (Tikunei Zohar 55).
The responsibility to "serve" the Garden is a prototype for all the mitzvos of the Torah which enable us to nurture and elevate the world – including ourselves. And the Divine call to "preserve" the Garden is a prototype for all the mitzvos of the Torah which prevent us from damaging and degrading the world – including ourselves.
The first human couple lost the Garden when they became moral relativists.
As we discussed in this series, the path of the Torah is to lead us back to the Garden, but in order to walk on this path in a dark world, the Torah gives us mitzvos which serve as lamps of the Divine light: (Proverbs 6:23).
Our tradition therefore encourages us to learn from the example of the rooster, who distinguishes between the light and the darkness. In this way, we can find our way back to the Garden and experience the fulfillment of the following prophecy. (Isaiah 51:3). In the age when Zion will become like the Garden of Hashem, the rest of humanity will be inspired by Zion’s example.
星期三
Wedding for the Son
At first flesh of Eden
We race d@wn to the Si
Standing there on freedom's shore
Waiting for the Sun
Waiting for the Sun
Waiting for the Sun
Can you feel it
Now that Spring has come and it's time to live
In the scattered tsun
Waiting for the Sun
Waiting for the Sun
Waiting for the Sun
Waiting for the Sun
Wading...
Wading...
Wading...
Wading...
Wading...
Wading...
Wading...
Wading...
Waiting for you to come along
Waiting for you to hear mi song
Waiting for you to come along
Waiting for you to tell mi what went wrong
This is the strangest life I've Ever known
YAH!
Cahn you feel E.T.
Know that Spring has come and it's time to liv
Inn the scattered son
Waiting for the Sun
Waiting for the Sun
Waiting for the Sun
Wedding for the Son:
星期六
Together they took the least space they could.
Entered each other deeply, to be less,
to throw one shadow only, to be still
for all the world while moving for each other.
—So space, so barely dented, might not bruise
and cry, and time come running. To this end
breaths went untaken till the only end
of that (this side of nothing): the great sigh
that gives the place away . . .
And out they come,
exiting one another with the kiss
to heal the bruise and be the bruise and there
they sit. The only angel in this case
came only there to point them, in their first
amazing silence, to two peaceful desks.
星期二
星期日
"to the east of Eden: There his father was exiled when he was driven out of the Garden of Eden, as it is said (3:24) 'and He stationed at the east of the Garden of Eden, etc., to guard' the way of approach to the Garden, from which we can learn that Adam was there. And we find that the easterly direction always offers asylum for murderers, as it is said (Deut. 4:41): 'Then Moses separated, etc. [three cities of refuge] in the direction of the sunrise' - [Mid. Devarim Rabbah, Lieberman, p.60; Tan. Buber ad loc.]. Another explanation: בְּאֶרֶץ נוֹד means that wherever he went, the earth would quake beneath him, and the people would say, 'Go away from him; this is the one who killed his brother' [Mid. Tan., Bereishith 9]." ~ Rashi