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For Luria, the further realization of Ein-sof is dependent upon a second coincidence of opposites; between creation and destruction, symbolized in the Shevirat ha-Kelim, the “Breaking of the Vessels.” Ein-sof is only fully actualized as itself, when the ten value archetypes which constitute the Sefirot are shattered and are subsequently restored by humankind (Tikkun ha-Olam). While Ein-sof is the source and “creator” of all, Ein-sof paradoxically only becomes itself, through a rupture which results in a broken and alienated world in need of humanity’s “restoration” and repair (Tikkun). For Luria, Ein-sof is propelled along its path from “nothing” (Ayin) to “something” (Yesh), through the creative and restorative acts of humankind; for it is only humanity acting in a broken and displaced world, that can undertake the mitzvoth, the creative, intellectual, spiritual and ethical acts that fully actualize the values and traits that exist only potentially within God. It is for this reason that the Zohar proclaims ”He who ‘keeps’ the precepts of the Law and ‘walks’ in God’s ways…‘makes’ Him who is above.” Thus, just as humanity is dependent for its existence upon Ein-sof, Ein-sof is dependent for its actual being upon humanity. The symbols of Ein-sof, Shevirah (rupture) and Tikkun (Repair) thus express a coincidence of opposites between the presumably opposing views that God is the creator and foundation of humanity and humanity is the creator and foundation of God.
...our friend Cratylus has been arguing about names; he says that they are natural and not conventional; not a portion of the human voice which men agree to use; but that there is a truth or correctness in them
I do not think that we have as yet discussed courage (andreia)...Well, then, the name of andreia seems to imply a battle;- this battle is in the world of existence,
This number in base 10 can be expressed in operations using its own digits in at least two different ways. One is as a sum-product number, 135 = (1 + 3 + 5)(1 \times 3 \times 5) (1 and 144 share this property) and the other is as the sum of consecutive powers of its digits: 135 = 1^1 + 3^2 + 5^3 (175, 518, and 598 also have this property). 135 is a Harshad number, and a repdigit in bases 18 and 26. There are a total of 135 primes between 1,000 and 2,000. 135 = 11 n^2 + 11 n + 3 for n = 3. This polynomial plays an essential role in Apéry's proof that \zeta(2) is irrational.
Talmudic legends[edit source | editbeta] Various stories are told about Judah haNasi to illustrate different aspects of his character. One of them begins by telling of a calf breaking free from being led to slaughter. According to the story, the calf tries to hide under Judah haNasi's robes, bellowing with terror, but he pushes the animal away, saying: "Go — for this purpose you were created." For this, Heaven inflicted upon him kidney stones, painful flatulence, and other gastric problems, saying, "Since he showed no pity, let us bring suffering upon him". The story remarks that when Judah haNasi prayed for relief, the prayers were ignored, just as he had ignored the pleas of the calf. Later he prevented his maid from violently expelling baby weasels from his house, on the basis that "It is written: 'His Mercy is upon all his works.'" For this, Heaven removed the gastric problems from him, saying, "Since he has shown compassion, let us be compassionate with him". Rabbi Judah HaNasi also said, "One who is ignorant of the Torah should not eat meat." This is because one who is ignorant is on the same level as animals. What, therefore, gives him the right to partake of them as food? Perhaps the punishment he received for lacking compassion towards the calf helped him to see that eating animals is not a matter that should be treated lightly. While teaching Torah, Rabbi Judah would often interrupt the lesson to recite the Shema prayer. He passed his hand over his eyes as he said it. (Berachot 13b). Before he died, Rabbeinu HaKadosh said: ‘I need my sons!... Let the lamp continue to burn in its usual place; let the table be set in its usual place; let the bed be made in its usual place.” (Kesubbos/Ketubot 103a) Rabbi Judah said: "Much have I learned from my teachers, more from my colleagues, but most from my students."  Post-Talmudic Legends[edit source | editbeta] Sefer Chassidim Sec. 1129. (Cf. Kesubbos/Ketubot 103a.) records that after his death Rabbeinu HaKadosh used to visit his home, wearing Shabbos (Shabbat) clothes, every Friday evening at dusk. He would recite Kiddush, and others would thereby discharge their obligation to hear Kiddush. One Friday night there was a knock at the door. "Sorry," said the maid, "I can't let you in just now because Rabbeinu HaKadosh is in the middle of Kiddush." From then on Rabbeinu HaKadosh stopped coming, since he did not want his coming to become public knowledge.
Sonnet 135 From Wikipedia, the free encyclopedia «» Sonnet 135 Whoever hath her wish, thou hast thy Will, And Will to boot, and Will in overplus; More than enough am I that vex thee still, To thy sweet will making addition thus. Wilt thou, whose will is large and spacious, Not once vouchsafe to hide my will in thine? Shall will in others seem right gracious, And in my will no fair acceptance shine? The sea, all water, yet receives rain still, And in abundance addeth to his store; So thou, being rich in Will, add to thy Will One will of mine to make thy large Will more. Let no unkind, no fair beseechers kill; Think all but one, and me in that one Will. –William Shakespeare [show] v t e Shakespeare's sonnets In Shakespeare's Sonnet 135, the speaker appeals to his mistress after having been rejected by her. Synopsis[edit source | editbeta] In the first quatrain of the sonnet, the speaker pledges himself to the mistress, while he humbly refers to himself as "I that vex thee." It can be roughly paraphrased as: You have me, and me, and me again.