His transparency has meant the market is cleaving to Powell's every word.
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Slouka saves himself by cleaving to his own family — the one he creates.
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Use others' methods as suggestions, rather than cleaving to a style that doesn't work for you.
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On the other hand, he resisted reforms embraced by most Republicans, cleaving to mandatory minimum sentences.
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Behars designed the camera to look retro and boxy while cleaving to a more material design aesthetic.
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Huggins is brash and brisk, of course, with Moretti cleaving to an old-fashioned myth of the American interloper.
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In this view, cleaving to Europeanism is not merely the only sensible choice, but the only idealistic one as well.
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The most generous interpretation of Falwell's comments is that he's cleaving to a very specific interpretation of Biblical political ethics.
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A society that persecutes people who persist in cleaving to individual values is an uncivilized society that has no future.
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In Jewish folklore, a dybbuk was an evil spirit that entered a living person, cleaving to his soul and causing mental illness.
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In 1948, cleaving to two centuries of friendly relations with Russia, many Montenegrins supported Stalin when he expelled Yugoslavia from the Soviet bloc.
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Without the assurance of a quick victory, cleaving to the familiar ambiguities of "one China" will make the most sense to China's leader.
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He has demonstrated that the Labour Party can do well by standing for what it "really" believes in, rather than cleaving to the centre.
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Then we get a surprise—too much to reveal here, but enough to prove that Maoz has no intention of cleaving to the tragic path.
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And this is a way for the Taiwanese to define themselves as different from China, which lays claim to their island, by cleaving to Japan, their former coloniser.
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Tomás Munita received first place for Feature Picture Story for his story "Cleaving to the Medieval, Journeymen Ply Their Trades in Europe," which was made for The Times.
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Beyond that she travels light: cleaving to few ideological precepts and avoiding risk, apart from situations where she feels she has little choice and believes she can steer events.
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In the wake of the election, Ms. Carruthers said, organizations like Black Youth Project 100 have to broaden the scope of their work while cleaving to their political vision.
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CLEAVING TO A barren mountainside above the plain of Nineveh, the Syriac Orthodox monastery of Mar Mattai (pictured above) offers a bleak view of the cataclysm that grips the Arab world.
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Both films, rooted in Virginia, deal with moral steadfastness, the cost of cleaving to it, and the triumph of that tenacity, but they might as well have been shot on different planets.
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His campaign is all about Labour: he is absent in most hustings, has published no manifesto with barely a month to go before the vote and seems to be cleaving to safe Labour areas.
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Hosts Wood, Tanner Foust, and Adam Ferrara took a little bit to find their rhythm, and while some viewers criticized the show for cleaving to close to the original, others claimed it strayed too far away.
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In this connection Hasidim cite the classical Jewish teachingKetubot 111b that Scripture considers one who serves Torah scholars to be cleaving to the Almighty Himself.
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The work Noam Elimelech by Elimelech of Lizhensk instructs the "Hasidic book for the righteous", and the Mainstream Hasidic path of Teshuvah through cleaving to the Tzadik.
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As psychiatrist R.C. Murphy wrote, "All this advertising is vindicated as it were, by a strict cleaving to the side of part truth," and referred to the work and the quoted material as "implausible and woodenly pious".
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The Hello Kitty character is very popular, with the Taiwanese embracing Japan's kawaii, or 'cuteness', culture. The Economist suggests this is a way for the Taiwanese to '... define themselves as different from China – which lays claim to their island – by cleaving to Japan, their former coloniser'.
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In Hasidism, the displacement of practical Kabbalah using directly magical means, by conceptual and meditative trends gained much further emphasis, while simultaneously instituting meditative theurgy for material blessings at the heart of its social mysticism.Hasidism: Between Ecstasy and Magic, Moshe Idel, SUNY Press 1995. The term "Magic" used here to denote divine theurgy affecting material blessing, rather than directly talismanic practical Kabbalah magic Hasidism internalised Kabbalah through the psychology of deveikut (cleaving to God), and cleaving to the Tzadik (Hasidic Rebbe). In Hasidic doctrine, the tzaddik channels Divine spiritual and physical bounty to his followers by altering the Will of God (uncovering a deeper concealed Will) through his own deveikut and self-nullification.
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In Hasidism, the displacement of practical Kabbalah using directly magical means, by conceptual and meditative trends gained much further emphasis, while simultaneously instituting meditative theurgy for material blessings at the heart of its social mysticism.Hasidism: Between Ecstasy and Magic, Moshe Idel, SUNY Press 1995, p. 72-74. The term magic, used here to denote divine theurgy affecting material blessing, rather than directly talismanic practical Kabbalah magic Hasidism internalised Kabbalah through the psychology of deveikut (cleaving to God), and cleaving to the Tzadik (Hasidic Rebbe). In Hasidic doctrine, the tzaddik channels Divine spiritual and physical bounty to his followers by altering the Will of God (uncovering a deeper concealed Will) through his own deveikut and self-nullification.
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In addition, he is also very trustworthy - having the unconditional trust of Alene, Feyt and Tareed - clearly cleaving to Darkfall like his mother. Tarsin The current Holder, born on Iridom, son of Coralyn - the Iridomi chieftain. He resides in the Citadel on the Isle of Ramidan. He neglects personal hygiene and is described as having rolls of fat and greasy skin and hair.
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Hasidic prayer often emphasizes emotional dveikut (cleaving to God), especially through attachment to the Tzaddik The Baal Shem Tov, founder of Hasidic Judaism, took the Talmudic phrase that "God desires the heart" and made it central to his love of the sincerity of the common folk. Advocating joy in the omnipresent divine immanence, he encouraged emotional devekut (fervour), especially through attachment to the Hasidic figure of the Tzaddik. He also encouraged his close disciples to find devekut through seclusion (hisbodedus) from others and by meditating on select kabbalistic unifications (yichudim) of Yitzchak Luria. As Hasidism developed and became a popular revival movement, use of esoteric Kabbalistic Kavanot intentions on Divine names was seen as an impediment to direct emotional Devekut cleaving to God, and was dropped in favour of new meditative and contemplative practices of Divine consciousness.
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She promises nothing, cleaving to her plan, and the bus pulls away. In Tulsa, Violet surprises the Preacher in rehearsal with his choir ("Raise Me Up"). He pawns her off on Virgil, a young assistant, and in her frustration she recovers the memory of being carried in her father's arms after the accident ("Down the Mountain"). Soon she slips away from Virgil and returns to the televangelist's empty chapel.
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Photoinitators can create reactive species by different pathways including photodissociation and electron transfer. As an example of dissociation, hydrogen peroxide can undergo homolytic cleavage, with the O-O bond cleaving to form two hydroxyl radicals. :H2O2 → 2 ·OH Certain azo compounds (such as azobisisobutyronitrile), can also photolytically cleave, forming two alkyl radicals and nitrogen gas: :RCH2-N=N-H2CR → 2 RCH2 \+ N2 These free radicals can now promote other reactions.
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It sought to awaken a personal, psychological perception of godliness in dveikut (mystical joy and cleaving to God). The interpretations of Judaism and Jewish philosophy in Hasidism taught new dimensions of divine unity, omnipresence and individual divine providence. In the new teaching of Yisrael Baal Shem Tov, the founder of Hasidism, divine providence governs every detail of Creation. He taught that "the movement of a leaf in the wind" is a part of the Divine purpose of Creation.
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Since the 13th century, Ayin has been one of the most important words used in kabbalistic texts. The symbolism associated with the word Ayin was greatly emphasized by Moses de León (c. 1250 – 1305), a Spanish rabbi and kabbalist, through the Zohar, the foundational work of Kabbalah. In Hasidism Ayin relates to the internal psychological experience of Deveikut ("cleaving" to God amidst physicality), and the contemplative perception of paradoxical Yesh-Ayin Divine Panentheism, "There is no place empty of Him".
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Meditative Kabbalah Shiviti with Kabbalistic names of God Jewish meditation includes practices of settling the mind, introspection, visualization, emotional insight, contemplation of divine names, or concentration on philosophical, ethical or mystical ideas. Meditation may accompany unstructured, personal Jewish prayer, may be part of structured Jewish services, or may be separate from prayer practices. Jewish mystics have viewed meditation as leading to devekut (cleaving to God). Hebrew terms for meditation include hitbodedut (or hisbodedus, literally "self-seclusion") or hitbonenut/hisbonenus ("contemplation").
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Moshe Cordovero lists Keter as the first sephirah and excludes Da'at, while Isaac Luria excludes Keter as being too transcendent to consider as the first cause of Creation, while substituting Da'at instead. Where Keter is the hidden soul root of the intellectual sephirot, Da'at is the hidden soul root of the emotions that emerge subsequently. Keter is revealed in Intellect, and Da'at is revealed in Emotions. Hasidic thought adapted Kabbalistic terminology to its own concern with direct psychological perception in deveikut cleaving to God.
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In the elite ideal of Deveikut-"cleaving" to God, the central Hasidic principle in its reinterpretation of Judaism, this inspires the subsequent powers of expression. In Mainstream "Practical Tzadikism", this elite dimension is reserved for the Hasidic leader, with popularised deveikut devotion found instead in the emotional sanctification of life. The Essential Soul Powers are revealed in spiritual Mesirat Nefesh-"Self Sacrifice" in devotional fulfilment through action. Hasidic emphasis on Divine Omnipresence sees the essential Divine purpose embodied only in action, its ultimate mystical stress on action.
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In Jewish observance, Hasidism develops the Kabbalistic scheme of redeeming the "sparks of holiness" in material existence, to its central religious value of deveikut cleaving to God. This turned deveikut into the starting point of worship in daily life, rather than the culmination of meditative seclusion. Through deveikut involvement in materiality, Hasidism advocated each person elevating the particular share of sparks allocated to them by Divine providence. In Hasidic teaching there are two forms of this redemption of holiness from Kelipot impurity, whose terms derive from Kabbalah.
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The Baal Shem Tov (1698–1760), founder of Hasidic Judaism, gave a new stage to Jewish mysticism, by relating the transcendent, esoteric structures of Kabbalah to inner psychological perception and correspondence within the experience of man.Overview of Chassidut from inner.org This brought Kabbalah into tangible daily life, while elevating man through the perception of Divinity within himself. The central focus of this was the Divine immanence in all Creation, experienced by both common folk and scholars in joy and cleaving to God amidst materiality.
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4, lines 23–25) In the closing sentences of the Fons Vitæ (5.43, p. 338, line 21), ibn Gabirol further describes this state of “return” as a liberation from death and a cleaving to the source of life. The work was originally composed in Arabic, of which no copies are extant. It was preserved for the ages by a translation into Latin in the year 1150 by Abraham ibn Daud and Dominicus Gundissalinus, who was the first official director of the Toledo School of Translators, a scholastic philosopher, and the archdeacon of Segovia, Spain.
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The later developments of Hasidism are unintelligible without consideration of Besht's opinion concerning man's proper relation with the universe. True worship of God, consists of the cleaving to, and the unification with, God. To use his own words, “the ideal of man is to be a revelation himself, clearly to recognize himself as a manifestation of God.” Mysticism, he said, is not the Kabbalah, which everyone may learn; but that sense of true oneness, which is usually as strange, unintelligible, and incomprehensible to mankind as dancing is to a dove.
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The Musar movement seeks to inspire spiritual advancement by discovering personal integrity and revealing the unworthiness of material temptations. Its spirituality does not always describe rewards and punishments, but admonishment can be a factor. It can draw ethical lessons from Jewish mysticism, but is often compared and contrasted with the mystical paths to inspiration of Kabbalistic dveikus (cleaving to God), and the popularisation of mystical fervour in Hasidism. Typically, Hasidism avoids rebuke of punishments, replacing it with shame and remorse from nullification of self-awareness, before the omnipresent Divine presence that awakens joy.
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Hasidism therefore rejected Jewish asceticism, seeking to utilise and mystically transform the physical into spirituality, through dveikus cleaving to God. Hasidic thought likewise describes another, higher type of miracle that is immanently invested within the physical laws of this World, without breaking them. Only a higher source rooted in the Divine essence, beyond infinite-finite duality, could unite the infinite encompassing light of Sovev within the limited invested light of Mimalei. These terms are equivalent to the parallel notions of Makif ("Outer") and Pnimi ("Inner"), taught in Hasidic philosophy.
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In his preface to Lyrical Ballads, Wordsworth wrote that the poems exhibit a "power of real and substantial action and suffering" and, in particular to We are Seven, to express "the perplexity and obscurity which in childhood attend our notion of death, or rather our utter inability to admit that notion".Wordsworth 1802 pp. xxx, xiii Geoffrey Hartman points out that there is a subconscious cleaving to an idea to escape from a feeling of separation. The little girl in the poem is unable to realise that she is separated from her dead siblings.
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Reflecting much later, he believed that the problem was that his love had "no restraint imposed [on it] by the exchange of mind with mind". Hence, pure love was perverted by its misdirection toward lust whereas a Godly relationship should focus on a loving, rational partnership instead. In his later writings, Augustine was "deeply suspicious of sexual passion" and this has influenced the outlook of all the major Christian denominations down to the present day. Augustine considered fornication to have two definitions: the first was "cleaving to a prostitute" and the second, broader and more precise one was "what men who do not have wives do with women who do not have husbands".
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Doyle himself was of Irish Catholic descent, educated at Stonyhurst College, although he abandoned his family's religious tradition, neither marrying nor raising his children in the Catholic faith, nor cleaving to any politics that his ethnic background might presuppose. Doyle is known to have used his experiences at Stonyhurst as inspiration for details of the Holmes series; among his contemporaries at the school were two boys surnamed Moriarty. At the age of twenty-one, Moriarty gained recognition for writing "a treatise upon the Binomial Theorem", which led to him being awarded the Mathematical Chair at one of England's smaller universities. Moriarty was also the author of a much respected work titled The Dynamics of an Asteroid.
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In contrast, Theosophical traditions centred around the theurgic power and cosmic centrality importance of normative Jewish worship and Halakha observance, especially when carried out with elite Kavanot mystical intentions. Pinchas Giller questions usage of the term "meditation" for Theosophical (mainstream) Kabbalah's theurgic kavanot intentions, where deveikut cleaving to God was secondary, preferring the term more accurately for Ecstatic Kabbalah's unio mystica methods and goal. He sees generalising the term in reference to all Kabbalistic intentions as a reflection of contemporary zeitgeist, promoted by Aryeh Kaplan and others. He recommends Ecstatic Kabbalah, the Jewish Sufism of Abraham Maimonides, or Chabad Hasidic prayer contemplation as paths more suited to develop a future ethic of Jewish meditation (unio mystica).
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In Pirkei Avot 4:22 it is stated: Regarding this, Bartenura explainsBartenura to Avot 4:22, "Al karchach atah notzar" that the soul does not desire to leave the pure place where souls reside before coming down to earth. An angel forces it to leave its heavenly abode and enter the mother's womb, after which an angel again forces it to come out and be born. On the same passage, Rabbi Menachem Mendel Schneerson, the Lubavitcher Rebbe, notes that "against your will you live" seems to conflict with "against your will you die." "Against your will you live" makes sense according to Bartenura, because the soul was on a much higher level before it came to this world; at that time it was blissfully cleaving to Godliness.
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Kabbalists of different schools have been concerned with a range of esoteric encounters with divinity mediated by different meditative practices, ranging from ecstatic mystical cleaving to God, or prophetic visual and auditory disclosing of the divine, to theurgic manipulation of theosophical divine emanations. Practices included meditation on the names of God in Judaism, combinations of Hebrew letters, and kavanot (esoteric "intentions"). The main concern of the Theosophical Kabbalah such as the Zohar and Isaac Luria was on theurgic harmonisation of the sephirot Divine attributes, though recent phenomenological scholarship has uncovered the prophetic visualisation of the sephirot as a Divine Anthropos in the imagination of the medieval theosophical practitioners.Through a Speculum That Shines - Vision and Imagination in Medieval Jewish Mysticism, Elliot R. Wolfson, Princeton University Press 1997.
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Synagogue of the Baal Shem Tov, founder of Hasidism, in Medzhybizh Ukraine. It gave a new phase to Jewish mysticism, seeking its popularisation through internal correspondence Israel ben Eliezer Baal Shem Tov (1698–1760), founder of Hasidism in the area of the Ukraine, spread teachings based on Lurianic Kabbalah, but adapted to a different aim of immediate psychological perception of Divine Omnipresence amidst the mundane. The emotional, ecstatic fervour of early Hasidism developed from previous Nistarim circles of mystical activity, but instead sought communal revival of the common folk by reframing Judaism around the central principle of devekut (mystical cleaving to God) for all. This new approach turned formerly esoteric elite kabbalistic theory into a popular social mysticism movement for the first time, with its own doctrines, classic texts, teachings and customs.
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Hasidism related esoteric transcendent Kabbalah to internal perception in the soul, making devotion and Divine immanence of this material world its central values. Different paths explored different aspects of Yesh-Ayin, from contemplative paradox in Habad, existential faith in Breslav, and public embodiment in Mainstream "Practical" Hasidic charismatic doctrine of Tzadik leadership Hasidic master Dov Ber of Mezeritch says: This reflects the orientation of Hasidism to internalise Kabbalistic descriptions to their psychological correspondence in man, making Deveikut (cleaving to God) central to Judaism. The populist aspect of Hasidism revived common folk through the nearness of God, especially reflected in Hasidic storytelling and the public activity of the Baal Shem Tov, Hasidism's founder. Dov Ber, uncompromising esoteric mystic and organiser of the movement's future leaders, developed the elite aspect of Hasidic meditation reflected in Bittul (annihilation of ego) in the Divine Ayin Nothingness.
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In contrast, the main concern of the medieval Ecstatic Kabbalah, exemplified most fully in Abraham Abulafia's "Prophetic Kabbalah", was on unio mystica and drawing down the influx of prophecy upon the practitioner. Abulafia opposed interpreting the sephirot as theosophical-theurgical hypostases, seeing them in Maimonidean negative theology psychological terms, while viewing his meditation mysticism as a superior Kabbalah. The ethic of meditation mysticism in Abulafia and other Ecstatic Kabbalists was a minority tradition to the Theosophical Kabbalah mainstream, but later aspects of it became incorporated in the 16th century Theosophical compendiums of Cordovero and Vital, such as drawing down divine influx, and subsequently influenced the psychologisation of Kabbalah in Hasidic self-absorption in God. Ecstatic traditions were at a disadvantage for normative Judaism, as they made classic meditation their central preoccupation; as with Maimonides the mitzvot Jewish observances were a means to the end purpose of mystical or philosophical cleaving to God (or the Active intellect).
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God willed that man should be 'left in the hand of his own counsel,' so that he might of his own accord seek his Creator and freely attain his full and blessed perfection by cleaving to him."" The section concludes with the role that grace plays, "By the working of grace the Holy Spirit educates us in spiritual freedom in order to make us free collaborators in his work in the Church and in the world." Latin Christianity's views on free will and grace are often contrasted with predestination in Reformed Protestant Christianity, especially after the Counter-Reformation, but in understanding differing conceptions of free will it is just as important to understand the differing conceptions of the nature of God, focusing on the idea that God can be all- powerful and all-knowing even while people continue to exercise free will, because God transcends time. The papal encyclical on human freedom, Libertas Praestantissimum by Pope Leo XIII (1888),Leo XIII, Libertas Praestantissimum, 1888 seems to leave the question unresolved as to the relation between free will and determinism: whether the correct notion is the compatibilist one or the libertarian one.
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