Two Quotes of Talks From The Rebbe On Vaykira

Vayikra 5750

Just as a nation is not a nation without a king, and a king is not a king without a nation; similarly God chose us and we accepted to be his nation, which ironically then “creates” his kingdom.

It is only possible to have a relationship between a king and a people if they are similar (aka human, not say a human over animals.)

To this effect the Jews are similar to God.

This similarity is not only on a essential soul level but even on:

1. The very physical shape of the Jew as explained in Kabbalah that our body resembles the name of God.

2. Even the fundamental personality of the Jew, as we know there are three character traits to the Jew: compassion, respectful and giving (which are Divine qualities.)

3. We also know that the ten parts to our soul (seferios/ coichos) are exact replica of the ten sefiros (levels) that God made for his soul.

4. Even the three conscious parts, namely, our thoughts, speech and action; also resemble the Divine (manner of manifestation – he “speaks” to himself, he reveals to others and he acts.)

6. Furthermore as our soul is Divine, hence it means as we are living on earth (though we don’t thank about this) in truth it is God animating our bodies.

7. Even if when my behavior is not consistent with God’s intent, nonetheless as the Rambam writes, a Jew’s true intent is to be a Jew and to fulfill the will of God, it is only sometimes the Yetzer Hara forces us into acting differently.

8. Even when I am sinning, we find that the same Jew would readily give his life as has happened countless times through Jewish history where Jews gave up their lives not to do anything unJewish – only, during a sin, as it is a pleasure based instinct, my mind rationalizes it – but if I overcome the rationalization, becoming aware that any sin is literally sundering myself from God I would even give my life to obey.

Hence Jews and God are united, to the extent my real true will is to follow God’s.

The existence of the Jew is “the praise of God” as the verse says, “I fashioned this nation, they sing my praise”.

This means not that we need to sing God’s praises, rather our very existence (as mentioned above) sparks the Divine consciousness in those who see us.

Furthermore, the very fact that the Jewish nation has continued a perpetual 4,000 years of existence despite far greater empires – world powers – having come and gone, while the Jews are compared to a single sheep surrounded by seventy blood thirsty wolves is a testament to God.

Furthermore, as we see empirically, in our generation where the evil satan in Germany tried to wipe us off the face of the earth (the final solution) not only did Jews miraculously survive, but they continued Judaism, and Judaism in fact is thriving, pulsating with Torah, learning and growth in extraordinary measures.

Of course every individual who survived the Holocaust is himself a living miracle.

This Divine side to us, not only is a state of being, but effects – as we know every Jewish soul will return to God – a kind of subconscious push, promoting a positive consciousness change.

What makes a Jew a Jew has nothing to do, with how much or little he does like a family member, it is a birthright.

Form God’s perspective it makes no difference how high or low, like a parent, it is the fact you are my child that makes you my child.

We take the title of Jew not when we are souls in heaven rather as we are down here on earth.

We now see the greatness of every Jew, man woman or child for they not only are created by God but they create that God becomes God (a king, as mentioned that a king needs a nation.)

So now we realize that when we see a fellow Jew – no matter how much or how little he is doing – we realize we are looking at the presentation of Divinity on earth (as his very existence is a miracle.)

This certainly applies when seeing a Jew of our generation who are the children of living miracles (who managed to escape the holocaust.)

We have now a profound lesson that we must be absolutely careful to only speak highly of the Jewish people and each Jew in particular – furthermore we must bear in mind that as these are the people chosen by God, when praising them we are praising God (s’ choice.)

So now we understand the great responsibility to encourage a fellow Jew in a way of love, in peace, and for their benefit to arouse their innate will to follow the Torah and Mitzvos – being that they are the praise, glory and Divinity.

Helping anther Jew is not only for him, but rather mainly for you, as every Jew is compared to a letter in the Torah, hence as one letter invalidates the Torah, his growth is necessary – especially when we consider, that the time you will use to help him (at least some of that time) is not taking away from your growth, rather your time spent eating and sleeping.

We now obviously understand how careful one must be to never say a negative word about the Jewish people.

A person who has true fear of God, would fear to speak against the nation chosen by God.

Speaking against a Jew is like speaking against God-Himself.

Just as the Jewish people are God’s chosen people, Israel is God’s chosen land.

Israel belongs to all Jews, as it is their eternal inheritance from God, both the Jews in and outside of Israel.

God-forbid to even consider giving a sliver of Israel to terrorists whose sole desire is murder – one should never think, certainly not speak in such a direction.

Sicha Vayikra 5751

Everything teaches us a lesson in Avodas Hashem (becoming better) this applies to anything a person sees, even in the street, how much more so, from what we see and learn in Torah.

A positive commandment is more important than a prohibition, for in the former we transform the material into spiritual, while in the latter we simply abstain.

Today, livelihoods are really like manna, which are completely determined from above, so though this absolves not one from making an effort, but all effort beyond what is required, is useless.

When we take out the Torah and say Vayehi Binsoa, this adds to our ability (as the verse literally translates) to overcome all difficulties in serving Hashem.

When we place our energy in serving Hashem, then Hashem reduces the amount of time needed for material prosperity.

The connection between Tishrie, the beginning of the year and Nissan, the beginning of month, as is well-known, that the Jewish people are compared to Nissan, as their birth and existence is miraculous, and the month of Nissan held a supernatural event – conversely the month of Tishrie represents the order of nature – but combined, they represent a third order, a miraculous form of nature, one in which we acknowledge our limitations, but we always continually go beyond them, in continual incremental advances.

The goal of Torah and Mitzvos is not leaving the world to stagnate, but to transform it into a beautiful garden; but like any garden, there is always room for additional more beautiful flowers.

The lesson of the three Torah’s we read on Rosh Chodesh Nissan (when it is in a leap year, Shabbos and Rosh Chodesh Nissan falls out (I believe) together) is as follows: a Jew must go beyond their rationality – rationality is limiting – however there must be a rational sequence of miracles – this sequence can be accessed, by accessing the soul of Moses within you, that can reveal God to you.

Practical goals: Both thirty days before Pesach and twenty days – but essentially beginning now and always increasing both qualitatively and quantitatively we must give charity – the greatest and most important Mitzvah, which is compared to doing all other Mitzvos – for those who need it for the extra Passover expenses. – Additionally we should study the laws of Passover and these two things are intertwined, for the more one gives, the more God opens our heart and mind to receive Torah wisdom.

Infinite giving – we must be willing to give beyond our natural assumptions – we must give as we say in Shema, “all your money” and in response God will give to us infinitely – bring Moshiach!

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