Quotes from the Rebbe on Emor

The idea of redemption: Not only living our current lifestyle though with the Divine element (so working but with honesty – making love, but lovingly etc.) In addition, redemption actually is the very transformations.

Just as in Egypt, the final phase of redemption was the Egyptians themselves, having recognized God, hence desired to loan the Jewish people all their precious articles – this symbolises the transformation of darkness to light and from the darkness comes light – similarly today, by redeeming every part of everything existing in exile – by demonstrating its Divine purpose, we not only bring redemption but this itself is.

Redemption consists of three stages – 1. The knowledge that there is a God and reality is God (this is similar to what Abraham revealed) 2. The revelation of the Torah which elevates our lives. 3. The revelation of God-Himself which transforms our lives.

All revelations during Moshiach depend on our current Avodah (service) hence: a. We must live lives in accordance to the Divine will b. Study Torah c. Study Chassidus.

Furthermore, we must reveal the inner intent of exile, namely, that it is a mechanism whereby we achieve the integration of Divine consciousness.

Moshiach contains the following dynamic which will bring world peace – similar to the times of Shlomoh where there was peace because his wisdom was so acknowledged that all Kings and queens felt humbled to him – Moshiach whose wisdom exceeds Shlomoh will both have leadership, as well as the role of a Torah teacher.

The Messianic Divine redemption merges two mutually exclusive, though mutually inclusive (for like black and white in the hands of a painter) creating the new Torah / New World in which the Divine consciousness completely beyond our consciousness, simultaneously is beyond and within.

We merit to receive Divinity (the Divine consciousness) through studying Torah – especially Chassidus – furthermore through seeing the face of the Rebbe.

Today after so much effort in the refinement of Galus (birurim) every Jew can become a Tzaddik.

The Arizal was the one through this pronouncement that “the time to reveal the Kabbalah has come,” to merit to reveal – especially as later expanded and explained by the Rebbes – the inner dimension.

Rashbi says, “the Torah created for the Jews is eternal, thus how much more so, Jews.”

Regarding the duty of women in teaching and studying Torah:

The goal of education, is to light up the life – with the candle of Mitzvos and the light of Torah – of the educated.

The Shalah writes, a woman has a greater Mitzvah to educate her sons (and daughters) for the practical reason, she is more present.

Empirically we see, the education of women is far more efficacious as their nature is to teach in a soft voice, filled with tenderness and love.

Especially today – as we see empirically – the best methodology through which the student/disciple accepts teaching, is only through love.

In addition, a wife/mother receives an extraordinary Divine reward for encouraging both her husband and sons (and daughters) Torah study.

Practically speaking, they are the ones who will often give their time, effort and resources to enable this.

A practical mechanism by which they can encourage their child’s Torah study, is to request that they “teach/repeat” them the lessons they learned – in addition to the benefit the child receives from repeating the lesson, they take note that this is valuable to their mother.

Furthermore, women are obligated hence also to teach their daughters… to quote the Alter Rebbe’s “Laws of Torah study:” “Women are obligated to study the laws applicable to them, which they must know, such as the laws of Niddah, Mikvah, Kosher, the prohibition of Yichud, etc. – every Mitzvah Aseh (Do commandments) not related to time, and every prohibition of the Torah and the Sages as their duty in these is exactly as the duty of males” – these constitute the great majority of Jewish laws.

And mainly and most importantly, women need to know and teach Chassidus (upon which the fundamental constant six Mitzvahs such as awe / love of God etc. is dependent.)

In addition to the laws of the Torah women are obligated to learn, they receive reward for studying those laws which they are not – as we see from the fact that they must make a Brochoh on this Torah study.

We find historically there were many women – Beruriah a famous example – who were great Torah scholars – in addition, today this has become the norm.

Though historically Jewish daughters received training from their Mothers and grandmothers, however when Jewish leaders saw the negative influence of “enlightenment” etc. they established schools to transfer the positive Jewish ideals.

Based on this reasoning, the maximum – not minimum – of education in all fields of Jewish teaching should be implemented.

An additional benefit to this is that through their knowledge in Torah they are able – as mentioned before – to engage hence encourage their children and husband’s Torah.

The spiritual reason why women began such amazing amounts of Torah study, particularly in the last generations, is because as we are heading towards Moshaich when the world will be filled with Divine knowledge – particularly as Moshaich is the “Women’s era” – hence this positive foretaste!

This is especially opportune, as we are preparing for Matan Torah – a time in which the Jewish women were first introduced before the men to Torah study – the reason being, is Torah is dependent on education, and the Jewish women practically as mentioned, are the greatest educators.

Action is the main thing – hence:

Women should encourage one another along these lines.

Women should increase in their Torah study – especially in those subjects which are easy and attractive like the stories of our Sages.

Women should seek to increase the Torah study of their children and husbands.

When the Jews left Egypt they were like a newborn child, hence as the principle: that only through education can one be educated, therefore the first step was their education- practically this was through their anticipation to receive the Torah, as the first step in education is creating the loving desire to be educated.

Education, primarily self-education is recognizing that knowledge- Divine teachings- are infinite! hence relative to the future teachings, your past knowledge not only is insufficient, it is non-existent.

When we adapt the approach of continued growth (instead of resting on our laurels) we begin to like a diamond radiate.

The entire point of God giving us the Torah, was for the revelation though subsequent integration of the soul of Torah, namely Chassidus and Kabbalah into our personality, that we become that.

Educating children should not only be educating them in the basics, but they should shine.

(Education is so obvious that the Torah need not even begin with a specific obligation.)

True education is, one is so one with the Torah, that like a leaking sponge it simply overflows.

This overflow permeates the soul of the disciple, until they too can spill forth.

When we give of ourselves to educate others, the Divine wavelength permeates.

Furthermore, as the entire goal of humanity is unity- the unity between the educator and disciple is the purpose.

God too unites with the Jewish people – becoming one with their effort to manifest the Shechina.


Everything is pre-programmed – if this applies to the physical (everything physical) This ultimately applies to the spiritual- everything that transforms (for life ultimately is about infinite transformations.)

Unity from division 1. 2. 3.

One represents a whole, but the whole is not unified rather singular.

Two represents arguments, division / competition.

Three represents a higher dynamic, contributing to the humility of the two, hence imbuing unity (we see this clearly that in children their nature is to make friends, “forgive and forget,” for in adults the ego’s need to be ”holy” ”just”(really) “right”, supersedes.)

Similarly, before creation, God was one; After creation there is two – us (the created) and God – Finally, when we choose God  there is cosmic unity.

The entire sequence of imbuing cosmic unity – namely unity with Divine consciousness – is encapsulated in the Exodus -first came a revelation which demonstrated the majesty of God – then the Jews counted Sefirah (a 49 self refinement exercise) Once they were refined they became capable of internalizing the cosmic consciousness.

In addition this is another reason God made us different- the differences between people comes from individual inclinations, hence perspectives-unfortunately in immature and ego driven minds, this leads to strife and wars – however these differences far from creating competition in fact are a catalyst for unity- for as we have different sensitivities, so by listening closely to another opinion and vise-versa, we gain.

As the whole point of the Torah is personal growth, hence the Torah gave permission to our Sages to create (within the prescribed limits) laws, which enhance, engage and engender commitment.

By recognizing that there is not two separate realms (Divine and ours) rather there is but a mechanism whereby we transform our realm into a

Divine, we overcome all mental anguish.

Though the tribe of Levi was uniquely chosen to serve God (being the teachers of Torah) and God undertook their finances, the Rambam writes that this applies to every Jew, for whoever dissociates from the ridiculous aspirations of their society, and instead chooses to dedicate their life to God, and with complete selflessness does so, then God undertakes his finances -and most importantly enables him to bring Moshiach! (For by sacrificing oneself for God this “enables” God to reinact the sacrifices.)

Though we are in Galus – at the final end point – nonetheless and specifically because it is so dark and challenging hence God has given us the infinite ability to overcome. This is only dependent on creating that it is my primary desire.

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