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Sicha – Parshas Acharei 5750

1. When we act holy, this adds in the holiness of God and obviously in our own.

2. A Jew, particularly a Rabbi must know that they are awesome! because they have God within them, and they represent God!, of-course this doesn’t conflict with the responsibility to be humble, which means you realize that it is not Your greatness, but rather: if you were truly great, you would truly be a much much better representative.

3. The Orech Chayim Hakodesh says, that The sons of Aron, had Clois Hanefesh, which means that their souls were so enraptured by the sweetness, the Holiness, the light, the beauty, the Shechiblna, that they allowed themselves to expire into this Nirvanic bliss.

4. The mistake that they made was that they should have Channeled this love into Torah and Mitzvos.

5. However we do learn from them, and they opened up a new pathway, to connect infinitely with the Shechina.

6. Every Jew, through connecting to God, becomes not only as holy as the high-priest the Cohen Gadoil, but as God himself.

7. In fact, God’s holiness, like a parent’s honor, depends on ours.

8. When we make God the greatest on Earth, He makes us likewise.

9. A Jew has a constant command to make God holy through doing Torah and Mitzvos, in addition, that in all aspects of worldly Affairs, we conduct ourselves according to the guidelines of God.

10. Akavya the son of Mehalel says: Look at three things and you will never sin,” know from where you come – to where you’re going – and before whom you will give an accounting,” of all of your speech and actions on this Earth; “you come from a putrid smelly drop, you are going to a place of dirt and worms, and you are going to stand before the King of all Kings to give your soul account.”

11. Within each of us, there are three levels, the level of a Tzaddik which is when our soul is shining bright and therefore we are seeking Godliness and goodness – we also have the level of a Benoini, which is as the soul descends into the world to deal with physical matters and to transform them, and we also must reach out to those who are distant, to draw them closer.

12. The reason the soul comes to Earth, – for in heaven we have a perfect love for God, and would never sin – is because on this world, where we are challenged by Foreign desires, we have the great Mitzvah of Iskafiyah to self-discipline.

13. The greatness of a Iskafyia, is that by overcoming the Yetzer Hara, we become stronger than it.

14. The Holiness of God, through our becoming holy on Earth, penetrates us, and our body becomes one with His holiness.

15. We’re coming up to Lag B’omer, and Rabbi Shimon Bar Yochai was the ultimate example of the unity of body, and soul – of God and man – as he said, on the day of his passing “All the days of my life, I was in one Oneness with God, and my body was only a mask for my soul” which was Divinity.

16. Rabbi Shimoin Bar Yochai enabled that every Jew can likewise.

17. Coming up to Lag B’omer we have to ensure that we have massive marches and parades, and everybody has to do whatever they can to bring as many Jews, especially children; and we have to be very happy, and show a role-model of our joy, and especially when we consider that these events bring about Jewish Unity!

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Mammer – Al Shloisha 5714

1. The Mishnah says, the world stands on three things: Torah study, prayer and good deeds.

2. The reason something exists is only to express its essence.

3. The essence of the world is to reveal God, which occurs through Torah study, prayer and good deeds.

4. The infinite light of God is infinitely high and infinitely low.

5. Generally speaking this refers to the height of the world of Atzilus and the lowness of our physical dimension.

6. Within each world, the physicality / its existence part, is its lowness, and its perception of the Infinity of God, that makes its entire existence non-existence, is its height.

7. Generally speaking, Torah and prayer is the idea of the Yin and the Yang, the Ratzu and the Shuv.

8. Torah is drawing the infinite into the finite.

9. Prayer is drawing the finite into the infinite.

10. Before we pray, in order to arouse in ourselves a desire to connect to God Beyond us, we have to feel rejected and dejected, which we do by contemplating how many of our thoughts speech and actions are actually stemming from darkness, and furthermore, often our actual desires are in darkness.

11. To the extent that we love God is the extent that like in all relationships, God’s love for us manifest.

12. God gives us the initial Spark to do good, but it is only through our study of Torah and goodness that we then bring, like the difference between Dew and the rain – the ultimate reaction.

13. Whenever we study Torah, we draw down a similar reaction of Divinity, and when we study Chassidus, we draw down the essence.

14. When we pray we begin the verse, Adnay Sifasei Tiftach “God open my lips” “Ufi Yagid Tihilasecha – And may my mouth say the words of your praise” which means, that our prayers should not only go up, but like the Torah, brings energy down, similarly, our prayers, through the Divine should manifest.

15. When Moshiach comes, Infinity which reaches infinitely high, and infinitely low, will become a single unit.

16. When we study Torah, pray and do good deeds, we are simply put, fulffiling the very purpose of existence.

17. Whenever we engage in Torah, prayer and Good Deeds, we draw down the Infinity of God, though now we cannot see it, but when Moshiach comes, we will.