Mammer Zachor – Alter Rebbe

One must give up all desires, for the ultimate – namely that God’s thoughts should become yours, as well as his speech (though one may ask: does in not say, “His thoughts are not your thoughts…” – this is answered in the next statement – “His ways are not your ways” – however, through deep contemplation in God – then His thoughts can so become, yours.)

The meditation that God is my soul – hence, as “I desire my life, I desire God” – and in this way, we take infinite pleasure in God, this is the metaphorical leaving of exile, leading to our personal redemption.

The heart has an inner and outer – the inner dimension of the heart which is the inner dimension of the Jew, which is the essence of all Jews (the Shechinah) is a consummate love of bliss, delight, and pleasure in God – however (certainly in exile) we don’t have much access (to this,) hence we have to deal with the outer dimension (more the conscious (though not deeply aware) self) whereby, we arouse our love for God, through thinking about His greatness – and this becomes the outer keys to the inner chamber – allowing then, our thoughts to become, the thoughts of the Divine.

This is the beating of Amalek, as it states, “God’s name and throne are not complete until Amalek is annihilated” – for, once, the love penetrated the inner heart, this evokes a parallel love from God, from the concealed, to the revealed (hence his name – the yud and hei, permeating the vov and hei) become complete – and his throne becomes complete, as the throne is representative of his kingship, so by fulfilling his laws…

Now Amalek – as Kelipah, is the opposite of holiness – reverses the reality – whereas in holiness we inspire the heart, Amalek cools, deadens the link between the Godly inspiration and the emotional dedication (for an uninspired heart, has no holiness).

Now the nature of a Jew is that we are stiff necked, this stubbornness is a wonderful quality, as it allows us to overcome any obstacle to serving God – so we must firstly, pray that God remove Amalek (which deadens our conviction) and finally, once we do achieve access to the inner heart, the bliss of God, we must never forget (for Amalek causes forgetfulness, hence with no inspiration, a person can lapse.)


The sick genius of the guile of the satan, is becuase we are, as Rabbi Dr. Twersky (an expert on addiction – in fact from the foremost) says, “we are all addicts to pleasure” – and as Kabbalah teaches, when we receive from a stimul a pleasure, we lose our rational (so instead of discerning, that the stimuli is negative, we rationalize and believe it is positive, or at least not negative) and we see this clearly, for by nature we seek love – nonetheless, the satan can induce a pleasure in sadism


Balayla Hahu Purim 5719 – Quotes

When we reach the part of the Megila, Balaylah Hah-hu we raise our voice – for at that moment God “awoke;” – Does God sleep? The answer is, when we Jews fulfil not his will, He is as if He is sleeping, but when we awake, He is aroused.

The idea of the sleep – just as when we sleep, our core (thought / mind – emotions etc.) are not conscious – during exile, the inner core of the universe, the Jewish people (for whom the universe was made) this is not conscious(ness of the world – even of Jews.)

In fact, the Jews are even the inner reason, of the Torah (which was written for them.)

So whereby, the Jews succeeded in having a yearlong Mesirus Nefesh (for if they had desired to escape the decree, they could have converted) this awoke God (His core.)

Because the soul comes from the essence, which is beyond any level; we can.

Our souls have two levels, Yisroel and Yaakov, Yisroel (“My head”) refers to the head of the soul – the Divine – Yaakov is the conscious.

The way our souls develop, is only through Avodah / self-refinement.

These two parts of our souls have two loves – the first emanates from the knowledge of God’s mastery, as well, the knowledge that God is the source of the energy, life, and hence is my life and source – and then there is the knowledge that all the energy, all the life in matter, relative to the infinite source (God) is nothing, which causes a deep longing.

But then, there is the deeper love, the love of Yisroel, the knowledge that God is infinitely beyond – it is not really knowledge (for one has no knowledge of infinity) but there is a deeper (perhaps from the subconscious) soul-awareness of God’s infinite greatness.. which causes the desire to shed everything (all material skins) for God.

In fact, these two loves are sequential (for from the former, we can achieve the latter.)

Now when we speak about the love of the holiest part of our soul (Yisroel) this great love, is obviously able to be hidden (for its revelation, is dependent on high mediations) but the most core of it, as we see with sacrifice (mesirus-nefesh) the willingness (in fact, the unwillingness to not possibly not) give one’s life for God – a simple core being, which in fact, is ever more present in the darkness (of exile, when the higher powers of intelligence are often – certainly compared to the great Torah Scholars of the past (Temple times) is lacking.)

Through Mesirus Nefesh, we awaken God.