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Rebbe Mystical Insights (quote form) Vayietzie

Rebbe Mamer Vayietzi 5722

  1. Just as in a close combat, when each soldier tries to control and pin the other, similarly the time of prayer is the time of war, when we meditate on God’s greatness in a way that our animal soul can understand (which is the purpose of prayer – hence converting his desire to the love and awe of God.)

  2. In addition to the meditation that inspires even the animal soul, there is the miracle of Torah study (for as it shines such a great light, the animal soul’s desires are quelled.)

    Now the explanations that allow the animal soul to transform are the level of Nara”n but when one prays on the level of Chaya (desire – as the soul’s desire dominates, then the animal soul’s doesn’t.)

    However the ultimate is to reach the level of Yechidah.

  3. Even one whose Godly soul is weak or concealed, when they have meditations revealing their Yechidah, all their (animal) issues dissipate.

  4. When one shows the animal (soul/mind) the benefit of serving God, hence this is its desire (so though its natural desire is for physicality, nonetheless) as its desire (which is only self-interest) has shifted (nevertheless, its innate attraction to the physical hasn’t dissipated) conversely, when you shine the infinite longing of the Godly soul to God (for example, through the meditation that when Moshiach comes we will see God!!) the animal soul simply disappears – Conversely, in order to completely transform the animal soul, it must be something that its mind wants.

  5. In order for the Torah – its holiness to descend, a person must learn it in holiness (namely cognizant, that it is God’s wisdom ) this of-course can only come if it is preceded by heartfelt prayer; (conversely Torah not preceded by prayer, not only can be, not holy, it can in fact lead to the worst sin – arrogance – arrogant scholars, in fact, think everyone is after them (for the nature of arrogance is that the person feels the entire world is theirs, and where anyone treads, it’s on them.)

  6. It is well-known that on earth, we are here to elevate the fallen sparks – now every spark will return – however, the depth of the hiddenness of the sparks (in the physical) is so deep, that they may not seek to be refined – however, when we arouse the essence of our soul (like a light to which causes attraction) the sparks seek their refinement.

Rebbe Mamer Vayeitzei 5729

Ata

  1. Just as an only child has an unbelievable place in the heart of his/her parents, so too the Jewish people.
  2. One, includes infinite parts (from one and its multiplication… all numbers) hence when we say God is one (namely, that even though there are many creations, it is all one.)
  3. On the most sublime level, the Jewish people (at least on the soul level) are beyond Creation (and their soul is sent below to rectify and elevate the world.)
  4. As the Jewish people are singular – for they are sourced in the single God, even on earth they remain absolutely singular.
  5. The ultimate goal of the Jew is to take the singular God (who in His essence there is no darkness, remains infinitely beyond and yet infinitely connected) and reveal this below.
  6. The infinite goal, is to take the power of Mesirus Nefesh (sacrifice for God) which creates humility (for ultimately it is the giving up of self) and then have this level, permeate our life.

Mamer Rebbe Vayeitzei 5738

  1. When Moshaich comes Havayeh – the highest level of revealed Divinity (currently) will be Eloikim – the lowest.
  2. (3) Yaakov went to Beer Sheva (outside of Israel, as the mission of the Jewish people as a whole… ) to collect and elevate the Divine sparks.
  3. Yaakov is Yud Eikev (Yud comes from God’s Name Havayah namely that the presence of God is consistent, constant, and all powerful.)
  4. The ability to have the power to refine the world, is given!
  5. The soul comes down to earth for two reasons: firstly, when it studies Torah and does Mitzvos, these are the clothing (that allow it to experience) heaven; and secondly, through Mitzvos, it refines the body and its part of the world, (that it must.)
  6. The main purpose the soul comes down (for it, in heaven it needs not to be refined) is to refine not only the body but everything we come into contact with – in fact, the act of using the physical for good purposes, is the ultimate.
  7. Although there are a number of reasons mentioned about why God created the world (mentioned in Kabbalah) for example “to be known,” and “to fulfil His potential,” these reason are only for the souls in Atzilus (gilluim) but the essential core reason is, “to dwell below,” hence the ultimate goal is using the physical for spirit.
  8. As the ultimate goal is refining the sparks, in actual fact, how is it that man lives from bread (the lowest inanimate level, water etc.) this is because the Divine soul within the physical, is in fact a higher source, than man’s own.
  9. However, as the essence of our soul, comes from the essence of God, therefore in actual fact our physical actions have the ability to elevate the physical.
  10. First, we must have the level of sacrifice, which comes from “poverty” – simplicity (humble acknowledgment…  – this is “under intellect”) then through this we imbue this even into our intellect – eventually we go beyond intellect, and hence draw down infinite blessings.
  11. Furthermore, the ultimate goal in creation is not for what we elevate, rather for becoming a Baal Teshuva (to the extant it states, that the level of the Baal Teshuva, a complete Tzaddik cannot hope to achieve.)
  12. As God loves the Baal Teshuva so much, as soon as he calls to God, he is answered.
  13. Now the fact that the Divine soul on earth adheres to Torah and Mitzvos, is not such an amazement (as its essence is Divine) however the ability for the animal soul to…; this is what creates God’s great pleasure!
  14. The ultimate pleasure of God, is not even in the Torah and Mitzvos that we do, rather in when we use all of our physical with intent (for there we imbue the Divine in the very lowest.)
  15. Through using the physical for the spirit, we create that it becomes holy.
  16. When the physical transforms to holiness, hence this reveals the messianic Divinity.
  17. Just as when Moshiach comes, God will infinitely protect the Jewish people, so too, when we sacrifice our lives for God.
  18. When Moshiach comes, with the greatest of desire, all the nations will serve.
  19. The final activity hastening Moshiach is becoming a Baal Teshuva, in fact we find that this was the main activity of the Alter Rebbe (who went around for five years, to the hamlets to make Baalie Teshuva) and the Rebbeim subsequent.
  20. Through becoming a Baal Teshuva we unleash the infinite.
  21. Subsequent to becoming a Baal Teshuva a. we refine the world, and b. as this evokes God’s greatest joy, He infinitely blesses us.

Mamer Rebbe Vayeitzei 5739

Padah

  1. Moshaich will mirror the time of King Solomon (when all the nations willingly came to seek Jewish wisdom.)
  2. When Moshiach comes, even greater than the peace that occurred in the times of Solomon (for then, as the, (for example) Queen of Sheba, heard of the wisdom of Solomon, and she traveled to him – in other words, they were humbled, but not transformed) even enemies will become friends – in fact, not only will our Yetzer Hara become a Yetzer Tov, but as descent is for ascent, he will be an unbelievable assistance.
  3.  Similarly, in our own Divine service we can have a strong passion for God, but because at that moment, it is our Divine soul’s passion (which is dominating) hence the animal soul (though it may be hushed) it is subconsciously there – conversely when we reveal our Yechida (our soul/sole desire is Divine) then the animal soul dissipates.
  4. True love – Mesirus Nefesh for God, comes specifically from Yechida – for unlike other levels (where one may even want to give their life for God, like Rabbi Akiva, but because the “I” is involved, it’s not absolute (for a person’s “I” can switch) this is where one can, not be separate (there is no possible alternative.)
  5. This state is the state of absolute tranquility (for there is no internal conflict.)
  6. The hardest challenge we face (more than the lust for food which should be refined – as every thing we do, should be for God,) when we engage in business (for the nature of business, is one must be involved (yet somehow, simultaneously be higher.)
  7. This is the messianic “frequency,” when we are both able to engage in the world – in order to refine, elevate and better – yet simultaneously, instead of it lowering us…
  8. And we see this behavior in the Mitteleh Rebbe, for though his imprisonment, came even from people who were close (it was a libel from his wife’s family) nonetheless, his release and expansion of Chassidus, was redemptive redemption.

Mamer Rebbe Padah Bishaloim

5741

  1. When Moshiach comes there will be zero evil.
  2. This is similar to the idea of Torah study – for when we study Torah, we subtly automatically remove evil (for as we study about its differentiations…)
  3. There is a difference between how the revealed and inner Torah refine, for whereas the latter descends (even) into arguments and lies (explaining legal cases etc.) the inner always remain pure.
  4. As Chassidus is not a question / answer format – rather straight truth, it likewise refines more positively.
  5. This is similar to what it says, that Moshiach will teach visually – for though even when one is convinced of a truth – as it comes from a thought.. it is like something added to him – but something visual is so true that it integrates as part and parcel.
  6. Furthermore in the revelation of Chassidus when Moshiach comes – as we know there will be two processes – in the first process the infinity of God will be everywhere; however, the understanding of God will still be somewhat as a superimposed (within the context of a person’s original perception) but in the end stage, the revelation will be such, that the world and G-d will be manifestly one.
  7. Because all of Torah is one, hence through the study of Torah now (similar as this becomes the Torah – but on a deeper level, we study in heaven) we merit the Torah of Moshiach.
  8. We know that the highest level – which shall certainly be the reality when Moshiach comes – is Mesirus Nefesh of Yechida (where the soul’s essence shines, hence there is no foreign desires) – this level permeates every aspect we do – this is similar to a soldier, that as we enlist (though he hasn’t even gone yet to basic training) he gives up his individualistic desires – a Jew is God’s soldier!
  9. When we pray, we reveal our Mesirus Nefesh (soldier’s attention) even more than when we study.
  10. We know the coming of Moshiach is a result of the spiritual work we do in exile, particularly in the final period before Moshaich (when the greatest of human tests, namely withstanding ridicule) is overcome.

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