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Rebbe – Sicha – Quotes – Vayichy

Rebbe Sicha – Vayichi Asarah Biteves

5751

When Moshiach comes, not only will the gentiles bring Jews to Jerusalem, they themselves -as it says, every Sukkois (all, and during Shabbos and Rosh Chodesh) many themselves will visit!

The gentiles will happily provide for the Jews their material needs, so the Jews can study Torah.

The Soul of every Jew comes both from Jacob and Moshiach (source souls) which on the flipside means, that Moshiach is a composite of every Jew.

Rebbe Sicha 5752

  1. A fast day in fact has incredible potential, the potential to transform the negative to the positive (in fact, had the Jews taken seriously to heart the message, this would have happened) yet as all comes from above, the ultimate purpose of Asarah Biteves (the shocking beginning of a series of calamities that led to the first Temple’s destruction, exile etc.) the inner essence is that this potent potential should be used – a potential which heralds the transformation to Moshiach.
  2. The ultimate purpose of life is transformation, and the exile of Edom represented in iron, the toughest hardness – is to transform this obstinacy – for the dark side (the satan is stupidity – arrogance) to be used for the side of light.
  3. In fact, the very beginning of the destruction (of the First Beis Hamikdosh) is only for the ultimate construction of the Third.
  4. We are the final generation of exile about to enter – as everything needed for the coming of Moshiach has been completed – redemption, forever and ever!
  5. The practical directive is that we must infinitely – in other words, apply the infinite strength – increase our Torah and Mitzvos, especially in education of our children and our spiritual children, that every act we do will last infinitely.
  6. May it be God’s will – who sees the heart – that from taking on the hachlatah (resolution) to increase our activities in the manner of infinity, this immediately brings about the complete and final redemption.

Rebbe Sicha – Vayichi 5752

  1. We know Jacob never died, “Just as his children live, so does he” this is specifically a. because unlike Abraham and Isaac (who respectively had Yishmoel and Eisav…) all of his children were righteous and we continue in his path.
  2. One may ask a question, are all Jews, truly following the path of Jacob? – the answer is similar to the question, is Jacob still alive? for our sages state, “Jacob never dies” – ask one of the sages, but does the Torah not say, “He was mourned and embalmed?” answer the sage (who said, the previous comment) “but I am quoting a verse…” – in other words, “though your eyes may see one reality, the true reality may be another” – similarly, anyone who thinks Jews are not alive – for as we know, the Rambam says, every Jew truly desires closeness to God and to follow His will (it is but the Yetzer Hara – that gets in the way) is not seeing truth.
  3. A Jew is always intrinsically one with the Torah.
  4. Furthermore Jews in our generation who are removed – are not out of choice – rather they have been brought up in societies which was removed, and hence as the Rambam Halachicly teaches, we must consider that their sins are involuntary and we – through love, must draw them close.
  5. (The Rebbe was writing in responce to an evil “rabbi” who had threatened Jews that unless they “repent,” G-d forbid..) : To speak evil, as we know is evil  – and it is also opposite the truth.
  • The truth is the Jewish people as mentioned, are very good – the fact that they may lack in a specific Mitzvah does not create a negative judgment, as the Rambam writes, the only judge is God, and sometime one great deed outweighs many misdeeds, and there is no Jew who is not filled with good deeds!  Especially seeing as tens of thousands (by now hundreds of thousands) of Jews brought up distant, have voluntarily chosen to come close!
  • In addition it is an erroneous (and reprehensible) view of God… as some kind of evil King who awaits for the Jews to fill their basket with evil, and then he can strike him – in actual fact, God as the Talmud teaches, is busy trying to increase Jewish joy, beginning with marriages, children etc. etc. and finally it is a disgrace against the Jewish people who are God’s apple – like its God’s children.
  • God desires that we should speak positively about the Jewish people – positive words are so powerful (imagine if you tell a parent something positive about their child – even if it wasn’t true it exhilarates them).
  • Considering specifically our generation, is like an ember saved from a fire – the horrific worst holocaust to ever beset our people (perhaps any…) therefore there was no justification according to Torah (it comes under the jurisdiction of “an unfathomable decree”) and God’s love (imagine the love a parent would have for a sole surviving child) is infinite.

Rebbe Sicha – Vayechi 5750

  1. Life is the most fundamental and main factor.
  2. As life is all encompassing (the difference between the life force in an older and younger person – though they may have different intelligence) is the same, and as the human can only experience details (our mind cannot handle all-encompassing factors) therefore though it is the essence (and certainly as we speak, of the essence of the essence) we do not sense it (though of-course we know that it is the main factor.)
  3. Based on this we need to query, how is it that we thank God every morning for our soul – in other words, we are aware not only of the details (as we see, for our specifics in our morning blessings…) but not only of our general life, but we are referring to the essence (of our soul.)
  4. While of course we are limited – thereby we cannot feel both a general and specific – for example, if my hand is hurting there goes my general philosiphizations… but as God is unlimited, therefore through his power, though intrinsically the soul is beyond us, he gives us the ability to perceive.
  5. This then is the goal/meaning of Modeh Ani, that we need to take our Divine soul (which may G-d forbid remain amorphous) and we need (like oil) to spread it into all aspects (through the day.)
  6. Torah as well, has both an inner and outer, general and specific – as mentioned, we are more (invariably) predisposed to understanding details, hence we get Torah in details (especially the weekly Parsha – and as it teaches us a lesson) however the goal is to connect the outer to the inner, in a mechanism whereby we are a. aware of the inner, which b. permeates the outer, thereby c. the lesson (as the inner is infinite “upgrading” inspiration) makes, the outer infinite (a life-lesson.)
  7. This in a way is life’s goal, namely, to take the Divine essence, through the soul, to transform the body/world.
  8. This then is the millenniull goal, namely, that – as we see, Yaakov blessed Yosef’s sons, and the twelve tribes, that he imparts – as Yaakov is the Divine essence (for his soul includes every single future Jew,) accompanying us to our journey in exile – as it states, “Rueven and Shimoin they entered, and Rueven and Shimoin they came back.”
  9. And the main thing is, we should all live! we should use our Divine soul in all aspects of our life – including adding in Torah study on Shabbos.

Rebbe – Sicha – 5749

  1. True life is eternal – this is why Yaakov never died.
  2. However the question can be asked – though his best years were in Egypt (to the extent they made up for all his bad ones) nevertheless, towards the end of the Parsha, it seems like things are getting bad… (not to mention as the next Parsha goes, into the exile etc.)
  3. The answer is that when is one eternally alive, that in any given circumstance – despite the difficulties one is (still proudly Jewish – this proves that Yaakov is eternal!)
  4. On one hand Teves is a month in which the very name has in it Tav / good, yet on the flipside, it is the month that Galus (the exile, from the siege of Babylonia, leading to the first Temple’s destruction ) begins – as mentioned, it is actually in the very darkness – and notwithstanding the external forces, the Jews (as history has proven) stand tall, proud, resolute, that true eternity (which proves that there is no alternative, no force that can extinguish) shines.
  5. Now, though it is true that exile revealed the eternity of the Jewish people, as we have concluded two thousand years!! of a horrific series of persecutions worldwide and we have proven – even to gentiles – that our connection to God is eternal we enter (in the final days before Moshiach) a positive time, both individually and collectively.
  6. This primarily manifests through the study of Torah, that not only – as what happened to Jacob – do we study Torah in Galus, but the Torah not only influences us and the world, but it causes, that the very way the world functions (is based on Torah.)
  7. This in the co-partnership of Yosef and his brothers – whereas Yosef was involved in the affairs of the country – his brothers were primarily shepherds and Torah scholars – and we must be simultaneously both.
  8. Practically speaking, we must add in great measure in our Torah study – especially in the realm of Ein Yaakov (where most of the secrets of Torah are found) and in practical Halachois – in this way our interaction with the world is one which is influenced by the light, beauty, harmony, unity and Divinity of Torah – this includes of-course teaching gentiles about the Seven Noahide laws, and when we do this, in appreciation, they will fulfil their role of being a support to the Jewish people.
  9. This is connected to the study of the Rambam – for the Rambam includes all the laws of Torah – everyone should include themselves amongst those who study Rambam (particularly as we are coming to the 20th of Teves, his Yor-Tzeit, and hence a gathering in which the conclusion of the Rambam and celebrating the cycle, should be made.)
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Rebbe – Mamer – Vayechi – Quotes

Mamer Rebbe – Vdovid Avdi – Vayigash 7 Teves

All Jews are like one entity.

The greatness of Moshiach is though he will teach Torah to Moshe Rabeinu, and the Forefathers, he will likewise teach to the simplest.

And as everything in the future redemption ( is a result of the Avoidah) in the present; hence the lesson to us is, we must teach people Torah.

The Rebbe says a very simple, obvious and vital thing; every parent’s job is to raise their children to Torah, Chupah, and good deeds.

Rebbe Mamer – Vayigash

Everything is revealed (“exposed”) though Torah.

By learning Torah, which causes a fundamental humility, thereby, when we do our Mitzvahs this reveals God.

Rebbe – Mamer, Vayechi

Yehuda

  1. Rueven relates to the Avodah, having such a deep contemplation in Godliness, that one can truly visualize it, b. Shimoin represents seeing God from afar (for, up close causes love, which has both a positive and negative) while when you hear about something – the distance creates a certain reverence, and finally Levi, represents the study of Torah – drawing God to us.
  2. Rueven Shimoin and Levi, are the three pillars of the world, namely Torah, Avodah and Gemilus Chassadim (kindness,) Rueven represents love, for when one loves God, one loves the Jewish people, for they are one; and Shimoin represents prayer, Avodah – while Levi represents Torah, for through the study of Torah, the Jew and God become manifestly one.
  3. From Rueven, Shimoin and Levi we come to Yehuda, which is humility (Shemoina-Esrei,) now though the essence of the Jew is always one with G-d, but the goal of-course is to have this essence shine (which comes about through Rueven, Shimoin and Levi.)
  4. And this continues (as the verse states…) that the fear of the Jewish people – through the Chein / love of the Jewish people (by righteous gentiles) will cause the enemies of the Jews to perish – this, in the final days of exile.
  5. So when the Jews study Torah, as it states, “The voice is the voice of Jacob” this causes that the good gentiles do all they can, to enable the Jews, and destroy the evil.

Rebbe – mamer – 5748

Habayim

  1. When Moshiach comes, the essence of who we are, our soul (God) will be revealed.
  2. This is revealed through the Torah, and more importantly Mitzvos we did during exile.
  3. The exile in Egypt was a preparation for receiving the Torah, while the exile currently, is a preparation for the inner Moshiach Torah.
  4. Currently, we transform darkness to light, when Moshiach comes, this (the light we have, and will manifest through Mitzvos) will be continually revealed.
  5. Whenever we think something positive, especially if a Rebbe does, we then manifest it, especially if we say or do (which is why when prophets would receive a prophecy, they would also sometimes be told, to do something physical, for it then) manifests.
  6. Through speaking about this, especially as Rebbes have, especially seeing that the Alter Rebbe collected all the (primary points) of Chassidus in Tanya, and his books Likuitie Torah and Torah Oir are the foundations of Chassidus, we manifest Moshiach.
  7. Rebbe Mamer – Hayosheves biganim 5713
  8. In the beginning, there is but God – from the infinite infinity of the unlimited, all potential, as Kabbalah teaches, God created a vacuum (at least, for the perspective of the future creations) in this vacuum he placed a single infinite ray – this ray hits and is affected by vessels (containers, think of say, a colored light bulb, that then makes light red) these rays then mix and go into infinitely lower and lower levels, until it comes to physical – now the Avodah (service – work) of God’s name Yud kei vov hei – Yud represents the knowledge that all that we have is absolutely nothing – for relative to the infinity of God, all after that… so everything we know is actually zero – however, for this knowledge to truly create in one a feeling of “I am distant,” one must go even beyond the mind (for the mind is connected to arrogance) and hence the seeking of God, is not only a mind seeking, but it is the only – now, as the Torah comes from the essence of God, hence when we study Torah, we draw upon ourselves God, and this of-course leads to doing the Mitzvos, in fact as the Torah is the mechanism by which we know the Mitzvos, God’s ultimate desire, hence in actual fact, the Mitvos are far more Divine.
  9. When we study Torah, as our words are physical and Gan Eden is a spiritual place – there are angels that elevate our words – they polish and shine them – however as our words of Torah are God’s desire…, they actually receive light from these holy letters – nevertheless, it is just a ray; the essence of God will only be revealed when Moshiach comes (and as the Rebbe says, the simple essence of God, who is here for us all, is here.)
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Alter Rebbe – Vayichy – Quotes

Alter Rebbe – Mamer

Vayichi

Yehudah

Yehuda represents the inner conviction and love of the soul – now when the soul is in heaven, this love is constant, but below it can fluctuate – our task in prayer is “To see the glory of the king” – in other words, get ourselves to the location whereby the greatness of God is so real to us, that it is constant.

Furthermore through meditating on the fact that one is in a deep dark distance – as the Baal Teshuvah has the greatest love for God… – this desire for the sweet love, causes that your soul and God merge.

This is the first three chapters of Shema and Emes Viyatziv, for Vehavtah represents Rueven which is a visual (where man merges with God) however then comes Vehayah Im Shamoyah, which is Shimshoin, which is hearing (we see up close, but hear even about something far…) this represents the fear of God – this is the idea, “if your heart runs to God, return” (so now we feel distant) and then there is Levi, which is that through the study of Torah we draw God below.

Then there is Yehuda, which represents the transformation – for we then go (from prayer to Torah, to) into the mundane world – but even as we eat, make money, we do so in order to do good, pray, study, and thereby extract from the physical, transforming it to spiritual.

And the power for all the above comes from Yehuda, which represents both the giving of charity, for when we have mercy, Hashem has upon us compassion.

Mamer Alter Rebbe – Vayechi

  1. The whole goal, is the days of Moshiach – the days of Moshiach are not the days of the resurrection which follow it – rather specifically in the days of Moshiach, that is when we’ll do the Mitzvos properly, as then we will have the Holy Temple etc.
  2. Through doing the Mitzvos, – though through knowledge we apprehend (understand) Godliness, but as God is infinitely beyond (hence the highest heavens and the lowest (part of) earth, are no closer – it is exclusively, through our doing Mitzvos that His essence is revealed.
  3. There is two kinds of wine, white and red, white wine causes (or symbolizes) joy, while red wine symbolizes bitterness – the former comes from seeing God (‘s greatness) the latter comes specifically from realizing how far one is from God, but the latter wine, causes far more than joy… drunkenness, – for the entire purpose of exile, is to reach the state, that through realizing and sensing one’s inherent distance, thereby, when Moshiach comes and we do all the “new” Mitzvos, it will be done with extraordinary, grateful love and joy!

Alter Rebbe Mamer – Vayichi

Chachlili

The purpose of prayer: we begin with seeing the grandeur of God in the natural phenomena, and then in the praise of the angels; we then come to Shema, where we realize, He is the One, which we draw into reality, through the (Echad (particularly Daled, and then into Boruch Shem) and then we have a love for God, which causes instead of being addicted to foolishness, we transform our heart to Godliness.

Now there are two types of loves, there is the love born of contemplation in Davening, as mentioned – however as we can tell – this love can dissipate (and we can forget about it, and become involved in negative (or materialistic love,) but there is another love which comes from the source of our soul, the love which is infinite – now the difference between the infinite and the finite, is, as a drop of the ocean (though be infinitely small relative to the vast ocean, nevertheless has a comparison) whereas, in the essence of God, unlimited, unbounded (to the finite, ) has no comparison – so how do we receive the infinite God within us (create an infinite unlimited love?) we do this by the study of Torah.

The highest love is called “a pleasurable love,” a love which comes from seeing – in effect continually– the beauty of God, like two doves who take pleasure at simply seeing (looking into each others’ eyes).

As it states, “He who works before Shabbos, enjoys the Shabbos food” – During the week (and exile) we work on, through (difficulty) arousing the lower levels of love; which on Shabbos/Moshiach…, we arrive at the higher – which is secrets of the Torah, which continually increases.

Now after one has this great love for God, then we need to like food – for in order for food to be digested, it has to be chewed, which is separating it – similarly, we need to look at all of our thoughts, speech and actions (particularly nighty) and assess if they need improvement – furthermore, each person needs to become their own Rebbe, they need to see their emotions, and work on polishing them.

Alter Rebbe Mamer

Vayiche Livair

There are three loves, there is the love (for God, from) this world, there is a great love, and there is a blissful love.

Generally speaking, the love of God is by recognizing Divine greatness (say, through nature etc.) this is “love of this world” (it of-course can be counteracted by other things – say drugs, lust, ego etc.)

Then there is a great love – this comes from above – perhaps, the core of the Jew ED. – and hence nothing counteracts it.

However when one’s lower and higher (self…) love, join, this elicits the third love, the blissful love (respectively, the first love is the Divine name “ban” (which is also the numerical value, of animals) it then has the higher love (great love) which is “mah” – and finally, what it elicits is the Divine name of “Ab.”)

Now on Shabbos we get some of this higher level – which is why when Moshiach comes, it is called the day which is totally Shabbos.

(It would seem – if I understand correctly ED. The Alter Rebbe says, that just as the body takes food and the best parts, it sends to the blood, the heart, the brain, and the worst it expels, similarly, God set up a system, whereby, when we study Torah and do Mitzvos etc. the light ascends and actually creates heaven, atzilus etc. – so in effect the universe – certainly whether it is bright or not, depends on us.)