Rebbe Mamer Shemois

Rebbe – Parsha Mamer

Vayidaber 5738

Through the study of Torah we refine the sparks heralding Moshiach.

Before we study Torah, in order that we should connect God to it (for just as there is the connection of God to us, though the Torah, there is the reverse) we must precede it with Prayer.

Rebbe Mamer

The greatness of a miracle that enclothes itself in nature (like Purim) is it shows that on one hand, God is infinite, that He can come within nature and use it for his means.

When Moshiach comes the nature of nature will be, that it will be miraculous.

Rebbe Mamer – Lahavin Inyan Sefer Torah

We know as the Rebbe  says, this world is actually God – now ironically as there is but God and revelation (so perceivers can only perceive (a revelation – otherwise they don’t know) therefore specifically as this world – obviously must be God – for as something cannot come from nothing, and physically matter comes out of nothing, therefore it must be directly connected to the original something, from this we can perceive that the fabric of all reality is actually God.

Specifically a Jewish  soul, even below is literally God.

 The way we reveal our Divine below, is by evoking our Midas Hanitzachoin – firm resolve, which in the flip side, evokes Gods.

God is in the Torah, hence as we study the Torah, we bring God.


Rebbe Sicha Shemois –

Rebbe Sicha – 5752


  1. We are always commanded to recall the Exodus from Egypt – as Rabbeinu Bechaya says – this is a great principle of the Jewish faith.


As the Maharal of Prague says, when God took us out of Egypt, he fundamentally altered our identity, from slave to free (to the extent a Jew can hence never be enslaved.)

  • The ultimate goal of God was not to transcend boundaries, rather to place within boundaries transcendence.

  • In essence, the redemption from Egypt is the future redemption and the future redemption is the redemption from Egypt (for the former inculcates.)

  • Our job is to live currently Moshiach.

  • The job of the Rebbe, is to help the Jews of their generation inculcate.

  • The Rebbe (ability) comes, after having refined the seventy nations – for then (as the ultimate goal is, reveal God) the revelation of God manifests and exponentially (infinitely) increases.

  • We see, from the Rambam, who he wrote a book to enlighten the Jewish people (as there was little understanding of the laws) that the job of a Rebbe, is to bring Moshiach to the people.

  • Considering, that we had not only the input of the Rambam, but all the Tzaddikim, including the Rebbes who come from the House of David, therefore all that is left is a. a Jew must open his eyes and realize we are all ready for Moshiach (as the Previous Rebbe said, we have already polished the buttons) all that we need to do is b. live currently redemption.

  • The main thing (or practical directive) is, that we must increase in our learning of Rambam, especially the last two chapters regarding Moshiach, that now that we have (as in every generation, there is one who from his righteousness, is ready to be the redeemer) we should have through God’s mercy, compassion, love and repayment (for all the good we did) the complete and final redemption NOW!!

Rebbe Sicha – 5749

  1. One of the reasons we say Kaddish as is known, to save a soul from the punishments of hell (every Kaddish is for 1, ½ hours, which is why in Chabad we try to increase the Kadishis, equaling 16(=24h hours,) we also stop saying Kadish at 11 months, and the reason for this is, because the way we judge (as is known, when a person passes, God says to the angels, “let us go below and see what people say about him,” when they are judged righteously, their soul immediately is elevated).
  • Based on this, we can ask, why do we say Kaddish on the Yortzeit, as the soul already is in Gan Eden?
  • The answer is, because Kaddish is mainly not to save the soul, but to elevate the soul, as we know, in our daily prayers, as we ascend through the four spiritual worlds (asiyah, beriyiah, yetzira and atzilus.)
  • When we say Kaddish – even when we are saving the soul, it also – after time, serves, as its elevation.
  • When one says Kaddish for a loved one, which benefits the soul above, in reciprocity, they arouse mercy.
  • Whenever we lower ourselves, to elevate – so, say you speak to a Jew who (in terms of Jewish knowledge) knows nothing – even if one sees not an immediate result, the results is guaranteed (though it may be after a while – like planting a (dormant) seed.)
  • One must do all in their part – notwithstanding their hesitation (as we see the Jews in the exile of Mitzrayim, notwithstanding horrific well-intentioned hesitation, nonetheless, did all in their power) to bear children – this includes of-course teaching Jews, Judaism, including using science to prove Judaism (as we find in the book of Kuzari etc.)
  • Today, unlike previous generations (which as they were stronger it was o.k.) achieved spiritual levels through fasting, today we exclusively do this, through

positive means such as charity.

  • The practical directive is, that (seeing as we are coming to the Alter Rebbes Yor Tziet) to increase in the study of his holy works, such as the Tanya and Shulchan Oruch – bringing the infinite, represented in his name “two lights” (the light of the revealed and concealed Torah) into time (our dimension.)

Rebbe Sicha – 5751

Why does the Torah start the book of Shemois, “These are the names of the Jews who came to Egypt.”?

The answer is, our forefathers were souls of Atzilus – though our souls descend through the lower realms, hence take on more of the ego/arrogance of selfhood – which is why they being directly linked to God were the ones who were role models and showed us how to merge Divinity and reality.

However, their work, was merely the beginning (hence the book of Brieshis) is the prototype (architype,) however the actual work begins with the Jews in exile.

The Jewish people and God are one, therefore it makes no sense for them to be enslaved, rather the purpose of this descent was to elevate (all the sparks in Egypt, as we know, when they left, it was like a net that captured all the fish.)

Furthermore, this is the reason it mentions (not in the past, which would have made more sense, but present) tense, these are the Jews who came to exile – for our place, is in the Holy Temple in Jerusalem – being in exile is a temporary necessary mission (hence we must never feel complacent nor comfortable – sort of like a soldier, on a foreign territory.)

Leaving Egypt, is a daily Avodah (Jewish spiritual service) as the Alter Rebbe says, it is the job of the soul daily to redeem herself from the body’s constraints through uniting with God in Torah study, and especially giving one’s life to God during the Shema.

Every night, we go to sleep tired, and we wake up refreshed, every morning we say Modeh Ani, we thank God for restoring the soul into us – every day is a mission – we are not subsumed within the chaos, we are the light – and when Moshiach soon comes, we will realize, that the chaos, like a dream was merely apparitions.

Moses told God, “the Jews will not believe me,” and God rebuked him – seemingly, Moses had a logical argument, as having been so ingrained to being slaves… could they believe in freedom? – but God knowing the essence of the Jews told him “A Jew is never – even after two hundred years of slavery, a slave.”

At every moment, a Jew is ready to be redeemed!

The Jewish people will soon be in their rightful spiritual homeland.

A Jew always intrinsically stands -as the Previous Rebbe has predicted and as clear from the Talmud’s prediction (regarding our times) that we are ready for Moshiach! – as such, we must only uplift (and God-forbid never despond) the Jewish spirit.!

We see clearly, God doesn’t tell Moses to God-forbid threaten the Jews, rather rebukes Moses for speaking (though it would appear somewhat logical) negatively about the Jews – as God loves and seeks Jewish redemption.

If this was the case before Matan Torah, when Jews were in the Egyptian exile, how much infinitely more so, after thousands of years of Jews sacrificing themselves for God, through recognizing the greatness of Jews, we merit Moshiach!

The Rebbe was responding to an evil “rabbi” who was threatening God-forbid if Jews didn’t repent – this idea of threatening is against the will of God and even though one may claim that prophets did so – a. they were speaking with the words of God (which was not meant to threaten, but cause the exact opposite – repentance) b. even then, they were reprimanded.


Alter Rebbe – Parsha Shemois

Alter Rebbe – Parsha

Leaving Egypt was a stage towards redemption.

Just as the entire exile in Egypt, was to merit the giving of the Torah, so too the entire current exile is to merit the infinite inner Torah (which will be revealed when Moshaich comes.)

The whole purpose of the soul coming to earth is to merit the revelations of Divine wisdom (in Gan Eden.)

Gehinom is only to purify the soul – from the dirt of negative attractions, so it can receive the reward of heaven.

Now, because the soul is a created, therefore finite being, the only way it can receive the infinite light, is through (its study of Torah on earth) providing “garments,” so it can receive the light.

Through giving Tzeddakah, we refine the exile, and the soul can receive her reward.

All of our learning – particularly of laws today, is to merit the infinite reward (in the times of Moshiach.)

In order to get the revelation of God, we need to first have concealment.

Whenever we say words of Torah and Tefila, like lighting up a thousand stars, heaven gets lit – the idea of Galus (exile) is like a person sleeps, he sees not (but when Moshiach comes, and our eyes will see, the light will be dazzling.)

Alter Rebbe Mamer

As the heart can go in any direction, though our souls essence is love and awe of God, nonetheless in prayer we must reveal it – especially when we pray out loud, this works.)

Because there is the blockage of the neck (so our meditations get blocked) therefore we must have compassion on God, our Divine soul.

The key is to rid ourselves of all desires, but the desire to fulfil God’s will.

When Moshaich comes the revelation from God, will be infinite (constant.)

 To eliminate our (subconscious) evil we must a. b. as King Solomon says, “a gentle speech (overcoming anger haughtiness etc.) transforms negativity” both one’s own and another’s.

Mamer Alter Rebbe – Shemois Voyomer

There was a spiritual world before ours called the world of Tohu, in this world the sefiros (Divine emanations) were stacked (one higher than the other – great light… but small containers) our world is the reverse (small light, but large containers.) Moses came from the previous world, which is why to us – for as our world is all about integration, and each part, for example, the head can do things the feet can’t, and vice-versa serves the other, for this reason Moses to us, was very humble.

Ultimately God will unite the world of Tohu (the infinite light) into the world of Tikun (us – our minds.)

Alter Rebbe Mamer – Zeh Shmi

Whenever we do a Mitzvah, a great light from God descends – in fact, when we don’t do an aviera (which is a Lo Sa-seh Mitzvah) it is such a great light it cannot be contained (therefore the action is not a do, but a don’t.)

Rebbe Sicha – 5750

The true cause of everyone and everything, existing, the soul and body (of everyone and everything) of course is God – our task is to both recognize this, and help express this.

The Rebbe is – as we know every generation has a source soul, the essence of the people, as well as being the heart of the people (he feels and cares for everyone!) furthermore this is most pronounced by the Rebbe (the Rebbe is referring to the previous Rebbe) being that he is the Rebbe that will lead us into Moshiach!

The Previous Rebbe furthermore – actually beginning from the time of the Baal Shem Tov – revealed Chassidus, the inner dimension.

Our task then is to reveal both within ourselves and within everyone and everything, the Yud, the essence, namely, the fact we come from God, and through fulfilling our Divine mission we manifest.

Furthermore our body is truly God – as is known, the absolute physical can come only from the infinite Divine (for spirit can’t create.)

The goal of course is while still in exile, as we prepare for the infinite redemption, we live infinitely – redeemed – by recognizing our Divine and establishing Jewish wholesome families.

Access your soul – the Divine within you and let it manifest.

We must undertake to study either three chapters, one chapters (or Sefer Hamitzvos) of the Rambam.

Mamer Alter Rebbe – Lihavin

There are multiple reasons for our love for God, there is the love knowing that God is my soul – however this is still connected to me (my identity – so it’s logical) a higher love is the love of Shema, where we are ready to give our very life for God.