Mamer Rebbe # 9 Quotes

Tikui Bachodesh Shofar

The Baal Shem Tov teaches, (like the moon) a person must see to it they are constantly doing new good things.  

A person must firmly implant in their heart, this trait.

One of the ways we can understand, hence identify this is by meditating on the Baal Shem Tov’s Torah (teaching ) that the first time we see a phenomena in nature, we call it a miracle, the second time, nature – likewise, in truth, every second, the entire universe is recreated – but because it is recreated exactly as it was a moment ago, therefore we see not the miracle – however, when we contemplate that each moment is a miracle… (this helps us appreciate that every good deed is completely new.)

Time is a creation – before it was created it didn’t exist (of-course time is past, present, future – in order for there to be a past, present, future, there must be an object that is subjected – for example, the ratio of matter popping in and out of existence – or in our experience, say days etc. – in other words without an expiencer (“observer”)  of time, it doesn’t exist.)

On Rosh Hashana, the very concept of time-space is reborn.

Though time-space was born the first moment of creation (which we commemorate on Rosh Hashanah) nonetheless, creation reached its apex specifically when Adam was born, for he by worshiping God, imbued time-space with meaning and its purpose.

Just as Adam on the first Rosh Hashana imbued space-time with Divinity (its purpose,) so too, every Jew, every Rosh Hashana.

The true intent of Hashem (Dirah Bitachtoinim) is that the Jew would draw God within the time-space bounds.

This occurs through the blowing of the Shofar of Rosh Hashanah, whose main intent is to fulfill God’s delight in dwelling below.

Hence for a Jew to fulfill his mission, God firstly removes all worries (health issues etc.) and then with joy we can draw below God.

This is the idea that with joy we accept upon ourselves to serve the King.

When we do this, we manifest God.

This is also the reason we say the blessing, “He who hears the Teruah (Blast) of His nation Israel in Mercy” (seemingly it should say, “the sound of the shofar” – why does it say “teruah”) For Teruah means when we shatter our ego and arrogance which allows the Divinity to shine.

Because in the Beis Hamikdosh, the physical was spiritual, hence the physical ark, was literally immeasurable (it contained the quality of infinity.)

When we say the verses (in Musaf) about the Shofar, Malchius and Zichroinois we manifest the infinity that was manifest in the Beis Hamikdosh.

The true Avoda (service of God) is that even the physical matter should be a vehicle for Godliness (or of.)

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