Mamer Rebbe – quotes

Kedoishim Shabbos Mevarchim Iyar

1. The world stands on three pillars Torah, Prayer and Good deeds.

The Hebrew word for world, is the same word as Helem/ concealment.

This world is built through the concealment.

The intention of the concealment of course is for the revelation.

Through Torah, Prayer, and Good deeds, we reveal God.

2. We know the infinite radiance of God goes infinitely High and infinitely low, and practically this means that the construct of every universe – it’s existence – is the lowness of God, and the desire of the souls and the universe to ascend beyond the universe, is the high.

3. The expression of this in man’s service is Torah and prayer.

Prayer is when man ascends, to the extent of removing himself from the physical and Torah is The descent – for the Godliness comes all the way down into the person, even a person who is not on a spiritual High.

4. When a person considers his not so good actions, speech, and certainly thoughts – when he considers that the direction of his thoughts, imply the direction of his soul / desire, this desire now to remove himself from the pitiful not so good state, is Ratzu / Ascension.

8. These two states of ascent and decent, are actually within God, a single capacity.

9. Moshiach will have both of these qualities.


Maagid on Vayechi



 “And he blessed Josef etc. and He said, The Angel who redeemed me… Should bless your children” – The Zohar explains this is the blessing of children – for though one may be complete, until ones’ children are complete, they are not. – As our sages say, “May the children who come from you, be like you” – the wise son requests all for the pleasure of his father – and the father, upon seeing this, gives to the children  – and this is how the Jewish people bless their Father in Heaven.

59. There are those due to their Torah and prayer, they evoke great love and awe for God, and then there are those, precisely as they lack enthusiasm in Torah and they feel distant, that this causes a deeper desire.

60. God receives great pleasure – like his sustenance-food – from the pleasure, He derives from the Avodah (work) of the Tzaddikim.

The Yud has three parts, the tippy-top represents Yisroel which is Li Rosh (“my head” – that the Jewish people are so to say God’s head) then there is the bottom, Yaakov (Yud Eikev – Yud in heel) and then there is the middle, Yeshurun) the Tzaddik, like a parent who receives pleasure from the pleasure of his child (so though it may be a small candy… but the pleasure this give his child, this gives the parent,) hence the Tzaddik whose words are connected to God, his desire becomes God’s desire – he has the power to build worlds, to revoke harsh decrees – and this is the great pleasure God has (as the Rebbe says, God desires for us to bring Moshiach and He can say “My children beat me!”)

61 Thought is what drives the letters / words – when a person comes to pray to God, there is a heavenly announcement “Go out and see daughters of Jerusalem” (this is a very deep talk, so we are mentioning but a point…) when the kelipos hear this, they do all in their power to distract the person through implanting physical lusts – but in fact, the Godly soul wants that person to follow that train of thought – this is an example of a person – a prince – who was captured, but wished to remain connected to his father – certainly his father as the manner of kings is involved in a pleasurable pursuits – so he thought he would go with his captors to the bar – now the captors wanted him at the bar, so he shan’t run away – but he thought, “I will drink” – so while the captor was a vulgar lower person, whose pleasure was in stupid physical things – the prince was using the wine, to put himself in a good spirits, so he could connect to his father.

64 More than the calf wishes to suckle, the cow wishes to nurse – we should never pray to God for what we want, but rather realize that God truly wishes to give us what we need – so we should pray for God (to bestow.)


New Teachings From The Baal Shem Tov

  1. Just as a father teaching his son to walk, first he may hold his hand and then he lets go, so the son can walk on his own – similarly to bring us to the service of God, God firstly gives us inspiration – but then we must persevere.
  2. If God seeks our closeness, why did He make it that we can be distant – the answer is that ultimately if someone is always close (like if you eat ice cream daily) it ceases to give pleasure.

  3. By nature, as the soul comes from God, it seeks to return to God (expire… Clois Hanefesh) that is why God puts it into a body (that seeks physical needs/pleasures.)

Note 10 Everything seeks to go back to its source – therefore the soul seeks to return to God – so through eating, drinking, sleeping, some business, this quiets the soul’s longing (as the person is involved elsewhere) however simultaneously it strengthens.

  • Because life is up and down – as a constant pleasure loses its pleasure (so we fluctuate between spiritual and physicality) for in order for to constantly feel pleasure in God which is the essence of Avodas Hashem (Divine service) the physical must at times withdraw us.
  • The Baal Shem Tov gives a beautiful example of a person who comes to a store and is given a taste of all the delicacies -and then is told “purchase,” for here we give nothing for free! – initially God gives us a taste of spirituality…

Note 12 The greatest passion for God – in fact which Tzaddikim long for – is the passion of the person who first encounters.


First God gives one a great delight in Divine service, for one needs to know what one needs to look for – but then this is taken away, for one can hardly be rewarded for being led (by the bridle,) only then it is as the example, as a father who continuously draws his son close by holding out his hands, and withdraws, so the son can learn to run – eventually we can achieve a delight – the purpose of service God – in God, even greater than to what to us is shown.