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.)
Shemois
65
Our names below actually correspond to our Divine name above – our name (and body) below is actually just the house (for the Divine name – light – soul.)
66. The Baal Shem Tov said, if we receive arrogance from our service of God, this causes exile (let us recognize, that this the only reason we exist.)
67. The main thing is fear of God, as our sages teach, if there is no fear, there is no wisdom.
69. Wherever we peer, that is where we are, for wherever our thoughts are, we – our soul – is entirely there (and whatever we peer at, our thought is there) when God decided to create the world, it was through peering at the Jewish people (this causes a love which simultaneously not only gave the birth (idea) but also to restrict His infinity, to make space (for their existence.)
71.
We are taught that God formed the world through the Torah – this refers not only to this physical world, but all the spiritual worlds were formed through the letters of the Torah.
Now it is it possible to divide the Torah, for in its source it is a single oneness – so how could many details (the multifaceted universes) be created from a oneness – the answer is that within the oneness (like DNA) contains all the multifacetedness.
So when we gaze from our perspective (at the multifacetedness) we see not the singularity – however it is there.
This is similar to the fact that we see but our physical world, while we know from Kabbalah there are infinite universes (spiritual.)
Similarly when we do a Mitzvah we see but the physical (part) though there is an infinite spiritual.
This is the idea that the entire Torah is in all parts, though we see but a part – this also explains how the Forefathers and Noach studied the Torah before it was given, for they perceived the quintessential whole.
In the future, we too will perceive the essence.
Now the average person cannot handle this infinite light, rather only the Tzaddikim, each based on how removed he is from corporeal reality – for example if he is higher than this physical dimension (alone,) he can see but the dimension above, and so on, ad-infinitum.
The lower the Torah gets from its source (where it is one) the more condensed it becomes (like refractions of light becoming defined.)
This is why the Torah descends into very micro-details (as in this world it is condensed.)
Those that can see the higher worlds, so when they do a Mitzvah (the higher the soul) the greater their pleasure (as they see the macro effect.)
This is the teaching, “the reward for a Mitzvah is a Mizvah,” as they see the actual macro reality of the Mitzvah – but in this world where it is not perceived it says – this world has not the reward for the Mitzvahs.
When Moshiach comes, we will too perceive.
So the Torah and Mitzvos that exist in this world exist above, but on a far – infinitely greater – level.
Therefore whenever we do a Mitzvah we must meditate in action, speech, and thought, for in this way we strip it from its outer shell and cause it to unite its lofty source.
The main things is to take pleasure when we do it – as we see pleasure unites opposites, for example it is the bond between male and female.
So when you do the thought, speech and action of a Mitzvah with pleasure, you unite all universes with God.
And there is no Mitzvah as mentioned in which the entire Torah in it is not contained.
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When God gave the Torah it is called a marriage – what was the marriage? – as God spoke; and behind speech is obviously thought, and the Mitzvos are in action, so when we do the actions of the Mitzvos with the intention, so we unite the universe (this world of action) with the higher world of speech (the world of Yetzirah, and through the intention with the world of Beriah) and this is a true unity.
72. “And God knew” explains Rashi, he concentrated to realize – in other words, he redeemed the realm of thought – when a person thinks (become aware of the greater story) this redeems (and all the kelipos disappear.)
Va-eira
73. Moses complained to God that since I came to speak to Pharaoh (instead of doing good) you have done evil to this nation.
God answered him, by alluding to the fact that for God to create, he must conceal His infinite light (otherwise we would blow out of existence.)
Though what appears may be a limitation, but the very limitation is a gift (like a cup that limits the flow of water, but allows it to be useful.)
In every single thing (even negative) there must be a gift (positive… as the essence of God’s will, is kindness.)
Only in the future will the infinite kindness of God become apparent (this will be able to be received by the righteous… but the very same light will singe the evil.)
This is what happened in Egypt where the same Divine light destroyed the Egyptians and healed the Jews.
The reason that beforehand is dark – is necessary for the establishment of the world (finite human reality.)
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This is also the reason that the very darkness is the very light – for specifically through the concealment can come the revelation.
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In everything there is both the Love of God (which is why it exists) abut as a palace needs a master – there is also the fear (concealment – strictness – sort of like a parent).
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This is the way we must serve God, firstly we inspire our love for Him, then our fear, and in this God can take delight.
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Moses was the greatest prophet, as his humility as we know was the greatest – hence he was most able to receive.
74.
Whatever we understand of God’s greatness is nothing, for just as if one were to praise “Samson the Mighty” for being able to lift a thread, compared to his strength, it would be nothing – as God is infinite, everything we comprehend (which by nature must be finite) compared to the infinite – is nothing – however Moses did serve God from this infinite space.
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