The following is a recently revealed Mamer from the Mitteleh Rebbe (?) – it should be mentioned that it has been published from the handwritten manuscripts of the person who heard it.
1. The verse states “Your kindness is better than life!”
This seems a little perplexing.
How can anything be better than life?
However it is well-known that every single Jew contains a Godly soul.
Literally a part of God from above.
As the verse states “A part of God is His nation.”
This is what we say in our daily prayer – “The soul that you have placed within me is pure.”
In other words, even the weakest Jew whose Godly soul is dirty from many sins – this does not reflect the essence of the soul, only the part of the soul – which has slightly come into the body to give it life.
This part is called Yaakov.
However the part of the soul that has not descended into the body is called Yisroel.
To this part, sins have no bearing.
This is the meaning of what we say, “The soul is pure.”
The proof is as we see empirically, that even the weakest Jew can get inspired to turn closer to God.
This inspiration furthermore is self-generated – even though he is not studying any ethical inspirational work – perhaps is busy in his livelihood… -in fact is not even thinking about God – nevertheless, thoughts of repentance come to him/her.
(The reason these thoughts come is because there are daily heavenly announcements (sort of like the “Divine speaker system”) that call out, “Return wayward children.”
This announcement comes from the depth of the soul which is connected in heaven.
And through this inspiration in heaven, the person below gets inspired – for our soul like a rope, is connected from above to below.
This is the meaning of the verse, “God, turn to us and we shall return;” in other words, through the inspiration from above, will come the inspiration below.
This is literally like a flame, that when you bring a spark of fire close to the flame – this causes automatically that it is attracted to the flame and ceases to have an independent identity (as it becomes one with the flame.)
This is as our sages teach, that the Tzaddikim to the Shechina are like a flame before a torch (that naturally is attracted.)
(And in the 10 days of Teshuva and Yom Kippur it is even more likely, that even a weak Jew will be self-inspired – for this is a tremendous time of love from above.
This is why the verse states, “Call to God when He is found” – these are the 10 days of Teshuva.
The only exception to the rule is an Apikores, one who willfully goes against God, for through their sins, the part of their soul below connected to their Godly soul above, gets severed and therefore even during their life “they’re called dead” – this suffices for the wise.)
2. However from all the many sins, this only causes a nick in the rope (which attaches the soul below to the soul above) however it has not entirely been severed (presumably speaking about the normal, weak Jew.)
And therefore when the heavenly announcements are made above, he is inspired below – and this will suffice for the wise.
Now on Rosh Hashana we are taught that it is decreed who will live or die – this refers both to ones spiritual and physical life.
What is the meaning of one’s spiritual life?
This refers to the allotment of a person to be inspired from contemplating the greatness of God – how He created matter out of sheer nothingness –
And conversely, God-forbid (that a person lacks any Divine inspiration) this is called death.
Just as in physical life… as it is decided on Rosh Hashanah how much money one will earn or God-forbid the opposite.
Also it is decided if it will come easy or difficult.
As well as the actual reason (either why or how) he will earn – this too is decided on Rosh Hashana, as will be explained.
3. In the exact same way it is decreed above regarding one’s spiritual life.
Meaning, will this person have inspiration from intellectually driven meditation (understand) of God’s greatness – or emotion (driven, based on the soul’s natural desire for God.)
And also will it come easily or difficultly.
This is the meaning of the verse, “A judgment of the God of Jacob” – Jacob (Yaakov) is the level of the soul which comes into the body.
And on this level, is the judgment from above on Rosh Hashanah – namely how much Divine inspiration will come to the person through the year.
Now these two judgments – for the physical and the spiritual – are interdependent.
Exactly what is judged spiritual, is what is judged physically.
Now on this aforesaid judgment, there are angels that act as positive advocates and those as detractors etc.
4. What is the judgment dependent on?
The person’s outer behavior the past year.
For the soul has two levels:
Inner and outer
The inner level is the inspiration felt by the Godly soul – through contemplating (on God) during prayer and Shema.
This is the inner life-force of the Godly soul.
And the outer is the “residue” (left over glow) which remains through the day.
For certainly a person cannot be feeling a passionate love and reverence for God (as he felt during his meditation in prayer) the whole day.
Rather a left over feeling from the inspiration during prayer stays with him (that though he isn’t feeling the passion now) nonetheless there is enough (passion) resolve to choose good and be repulsed by bad (evil – sins.)
(In fact, this can come to any person – even one who prays not with great passion – for he can make a resolution to do good and not bad – and hence through the day this resolve remains.)
This is the terminology “Halicha” (going…) To go with sincerity.
For example in a physical manner, if a person wishes to make a business deal and he has contemplated a scheme, then his heart desires (the transaction) and his feet take him.
In other words, the feet are the level of Netzach Hod and Yesoid – the outer realms – and the heart and the mind are the inner – the level of Chochmah, Binah, and Daas – Chessed, Gevurah, and Tifferes, and this shall suffice for the wise.
5. Now based on the quality of the outer (good) done the previous year – how much good was chosen and bad rejected – this is how much inner Godliness will come for this coming year.
This is the statement, “All your deeds in a book are written.”
For a man is judged based on his deeds.
It is all based on his actual actions.
The outer behavior of last year becomes the inner spiritual life, of this.
Now a person is also judged on their physical (sustenance etc.) based on their actions of the previous year.
6. To understand this we will preface:
It is well-known the saying of our sages that all of man’s sustenance is designated on Rosh Hashana.
However elsewhere it explains that a person is actually judged Daily.
The truth is both are correct.
For it is written that “God will bless you, in all that you do.”
The emphasis on the word is do – for a blessing must reside in some sort of a container.
A person must create a container for the blessing.
Now the specification of a container means that it has to appear that the container was the cause, not God.
In other words, that it seems a natural occurrence – whereby the person can assume that “it was my power, that created my income.”
Nevertheless a person must believe with complete faith that all actually comes from God.
As the verse states, “Do not say in your heart, that it is the power and the strength of my hand that created this prosperity – for it is God who gives you power to succeed.”
In other words, though the container of your sustenance is small, there can still be a great blessing within it.
We see this clearly, that one must make a container which hides God, and nonetheless believe that it all comes from God – as will be explained – this will suffice for the wise.
7. Now we can see clearly that it actually is all dependent on God.
The proof is that another person can make the same container and one gets a blessing and the other does not.
It must be that the main factor is God’s blessing.
The only reason you need to work with your business, is that the blessing should have the cup to be filled.
This answers the previous question, for on one hand it is designated on Rosh Hashana how much a person earns, and this is the blessing – for example that they will earn this year 100 Adumim (some currency.)
But every day the person is judged how that will come.
For example, if a person makes another arrangement which was not part of the Divine plan it could be that he will lose in this deal.
On Rosh Hashana the amount of profit is based on the past year – on one’s actions, in other words, if one was involved in business / work, but did not believe it is their own power, but believed with complete faith that everything comes from God, so then the next year is filled with sustenance and blessing comes.
If not God-forbid, n the opposite is judged on them – and this suffices for the wise.
8. Now we clearly can understand the saying of our sages that the exile of the Shechina is Parnasah (sustenance.)
Now seemingly this is a perplexing comment:
For even in the time of the Beis Hamikdosh (when the Shechina was not in exile) the verse states “Poverty will not cease (or there will not be a time where there are no poor.”)
However in truth, the meaning is as follows:
During the time of the Beis Hamikdosh, the container (of livelihood) did not cover/conceal Godliness.
Though they were involved as farmers in agricultural business – they understood it was but to make a container in which God’s blessing would land.
This was because the Shechina in the Beis Hamikdosh was revealed, and would witness clear miracles and therefore realized that everything (including naturel means) all derives from God.
However now in exile – that the Shechina has concealed herself – and therefore the container conceals Godliness and everyone thinks, “It is my prowess that creates my wealth” this then truly is the exile of the Shechina –
This is like the exile of the Shechina, that gives sustenance to wealthy (people) and they boast “it is all my prowess…” which was an exile of the Shechina, even in the time of the Beis Hamikdosh (it seems the Rebbe here refers to gentile idolaters.)
And now this exile of the Shechina is by Jews.
For in truth all comes from God, yet some say, “It is my prowess that causes my success.”
9. The proof that in the times of the Beis Hamikdash the container of the livelihood did not conceal God is as it says in Divrei Hayamim – that as they contributed with joy – King David blessed them.
For in truth, joy is the sign that you believe it comes from God.
Therefore there is no sadness in the giving.
As it states, “From your hand all comes.”
But if a person thinks that “it is my power that created my money” – certainly they have sadness in giving charity – this suffices for the wise.
So in summary, it works like this – in times of the Beis Hamikdash, those that had money believed that it all came from God – because they saw the Godliness that was in the Holy of Holies – but today there is the exile of the Shechina, so everyone thinks that they are the makers of their wealth – due to the concealment of Godliness.
And this is the main difference between the time of the Beis Hamikdosh and currently.
10. When it comes to fear and love of God, it can be the opposite.
That in our generation there can be even greater Tzaddikim, then the times of the Beis Hamikdosh.
Now we can understand what it says in the Zohar that they embittered their lives – the lives of whom? – the lives of the House of Israel.
For it is explained in the writings of the Ari-Zal – the Jews who served the Egyptians, were a reincarnation of the generation the tower of Babel.
This was the rectification.
It means that in the time of the Tower of Babel, they were passionate about building the tower.
However as slaves in Egypt, they served the Egyptians with coercion.
And this caused that their desire, which initially was their passion, should be uprooted – and this was their rectification.
10. Now this is in every single generation.
When a person thinks about livelihood with passion, this is called the generation of the tower of Babel.
Or “dispersion,” (as they were dispersed…) this means a person separates themselves from God.
For they said “let us cast Bricks;” Bricks also is the terminology of letters – this is known, and “Let us make for ourselves a name” – in other words, they were focused on their own ego – have their own prowess, wishing to live as idolators, based on their own perception of power.
In other words, a person thinks perpetually how he can succeed.
However, if he was a true believer, that all comes from God, he wouldn’t have to overthink.
These thoughts made of letters – resemble the building the tower.
11. Now the rectification of this was the exile of Egypt.
In other words, that he later was involved in coerced work, which lacks of-course desire and passion.
Or in a more modern sense, a person is forced out of need to provide food, clothing etc. for this uproots the initial desire – and the false belief that it was “my own power.”
(Now the main uprooting of this desire is that he currently does the same act which previously was done with passion – now it’s done coercibly.
And this is not a spiritual thing, but simply his own animal soul agrees, that this is painful – as in Egypt.)
And this is, “They embittered the lives of the Jewish people,” it was coerced work.
Afterwards, “Their cries penetrated the heavens” – in other words, one contemplates before prayer bitterness over his work.
Through this one fixes his original desire in which he believed that he was the source of success – and this is sufficient for the wise.
12. This is the meaning of the verse “That your kindness is greater than life.”
This means that your kindness is good – it is greater than both the physical and the spiritual life mentioned earlier – for life with a closed me’m refers to the living God – this means when the level of Malchus gives life to Beriah, Yetzirah and Assiyah which are limited dimensions.
“And you give life to everything.”
For it is your energy that energizes all existence.
However there is another level which is the source of life – as it says, “Just say the life-force of life will give you life.”
This means on the level of Malchus gives to Beriah, Yetzirah, and Assiyah to give life to limited creations.
And this is called the level of Yesoid, which is connection.
“And all that is in heaven and earth” the Targum translated – he is the unity of heaven and earth.
Heaven refers to Sovev Koil Almin – encompassing energy – earth refers to Memaleh Koil Almin.
And “all” is the level of Yesoid – connecting heaven which is Sovev – to eretz, earth, which is Memaleh.
13. And this is אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ the Rashei Teivois add up to the Gematriyah for Tov – 17 – Good – this is the level of Yosef – the level of Yesoid.
“It is the nature of the good to do good” and to give.
This is the level of Yosef which is Yesoid which is the level of Tzaddik – he was the one that provided.
In other words – it is called the source of life – like it says “With you is the source of life.”
This means that the source of life which is the life of life mentioned before, is nothing compared to “You”
– for all the energy which comes into the world is only through a ray, an offshoot – just meager Rays – what makes heaven and earth – but relative to You it is all zero – this is not like the power of movement as a person must move their own body to move an object.
Therefore everything is like nothing compared to the essence of God.
13. To understand greater how God is life (beyond.) But not “Bichayim” (Yesoid.)
We must understand how physically all benefits come from love.
Due to love that a person contains for someone else, they give to them – so the love is the cause and then what they actually give, say food, is called Yesoid.
Now between the Love and the Yesoid – is Netzach and Hod – the decision of what should be given (for if love is the motivation – it could be I wish to bestow wisdom or anything….)
Obviously love is much higher than the action (or beyond) in a similar sense, God is deemed as Life (and not “in Life” in other words, the activity He does to bestow.)
13. To understand “With kindness” – there is 2 levels of kindness – large and small.
In the language of Kabbalah “love of the world” and a “great love.”
For example, physically there is a love which is an offshoot reason.
Based on the reason, is how much love will come – whether a lot or a little – when the reason goes… so does the love.
Love based on a cause ceases when the cause ceases – so this is called a small-love.
But there is a greater love, like the love of a father to son that doesn’t have a rational reason – it is based on the fact that the son is part of the father – this is called “a great love.”
Now even the love the father has, can come into a reasoning – for example, he takes pride that his son is wise, so based on how much wisdom, is how much love – more wisdom… then more love…. and if the wisdom is less, there would be less.
14. However if the son does not go in the correct path and there is absolutely no reason to love him – then the type of love that comes from the father is like the love that he has for himself, even if he doesn’t go on the right path…
Exactly the same, he has such a love to his son, even though he goes not on the correct path, but because he comes from him.
And on the contrary, now his love is even stronger – as it goes beyond reason.
15. Similarly above – there is “small love” which is when God loves us based on a reason.
This is when we go in the great correct path.
Conversely if we don’t – then due to negative decrease against us, the love dissipates but then there is “a great love” which is beyond any reason – that the Jews are called the sons of God.
This arouses the great love which eliminates all sins.
This is that He forgives everyone for His own sake – for this is a love based on Himself – and this is sufficient for the wise.
16. And this is the verse, “That the mountains will melt, the Hills will be smooth, but my love for you will never cease.”
Mountain refers to Chessed Gevurah and Tifferes which refer to Avrohom Yitzchok and Yaakov as is known.
And it is known, the saying of our sages, that “The merit of the forefathers – may end.”
For Avrohom is the level of Chessed – the source of this Chessed is from Chochmah (wisdom) therefore it is limited – because based on how much wisdom there is, is how much love there can be.
This is the meaning that ,“Even if the mountains melt…” in other words, that there’s no more reason for love, because of the sins… – nevertheless “My love for you which is essential internal love which is called ‘the great love’ will never cease” – For we are the children of God – are part of God~! – as mentioned before – and this will suffice for the wise.
17. And this is also the reason “The merit of the fore-fathers will not end” according to an opinion.
For Chessed Gevurah and Tifferes that exceed a reason which are also called Avois – this is the difference between the Eitz Hadas -the tree of knowledge which is good and evil – and then there is the Eitz Hachayim the Tree of Life – that one eats it lives forever – not any limitation – because it comes from the source of life, which is beyond any reasoning, and there, there are no end to the merits.
Therefore it is eternal – this is also, “God showed him a tree / stick, and he threw it in the water, and then the water became sweet” because the source of this tree was from the tree of life, which there is no bitterness / evil in it at all.
Because of this, it can transform even darkness to light.
This is also what our sages say, that a person should always study Torah – even though no good reason because eventually he will come to a good one.
This is perplexing – how can he come from evil to good?
However because the Torah is from the source of life which has no evil, therefore it can transform – this will suffice to wise.
This is the meaning “Your kindness is better than life;” this kindness refers to the level of Divine life-force that is beyond any reasoning – so therefore this is an infinite level (beyond anything finite.)
This is the meaning that “He returned the heart of the fathers through their children – and the hearts of the children through the fathers.” The kingdom of Moshiach will be eternal, for the kingdom of Moshiach is the kingdom of God.
Now everything is limited – for example the 1st and 2nd Beis Hamikdosh – because the source of this Love Is All based on reasons… therefore love was also limited.
For Moshiach to come, the love that must be aroused is the love that is beyond any reason – and therefore Eliyahu Hanavi comes to return “the heart of the father through the sons” – in other words to arouse the essential love that God has for his son – this is the heart – the love that precedes the father – referring to the forefathers which are also called Chochmah, Binah, Daas – “and the heart of the Sons through the father” that Conversely the Jewish people also be aroused to love beyond any reason – and this will suffice for the wise.