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Mystical Insights In The Torah Portion – Vayeira

Mystical Insights In The Parshah – Vayeira 5749


The Torah comes from the word Horah – this means that everything in the Torah has a practical life lesson including the stories.


These lessons are especially relevant during the week of that week’s Torah portion.


The Alter Rebbe taught that one must live with the times which meant the weekly Torah potion’s life lessons – and in this way transform one’s year (for growth lasts.)


All headlines – for example the beginning of a Parsha (Torah Portion) constitutes the summary of the entire portion. Note 3

Visiting the Sick

We learn the Mitzvah to visit the sick from the fact that God visited Abraham.

Visiting the Sick

Rabbi Chamah said, what is the meaning of the verse “follow G-d.” It means to imitate G-d, for example as he visited Abraham when he was sick, you should visit the sick.

Welcoming Guests

We learn from Abraham the greatness of welcoming guests, for he asked God to stop speaking to him, showing that welcoming guests takes precedent.

Spiritual DNA

Not only is the life experiences of our forefathers, the “dna” porotype of what our lives will be, furthermore they actually cause it.


There are two skins of signs (symbols, like Kosher qualificators) one is something that verifies (so a kosher label verifies the product is kosher) the other, which is what makes the thing kosher (for example fins and scales). The reason for the latter is it is part and parcel of the object.

Spiritual DNA

The reason our forefathers lives mirror ours, is because we are of the same spiritual dna.


The Jewish people have three qualities: compassion shame and kindness.


These three qualities are not in addition to who they are, rather it is who they are.


This is why if a Jew is missing one of these three qualities they are not their true selves.


Just as God appeared to Abraham, hence God can, shall and will appear to every Jew.


From the wording of the verses it is clear, the reason God appeared to Abraham (in Parshas Vayeira) was because he sat looking for guests.


From here we see that every Jew – no matter the stature – through inviting guests (and like Abraham making this a primary function) merits Divine revelation.

Goodness and Kindness

The reason inviting guests merits Divine revelation is it is part and parcel of the general all-encompassing principle of doing goodness and kindness – hence every Jew who is energetic in this field will merit.

Welcoming Guests

From Abraham we learn how to welcome guests with true enthusiasm and joy – making them feel that we are privileged at the honor.

Revelation – Spreading Chassidus

Just as one merits Divine revelation from feeding peoples bodies, how much more so their souls.

Revelation – Spreading Chassidus

The reason God appears to one who teaches others about God is more than just the reciprocal idea of one deed (kindness to others) begets another (God kindly revealing) rather it is literally the same notion.

Spreading Chassidus

Many are those today who as the verse states “They thirst not for water nor hunger for bread only for the word of God. namely Torah and especially Chassidus

Spreading Chassidus

Abraham didn’t wait for guests to come to him, he sought them, similarly we must seek those thirsting for spirituality.

Spreading Chassidus

The need to share the water of Torah/Chassidus can be compared to someone who is literally starving.

Spreading Chassidus

The Rambam writes Jews by nature are intelligent, hence for an intelligent person the lack of wisdom is not like the lack of desert but like bread and water.

Spreading Chassidus

As the main part of us is our soul which is permanent and eternal vs. the body, hence saving the soul is far more meaningful than saving even the body.

Spreading Chassidus

We learn from Abraham that despite the fact he was already 99 years old, had worked as the Rambam said on spreading the truth through the world had just circumcised himself and his household and it was on the third day (when the pain was most intense) he sat at the entrance of his tent hoping for another guest to feed both physically and spiritually.

Spreading Chassidus

The necessity to teach others Chassidus is both a personal as well as communal obligation for firstly, even one who can claim to have truly done much, this is no way benefits the person who is thirsty – furthermore the fact that (as we know from the Baal Shem Tov, everything is Hashgacha Pratis, Divinely ordained) hence if you see someone in need it is because God wants you to run and help.

Spreading Chassidus

Whatever need you see you can accomplish its rectification based on the principle that God empowers.

Spreading Chassidus

The Rebbe has told us that the call of the hour is the spreading of Chassidus.

Spreading Chassidus

This obligation duty and privilege to teach Chassidus is on men women and children, as Kabbalah predicts that before the coming of Moshiach children will be knowledgable in the secrets of the Torah.


From the fact that the Rebbe Rashab as a child of four or five cried desiring to see God, we see that with a good education one can both induce the desire and the revelation. Note 46

Spreading Chassidus

We additionally learn from the story of the Akeida in Parshas Vayeira that the extent of one’s dedication must be to the point of Mesirus Nefesh – complete sacrifice.


One can ask – “I am active but I don’t see Divine revelation” (one of) the answers is, that soon Moshiach will come and you will see.


As such one should always do more, for every deed hastens the coming of Moshiach – a redemption for all the past generations of Jews.

Chof Cheshvan is the birthday of the Rebbe Rashab who founded the Yeshivah Tomchei Temimim that brought much light into the world and as such, one should attempt to do things in one of his Yeshivas as is known, that when we have a visual it encourages even more.

When a person makes a public resolution it has a far greater staying power.

Mystical Insights In The Parshah – Vayeira 5750

God’s goodness is an expression of his kindness and compassion. Note 13 *
How can it be that Avrohom who loved Mitzvos so much should feel pain from Milah? (spiritually speaking) Milah represents that Avrohom became complete – the true pain Avrohom felt, was he reached the Divine revelation which (is the 49 gates of binah – comprehension) which can be assimilated by a human, but realizing there is an infinite dimension (the 50th infinite dimension) he pined for that.

The very humility – desiring that which is beyond ones possibility of achieving creates the space where the Divine infinite level (and being Divine hence is not limited to being “beyond” but can simultaneously come within – not only in a overwhelming but “face to face” manner and relate specifically to all aspects of life) permeates.

(This is not the exact wording but as I understand the concept, it is the sixth chapter) The greatness of the infinite zone which a Jew achieves through eliminating self, which automatically as the infinite zone permeates the highest to the lowest, can fill any space, is that it is not limited only to the Jew, but as we know, in the messianic times (which have begun) every person, in fact every created thing will know its maker.
“And Sarah lived one hundred, twenty and seven years” one hundred represents our primary drivers: pleasure / desire (fear of pain) twenty represents our intellect and seven represents our emotional states (love, fear etc.) So to sum it up “In the beginning God made man, so man should grow; when man exists falsehood and searches for truth, God appears; but this doesn’t take man out of his reality, rather it allows God to permeate every aspect (pleasure, desire, intellect, emotions).”
Ironically the self nullification that allows God to enter doesn’t destroy self but creates.
No matter the Divine revelation one has already received, as God is infinite, one must pine for the next level.
By elevating oneself this automatically benefits others.
Not only must we grow but we must make sure to be happy.

Mystical Insights In The Parshah – Vayeira 5751

Though every Rebbe is a great source light, nonetheless there are individual specialties.
The benfit of Chassidus Chabad is in its ability to take the Divine realities and through explaining it logically it becomes real which allows a person to increase in their actions – for actions result from emotion and emotions increase based on appreciation of a subject’s importance.
The Rebbe Rashab holds the title “The Rambam of Chassidus” for like the Rambam who clearly categorized in an easy and accessible format Jewish law, the Rebbe Rashab categorized Chassidus.
Just as the written Torah includes everything that would be revealed from it later – as our sages state, “There is nothing which isn’t hinted to in the Torah” – similarly Tanya, visa-vie Chassidus. Note 17
The Alter Rebbe’s main emphasis was on helping people return to God.
The revelation of God is in and through Torah – God’s words.
This began at the Giving of the Torah when they saw God’s speech (“they saw what is normally heard.”)
The revelation of God through Torah is primarily in Halacha (Jewish laws.)
However the revelation of God is most pronounced in the esoteric part of Judaism – Kabbalah (“the tree of life in which there is no questions and doubt” and deals only with spiritual abstract conceptual reality – not some of the negative the Torah dealing with this world gets into.)
So in the Halachah part of Chassidus – namely the Rebbe Rashab’s teaching, there is the most sublime spiritual light.
Generally The Mammarim of the Rebbes are the highest level of Divine revelation as is known from Reb Hillel Paritcher.
A general principle in a Jews life and in Jewish education is, every Jew must continually long for, desire and do whatever possible that God should be revealed to him – to the extent as it was by Avrohom.
Furthermore this striving to have God’s revelation is a constant part of a Jew’s service which must be present at all times and places.
On the 130th anniversary of the Rebbe Rashabs birthday the Rebbe said (and he goes into the Kabbalistic significance as 130 is 5 times 26, the name of God) the ability to live united with God on a daily basis manifested.
This ability comes to every Jew regardless of his Torah study – though of-course one must begin studying at the basic level – but this level of uniting with God exists, as if he completed all.
Mystical Insights In The Parshah – Vayeira 5752

It is known that in addition to the fact that all matters of the Torah are eternal lessons, there is a specific relevance to the time of that week.
Every idea of the Torah – its sequence etc. – is absolutely exact.
There is also a exact message in the Parsha visa-vie the day of the month it falls on.
The level of Godliness that came to Abraham following the Milah was novel in two respects, for it was a. the highest revelation b. it descended in a internal manner.
The two levels are interconnected for specifically that which descends lowest comes from the highest.
God’s revelation is specifically to the lowest rung – namely to worthy people on earth – for all other levels are only fractions of light – while God himself comes to the worthy individual.
As is known that the true revelation of the true Being comes into the lowest created – us.
This highest level is the true identity – the Divine soul – of every Jew.
The true source of life in every Jew is his Godly soul which is the marriage of the highest in the lowest.
As God’s presence is everywhere (Kabbalistickly our existence is in the vacuum – the black hole that traps light to the extent, though it is the greatest light possible all one sees is dark) but even – or especially – children sense God.
We educate children that the reason they say Birchas Hamazon (grace) is to thank God.
Jewish children have a special affinity for holiness as we can see by how they love to kiss the Mezuzah.
The idea of kissing the mezzuzah is, that as we kiss it as we pass through the doorway, it reminds us that all the contents inside and outside belong to the one God.
Every child should have their own Chumash, Pushkah (charity box) Siddur etc. in their room, making their room a microcosm of the Beis Hamikdosh (holy-temple.)
The Rambam teaches that when we see and kiss the mezzuzah it reminds us that there is a Creator of all and only our knowledge of his oneness matters.
When we have a Bris (or for girls automatically) our Divine soul enters, this soul give us the perception of Godliness (mentioned above) however in order for us to have the revelation of God – similar to Avrohom who after his Bris God revealed himself – we need to earn it.
We must know that the teaching that God appeared to Abraham relates specifically to every Jew and it is up to us to do all we can to merit it – this is through dedicating our lives to producing the holiness of Israel wherever we are.
The reason the Rebbe Rashabs birthday is on Chay Marcheshvan is because chay is life, indicating the true life of every Jew is his Divine soul but it must illuminate the “Bitter Cheshvah” which indicates the darkness – by expressing in our thoughts speech and action our entire goal is transforming the material into spiritual.
When Moshaich comes the Divine will imbue every single Jew and as it brings with it every blessing everyone will be healed and will have every possible positve blessing.
The main aspect of Moshiach will be the individual Divine revelation – in other words how each individual will experience interact with and see the Divine.
It is known that there is a part of the soul of Moshiach in every single Jew but this is most seen in children called Mishachai (MY Moshiach) particularly as their outer faculties are less developed hence their inner sensitivity is more transparent.
The coming of Moshiach depends on the revelation of your inner Moshiach – revealing this Divine side and when all Jews do so Moshiach will arrive.
We must deeply desire the revelation of this spark (which manifests it) and then act in accordance with this dimension of reality which is already Messianic – in other words, behave today as you were in the Messianic reality.
And the main thing is that by studying Chassidus now in a way that you fully grasp the spiritual idea, this is the preparation for the true and final redemption through Moshiach – then we shall study the esoteric wisdom in the highest level as it states “kiss lip to lip” “that God’s speech to us will be person to person” (similar to as it states about Mosses.)

For a “New Torah will come from me” “Me” means literally (hence as it is the essence of God it can descend to an individual level) and its study will not be that a person will teach his friend rather directly from God and furthermore in a manner of sight (total comprehension) similar to “and God appeared to him” “And your eyes will see your master” with total grasp.

We have already completed everything necessary for the coming of Moshiach hence the beginning of the era of Moshiach has begun.
And the main thing is, the existence of Moshiach already is in our world! as we know in every generation there is a descendent of King David who is worthy to be the Moshiach!
And as the Previous Rebbe said, we are now prepared for Moshiach, hence not only do we have the existence of Moshiach (obviously the Rebbe) but also his revelation and it is now our job to simply accept him! (which means obviously to accept the truths, torah teachings.)
Practically one must realize, all including oneself is a Divine creation!
We need to live with the reality of Moshiach, for example after one eats one still hungers for the meal God will make when Moshiach comes –as it says “God will make a feast for the Tzaddikim and all will eat and drink and Kind David will say Grace.”

Mystical Insights In The Torah Portion Vayeira – Torah Ohr

The soul is a pure light, like life, but non-individuated into ideas or emotions.

The opinions and emotions of the soul are like a person who dons a garment – the garment is obviously not the person, it is temporarily an expression of desire.

Just like your clothing effects how you feel, similarly your opinions and emotions.

This is similar to the relationship between body and soul, for though they are completely different, if you stub your toe your soul feels pain.

The soul itself is beyond any sort of changes, from this we deduce that as the emotional and instinctual states of a person change (certainly we shift in the varied emotions of children vs. adults) hence we realize that the emotions and intellect, are merely mechanisms for the soul to express itself similar to clothing.

In fact, the essence of the soul does not come into the body, it is only a lower level of the soul which descends into the capacity for intelligence and emotional feeling which then translate into expressive thoughts, speech and deeds (for they are the mechanism of the mechanism, the expression of the expression.)

One can never speak about tzimtzum in the maor; on the contrary the maor is perpetually present which is why children feel God’s presence – In other simple words, God is everything, the reason we don’t see it is because we are using senses that connect only to the physical.

There are three attitudes visa-vie others, the naïve child state: “I love everyone, so everyone loves me” and the result of love is to give (this state lacks all boundaries, a bit like the hippies.) Then there is the exact opposite “All people are cruel selfish sobs” (this state is based on having been bullied and hence as the mind fears people, it creates this belief) the result is a person doesn’t love anyone, only uses and abuses. – Lastly the truth – “Just as you don’t want anyone to judge you and you want everyone to assist you when you need it – do so for others.”

How can God’s knowledge of reality not create multiplicity (in other words, if I were to see many things simultaneously, it would mean that unless I had some kind of different vision there would be many MEs) the answer is there are two kinds of visions, one in which the person places his essence into what he sees, the second like peripheral (where we see much more than we are conscious of, for example they say we “download” 400,000,000,000 bits of data from the environment (sights. sounds etc.) every second, but are only conscious of 2000.)

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