L'AcademyOfLife.Org & KabbalahWisdom.org

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

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

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.

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

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.

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.

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.

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

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

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.

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

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

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

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.

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.

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.

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.

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

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

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.

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

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.