New – Sayings of the Maagid

 

160

JEWS (CREATION)

The speech and thoughts of the Jewish people are what create – as such it is incumbent upon us to think and speak good, now when G-d desires for the world to arrive at a completely renewed state, as we find by Ye-hoishuah, he told the sun to stop talking (for it is the song that it sings that propels its movement) similarly for the Jews to cross the sea – revealing a level where water and dry are equal (the high level of Godliness – sovev.) (Perhaps this is why the Jews were placed in turmoil before the splitting – which caused them to stop thinking/speaking and subsequently they arrived at the level of a new song.)

161

 

The following is an extraordinary concept – to be honest I am cross-pollinating (with other ideas)

 

(Firstly the basic idea.)

 

There are two roads – one is that the person sets on the right one, the other, that he goes on the wrong and later goes on the right (now obviously it’s nice to go on the right, however if one was deeply lost, almost hopeless, and finds the right, the joy is indescribable.)

 

Similarly, there are two pleasures a father receives from watching his son – the first is the pleasure when he sees his son is on the right road – but the second is a far greater pleasure, when the the son has, through tremendous effort discovered, and now both the father and the son enjoy.

 

(And here is what I understand the maagid teaches) There are two stages: the pre and post messianic, in the pre-messianic, things were pretty straightforward (this is the past four thousand years) “G-d gave the Torah and one should do it,” and hence this is like the father enjoying the obedient son – but then (in our current just pre) messianic era, we arrive through tremendous discernment, and rejection of evil, to truth, causing that simultaneously we and our father delight.

 

 

162

 

CONNECTION (TO G-D)

 

The existence of everything – for everything obviously must have a source – is the original thought (Kabbalah teaches that when it arose in the will of G-d to create, in a single intuitive flash, his desire conceived – in this conceptual stage, all that ever would exist, was imagined.)

 

Now, one who wishes to attach oneself to G-d must understand that your current existence is only due to the fact that in the original thought you were conceived – and to the extent that we realize (like an avatar or anything on a computer screen is one-hundred-percent just the reflection of its code/r) is the extent that we are connected – but if we have any ego (sense of individual independence) we disconnect.

 

163

 

CREATION

 

Kabbalah teaches of two types of energies G-d emanated, the first is what is called potent(ial) and the second is manifestation.

 

From the first is the – like the painter’s mind, an infinite potent(ial) – and the second is the – like actual ink painted – the manifestations.

 

Now both of these – the infinite potent from whence all emanates, and all that manifested, are but like a single drop, like a single thought to the Creator.

 

165

 

THINKING

 

Wherever we are thinking is where we are – ideally a person should be thinking about G-d – however when we think about things of this world, if we find the G-dliness (perhaps the lesson – or even how everything is consistently being created by G-d) so this is like a father who loves his son, and loves playing with him – as he enjoys this connection – but then the father hides, arousing within the son a deep yearning, and the joy that the father gets when the son goes to seek, find and connect with him is boundless.

 

 

TZADDIK

 

The Tzaddik considers himself as nothing – yet it is because of him the world is sustained, as it says, the whole world receives energy because of Chanina my son, and he is comfortable with…(I think a meager food.)

 

166

 

GOD (‘S PLEASURE) – GIVING

 

There are two types of pleasures – as Kabbalah teaches, that blessing (happiness) is found only where there is male and female / giver and receiver – for as there is the pleasure of the receiver to receive, there is likewise the pleasure that the giver has, to give.

 

CREATION (PURPOSE)

 

In essence this is the entire purpose of creation – namely, that God the (desirer to be a) Giver, receives pleasure when we receive.

 

RECEIEVING (FROM G-D)

 

However the famous example of this is, more than the calf wishes to suckle, the cow wishes to nurse – now the teats are fashioned in such a manner in order to minimize the flow (for too much would be counterproductive.)

 

Hence in actual fact, while men, are self-centered, egotistical, selfish and narcissistic – the amount that G-d can give is of-course very minimal – the Tzaddik therefore (like Dovid Hameleh) seeks to receive from G-d, not for their own sake, rather they seek to give G-d his pleasure (as he enjoys giving).

 

But as the nations – and certainly Jews – (through the suffering of exile and shame of world-wars etc.) become refined – this allows that the giver and receiver can join – (in a sense this is like a couple in which their relationship is very formal to begin with – but as they begin to accommodate, in an instant, the giver can communicate and the receiver can integrate.)

 

167

 

Why is it that when you plant – as the infinite power of the ground is to produce hence why should you have to put in a seed (as infinity can do anything) the answer is that infinity is beyond details – hence the seed (containing the specific) marries the infinite ability.

 

(Perhaps the lesson which is unbelievably profound – as the Maagid says to delve into this well – is) G-d is infinite – hence in essence he has zero relation to our world – hence it is precisely when we do – no matter how small (for technically size – devotion etc. relatively speaking is meaningless) therefore, our Mitzvah and his blessing, like the seed and the ground create an entirely new miracle.)

 

168

 

GIVING

 

The nature of all is to seek its source – hence a child for example seeks their parent – a soul seeks God – all of reality is created in the male (source – giver) and female (receiver) paradigm (and reality begins from what is called seder-hishtalshelus, a chain of infinite source / receivers, which then becomes sources for the levels below, until our universe.)

 

Now as everything seeks source – why would anything be a giver?

 

However G-d therefore implanted within the giver, that a far greater pleasure then receiving is giving = within this is contained great lessons for life (and of life.)

 

MARRIAGE

 

In fact, this is the secret to the female who desires the confidence, hence the willingness to submit/love, a male (which is a powerful concept, for it then allows a male to understand that his presence adds to her.)

 

 

G-D (MOSHIACH)

 

Similarly, G-d receives pleasure from being able to give – however in order to give, a person must be mature (for an immature person has limited abilities, hence can receive like a child only small things) hence G-d eagerly awaits the coming of Moshiach, for then as we grow, we become far better receivers!

 

170

 

PARABLES

 

A parable is to explain the inexplicable, (in other words, that the human mind or the level of the student doesn’t have the capacity to understand) however though Torah is infinitely beyond humans and descends into words (ethos and ideas – though in essence its all about creating peace, unity, love etc.) nonetheless all of Torah coming from the Divine, is Divine.

 

171

 

PARABLES

 

In continuation on the idea of parables – the parables in the world are to explain a wisdom – so the goal is the wisdom (for example, when a teacher uses an example of two plus two apples equals four, the entire goal is the mathematical equation) however we know King Solomon was so great that he knew all wisdom, his goal in knowing wisdom was actually in order to elevate it – through showing how each and every wisdom has a Divine lesson (not that the wisdom itself is Divine, rather that a lesson can be extrapolated; for example, the fact that atoms pop in-and-out of existence, teaches us how before G-d, all is naught.)

 

172

 

CHANGE

 

 

At the source (like code) everything can change – a Tzaddik can at any time simply change – out of G-d’s great love – reality (there are many stories that prove this but an example (sort of paraphrasing the Baal Shem Tov is that a king may have a temper and do cruel things, so the townspeople decided that whenever he is angry they would ask his son to say hello.)

 

173

LOVE

The Maagid gives a tremendous parable to help us understand a deep concept.

 

Once there was a child who as all little children found his pleasure from his little toys – but his father who loved him dearly came to the room – so out of great love for the father, the child forgot all his toys and ran toward his father – but alas his love for his toys was still there (only sublimated – so to create a perfect union) his father then hid, and in his sorrow he was matured – he rededicated himself to the love of his father, and then his father feeling this great love came back.

 

174

GOD/JEWS LOVE

 

Firstly the Maggid teaches that when we pray we should never pray for ourselves, for in truth far more than the calf wishes to nurse, the cow whishes to  – hence we should pray for God (who desires to bestow.)

 

This is similar to a man who has a son – as obvious, the image of his son who he loves is implanted in his heart – but then when his son does something wise, at that moment he is exclusively focused on admiring his son – then when his son leaves, his previous image (picture) now expands – similarly G-d originally foresaw the Jewish people – but when we actually do good.

 

 

175

 

TRANSFORMING (ENERGY)
Just as the Baal Shem Tov teaches – as the Medrash says that on the second day G-d separated the higher waters and the lower waters (being below) cry to return to their sublimely heavenly realm (and it is up to the Jew who takes a drink and when s/he thanks G-d for this, they elevate the water – amazingly this has been scientifically been proven (google emoto) similarly words are compared in the Zohar to a horse – now the horse can go in any direction – the rider is the intention behind the letters (- now these letters that are used for negative energies or foolish, cry – but the wise person hearing this, will then elevate (by seeing the hidden good) and in this way, all the foolishness / kelipos dissipate.

 

177

 

HUMILITY/ARROGANCE

 

The Maagid says a truly remarkable concept – when a person is humble they have space – in other words, to the extent I see others as greater, I become humble (this also explains – ed. – the notion why it states that G-d cannot be with the arrogant person – there is simply in arrogance only self.)

 

178

 

MEDITATION – PURPOSE – EXODUS – RDEMPTION

 

The Maagid reveals a truly wondrous thing – The point of the world is, like a father who dearly loves his son – so there are obviously three thigns – there is the father, the son and the mutual affection – now obviously the father’s affection is there – but the son must come to the realization – the greatest realization is that without the continued Divine energy (e=m) we simply don’t exist (hence G-d is our continued father) – Now as this revelation is the ultimate intent, and as darkness conceals light, Pharaoh tried to obstuficate this light with his darkness – hence G-d sent Moses and Aron who both were on such a spiritual level that they continuously felt this – and through the miracles this was revealed.

 

179

 

The Torah in essence coming from the essential oneness of G-d has no form – as it descends into our world dealing on our level, it comes into our dimensions, hence the Mitzvos are so filled with details…  – however as we know, there are infinite worlds beyond us – and in each world is the Torah, but as we know that a single day is but a thousand years above (in fact the Maagid uses the terms: “a moment” one can experience a thousand years) hence the limited nature of the Mitzvos become ever more unlimited – now as we know, when man must limit/constrict himself, this causes a certain pain and conversely when man can unlimit/fly, this causes a joy – hence the Tzaddik who is connected to the higher spiritual realms, feels this tremendous pleasure – furthermore, G-d will reveal this when Moshiach comes, and this is also the meaning of the verse “the reward of the Mitzva is the Mitzva” (for in heaven we actually experience the free / “flying” state of that Mitzvah.)

 

182

 

UNITY

 

When a person does a Mitzvah, studies Torah or prays, at that moment all the worlds beneath him get connected – in other words, the energy that a person has, comes from the lower dimensions of earth, plants, animals etc. – hence at that moment, all of those energies that in actual fact make up the physical person etc. get unified.

 

183

 

HAVAYEH (THE HOLIEST NAME)

 

The reason we may not say the Sheim-hamiforash (the holiest Divine name which we substitute when it is written with a lesser holy name) for the land that receives not directly Divine energy (for all receives Divine energy – the source of  its matter, e=m) is too impure for this holiness – For as one says something, one manifests (just as speech are actual wavelengths) however in the Holy Temple which was sustained directly by the Divine, it is appropriate.