Quotes from The Rebbe Parshas AcheriMois-Kedoishim

Before one studies Torah they need to have the proper understating (aprouch) of why.

There is a three prong aprouch: God reveals God (hence the miracles in the exodus) man begins to become attracted, then man begins to integrate the Divine way.

One must teach Torah to everyone.

Not only must one teach Torah but it must be to the extent that the other can.

We study Pirkei Avos between Pesach and Shavous as a preparation for the Torah, for primarily we must be excited to receive the Torah, so when we do something which we are not commanded but willinging do, hence enjoy – this stokes our passion.

The Rebbe calls on us to study the daily Chitas (there are apps) and the Rambam, and reminds us to revisit and begin the custom among Chassidim to study a daily chapter in Tanya (particularly before Davening.)

We must establish as many students as we can, that they themselves eventually become teachers.

There is a Divine partnership between businessmen and Torah teachers, for the former enable hence share the reward of the latter.

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“To begin at the top” means, a Jew must realize, “having God with me doesn’t limit” – hence instead of considering what I can’t – I consider what I can!

This notion, not only means to once go beyond your limitations – rather as you transform yourself, this new you becomes your current reality and you need to go beyond it – ad-infinitum.

The connection from man below to God beyond, is allowing the infinite conception, reality and transformation possible

The Torah says to be holy, this obviously is not (only) referring to staying away from evil rather (primarily) achieving the level of God’s Holiness (complete selflessness.)

This refers not only to “high” but primarily low stuff (as whenever holiness is mentioned, it regards holy sexual conduct.)

The revelation of God, is not taking man out of our reality, but bringing God into.

The ultimate goal is for the Jew to be able to manifest the infinite dimension – God – within; which is achieved by humbling (in other words, understanding, that relative to infinite understanding – for example, your mathematical abilities relative to a calculator/computer are laughable.)

When we connect to the infinite dimension we transform darkness/curses to blessings/positive!

In the infinite dimension there is only continued positive advancements.

We are all one, for there is but one source which is each of our source! hence though from our perspective we may seem to be separate but from the truth, everything is part of God/one.

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The Rebbe Mahrash had a motto to “Begin at the top” – in everything we do for God, goodness and kindness we should do so in the best, finest, most courageous way.

Everything God does he does “Beginning at the top” – the creation of the world comes from God-Himself – the first thing he made is light – the first letter of the Torah is Beis which symbolizes blessing – and as Rashi teaches, the spirit of Moshiach was immediately present.

The Mishnah also begins at the top, referring to the higher level of Divine awe.

The Tanya begins with the idea we are completely empowered by God to fulfill our life’s mission.

Beggening at the top also refers to how we must share the wellspring of Chassidus, that we give the highest light, transforming even the greatest darkness!

The ultimate Lechatichilah Ariber (beggening at the top) occurs when Moshiach comes (which has begun). The ability to overcome whatever previous limitation you have, in order to advance – though this is not advancement in the same dimension, rather starting on a totally new dimension, ad-infinitum.

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Every single thing is organized by God. This is infinitely more so when it comes to the teachings of the Torah as well as the Parshas.

Humility means not that I don’t know my talents, rather despite having clarity, nonetheless it doesn’t cause me to think I am somehow better.

The structure of Judaism is that we must have a profound love (ratzui) to the extent that we are willing to give our life to God, but this mustn’t result in emotional attraction hence dissociation (as a drug addict in love with a drug loses his love for other loves) rather one must always channel one’s inspiration into motivation to do good.

When a Jew serves God, this brings the recognition of God to the world, which in turn, God brings the recognition of the Jewish people.

There are three levels of Kiddush Hashem – there is doing a Mitzvah passionately, there is working/living in a holy way, and the highest, is working/living for Hashem.

A person must realize that their soul is in truth God.

A average person must be told  that you are a soul – your soul is in truth God! – you come from heaven – everything you do is recorded in the heavenly computer – you will return to heaven – all your speech and deeds will be played back and you will be found either innocent or guilty.

Our holiness is not by exiting, rather becoming holy in our world! which in turn so-to-say creates a holiness in God.

Rabbi Shimon Bar Yochai lived a life of oneness and empowered all of us to likewise live a life of Mesirus Nefesh.

Practically we must prepare / advertise both Lag B’Omer parades and farbrengens so Jews and especially participating children should have a meaningful memory!

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If someone vows to not drink wine on the day Moshiach comes he may never drink wine. Rambam

The Jewish name represents the idea/ideal of what’s being called.

The Hebrew letters for redemption and exile are the same, but with an extra Alef representing that when we add God in life we transform darkness to light.

Redemption means not that the world changes rather it’s capacity for good reveals.

During Moshiach we will recognize the inherent capacity for good in every facet of reality.

In redemption as there will be revealed the innate Divine permeating all, all the mentalities which conceal the truth and their narcissistic and selfish ramifications will expire.

Moshiach will not create a fundamental change in reality – rather he will teach the world how to fulfill our Divine purpose.

In redemption nature transforms not, rather our selfish and narcissistic aims give way to finding the true meaning in all and in everything.

Redemption is the state in which we reveal the goodness that every aspect of creation can create.

We shouldn’t assume spirituality is “me and God” rather spirituality is “God me and my mission to expose the Divine element, transforming every element, person and thing in this world.”

When we do good on earth this advances our soul (even the Divine part.)

The goal of redemption is not to remove exile and enter heaven, rather to transform exile into heaven, as we are!

Moshiach doesn’t mean we are going somewhere else, rather, we are revealing God everywhere, that already exists.

When a person grows, this affects the cosmic growth!

In essence, each one of us has the holiness of the Cohen Godal who could enter whenever he wished into the Holy of Holies, hence at every moment we can achieve not only this holiness, but actually as it states, the holiness of God!

A Jew must infuse the wisdom of God into – through teaching – the whole world.

Moshiach is hastened through adding in our Torah and Mitzvos!

Today as we approach Moshiach, heralding the time and prophecy “Gentiles will carry your brothers on their shoulders to Israel” many gentiles and countries are doing so!

The world itself is getting ready for Moshiach as we see the addition in emphasis on charity and education.

In summary, we need to increase in our goodness and kindness, Torah and Mitzvos, to hasten the immediate arrival of Moshiach!

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Lichatchila Ariber (doings things right the first time) means, that to begin with we don’t do things half-heartedly or even good, we do them beyond our very best!

The reason the Alter Rebbe didn’t write “we completed the Pesach Seder” at the end of the Haggadah (as other Haggadas are concluded) because a Jew must take the lessons of Pesach and spring in ever increasing leaps.

Lichatchila Ariber (doings things right the first time) applies as all things are alluded to in the Torah – in the Written Torah – The Oral Torah – The Tanya (the written Torah of Chassidus) and as the end and beggening are interconnected at the end of the Torah.

When the world was created it was created complete and perfect.