Rebbe – Mamer – Quotes

Rebbe Mamaer Yud Kislev Vayeitzie 5736

1. When King David said the Verse “Padah Bishaloim (you redeemed in peace my soul”) this refers not only to his, but subsequent Tzaddikims’ redemption.
2. There are three types of peace – there is the peace of King David that through power… – but this is not real peace, for the enemy can come back – then there is the peace of King Solomon: through greatness others felt humbled -­ but the ultimate peace which occurs when Moshiach comes, is that even those antisemites (jealous people) become admirers (we are seeing this amazingly with the Arabs and Russia, and to a certain extent, evangelicals etc.)
3. We know Moshiach is the descendent of Dovid, so Dovid’s peace, began the peace of Moshaich.
4. Just as marriage – particularly the miracle of birth in which two finite people are able to perpetuate (through the descendants) infinitely  – similarly the marriage of the body and soul, and its offspring (good deeds.)
5. This is paralleled when we study Torah and Mitzvos here – for apart from the fact, this is the Divinity of God dealing with low things – it also manifests (the Divinity below.)
6. One of the reasons the soul comes below, is it goes from the level of “standing” to “growing” (for in heaven, though it has growth, it is generally in a dimension) however on earth, our growth can continuously be exponential  – however when a Tzaddik passes on (and for all in heaven) as Torah and Mitzvos is truly infinite (though below this is not revealed) above it is.
7. The male female relationship is in the soul before it comes to earth (as we know it is predestined) in marriage, and also in the resurrection – in fact, this is the highest infinite level.

When Moshaich comes, we will have the revelation of the infinite within the finite – because all we do now prepares for Moshiach (and during Moshiach is the revelation) hence we must reveal our Yechida – that God is our soul – and when we do this, we have no foreign (stupid, instinctual, lust etc.) desires, and through our personal redemption, we cause global.


Mamer Rebbe Vayishlach

Asher Bara

1. When we below do the Divine will, this manifests, the above.
2. The – like all things – marriage, union of man and a wife, stem from the Divine union (Hashem and the Shechina) in fact, whenever we study Torah below, we create a mirror effect above.
3. The purpose of creation is God wanted to be completely revealed.
4. God is like a husband, the idea of a husband is that he connects –
5. Through bringing Joy to the Bride and Groom below, this causes joy above.

Mamer Rebbe Yud Tes Kislev

Amar Rabi Aoishia

1. It is known, our sages teach, “God did a kindness by spreading Jews worldwide,” for when there is trouble in one country (for example, the kingdom allows not the shaking of the lulav and esrog) elsewhere, the Jews who did this Mitzvah, fulfil it, for those who can’t – and eventually this causes their freedom (as it says, whoever fulfils the Torah from poverty, will eventually fulfil it from wealth.)

• In a similar sense, even when we do a Mitzvah – as a person may be confined by their Yetzer Hara (like business people who may be constantly worried) one releases those who are bound – this applies even to oneself, for there are aspects that people are most duty toward (hence their Yetzer Hara fights them on this mightily) so by strengthening themselves in one aspect, they can strengthen themselves in other (harder).

• We know that everything outside of man is inside of man – hence we all have Jerusalem – Jerusalem represents Yira-Shalaim – complete fear of God – now there is the higher (heavenly) Jerusalem and fear of God, and the lower – the higher fear is the notion that, “But God there is nothing” – when one achieves this level below, it allows the infinite heaven to descend.

• When one touches the infinite fear of God, this affects each part of us.

• Every individual who reaches the infinite fear of God, effects not only himself, but the entire (especially when he considers himself part of) Jewish people.

• Because all Jews are like one body, therefore, even previous eras – say when the Jews had the Beis Hamikdosh and offered sacrifices – can assist the future.

• The way to merit Moshiach, is by right now, having the infinite Avodah, mesirus nefesh, which means, to give your will to God’s.

Mamer Rebbe – 5741

Vayishlach Yud Daled Kislev

1. “All your sons are scholars of God, and much peace by your sons”

The explanation of this is (as the Medrash teaches) that sons here refers to Torah scholars and through their Torah study a. they refine the world b. They bring peace c. in reward God gives them peace.

• The reason Yaakov immediately sent for Eisav when he finished his Avodah at the house of Lavan, is because the Blessings given to Jacob, were to refine Esiav.
  
  
• The reason Yaakov first had to go the house of Lavan – was because spiritually Lavan represents “Loven Ha-elion,” the source of all Divine effulgence, and once he had manifested them (to himself and family) he was able to deal with refining Eisav.

• Prayer is when we ascend – refining from below to above, and Torah is when we bring the above, to refine the below.
  
  
• It is known, there is the refinement from below to above, and above to below; whereas the latter may be higher, the former is deeper – hence Yaakov initially shined a light onto Eisav – but eventually, through the thousands of years of grappling with darkness in our time (Moshiach epoch) as the refinement came from below to above, hence the world is ready for Moshiach.
  
  
• Generally in Torah, there are two aspects: 1. Is that it refines (good from evil) and the that the study of it on its own, is a very great Mitzvah – now specifically, in the inner and outer Torah these two aspects are there – for example, in Chassidus there is the great knowledge and inspiration, and the practical directives, and in the outer Torah, there is both the Mitzvah of even just reading the holy letters, as well of-course as the practical directives.

• When we study Chassidus, we refine not only our emotions (the main task in galus) but even our intellect.

• Although generally Torah, firstly, we begin the study of the outer and then the inner, but in actual fact, there must be the premise of the inner – and especially, even better, the understanding (for this is the raison det’re and staying power of the outer.)

• Through the descent of the inner Torah into the outer, and its subsequent effect of elevating humanity – this is the goal of Dirah Bitachtoinim.
  
  
• Through Torah scholars doing (#9) they merit great gifts/peace.

Mamer Rebbe Vayishlach

Margilah

1. Rava would often say that the ultimate goal of Torah is Teshuva and good deeds.

2. Now generally the fundamental difference between Torah and Teshuva, and good deeds (Mitzvos) is whereas in the former one needs to use their mind – in the latter one serves as a servant (with humility.)

3. Kabbalah teaches, God cannot be grasped by thought, but can be felt through love – hence as Torah is revelation (in the mind) it does hit the essence – there are two types of love (selfish and selfless) when we have the essential core love for God, this arouses – like a son who calls “father” that the father in his entirety turns – so too God.

Through Teshuva and good deeds we receive God.

4. Ultimately, the factor that allows Teshuvah and good deeds to touch the Divine, is the fact, that we do it not because it is our desire, but the desire of God – and not only because we desire God’s desire, rather we do it as a Divine compulsion (for a person is found where their desire is, so when we are fulfilling unconditionally God’s desire, there He is found.)

5. Torah and good deeds relate to the two facts of a Jews personality with God – the first is the fact we are God’s child – in fact, the nature of the child is the parents identity is his – and the premise, ideals of the father, are the child’s; furthermore, as Jews are the son – rooted in the King himself, therefore they can perceive, the king’s desire – whereas good deeds relates to the servant relationship.

6.  In order to attain this level of Divinity, it must be prefaced with the level of son, the desire for God (so in effect, there are three stages, love (which causes attraction) the duty of a servant to fulfil God’s will, and the implementation.)

7. Even when we study Torah, we must do so as a both a son and servant – in other words – we are meant to use our own mind, but do so, understanding the sacredness.

8. When we study Torah, the main thing is, we do it with the humility and servitude to God.

9. Torah is truth – when a person seeks that others should learn Torah, this is because, to Torah they are humble.

10. To study Torah properly is to bring Moshiach – for the essence of Moshiach is to reveal the Yechida (Divine essence) of our soul, for Moshaich is the essence of the entire creation.

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Padah Bishaloim Nafshi – 5738

1. This verse (Padah Bshalom Nafshi  my soul was redeemed in peace) is connected to the number three (it was said on the third day (by the Alter Rebbe, and the subsequent Rebbes) and it was said in the third month) for three, is the number of peace (as is known, that, day 1, God made light and darkness; day two, separated the waters; but on day three, when vegetation grew (harmony…) it twice stated, it was good.)

2. Now there are two interpretations on who is redeemed, one is, it refers to G-d, the other, it refers to man (as it says, that “Whoever studies Torah, does good and prays with the Minyan, it is as if he has redeemed me and my children.”)

3. Now we know, the world stands on these three pillars: Torah, prayer and good deeds – as such, they must have been present at Creation.

It is known, the teaching of the Alter Rebbe and Maagid, “Know what is above you,” that, “All that is above, is caused by you” – that even the creation, prior to creation… is a result of the fact, that as by God, past, present and future are one, so foreseeing our Avodah, and the pleasure He would derive, this created (for all from above comes from below) the heaven (Beriah, Yetzirah, and Assiyah etc.)

4. Though below created above – even the above that precedes below – however, as we know, whenever we do a Mitzvah, God likewise (does,) and this is a. beforehand (which in fact, empowers our Mitzvos) b. afterwards – now, just as the Mitzvos we do below, are greater than the preceding Mitzvos above, likewise, the Mitzvos that follow our Mitzvos above, are likewise greater (than those that precede.)

5. Though the souls are within G-d prior to their descent (like a baby in the womb) nonetheless, the whole purpose of the descent (for what could be wrong prior…?) is, that through refining the body, and even more so, using the world for spiritual affairs – this then elevates the sparks.

6. When the soul below is able to withstand all the vicissitudes and concealments – and still love and fear God, this is higher than the love and fear above – however the main task of the soul, is to gather the sparks.

7. Now in order to fulfil the Divine intent, one has to serve, not for one’s pleasure, rather as a servant.

8. Practically, the way we refine the world, is through the triple system of Torah, prayer and good deeds – done in a servitude.

9. During the time of refinement – Galus, God protects the Jewish people, physically and spiritually – so they can fulfil their purpose.

10. When we dedicate our life to our purpose, even when we are working, we do so for the sake of God, and study then Torah – we then refine the sparks that await (and beseech) eagerly, that we should elevate them – this then gives us greater strengthening– this is also the dual above to below, below to above tragection, namely, Torah and Mitzvos (above to below) and Prayer, below to above (as well as Teshuvah.)

11. The main way we bring redemption, is through learning Torah (and even if someone has but a bit of time, if during that time, His Torah is total (focused,) this is good.)

By learning Torah, especially Chassidus, we influence that our entire life is a Torah meaningful life – for within the Torah is Divine – which if nothing else, the soul senses.

12. As the words of God are real and create, hence the fact that He states: whoever studies Torah, prays and does good, brings redemption; this is, as it has happened – though in the beginning, it is only “as…” but soon will be revealed.

Mamer Rebbe – Vayeishev

Shaloim Rav

1. When we precede Torah learning with (heartfelt) prayer, our Torah is like from the heart of a lover (of Hashem.)

2. In order for our Torah, to have the revelations of God, we must have the “Blessing” of Torah ( our desire to study it, as it’s the Divine.)

3. Torah scholars build the world, for when we say the Ten-Commandments, it creates the Ten Sayings – the world’s source code.

4. Furthermore, as they are studying this after the giving of the Torah – when the ban on the upper and lower (universe/s) mixing, was lifted; therefore, when we study Torah in – fulfilling the Divine intent of merging the infinite and finite.

5. Furthermore the righteous sages who spread the Torah, merit the highest of rewards!

6. However in order to receive this reward, they must be humble (as the reward is the pleasure of God, so they must achieve the level, where God’s pleasure is theirs.)

7. In order to fully reach this level – which was the level of Avroham in which one seeks not reward; only to fulfil God’s will – they must precede Torah with heartfelt prayer.

Rebbe Mamer – Zos Chanukah 5738

One of the differences between the Chanukah lights and the Menorah in the Beis Hamikdosh and Shabbos candles is, whereas in the latter they are lit before it gets evening, the former is lit specifically as it darkens – for a. it is there to light up the darkness, and b. transform it.

Everything that is below comes from above, in fact the lower it is, the higher it comes from, this is similar to Pharaoh, who was the essence of evil, and God sent Mosses – nay empowered Mosses – to refine him, which then, as we know, all descents are for ascents, cause the greatest light.

This is the entire purpose of reality, that man through their Avodah (service) should refine the darkness, creating the infinite light.

As there needs to be freedom of choice, therefore there is darkness, but as the ultimate goal is light, when we transform darkness to light, all is well.

The greatest pleasure (everywhere?) above, is in transformation – hence it says specifically, one who teaches a person lacking knowledge Torah, this causes God great joy – this is similar to the idea, that even what God decrees, the Tzaddik can decree otherwise – for God gets great pleasure.

Through our refining the sparks – and to a Tzaddik all sparks are given, and all Jews are called Tzaddik – through the slightest positive action in thought, speech or action one can bring Moshiach.

We should have – as the Jews who left Egypt great wealth, and this allows us to refine – in fact is the greatest refinement – of the sparks.