Sayings of the Maagid
By zevi770 · December 26, 2016
15
In every generation there is what is called, “Tzaddik Yesoid Oilam”, a Tzaddik who is the foundation of the world – in other words, Moses was a composite soul of all 600,00,000 Jewish souls – and when he passes on, the next Leader (in this case, Joshua) himself a composite soul of the 600,000,000 in his generation (this is a big Kabbalistic concept but briefly touched here.)
This Tzaddik has two more effects: the first is, that all the sustenance of the people comes through him, such as what we see clearly with Josef (and to a large extent Moses etc. – however it means mainly spiritually).
Secondly he has the power to elevate his entire generation (we see this clearly in Tzaddikim, like the Rebbe, Moses etc.)
The Maagid quotes the Gemarah, that “if the Tzaddik merits, he receives both his portion and an equivalent portion of his friends in heaven”. Why?
All the thoughts to repent (inspiration that comes to man randomly) really is a result of their Tzaddik.
This is as our sages teach, a Heavenly voice emanates daily, “Return wayward children.”
But who exactly hears this? – So we must precede, what exactly is Baas Koil (this heavenly announcement.)
The idea of the Bas Koil is like when I hear my echo (hence the literal translation “daughter of a voice.”)
Hence if there is this heavenly announcement, there must first be God’s (so to speak) voice – which the announcement is His echo.
Now it is known, that our sages state, that every word emanating from God, an angel is born.
Now the angels that are born through the words of the Tzaddik, they are the ones who inspire (as mentioned) the generation.
This is the meaning of the verse, “And behold angels of the Lord were going up and down in him;” in other words, literally in (via) the Tzaddik.
Through this, the Tzaddik inspires the generation, for they are included within his soul, hence can subliminally get messages.
We find this happened in the generation of Avrohom Avinu, for though they were idol worshipers, nonetheless he was able to uplift and inspire them.
However the generation of Noach was exceedingly wicked, as the verse states, “only evil all day…” hence he couldn’t elevate them.
Now the generation likewise effects the Tzaddik (for it is a two-way street – see Maamer Ve-ateh Tetzaveh 5752 Ed.) hence this had a negative effect on Noach.
An example for this is, someone attaches a rope to a heavy boulder and wishes to pull it – as the tremendous weight of the boulder, not only doesn’t allow him to move it, but furthermore it practically topples him.
This is why the verse says, “God went with Noah,” for he was in need of a Divine guiding hand.
However both Abraham and his generation were on a higher level, and all the elevations that Abraham did were self-directed.
From this we see, that in essence Noah was a great Tzaddik, but his generation’s evil had a deleterious effect.
16
It is known that the Divine name Havayeh (yud-hei-vov-hei) is pure compassion, hence its tendency is giving.
While the Divine name Eloikim is based in “fear,” hence its tendency is withholding / judgment.
It seems that although Noach was a great Tzaddik, however he only had the level of “fear.”
In contrast, Avrohom was complete both in his love and “fear”.
The Divine name has the Gematriah (numerical value) of Chein (compassion) Yud x 1 = 10 Hei x 2 = 10 vov x 3 = 18 heih x 4 = 20 Total 58.
Chein are the same letters of Noach.
This name symbolizes the abundance of Divine blessings.
Both Avrohom and Moses, for their incredible humility, didn’t consider themselves great.
17
Every word of Torah study and particularly prayer that we utter, contains a universe, a soul and Divinity.
Whenever you say a word of Prayer, you must concentrate to understand its meaning.
When we pray, God (as the verse says “Please open my lips and my mouth will sing your praise”) is actually speaking within.
This is what is called “The host of the queen.”
When we pray in such a manner, our words illuminate heaven, causing God delight.