Sayings of the Holy Maagid

  1. Rabbi Yitzchok said, in truth the Torah could have begun from the first law, not the entire story (of creation.)

The reason the story of creation was said, is because it is intimately linked – you see, there are two desires – there is what is called my inner will, and then there is my outer will.

(For example, if I go to China on business, I wish not to be in China; rather it is my wish to make money – hence the outer will leads me to China; the inner will is to make money, and of-course behind that is a deeper will, say, to support my family; and in that, a deeper will, say, because I love them etc.)

Hence the outer will of God is this physical creation; but his inner will are the people who do good.

An exact example of this, is a parent who plays with his little son – so though he himself is perhaps a great man, but as he loves his son, he coos and plays silly games (so all of creation serves God’s inner will.)

  1. The Medrash tells us, that in the beginning, the world had no permanence (for from Avrohom came Yishmoel, from Isaac, Aisav, until Yaakov, that all his kids were Tzaddikim (righteous.))

The meaning behind this is as follows – the initial light that God radiated represented by Chessed (love) and coming from God (hence being infinite) was too strong, like a burst dam.

It is for this reason, the light need to be contracted – however contraction on its own creates  concealment.

Hence there needs to be a third state, in which a more blending of light and darkness to the perfect amount… – this was the task and state of Jacob (Tifferes – In other words, the way a person must be in life is not to be like a naive (liberal) in which one loves unconditionally with no sense of boundaries – on the flip side, one should never be filled with fear, hence boundaries (not letting anyone “in”;) rather, one must be able to judge every situation on its merits (obviously trying to be good and kind.)

In addition, it is in the merit of Torah study which creates this primordial light (hence when we study Torah today, the world literally receives its well-balanced light.)

However the above is generally speaking, how does the personal individual stand? – We know the Jewish people have three innate character traits: compassionate, bashful (reticent / humble) and doers of acts of goodness – these three traits are respectively inherited from Abraham, Isaac and Jacob.

However though we may have these inherent qualities, it is up to us to fan the pilot light into a full blown flame.

Why does the Torah only say by light, “And there was light” (whereas normally it just says what God said should be, without using the terminology “and there was” – furthermore, if there was first light, why does it say that “There was first evening and then morning” ?

For this light refers to the primordial too strong light (as mentioned,) so then God had to conceal it through tzimtzum (concealments) and only then came a permanent beneficial everlasting daylight.

From this we learn a profound lesson, for our sages teach, that whenever it says “And there was,” this refers to some kind of pain, for it is painful when light gets concealed; however the reason God does conceal (and we all can have personal concealments) is because this then creates a further state of an eternal stable “day”light.

  1. It states, “In the Beginning, God Created Es…” – it is well known, there were ten primordial sayings (containing the primordial energy, which become say the sun, ground etc.) One of these sayings is the verse Brieshis – however if that is the case, why doesn’t it say, “And God said…” like the other nine?

However in order for there to be speech, there first must be letters.

The Creation of these letters obviously preceding speech was in thought.

  1. A person can have compassion because they see someone in an undesirable state, or they can have compassion trying to prevent any undesirable state.

The former based on sight, is stronger.

However God to whom past and future is equal… always.

5.

When our actions are connected to positive intent and hence not disconnected (from our soul) we don’t feel ashamed.

6 (for a book)

  1. It states in creation that “behold God beheld (as he looked back over his creation) and it was very good” (it states this a number of times.)

So how can it later state in the book of Devarim “and God says, see I have placed before you good and evil, life and death” – where did suddenly evil and death arrive from? (in a world which was supposedly all good….)

The answer is, that just like a broom, is not necessarily bad – it simply has a lowly, albeit positive function; however when a child is evil, a parent may use it to discipline, similarly if we sin…

8.

Just as a great and awesome father (say intellectually, like Einstein) but due to his love for his son will imagine the face of his son (which is to distract his mind (from his mighty equations to a  mere picture) similarly, this is why prophets sometimes saw God in the image of a lion or man (in other words, out of his unconditional love…)

  1. Just as a father will minimize himself to play with his child (doing things he wouldn’t normally, for this is the effect of love) similarly, as by God past and future are equidistant, hence it was his sight of his beautiful people…
  1. The Medrash relates that when the Torah says “male and female he created them” first Adam was made with his front face being male, and his back “face” being female (which later divided into two – the reason he is called Adam, is because the female longs for and is hence nullified to the male.)

In everything there is examples – examples are because we don’t understand (hence they so to say contain the wisdom) however the goal is not the example, rather the wisdom.

Everything that God made is complete – so though (for example) within Torah, there may be examples, these examples contain deep wisdom – the greatness of King Solomon was he could find the lesson in everything.

(I am not sure if the following is what the Holy Maggid meant, but seems to me to perhaps be – though the text is highly esoteric – the male needs the female like a person needs the example – as we know, the female has more binah, a superior intuition and males lacking this are grounded (not to mention empowered) due to the female  – however ultimately they will reach a state in which they can be elevated and then simultaneously the female (perhaps this alludes to the final messianic state.))

11

When a person sees a building then there are two stages, there is the generalized view in which a person so to say takes in its essence and then there is his memory – now the memory is like a still – nonetheless, in that still it contains the essence – so in truth, from the essence (like a blueprint) one can extrapolate and from the still, one can interpolate.

When Moses was first shown his vision at the burning bush he realized that the goal is to interpolate (for all things in nature having meanings) when he went to heaven, for example (among the many meanings) he was shown the Mishkan (Holy Tabernacle in Heaven) so when he came back to earth he was able to build it according to its specifications (from the memory – the still.)

Similarly, when God made the world, he first used the blueprint, but once the world was finished – as it states, “Peace descends into a completed project” – he then introduced the Shabbos.

11a

The entire purpose of Tzimtzum (the Divine concealments, from the highest infinite light to our total dark) is in order to have this physical world (which enables individuality.)

12

God’s name is upon the Jewish people – when ten gather, even if they do not pray, God’s presence comes.

13

(I think the following is the interpretation) It states in Kabbalah that the Divine letters of God’s thoughts radiated into what is called speech (a manifestation) are what created the world – however this creation isn’t permanent, it is only when we study Torah thus resaying (and rethinking) those letters, that from below in circular cycles of energy does the world get sustained.

14

Our sages teach that God brought all the newly created animals to Adam and he gave them a good name – what does this mean?

There is a fundamental difference between Hebrew and other languages, for whereas the other languages are arbitrarily used to distinguish (cup, bowl, knife… and it makes no difference the word chosen) Hebrew relates to the source “soul root.”

We find in the olden days people would give names based on a circumstance; for example, Isaac called Jacob, Yaakov; as he was holding onto the heal (Eivek ) of Eisav. This wasn’t coincidental, they were able to perceive in the circumstance the soul root (perhaps essence) of this person.

The Arizal revealed that though we give names for relatives etc. this too is not random but reflects the soul root.

We find Rabbi Meir was able by hearing a person’s name to know their character.

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 Jewish souls – and when he passes on, the next Leader (in this case, Joshua) himself a composite soul of the 600,000 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.

18

20

Within this world formed by Divine wisdom lies eternal messages.

21

It says Abraham kept all the Mitzvos before they were given: how is this possible?

It is known that the Mitzvahs are the branches of the Torah and the Torah is the general principle – and every part of the Torah is a Mitzvah.

Before the giving of the Torah, the only Mitzvah Avroham had was Bris; hence through doing this one Mitzvah he perceived all the branches of the Torah, and he was able to meditate on each specific one and in this way it is as if he kept the whole Torah.

We see when a toddler is going through tantrums, every time he doesn’t get his way…. The reason for this is, his mind is very small (so anything that doesn’t accord to his will, makes him very angry.)
This is analogous to the general Mitzvah to not worship idols, for which all other (Don’ts) are its branches.

22

The Medrash relates, in the merit that Abraham told the angles “rest under the tree” his children received the Mitzvah of Sukkois.

It states “the tree of life was in the garden.”

The tree of life refers to the Divine name Havayeh.

Now this name fills the “garden” which is numerically 53 referring to the 53 Torah portions.

Additionally it fills all worlds (it’s the life force, though concealed.)

Kabbalah teaches, “he with eye, can see” – in other words, realizes, that the letters, certainly stories of the Torah are not words or random stories, but infinitely deep messages.

Now Abraham taught everyone (that) in the merit of doing a Mitzvah / good deed, you get to see (beyond the exterior, to the truth.)

It is known that when we do a Mitzvah we have the level of Ada”m which stands for Adam (man) Dibbur (speech) and Masaseh words, for these three levels are in each Mitzvah.

When Avrohom did kindness he did it completely (with all his heart and soul, thought and actions.)

Now within every Mitzvah there is its soul, inner intent.

23

With speech (a low level,) G-d made all the worlds – now speech receives from thought – hence it means in all worlds there is thought.

When G-d spoke to prophets, it means he connected – which is to G-d an incredible concealment (hence what to man is revelation, to the Creator is concealment – for example, a wise genius father playing with his baby.)

To communicate G-d conceals himself in the same (so to a person, he comes to his intellect.)

Behind all communication lies a reason – this is the reason which drives the communication (and without it, it wouldn’t.)

24

The Maagid gives a beautiful example to understand the concept of all that which is below, is above.

When you wish to design say a piece of art, there first must be in your mind the design – then once you make the design, the more clever a person is, the more they see the design (and its correlation to the original intent – in fact there are countless art studies that attempt just this.)

Now we know that in the Divine name there is yud and hei and vov and hei – and we know yud represents the seminal point of wisdom in which the conception of the subsequent reality is formed, hence all that ever will occur was first designed – this design then goes into binah, for as we know Judaism is based on general principles, which subcategorize into its components (like the artist first wishes to make an object of beauty, say out of metal, and then deals with the many details) this then goes into the final heih which express the original intent (hence as below above.)

The Maagid gives an example – though a father may be far wiser, hence he teaches his son (say Torah) yet when his son comprehends, this gives the father much joy – similarly when we do Torah and Mitzvos.

The Maagid gives a profound parable – there is a teacher who has incredible insight and yet he is teaching a young boy – he certainly cannot teach the deepest insight, rather he tells the boy a simple story (say like in the Torah.)

Then as the boy advances, he tells him the deeper meaning and relevance.

However both the student and the teacher are equidistant from the Divine infinite realm – hence if the student “is ready” the very fact his teacher taught him (Torah) gives him the keys – for as he will contemplate and delve it will open.

The deeper meaning of “All that Saarah says listen to her voice…” – this refers to the voice of the Rauch Hakodesh.

27

Though the following is sort of extrapolation, I believe it is perhaps a profound lesson (based on the teaching which is very complex.)

We know that all physical things are composites of four elements: earth, water, air, and fire.

Now fire and water are opposites, so the only way they can coalesce is if there is a force with which they subsume their identity (elsewhere in Chassidus it gives the example of two egotistical ministers who may hate each other, yet when they are before the king, as they are both in a state of humility they can rationally discus.)

Love and fear of-course are opposites, if you fear a snake you cannot love it; and what you love you do not fear.

The only exception is the love and fear of God.

(Now this is my interpretation based on the Maagid) the reason that love and fear of God can coalesce is because they both begin in humility – in other words when – and we must – be humble before God, then like Abraham… though his naturel instinct was love and he loved God dearly, and loved people dearly, as he contained the quality of humility, when God asked him to be cruel, to slaughter his own son; his mind was able to comprehend that all that God suggests is obviously correct.

28

The fact is that when we love someone (or something) we don’t fear it and vice versa.

Wisdom to God is a very low level – like tool.

29

Perhaps a meaning Ed.

The first emotion God created is Kindness, for this is his ultimate desire.

30

Our main Divine service, to use speech for good.

The main kindness is charity.

31

If you perceive that I have a deep love for you, this causes a reciprocal.

There are two reason a father loves his son:

The first is a natural love (my son.)

And the son, perceiving this love (as mentioned) reciprocates.

Then there is a far deeper love, namely, when the father sees the son is good, hence has nachas (pride.)
Now happiness is the result of receiving a pleasure, hence due to the pleasure hence happiness that the son gives the father, the father now has a redoubled love (for we love that which gives us pleasure.)

So when a child is born the father immediately has an innate love, but when the child develops, then the second.

However to God, whom the future is as clear as the past, hence immediately as it arose in his will to create, hence envisioned with perfect clarity the goodness and kindness of the Jewish people, and this gave him tremendous joy.

God received (in forethought) tremendous pleasure from the Torah and Mitzvos we would learn and do.

When a person contemplates how much God does for him and how God has given him a love (for God) one hearts is aroused and a reciprocal love enjoins.

There is a higher and lower Tzaddik, the lower serves God from love but doesn’t focus so much on helping, the higher is focused on teaching and sharing etc.

32

Compassion follows Din / harshness, as the Yiddish saying, after a harsh decree comes infinite compassion.

33

?

36

Our sages teach, if you do Teshuvah out of love for God than your sins transform into Mitzvahs; however if we do Teshuvah, out of fear of God, our sins transform into mistakes.

One of the reasons the Baal Teshuvah is greater than the Tzaddik is because as the Baal Teshuvah was passionate in the desires of the physical world therefore when he does Teshuvah he brings that passion along.

Another reason why the Baal Teshuvah is greater, is because as opposed to the Tzaddik who is accustomed to serving G-d and therefore it becomes somewhat habitual, to the new Baal Teshuvah it’s all new and exciting.

Additionally the Baal Teshuvah must maintain his passion in order to not “fall off the wagon.”

A Tzaddik continually ascends level after level, and the higher level relative to the lower is infinitely beyond.

37

There are two types of pity, there is the compassion shown when someone is hurt, then there is the compassion shown to one whom one cherishes / loves; so despite the fact that all is well, one still does one’s utmost to benefit.

When a person has a negative thought, be it sexual, anger etc. one should realize that “whatever I am thinking I cause God to be part of (or trapped in,” for as our soul is God, hence as the Alter Rebbe gives an example of a rope pulled at the bottom that causes the top to likewise descend – so your consciousness is connected to God) therefore whenever you find yourself in a negative thought, remember!

38

As the Torah is eternal it’s every part has practical eternal messages.

When we are small in our own estimation, we are humble.

If a student wishes to receive, he will.

The more open we are, the easier for us to learn; and conversely the more we think we are wise, the less…

To the higher worlds, totally aware of their own insignificance, they are (though in reality to us they are infinitely wise, but it is this very knowledge of the infinity of God that causes them to be in their own estimation insignificant) hence there is a pure Divine radiance; as Godliness descends to the lower world where encased in our own ego, stupidity, lusts and ego, very little light penetrates – hence what does come through, must be like one mashes up food into tiny portions.

39

Is something negative occurs to you, consider this as a necessary eradication (punishment, hence cleansing – therefore no subsequent pain) for your sins.

40

The Tzaddikim (saints) continuously are bound in their thoughts, speech and deeds to the Divine.

41

A Tzaddik can see in physical beauty its spiritual.

42

43

When we love someone we are willing to lower ourselves – like a wise father plays with his baby (which means that if we do not, then perhaps we are not really loving.)

43

Everything God made he did in a male / giver,  female / receiver mechanism.

God is the male, in that he firsts gives, then by us being wise and doing good, this gives him a pleasure; so we are the female / receiver from God, and when we do good, we then become the male / giver and God the female / receiver.

The following is my understanding of an exceptionally deep concept:

It seems to me that ultimately what we must understand is, the final messianic destiny is that instead of our ego and desires playing our thoughts… for our thoughts must come from a source…. we will allow the Divine soul, the source of all, to be our thoughts.

44

The Tzaddik is like a child who from great love always wishes to be close to his father – therefore the Tzaddik will always keep his mind on Divinity.

There are two Yetzer Hara’s – There is the passion for bad and then there is the sloth to do good; and corresponding to this is a passion to do good and the sloth to do bad.

You can only change something at its source (in other words you cannot deal with symptoms only causes.)

Not sinning is also doing good.

It seems (deep concept, so hope I understand) the Maagid is teaching that the ultimate state (which Jacob employed to beat Esav, the evil desires) is not fiery passion for good (as we know, all passion, can like a fire quickly shift (into destruction)) nor ice-cold emotion (to not sin, for one needs some fire) rather, like a low flame which in this way a person is able to always monitor themselves.

As the Tzaddik has a pure heart and as our breath comes from our heart, hence when the Tzaddik utters any word, this word touches the Purity of the Divine and immediately gets reflected (hence he acts as a conduit.)

Hence there is no need for any other activity (for the Tzaddik, through his pure heart and holy words, and the whole world is established through words – the Divine letters, and as his words create the Divine letters, thus he is the conduit – and can there be, anything more valuable, necessary, pure, and good?!~)

(Again, deep concept but what I think is being taught:) There are vessels in vessels, hence the holy words of the Tzaddik which are formed of letters, not only elevate the letters of holiness, which easily ascend, but they bring with them those same letters used for unholiness, and then the Divine energy reciprocates.

It is God’s infinite love, that he continually removes all his great infinite light – for if he would arrive in his “self,” like a toaster being plugged into a nuclear reactor… – hence the many tzimtzumim that need to minimize the energy.

It is only through this infinite humility (what is called Tzimtzum / God’s humbling of self) that our universe continuously is able to exist (as we now know scientifically, how though it is an insane amount, yet nonetheless a limited amount of energy, that each atom possesses.)

The Tzaddik has the ability to cause the flow of Divinity from its essential non-physical essence down to the very most physical (and as the Rebbe teaches in Ateh Tetzaveh that when the Tzaddik’s people do his will – revealing their own Divinity – then this gives the Tzaddik his ability.)

45

When we think negatively we bring it, for whatever we place our thoughts in, we place ourselves.

46

When praying in a place where people are chatting – if it is happy, one can happily elevate, but if it is sad, it is very hard.

47

This mainly applies to Tzaddikim:

One should concentrate (it seems during prayer) on the words one is saying, see the light that emanates from them; in the combination of words is combinations of light; this light coming from the world of Atzilus is rooms (like dimensions) of God, and then one must remove one’s soul from one’s body and attach oneself to the light.

48

Nothing can transform automatically – for example from an egg to a chick – for it first must go through a metamorphous – similarly for a miracle to occur, first nature must rise to the level of Ayin (the primordial source, like the stem cell that can create anything – this is a profound message, for to the extent we think we can make things happen, hence we are within the realm of reality, is the extent that we won’t; and to the extent that we believe in God, is that extent that miracles manifest.)

49

In this, the Maagid speaks about using transformative thinking:

Sometimes one can elevate a friend’s thoughts.

If someone is ill, one should think about this attribute (say feet) in heaven (if I understand… hence reaching the positive source, eliminating the negative.)

50

Avrohom merited to see the attribute of God’s kindness, as Yitzchok and Yaakov saw theirs (awe and mercy.)

When one cannot see (these attributes) and then they are shown; the pleasure is enormous (for as is known, a constant pleasure ceases to be pleasurable.)

51

When one prays, the words contain God, and when one gazes at their light, one can sees like through a magnifying glass (intense light – this obviously refers to Tzaddikim.)

52

Never read the book – even if it contains Torah and certainly any secular wisdom; if the writer was evil, for his soul has been inscribed.

53

When one needs something, one should realize that one is part of God; like a drop from the ocean and hence one should imagine this lack above and pray for God – then one should foresee, that just as when one is joyous they start involuntarily to tap their hand, similarly, as this lack gets filled above, so below.

54

Because we are in bodies and we only see the tiny spectrum of physical matter, we don’t understand how infinitely great are the spiritual worlds – one should meditate how they are filled with light, and bring this (meditatively) into our universe.

55

First God showed Moshe the Mishkan when he was on the mountain, in a vision, which he recalled – later when it was built and he recalled the spiritual vision, this manifested (on the physical.)

56

 

When you speak, imagine that this is Hashem, and this elevates the speech.

 

57

 

Just as though both a father and mother equally love the child, but to educate the child the father may hide his love and be strict, and meanwhile simultaneously the mother may wipe the tears, so to, there are two layers to God.

 

58

 

When we say words of prayer, we should intend that they attach to their source (namely God) this is the meaning that on Rosh Hashanah as the Tzaddikim desire this combination for God’s sake, hence they immediately are inscribed (for a good year) though the Benoinim (average) as they also intend to be in God’s good graces, only by Yom Kippur, when intentions are elevated; do they.

59

It states in Kabbalah that “And God said there should be light,” this is the emotive attribute (of God’s) kindness “And then there was (created) light” this is the emotive attribute of God’s severe side – but if the intention of light is kindness, why be sever? – the answer is that there are two types of compassion: there is the generalized compassion to be nice, then there is the specified compassion, once someone sees someone in need – obviously the second is greater than the first – so as God can foresee, he chose the second.

60

For example, a father picks up his small son and the son plays with his beard – similarly God elevates man through giving him a love and awe of God, which in turns elicits these emotions that cause God’s loving-kindness to come to humanity.

 

62

Our prayers get elevated through the sound of the Shofar.

63

Once there was a king who had seventy nations and they would gather to praise him – it was his birthday and they all praised him but they were concerned if their words touched him – so they went to the wise elders and requested that they praise him – similarly God creates seventy nations – and amongst them the Jews on Rosh Hashanah; on behalf of the world, we blow the Shofar.

 

64

 

Though angels are far greater than man, but like a mother seeks that her little boy should say something clever so her husband should be aroused with love to him – similarly, as the angels know that it is the prayers of a Jew that God seeks, they eagerly anticipate for a single word in prayer said with love or awe, they polish and shine this precious gem, presenting it to the king of a kings, the lover of all love.

 

65

 

Sometimes someone may assume a Tzaddik is chatting – what they cannot realize is that the Tzaddik is inspiring himself, for example he may be showing himself the pleasure of a conversation and then say – if this is so pleasurable, how much more so conversing with God.

 

So though this is a chat, within it is a great light but as the Zohar says, there is a light that is so great that it is not perceived.

 

This is as the Alshich says, the destruction of the holy Temple was actually God’s construction of the third – for all that God does, is out of infinite love.

66

All that we know is below God’s essence, which is unknowable.

69

The soul is attached to the Shechinah – the Shechinah is the lowest level of the Divine,
the level of Divine speech, and this is where our speech comes from; but as like Siamese twins, we are attached, so our negative and profane (God-forbid) words profane and disgrace God – this then explains that before a soul comes into this world, it is caused to take an oath that it will be righteous – for when someone profanes their speech, this oath then declares the persons duty; and those who are fortunate can hear.

***

Now another way a person can repent, is realizing that whatever occurs comes from the Divine, hence if I see something negative it certainly –at least at some level means – I have this within me (hence it is being shown.)

***

Just as if a person has a signet ring which is dirty and they dip it into wax (which was the way people would sign things) and the wax then receives the dirt, a filthy (mind, heart etc.) that prays to God brings his filth above – for this reason, a person must be careful.

70

One who wishes to spiritually advance, must clear his mind from thoughtless thoughts.

71

This works in the Hebrew, “Praise Es Hashem;”

We know it was with the letters of the Alphabet that the fundamental energies transformed from the world of spirit to the material atomic structure and (as we now know, that e=m, hence) this energy must continually be flowing (to sustain the material appearance) hence “Praise Es” refers to the letters from Alef To Tav (the Hebrew Alphabet.)

72

There is a Divine light that comes into our realm and a hidden Divine light – as it states, that the first day of creation God made a great infinite light, but hid it for the Tzaddikim – and the way to access it, is to reject material pleasure.

73

Just as one who is happy can think – conversely in pain, his brain “shrinks” (myopic) S- imilarly when we reject all pleasure to do the will of God, this causes God to have great joy – “expanding his mind / giving.”

74

Just as a person whose children were uncouth so he brought a cat which by nature is dignified to be an example, a person should contemplate that God watches their every thought, hence by eliminating – through this attribute of humility / shame – their negative, they in turn draw down God’s positive.

75

Teshuvah (which has a hei at the end) represents the higher hei (of the Divine name) which refers to intellect, for in order to repent, one must contemplate.

76

Elijah the prophet was answered during Minchah (time) – why would this be, as that is a time of Divine judgment (not mercy.)

The Mincha sacrifice refers to the poor mans sacrifice, that even the feathers of the bird were precious to G-d (as they would sacrifice only a bird.)

In other words, when G-d looks at someone who isn’t knowledgeable (poor in knowledge) instead of judging him, he has compassion and hence every act of goodness he does, he gets most joyous.

77

Just as when a king is outside his Palace, anyone can approach him; similarly today in Golus / Exile, everybody has the capacity to achieve Ruach Hakodesh, where the Divine Spirit communicates.

78

When we pray – or before – we should meditate that the words we say are the Shechinah, Divine words.

79

In everything we do we should consider how this is unified with G-d.

For example, when it comes to prayer we can pray only because it is the time, or we can pray with energy – now if we pray with passion, as in essence the Yetzer Hara (force of evil) is only seeking passion (though of selfish natures) hence by transforming this passion to positive this gives G-d great joy.

80

All personal trauma happens on an emotional level – now say there is a minister who at home or in his office he is given great respect (hence can get angry when slighted etc.) but when he is in front of the king, due to his utter nullification he expects nothing – similarly, by realizing that at all time we are in front of the King of Kings, we pop our ego.

81

The Tzaddik and the Jewish people are called a Holy People – for when one is humble to G-d, this allows their body to be directed by the Divine, hence effecting a total unity.

82

83

We have ten Soul expressions / emotions, now each emotion when expressed tends to add to our ego (sense of self) hence even when studying Torah, doing good, the emotional expression must be done solely for G-d – this is similar to the saying of our sages “there is a small limb in man, that the more you starve it, the more satisfied it gets; and conversely the more you satisfy it, the more starving it becomes” – in other words, one who considers oneself always distant, feels that any spiritual closeness is meaningful.

 

84

Imagine someone who goes to  a town in order to purchase goods as he wishes to be able to bring the merchandise home to sell it in support of his family – yet when he goes to the town he daydreams – similarly this entire world is created in order, like the son of a king who is trapped in a dungeon and special forces are sent to return him to his father – hence the multitude of different physical pleasures, thoughts, fantasies, are all in essence a part of the Divine – as all must come from God – so when we take the emotions of pleasure for the negative and use them for love toward God, then we bring God happiness.

 

85

Behind every bad is a great good and just knowing this can cause the good to manifest.

86

 

Our sages state that God and the Torah are one – but as God is infinite and the Torah limited (as it comes in dimensions, say 613, etc.) how can this be?

 

The example is of an artist who paints a beautiful painting or a singer who sings a beautiful song, this certainly doesn’t limit them – for they can paint and sing indefinitely.

 

 

By causing oneself a complete and total self-nothingness, one elevates everything.

94

As the world was created through the letters of the Torah (for as we know it was these very letters that are the energy that forms the matter, like e=m) hence when one studies with love and reverence, they literally fasten (cause Divine energy to flow to) the world.

 

96

 

The way God made the world, everything is male/giver female/receiver – this occurs in the three main “hemispheres” of man, time and space; for example, the first male and female are the source of all subsequent; the first six days of creation are the cycle which all subsequent days continue from – now when God creates a miracle, such as the exodus / Pesach, this event gets repeated through each Pesach.

 

Now the Jewish people have been given the power of speech – the power that their speech creates – hence when the Jews retell (as our commandment on Pesach) the story, this reenacts, reenergizes, and remanifests, the original positive miracles etc.

 

Hence it is a great deed to on every festival speak of the content, the lesson, for this manifests.

 

97

 

From the final act we witness the original intent – for example, someone who wishes to build a home, when the home is finished, we witness the purpose of the contractors etc.

 

Hence the final intent of the exodus, was the giving of the Torah, for God to integrate.

 

The final intent in creation, is for the Jewish people.

 

Now Abram, Isaac and Jacob were those who manifested the Divine, however as Kabbalah teaches, God reacts; hence Abraham who had an intense love for God manifested God’s love; Isaac, an intense fear/awe manifested God’s dread; and Jacob (the best of the forefathers, as we are taught) manifested the traits of compassion (which discerns.)

 

98

 

The goal is to understand what is the gaol, and what is every things goal

 

99

 

There are two forms of love, there is the love that a parent has that causes them to give, then there is the love a parent has that causes them to discipline.

 

The purpose of creation is for the Jewish people – however as they cannot receive this infinite love, God had to hide it sometimes in discipline.

 

100

 

There are two forms of love: there is the love a father has for the wisdom of his child, and then there is the essential love, hence all the child does is lovable – similarly, there is the love God has for our good, and then there is the love simply has.

 

101

What do you serve? – for everything you find attractive is your master – to whom should you?

 

102

 

Only a fool seeks power – for a wise person seeks to learn.

 

103

 

We should pray that G-d’s glory should become universally acknowledged.

 

104

 

G-d receives great pleasure from our good – there was the foresight in which God saw the Tzaddikim (perfectly righteous) and for them God created, however it is the people who slip up, repent (Baal Teshuvah) that sustains (for the pleasure must be renewed.)

 

105

 

106

 

Our eyes have the power to make or break – when you look at something and understand that it is God, (for the energy of all matter, and all you look at is matter, is God) you then manifest God, hence blessings.

 

If this is the case, one can ask, why would God make a self-identity – the ego? – The answer is, had we not had an independent desire to fulfill our desires, we wouldn’t – hence to begin, we must be born and acquire a powerful self-drive – then we temper this through submission, and in this way we become kind.

 

107

 

Once there was a servant who took a prince captive – now the prince wished to connect to his father, hence he began to think, about the pleasure his father has in positive judgments – yet the servant wished to get drunk – so he took his captive to a bar – there the two sat and drank, the former thinking about alcohol, the latter, allowing the alcohol to connect him even deeper.

 

Similarly, when a Jew prays, God says that a prayer in which one is attached to the Divine joy… – in other words, a person should always seek to attach themselves to the Divine pleasure (hence whenever encountering even food etc. the pleasure must be only from the Divine) Then the kelipos begin to attack – however within the kelipos are obviously sparks of Divinity (for without these sparks, they couldn’t exist) hence the clever person realizes that in actual fact these sparks compel the kelipos, for they, seeking to be elevated wish that the person instead of using the pleasure (for example thought of making money etc.) for selfish pleasure, one extracts the pleasure for Divine pleasure.

 

So in truth both the kelipos as well as God are happy.

 

108

 

One can only understand a wise person, for his speech has wisdom.

 

 

 

Why is it that “small” sins a person is accustomed to, one never repents, yet very large sins, a person immediately does? the answer is, that in the large sins lie a powerful Divinity (for the darker something is, ironically the more it must be sourced in light – hence by engaging in this darkness, the spark has an immediate positive effect.

 

109

 

110

 

For something to change, it must go to its source, like a kernel of wheat, for it to start transforming, grow and create more, it must be planted in the ground and there it rots and its dna connects with its source, the earth, and the miracle of transformation begins – similarly, when we realize we are our soul, and our soul is God; in this humility, we let go of our foreign lust and fears, and all our emotions are directed to God.

 

111

 

The purpose of creation is for the Jewish people and all the angels and everything created were put under their dominion – the example of this is for one who wishes to build a home – hence everything done to create the home, though it precedes the home, is only for the home – similarly a branch can only express what is contained in its root.

 

112

 

The closer one gets to God, the more their thoughts and light shine – as we find that Reb Yehoishua paskened (adjudicated) a halacha (law) different to th heavenly voice and God said, my children have overcome.

 

113

 

All that exists is only out of love, for the state of existence is a state of concealment – for from God’s infinity to any particular, must come world upon worlds, in which the infinite light progressively diminishes – so what caused this sequence? – God’s love, (for if he has not diminished the light, we couldn’t exist.)

 

116

 

When someone sins, they must afterwards find that object repulsive and reprehensible (for example, if some sinned via eating something not kosher, as it was attractive and practically someone who engaged in pornography or negative sexual behavior or drugs, by now viewing that as something which one finds disgusting, this extracts the holy sparks (for all matter must contain holy sparks, though it is descended into unholiness) thereby elevating those sparks – so in point of fact, the more one descended, the greater their ability.)

 

117

The flow of energy always contains three dimensions, there is the giver, the receiver, and the point of connection (for example, Shabbos gives energy to the weekday, so: there is the Divinity, there is Shabbos and then by the Jew celebrating, he then has energy.)

 

120

 

All flows of Divine blessings, come through the Tzaddik – now though God speaks to his prophets, nonetheless, if they have a good heart, then when they hear a negative (as we find Moses did) they pray, and this prayer transforms it into a blessing.

 

121

 

A song can transform.

 

122

 

We need to be conscious and eagerly await the time for when we can do a Mitzvah – for example, if you have someone to help.

 

123

 

In everything there is the Divine spark / soul – someone with a good eye, can see it.

 

 

As Abraham had a good eye, when he was young he could see the Divinity in the sun, in the moon etc. but when they fell (set,) he realized, that their Divinity, comes from a single all-encompassing source – so he thought “why should I serve the Divinity in the sun or moon, when I can serve the source?” – and then he came to the true knowledge, that even what one can comprehend of the singular source is nothing, as it is infinite.

 

 

Our sages teach, if one keeps the Shabbos properly, even if he sins previously in idolatry, he is forgiven.

 

Why?

 

Shabbos relates to taking pleasure (in the Divine.)

 

Now the reason people have pleasure, is when they understand something – hence in the dimensions of Divine wisdom where understanding is given, this is directly related to the Divine (therefore as opposed to the act of revering the physical (idolatry) he revers the spirit.)

 

 

Our sages teach, if one speaks wasted words (chit-chats) one sins.

 

How come?

 

The answer is, the entire purpose of the physical domain is that within it are sparks of God (Divine souls) and it is our task to elevate these sparks – hence, if one finds one has spoken wasted words, one should consider how to use words for higher purposes (for through repentance, one elevates not only the present and the future, but the past -As it was the precursor and cause of the transformation.)

 

This is so fundamental, for the gentile philosophers cannot understand why God wishes to be served on earth? as they feel earth is lowly and God is high; hence, why would he wish to be here? – yet, the example for this is from the drop of semen of the father, which originates in his thought (his highest self) comes a child – now in this child are both the good and the bad, and the entire goal of the parent is for the child to accentuate the good on earth.

 

124

 

Love is a reaction, hence as Abraham had such a strong love for God, God reacted and blessed him, as we see.

 

One of the most important notions is the belief that every Mitzvah / good deed etc. you do, brings tremendous pleasure to God.

 

Now though one brings this pleasure, one shouldn’t get arrogant, for ultimately it is God who enables.

 

125

 

A king who is solely loving wouldn’t be harsh, accept if one was harsh to his children – hence we see why God treated the Egyptians harshly.

 

A practical lesson from this is – that though God is loving (or perhaps precisely because) if one harms another, he will (like a mother who sees her child being harmed) turn harsh.

 

126

 

God doesn’t move, for only that which is a subject of time/space does.

 

131

 

There are two Torahs, the higher and lower, and as we know all that comes from higher descends lower, hence the general Torah (Mitzvos) is what we refer to – but the higher Torah namely how every moment and every act can be positive (“Know God in all your ways”) this is the higher.

 

This Torah (lesson was not finished – however as the idea is profound..) In everything there is wisdom for Rabbah said, he was not able to properly focus as his mind didn’t expand from the pleasure derived from his usual meat meal – now if meat can help a person’s mind expand (though the pleasure deirived) this means that on some level it has a connection to the wisdom though it is concealed and the ox eats from the herbage which comes from the ground – namely that there is wisdom (albeit concealed) in all dimensions.

 

133

 

Someone wrote to the Maggid that he doesn’t know which Nusach to Daven; As there are variations – so the Maagid answered, that the Beis Hamikdosh below corresponded to the Beis Hamikdosh above, and there were 13 gates to enter, each with the name of one of the twelve tribes, and a thirteenth for any person – for the idea of prayer is, it is a ladder connecting man below to his source above; hence if one is familiar with his source, one should go through his gate, but the holy Ari made a siddur (Tehillas Hashem etc.) in which every soul can elevate.

 

134

 

The entire purpose of creation and the Mitzvos is that one should do so with a passion for it is this passion (which shows one loves – for if someone is forced to do something it is done with zero passion) that demonstrates one’s enthusiasm.

 

If one does God’s will enthusiastically, as in the source there is no separation as water and fire bot coem form God haenc ehtis gives man th abaty to transfrom (bad ot good.)

 

Be very hard and very soft; hard on yourself (not harsh but stern, for your body is a crazy addict, as one of the foremost experts on addiction teaches, that we are born addicts, as Kabbalah teaches, our natural disposition is to whatever feels good (and conversely phobia of whatever feels bad/pain) however often we do good not because he have so decided rather because we have been bullied – a bully never thinks he is a bully, rather a bully is delusional (as they themselves have been shamed, hence they create a false delusional identity, in which they see themselves as the best, hence all bullies are egotistical) and in their delusion of grandeur they feel entitled to demean (Obama is a good example, for even if you have a point you have no right…)

 

135

 

The generation prior to the flood made the mistake of worshiping the constellations, for they figured that these beings being close to earth, hence would have more direct understanding, while the truth is, that these beings are stuck in their space, whereas God is simultaneously in all.

 

137

 

All revelation comes in the mechanism of arriving and not – in other words, a revelation, like a beautiful sunset, must on one hand be awe-inspiring, yet simultaneously be beyond grasp (who can truly  comprehend all its hues etc. (and this fact, that it is beyond comprehension, itself is the revelation.)

 

138

 

The mistake of the generation (Enosh) who started worshiping idols is figuring that the heavenly angels – ministers (constellations) that were put in charge of certain natural functions are the closer to our realm – however God is unlike a regular king who due to his limitation, must use ministers – rather God is completely within every atom, every person.

 

**

 

The one who comes close to the Shechinah (the Godliness that comes to man) is the one who is close – and though it is the greatest of descents (for God) yet a humble person treats all as if they are a V.I.P.

%d bloggers like this: