Sayings of the Holy Maagid

Maagid Devarav Liyakoiv

The Maagid’s Inspirational Wisdom

 Oir Torah

The Torah’s Light

 Copyright © 2020 Rabbi Wineberg

All rights reserved.

Introduction

Well known it is that The Great and Holy Soul – Rabbi Dovber, the Maagid of Mezritsh became the Rebbe, leader of the Chassidic movement.

Truth be told, I had scant knowledge.

Apart from the occasional story and “vort” – “wise saying/teaching” – though steeped in the wellsprings of Chassidus… I really was oblivious.

Of-course, the Great and Holy Maagid founded – for all intents and purposes – the Chassidic movement, in that it was from his 60 Holy Disciples, Reb Nachum Chernobler, Zusha Of Anipoli… to the Alter Rebbe, that the Chassidic movement became what it is.

To use a modern analogy – the Lubavitcher Rebbe nurtured his disciples, and the entire Chabad movement is His, Energy, Wisdom, and Teachings.

 I was delighted to have discovered  extraordinarily beautiful & profoundly deep Teachings – remember His disciples were the “Chevriah Kadisha – Holy Group” – Wisdom, That Can Transform Our Lives!

 Note: The numbering follows the order of the book. Kehos 5,765

 As this is a paraphrased translation – we have eliminated both teachings considered too complex (or requiring great technical – Kabbalistic – knowledge;) as well as it is condensed, in an easy, understandable format.

 It is with great humility that this book together with the second part “Oir Torah – The Torah’s Light” is completed on the Yor-Tzeit of the light of our family, whose dedication to the Rebbe, and especially his campaign of offering Shabbos Candles to Jewish women and girls, was the light of her life, and lit up so many others – my dear grandmother, Esther Wineberg (Esther Bas Alexander Zev) – May Her Memory Be A Blessing.

 It is also with very painful emotions that this book is dedicated to the many victims of the Surfside-tragedy among them my friend’s (Mendy Ainsworth) Parents, and my dear Brother-In-Law and Sister’s Uncle / Aunt – May The Jewish People – Indeed All! – Know Only The Immediate Redemption and Resurrection!

 When you study these holy teachings, please request of G-d to bring the Moshiach and cause the speedy resurrection! “When there will be no tears forevermore,” but joy, gladness, and infinite growth, learning, and Chassidus!

 Zevi
Beis Elul 5781 (“A Year Of Miraculous Wonders I Will Show You.”)

 Maagid Devarav Liyakov – Part I

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

G-D (‘S DESIRE)

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 G-d 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 G-d’s inner will.)

 

 

BALANCE

2. 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 G-d radiated represented by Chessed (love) and coming from G-d (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 protective impermeable  boundaries (not letting anyone “in;”) Rather, one must be able to judge every situation on its merits… (Obviously trying to be good and kind.)

TORAH

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.)

 

 

 

AVODAH (GROWTH)

However the above is generally speaking… how does this relate to the personal individual? – 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!

STABILITY

Why does the Torah only say in reference to light, “And there was light” (whereas normally it just says, what G-d 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 G-d 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 G-d does conceal (and we all can have personal concealments…) is because this then creates a further state of an eternal stable “day”-light.

CREATION

3. It states, “In the Beginning, G-d Created ‘Es’…” – it is well known, there were ten primordial sayings (containing the primordial energies, 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 G-d said…” like the other nine?

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

The Creation of these letters, obviously preceding speech, was in thought. (“ES” also refers to the letters from Alef-Tof – all the Hebrew Letters.)

G-D (S’ COMPASSION)

4. 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 G-d to whom past and future is equal… always has.

SHAME

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

EVIL/GOOD

7. It states in creation, that “Behold G-d 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 G-d 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…

 

G-D

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 G-d in the image of a lion or man (in other words, out of His unconditional love He minimizes.)

G-D (‘S LOVE)

9. 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 G-d past and future are equidistant, hence it was his sight of his beautiful people…

TORAH

10. 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 G-d 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 the meaning… – 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.))

BLUEPRINT

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 (character…) and then there is his memory – now the memory is like a still frame. – Nonetheless, in that still the essence is contained – 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 G-d 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.

 

CREATION

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.)

MINYAN

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

 

TORAH (CREATION)

13. (I think the following is the interpretation…) It states in Kabbalah that the Divine letters of G-d’s thoughts radiated into what is called speech (a manifestation…) which is 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.

NAMES

14. Our sages teach that G-d 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.

 

REBBE

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 passed 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? (A 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 G-d’s (so to speak) voice – which the announcement is His echo.

Now it is known, that our sages state, that every word emanating from G-d, 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, “G-d 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 Noach was a great Tzaddik, but his generation’s evil had a deleterious effect.

G-D

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, Hei 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.

PRAYER

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, G-d (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 G-d delight.

 

MESSAGES

20. Within this world formed by Divine wisdom, lies eternal messages.

TORAH/MITZVOS

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/limited (so anything that doesn’t accord to his will, makes him very angry.)

This is analogous to the general Mitzvah to not worship idols, from which all other (prohibitions) are its branches.

SUKKOIS

22. The Medrash relates, in the merit that Abraham told the angels, “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 Maaseh 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.

 

 

G-D(‘S COMMUNICATION)

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.)

ABOVE/BELOW – TORAH

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 hei 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. Now 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.

SHECHINA

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

LOVE/FEAR (OF G-D)

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 G-d.

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

LOVE/FEAR

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

G-D

Wisdom to G-d is a very low level – like a tool.

G-D

29. Perhaps the meaning… Ed.

The first emotion G-d created is Kindness, for this is His ultimate desire.

 

 

CRITICAL

30. Our main Divine service… to use speech for good.

The main kindness is charity.

 

 

LOVE – G-D

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 G-d, 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.

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

When a person contemplates how much G-d does for Him and how G-d has given him a love (for G-d…) one’s heart is aroused, and a reciprocal love enjoins.

 

TZADDIK

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

DIVINE COMPASSION

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

TESHUVAH (FROM LOVE OR FEAR)

36. Our sages teach, if you do Teshuvah out of love for G-d than your sins transform into Mitzvahs; however if we do Teshuvah, out of fear of G-d, our sins transform into “mistakes.”

 

BAAL TESHUVA

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.”

 

 

TZADDIK

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

LOVE VS COMPASSION

37. 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.

THOUGHTS

When a person has a negative thought, be it sexual, anger etc. one should realize that “Whatever I am thinking… I cause G-d to be part of (or trapped in,” for as our soul is G-d, 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 G-d.) Therefore whenever you find yourself in a negative thought, remember!

TORAH

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

HUMILITY

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

STUDENT

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 G-d that causes them to be in their own estimation insignificant…) hence there is a pure Divine radiance; As G-dliness 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…

BAD (TO GOOD)

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

TZADDIK

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

TZADDIK

41. A Tzaddik can see in physical beauty, its spiritual.

 

LOVE

42. 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.)

MALE/FEMALE

43. Everything G-d made he did in a male / giver,  female / receiver, mechanism.

G-d 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 G-d; and when we do good, we then become the male / giver, and G-d 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.

 

 

TZAADIK

44. 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.

YETZER HARA AND ANTIDOTE

There are two Yetzer Haras. 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.

CHANGE

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

NOT SINNING

Not sinning, is also doing good.

MILD PASSION

It seems (deep concept… so hope I understand ED.) the Maagid is teaching, that the ultimate state (which Jacob employed to beat Eisav, 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.

TZADDIK

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 G-d’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 / G-d’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 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.)

THOUGHTS

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

PRAYER

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.

PRAYER

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 G-d, and then one must remove one’s soul from one’s body and attach oneself to the light.

MIRACLES

48. Nothing can transform automatically – for example from an egg to a chick. For it first must go through a metamorphosis – 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 G-d, is that extent that miracles manifest.)

 

 

BAD (TO GOOD)

49. 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.)

AVROHOM YITZCHOK YAAKOV

50. Avrohom merited to see the attribute of G-d’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.)

PRAYER

51. 51. When one prays, the words contain G-d; and when one gazes at their light, one can see like through a magnifying glass (intense light… – this obviously refers to Tzaddikim.)

EVIL

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.

BAD (TO GOOD)

53. 53. When one needs something, one should realize that one is part of G-d; like a drop from the ocean… and hence one should imagine this lack above and pray for G-d – 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.

MEDITATION

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.

 

MISHKAN

55. First G-d showed Moshe when he was on the mountain a vision of the Mishkan, which he recalled – later when it was built and he recalled the spiritual vision, this manifested (on the physical.)

SPEACH

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

 

 G-D (MALE/FEMALE EDUCATION)

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 too, there are two layers to G-d.

 

  PRAYER

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

 

 

 

G-D (‘S COMPASSION)

59. 59. It states in Kabbalah that “And G-d said there should be light…” this is the emotive attribute (of G-d’s) kindness. “And then there was (created…) light” this is the emotive attribute of G-d’s severe side – but if the intention of light is kindness, why be severe? – The answer is that there are two types of compassion: there is the generalized compassion to be nice, then there is the specific compassion aroused when one sees someone else in need. Obviously the second is greater than the first… so as G-d can foresee, he chose the second.

 

CREATION

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

 

SHOFAR

62.. Our prayers get elevated through the sound of the Shofar.

 

SHOFAR – JEWS – NATIONS

63. 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 G-d creates seventy nations – and amongst them the Jews on Rosh Hashanah… on behalf of the world, we blow the Shofar.

 

PRAYER

64. 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 G-d 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.

 TZADDIK

65. 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 G-d.

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.

BEIS HAMKIDOSH – G-D

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

KNOWLEDGE

66. All that we know is below G-d’s essence, which is unknowable.

 

SHECHINA – SPEECH

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 (G-d-forbid) words, profane and disgrace G-d – 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 person’s duty; and those who are fortunate can hear.

***

TESHUVAH (CHANGE)

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.)

***

PRAYER

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 G-d, brings his filth above – for this reason, a person must be careful.

THOUGHTS

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

 

CREATION

71. This works in the Hebrew… “Praise ‘Es’ Hashem;”

We know it was with the letters of the Aleph, Beis, 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.)

SHECHINA

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 G-d made a great infinite light, but hid it for the Tzaddikim – and the way to access it, is to reject material pleasure.

AVODA (GROWTH)

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

AVODA (GROWTH)

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 G-d watches their every thought, hence by eliminating – through this attribute of humility / shame – their negative, they in turn draw down G-d’s positive.

TESHUVAH (CHANGE)

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.

G-D (JUDGING)

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 man’s 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.

SHECHINA

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.

PRAYER

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

AVODA (GROWTH)

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

 

PRAYER (WITH PASSION)

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.

 

EGO/HUMILITY

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.

 

JEWS (HUMILITY)

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.

 

 

EMOTIONS

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.

TRANSFORMATION

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 G-d – so when we take the emotions of pleasure for the negative, and use them for love toward G-d, then we bring G-d happiness.

BAD (TO GOOD)

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

 

TORAH (INFINITE)

86. Our sages state that G-d and the Torah are one – but as G-d 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.

HUMILITY

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

TORAH (CREATION)

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.

 

SPEECH (CREATION)

96. The way G-d 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 G-d 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.

FINAL INTENT

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 G-d to integrate.

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

ABRAHAM ISAAC JACOB

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

DISCERNMENT

98. The goal is to understand what is the goal, and what is everything’s goal.

 

 

TRUE LOVE

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, G-d had to hide it sometimes in discipline.

 

 

G-D(‘S LOVE)

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 G-d has for our good, and then there is the love He simply has.

 

 

 

MASTERS

101. What do you serve? – For everything you find attractive is your master – To whom should you?

 

POWER

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

 

PRAYER

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

BAAL TESHUVAH

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

SIGHT

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

 

EGO

If this is the case, one can ask, why would G-d 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.

CONNECTIONS

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, G-d 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 G-d are happy.

WISDOM

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

 

TESHUVAH (CHANGE)

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.)

TESHUVAH (CHANGE)

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 G-d; in this humility, we let go of our foreign lust and fears, and all our emotions are directed to G-d.

CREATION

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 of 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.

INTEGRATION

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

LOVE (G-D’S)

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

TRANSFORMATION

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.)

ENERGY

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.)

BLESSINGS – TZADDIK

120. All flows of Divine blessings, come through the Tzaddik – now though G-d 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.

SONG

121. A song can transform.

MITZVAH – GOODNESS AND KINDNESS

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.

 

 

DIVINE SPARKS

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 G-d (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 G-d wishes to be served on earth? As they feel earth is lowly and G-d 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.

 

LOVE

124. Love is a reaction, hence as Abraham had such a strong love for G-d, G-d 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 G-d.

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

G-D’S (WRATH)

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

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

G-D

126. G-d doesn’t move, for only that which is a subject of time/space does.

TORAH

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 G-d 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 (through the pleasure deprived) 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.

NUSACH

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.

PASSION

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.

BAD (TO GOOD)

If one does G-d’s will enthusiastically, as in the source there is no separation, as water and fire both come from G-d, hence this gives man the ability to transform (bad to good.)

HARD/SOFT

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.)

G-D

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 G-d is simultaneously in all.

REVELATION

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.)

G-D (PRESENCE)

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 G-d is unlike a regular king who due to his limitation, must use Ministers – rather G-d is completely within every atom, every person.

SHECHINAH

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

 

GIVING

139. In spirituality, when you give you still retain.

TESHUVA (CHANGE)

140. As all power comes from G-d, so anything negative is the misuse of our energy – hence we have the ability through Teshuvah (repentance – remorse and resolve) to INSTANTANEOUSLY realign.

WOW

144. Think… (perhaps this applies to Tzaddikim – saints….) that the Shechina, The Divine speech is what speaks (within or through me…) Now this realm is the realm that creates everything – furthermore compared to the Divine thought (as we know thoughts are so much more lofty… hence the speech is truly like nothing.) And the thoughts create both Chochmah and Binah (wisdom and understanding…) which means that though there are such infinite lights (ideas etc., infinitely beyond human comprehension….) nonetheless, in His Infinite Love, G-d descends.

SHECHINA

146. Perhaps this refers to Tzaddikim / saints Ed.

Picture that it is the Divine speech that speaks through you – without this much like the sound of the Shofar must enter from one end for it to emanate – you have no speech.

Likewise your thoughts.

 

TRANSFORMATION

147. All thoughts stem from the seven emotions (love, fear, beauty, victory, sensitivity, morality/connection, humility) now each emotion has a good and bad (love for good, love for bad etc.)

Think, “How did I take from the world of thought, and cause it to descend!” – through this it returns to nothingness.

Then think – “if I could love and receive pleasure from this, how much more so, should I love, fear, beautify, have victory for, sensitivity to etc. G-d.”

FAKE

148. Just as something fake looks real but its inside is false, so to a machshavah zara – a lustful or sinful thought.

EVOKING

149. Just as a child evokes the reciprocal emotion (so when he is happy so are his parents etc.) when we engage in love, righteousness, kindness…(this causes G-d to.)

SHECHINA

151. Consider yourself as non-existence – all your prayers should be for the Shechina (which desires to relate.)

 

 

HUMANS (G-D’S LOVE)

152. Just as though the king receives so many compliments – yet he receives more pleasure from a parrot… – similarly, though the angels are amazing, pure, resplendent… it is from the human who praises, that they see Divine light.

SPEECH

153. Our speech comes from the Divine (the realm of malchus, hence it is sacred.)

CLEANLINESS

154. If you have become sullied (which today through the pornography or lewd content – certainly violence this sullies our soul ED.) by studying Torah you refine.

 

PRAYER (EGO?…HUMILTY)

156. If you gain an ego from your concentrated prayers – remind yourself, that ego itself is a sign of your lowness.

 

FEAR

157. The only real fear – of G-d.

TORAH

158. There are 613 individual Mitzvos which generally are encompassed in the Ten-Commandments, and all were said in the singular Anoichi (“I am G-d.”)

BEYOND NATURE

159. Because Avrohom had such a love for G-d, he was beyond nature (much as any “addiction” supersedes rationality.)

JEWS (CREATION)

160. 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 G-dliness – 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…ED)

(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 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.

CONNECTION (TO G-D)

162. 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.

CREATION

163. 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.

THINKING

165. 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…( a meager food.)

G-D (‘S PLEASURE) – GIVING

166. 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 G-d, the (desirer to be a) Giver, receives pleasure, when we receive.

RECEIVING (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, the amount that G-d can give is of-course very minimal – the Tzaddik therefore (like Dovid Hamelech) 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.)

GIVING

168. The nature of all is to seek its source – hence a child for example seeks their parent – a soul seeks G-d. 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!

PARABLES

170. 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 it’s all about creating peace, unity, love etc.) nonetheless, all of Torah coming from the Divine, is Divine.

 

 

PARABLES

171. 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 “2 plus 2 apples, equals 4,” 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.)

 

CHANGE

172. At the source (like code…) everything can change – a Tzaddik can at any time simply change (from 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.”)

LOVE

173. 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.

G-D/JEW’S LOVE

174. Firstly the Maagid teaches that when we pray we should never pray for ourselves; for in truth “far more than the calf wishes to nurse, the cow wishes to give”  – hence we should pray for G-d (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.

TRANSFORMING (ENERGY)

175. 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 that when s/he thanks G-d for this, they elevate the water – (amazingly this has been scientifically been proven (Search Emoto ED)) 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 words, cry… – but the wise person hearing this, will then elevate (by seeing the hidden good) and in this way, all the foolishness / kelipos dissipate.)

 

HUMILITY/ARROGANCE

177. 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.)

 

 

 

MEDITATION – PURPOSE – EXODUS – REDEMPTION

178. 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 things – 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 continuous Father.) 
     Now as this revelation is the ultimate intent… and as darkness conceals light, Pharaoh tried to obfuscate this light with his darkness – hence G-d sent Moses and Aaron 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 Mitzvah” (for in heaven we actually experience the free / “flying” state of that Mitzvah.)

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.

HAVAYEH (THE HOLIEST NAME)

183. 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 when we say it) for the land that receives not directly Divine energy, is too impure for this holiness (for all receives Divine energy – the source of  its matter, e=m.) 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.

G-D / COMMUNICATION

184. As the eagle who loves her offspring, hovers over her nest – for were she to land, she would crush the chicks – similarly G-d whose light is so infinite, that were He to shine Himself, all would simply disappear – hence He minimizes Himself (in the words of the Torah and communication.)

 

 

ATTITUDE

185. Just as a person who loves someone – like a father his son – gazes at them (and in this gaze their image becomes internally engraved) so to Hashem (but as Hashem creates in his every desire, hence his loving look creates – Now we know today from quantum physics that how we look at someone or something alters its biochemistry – this is analogous to what it states that G-d decrees and a Tzaddik, righteous man alters, hence it is of absolute importance that the way we view others is through the lens of love or at least compassion (for if we put on the lens of hate (anger etc.) this will manifest.)

 

 

G-D’S LOVE

186. The are two kinds of loves – there is the love a father has for his son as he sees how wise, good, noble etc. – and then there is the love which is intrinsic – this love is based on the internal connection (“my son”) G-d’s love to us, is the latter.

 

 

BENEFICENCE

188. The verse states “There is no lack for those that fear G-d” – within the fear of G-d is everything – hence those who have this, have everything.

BLESSINGS

189. It is well-know that when Jews engage in Torah and Mitzvos they cause the Divine energy to flow (to all universes.)

However when a person simply has faith that G-d will help, this too.

DO GOOD NOW – EGO

190. This is the most important principle – when you have a thought to do something good, Do It!!! – never say, “well this stems from ego or from some other selfish motive.”

First do the good and the good acts as vessel to receive the Divine blessings.

EGO/HUMILITY

Afterwards you can transform the ego or other desire to the positive, by contemplating that everything – even evil comes from G-d; However, in its source such as love, it is love for G-d (as opposed to say a physical lust) therefore why should I brag or lust, which is the excrement of the holy – I might as well brag about G-d and love G-d (in this way, to transform the negative to positive.)

SPEAKING

Additionally when you speak – picture that is G-d speaking through you.

 

 

EATING

When you eat, imagine you do this for the sake of elevating the Divine sparks.

In this way you transform everything.

UNDERSTANDING / COMPASSION

193. The trait of compassion comes from understanding…. for it is precisely by understanding (for example, either a person loves another or fears/hates; but let’s say a parent whose child throws a temper-tantrum – so as they are an adult, they understand….) and it is primarily from this understanding that you know what to do.

The Maagid then teaches an unbelievable thing, that the attribute of Yaakov “Daas” / compassion never had a breaking (in other words, all other attributes / emotions are corruptible – love, of-course can be wholly selfish, and as we see with lust, even evil… – fear of-course, though it can be beneficial, as in fear of G-d, can also be detrimental (as in human fear.)  Of-course anger we need not mention…) But the trait of compassion, based on wisdom understanding and knowledge – infinite.

DIVINE GPS

194. There are two channels – paths:

There is the well-trodden perception of natural cause and effect.

And the less-known (though to Tzaddikim known) of Divine inspiration.

When Moshiach comes, all will be Divinely guided.

G-D IS EVERYWHERE

195. It states, “the kindness of G-d fills the whole world” – in truth, the fact that G-d is in our lowly world is a tremendous kindness – this is why the mistaken one thinks that it cannot be that G-d is here… – for they think that this would be a dishonor – however the truth is, as G-d is infinitely greater even than highest heavens, heaven is as distant from his greatness, as the lowest depth.

MANIFESTING EVIL

197. When a person thinks a lustful (or vengeful etc.) thought, this creates a demonic soul – when a person actualizes that (for example in masturbation or an illicit relationship – one not sanctioned by G-d…) this creates the body (in other words, there are physical demons, that then become attached to getting you to sin, for this is their energy…) However by just having the thought, then this spirit desires a body (hence as the Talmud states, that at night it will cause one to dream and have an emission – it is worth noting that the Alter Rebbe teaches that by saying Shemah at night with full concentration, one kills these demons. – In fact if one thinks about the meaning of this teaching, it can completely transform one.)

DESTINY

198. Know that all that comes from above, is due to you.

 

STRAYING

199. In Shema We Say, “You Will Stray And Serve Foreign G-ds” – When man strays from focusing (Diveikus) on unity (with the Divine) he invites foreign gods (desires.)

SERVING G-D

200. Any connection to G-d should be done with complete sacrifice.

BEING WATCHED

201. Our sages teach, “For every breath we take, we must praise G-d.”

This is similar, “To He breathed in his body, the breath of life.”

Kabbalah teaches, “breathed,” means from within.

In everything there is the attribute of Moshe – which means binah/knowledge.

When you combine the nun (50) gates of knowledge with Mosheh – this creates the word Neshomoh.

Our souls come from Binah.

The life force descends in pulses into our world – for the body cannot receive too much (hence the life comes and goes.)

Likewise the life cannot handle the body.

Therefore as it enters, it immediately exists, and returns heavenward.

This is the breath.

Everything gets recorded.

Everything you think or say – it is recorded in the breath.

And when the breath goes into heaven, it becomes revealed.

Just as one who chooses gold and silver from a rock (in other words, each thought or speech is discerned.)

(In other words, the breath which enters, mixes with the life and memories in the heart.)

Hence every second you are being watched/discerned.

Therefore a person should have shame, if he is thinking a sexual thought or doing an inappropriate act; for as this thought travels heavenward, it goes through all the worlds.

 

G-D – G-D’S NAMES – REVELATION

202. The reason that until the coming of Moshiach we say not G-d’s holiest name (Havayeh) is because when G-d created, so like a clever father who wishes to play with his little son, must reduce his wisdom and descend – in this way he relates and plays – Similarly, the name Adnay represents a descent for G-d (the fact that G-d is “our king” is no honor – but his humility.) However to perceive G-dliness one must separate away the physical desires (hence when one gets to heaven, there is a transitional period, which as our sages teach, is to rid oneself of the desires of this world.) Therefore in the messianic era, as well as when the Cohen Gadol was Yom-Kippur in the Holy of Holies, G-d’s Holiest name will be.

G-D / MAN

205. What does it mean that G-d humbled Himself and created man in his image – this is like a parent who desires to see their child – though the child is distant, they imagine their face.

LASHOIN HARA – GOSSIP

206. The first step in leaving G-d – Lashon Hara (speaking gossip.)

TESTING (G-D)

207. A fool sees the king is happy and thinks that this means, “I can violate his will” (for as he is happy-go-lucky, he won’t mind.) Such a person is a fool – for G-d, the King of Kings also has the ability to “get angry…” and execute (judgment) it’s just, His choice is to be compassionate.

NEGATIVE THOUGHTS

208. Just as bees are expelled (from the hive) through smoke – similarly, when one wishes to expel the negative instinctual thoughts, one uses love and fear (of G-d).

SEXUAL THOUGHTS

209. If one has a sexual fantasy (desire – thought) one should elevate it (in other words, think about your love for G-d.)

MAN’S MISSION

210. Our job is to do G-d’s work – bringing love to the world.

PRAYER

211. G-d loves our prayers – this is comparable to a father who hasn’t heard from his son…

GIVING G-D PLEASURE

212. A person should always remember that everything that they do for Hashem/G-d, no matter how small (just as when someone you love does something for you – no matter how small…) this brings G-d enormous pleasure – but then a person might come to a state of arrogance… – Hence, one should realize that it is but G-d who gives you this capacity.

ALL IS A LESSON

213. The Maagid teaches an important principle – everything that comes into our field, be it thought, vision, hearing etc. all was designed.

The purpose of this design is inevitably one of two things:

Either it serves as lessons in life – as the Baal Shem Tov teaches, that everything contains an immortal lesson (on how to grow.)

The second is that it is negative, however the negative mirrors a positive.

In other words, as there is love of G-d there is lust – as there is fear of G-d, there is fear.

Now this would be similar to a person who is sent a message from the king – if the message is a bad one, and the messenger comes dressed in scary clothing (think police…) a person might become very fearful; but this person is a fool, for instead of fearing the messenger, he should go deal with the king.

Similarly if the messenger is a minister, and has a joyous message, the person might become very happy, sitting with the messenger and rejoicing; while in actual fact, the king desires for him to rejoice with the king.

HOW TORAH STUDY WITH PASSION TRANSFORMS

214. All of the Torah is the names of G-d – which refers respectively to the seven emotions from G-d (expressing his will…) Love, Restraint, Harmony, Assertiveness, Sensitivity, Morality and Effectiveness – when one studies these traits in the Torah (as we see through the entire Torah) and does so with passion, one elevates (the corresponding negative traits, such as lust, fear, hate, aggression, callousness, deceit and laziness) substituting the negative for the positive.

 

CONCENTRATING / PRAYER

 

216. A person is called ADAM, which contains the words DAM (blood) for our life force is in our blood – so why aren’t we just called DAM – for what makes man a man, is the fact, they bring the Alef into the DAM (G-d within.)

We achieve this through prayer – hence one is not meant to eat in the morning, until one prays.

However this is only effective if one prays with heartfelt emotion.

 

MEMORY / TESHUVA

217. When we sin this causes us to be forgetful (like any addiction – we lose our mind…) when we do Teshuvah (return to our soul) we remember – this is similar to the olive, for the olive itself causes forgetfulness, while the olive-oil causes memory. Now hidden within the olive is the oil – similarly hidden within the sin is the (eventual) repentance.

 

YOU / DIVINE

 

218. It states that when the Jewish people were at the sea, they perceived G-d as a young man and at Mount Sinai as an elderly man – the question of-course is, G-d has no visage? – The answer is, as we know, that when a person loves their son much, even when their son is not before them, they perceive the visage of their son – now when their son is good, they have that perception, but even if their son is bad, they nonetheless from love still see. Hence when the Jewish people left Egypt, they were like a child being born – by the time they arrived at the sea of reeds, they were like a young man (for this reason they needed Moses to lead them) however by the time they arrived at Mount Sinai, they had already acquired wisdom (hence were able to reply Naaseh Vi’nishmah, “we shall first obey and then comprehend”). Hence it was in actual fact their own reflection in the Divine.

 

TORAH / EGO

219. “The mouth that speaks falsehood will not elevate” (to G-d) says King David.

The Maggid explains, when a person speaks evil – be it slander etc. or even if his Torah study is done for malicious reasons, such as boasting and putting others down, then when he does speak words of Torah or prayer, the previous words which form demons, accuse the latter.

ELEVATING DARK TO LIGHT

Whenever you encounter a lustful thought or a fear based one, this is an opportunity – consider, if something as putrid as flesh, which one day is here, the next is rotten… and is maggot food… can arouse your love, how much more so, the sweet words of Torah and loving-kindness! (Conversely if you have a thought of fear, think, “But my body one day shall be worm food, should I not fear more from G-d’s insanely accurate judgment, which will affect my eternity?!”)

TORAH / DIVINE NAMES

223. All of the Torah is names of G-d – if someone transgress the Torah, so they transgress a name of G-d – for example if someone steals – afterwards they can repent by returning the money and regretting the action; and then by reading the part in the Torah (particularly in Hebrew with its tune) they return so to speak the Divine name.

KNOWING G-D OR KNOWING OURSELVES –

224. Just as a great king, there are two types of people who connect to him – the first is his minister who knows the greatness of the King, hence when he is with the King, the sense of humility (positive shame…) he feels, reduces his own self-centeredness (for self-centeredness is an expansive (love) based emotion and fear…humility…shame… is a contraction of self.) Hence his whole focus is only on the desire of the King. However a commoner who has no sense of the King, when he feels the royal throne room – its glory, and sees the King with his crown, becomes elated (as it is the jewels, and pomp/ceremony that grabs his attention.)

CREATION

225. One of the famous ideas of Kabbalah is the Divine pulsating force – in this talk the Maggid clearly explains – we all know that the Divine force that creates matter pulsates – as physicists have discovered, that matter is popping in and out of existence. Now the reason for this is, because as G-d is infinite, if He didn’t withdraw His force the moment He emanated it, it would be too intense.

G-D’S DESIRE / LOVE

Like a father who may have everything, but as his sole desire, his son… it is from the small victories of his son that he takes pleasure, so to G-d and us.

 

G-D’S DESIRE / LOVES

There are two pleasures, like the two breasts, that cause the Divine life giving pulse – the first is the Tzaddikim (who never sin.)  This as our sages state was the purpose of creation (or the force that caused creation.)

The second is for the rest of us… that after we mess up, through our resolve to be better, we fix up (and this is the force that keeps the world going.)

BIRURIM DIVINE SPARKS

229. One of the great – if not the great goal of creation is what is called elevating the scattered sparks. – In other words, in order to create, there was by necessity (for creation means independence…) the birth of various egos – these egos manifested in multiple gentile lands with their different ideologies – language is of-course the vehicle through which these concepts, be it the Greek, Persian, Roman etc. conveyed their (diabolical at most…) ideas. – Now when the Jewish people were sent to settle in those lands (and as the Rebbe says: now post-holocaust when Jews went everywhere…) yet they used those same vehicles as modes of Divine expression, they have returned all the Divine sparks leading to the original intent (for G-d desires that the Infinite Radiance of Himself during the Messianic era would be the result of our positive achievements.)

TZADDIK

231. The Tzaddik of the generation reflects G-d, and as all is contained within G-d, hence everyone sees themselves (which is why the Egyptians who came out of Egypt and joined the Jewish people suspected Moses of adultery – though within the Tzaddik the “bad” is nullified.)

 

 

MANIFESTING

232. When we are connected as Moses was to G-d, then we manifest within this world.

ALTRUISM

237. The wise person, even when he does things of this world, does so only for the sake of his Divine father (while the fool, even when he does Torah and Mitzvos, does so only for his own selfish agrandization.)

 

 

TRANSFORMING

238. The Maagid teaches an extraordinary thing – everything that exists in the realm of kelipah (that which isn’t directly for G-d or goodness, such as the desires, such as for sex, even for food, survival, all selfishly motivated… certainly ego) originate in a positive desire (for-example, love, integrating spirituality, helping, and strength…) now as these desires descend into our world, they are actual beings, and there is a Divine spark enclothed within them – these Divine sparks are like a prince captured and as the Baal Shem Tov says, is being forced to sit in the fetal position waiting for his father to redeem him L – So when we encounter these energies and think about their true origin, namely lust is unconditional love – ego is unconditional courage – humility is listening to the Divine voice – we redeem these captured princes bringing our father the greatest joy.

 

TZADDIKIM

239. G-d made a condition with creation, that whenever a Tzaddik would tell them what to do, they must.

TRANSFERRING WISDOM

240. The opinions of elders become the reality, opinions, of their dependents.

 

TZADDIKIM

241. If one hires a worker, does he truly pay him, but for the amount of effort… (but not necessarily the profit.)

Another example is a country appointed someone as their king, so though the king gives everyone compensation, and even gives large gifts to the ministers, yet relative to what they gave him, namely the crown, it is all nothing.

However G-d is different; as G-d said to Abraham (and all Tzaddikim) “As you have spread my name (as you have crowned me as King) hence I am crowning you.” (In other words, as our sages teach, “G-d decrees, and a Tzaddik annuals;” for G-d gives the ability to cause natural effects into the hands of the Tzaddikim, paying them back equally.)

TRANSFORMING NEGATIVE TO POSITIVE

248. The praises of King David (in psalms) all reflect a single goal which is called in Kabbalah “sweetening anger” – by singing the praises of G-d, he arouses the Divine love (this is similar in a male / female relationship – you see anger is based (99%) on jealousy, and jealousy masquerades as seeking justice… – But the source of jealousy is actually feeling that something is unfair – and the source of feeling something is unfair – is not seeking what is just… but rather feeling that “why should you be happy, while I am suffering…” – So by giving one’s wife happiness, in security, in intimacy, therefore one removes the fundamental jealousy.)

 

CONCEPTION/IMPLEMENTATION

249. The Maagid teaches a profound idea – all thoughts or desire, form a general direction – but from the general it must go into its details. Hence the name of G-d begins with a Yud (the smallest letter showing a concept / conception) then it goes into a Hei – the Hei has two sides showing length and breadth (this is where the details of how to implement are born.) Now the final point of the Hei is a Yud/Vov – for then one takes the concept and through fulfilling the steps, finalizes and actualizes.

G-D/MAN

250. The entire world is based on G-d’s love, this is like a father who is wise, yet as he loves his son he will lower himself to speak the children’s prater. – Conversely, if the son is arrogant, and seeks not the affection of the father, the father will not lower himself.

INFINITE WITHIN

251. In the beginning G-d made light – but this light was too great – The Maagid gives us an amazing paradigm.
     We know the first letter of the Torah is the letter Beis which has a dot in the middle – the letter Beis represents the creation of G-d… namely the worlds of Beriah, Yetzira and Asiya, but in the center, the dot· represents this Infinite Light. Now because the light was infinite, G-d Hid Himself – but within everything lies – and can be found – this Infinite Truth.

 

CREATION

252. The Maagid teaches us something remarkable – to begin, we know the letter Yud is the center (as we said in the last saying…) now the letter Yud is the first of the Divine name. Now the point of the Yud has a small point – this represents that all comes for the pleasure of G-d (for without having a pleasurable benefit from creation He wouldn’t have been motivated – for there is no action without either the desire for pleasure or the fear of pain, and as G-d cannot have pain hence the desire is for pleasure) now from this pleasure is formed the fundamental desire (namely, a world in which people would choose what’s right) and from this idea (called chochmah) it went into binah – namely all the details to make that happen.

THE PRIMARY MEDITATION

253. The Maagid teaches an extraordinary thing – the main thing in life is the following meditation upon learning and Davening. You see, creation came about through the letters of the Torah… and we know G-d peered into the Torah and created the world, and as the Kabbalah says – afterwards it’s up to the Jewish people to study the Torah to keep it going. In other words, this is like a mirror effect. When you have in mind that the words of Torah and Teffilah you will be saying should rebound back to the source G-d, who originally said it, and within these letters are included all the Jewish souls (for the Torah has 600,000 thousand letters and there are six hundred thousand Jewish Source souls – in other words, not only are you connecting this world back to G-d, but so to all Jewish souls!)

BAAL TESHUVAH / GROWTH 

254. The Maagid explains that the Baal Teshuva (returning to righteousness…) it’s not enough to merely, do good – we must also get rid of, certainly negative characteristics (like pride, ego, anger etc.) but also look at how we were indulgent (be it lust, drugs, money) and turn to despising them (for unless we are repulsed by something that we were addicted to, it stymes our ability to grow – this is not to say, money is bad, but money for its own sake, obviously is merely another form of ego.)

 

MALE/FEMALE – SHABBOS/WEEKDAYS

255. The Maagid teaches (though there are many many profound ramifications, but we’ll just do a few…) as we know, everything G-d made has a giver (male) recipient (female) dynamic  – now the giver is the letter Vov (a straight line) and the receiver is the letter zayin, a line with two “heads” (on top.) This is because though the giver obviously is motivated through love, nonetheless, the receiver contains both love and fear from the giver. (In fact, it is this fear that creates the love (as we are say attracted to a powerful person.) Similarly, there are six days of the week – these six days accept the giving to the holy Shabbat – however the Shabbat, then being humble, hence connected to the ultimate Infinite Giver, can reflect back (just as sunlight that rebounds off say snow is far more potent.)

INFINITE SHABBOS

256. In six days the world was created – the six days are the six emotions – the seventh day (malchus) receives from these emotions – though it is but a receiver, nevertheless, as it is humble, it contains everything.

Shabbos the receiver is the letter Zayin that has two heads – which represents both love and fear (the prerequisites for receiving.)

Now the six days of the week are “Divine emotions” – mainly love – however as G-d is infinite, no-one could handle (the infinite love!!) Therefore every day is the restraining (constricting) of the love (in the specific vessel, so it can be absorbed.)

However as Shabbos is humble, it can contain the infinite.

This is why Shabbos both receives from the six days of the week, yet also blesses the six days.  

This is why Shabbos can both inspire above, as well as give below.

From all the above we realize that the giver is called Vov, and the receiver Zayin.

Now when you put a line, bridging the top of Vov and Zayin you get Ches – and from Ches you get all effulgence – furthermore Ches represents the attachment of the Mikabel (receiver) to the Mashpia.

When Vov and Zayin (receiver and giver) attach, this makes Echad (1 – which is the combined number of 6+7=13.)

In this unity, all light flows.

When the Jewish people (receiver) do the will of G-d (giver..) this creates the Letter Ches from which all benefit come.

And within the Jewish people, all the light pulsates.

INNER-OUTER

257. The Medrash says, “In the merit that Avrohom told the angels, ‘Rest under the tree,’ his children merited the Mitzvah of Sukkah.”

Now let us explain based on what is known that the Eitz Hachayim (Tree of life) was in the middle of the Garden.

Now the Eitz Hachayim refers to the Name Haveyeh (inner name of G-d.)

Now the idea that the Eitz Hachayim was in the Garden, is that the name Haveyeh, is the inner part of the 53 (Gan) Parshiyious – Torah portions.

The name of G-d enclothes itself in many coverings – infinite…

To begin with, it clothes itself in the five ways of articulating letters in the mouth.

And from there the letters are formed.

And then the combinations, namely the words.

And then the stories (…the Torah of-course is stories.)

Now the Talmud says, “Whoever has eyes, sees the inner side of the king” (in the Torah.)

But one lacking eyes peers at the outer.

Now Avrohom thought the angels were people, and he taught everyone – so his message to them was, “When you are doing something, peer not on the outer part or the stories… but the inner.”

This is the reason it is the “Tree of life” for there, is the source of all blessing and life.

And this is what it says, “Man is like a tree of the field” – a composite of body and spirit – and he was saying: “Ensure that the Neshoma, your Divine soul, is always with you.”

Now it is known regarding a Mitzvah: that there is man, speech, and action.

And Avrohom Avinu was telling them to “watch my behavior…” for when he did a Mitzvah, he placed his soul in it, and he included all three levels.

Now it is known that of man’s speech and actions; action is a branch off of speech and speech is a branch of thought – and man too is branch of thought – Choshav Ma”h (G-d’s thought.)

258. The Jewish people are the source – in the source, as in the Torah on high, everything is good. The negative in the Torah such as the curses – Billam, Eisav, are only as the source comes below.  For in essence everything is a combination of Chessed and Gevurah – loving-kindness and strict-judgment. But as the Jewish people are sourced in G-d, therefore their natural tendency is to loving-kindness.

 

 

259. Our sages teach, “G-d wished to bring merit / purify the Jewish people, therefore He gave them many Mitzvos” – explains the Maagid, this actually refers to infinite… – Because a Jew, every moment has the Mitzvah to “Serve G-d in all your doings.” – As such, you can light your life.

Now when a Jew does Mitzvahs with passionate love/reverence for G-d, this causes upon him to dwell the Rauch Hakodesh (the Divine Spirit.)

 

 

SHABBOS

260. First the Divine energy comes to Eretz Yisroel (the land of Israel ) in an infinite way – from which the seventy nations then draw some energy.

When a person is humble, the infinite Shechinah to them.

There is a beautiful analogy – once there was a king who had a thought of making a palace – originally this was a nebulous idea… then he thought about each room – then in each room the details of that room…  So there is firstly the general idea – then the particulars… then the generality of the particulars… In a similar sense, there is G-d’s general will – then the six days of creation, and the Shabbos – in the end, the original pleasure dwells.

 

PRAYER

261. As G-d is infinite, when we call G-d “Rachum” / merciful, then He constricts Himself in this emotion.

Our sages who created the Siddur – prayer-book, were aware of the necessary names that are needed. (In other words, the specific energies) hence all of the prayers (so the three daily prayers – contain these names.)

When the Tzaddik who attaches himself deeply to the letters and words – during prayer, so at that time He specifically draws down all these Divine energies.

 

 

PRAYER

262. When a person is learning Torah or Davening, they should imagine that right now, they are in Gan-Eden where there is no strife nor jealousy -all is peaceful and tranquil, loving and kind. Now how can a person bring Himself to such a consciousness – the answer is by acknowledging that everything is G-d – He fills all spaces – The fact that there are other people and things, shapes etc. these are merely expressions of G-d for certain purposes – this is what is alluded to, that in the future there will be no eating nor drink, and that Tzaddikim will sit with the crowns on their head, and bask in the radiance of the Shechina… for though there may be a physical world, however as their consciousness will be in spirituality (their attachment will be on high – and the physical will not disturb.)

WHERE ARE YOU

263. A person is high energy – when a person does something, just as say someone draws a letter – so this paper had infinite potential, and now the white surrounds a very small shape – similarly whatever a person actually does, puts his soul there. If a person is attracted say to a lady or any desire, so then this desire attaches itself to his soul – now the soul desires to be attached to G-d, so it seeks to run…! – Therefore the wicked are filled with regret – however if a person does a Mitzvah, then the Mitzvah goes to G-d, and in this way the person (whose soul in the Mitzvah) is attached to G-d.  

 

CONCRETE REALITY

264. In the beginning when G-d made the world through ten sayings, this was like thought – so the world wasn’t stable, but when G-d said the Ten Commandments (corresponding to the ten sayings) this concertized and created that the world should be eternal.

 

 

 

TIFFERES

265. Moshiach will come in the merit of Yaakov. In the beginning the first emotion was love – an unconditional love – however this love being infinite would be overwhelming…  so G-d restricted His energy into the narrow beam.  Then comes Yaakov (the first two are Avrohom and Yitzchok…) for Tifferes (the combination (of infinite love and contraction) is the result – namely a love that can be handled.

LOVE

266. Our sages teach, when there is judgment (or justice) below, there is no judgment from above – this is like a king who was noble and kind, but his servants were disloyal which evoked his anger – when the servants figured out how despicable was their behavior, they changed – and this caused the king to look at them with love.

PASSION

267.  Just as if there was a teacher and disciple – however the disciple wasn’t interested, so he wasn’t understanding… and this caused the teacher to also lose interest… but then the disciple got interested, and this caused that the teacher reinvigorated his teachings even more than before.  Similarly when a Jew passionately prays (this evokes G-d.)

BEAUTY

269. The difference between a Tzaddik and “average” person is that whereas an average person unfortunately may see a pretty woman, and as he is not continuously connected to G-d he lusts – and what this means is, instead of realizing that she is an offshoot of G-d – for the Tzaddik, when he sees beauty thinks how beautiful is the Source from where this physical beauty emerged (however by seeking the physical only….)

ALEF

 

270. The first letter is Alef (with a Patach) this teaches us, from the word A-alefcha – “I will teach you…” – Though in actual fact, before the Alef with a Patach there is an Alef with a Kometz – but this Alef is beyond (our understanding.)

 

 

 

PRAYER

 

 

274. What is the meaning of “Shir Hashirim – Song of The Songs.” When a Jew below prays – as all the universes are within – therefore this causes the angels above to praise.  The Jew who sacrifices Himself for G-d in prayer, then the Divinity causes a unity of all the spirits above – and this oneness ascends to G-d, where the original source code (the Hebrew letters that created all of reality exist)  And it inputs in new energy and life-force (to continue revitalizing all of creation.)

 

 

 

 

 

OIR TORAH – The Torah’s Light
      Part II

Teachings From The Maagid From Torah Passages

 

Breishis

PURPOSE OF CREATION

1. The Torah could have begun from “This is the first month…” (namely the first Mitzvah of Kiddush-Hachodesh), why did G-d reveal the story of creation? For the sake of the Jewish people – who proclaimed, “We will obey and study Torah!” This is similar, that the original intent of Creation was for the Jewish people. G-d foresaw the righteous Jews in every generation, and this caused Him to limit His infinite radiance.

This is similar to a father who limits his intelligence and speaks silly words to engage his small son.

Similarly, all the silly emotions are born in the father for the love of his son.

He enjoys silly acts, in order that his son should have pleasure – now by G-d, past and future are equal – so He already received (in the past) pleasure from the service of the righteous Jews (which would come in the future.)

So this future pleasure caused Him to limit His infinite radiance…

Tzimtzum (self-limitation) is called Chochmah – for the Chochmah is the Ayin (nebulous state…) and this was done for the sake of the Jewish people.

Also the love, caused the Tzimtzum.

BALANCE

2. When G-d created the world it was crumbling… until Avraham; but then came Yishmoel… until he had Yitzchok (which created stability), but then came Eisav… until He had Yaakov (whose all twelve sons were righteous.).

This also represents that the original light was too expansive (Avrohom)… so it needed to be contracted / Yitzchok… – but through Eisav it was too contracted… hence Yaakov.

3. Before G-d made the letters of speech which created reality, He created the letters of thought – but these letters cannot be expressed.

JEWS

9. Because by G-d, the past and the present are equal, He saw the future… and this gave Him great joy!  This is the meaning of the verse, “Let us make man in our image…” that G-d loved the image of His children, the Jewish people – and concealed Himself in it.  

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MARRIAGE

But, when male and female are together… are they called man.

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LETTERS

The brightness of the Torah is so great, it could only come into the clothing of its letters – though the letters itself are Holy.

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Bilaam in Kelipa is the corresponding opposite to Moshe.

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TORAH STORIES

The stories of the Torah are not regular – they themselves are wisdom.

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The main point of the examples in the Torah are to give us wisdom – so when a person has the wisdom, the point was fulfilled.

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Sometimes an example can be foolish; and it is from the foolishness… that the contrasting wisdom is bright.

 King Solomon (an expert on examples) brought together the wisdom of people (science etc.) and from those, learned Divine lessons.
Through this he elevated them.

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ALL G-D

Now it is known that everything must be complete – one cannot bifurcate (separate….) therefore all that exists is part of G-d (or G-d’s goal.)

 

ADAM

14. The Soul of Adam was so great – for in every name there is the Source (the soul from where the physical emanates….) and he could tell the names of animals just by looking at them.

Parshas Noach

TZADDIK

15. The idea of “The Tzaddik is the foundation of the world…” – the Tzaddik brings both all the physical benefit to the people of his generation, as well as brings them closer to G-d.
16. Every word that is said, has in it universes, souls, and G-dliness. – See to it that you include your own soul… – these letters form words which dance together on high, causing a great joy. When you pray, listen to the words – as the Shechina is talking.
17. With all your heart and soul, go into the “word”… and may this cause you joy.

Parshas Lech Licha

There is a higher wisdom (the thought which is like the design..) and a lower wisdom (where from the design, you can see the thought.)   Originally the lower wisdom was in the world – now King Solomon, whenever he saw something, he would attempt to bring it back to its source.   

Parshas Vayeira

TORAH / G-d

22. And the Tree of Life was in middle of the Garden – Ga”n – 53 – also refers to the 53 Torah portions. Now it is known that the Tree of Life also represents G-d(‘s name Havayeh) so the inner wisdom – the essence of the Torah, is G-d.

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Now G-d has numerous – infinite concealments – for example, first there are the five articulations (basic formation of) letters – then there is the letters, and then there is the words, and finally the stories of the Torah.  As it says in the Zohar, “He who has eyes, sees the depth” (they are not stories but life-lessons from G-d.)

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THINKING

Thought is the soul of man, for the Hebrew word Machshava is Chishav-Ma (G-d – or spirit – thinking.)

Toildois

G-D’S LOVE

31. There is the love a father has for his son, as it is his son… Then there is the doubled love, because his son is good… – by G-d as the past, present, and future are one, therefore from His vision of the goodness /kindness, Torah and Mitzvos, we would do – this caused not only the first, but the second love.

BAAL TESHUVA

36. Our sages teach, the level of the Baal Teshuvah is greater than a Tzaddik, for a number of reasons: Firstly what the Tzaddik does becomes habitual… and we know, that pleasure is generated from something that is new, like the Baal Teshuvah… on the flip side, the Tzaddik has an ability to consistently be connected to G-d.

THOUGHTS / G-D

37. Whenever you have a negative lust etc. remind yourself of your fear of G-d – wherever your thoughts are, you draw G-d – and you will bring your thoughts back to G-d.

 

 

Vayetzei

DEALING WITH BAD

39. Anything that occurs to you, whether good or bad – even if it is bad, you should assume it is good.. as it is cleansing you of your sins.

BEAUTY

40. Yaakov who had the attribute of Tifferes (Divine) beauty – anything beautiful he saw below, he would say, “How much more so must the beauty above be?!”

Vayishlach

YETZER HARA

44. We are taught there are two Yetzer Haras – there is the Yetzer Hara of passion, that one must conquer, by passionately running to study Torah etc., then there is the Yetzer Hara of laziness, which one conquers by fearing G-d.

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AVEIRAH

The word “Averiah” comes from the word “Oiver” ( to pass by/over) for when one does an Aveira, they pass over (detour) from G-d.

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YAAKOV

Yaakoiv’s whole goal was to subdue the evil of Eisav.

LOVE

46. There are two types of love, the intrinsic love of a father to his son (because this is his son…) and the love due to the greatness (kindness etc.) of the son. The Tzaddik who uses this world… hence elevating it to G-d, creates the latter joy in G-d, which is what will occur when Moshiach comes – however the intrinsic love a Tzaddik has, just for G-d… (notwithstanding what he does…) this causes an instinctive love from G-d.

Vayeishev

PURPOSE

48. The main purpose of the existence of a person on this world is to serve G-d.

This refers to the 613 Mitzvos.

The Tzaddik even while he is in this world, never forgets the world he came from.

So the Tzaddik always has in mind how to add pleasure to G-d, while the wicked… to add but to himself pleasure… and through this forgets his Heavenly Father.

So The Tzaddik’s job is to inspire.

THOUGHT

49 Thought must guard speech.

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PRAYER

When we pray, our soul ascends and when it goes higher we are judged as to which chambers we may enter, and if we are judged unfavorably, a distracting thought comes our way.

 

 

CHOCHMAH

51. The Chochmah / wisdom of G-d, encompasses everything, within, without, from all sides.

The sole goal of the Tzaddikim is to collect the holy Nitzoitzois / sparks.

Like one who ties a rope, the Tzaddik draws down the Divine blessings.

Mikeitz

STRONG

53. Every person must not be a receiver to any desire… – when you have a desire for a pleasure – from it you turn into the female (receiver.)

The only person we should be a female/receiver to, is G-d.

As we see from Josef… this caused him to become a master.

He who is connected to Chochmah/Divine wisdom is not prey to lust.

Lust (desires) are only within the low realm of time (for now you lack… and later you may get.)

EGYPT

54. The purpose of descending to Egypt was to collect the many Divine Nitzoitzois that were there.

Vayigash

PRAYER

56. When a Jew prays, his intention must be that the light in the Shechina should shine.

Even when we pray for ourselves, our intent should be, that it should not lack, above.

As we are a limb of the Shechina…  So a lack below signifies lack above, hence our main prayer is for the Shechina.

Such a prayer is certainly accepted.

Such a prayer the satan does not counteract.

LOVE

57. There are two ways a father shows love – one is love (giving), the other is discipling (hurting… – if the father didn’t care, he wouldn’t discipline….) In a similar vein, the original love for G-d was too intense, hence G-d had to withhold this love.

Additionally, if there is a great love a father wishes to bestow upon his little child who cannot receive, the father may give him a smack, and then the father feels sorry, and as we know, the compassion evoked is a newfound love.

The thoughts of the Holy Tzaddikim – as G-d saw everything that would ever occur – and as past, present and future by Him are all one – therefore He received in his original thought for Creation (“Machshavah Hakedumah De-ak”), an incredible pleasure (over the Nachas.)

Additionally when Moses went up to heaven, he heard G-d saying the words (of the future) sages…  and the words which they say in the future, they draw down from G-d.

Vayechi

COMPLETE

58. “And he blessed Josef etc. and He said, ‘The Angel who redeemed me… Should bless your children.’” The Zohar explains this is the blessing of children – for though one may be complete, until one’s children are complete, they are not…
    As our sages say, “May the children who come from you, be like you…”  The wise son requests all for the pleasure of his father – and the father, upon seeing this, gives to the children.  And this is how the Jewish people bless their Father in Heaven.
59. There are those due to their Torah and prayer, they evoke great love and awe for G-d, and then there are those, precisely as they lack enthusiasm in Torah and they feel distant, that this causes a deeper desire.

 

 

PLEASURE

60. G-d receives great pleasure – like His sustenance-food… – from the pleasure, He derives from the Avodah (work) of the Tzaddikim.

The Yud has three parts, the tippy-top represents Yisroel which is “Li Rosh” (“My head” – that the Jewish people are so to say G-d’s head…) then there is the bottom, Yaakov (Yud Eikev – Yud in heel) and then there is the middle, Yeshurun / the Tzaddik, like a parent who receives pleasure from the pleasure of his child (so though it may be a small candy… but the pleasure this causes his child, likewise gives the parent pleasure) hence the Tzaddik whose words are connected to G-d, his desire becomes G-d’s desire – he has the power to build worlds, to revoke harsh decrees…  and this is the great pleasure G-d has (as the Rebbe says, G-d desires for us to bring Moshiach and He can say… “My children beat me!”)

61. Thought is what drives the letters / words – when a person comes to pray to G-d, there is a heavenly announcement, “Go out and see daughters of Jerusalem” (this is a very deep talk, so we are mentioning but a point…) when the kelipos hear this, they do all in their power to distract the person through implanting physical lusts – but in fact, the G-dly soul wants that person to follow that train of thought… – this is an example of a person – a prince – who was captured, but wished to remain connected to his father – certainly his father as the manner of kings, is involved in a pleasurable pursuits… – so he thought he would go with his captors to the bar – now the captors where with him at the bar, so he shan’t run away… – but he thought, “I will drink…” so while the captor was a vulgar lower person, whose pleasure was in stupid physical things – the prince was using the wine, to put himself in a good spirits, so he could connect to his father.

SMART PRAYER

64. “More than the calf wishes to suckle, the cow wishes to nurse” – we should never pray to G-d for what we want, but rather realize that G-d truly wishes to give us what we need – so we should pray for G-d (to bestow.)

 

Shemois

65. Our names below actually correspond to our Divine name above. Our name (and body) below is actually just the house (for the Divine name – light – soul.)
66. The Baal Shem Tov said, “If we receive arrogance from our service of G-d, this causes exile” (let us recognize, that this the only reason we exist.)
67. The main thing is fear of G-d, as our sages teach, “if there is no fear, there is no wisdom.”
68. Wherever we peer, that is where we are… for wherever our thoughts are… we – our soul – is entirely there (and whatever we peer at, our thought is there.)
    When G-d decided to create the world, it was through peering at the Jewish people (this causes a love which simultaneously not only gave birth (idea) but also to restrict His infinity, to make space (for their existence.)

TORAH LETTERS

71. We are taught that G-d formed the world through the Torah  – this refers not only to this physical world, but all the spiritual worlds were formed through the letters of the Torah.

Now is it possible to divide the Torah? For in its source, it is a single oneness – so how could many details (the multifaceted universes) be created from a oneness – the answer is that within the oneness (like DNA) contains all the multifacetedness.

So when we gaze from our perspective (at the multifacetedness) we see not the singularity – however it is there.

This is similar to the fact… that we see but our physical world, while we know from Kabbalah, there are infinite universes (spiritual.)

Similarly when we do a Mitzvah we see but the physical (part,) though there is an infinite spiritual.

This is the idea that the entire Torah is in all parts, though we see but a part – this also explains how the Forefathers and Noach studied the Torah before it was given, for they perceived the quintessential whole.

In the future, we too will perceive the essence.

Now the average person cannot handle this infinite light, rather only the Tzaddikim; each based on how removed he is from corporeal reality – for example, if he is higher than this physical dimension (alone,) he can see but the dimension above, and so on, ad-infinitum.

The lower the Torah goes from its source (where it is one) the more condensed it becomes (like refractions of light becoming defined.)

This is why the Torah descends into very micro-details (as in this world it is condensed.)

Those that can see the higher worlds, so when they do a Mitzvah (the higher the soul…) the greater their pleasure (as they see the macro effect.)

This is the teaching, “The reward for a Mitzvah is a Mitzvah,” as they see the actual macro reality of the Mitzvah – but in this world where it is not perceived, it says – “This world has not the reward for the Mitzvahs.”

When Moshiach comes, we too will perceive.

So the Torah and Mitzvos that exist in this world, exist above, but on a far – infinitely greater – level.

Therefore whenever we do a Mitzvah we must meditate in action, speech, and thought; for in this way we strip it from its outer shell, and cause it to unite with its lofty source.

The main things is to take pleasure when we do it… – as we see pleasure unites opposites, for example it is the bond between male and female.

So when you do the thought, speech and action of a Mitzvah with pleasure, you unite all universes with G-d.

And there is no Mitzvah as mentioned in which the entire Torah in it is not contained.

:::

When G-d gave the Torah it is called a marriage – what was the marriage? – As G-d spoke; and behind speech is obviously thought, and the Mitzvos are in action… so when we do the actions of the Mitzvos with the intention, so we unite the universe (this world of action) with the higher world of speech (the world of Yetzirah, and through the intention with the world of Beriah) and this is a true unity.

72. “And G-d knew,” explains Rashi, he concentrated to realize – in other words, he redeemed the realm of thought – when a person thinks (become aware of the greater story) this redeems (and all the kelipos disappear.)

Va-eira

LIMITED / UNLIMITED

73. Moses complained to G-d that “Since I came to speak to Pharaoh (instead of doing good) you have done evil to this nation.”

G-d answered him, by alluding to the fact that for G-d to create, He must conceal His infinite light (otherwise we would “blow’ out of existence.)

Though what appears may be a limitation; but the very limitation is a gift (like a cup that limits the flow of water, but allows it to be useful.)

In every single thing (even negative) there must be a gift (positive… as the essence of G-d’s will, is kindness.)

Only in the future will the infinite kindness of G-d become apparent (this will be able to be received by the righteous… but the very same light will singe the evil…)

This is what happened in Egypt where the same Divine light destroyed the Egyptians and healed the Jews.

The reason that “beforehand is dark” – is necessary for the establishment of the world (finite human reality.)

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This is also the reason that the very darkness is the very light – for specifically through the concealment can come the revelation.

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In everything there is both the Love of G-d (which is why it exists) but as a palace needs a master – there is also the fear (concealment – strictness – sort of like a parent).

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This is the way we must serve G-d: firstly we inspire our love for Him, then our fear; and in this G-d can take delight.

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Moses was the greatest prophet, as his humility, as we know was the greatest – hence he was most able to receive.

“UNDERSTANDING G-D”

74. Whatever we understand of G-d’s greatness is nothing, for just as if one were to praise “Samson the Mighty” for being able to lift a thread, compared to his strength, it would be nothing… – as G-d is infinite, everything we comprehend (which by nature must be finite…) compared to the infinite – is nothing. However Moses did serve G-d from this infinite space.

Parshas Boi

81. The verse states, “In order that I shall send my miracles” – the word for “miracles” is the same as “letters” – for G-d wished to collect the sparks (Nitzoitzois from Egypt…) what are these sparks – all the foolish speech… For what is the difference between Torah letters or foolish (as they are both letters.) Hence the last three plagues were to add more stories in the Torah which would elevate (as is known, the secret of collecting the sparks is using the langue of the land for holy purposes ED.)

CREATION

82. Entire creation is like a father descending to play with his little child – for the real reason why G-d created the world, was for the holy Jews.  

G-D / GIVING

83. “As the eagle hovers above her chicks” – for she wishes not to crush them with her force… – therefore she fluctuates between her giving and receding – so too this world receives from G-d.

G-D / PLEASURE

84. Whenever you do a Mitzvah, you cause a great joy above, and think not “Who am I to cause a joy to G-d?”

You must try to connect your Mitzvah to the realm of Divine-pleasure where there was no concealment / Shevira, and if this causes you arrogance – remember it is only from G-d that you have the power to do this.

It is very important to arouse your sense of pleasure, so you can connect to Divine pleasure.

If at times this sense of pleasure goes into negative things – study Torah and this will slaughter your Yetzer Hara.

LOVE

85. When G-d made the miracles against Egypt, He revealed both His pleasure in defeating evil and saving the good… – and yet there is even a higher pleasure – which is that the same punishment to the Egyptians, also caused healing from the Mila to the Jews – which is an even higher love – for this is a concealed love.

REENACTMENT

86. There is male and female – male refers to giver – female refers to receiver. For example, when G-d made the world – He only made man and his wife – and from them the world came – so that means, that the first couple is considered the “Male” regarding the rest of the world – and they’re on the level of “female” relative to them – because they receive from them… – this is on the level of soul. The same thing applies to the level of “world” – and “time” – for from them… the subsequent days (of creation) are considered the female – for they receive from them.  For example, every Sunday receives from the first day of creation – every Monday from the 2nd and so on – the same thing applies in the festivals.  For example, the festival of Pesach, which is the feminine relative to the first Pesach, when the Jews left Egypt – so each festival is the female to the festival of Pesach (which is the “male” to all festivals.) And when we celebrate them, the light that was revealed the first time re-shines. This is why the Jewish people have the power to create the festival day – for all is created through speech – specifically through wisdom is the month established. 
    This is why it’s a Mitzvah to speak about the going out of Egypt, for that manifests its light!

G-D / JEWS

87. As a parent takes tremendous delight in their child – so too G-d takes in the Jewish people.  

 

 

Bishalach

BRIS

89. Whoever protects their Bris, they receive the ability to split the sea.

CHOSEN

90. It was the tremendous love that G-d felt for the Jewish people – that is the force that brings all into existence.

93 The greatness of our forefathers – the moment they heard from G-d a word – it penetrated their hearts.

Yisroi

A PARABLE

94. Once Upon a time there was a villager who heard that this whole land was owned by a great mighty King, and so one day he traveled to the city and he saw someone dressed very well – he thought “This must be the King” but they said “No no… he’s just a small officer…” and so he then saw somebody in greater, fancier clothing – they said “No no, he’s just a little bit of a minister…” and then finally he sees somebody with absolute Majesty and servants and they said “No no, he is just the Prime Minister…” – then he realized how infinite the King must be… – if he could bestow such greatness.

JEW

96.  Whatever the Jews serve, gains power.

G-D / ABRAHAM

97. When Abraham saw the sun go down he realized there is a power – this power controls the movement (of all celestial orbs) so he began worshiping that power until he realized that in actual fact G-d is infinite (so say, I am moving or juggling three balls… that is nothing to infinity.)
    
    G-D’S LOVE
98. The love a father has for his son is constant, the love a king may have – or the compassion… on a villager, who is poverty stricken, is only based on their current lack. – G-d’s love for us is the former.

COMPLETE

99. The way G-d made the world everything was complete – all species, the male and female were created together and then G-d separated them. Everything complete is male / female. Now when it comes to service of G-d, the main thing is fear (of G-d) and in it is included love (for one is awestruck by the infinite radiance, which then translates also into love.  Though by G-d, first it was His love (which caused His giving) then comes the attribute of strictness/limitation.)

 

 

Mishpatim

MAN

100. “The first fruit of your land you should bring to the house of G-d, your Lord.”

A person has three times in his years.

The younger years when he has lust – the middle years, that his lust is not as strong, and the years of old age that he has no lust.

The reason for this is, that as we know, there are three partners in the creation of a man; The mother and father and G-d.

And this is the secret why a man has lust for a woman, for he has a part of the mother in him, and a woman has a lust for a man, for she has a part of the father in her.

This why in the early year he has lust for women, as this comes from the mother part – the next stage, not as much… as this comes from the father part – and in the final years, he has no lust, for this comes from the G-d part.

As such, the fact that a person separates oneself from lust, at the older years, is not such a great accomplishment.

However if one overcomes lust in the earlier years, this is great.

Teruma

CHARITY

101. When we give charity – if it is a holy soul – a Tzaddik, someone whose soul & body is dedicated to G-d, this gives G-d infinite pleasure.

 

Tetzaveh

MISHKAN

102. Within the Mishkan was the micro-of the entire universe (Betzalel (the “architect”) was familiar with the Divine energies (that create all matter.)

Ki Sisah

G-D

104. Wherever a person’s thoughts are, there they are – so a Tzaddik, whose is thinking about G-d, connects this world to G-d.

PRAYER

105. The Maagid teaches us that the world was created from G-d’s love, with the 22 letters of the Hebrew Aleph-Beis – however when we pray, we return all the speech of man to G-d. Now if our prayers are filled with love and reverence for G-d this causes the merger of earth and heaven (like the rain that goes above and then become) the source of all blessing.

DESIRING G-D

106. Desire is the main part of the human – a person can be connected to death or life – life is the spiritual – G-d cannot be understood. Therefore one can desire – but the physical trappings is death – when one prays – within the letters is Divinity. When our desire for G-d is strong – even though we know little – yet from feeling distant we yearn… Moshiach shall arrive.

 

 

Vayikra

PRAYING

107. How can it be that a person hears the voice of G-d…. but ignores it?!

If we sin when we pray, which is the time when all our actions elevate to G-d, then those words (say, like speaking with bad breath) bring all of the negativity to G-d – yet G-d is so compassionate… (like a parent who is willing to sustain the offense…) so for G-d’s sake, we should never sin

Tzav

TORAH

108. “Tzav / Command the Jewish people,” our sages say, whenever it says “Tzav,” it means to urge them, for whenever there is a lack of (or a cost factor…) the Torah must urge. Furthermore this urging is for “now and all time” – however this makes no sense… for we are talking about the sacrifice of two sheep (and considering it is coming from the communal fund of all the Jewish people, that’s not much…) and secondly there will be a time when the Beis-Hamikdosh stands not (so why does it imply, it is for all times?)

 

The answer is that whenever we study Torah with passion – as the Zohar says, “Words said with heartfelt love and reverence, elevate to G-d.”  The Mitzvah thus refers to the study of Torah which needs to be done all the time!

 

Acharei

MITZVAH

110. When we do a Mitzvah – we draw down the G-dliness from above to the physical realm.

Kedoishim

PULSATING

111.  G-d’s light… infinite!

As such because we are finite – if it were to come into our realm – it would blow it up! – Yet our realm comes from G-d’s light… – therefore the way this works is, “Moti Vloi Moti” “Touches but doesn’t touch…” it pulsates… and in the moment that it comes / it departs – yet the human being, especially Tzaddikim’s love for Hashem must be constant.

NACHAS

112. Just like when a child is small and is into small things, the pleasure of the father from him is small… but when he is older and into bigger and better…. the pleasure is great – likewise G-d to us.

TORAH

113. Torah – for it to be pleasing to G-d, must be learned with love and reverence.

ENERGY

114. The energies that G-d bestows – such as love, strength etc. these can be used for selfish (or G-d-forbid evil) or holy.

 

 

MESSAGE

115. (The Baal Shem Tov gives the example – quoted…) If a person sees the messenger of the king who either bears good or evil tidings, so the fool feels from the messenger – dressed in Royal-Garb, fear or love – while the wise person says “let me go rejoice or appease the king.”

INTIMACY

116. In intimacy one’s desire must only be for the Divine pleasure.

ADMONISHING

117. The way to admonish someone is by “Admonishing” someone who doesn’t have the problem (and the person who does, realizes that they do.)

PHYSICAL / SPIRITUAL

118. Whatever exists in the physical realm exists in the spiritual… in fact, the spiritual is where the life-force of the physical, emanates.

Emor

ADMONISHING

119. When one needs to admonish the public, one should be certain that he does it not “from a high and mighty…” place.

Behar

FORGIVENESS

122. Just as a king receives joy – and even if one was G-d forbid condemned (to death…) but as when the king’s son appears he gets happy, so he forgives – similarly it is Jewish people, through either the belief in G-d, or their performance of Torah and Mitzvos (which draw down blessings.)

Bichukoisay

ATTACHMENT

123. The main things is to deeply and passionately connect to G-d during Torah and prayer, for as is known, then your thoughts are His (for wherever one’s thoughts are, there they are… This is why it states by Moses, “A man of G-d” – for as his thoughts were so deeply attached, it literally became G-d’s/) and your speech is His – and breath to breath.

FEAR/LOVE / MITZVOS

124. Additionally even Mitzvos which one understands not, one should do with passion – the Maagid gives an example of the difference between how the son and servant of a king follow orders. Whereas the servant may not question (hence lacks a certain joy (not comprehending the reason)) nonetheless the father (the king) rejoices when his son queries (for example… if the father told him to build a fortress or acquire weapons and the son queries the method this causes the king joy– for eventually, the father realizes, he will be king and he must know… hence the father/king allows him to see all his treasures and ask all questions…. – like the four who entered the Pardes….)
     
     In conclusion, the Mitzvos (Chukim) we don’t understand, we must do them like the joy of one who does (for if there is just fear of G-d, it can lack enthusiasm) and the Mitzvos one does understand, we must do them like one who doesn’t (for when one is passionate, sometimes they can get sloppy – but fear and love together are complete.)

BLESSINGS

126. All blessings that come must come in Oilam / Space – Shanah / Time and Soul. For example on Mount Sinai – Moshe was the soul – the time was the two thousand years of Torah – and the space was G-d descending on the mountain (to teach.)

TRANSFORMING

127. We must take the fallen love (lust, desires etc.) and use them for G-d (perhaps transform to holiness – or use the passion for.)

 

 

 

Nasoi

INFINITE

128. When one removes themselves of the physical (lust, wants… ) then they can reach the infinite light (the world is made in such a way that by nature it conceals.)

EXPANDING G-D

129. Yisroel is the letters “Li-Rosh” – “my-head” – for example when a person is in happy state… his thinking is broad, but when G-d-forbid suffering… the thinking constricts (usually narrowly focused – as the pain makes the person seek to alleviate…) so when the Jewish people put on Teffilin… when they stay away from foreign lust / desires, for the sake of G-d… which causes Him joy, this so to say “expands” G-d.

G-D’S LOVE

130. G-d’s love for us is such that though we may be unworthy, but like a father who loves his son so much he imagines his image (so G-d imagines us… as we were originally in the highest Divine essence – pure, resplendent, beautiful, noble etc.)

Bahaloischa

ALTRUISM

131. The goal is not to follow the silly animalistic pleasures – even a person who does something for the sake of his children… (just that they should exist – in a sense self-perpetuation…) such a person, will have to be incarnated (in order to dedicate their life to higher pursuits.)

 

MAN / G-D

134. Adam (man) is made of two Hebrew words – Alef-Dam – G-d-Blood – Man and G-d are two halves – and when they unite (man loves G-d, which causes the reaction) it is a whole.

MOSES’S HUMILITY

136. The humility of Moses was that he felt beneath – though he was a completely spiritual being – not only the heavenly spirits, but also earthly man.

Korach

HUMILITY

140. In order to come close to G-d, one must exercise humility.

 

Chukas

INSPIRATION

142. Moses’s omission by hitting instead of speaking to the rock, symbolizes that while he was dealing with the next generation… nonetheless the mechanism was to inspire.

Balak

MOSHIACH

143. When Moshaich comes, G-d’s name will not be with a Vov, but Yud… that is why we say YiYeh – this alludes to the fact that the elevation of (us) the receiver, (through humility) to the giver (hence lacking the need for the Vov – which is the length it takes to go from the giver to receiver. – When the seed is humble – dissolves into the ground… – then the infinite power of the ground allows it to go infinitely beyond (for this little seed can not only create a tree, but many fruits with many seeds… which can in turn.)

JEWISH PEOPLE

148. The Jewish people have three names – Yisroel which is Li-Rosh “My head” (referring to the spiritual head.) Yeshurun which refers to the spiritual descending; and Yaakov (which is Yud Eikev, the Divine in the heel.)

Pinchos

TORAH

151 A. “A Constant fire (on the Mizbeach) shall burn.”

If one is finding coldness toward Yiddeshkeit (Judaism) they should study Torah – then even if is night, the fire of G-d in him will flame.

 FEAR

151 C. All fears are shattered (shards) of the Shechina (hence they are not real – only the fear of G-d.)

Masei

EMOTIONS

152. All emotions stem from love – for say, if one loves their son then they correspondingly would hate one who hurts them etc.

Devarim

G-D

154. A fool who sees the king happy thinks that he lacks stern judgment – therefore says the verse, “Do not change face in judgement” – don’t cause G-d to change…

EGO

How the ego makes a person into a savage – you see someone who is humble, respects.

EATING

155. When you wish to eat, subdue the desire (not to not eat… but the pleasure.)

Ve-eschanan

DAYS

156. Sefer Yetzirah is based on Olam (world) which refers to all universes – Shana / time – every day boasts about the good-deeds Tzaddikim in it did – and souls – these are all creations.

EXISTENCE

157. Everything that exists must have a source. As the source of everything is G-d, and it comes from the ten names (Divine names, corresponding to the sefiros) of G-d. In everything there is also three – namely Chessed – the desire for the thing to exist, but if G-d’s energy were to come unabated (it would blow up…) so there is Gevurah which limits the energy and the (as all combinations must have a third factor that causes this combination) the Jewish people.

Eikev

PRAYING

159. A person needs to grow in their praying – now as the Baal Shem Tov gave the example, sometimes like the circular stairwell, as you go up, you encounter a dark patch… (you end up facing away from the destination… or another example from the Baal Shem Tov, like a father who wants his son’s love for him to expand… so for a moment, he hides.)

PROTECTING

160. The desire of G-d is our fear should be like his – a person may fear a punishment, but G-d fears the problem. The example is from a father who tells his child not to walk barefoot – the child doesn’t listen and then he gets a thorn – and the father must cut it out… – Of-course this causes the child great pain – but after a while forgets he, and wishes to once again walk barefoot. Says the father “Do not…  remember the pain.” – Now of-course the father is reminding the son of the pain so he shouldn’t make a mistake… meanwhile his true intention – as any good parent – is that his son, will not come to self-harm.

HUMILITY

161. The Zohar teach that each letter of the Alef-Beis (as the next receives from the previous – and as the receiver has embarrassment…) hence the back faces the previous letter – similarly, before a level beyond you must you feel humility.

PRAYING

162. When you pray – be sure to place your entire energy into the prayer (this is similar to the dop of semen which comes from the entire body.) Now within the letter (of prayer or) Torah, is found all of the Divine energy (hence if the two kiss/unify, it is a complete union.)

FEAR G-D

163. “But what does G-d already ask from you (says Moses) but to fear Him…”

Explains the Maagid, the love which is beyond, comes from G-d – but from our part, we must have reverence.

HUMILITY

165. When one sees a king, there is an outer and a deeper fear – the outer can be from the reverence others pay (homage.) But when one knows the greatness of the king, then one has the deeper-fear, which is a sense of embarrassment… – Now Moses who was the most humble person – for just as Divinity (G-d) to be known, G-d must humble Himself (for our puny minds…) likewise when a person is humble – as Moses – they feel toward another – certainly to G-d, a great sense of humility.  In actual fact, as it is discussed in Sefer-Yetzirah that love is the cause of this (I believe this love is the love – “the knowing…” like it says, and Adam knew Chava.)

FUTURE

166. A person who realizes how this world is nothing, therefore their service of G-d, focuses on the future (reward.)

ATTACHMENT

167. When you are even speaking with another, in order to constantly be attached to G-d, understand that the very letters (for all letters are from the Hebrew sound…) therefore within them is G-d; but how would G-d minimize Himself (to come into the puny mind) when we are compassionate (hence humble giving) this causes G-d.

GIVE

168. The goal is to imitate G-d in giving (unconditionally).

Re-eih

GOOD / EVIL

169. “See I have placed before you good and evil” where does evil (coming from a good G-d) arrive? The answer is like a broom which is a lesser form of good (as it simply sweeps away dust…) but if ones uses it to hit one’s son (to admonish…) then it is truly bad (in other words, G-d created a realm which can be used either way.)

 

 

REFLECTION

150. Whoever a person, is they can see it in the Tzaddik.

JUDGEMENT

151. Our sages teach, G-d says “when there is judgment below there is no judgment above but when there is no judgment below, there is judgment above” – this is like when G-d said, “I will descend to see the cry of Sedom and Amora” – why does G-d need to descend – though He is aware of everything? For if people are acting compassionate and righteously, so things may perpetuate…

 

 

 

THINKING

173. In every thought you have, place love and fear of G-d.

Ki Teitzei

ATTACHMENT 

174. When you go away from your attachment to G-d – then you will descend, and your attraction will be to the physical form of a woman – this should not be, rather you should elevate the Divine (sparks.)

ELEVATING

175. It is known the story of the convert who asked Hillel to convert him as long as he is standing on one foot – the deeper meaning behind this is, that it is very precious to G-d, elevating. That is why though G-d is in everything, he allows man to descend – this descent is in order to elevate (like Rabbi Akivah, that all the bad to him that occurred, said he, “This is for the good” – in this way he elevated.) So this person wanted to always be standing (never descending…) therefore Hillel said, “That which you want another not to do to you..” – In other words, “you wanted someone to uplift you, so too must you.”

 

Ki Savoi

JOY

178. The main service to G-d is one filled with joy – when this is done, it causes that all the sparks of G-dliness return.

 

 

WORDS

179. All words that exists come from the Divine name of Yud-Hei-Vov-Hei – when we study Torah and pray with great love and awe, then we cause G-d great joy, as the sparks of G-d that descended to create the words, elevate.

FORGETTING

180. Everything comes from G-d, hence in everything we must have a fear of G-d, even from forgetting… – but what a sorry state if we forgot that we forgot.

Nitzavim

PUNISHMENT

182. Just as a father loves his son, but if he needs to admonish him, he acts harshly – similarly G-d.

Haazinu

FEAR OF G-D

184. We must work very hard to achieve the deeper fear of G-d, this comes through intense meditation – contemplation – awareness (of Him, which gives rise, to a certain humility.)

Bracho

FEAR OF G-D

185. If you recall the day of passing you will uncover both a deep reverence and love for G-d.

SHOFAR

186. When we blow the Shofar we arouse the forefathers.

This concludes the Torah section

 

Shir-Hashirim

SONG OF SONGS

187. Shir Hashirim – the song of songs – when a person below says a word of prayer with love and reverence, it gives G-d great joy (like a father whose love for his son is so great that he is excited that to him he is communicating – this is why it is called song-of-songs, for but a small song below, causes all the angels to be aroused and sing.)

DEDICATION

188. Just as a father comes to his little son who is playing with his friend his foolish games – and due to the great love… the son abandons the game and runs to his father – this of-course gives the father great pleasure (seeing the wisdom of his son…) so too, when we abandon the foolish human pursuits and dedicate our lives to G-d.

EGO

189. There are two sins corresponding to the destruction of the first and second Beis-Hamikdosh – the first is when a person defies the will of G-d, but then they can always repent, the second is when one considers themselves “great” – due to their serving G-d… – hence if they even manage to repent, this too adds to their “ego.”

AYIN – HUMILITY

190. When a person contemplates that G-d is always watching them, they come the humility called Ayin (nothingness.)

 

CHANGING

191. A Jew has the power through his prayer to change reality (whereas a gentile to change his location…) Though a Tzaddik merely through his desire, as it states “The will of His righteous, He performs.”

TORAH – G-D’S LOVE

192. There are two types of wisdom, the first is after (like Yisroh and King Solomon to some extent) having studied all secular wisdom hence by comparison one realizes the extraordinary value of Torah; the other like Moshe, immediately – as G-d is the source for everything – therefore from Torah one can discern every (wisdom – there is a story that at a final exam in university – instead of the normal 3 hours… the Rebbe wrote the paper in 45 minutes – when they saw it was correct, they asked him to give the valedictorian (graduation) speech. (This was a top university and such a thing never occurred..) said the Rebbe “We Jews have a book called the Talmud – in it all science can be found.”)

In addition there are two types of love that a father can have for his child; the first is, as he is so special, good, wise etc. (especially in comparison, to others…) the second is an unconditional-love which causes him to desire to teach him – this is because “it is my child…”  Such is the love G-d has for the Jewish people.

LOVE

193. There are two types of loves – “a great love” is like the love a wealthy person has for a poor (out of compassion…) Now seeing that the wealthy person loves him, this causes a reciprocal love.
     
     Now seeing that the poor person loves him, this causes the wealthy person to love more… – the former love is infinite (it didn’t need a catalyst.)

CONCENTRATE

195. A person should concentrate and see G-d within the Hebrew letters (during prayer…) and though distracting thoughts may enter – this can benefit – for just like the incense Chelboina, when it goes off… it is put into the bathroom… which it them overpowers the bad smell – similarly by needing to overpower the negative thoughts (one can concentrate deeper.)

SHECHINA

196. G-d traverses to see where there is a Tzaddik… so upon him His Shechina resides.

LOVE

197. There are two loves – the love of speech (or which is expressed in speech…) and the love in which there are no words.

TZIMTZUM – CONTRACTIONS

200. For the infinite radiance of G-d to be condensed small enough to energize limited matter, it goes through four major contractions – now everything – the cause and effect are one (for the cause is the effect) and for everything that exists below there are spiritual causes – finally for the Torah to be condensed into speech / words, it too needed to go through four contractions.

GIVING

201. There are two types of gifts – a gift a wealthy person gifts to someone likewise… – so there is no embarrassment, but if a wealthy person gives to a poor, there is. – But if he makes it as if this is the only thing (in other words… not that he has more (hence is bestowing….)

Tehhilim

PRAYING

202. We know there are angels who may praise G-d (say Kodosh…) once a week, others once every fifty years, yet every Jew can recite prayers daily – sing G-d’s praises constantly… An example is a king whom the ministers had an appointed time to offer a praise – but fearing he may be in a bad mood… (which could be dangerous…) they would quickly say it and depart – but the prince who the king loved dearly, could come at any time.

ANGER

We know that anger/upsetness dissipates if you add joy and love.

Even though the above is true, why? – because when one adds joy and love, the anger goes to the source where it is sweetened (abolished) as we know, “You can only heal anger at its source.”

 

OUR GOOD FORTUNE

We are actually exceptionally blessed, that at all times we can praise G-d – the prince who comes to praise his father whenever he wishes, should be doubly grateful in that he has such a great father, who loves him so much.

PRAYERS

Now of-course the praises we should sing to G-d are infinite (for his gifts are…) yet we request that the paltry amount we praise should be considered (as if we praised all.)

JEWS

203. It states that the angels above don’t sing the praises of G-d, until the Jews do – why is this the case? – For the essence of the world is the Jewish people.

This the concept that all energy is based on the Hebrew Letters and all the letters begin with Yud and within all words is G-d’s name (of Yud and Hei and Vov and Hei.)

PROSECUTORS

204. “Lo Ragal Al Lishonoi Ra.” Explains the Maagid, when we say silly words or G-d-forbid evil (such as slandering etc.) these words elevate to heaven and (as all words create angels they become prosecutors) then when we say words of Torah, and prayer the former try to overpower the latter.

HISHTAVUS – EQUAL

205 A.  “I place G-d before me always” – everything… whether people praise you or harm you, whether food tastes good or not – should be equal to you.  This is called Hishtavus – for all you care about is serving G-d.

205 B. G-d wishes to be served in multiple ways – sometimes you need to do something, other times – pray.

205 C. A great principle is “rely on G-d, ask Him to send your way the things that are good for you” – we cannot rely on our human frail understanding. (What we may perceive as a benefit, can actually be a harm.)

205 D. It is said about the Baal Shem Tov that the incredible light he received, was all because he was careful to continually go to the Mikvah.

 205 F. Sometimes a person can say the words of the prayer very fast – because in his heart the fire for G-d is burning and they automatically emanate.

 

ELEVATING

206. It is critical to not admire the physicality, be it of a nice art, pottery, and certainly women – for this causes a loss of the soul (it means the soul then descends.) In everything G-d made there is the spirit and the matter. One can meditate… if this woman was not alive certainly the beauty in her face wouldn’t be – so where does this beauty (and the same applies to nice objects…) actually come from – G-d (so how much more beauty must be in the source.)

PRAYER

208 A. When you have a foreign (distracting…) thought during Davening / prayer, remember that the distracting thought too is made up of letters – these letters seek to be elevated (this is like Rochel who is the lower level, who was jealous of Leah – for the holy letters are super-bright.)

208 B. When we pray, the letters fly up to G-d, and cause G-d a great delight – in fact, the angels realize, how to G-d the prayers of mortal man is so much more precious.

209. G-d merges in His delight from the Avodah / service of the Tzaddikim.

THE WAY

210. There is Derech (way – road…) and Nisiv (path – journey///)
     Derech is what is natural (and hence known and followed…) few are aware of Nisiv – but when Moshiach will come, the Derech will be the Nisiv.

 

 

LAW OF ATTRACTION 

211. When a person trusts in G-d’s love or fear (of punishment…) this is what they will manifest (for wherever our thoughts are, there “G-d” dwells.)

TZIMTZUM

213. From the original Tzimtzum is where fear of G-d descends.

G-D

215. G-d supervises everything – this is the mistake of some gentile philosophers (who believe this world is too low for G-d) but in truth heaven is equally distant.

DIVINE SPEECH

216. “With the words of G-d, heaven was made” – For in speech is hinted G-d’s name of Adnai – and man in all he speaks – must always have in his mind, the name Haveyeh, Blessed-Be-He – and then he unites Haveyeh with his speech – this is the unity of G-d and His Shechina – – and this is “with the word of G-d…” meaning if in a person’s speech is Haveyeh, meaning the name of Haveyeh, Blessed-Be-He is in his thought… then the heaven is made! “For with his words He builds the heaven.”
217. Imagine a great and mighty king, though anyone in his presence who comes with dirty clothing may be “off with their head…” nonetheless, his own son who he loves dearly, who comes in – if his clothing is dirty, he himself gets down on his knees and he washes it off.

Anyone who makes fun of a Tzaddik – one who is constantly attached to Hashem, this is denigrating Hashem.

TZADDIK

219. To be a Tzadik, one must have both love and fear of G-d (one without the other is not enough.)

FEAR OF G-D

220. There are three fears of G-d – there is the fear of punishment – there is the awe of His greatness – and then there’s the shame (to sin – as one would be embarrassed to denigrate oneself.)

Though love of G-d is higher than awe; but shame is even higher.

 

 

YETZER HARA

221. Certainly the Yetzer Hara tells not the Torah scholar not to learn, for then he would fear to not to be respected – rather he tells him not to learn Musser (Chassidus) and Shulchan Aruch, where fear of G-d, and practical benefit is derived.

GENUINE

222. There are two types of people, one whose is wicked and knows – the other, who erroneously thinks that they are righteous, not realizing that all their Torah and Mitzvos is biased, (and they lack any attachment to G-d) such a person (unlike the former) is doomed, for they always think they are righteous… – in fact, even when they sin, the Yetzer Hara makes them imagine that they are doing a Mitzvah – and even if they fall ill, they ask G-d to save them in merit of their Mitzvos, which in fact are sins.

DESIRE

225. If someone has a thousand dollars, and is desirous of another thousand, but is told, on condition that when you get it you will die… – certainly he won’t want it.

INTIMACY

226. If a person doesn’t act with his wife in holiness – to unite to fulfil the Mitzvah (but for lust…) this is like adultery.

JUDGING JEWS

227. Whoever judges the Jewish people, it is as if he has judged G-d – for G-d has united with them.

PLEASURE – OPENESS – PAIN – CONSTRICTED

228. When a person is in a pleasure state, their mind is open; but when in a state of pain, it narrows (constricts.)

YETZER HARA

229. It states, “whoever is greater than his friend, his Yetzer Hara likewise” – the Maagid gives an amazing parable – there was a boy who a Torah scholar challenged him with a question – now the boy couldn’t make heads or tails… – and when his father saw his pain, he directed his line of reasoning… so now the boy could figure it out…
     So when the Torah scholar came back to test him – he was able to answer… – now when the Torah scholar saw how much pleasure this was causing the father, he began to challenge the boy harder…  but as the boy had already figured out the basics, he was able to think deeper… and overcome the opponent…  – similarly the satan, seeing the tremendous pleasure G-d gets from when one overpowers him, he tries even harder.

BREATH – ELEVATION

230. The soul – life-force can’t stand to be in the body – this is the breath – it comes in and goes out – and every time it exhales, it elevates (whether the good or bad) thoughts, speech and actions (one has done) to all the worlds above.

LOVE

232. B. Once upon a time there was a king who had two sons, who got captured and imprisoned – both wished to return. The first desired the palace pleasures – so as he was able to get out of prison and into a palace so he didn’t return home…
     But the second thought… “what is my father missing, but I…” – so even though he was offered a palace, he went home.

JOY

234 B. Once the king lost his signet ring – and this caused him great pain, for this ring creates all official documents… – and the ministers were pained, and the princes were pained, and as they rushed so hard to find it, they couldn’t – one simple peasant found it…  though he had no idea of the appreciation (of its worth…) when he saw how happy the king and the ministers and the princes were… he too rejoiced.

HUMILITY

235. True shame before G-d is accompanied by love (for the shame comes from the knowledge of G-d’s presence, which comes from deep attachment.)

LOVE

237. Just like a king who is a great man, has no association to pettiness, but, as his little boy wished to make a stick, so he can pretend like he’s riding it, like the adults ride a horse… though in actual fact the horse takes the rider forward… and here the boy moves the stick…) so the king descends down… due to his love and he makes the stick..“horse”; similarly for G-d to deal with reality is a great descent – but as the Tzaddikim desire to influence it, therefore for their sake He descends, to enable.

JOY

239. “The glory of G-d is in the world.”

Why?

Even in such a small (minded) world… such great service to G-d – this brings G-d joy!

G-D’s NACHAS

240. Just like a child who is so young that he can’t talk, so the father, from love… coos and plays silly games with the child – and then as the child grows and begins to talk, the father also descends to talk little words… but when the mind starts developing, and the father can properly teach the child, this gives G-d/the father, the greatest pleasure.

GROW

242. A person who believes that there is always more to learn and grow, is in a good state – but a person who thinks that “I have knowledge – all is good…!” – this is the kelipah (not good.)

TORAH

243. When a person studies Torah (as the letters within, are G-d) they affirm (establish) the world, which was created by these Divine letters.

REVELATION /CONCEALMENT

244. Wherever there is a revelation from G-d, there has to be a concealment.

This is like the words Yad (G-d’s hand) which (in reverse is) Da’y (enough – or specific.)

MITZVAH

245. Thoughts descend into speech, and speech into action – as they need a container (something to hold them.)

Every Mitzvah has a thought (intent…) speech (the words written about it in the Torah) – and action.

BEAT YETZER HARA

246. When a person wants to do a Mitzvah, like Tikkun-Chatzois, the Yetzer Hara makes the person feel tired and his bones weary – but if it is for a person’s personal desire – they can quickly get up… – So the way to beat the Yetzer Hara… is to fool him (pretend everything you do is selfish.)

TWO TYPES OF MTZVAHS

257. There are two kinds of loves, the love between a brother and sister and the love between a husband and wife – now while the former love is more revealed (for example, they can give a kiss in public) the latter which is more concealed is far greater…. – similarly there are those Mitzvos which are revealed, but the Mitzvos which are concealed, like using your money (work – body – time…) for G-d, is the greatest.

TORAH (LETTERS)

258. G-d placed Himself inside the letters of Torah – this is similar to a person speaking (though the words are outside of their body…) the letters are (from, and on an internal level…) within.

***

In the essence of G-d there are no separation – Moses who could perceive this essence, therefore the Torah through him was given.

***

All of Torah are names of G-d – we know the names are His emotions, such as E-l is Chessed / kindness (Eloikim is strength, strictness) similarly the stories of the Torah demonstrate, such as Abraham’s love etc.

And through this, it caused G-d’s reciprocal love, and all the miracles which for them G-d did.

MIRROR

G-d is like your mirror – the face you put in, is the face you get – if you come to G-d with humility, like a father who minimizes his greatness to play with his little son… G-d reciprocates similarly.

***

The great Tzaddikim (presumably anybody who wishes) through their internal self-humility were (therefore) able to fully perceive G-d.

***

The great cause that causes the Jewish people to be humble (to G-d..) is by recognizing that they are nothing – for only through the Divine force (brings them continually into existence do they exist.)

***

It was due to Moses’s incredible humility that he received the greatest Divine prophecy.

***

Similarly all Tzaddikim – the deeper they connect to the fear of G-d (hence causing humility) the greater the revelation.

***

This is why we find Jacob said to Eisav, “I have everything,” whereas Eisav said, “I have a lot” – the former was content…. As Jacob was humble he didn’t desire.

***

Because the forefathers were humble they received the Mitzvah of Milah which represents getting rid of extra.

***

Connection (between people) comes from humility, for only when you consider yourself less then another (will they reciprocate.)

***

When a Tzaddik rouses his heart to humility / Teshuva, as all the Jewish people are intermixed (one soul…) contained in the Tzaddik, this causes a general Teshuva. 

***

Whenever the Tzaddik falls (from his elevated plane) this is only, for in his return, he shall return the fallen sparks (Nitzoisois.)

***

When the Tzaddik descends  – as every Jew daily is aroused in a love and fear for G-d – however depending on the position the person is in (say what they’re into…) this may apply itself into physical (lust / desires…) but when the Tzaddik descends to their “level,” he can cause that their love and fear – on their level, should be directed to G-d.

INFLUENCE

251. There are two paths – one is a person who is constantly into G-d (Torah / Mitzvos…) so this is not complex (rather simple, as he basically is immersed…) the other is the person who is trying to uplift people – hence he needs to pray to G-d that his path (and words) should be influencing (and certainly not get influenced.)

YETZER HARA / YETZER TOV SYMBIOSIS

This is similar to the idea, that Yetzer Hara and Yetzer Tov are both by a person, as a guest – now really the Yetzer Tov is more of a guest… as he is not continually with the person… – furthermore, enters specifically when the person is 13 (or 12…) as such in order to create peace between the two… when a person does everything for G-d’s sake – so say eating and drinking (which the Yetzer Hara likes…) but having in mind a positive intention (as also the above teaching) as such, there is peace.

TECHIYA – RESURRECTION

254. When you praise G-d in this lifetime – you get to praise him during Techiya (resurrection.)

KINDNESS…

255. When you behave in a manner that is kind, you draw kindness to the whole world.

***

The word Chessed is made of Chus (“feel sorry for”) Dal, the one who is lacking (for without focusing on the lack, one will not actualize kindness.)

TZADDIKIM

256. There are two kinds of Tzaddikim – those who do great spiritual work but it is mainly self (growth….) as such they have a great reward, but they are compared to the Cedar-Tree which gives not fruit – the other is compared to the Palm-Tree – its dates – the people they bring to G-d and goodness – are luscious.

TORAH

258. When one understand – like Moshe – the inner dimension (Pnimiyus ) Hatorah (of Torah) then from every letter mountains of Halachas (laws and lessons) can be derived.

***

When a person studies Torah with great joy and energy they derive (or arrive) at, truthful conclusions.

THE THREE SIGNS

260. The Jewish people are known by the three signs of compassion, bashful and doers of goodness and kindness – these are Yaakov, Yitzchok and Avrohom (Yaakov is compassion – Yitzchok is bashfulness (when we fear another (or reverence…) we have from them bashfulness) and Avrohom was goodness and kindness.) Now in holiness (selflessness) they are all equal, for the person who loves his friend has compassion, as well as, if he cannot help him, feels embarrassed.

 

Whereas in evil, these three traits, love, fear, and compassion are separate. (The one one loves, fears, and has compassion on, are different.)

PESUIKEI DEZIMRAH

261 The reasons for Pesuikei Dezimrah:

1. Shemoina Esrei is like coming before the King – but in order to get to the king, you must go through the palace (hallways etc.)
2. As such, Pesuikei Dezimra cuts off the negative forces (it comes from the word “Lizamer Aritzim” – pruning branches.)
3. The Maagid gives a beautiful example of a king who had a festival where people would come to praise as well as condemn… – when the condemnations (against the people for being lax and lazy in fulfilling the will of the king began…) the people felt great fear, and had no energy to say the positive.

On the flip-side, they decided to get a wise person who would come and highly praise the king, so he should be in a good mood – so by the time any negative came he would be happy… (the word for festival is Cha”g, which is Chessed and Gevurah, the former overcomes the latte.r)

 

The bottom line is we need to say Karbanois and Pesukei Dezimrah with great joy.

BAAL TESHUVAH

262. The Baal Teshuva has to be extra careful firstly to not sin in what he had done – secondly to elevate – to dedicate his time to Torah and Mitzvos, and compassion.

 

In fact, he must make a serious soul accounting (self-reflection) in fact,  one should self-reflect if their character is good (and certainly not cruel G-d forbid…) ALL THE TIME!

 

 

 

LOVE MIRROR

264. All that comes from above is the reflection of G-d’s love (which we have to Him.)

BABY STEPS

266. Just like a baby pulls the beard of the father… who forgives him – when we pray, we begin from small (consciousness – mindedness) to elevating.

PLEASYRE (TO G-D)

267. Joy is specially from something new (for constant pleasure loses its pleasure….) so the constant pleasure of heaven, doesn’t give G-d joy – therefore He descended (or contracted the Infinite Light) and here, He receives infinite “small” pleasures.

 

HUMILITY

268. When we are humble this radiates Divine light.

FAITH

269. One doesn’t trust G-d for physical things – maybe He won’t give it…. – but one can trust G-d for their Avodah – this is guaranteed (to provide the ability to do your life’s mission.)

MACHASHAVAH HAKEDUMAH DE”AK

270. Just like a person, must give respect to one’s older brother (as expressed in the Ten-Commandments, for the spirit of the father is in him, and to the younger siblings he is like a father and mother) similar and infinitely more so, the original thought (machshavah hakedumah d”ak ) which was caused by the love (compassion) of G-d, in which everything that would exist was born.

FEAR OF G-D

271. Your fear of G-d should be as strong as your fear when you have a big concern, and your fear when you have a big concern should be (as weak) as your (average ) fear of G-d.

TORAH STUDY

272. “I rejoice in your words, like one who discovers a great treasure.” – An example for this is a person who finds an island packed with rubies and precious stones – he is so excited, he loads up his satchel and suitcase… but alas seeing the infinite riches, this mars his joy (as he can only take so much….) Similarly one who studies Torah (must realize, that though what he has taken is precious, there is infinite more…) and this person is as if he found a great treasure.

REWARD

273. The verse states, “The praise of G-d that He pays man according to his work” – but wouldn’t that be obvious … the answer is, it is the G-dly soul that serves G-d, yet G-d includes the payment to the body.

REWARD

274. Although in truth without G-d’s help – we could never overcome our Yetzer Hara – but G-d considers it as if WE have.

REWARD

275. If a person had a tailor sew for them a garment – would they give them the garment… ( or a bit of money) in exchange – if a king is crowned as a ruler and though he is compassionate and pays everyone their fair share (for the work they do) can he give to each, the crown!

But G-d gives to the Tzaddikim the ability to heal the sick, revive the dead etc. 

TZADDIK – TRANSFORMING

276. The Tzaddik, everything he sees of this world, say beauty, he converts it to beautifying G-d etc. (this is the gift of those who protect their Bris.)

SPEECH – MOSHIACH

277. When Moshiach comes, the only speech will be to (or perhaps about….) G-d.

***
The letters of speech fell into the mundane thoughts and speech of this world – once there was a king, who told his servants to move a mountain – so they collected – each to their capacity, a few handfuls of dirt, but as there were many hands – together they could move….

 

Similarly every Jew, in their Torah, prayers, and words of kindness (has) elevate(d) all the words back to G-d – this is a very profound concept.

 

***

When You speak, be aware, it is the words of the Shechina, as well as when you think.

When a person comes to embarrassment (total humility…) before G-d, than the thoughts and speech they have, become Divine.

MIRACLES

278. All the miracles come from the “Original Thought” motivated by the original-desire in which there is nothing but pure love.

LOVE / FAITH 

279. When a person is connected to the love of G-d, they are in a happy (open / positive space.) When G-d-forbid it is dark, they should remember their faith (possibly, Love.)

BEATING YETZER HARA

280. When a person (begins to pray and) is flooded with Machshavois Zarois (nonsensical thoughts produced by the Yetzer Hara to distract…) then one must act like one does to rid themselves of bees – the person desiring the honey, uses smoke – we know fire has two colors, black and blue (the black surrounds the blue) this refers to the two colors of love and fear of G-d.

 

 

 

Various Verses

INTENTIONS

281. Whatever your intention in your Torah and Mitzvos performance – be it for physical or spiritual (heaven) reward… is where the energy (reward) goes to – but ultimately one must serve G-d, as this gives Him pleasure.

 

The example is of a parrot – though the king has wise-men, when people wish to give the king pleasure, they have talking parrot (what’s so cute about a talking parrot… people speak better…. and wiser; rather it is the novelty – hence though G-d has billions, trillions.. of angels that praise him, it is the humble praise of man that he seeks – so we should do our Torah and Mitzvos to give G-d this pleasure.)

RACHMANUS / COMPASSION

282. The flow of Divinity, which goes from above to below (to give…) whenever there is a flow from higher to lower, it is called Rachmanus (compassion) and we know compassion is limitless (it is without end.)

 

GIVING

283. When a mother nurses her baby, she does this out of compassion, but when a son feeds his mother, he does this from respect – so when we feed – give (dedicate Torah, Mitzvos etc.) to G-d, this gives Him pleasure.

OBEY

284. Just as the body listens to the brain (for where the brain instructs it, it goes) similarly a Jew (all Jews should…) to G-d.

One may ask, why does the body not run to fulfill G-d’s will? – For the body is coarse, and has not seen light… – but when Moshiach comes, and the great infinite light of G-d will be revealed – like the king’s son, who when He is feeling lonely (or frightened / in pain) runs to his father – when the body will see this great light…

MIRACLES

285. Chana prayed to G-d but her lips (speech) did not talk. For when one wishes to change a reality – in order to do so one must go into the realm of thought – where all is one (and as the Rabbi who told (consoled…) his wife and told her to use vinegar to light the Shabbos candles (as she had no oil…) “He who told oil to light, will tell vinegar.”)

CREATION

287. The cause that caused G-d to create was He foresaw the great Avodah – good deeds of the Tzaddikim, and this caused Him to have the desire to create – hence now when we do good, we act as a conduit for G-d’s goodness (conversely through sinning…)

G-D / SUFFERING

289. “I acknowledge G-d that harmed me (may your wrath leave and comfort me…”)

This is like a father – due to is love for his son, he smacked him… but then the son cried… – so feeling bad for him, he kissed him.

290. (Another explanation of the above verse) If the king’s signet ring (stamp…) falls into the dirt – in order for him to love himself… he needs to bend down in the dirt and pick it up – as is known, that G-d serves G-d.

TESHUVAH

291. Just as a king who wishes to live in a palace – the palace must be washed – and the king’s son who makes on himself… the king gets pleasure when this is washed.

This is the deep pleasure G-d gets when we do Teshuva.

JEWS

292. The Throne room is called The Speech, when we pray to bring speech (letter – words – sounds) back to G-d – like a simple person who found the king’s signet ring – though normally would not be allowed – all the gates of the palace to him are open.

G-D’S JOY

294. When a person does a good-deed this brings G-d immense joy – also G-d gets immense pleasure when to Him, we are attached.

 

INVINCIBLE

296. It states the walls of the Beis Hamikdash (were not destroyed) they descended into the ground – when something is Ayin, “nothing” (humble and connected to G-d – it’s impossible to destroy it.

GIVER / RECEIVER

297. The sun and the moon – the sun being the giver receives pleasure from giving…. but as all constant pleasures cease their novelty… therefore it has not pleasure… whereas the moon always gets excited, from receiving from the sun – a person who serves G-d, must have both these traits. – Moses on one hand was constantly giving, yet he also considered Himself very Humble and therefore was excited to receive – yet when one receives and gets excited they need to inculcate the state of fear (to mitigate the expansion..)

 

298. Wisdom of Divine (intelligent) thoughts, is very pleasurable, but then the Kelipah seeks to attach itself.

CONNECTION

299. When a person serves G-d with love and fear… this attaches them to G-d… and then G-d fulfils their will.

MIRRORS

300. The Tzaddik serves G-d with great passion – from where does his passion come? Because every emotion that he contains (like a child to a parent) is mirrored in G-d.

This is like a sound that travels through a medium – hence within the Tzaddik is G-d.

 

…

FAITH

301. In order for a person’s love and fear of G-d to have value they must have faith.

LOVE….

304. Every emotion one receives, be it love, fear etc. one must cause this to go to G-d – for example, from the love for one’s child one can love G-d etc.

EVOKING

305. Just as a father lifts up his little son who then plays with his beard (it is know, this refers to the drawing down of Divine emotion) through our love and fear of G-d (lifting to G-d) this draws his beneficence.

G-D

306. G-d’s essence is too bright (..infinite) for anyone to perceive.

ELEVATING

307. When a person is born he is given a nefesh – the Yetzer Hara and animal soul…. when he conquers it, he is given power over this world – if he goes higher, he is given power over the angels… Even higher… he enters into the world of thought – and then G-d descends into His thoughts.

 

 

SATISFIED

308. Just as a person feels full from pleasure… G-d feels so, from the pleasure He receives from our good.

COMPASSION

309. A king once banished his sons to small cities – one of them – a wise son, felt pain, for his father’s pain – that his sons were banished… and in this he aroused his father’s compassion and they were all restored.

G-D’S JOY

310. Just as a king who take greater pleasure in his talking bird then all the wisdom of his wisemen, G-d takes the greatest pleasure from our prayers (in contrast to the beautiful angelic chorus.)

 

ELEVATING

311. Tzaddikim elevate – through Torah and prayer the speech (the holy words Hashem used to create the world) but furthermore they do this in order to cause G-d a pleasure.

TORAH REDEMPTION

313. When through our Torah study we elevate (as the Alter Rebbe says, Torah ideas are trapped by the kelipah…) this gives G-d great pleasure.

THE INFINITE TORAH -MOSHIACH

315. The Torah is the collection of the Shechina of the Divine voice through the great Prophets, the Avos, Moshe, Noach etc. however when Moshiach comes, the essence of the Torah, as it says, “A new Torah will come from me” as G-d-Himself is within it, will be revealed (hence relatively speaking, the few stories we have, is quantitatively infinitely small.)

“DRAGGING G-D”

318. Everything we do, speech, thoughts, action, are connected to the supernal speech, thought, action (one cannot function without the other) hence a person must have tremendous shame / caution (for whatever we thinK, say, and do, we are causing G-d.)

GIVING

319. Just like a parent – because he loves his little child, whatever the child wants it gives Him a pleasure to give – similarly the Tzaddik.

 

 

CONNECTION

321. The greatest pleasure we can give G-d is in connecting (like a parent wants their child’s connection…) now a person who thinks they understand G-d, shows they don’t… (for G-d is infinite and understanding is limited.)

RETURNING LETTERS

323. The goal is to return the letters – the Divinity within them, through our study of Torah, to G-d.

TRANSFORMING

325. The Tzaddikim whose thoughts are within Heaven (G-d…) can transform negative to positive.

CREATION

326. Everything that exists is simply based that G-d so desired (which caused from His infinite radiance to minimize – to energize the specifics.)

LOVE TO DIN (JUDGMENT)

327. Where does a good kind G-d get Din (anger etc.) but as He loves His son (hence to the Egyptians – they deserved punishment.)

TZADDIK – GROWTH

328. A king sent two of his sons to the world (to become wiser… ) he sent them with great wealth – but alas as they neared their destination bandits robbed them. Now being poor they need to chop wood – however they simply made enough to survive… – said the smarter one – “I will eat less and save…” and as such, he amassed wealth, and then began business until he made a lot of money. However the foolish one ate all his profits (literally…) so his wise brother came to his aid, and gave him some money – now the wise brother understood that in business you start small and end big – but the foolish brother started big, and lost all his money. 

Now though misfortune overtook the wiser bother – nonetheless as he already had accustomed himself to the way of business, though he lost his main fortune, he was able to repeat the process – when they both returned to their father, the wise one, now wealthy once more, could present great treasures….. and the king was both pleasured at his success and more so, at his wisdom… but the foolish one was banished (said the king to him – “from your older brother you should have learned…”)

 

This is an example of the soul – the prince…. – sent from heaven to earth, to amass Torah and Mitzvos…. – Now alas getting caught up in this world, it may forget….  however as the soul remembers the great pleasure of heaven she (after also realizing the foolishness of pleasures of earth) the need to amass Torah and Mitzvos – and as she has accustomed herself (to growth) even at times when she is feeling down, she knows how to get back at it.

MITZVAH BY MITZVAH

329. Just like a field that you descend into it – seed by seed – in order to produce – so too this world.

BAAL TESHUVA

332. There is the pleasure the father has when his son goes on the right path – though this pleasure is not a pleasure the son necessarily has – rather when the son goes in the wrong path and looking now for the truth, finds it (the Baal Teshuva) therefore he feels pleasure too.

NO FEAR

334. Whoever has fear of G-d has nothing to fear.

TRANFERENCE

336. The Tzaddik falls seven times and then rises – a person has to use the seven (unholy) emotions for good.

G-D TEACHER

337. One who is attached to G-d – G-d tells him Torah (and much effort in it need he not toil.)

 

338. The body of Elijah (similar to the Torah of Rabbi Meir that wrote “Oir with an Alef”) was basically Divinity.

TRUTH

339. A person can sit all day in a Taalis and Teffilin and study Torah, yet be very far from G-d… (as what he is doing is simply habit.)

TZADDIKIM

340. Great Tzaddikim can know what occurs above, through the thoughts that are occurring to them.

LEVELS

341. There is the level of the Tzaddikim that understand the need to do Torah and Mitzvos – there are those who do it out of faith – and then there are those who desire (in other words, though they have not the faith, they wish to.)

G-D

342. G-d is in every single thing – even in the physical.

TZADDIKIM

343. The Tzaddik is like a king (for whoever has fear of G-d is called the Husband of the Shechina.)

KEDUSHA VS. KELIPA

344. The Kelipah desires that a person sins, so she can gain energy – conversely holiness desires that man does a Mitzvah so she can. – The difference is whereas kelipah takes without giving (she is interested only in herself (whatever she gives is only to take) Kedusha – gives.)

TESHUVA

345. “Learn from the ant you lazy one, who collects in the summer for the winter…” there are two types – one who walks in darkness, the other who walks in light – now while the former can only wake up… when they realize they are in darkness, the latter, though they have moments of lapses, they easily return.

AYIN – CHOCHMAH

348. A person who make himself into Ayin (original nothingness…) then from there comes the flow into Chochmah – wisdom.

ANGER

349. When we are angry – we have probably lost our Chochmah (intelligence…) for to be angry you need arrogance Yesh (for anger is my upsetness over being slighted or not getting my way… – had my expectation been different, so would my reaction.)

AYIN…

351. When a person makes themselves into Ayin (nothing) then G-d sends the energy to inspire.

AYIN…

352. When before G-d you see yourself as nothing… then you are a something… and the reverse is also true.

FEAR = HUMILITY

354. After fear (particularly the reverence from G-d’s all-seeing eye…) dissipates (for one cannot always be in elevated states…) the humility remains.

G-D’S LOVE

355. Just like a little child who grabs onto his father’s beard and pulls – the father yet has pleasure from the child – even when a Jew sins…

SHECHINA

362. A person who understands as Kabbalah teaches, “G-d fills all space/s, encompasses all space, and is beyond” (…All space… to Him is not like a dot . ) understands their speech comes from the (Divine) realm of speech, hence even when not speaking words of Torah (as it is Divine speech, it is valuable speech – but someone who does not realize this, and his words are mundane – therefore he should minimize his speaking.)

 

ALTRUISM

263. Every single time a person does something for G-d, this is a Mitzvah.

 

***

As the holiness of G-d is infinite, there needs to be a vessel to contain it (the mind cannot…) hence the physical.

***

There are two types of Yetzer Haras – one that gets a Jew to feel lazy to not do a Mitzvas Aseih (“Do commandment”) the other that gets a Jew to be passionate (about a sin) and on the dancing of Simchas Beis Hashoaivah, they received Ruach Hakodesh / the Divine spirit which protects from this.

CALM

364. A person needs to be like oil, calm – not boiling (anger etc.)

SHECHINA

365. The Medrash says, that during Sukkois the 70 bulls offered (on the Mizbeach as sacrifices were for each of the seventy nations) however the final one on Shemini Atzeres was just for the Jewish people – an example is given of a king who had a dear daughter, and after he made a party for all the people, he said “now we will have meal… just you and I…” – Because the Jewish people are humble, and furthermore humble themselves…. therefore G-d comes (the Shechina) to them.

SHABBOS

366. Sometimes our fear of G-d comes from visualizing how all the angels / creations serve Him (this is during the week…) but on Shabbos it comes directly from G-d.

EARNING

367. The soul comes to this world to earn (the reward, so it shan’t be “bread of shame.”)

MOSES

370. Moses as he was Ayin – “nothing”… connected to G-d intimately – he had to separate from his wife (as there was no other space.)

 

 

KING SOLOMON

371. King Solomon is called Koheles for he gathered (Kalal) all the wisdom and pleasure, to return them from the Shevirah (Kelipa / breaking) to G-d.

YETZER HARA / YETZER TOV

372. “Return our judges as of yore (before.)”

The judges in a person is the Yetzer Tov and Yetzer Hara  – when a person does good, then the Yetzer Hara is forced to agree (assist…) and this is reminiscent of the day we stood at Mount Sinai.

HUMILITY = G-D

373. A person who humbles themselves to be with the humble, and even with the dirt poor is happy to chat, such a person, G-d is with.

EATING

374. One should not eat before they pray – a person (the life-force) is mainly in the blood hence they are called Adam – from Dam – blood – but why the Alef? preceding…? – The answer is, when you pray you connect the Alef to the blood (hence the eating is refined.)

SEEKING DIVINE ENERGY

377. Looking creates – “a good eye is blessed” – when one looks at an object and realizes that this is a constant Divine energy (as we now know, e=m, energy = matter) this causes – however when one looks at the object independently (say admires its beauty…) then one separates it (this is connected to the Shevira / shattering of the world of Tohu, for the vessels there, were arrogant – and they shattered to become objects in this world (matter…) and here, not knowing the source within them… is buried a Divine spark that desperately desires to return – and when we use objects for a Mitzvah, this returns it – which causes G-d great joy.)

FEAR OF G-D

378. The main thing is the divestment of attachment to the physical (which is achieved by imagining that you died…) now there are two respects (or fear of G-d…) the first, when we see all the Creation who serve Him; and the second is like a child who is ready to give their life for their father – the more removed the knowledge of G-d, the greater the love.

 

PRAYING

380. When one prays with fear and love of G-d, this causes all the angels to be amazed, and say the glory of G-d is with the Jewish people. – For though they are so great (their body is a third the size of the universe and their sweet voices, and intelligent praise etc..) nonetheless what G-d desires is the praises of the human – when the human praises G-d, this causes all the heavens to – when he serves G-d, likewise all of heaven does.

YOM TOV

381. A person who often wears not fancy clothing, but once in a while does… this of-course causes them joy; similarly in heaven on Yom-Tov they dress in resplendent spiritual vestments.

ABOVE/BELOW

382. “Ein Limaleh Me-oneg” _ Ayin is higher then Oneg… – when a person stands before the king (say a minister…) due to his tremendous bashfulness, he is reticent… and he also has such a great pleasure, that he cannot perceive the greatness of the king (as this emotion overwhelms. – In other words, higher then Oneg, the pleasure of standing continually before G-d, is Ayin.) And likewise (or conversely, “Ein Limateh Me-negah”) G-d, though is beyond all reality, encompasses all reality and fills / is within everything.

 

 

 

RECALL

383. When a person loses their Divine attachment, let them but remember that there is such a luminance… and darkness is sin.

TZADDIKIM

384. The great Tzaddikim could cause G-d to change his “mind.”

 

 

 

On Saying of Our Sages – Agadois

 

PRAYING

386. When we pray, but are thinking elsewhere (distracted…) this is like giving birth to a Mamzer… similarly, G-d who places Himself inside the Divine letters (in prayer) says, how come I have come, but no one is home.

HUMILITY

387. When a person is a Yesh (arrogant) there is no space for G-d – for G-d is infinite, and there is no container that can contain him, but humility.

G-D’S HUMILITY

390. G-d, Tzimtzum condensed Himself, so we could have pleasure (this is why we say not the higher name of G-d, for in it, we have zero conception.)

 

 

INFINITY

391. Within the four elements is G-d – or unity (a higher level…) From this element (that unifies the four) as it is beyond time, therefore they can eternally exist – similarly in a dream, a person can see and experience what would take them a very long time on earth, for they have gone higher than time – the earth is based in time, hence cannot receive that which is higher.

YOUR DIVINE THOUGHTS

392. Everything exists from the thoughts of G-d, hence if I coarsen myself, this causes G-d to (G-d-forbid) have to descend – this is like rebelling against the king.
393. G-d is always within our thoughts (as mentioned His existence is necessary for it (and everything to exist…) hence if we think bad (certainly dirty) thoughts, then we cause Him to depart (and the kelipah enter.)

CLOSE = DISTANT

394. The closer one gets to G-d the more distant one realizes one is – like though a person who has say a million dollars considers Himself relative to a person who has two, wealthy; but considered to say the American Govt., like nothing.

SANCTITY

395. By Rabbi Yehudah Hanasi who said, “I studied Torah with all my ten fingers and even my smallest did not receive pleasure from this world… this refers to the Bris.”

 

 

EMOTIONS – DAAS

396. All emotion stem from Daas (knowledge) for when one perceives something to say be a benefit or a harm (they will love or fear/hate.)

RUACH HAKODESH – DIVINE COMMUNICATION

399. Today it is easier to achieve Ruach Hakodesh (the Divine spirit) then even in the times of the Beis Hamikdosh – an example is of a king who when he is traveling it is easier to communicate.

 

Knowing that today, the moment you turn to G-d, He is there! – one should be aware that if G-d’s presence is always with me… I must be so careful to not G-d-forbid banish it, by sinning.

 

PRAYING

400. If when one prays, but forgets who they are praying to (distracted…) their prayer is worthless…

One should contemplate that the realm of Divine-speech is speaking through Him, and in it are all the seven holy emotions of Love to Malchus.

PASSION

401. The Yetzer Hara is the passion – but passion can be redirected.

REFLECTION

402. As we come to G-d – as it states “the Jews saw G-d at the sea, like a young man and at Sinai. as an old man” (for their perception was maturing…)
403. (continuing on the above) Just as a father has pleasures from the movements of his little baby – similarly in the beginning the Jewish people had an infantile perception of G-d, and were amazed at the splitting of the sea – though that is nothing, as G-d can infinitely build or destroy universes – as their perception matured, they saw G-d at Mount Sinai as an old man.

WISDOM

404. Moses attained all the wisdom except for the fiftieth level.

The Zohar says the name of this fiftieth gate is “Eisan.”

Easan is Ayin – for beyond all understand is the “nothingness” from where it emanates… which is also Tof, connected to Taanug pleasure.

Yisroi who came from idolatry, hence received great pleasure from Judaism (as it was novel) and simultaneously elevated all the sparks from unholiness (to holiness.)

LOVE

405. The Tzaddik arouses (causes the emotions) of G-d – this is like a father who loves his son and therefore wishes for his son not to depart- hence when the Tzaddik (or anyone) loves G-d, this causes the reciprocal emotion.

PRAYING

406. When a person begins to pray “Adnay Sifasi Tiftach…” “G-d open my lips…” the Shechinah speaks through him – then his voice is carried to the highest heaven – but in each heaven it is judged if it should enter… and the Kelipah try to prevent it, by distracting the person with a foreign thought.

PRAYING

407. “A person who makes their prayer round, this is a danger” (to them.) Round means like a wheel… sometimes up, sometimes down – rather a person in their prayer consistently, must be to G-d attached.

THE ORGINAL THOUGHT

409. When G-d desired to make us, He fashioned in His mind (like an architect…) the entire universe (through all of time…) and it this very image (that always is there…) that constantly enlivens (creates…)

 

SPIRITUAL

410 / 411. The main thing is silence, for then one’s thoughts can elevate (to the higher realm. – In order to elevate) one must divest their interest of things of this world – one should see how in everything its only existence is the Holy four letter (Yud – Hei – Vov – Hei) name of G-d.

 ELEVATE

412. In everything, see to it that you elevate the Nitzotzios, Holy sparks – trapped within.

NITZOISOIS – DIVINE SPARKS

413. In everything there are Nitzoitzois, Divine sparks – when we use our articles (be it clothing, food etc.) for good uses, then these sparks elevate – in fact, it could be we have something… but then as we have elevated the sparks which our soul is designated to, it then gets lost, and another finds it.

PRAYER

414. Prayer to G-d without fear (of G-d) is worthless.

PRAYER

415. A person in prayer should divest themselves of physicality – imagine you are in a different realm (this prevents Macshavois Zorois, distracting thoughts.)

TRANSFERENCE

416. Far better to engage the passion of the animal soul, be they toward lust, ego, in the service of G-d, then to run from them.

EMESS – TRUTH

417. The signet ring of G-d is Emess / Truth, which contains the first, middle, and last of the Hebrew Alphabet; for G-d is within everything, surrounds everything, and nothing is outside of Him.

PRAYERS

418. The Tzaddik prays to connect the realm of speech to the realm of thought (the Holy letters and words to G-d – and hence his prayer instantaneously ascends.) The average person has personal requests – now when those requests are examined to see if they are altruistic – so money for the sake of serving G-d, then they ascend (and the realm of thought to the realm of speech connects.)

TORAH = LIFE

419 / 420. When we study Torah Lishma – for G-d’s sake, the words elevate and becomes a source of life for us – for speech is life (when we use G-d-forbid unholy speech, this cuts our life-force, as the saying, in Yiddesh, “he spoke it all out.”)

TORAH – SACRIFICE

421. Whoever studies about the sacrifice Olah is as if he offered one, for in the realm of speech, this effects.

SHECHINA

422. A person who is arrogant – who ignores the Shechina… – is cut off.

GUARD YOUR SOUL

423 Who is a fool? Whoever loses the Ma”h.

Adam (man) is the Gematriah (numerical equivalent) of Ma”h (45). A person is given a Divine visage (as it states “an animal would not eat or attack a person unless the Divine image has left them, and they considered / thought, that it was an animal” – we are born with this… and through sins it can be removed.)

TORAH

424. The world is created through Chochmah – Chochmah is the point of Ayin (the primordial potential…) when we study Torah, we give pleasure to G-d (this elevates the words used to create, back into the Ayin which causes G-d, great pleasure.)

MOSHIACH

425. It says on Shabbos one may tell stories… if this gives them pleasure… (for on Shabbos one is meant to have joy) – but why? (Shouldn’t people be doing more spiritual things?)

 

An example is given of a great and mighty king who decided to throw for all his servant and ministers and all who wished to come a feast.  In addition, anything anyone would request would be granted – some requested gold and silver – others requested to be minsters – but there was one bedraggled beggar whose only request was two moist damp layers of garbage to cover his sores – the ministers reproached him, “But today you can request anything – and if you are is such suffering… why not request doctors… – does the king lack doctors and medicines?”

 
Now this exchange came to the king who was very wise… said, the king, “As this was this person’s request, it makes no sense to change the habits of the kingdom… and as this is what he wants… it is specifically from this that will give him pleasure.” (The lesson is profound – at all times ask from G-d the very very best – MOSHIACH!!!)

TRANSFORMING

426. “Whoever doesn’t dream for seven nights, is called bad.”

We can say this refers to whoever doesn’t transform their seven emotions (from lust to love, from hate to self-discipline, from boasting to compassion etc.)

 

SPIRITUAL STEPS

427. A Tzaddik who is always (or perhaps all of us…) attached to G-d – an example is given of a stairwell (a circular staircase) so though one may be going higher, but temporarily they are facing the opposite direction – so even if momentarily you lose the connection, or if you forget (your spiritual mindset etc…) this is only in order to raise you to a higher plane.

PRAYING

429. When we pray we must place our soul in the holiness of the letters and place energy in them – to the point where we cannot tell if we are praying… for we go to a spot beyond time.

 

HUMBLE SERVING

430. Whatever one does, one should be serving G-d, even going to the bathroom – one should have in mind we are separating the bad from the good – though one should never take any credit…

CLARITY

432. To the extent we divest our interest from the physical is the extent that Machshavois Zarois (mundane thoughts…) don’t intrude, and to the extent that “it’s all about me” (is the extent that they do.)

G-D IS HERE

437. “Avrohom had a daughter and ‘Bakoil’ was her name.” – The nations of the world think (this was the mistake of the generation of Enosh) that it is easier to serve the ministering angels… as G-d is far removed – but in actual fact, G-d fills all worlds, encompasses them… so G-d is closest to us (while those angels are stuck in their dimension.)

HOLY FLOW

439. Holiness, though it travels from Higher to lower – it never loses the original (for example, sunlight doesn’t diminish the sun.)

BLESSINGS

447. A person who abandons prayer and Torah to make lots of money is a fool… for it is G-d’s blessing that bestows.

FOOD

448. The Yetzer Hara begins in us through eating and drinking (ED. This is why the Rebbe says, followers of Kabbalah must say thank-you to G-d for every bite.)

 

 

TONE

449. We find King Yoshiyahu specifically requested Chuldah to interpret prophecy… and the Talmud says, “Because a lady is compassionate” – but if he was requesting G-d’s word, which must be said word-for-word – how does getting it from a lady matter? Answers the Baal Shem Tov (quotes the Maagid…) that though the prophecy cannot be altered, the tone which alters the prophecy from harshness to compassion….

PRAY FOR THE SHECHINA

450. Pray not for yourself – for whatever you lack, is a lack in the head (“G-d / the Shechina” and as the Head is fixed, so the body.)

 

REACH OUT

451. There is a famous story that a convert once came to Shamai and said to him, “Convert me on condition you tell me the Torah, while I stand.” He pushed him into the beam of the building… – the meaning of this is, that the whole point of exile is to bring back the sparks (“Geirim”) of G-dliness within the world – in order to elevate, one must descend (like a king who sent his son from the palace to bring a beautiful diamond that was lost in a town – but he needed to dress up as the townspeople – nonetheless, this mission made the king even happier then had he just been in the palace.)

 

This also explains what Hillel told him, “That which you want not another to do to you (for you needed someone to descend to uplift you, therefore) you shouldn’t do to another” (you will have to descend.)

YETZER HARA

452. The Torah was given to the Jewish people as they are the most brazen.

The quality of brazenness is that the person overcomes the Yetzer-Hara – as such, only through receiving the Torah which causes the Yetzer Hara to oppose it… as we know, “greater the one who is commanded (then one who volunteers a Mitzvoh” – for in the former, the Yetzer Hara attacks…) and hence G-d can greatly reward them.

 

 

 

INFINITE INSPIRATION

453. “Whoever studies Torah Lishmah (altruistically…) merits many things (or words.)”

As the Torah is part of G-d who is infinite, hence infinite Torah/depth (insight/inspiration…) to them becomes revealed.

G-D

454. If you go in the way of G-d, G-d fulfils your will.

SIX LEVELS

455. There are six levels, there is the Tzaddik who barely eats, like Chanina ben Dosa, yet the whole world eats in his merit.

There is the Tzaddik who eats, based on his merit (though not enough to feed the world.)

There is the person who eats based on his own merit, but his service of G-d is not the best… as it is to receive reward.

The fourth is lower, as he does not eat in his own merit, but the merit of his righteous ancestors.

A lower level is, one is not fed from his nor his parent’s merit, but from the merit of the Tzaddik; as such he minimizes the Tzaddik’s merits.

And the sixth and lowest level is one whose sins are so great, that he causes (such as through the sin of Lashoin Hara) a general problem in the world.

 

 

BAAL TESHUVA

456. The Baal Teshuvah brings G-d far greater joy.

The example of this is a king who had one good son who was always with him – but then he had another… this boy threw off the servitude of the king – he left and went and became a criminal, and though his father could punish him, his heart allowed him not…  After much time and pain in the king’s heart, the son came to his senses – he returned to his father with great love, longing, and even greater devotion (as having tasted the foolishness of darkness, he now truly wanted light…) and this son, the king elevated.

 

This is also why it is called Teshuva, which means returning the Hei – for the judgment of G-d comes from the name Elo-him, while the mercy comes from Yud – Hei – Vov – Hei, so the return of the Hei (is taking the Hei from the name Elo-him – the Hei is the main aspect of judgment -) and placing it in the Yud – Hei – Vov – Hei.

460. There are four primary causes of damage: The Ox – This refers to looking where its bad. – The Pit – This refers to a person who is empty and doesn’t study Torah. – The Bite – This refers to eating glutensly. – The Fire – this refers to anger (we must ensure none of these, are us.)

HOLY TZADDIKIM

461. Why are there some Tzaddikim who need to work hard to rid themselves of vile traits, while others not…. – the answer is, some are “Tzaddikim the sons of Tzaddikim” (and some of the father’s traits are passed.)

HOW NOT TO SERVE

462. Serve not G-d, for you think either G-d or people shall praise you…

AMAZING

463. Aleph-Beis means Aleph is from Peleh / wonder, that the infinite comes into the Bayis, a small location.

RECTIFYING

465. A person who has low desires… say lust or gluttony, they should consider that where does this love come from? – ultimately all stems from the highest most noble sublime spiritual love of G-d… – so how can I be thinking about such low desires… when I can be so high?! – When one does this… (elevating all low emotions to high) this causes a great rectification.

HOW TO BRING MOSHIACH

465. When a mother nurses her son there are two pleasure – the pleasure of the mother in giving… and the pleasure of the son in receiving – “If the Jewish people were to observe two Shabboss, Moshaich would come” – this means that if we not only observed the pleasure of receiving, but also served G-d… as this gives Him (our Torah and prayer etc.) pleasure.

THREE LOVES

467. Avroham was three when he discovered / served G-d – there are three types of loves… one “as G-d has done to me kindness…” two that “from my birth to this moment, He has done kindness.” 3. “I love not because of His kindness, but because He is so great, awesome and awe-inspiring.”

SMALL HUGE WORDS

471. “A Tzaddik says little but does much.” – the explanation of this is – that the Tzaddik’s words may be little, but in heaven they are very big.

G-D’S GREATNESS IS HIS HUMILITY

474. Wherever you see the greatness of G-d, you are actually witnessing His humility – for example, when G-d saved the Jews from the Egyptians – He descended to fight with physical beings.

 

 

MASSER = WEALTH

478. “Masser (tithing) is an opportunity for riches” for we know G-d’s blessing resides not on that which is counted, but when one gives Masser, then the money advances and elevates everything.

BELOW MAKES ABOVE

480. Know that everything that is in Heaven is from you (behavior on earth.)

TURNING TO FALSEHOOD

481. “Vsartem Va-avaditem (and you will turn aside and serve false Gods”) when a person stops being attached to G-d…

 

 

TIKKUN CHATZOIS

482. “May your fear of G-d, be as our fear of man…” if one was to awaken another during their sleep, they would be alert, how much more so when G-d awakens you… to His service.

HEADLINES….

484. Everything in the written Torah contains in a condensed version the oral Torah (for example in the written Torah it states, that G-d made Man and Eve – in the Oral Torah it states, they were born as “Siamese twins attached at the rib” (facing backwards…so the Oral Torah explains.)

 

REAL LOSS

485. There are two who serve G-d – an example of this is, two people who earn… – one his money is for him earning constantly – if this is the case, if at any time it isn’t… this causes him to feel a loss. Another only from time to time… (does his money make a profit…) as such, he doesn’t feel constant loss. – Similarly the great Tzaddik who is always attached to G-d and creates great Yechudim (spiritual unions…) and can literally see the great light and pleasure… causing to G-d, which in turn causes him pleasure… doesn’t wish to abandon this attachment, for but a moment.

TEACHING

486. There are two types of charity, there is physical charity in which one sustains a person, and their family, and then there is spiritual charity – to bring one to the proper path. – However within the latter there are two prerequisites: the first is the listener must wish to listen… and the second is that the giver must have great knowledge to bestow.

LEARN FROM EVERYONE!

493. The Maggid quotes in the name of Reb Michel… that we must learn even from a wicked person (as everyone has something good in them.)

REFINED

494. When we love G-d, this refines us.

ANGELS

495. Once there was a great and mighty king and the ministers who desired to praise him but had fear (of displeasing him) now the king had a beloved son, for whom he did everything… so they began to praise the deeds of the son…. Similarly do the angels praise the Jewish people.

DEALING WITH MACHSHAVAH ZARA IN DAVENING

497. When a person has a Machshavah-Zara – distracting thought in Shemoinah Esrei – this is actually a gift, for by not only rejecting the thought, but increasing one’s love and fear of G-d to pray harder…. they elevate the Holy Sparks (trapped within.)

ALTRUISTIC

498. If when you do the physical… you do it for G-d then one’s Torah is Torah; but if one studies Torah without love and fear of G-d, it is worthless.

 

 

ELEVATING

500 “Greater the deeds of the Tzaddikim, then the works of G-d in creation” for in the latter G-d made something out of nothing, but in the former…. as the Tzaddikim use the physical for spiritual, they elevate the sparks (thereby making from the something, “nothing..”)

MAKE G-D HAPPY

501 A. “Many tried to imitate the path of Rabbi Shimoin Bar Yochai but for them it worked not…” in other words, there are those that pain the body, thinking they will get closer to G-d, but the direction one must go, is to try to bring G-d joy.

501 B When a person sees that their service of G-d is greater than their friends, in their heart should be zero arrogance.

502. Pray not for your desires, rather the Shechina.
503. Place upon yourself the fear of G-d.

 

 

 

 

 

 

 

 

 

256.

INFINITE SHABBOS

In six days the world was created – the six days are the six emotions – the seventh day (malchus) receives from these emotions – though it is but a receiver nevertheless, as it is humble, it contains everything.

Shabbos the receiver is the letter Zayin that has two heads – which represents both love and fear (the prerequisites for receiving.)

Now the six days of the week are “Divine emotions” – mainly love – however as God is infinite, no-one could handle (the infinite love) therefore every day is the restraining (constricting) of the love (in the specific vessel, so it can be absorbed.)

However as Shabbos is humble, it can contain the infinite.

This is why Shabbos both receives from the six days of the week, yet also blesses the six days.  

This is why Shabbos can both inspire above, as well as give below.

From all the above we realize that the giver is called Vov, and the receiver Zayin.

Now when you put a line bridging the top of Vov and Zayin you get Ches – and from Ches you get all effulgence – furthermore Ches represents the attachment of the Mikabel (receiver) to the Mashpia.

When Vov and Zayin (receiver and giver) attach, this makes Echad (1 – which is the combined number of 6+7=13)

 In this unity, all light flows.

When the Jewish people (receiver) do the will of God (giver..) this creates the Letter Ches from which all benefit come.

And within the Jewish people, all the light pulsates.

257

INNER-OUTER

The Medrash says, “In the merit that Avrohom told the angels, ‘rest under the tree,’ his children merited the Mitzvah of Sukkah.”

Now let us explain on what is known that the Eitz Hachayim (tree of life) was in the middle of the Garden.

Now the Eitz Hachayim refers to the Name Haveyeh (inner name of God.)

Now the idea that the Eitz Hachayim was in the Garden, is that the name Haveyeh is the inner part of the 53 (Gan) Parshiyious – Torah portions.

The name of God enclothes itself in many coverings – infinite.

To begin with it clothes itself in the five ways of articulating letters in the mouth.

And for there the letters are formed.

And then the combinations, namely the words.

And then the stories (…the Torah of-course is stories.)

Now the Talmud says, “whoever has eyes sees the inner side of the king” (in the Torah.)

But one lacking eyes peers at the outer.

Now Avrohom thought the angels were people and he taught everyone – so his message to them was, “when you are doing something, peer not on the outer part or the stories, but the inner.”

This is the reason it is the “Tree of life” for there is the source of all blessing and life.

And this is what it says “Man is like a tree of the field” – a composite of body and spirit – and he was saying: “ensure that the Neshoma, your Divine soul, is always with you.”

Now it is known regarding a Mitzvah: that there is man, speech, and action.

And Avrohom Avinu was telling them to “watch my behavior,” for when he did a Mitzvah, he placed his soul in it, and he included all three levels.

Now man’s speech and actions, it is known, that action is a branch off of speech and speech is a branch of thought, and man too is branch of thought – Choshav Ma”h (God’s thought.)

258 The Jeiwsh people are the source – in the source as in the Torah on high, everything is good – the negative in the Torah such as the curses – Billam, Eisav are only as the source comes below – for in essence everything is a combination of Chessed and Gevurah – loving-kindness and strict-judgment – but as the Jewish people are sourced in God, therefore their natural tendency is to loving-kindness.

259

Our sages teach “God wished to bring merit / purify the Jewish people, therefore He gave them many Mitzvos” – explains the Maagid this actually refers to infinite – because a Jew every moment has the Mitzvah to “serve God in all your doings” – as such, you can light your life.

Now when a Jew does Mitzvah with passionate love/reverence for God this causes upon him to dwell the Rauch Hakodesh (the holy spirit.)

260

SHABBOS

First the Divine energy comes to Eretz Yisroel (the land of Israel ) in an infinite way, from which the seventy nations then draw some energy.

When a person is humble, the infinite Shechinah to them.

There is a beautiful analogy – once there was a king who had a thought of making a palace – originally this was a nebulous idea – then he thought about each room – then in each room the details of that room – so there is the general idea firstly – then the particulars – then the generality of the particulars – in a simalear sense, there is God’s general will – then the six days of creation, and the Shabbos – in the end the original pleasure dwells.

261.

PRAYER

As God is infinite, when we call God “Rachu’m” merciful, then He constricts Himself in this emotion.

Our sages who created the Siddur – prayer-book, were aware of the necessary names, that are needed (in other words, the specific energies) hence all of the prayers (so the three daily prayers – contain these names.)

When the Tzaddik who attaches himself deeply to the letters and words – during prayer, so at that time He specifically draws down all these Divine energies.

 262.

PRAYER

When a person is learning Torah or Davening, they should imagine that right now, they are in Gan-Eden where there is no strife nor jealousy, all is peaceful and tranquil, loving and kind – now how can a person bring Himself to such a consciousness – the answer is by acknowledging that everything is God – He fills all spaces – the fact that there are other people and things, shapes etc. these are merely expressions of God for certain purposes – this is what is alluded to that in the future there will be no eating nor drink, and that Tzaddikim will sit with the crowns on their head, and bask in the radiance of the Shechina – for though there may be a physical world, however as their consciousness will be in spirituality (their attachment will be on high – and the physical will not disturb.)

263.

WHERE ARE YOU

A person is high energy – when a person does something, just as say someone draws a letter – so this paper had infinite potential, and now the white surrounds a very small shape – similarly whatever a person actually does, puts his soul there – if a person is attracted say to a lady or any desire, so then this desire attaches itself to his soul – now the soul desires to be attached to God so it seeks to run…! – therefore the wicked are filled with regret – however if a person does a Mitzvah, then the Mitzvah goes to God, and in this way the person (whose soul in the Mitzvah) is attached to God.  

264.

CONCRETE REALITY

In the beginning when God made the world through ten sayings, this was like thought – so the world wasn’t stable, but when God said the Ten Commandments (corresponding to the ten sayings) this concertized and created that the world should be eternal.

265.

TIFFERES

Moshiach will come in the merit of Yaakov – in the beginning the first emotion was love – an unconditional love – however this love being infinite would be overwhelming – so God restricted his energy into the narrow beam – then comes Yaakov (the first two are Avrohom and Yitzchok) for Tifferes (the combination (of infinite love and contraction) is the result – namely a love that can be handled.

266.

LOVE

Our sages teach, when there is judgment (or justice) below, there is no judgment from above – this is like a king who was noble and kind, but his servants were disloyal which evoked his anger – when the servants figured out how despicable was their behavior they changed, and this caused the king to look at them with love.

267.  

PASSION

Just as if there was a teacher and disciple – however the disciple wasn’t interested, so he wasn’t understanding – and this caused the teacher to also lose interest – but then the disciple got interested, and this caused that the teacher reinvigorated his teachings even more than before – similarly when a Jew passionately prays (this evokes God.)

269.

BEAUTY

The difference between a Tzaddik and “average” person is that whereas an average person unfortunately may see a pretty woman and as he is not continuously connected to God, he lusts – and what this means, is instead of realizing that she is an offshoot of God – for the Tzaddik when he sees beauty thinks how beautiful is the source from where this physical beauty emerged (however by seeking the physical only….)

270

ALEF

The first letter is Alef (with a Patach) this teaches us from the word A-alefcha – “I will teach you” – though in actual fact before the Alef with a Patach there is an Alef with a Kometz – but this Alef is beyond (our understanding.)

274.

PRAYER

What is the meaning of Shir Hashirim – Song of The Songs – When a Jew below prays – as all the universes are within – therefore this causes the angels above to praise – the Jew who sacrifices Himself for God in prayer, then the Divinity causes a unity of all the spirits above – and this oneness ascends to God where the original source code (the Hebrew letters that created all of reality exist) and it inputs in new energy and life-force (to continue revitalizing all of creation.)

Torah Oir – Teachings From The Maagid From Torah Passages

The Torah could have begun from “This is the first month” (namely the first Mitzvah of Kiddush Hachodesh) – why did God reveal the story of creation? For the sake of the Jewish people – who proclaimed “We will obey and study Torah” – this is similar, that the original intent of Creation was for the Jewish people – God foresaw the righteous Jews in every generation and this caused Him to limit His infinite radiance.

This is similar to a father who limits his intelligence and speaks silly words to engage his small son.

Similar, all the silly emotions are born in the father for the love of his son.

He enjoys silly acts, in order that his son should have pleasure – now by God past and future are equal – so He already took (in the past,) pleasure from the service of the righteous Jew (which would come in the future.)

So this future pleasure caused Him to limit His infinite radiance –

Tzimtzum (self-limitation) is called Chochma – for the Chochmah is the Ayin (nebules state) and this was done for the sake of the Jewish people.

Also the love, caused the Tzimtzum.

2. When God created the world it was crumbling until Avraham, but then came Yishmoel… until he had Yitzchok, but then came Eisav… until He had Yaakov.

This also represents that the original light was too expansive (Avrohom,) so it needed to be contracted – Yitchok, but through Eisav it was too contracted, hence Yakov.

3. Before God made the letters of speech which created reality, He created the letters of thought – but these letters cannot be expressed.

9. Because by God that past and the present are equal, He saw the future and this gave Him great joy – this is the meaning of the verse, “Let us make man in our image;” that God loved the image of His children, the Jewish people – and concealed Himself in it.  

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But when male and female are together, are they called man.

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The brightness of the Torah is so great, it could but come into the clothing of its letters, though the letters itself are holy.

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Bilaam in Kelipa is the corresponding opposite to Moshe.

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The stories of the Torah are not regular – they themselves are wisdom.

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The main point of the examples in the Torah are to give us wisdom – so when a person has the wisdom, the point was fulfilled.

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Sometimes an example can be foolish, and it is from the foolishness that the contrasting wisdom is bright.