Sayings of the Holy Maagid

Sayings of the Holy Maagid
Maagid Devarav Liyakoiv

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


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

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

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

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


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

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

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

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


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


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

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


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

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

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


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

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

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


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

The former based on sight, is stronger.

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



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

6 (for a book)


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

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

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



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


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

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

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

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



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

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

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



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.)



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



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



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

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

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

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

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



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 (this heavenly announcement.)

The idea of the Bas Koil is like when I hear my echo (hence the literal translation “daughter of a voice.”)

Hence if there is this heavenly announcement, there must first be God’s (so to speak) voice – which the announcement is His echo.

Now it is known, that our sages state, that every word emanating from God, an angel is born.

Now the angels that are born through the words of the Tzaddik, they are the ones who inspire (as mentioned) the generation.

This is the meaning of the verse, “And behold angels of the Lord were going up and down in him;” in other words, literally in (via) the Tzaddik.

Through this, the Tzaddik inspires the generation, for they are included within his soul, hence can subliminally get messages.

We find this happened in the generation of Avrohom Avinu, for though they were idol worshipers, nonetheless he was able to uplift and inspire them.

However the generation of Noach was exceedingly wicked, as the verse states, “only evil all day…” hence he couldn’t elevate them.

Now the generation likewise effects the Tzaddik (for it is a two-way street – see Maamer Ve-ateh Tetzaveh 5752 Ed.) hence this had a negative effect on Noach.

An example for this is: someone attaches a rope to a heavy boulder and wishes to pull it – as the tremendous weight of the boulder, not only doesn’t allow him to move it, but furthermore it practically topples him.

This is why the verse says, “God went with Noah,” for he was in need of a Divine guiding hand.

However both Abraham and his generation were on a higher level, and all the elevations that Abraham did were self-directed.

From this we see, that in essence Noah was a great Tzaddik, but his generation’s evil had a deleterious effect.



It is known that the Divine name Havayeh (yud-hei-vov-hei) is pure compassion, hence its tendency is giving.

While the Divine name Eloikim is based in “fear,” hence its tendency is withholding / judgment.

It seems that although Noach was a great Tzaddik, however he only had the level of “fear.”

In contrast, Avrohom was complete both in his love and “fear”.

The Divine name has the Gematriah (numerical value) of Chein (compassion) Yud x 1 = 10 Hei x 2 = 10 vov x 3 = 18 heih x 4 = 20 Total 58.

Chein are the same letters of Noach.

This name symbolizes the abundance of Divine blessings.

Both Avrohom and Moses, for their incredible humility, didn’t consider themselves great.



Every word of Torah study and particularly prayer that we utter, contains a universe, a soul and Divinity.

Whenever you say a word of Prayer, you must concentrate to understand its meaning.

When we pray, God (as the verse says, “Please open my lips and my mouth will sing your praise”) is actually speaking within.

This is what is called “The host of the queen.”

When we pray in such a manner, our words illuminate heaven, causing God delight.




Within this world formed by Divine wisdom lies eternal messages.



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

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

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

We see when a toddler is going through tantrums, every time he doesn’t get his way…. The reason for this is, his mind is very small (so anything that doesn’t accord to his will, makes him very angry.)

This is analogous to the general Mitzvah to not worship idols, for which all other (Don’ts) are its branches.



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

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

The tree of life refers to the Divine name Havayeh.

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

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

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

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

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

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

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



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.)



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

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

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

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

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

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

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


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



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

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

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

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

The only exception is the love and fear of God.

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



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


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



Perhaps a meaning Ed.

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



Our main Divine service, to use speech for good.

The main kindness is charity.



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

There are two reason a father loves his son:

The first is a natural love (my son.)

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

Then there is a far deeper love, namely, when the father sees the son is good, hence has nachas (pride.)

Now happiness is the result of receiving a pleasure, hence due to the pleasure hence happiness that the son gives the father, the father now has a redoubled love (for we love that which gives us pleasure.)

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

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

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

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


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



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





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


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

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

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


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



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


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



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


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


If a student wishes to receive, he will.

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

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



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



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



A Tzaddik can see in physical beauty its spiritual.




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.)



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

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

The following is my understanding of an exceptionally deep concept:

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



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


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


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


Not sinning is also doing good.


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


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

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

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

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

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

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



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



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.



This mainly applies to Tzaddikim:

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



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 God, is that extent that miracles manifest.)



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

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



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



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.



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



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.



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



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




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




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



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



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




Our prayers get elevated through the sound of the Shofar.



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




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




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

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


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



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



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



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



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



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



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

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



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



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 God, this causes God to have great joy – “expanding his mind / giving.”



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



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.



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

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

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



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.



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



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


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



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.



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.




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.



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



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



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

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


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



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.



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

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

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



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

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

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


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



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



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

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



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



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



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



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



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




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


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



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

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

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



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


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




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



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



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



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



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.)



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.)



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



A song can transform.



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.



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.


Shabbos relates to taking pleasure (in the Divine.)

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

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

How come?

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

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



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

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

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



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

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



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



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

This Torah (lesson was not finished – however as the idea is profound..) In everything there is wisdom for Rabbah said, he was not able to properly focus as his mind didn’t expand from the pleasure derived from his usual meat meal – now if meat can help a person’s mind expand (though the pleasure 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.



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.



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


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


Be very hard and very soft; hard on yourself (not harsh but stern, for your body is a crazy addict, as one of the foremost experts on addiction teaches, that we are born addicts, as Kabbalah teaches, our natural disposition is to whatever feels good (and conversely phobia of whatever feels bad/pain) however often we do good not because he have so decided rather because we have been bullied – a bully never thinks he is a bully, rather a bully is delusional (as they themselves have been shamed, hence they create a false delusional identity, in which they see themselves as the best, hence all bullies are egotistical) and in their delusion of grandeur they feel entitled to demean)



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



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.)



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



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



In spirituality, when you give you still retain.



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 INSTANTANIOUSLY realign.



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.



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.



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.



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



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…



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



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.



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



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



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



The only real fear – of G-d.



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.)



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



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 Godliness – 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.)


The following is an extraordinary concept – to be honest I am cross-pollinating (with other ideas)

(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 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.



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.



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.



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.


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…(I think a meager food.)



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.


In essence this is the entire purpose of creation – namely, that God the (desirer to be a) Giver, receives pleasure when we receive.


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, while men, are self-centered, egotistical, selfish and narcissistic – the amount that G-d can give is of-course very minimal – the Tzaddik therefore (like Dovid Hameleh) 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.)


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.)



The nature of all is to seek its source – hence a child for example seeks their parent – a soul seeks God – 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.)


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.)


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!



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 its all about creating peace, unity, love etc.) nonetheless all of Torah coming from the Divine, is Divine.



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 two plus two apples equals four, 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.)



At the source (like code) everything can change – a Tzaddik can at any time simply change – out of 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.)



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.



Firstly the Maggid teaches that when we pray we should never pray for ourselves, for in truth far more than the calf wishes to nurse, the cow whishes to  – hence we should pray for God (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.


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



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.)



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 thigns – 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 continued father) – Now as this revelation is the ultimate intent, and as darkness conceals light, Pharaoh tried to obstuficate this light with his darkness – hence G-d sent Moses and Aron who both were on such a spiritual level that they continuously felt this – and through the miracles this was revealed.


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 Mitzva” (for in heaven we actually experience the free / “flying” state of that Mitzvah.)



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.



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



As the eagle who loves it’s offspring, hovers over her nest – for were she to land, she would crush the chicks – so to 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.)



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.)



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”) God’s love to us, is the latter.



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.



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.



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.


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.)


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


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

In this way you transform everything.



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.



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.



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.



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.)



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



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



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



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.



The reason that until the coming of Moshiach we say not G-d’s holiest name (havayeh) is because when God created, 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.



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.



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



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.



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



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



Our job is to do God’s work – bringing love to the world.



God loves our prayers – this is comparable to a father who hasn’t heard from his son.



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



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.

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.



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.



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.



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 simalear 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.)



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 – God 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.

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.


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 God’s insanely accurate judgment which will effect my eternity?!”)


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.



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.)



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 God is infinite, if he didn’t withdraw his force the moment he emanated it, it would be too intense.


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.


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.)



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 God desires that the infinite radiance of Himself during the messianic era would be the result of our positive achievements.)



The Tzaddik of the generation reflects G-d and as all is contained within God 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.)



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



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.)



The Maagid teaches an extraordinary thing – everything that exists in the realm of kelipah (that which isn’t directly for God 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 – 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.



God made a condition with creation that whenever a Tzaddik would tell them what to do, they must



The opinions of elders become the reality / opinions of their dependents.



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.)



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)



The Maagid teaches a profound idea – all thoughts or desire form a general direction – but from the general it must go into it’s 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.



The entire world is based on God’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 pratter – conversely, if the son is arrogant and seeks not the affection of the father, the father will not lower himself.



In the beginning God 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 God, namely the worlds of Beriah, Yetzira and Asiya, but in the center, the dot represents this infinite light – now because the light was infinite, God hid Himself – but within everything lies – and can be found – this infinite truth.



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 God (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 God 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 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 God 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 Teffila you will be saying should rebound back to the source God, 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 God, but so to all Jewish souls!)


BAAL TESHUVAH / GROWTH – 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.)



The Maagid teaches (though there are many many profound ramifications, but we’ll just do a few) as we know, everything God 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 contain both, for the giver, love and fear (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.)



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.



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.


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.)



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.



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.



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.)



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.  



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.



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.



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.



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.)



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….)



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.)



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.  


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


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


Bilaam in Kelipa is the corresponding opposite to Moshe.


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


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.


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.


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

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

Parshas Noach

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 God.

18. Every word that is said has in it universes souls and Godliness – 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.

19. 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


And the Tree of Life was in middle of the Garden – Gan – 53 – also refers to the 53 Torah portions – now it is known that the Tree of Life also present God(‘s name Havayeh) so the inner wisdom – the essence of the Torah is God –


Now God 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.”


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

Toildois 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 God 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.

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 become 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 God.


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


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.

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



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 God.


The word Averiah comes from the word oiver ( to pass by/over) for when one does an Aveira, they pass over (detour) from God.


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

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 God, creates the latter joy in God, which is what will occur when Moshiach comes – however the intrinsic love a Tzaddik has, just for God (notwithstanding what he does) this causes an instinctive love from God.

Vayeishev 48

The main purpose of the existence of a person on this world is to serve God.

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 God, while the wicked, to add but to himself pleasure, and through this forgets his Heavenly Father.

So The Tzaddik’s job is to inspire.

49 Thought must guard speech.


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.

51.  The Chochmah / wisdom of God, 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.


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

The only person we should be a female/receive to, is God.

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.)

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


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.

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 God was too intense, hence God 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 evoking compassion is a newfound love.

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

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



 “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 ones’ 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 God, and then there are those, precisely as they lack enthusiasm in Torah and they feel distant, that this causes a deeper desire.

60. God 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 God’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 give his child, this gives the parent,) hence the Tzaddik whose words are connected to God, his desire becomes God’s desire – he has the power to build worlds, to revoke harsh decrees – and this is the great pleasure God has (as the Rebbe says, God 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 God, 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 Godly 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 wanted 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.

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



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 God, this causes exile (let us recognize, that this the only reason we exist.)

67. The main thing is fear of God, as our sages teach, if there is no fear, there is no wisdom.

69. 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 God decided to create the world, it was through peering at the Jewish people (this causes a love which simultaneously not only gave the birth (idea) but also to restrict His infinity, to make space (for their existence.)


We are taught that God 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 it 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 gets 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 Mizvah,” 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 will too 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 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 God.

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


When God gave the Torah it is called a marriage – what was the marriage? – as God 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 God 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.)


73. Moses complained to God that since I came to speak to Pharaoh (instead of doing good) you have done evil to this nation.

God answered him, by alluding to the fact that for God 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 God’s will, is kindness.)

Only in the future will the infinite kindness of God 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.)


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


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


This is the way we must serve God, firstly we inspire our love for Him, then our fear, and in this God can take delight.


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


Whatever we understand of God’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 God is infinite, everything we comprehend (which by nature must be finite) compared to the infinite – is nothing – however Moses did serve God from this infinite space.

Parshas Boi


The verse states “in order that I shall send my miracles” – the word for “miracles” is the same as “letters” – for God 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.)


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


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 has from God.


Whenever you do a mitzvah, you cause a great joy above and think not “who am I to cause a joy to God?”

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 God 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.


When God made the miracles against Egypt He revealed both His pleasure in defeating evil and saving 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.


There is male and female – male refers to giver – female refers to receiver – for example when God made the world – He only made man and his wife – and from them the world came out – so that means, that the first couple is considered the Male regarding the rest of the world – and they’re regarding on the level of female relative to them – because they receive from them – this is the level of soul – the same thing applies to the level of world – and time – for from them, and the subsequent days 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, who is the feminine relative to the first Pesach when the Jews left Egypt – so also each festival is the female to the festival of Pesach (which is the male to all festivals.) And when we celebrate them, it is revealed the light that was revealed the first time. 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!


As a parent takes tremendous delight in their child – so too God takes in the Jewish people.  



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


It was the tremendous love that God 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 God a word – it penetrated their hearts.


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.

96.  Whatever the Jews serve gains power.


The first fruit of your land you should bring to the house of God, 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 God.

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 God 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.

307 The Great Tzaddikim – like a father who loves his son dearly, so he places his mind in his son’s silly games – simalerly, God places Himself in whatever emotion – be it love or awe, they are feeling.