Quotes from Jewish Mysticism

The following are quotes from Maamorim / Sichois, Mystical Insights from the Lubavitcher Rebbe Rabbi Menachem Mendel Schneersohn.

Mammer Basi Ligani 5711 / 1951

The Rebbe’s first Mammer / Teaching said on the ascension of becoming the Seventh Chabad Rebbe.

G-D’s Essence

The Medrash states that “when G-d came down on the mountain at the giving of the Torah / “Ten Commandments, he said, “I have come to my garden, my sister, my bride”.

It doesn’t say here to my garden but to my Genuni / my bridal chamber (there used to be a bridal chamber – like a chupah in the garden). This means to where my essence was originally, as the essence of G-d / the Shechinah was in the lowest world (earth) originally.”


We need to understand the emphasis of the essence of G-d / the Shechinah (as opposed to just the Shechinah). Behold in the meaning of Shechinah the Alteh Rebbe explains that it is called Shechinah as it enclothes and descends into a lower world, (Shochenes) from the terminology “I will descend in them.” And this is the beginning of the revelatory part of the infinite light of G-d (the Ohr-Ein Sof.)


This that the essence of the Shechinah was in the lowest world refers specifically to this world, and as it explains, that through the sin of eating the fruit of the Eitz Hadas (the tree of Knowledge) the Shechinah left this world and ascended to Heaven; and through Matan Torah on Har Sinai (the giving of the Torah on Mount Sinai) the Shechinah came to its garden; its bridal chamber (earth.)


The main purpose in the descent (of the Shechinah) came about through Mosheh; for Mosheh specifically brought the Shechinah back to earth; for just as in its removal the critical removal was from earth to Heaven; similarly regarding its descent from above to below (Heaven to earth,) the purpose in its descent is to this physical world; for not only is this descent (to the world) meaningful for us, (humans living on earth); furthermore this is also the goal of the Shechinah itself, to dwell on earth. And this was achieved through Mosheh; and the reason this was achieved through Mosheh was because he was the seventh (Tzaddik (righteous person) involved in lowering the Shechinah back to earth) and all sevenths are very special.


From the terminology of our Sages that all sevenths are special, and not that special people are sevenths, it is clear that the specialness (greatness) of the sevenths is simply a birthright; due to being born seventh.


It is for this reason (as he was the seventh) that Mosheh Rabeinu merited to have the Torah given through him.


The Friedikeh Rebbe explained when he first came to America (5700) that although sevenths are special nevertheless we understand that the first is very special too, for the entire reason why one is a seventh is because he is the seventh from the first.


The Friedikeh Rebbe further explains that the greatness of Avraham Avinu is that he did not search for Mesirus Nefesh (self sacrifice for G-d.) In other words he was prepared to have Mesirus Nefesh for G-d, yet unlike Rabbi Akivah who searched and desired to attain the loftiness of Mesirus Nefesh (for himself;) Avraham knew that the main purpose of one soul’s mission is to get other people to recognize G-d and if Mesirus Nefesh was required for this he would gladly do so. And thus the greatness of Mosheh Rabeinu is that he is merely the seventh from Avraham Avinu (who had no ulterior motives – even lofty spiritual ones – in his dedicated service for G-d.)


And this greatness that comes as a result of being seventh is an unlimited greatness, as well as applying to every person in the seventh generation and as our Sages teach, and brought down in Mammorim from Tana Dvie Eliyahu “Every Jew even a Jewish servant or maid can attain Ruach Hakodesh (a minor form of prophecy) and every Jew must believe and desire that their good deeds should match those of Avraham Yitzchok and Yakkov.


At the same time we should not fool ourselves, and we should realize that we can’t stand in the shoes of the great ones. Nevertheless as we are sevenths from the first, the energy and ability to achieve the ultimate objective, the final and complete descent of the Shechinah to earth is given into our hands.


And this is what is demanded of us, the seventh generation. And the fact that we are seventh is not according to our loftiness nor perhaps even according to our desires; nonetheless many generations created the opportunity for us to complete the mission of bringing the Shechinah ultimately and completely down to earth.


The entire purpose in the creation of the universe is because G-d desires a dwelling place (a home) below (on earth.)


The Alteh Rebbe teaches that the ultimate purpose of the creation of both Heaven and earth is not for Heaven rather for earth. For earth is created from G-d’s very essence, for earth is matter and matter must be created Yesh Me-ayin (something coming from absolute nothingness – existence from non-existence – as opposed to Heaven which is merely a descent in G-d’s infinite light thus it is sort of something (a diminished light,) coming from something else (a greater light.))


Now we must say that firstly only G-d’s essence can create an absolute new creation (not a gradient of a pre-existing light) and secondly G-d has no need for the light in Heaven, as it is actually a descent of his light which is so much more intense in its original form (from where it descends from,) thus the actual purpose of creation is only for this physical world.


And this is as the Mitelleh Rebbe explains, why we feel on earth that we are independent beings (in other words we do not realize that we are actually completely dependent on G-d’s energy which sustains and creates matter continually, rather we feel as we independently exist.) And this is because our bodies actually come from G-d’s essence where that is the reality.


And the true purpose of G-d’s desire to dwell on earth is that G-d’s very essence / G-d himself should be revealed on earth.


Through Iskafeeah and Ishapcha (Iskafeeah is when we subjugate our instincts for spirituality, such as selflessness instead of selfishness, caring instead of selfishness etc. and Ishapcha is the level of Tzaddikim who transform their instincts into holiness so ones passions become only for goodness and kindness etc.,) this reveals that the true purpose of creation is G-d’s desire to be on earth.


For so it has arisen in G-d’s will, that he should receive a pleasure when a person subjugates their instincts and converts darkness into light (namely Iskafeeah and Ishapcha.)



Ones entire purpose of existence is to change ones passions to holy passions (such as exclusively for goodness and kindness) and then it becomes “A pleasure to me, that I have requested and you have fulfilled my desire”; And then G-d Himself dwells on earth.


And just as in a person’s home they are there in their essence (let their hair down), similarly G-d’s essence itself is revealed and dwells on earth.


And it is explained in the Mammer (of the Friedikeh Rebbe) that the primary revelation of G-d’s essence on earth was actually in the Beis Hamikdosh (the Holy Temple in Jerusalem), for which reason its beams were made of Atzei Shitim (Shitim / acacia wood) representing that our primary purpose is to convert our physical passions to spiritual and lofty ones.


Everything that the Rebbeim (Chabad Rebbes) asked of us they themselves did; this is similar to what it says that what G-d asks of man G-d does himself; and the reason they told us they do it too, is that it should be easier for us to then go do it.


For example in the Mitzvoh of Ahavas Yisroel (loving your friends as much as yourself) there is the story how the Alteh Rebbe stopped Davening (praying) and personally went and chopped wood and cooked soup and fed a new mother, for there was no one in the home (to do this).


And like the story of a young man who went to the Mitelleh Rebbe and the Mitelleh Rebbe told him that his skin had become diseased as a result of this man sins as a youngster (doing want young men sometimes do;) and it is known how far removed the Mitelleh Rebbe was from such sins yet he took such a personal interest in his disciples that it caused this disease.


A story from the Tzemach Tzedek who went to loan a simple Jew money prior to embarking on his own prayers.


A story from the Rebbe Maharash whose time was exceptionally precious to him which is why he would say Chassidus (Jewish Mysticism Lectures) briefly and sometimes at 8:00am he was already finished Davening, and yet he traveled from Koihart to Paris and met a young man there and told him “Young-man, non-Kosher wine blocks ones mind and heart (from perceiving G-dliness)” and the young man couldn’t find internal peace until he went to the Rebbe Maharash who spent a lot of time with him and subsequently a family of pious good people emerged from this individual.


And a story from the Rebbe Rashab who in the beginning of his leadership (as Rebbe) needed to travel to Moscow, as the government wanted to promulgate a harsh decree against the Jewish people, and his brother Rabbi Zalman Aharon said to him “Time is very precious to you and you are not so familiar with the language (Rabbi Zalman Aharon was an expert on languages) so tell me what to do and I will go in your place” but the Rebbe Rashab went himself and succeeded in stopping the harsh decree.


And from the Friedikeh Rebbe who often put himself aside – not only his physical comfort but his spiritual advancement as well – to do a favor for a fellow Jew although the Jew was not on his level nor even close to his level of holiness and perfection.



Through Iskafeeah and Ishapcha we fulfill the purpose of Creation that G-d subsequently has a dwelling place in this world. And the dwelling place (meaning the G-dliness that descends) is on a higher level than it was prior to the sin (of eating from the Eitz Hadas when the Shechinah was present originally).



Just as when a person demolishes a building in order to build a new one, it is understood that the new one will be nicer then the demolished one; similarly through Iskafeeah and Ishapcha a higher level of G-dliness permeates this world than was present before.


Therefore the passing of a Tzaddik is called Histalkus, for Histalkus refers to a revelation of a very great light.


In reference to the passing of Tzaddikim there are two Mammarie Chazal (sayings of our sages) 1. That it is as painful as the destruction of the Beis Hamikdosh; 2 That it is more painful than the destruction of the Beis Hamikdosh.


The passing of a Tzaddik forgives the sins of the Jewish people as the Korban Chatas (Chatas Sacrifice) once did.


Through the passing of a Tzaddik a high level of G-dliness permeates the universe.


All the Rebbeim explain, that the explanation of Histalkus (the passing of a Tzaddik) is not that he departs from this world, rather he is present yet his soul is on a much higher and greater plane than before.


And this is demanded from all of us in the seventh generation, that although it is not our merit that we are sevenths nevertheless as we are sevenths we are special and we have the ability to draw the Shechinah completely back to earth.



And this is the reason why the Tzaddik has passed (this Mammer was said on the first Yor Tzeit / anniversary of the passing of the Friedikeh Rebbe) for although many terrible things – non-understandable things happened (presumably the Rebbe is referring to the holocaust that took place a decade before) – nonetheless that wasn’t enough, and in order for the greatest light of G-d to permeate the universe there needed to be the passing of the Tzaddik.


And the purpose of this (passing of the Tzaddik) is that G-d’s light should permeate the universe.


And this is demanded from us – the seventh generation – that we need to emulate the behavior of the first, (the Alteh Rebbe,) who similar to Avraham Avinu understood that G-d’s desire is that we should get others to recognize G-d; and when he (the Alteh Rebbe) went to a place where they were unaware about G-d, Judaism, or even Alef Beis he focused on teaching them (despite his own greatness;) and we should know that we need to do the same, setting ourselves aside to teach others. And through doing this our own spirituality is enhanced.


Furthermore we need to get others to recognize that G-d is one with the universe he made. So not only is G-d directing, controlling, and managing the world but he is the very world.


And although who can brazenly say “I will tread in the shoes of Avraham Avinu” nevertheless at least a small percentage of the work of Avraham Avinu is applicable to each and every one of us; and the road has been paved by the Friedikeh Rebbe who gave us the abilities to achieve this mission. And this is actually the greatness of the seventh generation, that previous generations have given us the capability and ability to fulfill the mission of bringing the Shechinah down to earth.


And the Previous Rebbe who bore our sins (as the verse says regarding Moshiach) that he is riddled from our inequities; he will definitely have mercy on his flock and redeem them from both the spiritual and physical exiles they are in and unite us with G-d. And not only with G-d but with G-d himself (Atzmus.) And this is the true reason for the creation of the world, the original sin (of Adam,) the subsequent removal of the Shechinah, and the passing of Tzaddikim, that we should become completely united with G-d himself. As it says, when Moshiach will come, G-d’s reign will be forevermore. And that, G-d and his name will be one. So there will not be a differentiation between G-d and his name (a lower level of G-dliness) rather they will be one. (I.e. everything will be united with G-d himself.)

May we merit to be with, the Rebbe on earth in a bodily form, and he will redeem us. (As Moshiach can arise from the dead to redeem his  people as stated in the Gemarah.)

Mammer Hayosheves Bganim 5711


Sometimes a Neshomoh / Soul is created from another Neshomoh / Soul.


This teaches us that the connection between Neshomohs are not arbitrary rather one is created from the other.


When a Neshomoh comes into a body the job is to remove the concealing aspects of the body and to reveal the Neshomoh, this actually strengthens the Neshomoh. This is similar to the explanation regarding anger brought down from the Alteh Rebbe in the name of the Baal Shem Tov that if an anti-Semite is standing and trying to disturb a Jew who is praying, the Jew should not engage him in conversation rather should ignore him and by thinking that in fact (the words this anti-Semite is using) is the exile of the Shechinah (G-dliness descending to create a resistance to G-dliness in order) to strengthen the Jews conviction, concentration, and devotion to Prayer thus the Jew will actually strengthen himself and pray better.


This is similar to what the verse says “And it was when Pharaoh sent out the people,” we see from this that Pharaoh sent out the people. So not only did Pharaoh not disturb (rankle) the people, but in fact he creates the Jewish people, and they took out the sparks of holiness that descended into Mitzrayim / Egypt. And this is why the Neshomoh does not only remain in its pristine state despite the covering of the body, but furthermore precisely due to the resistance caused by the body the Neshomoh is polished and shines ever brighter and this is the purpose of creation.



The purpose of creation is to convert the bodily passions into a passion for holiness, the service of Iskafeeah and Ishapcha.


The Alteh Rebbe and the Maggid explain the teaching “Know what is above you” as follows: “Know that everything that comes from above to you, is because of you.” (Meaning, what happens to you is a reflection of you, if you are happy then happiness comes to you, as Heaven – your destiny, is a reflection of your attitude and actions.)


The Neshomohs in Gan Eden Ha-eloyon and Gan Eden Hatachton (two levels in Heaven) come to listen to the voices (of Torah / study of the Bible, and Teffilah / prayer) of the Neshomohs on earth. This refers to both Neshomohs that have yet to come into this world (thus they are extremely elevated and high souls) and to those Neshomohs who have already successfully completed their mission on this world, and thus they are also very high souls having the added benefit of fulfilling a mission on earth.


In holiness there is kesher / connectivity, connection, harmony, and unity; in the opposite of holiness the verse states “Do not say kesher (connection)” for it is characterized by discord.

In the connection of holiness, everyone is called friends.


Neshomohs when they are in this world, and they go to Shul (synagogue) or to learn Torah then even those lofty Neshomohs referred to as Chaverim and Malachim (angels) in Heaven, come to listen in as the person below studies and Davens. And the reason for this is, that as these Neshomohs are busy creating livelihoods in foreign lands – they have taxes and family burdens – yet they take the time and make the effort to go to Shul or to a Beis Medrash (Study Center for Torah); this is actual Mesirus Nefesh / Self Sacrifice (as explained in Tanya end of chapter 41); and this Mesirus Nefesh is only applicable in this world (where these burdens exists.) And this is what it says Yomim Yutzuru… Days were created for the purpose of bringing Echad oneness into them, meaning that we unite G-d and his name that they become one through our service of Mesirus Nefesh.

Basi Ligani 5712


Tzaddikim Yirshu etc. Tzaddikim / Righteous People inherit Gan Eden for they bring the Shechinah / G-dliness down to the earth which is the ultimate purpose of creation.”


“Seven Tzaddikim arose who progressively lowered the Shechinah until Moshe Rabeinu brought the Shechinah to earth for he was the seventh and all sevenths are special.”


“The main revelation of the Shechinah was in the Beis Hamikdash / The Holy Temple, as it says “Build for me a Mikdash and I will dwell therein” and our sages point out that it doesn’t say in it (the singular referring to the Beis Hamikdash) rather the plural “in them” (thus requiring a clarification as to where G-d intends to dwell). “In them” means in the hearts of all people through their performing the services of the Beis Hamikdosh as these services relate to man’s progression in attaining greater spiritual heights (as will be explained shortly.)”


“And through a person performing the spiritual services of the Beis Hamikdosh (within oneself,) G-d’s Shechinah (presence) dwells in him or her, and this is a Shechinah which is a higher level of Shechinah than the Shechinah that descended to earth prior to Adam’s sin and this is the purpose of creation, creating G-d’s home (within man) on earth.”


“One of the most important services in the Beis Hamikdosh was the sacrifices (that were offered there) and these sacrifices were actually a spiritual service.”


“The sacrifices were obviously physical animals, nevertheless we realize that it was a spiritual service; for accompanying the physical sacrifice were the hymns sung by the Leveim and the prayers offered by the Cohanim; as the Zohar states that the inner love of the Cohanim brought (G-d’s love) down to man and that the hymns of the Leveim elevated (man to G-d.)

Thus we see that there was a spiritual dimension to the sacrifices which was of utmost importance to the offering.

This is consistent with the famous teaching of the Alteh Rebbe who questions the phraseology of the verse that states “If a man from you wishes to offer a sacrifice” shouldn’t it actually say “if a man wishes to offer a sacrifice,” and he answers, this means that -if a person wishes to offer a sacrifice (draw closer to G-d which is why it is called Korban from the word Kiruv / closeness) then the sacrifice must be from you.

A person must make a personal sacrifice in order to draw close to G-d.

In the times of the Beis Hamikdosh the animal that needed to be sacrificed had to be a complete and whole animal. Similarly when we need to sacrifice our Nefesh Habihamis and Guf (our Animal soul and body [see Tanya for more info.]) to G-d, we must first ensure that the Nefesh Habihamis and Guf are complete and whole.

The way to do this is to check for blemishes.

How do we find a blemish?

We need to investigate our thoughts speech and actions to see if they are consistent with how we expect others to be (for we are often biased when it comes to ourselves).


Furthermore a person should think about their youth and see if there are any sins that they need to rectify; for a sin causes a barrier between man and G-d, unless a person does a good Tshuvah (repentance) in which case the sins are turned into merits.


Now a Baal Tshuvah (a repented person) has a special zest for G-dliness; so if we lack this zest it is a clear sign that we have not performed the necessary Tshuvah, which will turn our sins into Mitzvos / merits, and thus we need to work towards this kind of dedicated Tshuvah.


Once we have clarified what needs to be done to get ourselves into the state of a “complete animal,” ready for a sacrifice, a person might think “well that is impossible for me to do.”

To forestall such thinking, the Previous Rebbe explains the word “from-you” (mentioned earlier regarding sacrifices) that it is only “dependent upon you” and you have the capability to create a complete human being (a mentsh out of yourself); this will occur if you realize that this is literally your life that we are talking about, and if you see it as a life (and death) issue, you will make the necessary examination and Tshuvah in order for your body and Nefesh Habihamis to be a complete and a ready sacrifice.

After you complete your examination and Tshuvah then you go to the next stage, where you offer your pleasures to G-d; in other words, the reason you may indulge in bodily pleasure such as tasty meat etc. is for a higher spiritual purpose; as is known that good meat and good wine acts upon one’s intellect and one sage couldn’t properly concentrate on the intricate details of a complex Halachic (Jewish legal) problem for he had not had his meat; so in other words, the indulgences in good food is for a higher – more lofty purpose than the taste of the food (and thus it permeates one’s life, for a person’s ideals becomes the reason they eat, and not the taste of the food; and this is obviously applicable to all survival issues relating to life, that the pleasure is for the ideal and not for the pleasure.) When one does this, then their Korban is Liratzon Lifni Havayeh – pleasing to G-d.

(To understand the following we need to introduce a Kabbalistic principle that there are various levels of holiness or G-dliness: one being Elokim, the next being Havayeh, and a novel explanation is now brought, that a Korbon (sacrifice) allows a person to reach higher than Havayeh – Lifnei Havayeh.) And this is what it says in the Zohar that the secret of Karbonos reaches to the secret of G-d’s infinity (Ein Sof) which is higher than Havayeh; for Havayeh is the four letter name of Yud, then Hey, then Vov, then Hey, representing respectively: contraction (of G-d’s infinite light into a new world), revelation of that light (through the level of Binah), a descent of that light (to a lower level), and then a revelation of that light (in the lower level) And yet when it speaks about a Korban, although initially it says that one slaughters to Havayeh, yet afterwards it says that a Korban comes “from the cattle etc.” and it says that it reaches higher than Havayeh, so after one actually sacrifices his animal soul, then he reaches G-d’s essence itself.

And this is the secret of the service of Karbonos that it is not referring to the Nefesh Ha-elokis (G-dly soul) rather the person’s Korban is his animal soul; and especially when this was accompanied by an actual animal in the Beis Hamikdash, this reached to Ein Sof – G-d’s infinity itself.”


“In the physical Korbonos, the Korban was consumed by a Heavenly fire (which descended on the Mizbeach / Altar) similarly in the spiritual service of Korbonos, the Korban must be consumed by the love of the Nefesh Ho-elokis which is the heavenly fire.”


“The love of the Nefesh Ha-elokis is also called G-d’s flame. It is known, that G-d created the world for the Jewish people and thus it is self understood that within everything in the universe (Seder Hishtalshulus) there is a similarity and a corresponding reality within the Jewish people. So G-d’s flame causes a corresponding love for G-d and spirituality within the Jews soul.”


“It says that “G-d your L-rd loves you” and it is explained in Chassidus that this means that G-d causes you to love him, in addition to that, He loves you; and of-course these two interpretations are interdependent (for “as water reflects the face peering into it, similarly love is a reflection,” thus G-d’s love for us creates a corresponding love for him.) (I am shortening the lengthily explanation which leads to this point) and thus to arouse love for G-d, one must contemplate how G-d’s love for them is ever present, and abundant; and from the excitement of this knowledge, one’s love is continually fired up; as the flame that rises above a coal is fired from the flame within the coal; and this is the flame of G-d, the love in the Nefesh Ha-elokis, that consumes the Korban.”


“And the Korban to Hashem must be specifically brought through the body; not that one is drawing their Nefesh Ha-elokis (G-dly Soul) to G-d, rather they convert the body and Nefesh Habihamis to become close to Hashem. For one may assume that the body is simply a means to the end of performing a Mitzvoh / Good Deed, however this is not the point of the body, rather the goal is, that it should become obvious, that this is a body that studies Torah and does Mitzvohs! and how much more so, that this is a Nefesh Habihamis that studies Torah and does Mitzvohs, and only then is the Korban, Lrotzon Lifnei Hashem, reaching the Ein Sof itself.”


“And therefore it is necessary to serve Hashem with the body and the Nefesh Habihamis; that a person should work with and convert the body and the Nefesh Habihamis. And as was written by the Rebbe Rashab, that the Neshomoh is created from light; generally speaking the light is revealed G-dliness (which takes a back seat relative to G-d-Himself, similar to sunlight relative to the sun), and the body is created from Atzmus (G-d himself) whose being comes from Himself with no prior cause creating him Chas Vshalom; and the soul recognizing the superiority (and specialness) of the body in this aspect (that it is created directly from G-d) desires G-d’s essence; thus desiring to unite with the body and the Nefesh Habihamis, and convert them; thus the desire and intellect of the soul itself, demands to unite with the body – instead of using it merely as a tool in the service of Hashem – rather to truly unite with it and serve together.”


“However even the above is not really enough to create a Korbon Lirazton Lifnei Havayeh, to reach G-d Himself, rather, in order to achieve this absolute union with G-d, the reason (one converts one’s body and Nefesh Habihamis) must be in order to serve Hashem, as this is Hashem’s desire and not that “I am using the body for only my spiritual pleasure” (i.e. seeing that it is closer to G-d, thus I am using it in my service of G-d, rather) “as G-d Himself desires the conversion of the body, and being a son to G-d, I feel for his desires (or I feel his desires) so thus I purposefully include my body in my service of Hashem, in order to create pleasure to G-d” (like a son who does what his father wants to give his father pleasure.)


And this is in fact greater than the service of a servant who serves his master not understanding why he is doing what he is doing; for the servant has no personal feeling for what he is doing, apart from the fact, that he is generally serving the master, for he lacks any understanding as to the reason why the master has sent him on his mission; however the Neshomoh being a son of G-d feels and understands why G-d desires a dwelling place below.”


“And this is what the verse says “From you, a Korban to Havayeh” this refers to the Nefesh Ha-elokis, and following that it says “from the cattle etc. Lifnie Havayeh” higher than Havayeh; so to reach higher than Havayeh (to G-d himself) we must work on our Nefesh Habihamis, doing a thorough introspection of its (beliefs and desires, thoughts, speech, and actions) and specifically through this one reaches the high state of Lifnei Haveye, G-d himself.”


“In the Torah, in Parshas Hakorbonos [the Chapter about sacrifices] it begins with Vayikra El Mosheh [G-d called Moses] that the power to actually offer ones Korbon to G-d comes through the Moshe of every generation, as the Zohar says, that the reincarnation of Moshe comes in every generation (i.e. the Nasie / the leader of the Jewish people) and Vayikra / calls, indicates a very high place / the Ohr Ein Sof, G-d’s infinite light, for the Mosheh is a uniting factor between the world and G-d, telling the Jews what to do and what not to do, and through connecting to the Mosheh of the generation – the Rebbe – then one receives the ability to offer his Korban, reaching Lifnei Haveye to G-d himself.”


Effectively, the Rebbe gives us a five step approach for bringing G-dliness into ourselves and into the world.

1. The first and most important step is a self-introspection: checking out our beliefs and desires, thoughts, speech, and actions, behaviors and attitudes, to see if they are consistent with what a good person’s thoughts speech and actions, behaviors and attitudes should be. This must be done in a manner, as if one’s very life depends on it, in order for it to be done properly, incisively, thoroughly, and completely.

2. Now that one has a complete Guf and Nefesh Habihamis, one needs to increase their love for G-d through the Neshomoh’s contemplating G-d’s love for them, which immediately creates a reciprocal feeling of love, and this is the flame of fire which consumes the Korbon, offering it to Hashem.

3. Once this is done, a person needs to work with the Guf and Nefesh Habihamis, meaning that one takes it upon oneself to eat and only use one’s body and the pleasures associated with it for positive spiritual goals (such as goodness and kindness, Torah and Mitzvos) this is because the Neshomoh perceives that the body is created from Atzmus /Hashem himself, and thus desires to have this uniqueness of Atzmus, and consequently converts the body’s passions into spiritual passions, bringing along the body in one’s service of Hashem.

4. However this is not enough to truly create a sacrifice reaching G-d himself, for in order to do so, one must be like a son who perceives his father’s desires and desires to serve his father in order to give his father pleasure; not for his own personal satisfaction or even spiritual gain; and as such, he works with his Guf and Nefesh Habihamis to convert them for G-d’s sake – for this is what gives G-d pleasure.

5. And yet all of this is only possible through ones deep connection (hiskashrus) to the Mosheh Rabeinu of the generation, who is a middleman connecting people to G-d.

Basi Ligani 5713


“Make for me a Mikdash / Sanctuary and I will dwell in them,” it doesn’t say in it rather in them meaning in every single Jew.


Tzaddikim cause that the Shechinah / G-dliness should descend into the world through their influence on the people in their generation.


And this is done through the spiritual service of the Beis Hamikdosh / The Holy Temple namely the Karbonos / Sacrifices and particularly the Ketores. [Elsewhere the Rebbe explains that the service of the Ketores is the recognition that you are one with G-d.] That being said, the actual Mishkan was made out of Shitim wood which represents the shtus dekedusha / an irrational passionate devotion to spirituality. Shtus means turning and there are two directions a person can turn; either away from G-d, Torah and Mitzvos or towards. Generally speaking the path of Torah / Bible is the middle path and a turn below / away from G-d and Torah is a Shtus Dleumas Zeh a negative turn while a turn towards G-d is a shtus dkedusha a positive turn.

Particularly now when there is a strong pull away from G-d Torah and Mitzvos we need to have a shtus dekedushah to put ourselves on the correct path – going above the call of duty in our serving of G-d  / goodness and kindness, Torah and Mitzvos, and this is what it says Ahani Leih Shtusa Disaba that the Shtus of one sage assisted him spiritually for the shtus dekedushah rectifies the Shtus Dleumas Zeh – the opposite shtus.”


“We need to understand what is the shtus of Leumas Zeh / a negative turn and this is similar to what our sages say, a person does not sin unless they receive a rauch shtus a false premise, or a foolish premise. And this is that a person can sin and yet remain one with G-d for naturally sins are abhorrent and an antithesis to a Jews identity and Soul; thus when a Jew does sin it is only because he imagines that it doesn’t sever his close personal connection with G-d.”


“There are two levels in the G-dliness that animates the world (necessary for reality to exist.) The first clothes itself inside (e.g. sort of like a person is in the clothing they are wearing.) This level accepts the reality of matter for just as a Neshomah (a soul) must necessarily have various soul abilities that relate to the physical senses such as the perception of sight (visualization) auditory perception etc. and this perception en-clothes itself within the physical organs such as the eyes, the ears, and the connecting parts of the brain related to them similarly the various forms of matter must necessarily have different energies or G-dliness from G-d that create them e.g. water, rocks, fire, air, etc. However there is another level, the source of all G-dliness on earth – all energy – all of G-d’s creations which relative to this source, matter itself is not considered to even exist, for at that level matter is nothing.”


“The Jewish people come from G-d’s essential will (he desired to create them) while the nations of the world come from G-d’s outer will (his desire in creating them is only a reflection of the more important reason they serve namely as an ability for the Jewish people to possibly presume that they are not unique and the essential will of G-d and thus enabling them to choose to disregard G-d.) As is know, that, that which a person truly desires is his essential will and the outer will or secondary will is only for the essential will.”


“And especially the Kelipos and the Sitra Achara (everything that opposes G-d) their entire purpose is for the Jew to overcome and subdue them.”


“As it is in the nature of every Jew to desire to remain one with G-d thus it is impossible for them to sin without the foolish premise that their sin will not separate and break this close bond to G-d.”


“The proof of the above is that when it comes to conversion even a very irreligious Jew prefers to give his very life instead of conversion, for then the spirit of foolishness (that a person can sin and yet remain one with G-d) does not have an ability to convince the person otherwise. And this is what the Mitelleh Rebbe said that even a person who is filled with wickedness, when it comes to remaining a Jew they are often willing to give their very life, for he knows that this would separate him from G-d and he cannot do such a thing under any circumstance.


Furthermore this Mesirus Nefesh comes about as a Jew is connected to Atzmus and thus it is found in the greatest and simplest Jew alike and not only does it permeate their hearts but their speech and actions also get permeated by this love for G-d (when challenged) so they would not even pretend to convert as their entire soul with its faculties of thought speech and action are all encompassed by this love which stands firm in its resolve to remain one with G-d even at the pain of death.”


“And the explanation why every Jew is ready to give their life for G-d (when challenged) is because as it says in the Eitz Chayim that there is a spark of G-d that unites with the highest part of a Jews soul and the method of this unity is that they become one. This is the level of Yechidah (the highest level of a Jews soul that is thus actually one with G-d himself.)”


“Now we can understand why a Jew cannot separate himself from G-d, for a Jew is rooted in Atzmus and in Atzmus there is no room for anything but G-d.”


“However due to a person’s spirit of foolishness they can sin. This spirit of foolishness is the passionate desire for physical things and their pleasures (e.g. good food) and even if it is all kosher nonetheless the passionate desire and pleasure in physical things detracts from the pleasure in spiritual things as the Zohar states “the strength of the body is to the detriment of the soul.”


“Now when it says “the strength of the body is to the detriment of the soul” it cannot be referring to the body itself, as is known from the Rambam “that the body’s health is from the ways of Hashem” (for one needs to be healthy to be able to do good, Torah and Mitzvos); and it is known the famous Torah / teaching of the Baal Shem Tov (quoting the biblical verse) “When you see the donkey of your enemy” – when you realize that your body (your donkey,) is the enemy of the soul, as G-d has given the body the mission to refine itself through Torah and Mitzvos and it is “burdened under its packages” – and the body is lazy and does not desire to refine itself, “you may think that you can refuse to assist him” – so you may think you can then break the body through torture (through depravation e.g. fasting etc.) however this is not the way that the light of Torah will rest in the body and refine it, rather “you should surely assist it” – you need to refine the body (positively, helping it, not breaking it.) And it is known the saying from the Maggid that a small hole in the body leads to a big hole in the soul. So from all of the above it is clear that the Zohar is not referring to the body rather to the vital / animal soul that puts itself into the body’s pleasures and dominates man.


And thus it truly is a folly to exchange the true pleasures – the source of pleasure (for in fact all pleasure not associated with holiness are only the crumbs of pleasure sifted off the true pleasure found within holiness and G-dliness) and thus to exchange the meal for crumbs, is truly a great folly.”


“The reason why a person can have this rationalization (spirit of foolishness that they will not be separated from G-d through sinning) is because they lack the knowledge of the greatness and joy in doing G-d’s will and spirituality, and it is this lack of understanding (like an animal) that allows this rationalization to take place within them.”


“And it is for this reason that most souls in our generation are called “seed of animals” for although intellectually they can comprehend even the greatness of G-d and spirituality, nevertheless this comprehension does not lead to Daas a firm feeling and subsequent desire to actualize ones newfound understanding (of G-d’s greatness) in spirituality. It is this lack of feeling (that naturally should emanate from meditation and contemplation on G-d’s greatness) which is why most souls of this generation are referred to as seed of animal (for as mentioned before an animal does not comprehend G-d’s greatness and thus is stuck within its instincts.)”


“The idea of Daas is as it is explained in Tanya – a deep connection and unification with an idea – that the person doesn’t just causally think about it but they really go into it uniting with it until it produces an emotion related to it.”


“And an even higher level is when this idea is not only comprehended and felt intellectually rather it becomes an emotional feeling, and even greater than this is where the idea becomes so true to the individual that it becomes as if he or she saw it; so just as something ones sees they need no further proof of its existence (for sight is the proof itself,) true Daas integrates an idea so firmly within a person’s sub-conscious that they need no further proof and they have an absolute knowledge that what they believe in is correct.”


“And in order to remove the rationalization (the spirit of foolishness that a Jew can sin and remain united with G-d at the same time) one needs to employ a spirit of holy foolishness (meaning a turn towards spirituality G-d etc.) for although normally the middle path is the correct way, nonetheless when it comes to balancing oneself out, if (as there is currently in our generation) a preponderance to one side of the scale a person needs to create weight on the other side in order to balance the scale out.”


“And this is similar to what it says that a Baal Tshuvah (who passes by a treife (non-Kosher) restaurant should not say as someone who grows up frum (religious and has a natural abhorrence to trief) “I can eat it but I won’t because my father in Heaven told me not to” (rather a Baal Tshuvah must say “I can’t eat it, it is abhorrent to me”) for because he is a Baal Tshuvah (lacking an innate or learned abhorrence to trief ) he needs a special fence (a partition which is not served by the statement “I can eat it but I won’t because my father in Heaven told me not to”.) Similarly as we are the cause of the Shechinahs removal through sins thus we need the extra push through Shtus Dikeduasha / a turn to positivity to return the Shechinah back to earth.”


“The Nessim / Lubavitcher Rebbes did everything with love, like Aharon whose job it was to light the Menorah, referring to seven levels in the service of Hashem and his personal level (i.e. Aharon’s level) was serving with love (loving people even if there only claim to fame was that they are a human with no other qualities.) So this was the path of the Nessim (Rebbeim) who served the Jewish people with love and possessed Ahavas Yisroel, Ahavas Hatorah, and Ahavas Hashem. And as the Alteh Rebbe writes that Ahavas Yisroel is the method to achieving Ahavas Hashem and in fact it is greater than Ahavas Hashem for then one loves he whom the lover loves; (loving a Jew, is loving who G-d loves) and although each person needs to work on these attributes (loving a fellow Jew and the other loves) nonetheless the ability to do this must come from above, and this comes through the Rebbeim and all who are connected to them each to the maximum of their personal abilities to do so. And when a person connects to the Rebbeim then Hashem’s blessing descends into their work and G-d blesses their spiritual service leading up to and continuing into the coming of Moshiach Tzidkeinu Bimhaira Vyameinu Mamesh / immediately.”


Yud Kislev: A letter from the Rebbe printed in Sefer Hamammorim 1

Great Greetings & Blessings,


In connection with the festival of redemption the day of the 19th of Kislev, the redemption of the Alteh Rebbe – the author of the Tanya and Shulchan Aruch – from his imprisonment for spreading the Torah of Chassidus Chabad, it’s ways and customs.

His redemption was the beginning of an expansion, the expansion and breadth of the general ways of Chabad.


Thus I would like to give my personal blessings, that each and every one of us should be redeemed, and redeem themselves from all aspects— inner or outer—that bind one and disturb ones good side, the side of kindness within each person; and that this side should be the ruler and arbiter, and the person should be a Chossid – kind, for kindness they shall do and love; to do kindness with their own soul and to do kindness with ones friends—through the triple chain of love: the love of a fellow, the love of Torah, and the love of Hashem; which are – all one.

* * *


The saying of our sages is known—every Neshomoh existed before G-d; the Neshomohs are hewn from under G-d’s throne of glory, (in other words a Neshomoh in Heaven stands under G-d himself.)


These phrases from our sages underscore what is patently obvious—the brightness and luminosity of the soul, which is all spiritual, and how much more so, that it has no connection to anything physical, corporal, and especially a lust for (physicality such as good food) as this only comes from the body and the Nefesh Habihamis.


Nevertheless, G-d desired that this soul which is truly a part of G-d above, should descend below to earth, and enclothe itself in a physical body, to unite with and become one with it for many decades. This means, for many decades the soul will be in a state which is completely contradictory to her transcendent spiritual nature.


And all of this is for—to fulfill the mission from G-d the Creator, to refine the body and to illuminate the physical things in this world connected to man, with the infinite light (of G-d), to make them a sanctuary, a temple for G-d’s Shechinah infinite light (that desires to unite with and descend into the physical world.)


And then—all the pain and torture of the soul being in a body in the world which are physical (and possess desires which are anathema to its desires) is nothing and irrelevant relatively speaking; for its rewards and happiness will be infinite in merit of fulfilling her mission— so relative to the pains of this world that pass it is inconsequential.

 * * *


It is easy to understand, the depth of the pain of the soul, that the pain of the corporeality of the body in this world is added to by a lust for physical desires and passions, and the purpose of the souls descents to earth, which can only be comprehended and fulfilled through living a constant life of Torah and Mitzvos,—so when someone does not pay attention to this, and if once in a while they do pay attention (to their higher calling of Torah and Mitzvos) – it is done in a habitual format lacking any real enthusiasm, rather as if one has to discharge a chore then:


Apart from the fundamental point of the whole thing, that one looses the opportunity to fulfill the mission given to them by G-d and the infinite reward and everlasting happiness that will result from fulfilling their mission, it is illogical to hurt the Neshomoh through chasing corporeality (materialism), and to vehemently push away the positive aspect of the Neshomoh’s indwelling in this world, leaving the greatest heights to descend to the lowest depths, in order for the subsequent amazing ascension which will result from fulfilling G-d’s mission.


And this is what the sages teach “Nobody sins unless a spirit of foolishness enters them” for it is amazingly simple to understand, even without contemplating it; seeing that “against your will you live” (meaning as the Neshomoh which is truly a part of G-d above is forced to en-clothe itself in a physical body made from earth, from the ground for many decades, – this dictates to work strenuously to achieve the hidden good (in this descent), through living a daily life according to the dictates of our Torah, that it should be—Know G-d in all your ways (to act G-dly all the time.)



Another idea relating to this: seeing that G-d, who is the essence of good, forces the soul to go from the highest heights to the lowest depth to study Torah and keep Mitzvos, this is thus the greatest proof of how great is the study of Torah and the fulfillment of Mitzvos, and it further follows, that it is impossible to achieve the ultimate aim (of G-d) without this descent; to behave according to Torah specifically on earth. If there would have been an easier way G-d would not have forced the soul to leave the highest heights under the throne of glory to the lowest world, our world.


Only down here on this low world can a Neshomoh achieve the greatest heights, rising even greater than angels as it says Tzaddikim are before the ministering angels.

* * *


So when a person will truly meditate and contemplate on the greatness of Torah and Mitzvos, and specifically as they are preformed in this world, and that only Torah and Mitzvos will bring man to his ultimate destination—he will surely come to a great joy with his lot and portion (circumstances) in life—despite the many darknesses and cover ups, within and without, that are found in this world (trying to distract man from his life’s mission), and truly only then will he properly be able to fulfill the order: “Serve G-d joyfully.”

This is the path which is the cornerstone of the Baal Shem Tov’s philosophy, and as the Alteh Rebbe teaches in Tanya chapter 26 and further, chapter 31 and further with few lines containing many lessons and a great concepts namely serving G-d joyfully.

With blessing for the festival of redemption,

M. Schneersohn

L’cha Dodi 5714


The Friedikeh Rebbe brings in his Mammer L’cha Dodi, that a Choson / Groom is similar to a King and a Kallah / Bride to a Queen.


The Choson is Hashem / G-d and the Kallah is Knesses Yisroel—the Jewish people.


The seder / normal order of every Mashpia and Mikabel, giver and recipient, is that there must first be a general giving which elevates the receiver to the level of the giver, and then there can be the more inner personal giving from the givers essence accepted into the receivers essence.


The general introduction to the more personal giving is indeed a very great giving as well, and in certain respects is even higher than the latter giving, for a higher level is given however it serves only as an introduction to the true giving, that which is internalized and captured by the receiver.


The first example to explain this two pronged giving “approach” is from the parting of information from a lecturer to his students. And the example is given that before the Rabbi would talk to his students he would tell them a joke (which is the Sichahs Chulin general speech—non related to Torah per-se yet nevertheless very deep and insightful and requiring study.) And the Rabbis (i.e. the students) would laugh and then they would sit with awe and trepidation and attentively listen to the lecture. This general introduction was to open their minds and hearts and only after that were they capable of internalizing the deep message and Talmudic scholarship contained in the lesson.


The second example is from a father who desire to play with his young son, so in order to see the son (face-to-face) he first lifts him and then the child plays with the fathers beard, so there needs to first be the lifting to face-to-face, in order for the subsequent joy to enter the child.


Similarly in serving Hashem that the first service of the day is Teffilah / Prayer. And the Alteh Rebbe and the Rebbe Maharash explain (based on a verse) that before Davening / Prayer the person is considered an outsider (to G-d) and only through Davening does he become united and one with G-d. And similarly there are these two levels, the first (which is explained in the Friedikeh Rebbes Mammer) and the second is, the closeness that is formed through prayer with Hashem.


And the power of this close connection to G-d during prayer allows man to bring G-dliness into all of his mundane affairs through the day. The reason for this is similar to what it says why one must honor the eldest brother as one honors the father for the spirit (values) of the father is most present in him and subsequently becomes transmitted to the younger siblings through him (which is why we learn the Mitzvoh of honoring the eldest brother from the commandment “Honor your father and mother”.) And similarly the first thought of the morning should be in holiness for the very first thought and likewise speech and action influence the thoughts speech and actions for the rest of the day and thus Teffilah has that ability as we are uniting with Hashem in the beginning of the day thus it will influence the course of the day.


(The fifth chapter is very Kabbalistic however I will venture to guess what it means in practical human relationships as they mirror the relationships of the sefiros. The wife appreciates the loftiness of her husband (which is what attracts him to her) and then there is the intimate connection based on her attraction which leads to her elevation above her husband as it says Eshes Chayil Ateres Baalah where she is able to be a role model and guide for her husband.)

And this is the two aspects of Shabbos, for on one hand only one who toils on Erev Shabbos / Friday eats on Shabbos (meaning that the six days of the week feed Shabbos). And on the other hand specifically the blessing of Shabbos enables one to get sustenance in the six working days. The reason for this is, as the purpose of the week is for Shabbos, it first needs to give to Shabbos however subsequent to that Shabbos blesses the week, that one can serve Hashem throughout the week elevating their animal soul and body to the greatest unity with G-d.

And so it is with every giver and recipient, that the giver is elevated through the recipient, as it says “I have gained more from my students” (than from any form of learning even from my teachers.)  And so it is with a man and woman (husband and wife) down here on earth, that through the giving of the husband to the wife the wife subsequently elevates the husband.

Mayim Rabim 5717


  1. King Solomon said, “Mighty waters cannot extinguish the love, and rivers cannot drown it, if man gives his entire wealth (to study Torah) he will be richly rewarded.”

The Medrash comments: G-d said to the Jewish people, ‘if all the nations of the world will gather, a multitude of many nations like raging waters, they can never extinguish the love that i have for you.’


And if all the kings of the world and their ministers, great flooding rivers gather, they still cannot annihilate you.


If man will give all his possessions for the sake of acquiring Torah, I will doubly repay him in the world to come. All the booty and wealth of the camp of Gog (which will be anilhated) will be his.”


“We have a young sister etc.” at that time (of the coming of Moshaich) the kings (angels of countries) in heaven will judge (the Jewish people to God saying) “there is one tiny nation – and she is lacking merits” (good deeds) .

What will we do for our sister when the nations come to wage war?

Michoel the defender of the Jewish people in heaven will reply- “If they are like a wall etc.” if this nation stands like a wall, that they do not intermarry , rather maintains her faith, this will will be her fortress.

However “if she is weak etc.” even if she lacks Mitzvos, we will request for her mercy before G-d, and we will advance the merit of the Torah study of the precious children.

And the Medrash concludes – the nation of the worlds will say, “We are sinners, but the Jews not?!”

God replies, “We have a little sister” – just as a baby girl may sin to her parents but her parents don’t react as she is but a child, so to the Jewish people.

And it concludes “even against your will you shall be my nation.”

Similarly He says, “heaven forbid you should say, let us be like the gentiles.

What should I do (in such a case) ‘with a mighty hand I will rule you.'”

So you see how great is God’s love (for the Jewish people. )

2. The Alter Rebbe explains this verse based on Kabbalah as follows:


Mighty waters refers to the meditation that one contemplates the greatness of G-d – that G-d both is within every aspect (e=m) and is beyond all aspects, and all aspects literally are like a speck to him (This is the meditation one should have when reciting Shema, and Boruch Shem.)


Following this one comes to Love G-d with all one hearts, soul and might- meaning unlimitedly- and this great love can never be quieted.


In other words, the love is stronger than the knowledge (of this meditation.)


In fact “rivers cannot flood (extinguish) it” – rivers refers to the revelation (of Godliness) in Gan Eden (heaven.)

Though the Revelation in heaven is an exceptionally high light and there are infinite higher and higher lights, nonetheless, all these lights cannot quite one’s great love for God – only though fulfilling Torah and Mitzvos (does one achieve this bonding, as the nature of love is to seek unity.)


For light is Revelation (hence not essence) while the Torah and Mitzvos are God (Himself.)

Now though the above two explanations (on the verse) seem contradictory (for one speaks highly and the other negatively of the Jewish people’s love/state) nonetheless, not only are they not contradictory they are complimentary.

3. To understand all the above we msut preface:


Only Jewish people were commanded to believe that G-d absolutely controls everything. And the difference between Idolatry and Shituf (ascribing power to natural causes) is as follows: Idolatry is even when someone recognizes G-d but believes that G-d is the G-d of Gods, so they place G-d as the Super-G-d yet they believe there are multiple G-d’s; (i.e. forces of nature that independently control particular destinies, thus ascribing power to forces of nature independent of G-d’s supervisory power,) for they say “G-d is above all the nations, His might is in the Heaven” believing as they do that it is a descent and a degradation for G-d to look after simple people and the low creatures of earth and thus G-d left this in charge of forces of nature. And this is based on their (erroneous) perception that G-d created everything in a manner of (Ilah Vaelaul) cause and effect, thus the Heavenly creatures (i.e. angels, souls in Heaven etc.) stand closer to G-d and thus have a comparison to G-d and based on this comparison it would make sense for G-d to look after them however the creatures and people on earth being so far removed from G-d it wouldn’t make sense for G-d to look after us and the little worms etc.


However it is not like this as the verse states “G-d is far above, He descends to see what goes on in Heaven and on earth”; as he is so much greater than both heaven and earth thus his descent to Heaven and earth are equal descents to him (for he is equally higher both from heaven and earth, for creation is not in a cause and effect manner beginning directly from G-d) for through the cause and effect method even the highest lights couldn’t exist for even the highest light came about precisely through the Tzimtzum (a contraction of G-d’s primordial essential light which created a vacuum whereby a lower gradient of light was introduced which serves as the light source for all subsequent lights of both heaven and earth seder hishtalshulus). For the primordial light is not really light at all, as it explains in Sefer Shel Benoinim that sunlight as it is within the sun cannot be termed light rather it is sun. And thus the revelation of the Kav can be termed a new creation for when it is within G-d it is not the Kav.

And how much more so the creation of the Keilim (vessels of the highest heaven called Atzilus etc.) and the worlds that have absolutely no comparison to G-d himself; And thus even Adam Kadmon (the source of all subsequent revelations in Seder Hishtalshulus / all of reality) is actually called the Man of Beriah (creation) for there are keilim (vessels) in Ak.

And the Ramak in Sefer Alimah writes that as distant as actual creation (physical matter) is from Keser (Adam Kadmon the source of the highest levels of G-dliness in Heaven) the distance between G-d and Keser is even greater. (And see what is said in the Pardes in Shaar Hatzachtzachus that Keser is the source of the Keilim, that the lights come from Ohr Ein Sof but the vessels / Kielim come from Keser that conceals the light within it and this is what it says in the Tikuine Zohar, Ohr Ein Sof Milgav – (preceding it) Keser Milvar -(following it.))

So it turns out that even the highest levels are actually a descent relative to G-d.


And just as G-d’s glory is in the Heavens similarly every single detail of every single creature is under G-d’s constant supervision and plan, and as it says in Talmud / Gemarah Chulin Daf 61 Amud 1 that when Rabbi Yochanan would see a Shilchah like a worm he would say “Your judgment is in the lowest depths”. And when he would see a weasel he would say “Your righteousness is like the great mountains” for its life force is great. “Your judgment is in the lowest place” for you decide which creatures to avenge, which need to die or which are destined to die, until here is Rashis explanation (of why Rabbi Yochanan chose these two verses.) And from here our Rabbi (the Alteh Rebbe) explains the foolishness of those Torah Scholars who believed that Hashgachah Patis (G-d’s providence) extends only to big things, for we see that G-d extends his judgment even to fish in the sea and decides to cause death to those that are judged etc. Furthermore there is the story of Rabbi Shimon Bar Yochai who saw a bird being trapped in a trap and he heard a voice emanating from Heaven that the life and death of the birds are decided above to which he replied, that, that being the case then the bird that gets trapped it is so designated from above. And this that it says in Talmud Avodah Zara Daf Daled that based on a verse that compares human judgment to the fish that just as fish in the sea the larger eat the smaller so to weaker humans are killed by stronger ones, this is not without justice and forethought (from Heaven) rather everything is with providence, justice, and forethought, and the proof is that we learn that (just as in the fish of the sea similarly) it is with people and everyone agrees that there is individual protection and Hashgachah Pratis over people. And this is why we pray for the stability of the country we live in for if not the peace of the ruling party (and the ensuing stability that ensues) people who devour one another so while this is the case nonetheless this too (if it would occur) would be by divine destiny. (So why should we pray if everything is pre-ordained anyway, the reason for this is, for this is the way) that things operate above, that we pray (for our needs and in merit of our prayers our needs are granted which is also part of Divine destiny.) Thus it comes out that there is Hashgachah Pratis Divine Supervision on every detail of every creature.



And those who serve the hosts of heaven (paganism) are saying that G-d has (G-d-forbid departed from the land (for they cannot reconcile how a great G-d can be on earth) and this is Avodah Zara / idol worship.”


“There are three partners in (the formation) of man, a father, a mother, and G-d places the soul (of life) within him. The main part is G-d’s part – the Neshomoh (soul), for when the soul departs from the part of the father and mother, the body remains lifeless and the ability to think (the brain) doesn’t work, the eyes don’t see, the ears don’t hear  etc. all of it disintegrates. (It should be noted that the Rebbe emphasis that the Kli Hasechel / the vehicle of thought in the body, obviously the soul returns to G-d and is able to think and speak etc. there however the body’s ability ceases to function), and even within the mother and father’s part, the main ability is actually G-d’s power implanted (in the body) as our Sages teach “There is no Tzur as G-d,” There is no Tzair (designer) as G-d for G-d designs (a body) within (a body), and generally the ability to have children (thus touching infinity) comes from G-d as it says, “He created them male and female etc. And He Blessed them etc.”. And as we see empirically there are many people who naturally should be able to have children but cant. This is because the ability to have children comes from the power of G-d’s infinity. (So only when he places that power within a couple can they bear children.)”


“Nevertheless the father and mother are called partners (in the creation of their offspring, see previous paragraph) and hence the commandment in the Ten Commandments “To honor your father and mother etc.” And this is because they have freedom to choose (to not have their child) as Ben Azai (who did not marry) said, “What should I do as my soul thirsts Torah” (study, which is why he never married.) Thus the reason one exists is also dependent on their parents (who have the freedom to not have a child,) they are thus called partners (with G-d in the creation of man.)”


“Thus one should not elevate (give credence and importance to) the physical things he is working with (or his work, e.g. the tailor the sewing machine, the banker money etc.) for those are not the things that are giving him his livelihood. Rather G-d is giving him his livelihood and the ability to be successful, and the physical business is only like a channel through which G-d’s sustenance will flow similar to a hammer in the hand of a carpenter (whereby one would not suppose or say that the hammer is the reason the carpenter manages to build a home rather it’s the carpenters ingenuity and experience that allows the hammer to build the home.)


  1. GAN EDEN / OLAM HABA (HEAVEN / MOSHIACH)..What is the difference between Gan Eden (heaven) and Olam Haba (The World To Come?)


We find that Gan Eden is where souls go after they pass on (after perhaps first a bit of refinement.)


Now in Gan Eden what they do is perceive the Divinity behind the Torah studied on earth – now this perception causes an absolute amazing delight.


Generally speaking there are two heavens (lower and higher) and though souls continually elevate, but some souls all of their elevations are made in the lower heaven.


On the flip-side, the world to come is where all souls will come into bodies.


So what can be so amazing about the pleasure received after returning to a body that souls that have been elevating (in the higher heaven like Moses etc.) for thousands of years will descend?


The reason this is so much greater, for whearas as mentioned, Gan Eden is pleasure in reward for Torah study, the pleasure recieved in Olam Hava is not only for the Torah study, but the effect of Torah and Mitzvos namely the refinement (revelation of the nitzoitzois) called birirrum (the ultimate Divine intent.)

  1. PLEASURE / BIRURIM / ELEVATINGNow it is known that all the pleasures of this world are what is called the excrement of the oifanim (a group of angels.)


For just as a human being eats and the kidneys will take the good part to build cells and cause the bad part to become waste, so to when the Jewish people use all the things of this world to elevate them, this cuases that the Divine part (the goodness in them) returns to its source (while the bad naturally falls away.)


This is the general difference between Gan Eden and Olam Haba for Gan Eden related to mimaleh (specifics) hence a person must be worthy to get in (and though there may be a purgatory, as preparation, this is only to accept the light – for the soul desiring bad things cannot appreciate good (hence in hell as the bad cuases pain we dissocacaite and become recepitive.)


However when the soul returns to bodies this refers to sovev – which though there will be different levels, generally speaking, all of us will receive from the all-encompassing Divine.

  1. DIVINE INTENTSo the time prior to Moshaich is the time of Avodas Habirurim but the messianic era (which as the Rebbe says as begun) is the time of sovev – in other words, the ultimate intent of God was that through our refining the world thus bring Divinity within, this should cause that G-d should become personal.


Now a person should meditate that everything in this world is actually a concealment – for though some may receive a pleasure form food, intercourse etc. in essence there of-course is a Divine lofty purpose – so for a person to be degraded to the level of an animal (which senses not anything but its own bodily appetite)…

  1.  MIMALEH / SOVEV (HEAVEN / MOSHIACH)There is the “Gateway to God” and there are hairs (now hairs have minimal life-force though it does ultimately come from the brain.


So the Torah that has many laws like hair that must be separated, are on the level of mimaleh; however the gateway to God is the level of sovev which is what comes when Moshiach comes.



The meaning of God’s infinity is that a person is a limited creation – we scarcely imagine anything that does not have the limitation of time and a space, certainly we have no conception of anything that is truly unlimited.


There were some philosophers who argued that God couldn’t merge both existence and non-existence; for example that someone is simultaneously riding a horse and is not – but as God is infinite and as we see empirically by the infinite different species and within the species, the infinite amount, that God can simultaneously be (though he is infinitly unlimited) within limits.


Now the Jewish people are called a singular nation.


The emphasis behind this is that like a son reflects his parents, hence the Jewish people (as this is God’s choice) whatever they do below, God does above.


Hence when a Jew fulfills the Torah and Mitzvos, even using things of this world for positive purposes and even just tying his shoes, this causes Divine reaction.

This places an enormous responsibility (to make sure to do but holy things, for the cause of energy we cause, has cosmic ramifications.)




And this is why G-d loves the Jewish people and even if (the supernal angels complain) as Jews are rooted in God’s essence – this is like a small child that sins against their parent, nonetheless the parents still love the child, for the source of thier love supercedes any lower self desire.


And for this reason it’s the merit of the Mitzvos the Jews do, soon the Moshiach, with all the bounty of the war of gog and magog will be given, and we will be eternally victorious.


 Basi Ligani 5719


In the beginning the main presence of G-d was on earth – but through the sin of Adam and seven negative generations, the Shechina rose beyond (away) for this world (further and further) then seven Tzaddikim came, from Abraham to Moses, who progressively drew the Shechinah back.


Once the Shechina was drawn down, it was effected within the Jewish people through the Mishkan, as G-d says, make for me a mikdash and I will dwell in them (it doesn’t say in it, rather “them,” indicating all Jews.)


The Mishkan was made of shittim wood (shittim in Hebrew comes from the word “to turn” and also shtus / “beyond reason.”)


Generally speaking, there are two directions a person can turn to – either lower than reason (where a person denigrates, debases and lowers himself into negative desires ) but to counteract the negative turn, one must make a positive turn – whereby a person will turn to spirituality and following Hashem.


This is what the beams in the mishkan were called Kirashim – for the word keresh speaks both shekker/false and kesher / connected, for it is our goal not only to stay away from the falsehoods of society but furthermore to connect society in an infinite union.


Now our task is to connect, like a beam that connects the floor to the ceiling, everyone and everything with G-d – this is similar to Mitzvos (called connections/connectors between G-d and man.)


Ultimately the Divine intent is for us – and hence when Moshiach comes we will realize the fact that amazingly we sense not (though this is the case) our continued dependence on our Divine source (for all is continuously given life from, in a constant manner, like being hooked up to a ventilator, from G-d) This is because, as the desire for us is from G-d, hence G-d created us similar to Him (as it states, “let us make man in our image” – in other words, just as G-d cannot sense he comes from another, so too we.)


This world is in essence the highest world, for though the worlds above us have great light, their entire existence is only as a causality, functionary, for this world.


There are three examples given for why the Divine is found in our world (despite the fact that the higher worlds have far greater perception, hence love, awareness etc.)


The first is an example of a large fire that the larger the fire, the more distant its shine; so though in the distant location a candle may shine brighter, but for the very fact (say sunlight) comes from so far, we can discern the intensity of the source (in other words, the very fact God is present here, shows that this is the essence.)


The second example is from a barrel which is so full, it overflows, or a wise person who is so full of wisdom, he shares tidbits – so though what overflows is small, it is a sign on the tremendous quality within.


The third example, is the tiny sperm cell, that though originating in the father’s brain, nonetheless it transforms into creating an entirely new person (in other words, only the greatest source such as G-d, has the capacity of an entirely new creation.)


This is the idea of the beams that on one hand represent that we turn from the negative to the positive, and that they attach the ceiling (God) to the floor (us.) In the first instance, through our intent we form a connection, but through the actual performance of good, Torah and Mitzvos, we then literally (as God has no limitation) G-d.


We know that the world of evil is an inverted mirror (of the world of good) hence in the world of evil there is the passion for bad (foolish ) things, as well as there is the false humility (that one is weak – doesn’t take positive stands.)


When Moshiach comes, all good things will be clear / revealed.


  1. MITZVOSThe Mitzvos are like seeds that sprout a Divine effulgence and just like the seed must be put in the ground, the Mitzvos are done with physical matter, as well as are given specifically to physical beings.


There are two levels of loving God – there is the level which we receive from matters of observation, say, the amazing astronomy and any other scientific fact/phenomena – this is called love from worldly things, for relative to our mind these things are amazing; nonetheless, as they too are limited, hence the love emanating from them likewise – However then there is the love to the core of G-d, far – infinitely – beyond being a Creator – an infinity that is always there (sort of like, the love one has to a parent, as in their mind the parent is a constant and the parent loves them)




It says “I G-d have not changed” – but we know in heaven there are gradients of revelation – but that’s the point; for revelation is only relative to the person it is being revealed to – but from the perspective of the revealed there is no difference – and though one may wonder, but from the perspective of the perceiver there are differences – this is only because the perceiver doesn’t perceive that he and all his perceptions like a virtual reality are merely created (for his benefit – in an absolute truth, like the many dots on your screen that show different images, they are all simply information and energy – the harddrive and its flowing electrons.)


  1. TRANSFORMATION = REVELATIONSo when we raise our heads high to do what’s right – transforming the stupid desires of lust and arrogance into truth and love – we then cause that the Divine head is revealed.


Ki Sisah 5728


The most important serve in the holy Temple was the ketories – incense offering.


The entire Temple was about sacrifices of which ketores was the most important – and the point of the ketoires is the personal transformation of darkness to light.


Now the uniqueness of the Ketoires is that it was (unlike the sacrifices) only scent – and scent is great as it has the potent to revive one’s soul/spirit (when people faint, strong smells can revive them) This refers to the fact that even when we may be sleeping (our spirituality is dormant) the essence of ourselves is of-course our soul which is God – and by smelling this fragrance – this knowledge, it will revitalize, reenergize, revive and re-jew-venate.

However to get to this sweet fragrance, we must first have mesirus nefesh – this is why the Jews during Purim were called Yihudim (Jews) which represented that they were willing to even give their lives – for when we go beyond the intellect to our core essence – this is what we reveal.

Kanesher Yair 5729



Beyond Torah and Mitzvos lies the Divine soul – (Torah of-course represents wisdom, and Mitzvos will, both of which are not a person’s essence, for even without my wisdom or my desire, there is still a core me – such as I still desire pleasure, or can feel pain) when a Jew does Teshuva – turns to God, this elicits that the infinite unbounded G-d (unlimited as he cloaks Himself within the boundaries of Torah or nature) is manifested.


The third of our forefathers Jacob is considered the completion (of the others.)


We know that the third line connects from the highest to the lowest.

There are two aspects in this: a. that it goes from the highest to the lowest and that in each location (in its descent) it is simultaneously with its entirety.

Now these two aspects are interlinked, for precisely that which is highest can a. descend lowest, and b. be simultaneously everywhere.

And the way we elicit this level is when we reach from our core – the level of Baal Teshuva.


The Baal Teshuva not only reaches the essence of God, but transforms all his misdeeds to positive Mitzvahs.

Lihavin Inyan 5730


The Rebbe Maharash says that our body is actually God (for we know that the physical can only exist as it is literally God – now you can ask, how can you say something physical is God, for God is non-physical, but as God is unlimited, hence He manifests Himself – as we now know about atoms, that they are actually remarkably both here and not, as well as simultaneously existing in different locations/states, which indicate the property of God/unlimited.)


It is only on earth that we truly appreciate how great God is (though the Rebbe didn’t say the following, however it appears to me that perhaps what this means is, in heaven they think they are “close,” hence “know” God, which is a joke, as the finite (for we are our mind, hence as the mind is finite, all it knows is the little bit of information  it perceives (this would be like a child who is full and thinks he ate all the worlds food.)


As our soul descends into such a pit (relative to heaven) hence in order to be able to overcome (the myriad challenges to be good, nice, decent, fulfill the Divine will) we must use the emotion of desiring to win.


When we activate this emotion for God, goodness etc. we draw down the Divine power (to win.)


The Maagid teaches that all that above exists, due to you (in other words, our desire for good manifests the heavenly one, so to say.)


Furthermore, through the good we do below, we cause so to speak that God himself becomes (for it is like a mirror system.)


The Torah is the conduit which being Divine, hence though it may descend into our realm, it contains the infinity, goodness, in an untarnished state.


Though there are myriads of concealments for the Torah to descend into human intellect, especially being put into a printed (or written on the parchment etc.) form, nonetheless, as it is Divine, it is as holy.


As the soul of Moses is within every Jew (for soul sparks can go into infinite – like a candle lighting many – others) hence to achieve the level of reverence for God as Moses had, isn’t very difficult.


As God only gave one Torah, hence even the “new Torah that will be revealed when Moshiach comes” was already in a concealed form – which the Arizal, Baal Shem Tov, Alter Rebbe and subsequent Rebbes began to reveal – the beginning of the Torah of Moshiach.

Hallilu Hashem 5731


The Torah is written based on the principle of giving first the general principles and then the details, hence the written Torah (Torah Shebiksav) is short and concise, and the oral Torah (Torah Shebal Peh) is long and detailed – now with the 24 Holy books (TANACH) this order is also (so the Torah is more concise.)


There is a concept called “before wisdom” – in other words, wisdom (as a computer which is a “genius”) is actually the result of desire (in other words, we think about what it is that we desire – so as G-d exists within Himself there is no wisdom – it is only when God desires us, hence creation (our home) that he descended and created the level of Chochmah, called wisdom – hence there is an infinite gap between the fundamental “person” (God) and wisdom (like the person is infinitely greater than his computer) now there are infinite universes which mimic this system – in other words, there is the world of Kesser, so it would be like, in that world is the general concept (sort of like when you are going to flesh out the building of a home – first comes the concept and then comes the architectural plans and then comes the building and then within each detail there is the general and the sub-details.)


Now all of this was in order – for God’s motive is love, to essentially come directly from his very essence garbed within our very language (hence when God speaks to man, he uses man’s language, metaphors, parables.)


When Moshiach comes, the nations will be judged – this judgment (as all of God’s judgments, actually means refined.)


Everything that will happen in the messianic age (and the messianic stage which has begun) comes about through the Jew’s Avoda (difficult Judaic service.)


In the times of the Beis Hamikdosh when Godliness was revealed, the main task was the refinement of the mind, hence the Rabbis were involved mainly in Torah study – then as it progressed the task was to refine the emotions, hence the great emphasis (especially since the Baal Shem Tov) on prayer – but as we enter into our generation – the one to greet Moshiach, it is mainly about good deeds.


This is why our generation excels in giving charity, even more so than previous generations.


As it is the essence of God that is revealed, this has an effect also in refining (which is happening as we speak) all the gentiles.

Mochor Chodesh 5731



God sees those who are humble – in other words, by not seeing yourself (as important.)


Just as the moon first must disappear before it is reborn which is the unity of the sun and the moon, similarly when we are humble we make space for the Divine to completely renew us.


This renewal will primarily be it in the messianic era.


However we have a comparison to this in our times, that through our humility on Rosh Chodesh (we are reborn – in other words Rosh Chodesh is opportune.)


There are two levels of Torah study, the casual and the in depth – through our going beyond our comfort zone to delve into the depths of Torah we reveal the highest infinite dimension (for Torah as you know has the revealed and concealed, the laws and the esoteric, which is the essence.)


When we study Torah we should articulate the words – for as God says, my words are like fire.


The true concept of humility is not that one thinks that they are humble (rather the knowledge that they are in essence God, here to do his will, supersedes any self.)

Eicha 5731


Ultimately the true reason why Adam was banished from the Garden and the Jews from exile was like a clever husband who wishes for his wife to appreciate him – so he divorces her and then realizing what she lost, when she returns, she does so with true love.


We see this (loss for greater gain) through history – first Adam was banished, but then a higher dimension of Godliness descended at the giving of the Torah – then the Jews were banished from Israel for 70 years, but the second Temple was even greater than the first – then the Jews were banished, but soon when Moshiach comes, the level of Godliness to be revealed is the truest, highest infinite/intimate God.


The whole purpose of creation is for the Jewish souls.


Now the way God designed creation is that when the Jewish people fulfill the Torah and Mitzvos this draws down (for the whole world) God.


In the beginning the world was made through the viel of nature, so when we go beyond nature to fulfil the Divine will, this then in turn manifests.


We can tell how great will be the Divine manifestation in the messianic age (which has begun) by seeing how in contrast to the previous descents (say into Egypt or after the first Temple which were limited in years, 210 and 70 respectively) the very fact it has endured for so long is testament to the infinite dimension to be revealed.


The Divinity that will manifest in the messianic era will be settled (In other words, as opposed to our misconception about Divinity that it is beyond us, as it is from the unlimited God, it can simultaneously be within us (in other words, a comparison can be made to white and black paint – initially they are contrasts, however after thousands of years of mixing – the Divinity we have manifested, through the galus, this creates the opportunity for the white to become integrated – to the point where we and the Divine are one.)


One could ask the obvious question, why would God wish to unite with us? – but the answer is love – when one loves another they seek a. the affection of whom they love and b. they seek to help them – and hence God seeks to unite and help us – now we in turn recognizing that this is his desire must out of our reciprocal love, enable it.


Now there are two ways we can approach God, one is through intellect and emotions, and the other is through simple obedience (based on the knowledge that God is infinitely beyond our comprehension) and it is primarily this approach, which is the essence both of our time (in Galus) as well as the Baal Teshuva, that elicits the essence of God.


The Previous Rebbe teaches that the meaning of the Mishna, that the world stands on the three pillars, of Torah, Prayer and Good deeds, that this is the purpose (of the world.)


We know that all the great revelations in the messianic era, are caused by our Teshuvah (commitment) and good deeds today (this proves, for a cause must be stronger than the effect, that these two things are in fact great/er.)

Vayidaber Eloikim 5732


In this remarkable Mammer, the Rebbe speaks about the process of how Dirah Bitachtoinim (God’s desire to be amidst or with us ) manifests.


First there was a low level revelation to Avrohom, Yitzchok and Yaakov – this is the necessity of prayer before Torah study – for Torah effects the refinement, casting out the evil of this world, and remaining with the good – this comes about through the thousands of years of the discernment of the Divine will, mainly in the oral Torah, where mountains upon mountains of Jewish laws, which are the absolute Divine intent manifested – now following this comes the Messianic era, however preceding this must come prayer – for the only way to access the Divine is not through the mind but through simple obedience – hence Abraham begins the two thousand years of Torah, for what is remarkable about Abraham and the Patriarchs is not their intellect rather their clear obedience – and in our Divine service this means, before we study Torah (or are religious) the very first thing and that which ushers in Moshaich is the simple absolute faith, hence obedience.



Letter From The Rebbe 13 Iyar Lag B’omer


Success is when we are continually advancing.


There is a well know story that the disciples of Rabbi Akiva (24,000) were punished with a plague as they didn’t respect one another.


Now as they were disciples of Rabbi Akivah, it makes no sense to say that this was random.


In other words, following their great master and teacher which resulted in their Judaic activities – however as all people are by nature predisposed to differences, hence some serve God from fear, others love, others out of Kabalos Oil (obedience etc.)


However in continuation with the masters teaching, to “love everyone as yourself” (which he said is the most important principle) they wished for the others to likewise advance.


However their mistake was that as they were predisposed to what they thought was right, hence when they saw another, instead of judging them as having a genuine path (albeit not their path) they couldn’t afford them the respect that students of Rabbi Akiva deserve.


This teaches a mightily profound lesson, for as another serves not in the way you think is the way – truth means not that you God-forbid belittle them (obviously not in words, but even) in your mind – rather truth means, that you understand all people are individuals, created with their predispositions.


As such, even a person who is a “bum,” such a person too must be accorded the highest honor – for it would be safe to assume that it is his circumstances – lack of knowledge – etc. that has caused this.

Ach Bigoral 5735


The entire purpose of a Jew is as our sages state: “I am created to fulfil my Creator’s will”.


King Solomon writes, “I am black and beautiful,” the soul in Heaven is called the Daughter of Tziyon and Tziyon is Yerushalyim – meaning her fear of heaven is perfect – however when our souls come to earth we may become darkened by the body’s desires (which causes us to forget our father) But precisely due to my blackness I become beautiful – In other words, just like the clearest water comes from a well, for the water in a well goes through the aquifer below ground – and this water flows through canals, that as the  water moves through it, it is purified, so too, precisely by having to remove the grime of our materialistic desires – and choose to do good and refrain from evil, this causes our soul to become even greater than the daughters of Tzion (how our soul is above) – However nonetheless, the ability to reach this stage comes from the soul above, and ultimately when we do reach the “black and beautiful stage,” this opens up the Divine aperture.


The beginning of Divine service is Lech Licha – “Go to yourself! Away from your land, your birthplace, and your father’s home” which spiritually translates as “Leave your innate predilections (for we all are born with predilections, such as for laziness, ego, fun, pleasure) leave your habitual behavior (for we all pick up habits – most simply copied) leave your grobkeit (your arrogance – ego – delusional pride.)

Through the above – precisely in this way, will you be a blessing and all will be blessed.


Redemption follows exile, like a lever that is placed under a package (or a forklift) which picks up the entire cosmos.


Though the generation in the desert was exalted (coming from the world of thought – I think Atzilus) nonetheless precisely due to this exalted state, they lacked the even higher level of refining the material to activate the Divine (for as we know wisdom is merely a radiation of God – much like a person is certainly beyond their wisdom.)


As crazy as it seems, the infinite revelation is precisely in the lowest (for revelation is based on concealment – if it was the essential God (say, mind of God) then it would be. In other words, there is another mind perceiving… – that other mind must begin in darkness – or at least some sort of darkness – hence all his revelations are, relative to the infinite truth, concealments) However in this realm where we are engaged not so much in knowledge but in growth, in rectifying bad traits – it is precisely here, that we hear.


An amazing meditation for tranquility (calmness:) it is known, the whole point of the descent into this world, is only for an ascent – as God is only good, to the extent that this is His sole characteristic – it must be that only through this descent can we achieve the ascent – hence realizing that all that occurs to us, even what feel’s bad, is truly good (this creates tranquility.)


Now, even someone who has not achieved this level – of understanding that all is for his (benefit) as it hasn’t come into his heart (in other words, there is what we know with our mind, but it hasn’t penetrated (our emotions) nonetheless, by merely anticipating the subsequent benefit (say your personal growth – for without a shadow of doubt, the entire sequence of creation is about growth, as it states, “man is like a tree in the field” – continually growing) this itself causes tranquility.


And even if this meditation is too hard, a person should think that his soul is in fact God (as the Alter Rebbe says, our souls are literally a “piece of God,” hence from the level of soul, this descends to thoughts and from the thoughts it permeates actions.)


God is far more interested in the good that man does (this is like a parent who obviously doesn’t want their child to do bad, but what gives them pride, is the good.)


Generally each person has a unique personal mission, which includes in their own sphere of influence to do good and not harm.


A higher level is Ruach Hokedesh (the holy spirit) and this is also divided into two, for it comes from the Divine thought and enters man.


But even higher than Ruach Hakodesh is Goral “(Luck;) Luck is also divided into a. a person has a firm knowledge in God, knowing that wherever (the ruach hakodesh) leads him, is solely in his best interest and b. a person simultaneously is humble– such a person will experience on earth, his heaven.


By making an infinitely firm hachlotoh (resolution with infinite resolve) that my purpose is solely to fulfill the will of my Creator – then this immediately leads to redemption.

For this in turn causes a reciprocal action from God, that he who is the essence of goodness, demonstrates his goodness, through collecting each and every Jew, personally bringing them back to Israel.

Tziyon Bimishpat 5735


Yeshayahu Hanavie (Jeremiah the prophet) is all about redemption.

Even the seemingly negative parts there is also.


There are two types of redemptions – there is happiness and then there is negative that becomes positive (and as we know, the latter is far greater.)


The verse states “Zion will be redeemed through justice, and her captives through charity” – this refers to two levels – one lower than the other – for the first refers to a free person who yet needs redemption, while the latter refers to a captive – this refers to an individual – for we all have two parts to our soul – the essence of the soul and its inner heart, do not descend into the person (at least manifestly) though the feet of the soul, a person’s ability to conceive of ideas, think, feel (mainly physical emotions) does – now as the essence is merely concealed, but never captive, hence it only needs redemption, while the latter part which descends into stupid foolish desires through charity (is saved.)


Now Tziyon, which refers to the Jewish people, when revealed (in other words, goes from the latent heart to the actual) firstly effects the entire person – In other words, one becomes filled with their Divine soul (passion for goodness and God) as such, it effects their thoughts, speech, and actions.


This is also the way to, as the Torah teaches us, that we must always consider it fresh and new, which seemingly is beyond a person’s normal capacity (for once something is experienced it can never be as new as new) however if one is operating with their inner soul, it always is so.


When a person operates from their inner soul, then they become as Rabbi Shimon Bar Yoichai (said on himself) “only a sign(post)” in other words, they are merely reflecting heaven.


Now through the three pillars of Torah, Avodah (prayer) and Mitzvos (Maasim Toivim) the Jewish people manifest the exalted state of Tziyon, their essential soul.


Namely that the Torah is studied not through one’s own consciousness, but as it says, “the words I place in your mouth,” like the shechina, which speaks through a person.


The mitvos are done not with one’s own ego, rather as their soul.


And their prayer is done to build heaven and earth, as it states in the Zohar, that proper prayer mimics God (for God through speech creates heaven and earth, and we through our prayers; (obviously spiritual.)


Now just as if a person God-forbid falls – then their head also crashes (in fact, the head can be even more damaged ) similarly, when the feet of the soul (in the body) lower themselves (into the mire of pornography, lusts etc.) this drags their Divine side into this filthy cesspool.


Now the way we redeem the Divine soul is through the study of Torah (as our sages teach, “if this sick one – the yetzer hara causes you to descend, drag him to the study of Torah” – as its light refines.)


And the way we redeem the feet, is through the giving of charity.


Now when we do redeem the feet, this is even greater than the Divine soul was before – imagine the joy a king (president) would have if his only son was captured and forced to live in filth and do hard labor – and then when he returns, both he and the king are so infinitely joyous.


Now Torah as it states, “my words are like fire” and fire cannot become impure, as the Torah always remains sacred, though it can descend and be concealed (within those, like misnagdim who fundamentally are arrogant – concealing the Divine.)


However Mitzvos that already are physical matter, hence when say we use Teffilin, we extract the Divine sparks (returning them to their holy source.)


Now these two levels of Tziyon / Torah and Mitzvos / Vishaveha, exist in the three prime beings of time, space and souls.


In regards to souls, this is both in every individual Jewish soul and in the collective (Jewish people.)

For we obviously serve God both through Torah study and doing Mitzvos.


So too, generally the Jewish people are divided into those whose prime focus is on Torah study and those whose prime focus is on the all encompassing Mitzvah of charity.


The identity of a Tzaddik is that he is the representative (shliach) of God and we know that a representative is literally the source.


The Baal Teshuva (the average person) our task is to elevate the fallen sparks, refining the physical into spiritual – which is done mainly through the mitzvah of charity.


Similarly within space, we have these two dimensions, for we have the holy land of Israel, and the land of the gentiles, that the air is not pure, which necessitated the Jews going there and performing there Torah and Mitzvos, similarly, in time, we have the summer months when the name of God shines, hence it’s easier then the winter cold months.


Similarly, we have positive days and then fast days which we need to do Teshuvah – Teshuva is the ultimate – as it is what causes Moshiach – it is also what places the Baal Teshuvah higher than a tzaddik – in fact the whole greatness of Moshiach is that he gets all to Teshuva.


In general, though we mentioned that there are those whose focus is on Torah study and those whose focus on charity obviously both must have both qualities (only the focus is more emphasized.)


The idea of Torah, Avodah (prayer) and Gemilas Chassadim (kindness) corresponds to Machshavah (thought) Dibur (speech) and Maaseh (action.)


In every Mitzvah there is the thought (intent) speech (like the brocho) and the action (the doing.)


In order for the Torah and the good deeds we do to elevate (into heaven) this is through the channel of Prayer. (I take this to mean that passion for good is what causes it to be elevated.)


The Medrash says whoever delves into the study of Torah, charity, and prays with a minyan, is as if he has redeemed me – and as when Moshiach comes, God himself will be redeemed (for untill then he joins in our sorrow) one literally does.


The Rebbes paved, opened the way for us to do what is necessary in the realms of Torah, Avoda and Gemilas Chassadim (Torah study, prayer and good deeds) and as they opened the path, we have a duty to tread it – to bring Moshiach.

Tziyon Bmishoat Tipadeh Vishaveh Bitzdaah 5735 2


Tziyon refers to the inner heart (as we know that there is an inner soul and outer, inner heart and our more conscious self.)


The inner heart is called Tziyon, for it reflects the Divine (Tziyoin means a sign.)

This level can never be sullied. (In other words, our essence is always as pure, as its original creation.)

However it may need to be redeemed – and this redemption is through the study of Torah.


In contrast vishaveha refers to our conscious self – this refers to the feet of the soul – which can be truly imprisoned – and it is redeemed through charity – the practical Mitzvos.


The level of Moshiach’s soul is infinitely beyond all of ours – the Ari-Zal tells us, that the soul of all the Tzaddikim in general is from Naran – the soul of Adam was Chayah but the soul of Moshiach is Yechida (like the fundamental source.)


Now the height of Yechida beyond NaranCh is an infinitely higher dimension.


When Moshaich comes we will see how much greater is action over study (In fact, study is only a vehicle – an example of this is a car compared to a human.)


As all that occurs when Moshiach comes, is a result of our current behavior (it is a reactionary reward) hence today before the coming of Moshiach, the emphasis is on action.


Today before the coming of Moshiach, our main duty is charity and goodness and kindness.


Just as when Moshiach comes, hence now, action is greater, similarly, now, nothing is greater than Teshuva – self-growth.

Shuva Yisroel 5736



Teshuva is how we transform – we go from the lowest to the highest.


Generally, Teshuva is the idea of leaping – getting beyond our limited dimension.


There are two types of Teshuvah – when one ascends (albeit infinitely higher) within the realm of holiness – but the highest Teshuvah is when, from great love, a person (discovers and become attached to) God.


When one discovers and loves God, this transforms all his past, into merits (Mitzvahs, and these Mitzvos are even greater than a Tzaddik’s.)


The goal of wisdom (Torah) is Teshuvah and Good Deeds.


When one first does Teshuvah, then both his Torah study and good deeds sparkle.


When one wishes to do the will of Hashem – one must get beyond their desires, to fulfil God’s (this is higher than the notion of doing Mitvos, for those are known desires – but here, as when our sages teach “Bichiol Me-odcha,” serving God with all your money (earning only to give) hence, it is an ongoing infinite process.)


There are two names the Jews are called by, Yaakoiv and Yisroel.


Yaakoiv which has in it the word eikev – heal, denotes a lower level and Yisroel which means “They are my head” (says God) a very high.


Bisukois Yeishvu 5736


When we say the Torah portions, that teach about the sacrifices, it is as if we actually offer them.

  1. SUKKOISEverything that was hidden before – during the festivals in Tishrei, become revealed during Sukkois.


The Mitzvah of Tekias Shofar becomes revealed in the Sichach.


The gematriah of the word Sichach, is the same number of Shofar blasts (100.)


Similarly there are 60 (somech of sichach) blasts of tekiah, 20 blast of shevarim (chof), and 20 of teru-ah (chof.)


Similarly the sichach emanates from the ketoiries offered on Yom Kippur.



Now though these revelations occur before (during the times they are offered or blown etc.) nonetheless it is only on sukkois, as we can literally see the sichach that it is revealed.

This revelation begins in the days prior to Sukkois.


The sukkah encompasses a person – the idea of an encompassing light (as opposed to an internalized one – is that it is both beyond the person, however it also relates.)



As an encompassing light encompasses a person from his head to his toes – hence it creates peace, as it cares for both the body and the soul, and within the soul, it encompasses all aspects.




Furthermore, the encompassing light brings peace to the world, as we know, that the sukkah was like the ark of Noah, that within, was like the messianic era (in other words, it can bring all to a peaceful and positive state.)


The mechanism this encompassing light brings peace is though it is beyond us, it also becomes internalized (like though a person may have a GPS that is higher than them, simultaneously it is a personal reliable guide.)




Now the goal of the encompassing light is that it should become internalized.


This is the idea of the lulav, namely to bring the lofty encompassing reality, within our self.


Furthermore, this encompassing energy, effects all matters in the world, and brings peace.


The reason there are petty arguments and wars (both big and small) come from small minds.



The example for this a child, whose mind is not very developed; when you don’t give him his way, he becomes very angry (throws a tantrum.)


However, a mature person, even if something is not to his liking, he is able to tolerate differing viewpoints (in other words, the idea something must be my way comes from immature close-minded self-absorbed ego – whereas one who is not self-absorbed, and therefore can see things objectively, is able to tolerate even a different viewpoint.)




So in order for the encompassing light to be internalized, we must firstly be gifted it (from on high – for it goes beyond human ability) and then we must allow it to pervade as the sukkah does, all aspects of our existence.




Now this ability – though it is mainly the messianic revelation, through the sukkah – is currently eminently available.



Now after we have the mitzvah of sukkah, and the mitzvah of lulav, we have the mitzvah of offering the seventy cows (as sacrifices) and this protects the nations of the world; and they come to realize that their role is to shield the Jewish people, God’s chosen.



And the true purpose of the Gentiles, is to serve as a benefit to the Jewish people (who are there solely to serve God.)


When Moshiach comes, and the gentiles see their role – as this will cause them an elevation – hence they will rejoice.




This is why sukkah, manifesting the encompassing light, precedes redemption; for this light is able to blind the opposers.

Though even within the gentiles, the goal is elevation (hence what is the necessity of blinding opposers?) nonetheless, in order to be capable of being elevated, first there must be a sense of humility.

And this is the goal of the Jews, that the encompassing light should manifest within every aspect of his being.



The future (like the messianic era, heaven etc.) is present in the present – however normally it comes after the effort in this world; though one can manifest it now.



The reason we need not a lulav on Shabbos Sukkois is, because on Shabbos, the energy of drawing down the encompassing light, is anyway.

And in so doing, we pave the messianic redemption.

Nasatah lireacha – Incredible Jeiwsh Mysticism ideas/quotes



The main task on earth is what is called nisyoinois – the ultimate example of-course was the nisayoin (test) that God tested Abraham (in other words, the challenges that face us are usually not real – for example, Abraham was never going to have to sacrifice his son, though in his perception that was reality – the only way to overcome these challenges is like Abraham, that your power of mesirus-nefesh to sacrifice yourself for God, is beyond any other desire.)


All of nature are clear indications of the supernatural.


There are only three mechanisms vis-via your decisions – the first is that you are wishy-washy – the second is that you are a bull (“my way or the highway”) the third is that you are both firm but courteous



Abraham came to recognize God from analyzing that it is impossible that so many forces interacting to create, could have randomly existed (and the more science we know, the more precise we realize are all these forces – and their counter balances – if nothing else, if not for the magnetism of the poles, we would all be awash in radiation – If not for the ozone layer, as well; if not for solar winds; if not for the exact distance of the sun etc. etc.) then God said to him “Yes, I am the Creator.”


However Abraham’s recognition came from the essence of his soul – the essence which is God, hence he recognized that in fact all is – and so he taught the world.


Abraham reached a level – as his Divine soul radiated, that there was no separate agenda – hence though he is called Avrohom Ha-ivri (ivri means the other side, for the whole world believed in idols and he was the only who believed in God, nonetheless, as his strength came from his soul, where there is no fear, he was able to convince (the known world.)



The reason the ultimate intent of creation is nisyoinois, is because as opposed to say mitzvos that you elevate the item (say by eating kosher etc.) in nisyoinois, the one who you elevate (through the intense battle of overcoming your fear to do what’s right) is you.



When a person fights his fears by saying there is no other truth (but the truth of God) one realizes that in fact his fears were illusionary.


One must cause that one’s entire desire is only to manifest their soul.


The main (litmus test to the soul’s manifestation, as we find by Abraham by his test) is zrizus – that you are passionate.


Whenever we face a challenge to doing what’s right – as we have a living demonstration by the Previous Rebbe (who was imprisoned for teaching Torah and Mitzvos in Russia and he decided to not take his captors serious, and in the end, not only was he freed, but furthermore, this itself led to him having far greater abilities to spread Judaism and Chassidus) similarly by us.


The purpose of the soul’s descent – for the soul basking in the Divine radiation (like a prince at his father’s table) must descend into a world in which there is so much evil – furthermore, one’s instincts drive them to foolishness (so like the prince being forced to work among uncouth miners) yet from doing Torah and Mitzvos, this elevates the soul, to not only be at the kings table but to become one (with the king.)


Whenever we do a Mitzvah we draw down a Divine energy – whenever the Mitzvah is a prohibition (so say there is eating kosher and then there is not eating, not ) this draws down an infinitely higher energy – but the highest energy which is infinitely beyond both, is when we return (for then it causes that even the bad we did becomes positive.)


We convert the most darkness to light through Nisyoinios.

All Divine light is brought into this world through challenge.




The nature of nisyionois is, as the challenge is hardest, hence similarly, the emanating light.



As the nisyoinois actually have no true reality (it is only fear) hence the only way to beat it, is not through logic (as imagination always is stronger) but to give your life, despite any consequence (mesirus nefesh – for as you too are beyond logic, you can beat lower than logic.)



There are different categories in the types of challenges – one lower than the other, as our sages state – the earlier generations were so great that their challenges came directly from God (as God Himself told Abraham to slaughter Isaac) but the later come through man (such as people who make fun of good people – these challenges are particularly acute in the last generation (before redemption.)



When Moshe Rabeinu was shown the future he was most impressed by our generation – for though our challenges may be of scoffers (though it is not as challenging it seems as previous generations – where it was someone’s life!) nonetheless, as to the average person, their pride/dignity is what is most precious to them;  withstanding these scoffers by being infinitely firm in one’s convictions is the greatest asset/privilege.



By being infinitely firm in one’s convictions we come to the realization, that most of what we fear is just that.


The greatest strength we have is our children – that they follow in the ways of Hashem – for when they are given a firm foundation to the extent that all the winds in the world will not be able to veer them – this is the greatest cause of redemption.


The place where we are most one with God expresses itself in action (as opposed to how so many assume – emotion.)


Every person has been chosen that their soul has a specific Mitzvah – good purpose.


Through a person serving God humbly and with Mesirus Nefesh (sacrifice) we reach God.


When Moshiach comes, in one moment, forever! all of reality will become infinitely good.

Vahashem amar – 5737



The notion of Dirah Bitachtoinim – above below, is not that below leaves its basic premise (in other words, God created daas eleyoin (the perspective/premise of above and daas tachtoin, the perspective / premise of below – the premise of below, is, our reality is real and thoughts, ideas, are somewhat amorphous (while the premise of above, is the opposite).


The way we merit for the Divine to descend (Dirah Bitachtionim, particularly within us) is through Tzeddaka (charity) and the proper mechanism of giving charity, is to first account for what it’s that you require (not want) and the rest give to charity.


When we are busy desiring, instead of living humbly with our sole focus on being the Divine vehicle – these desires do not allow the Divine to penetrate.

You see, if we are not completely dedicated to manifesting the Divine, so though the Divine, being infinite, can manifest; nonetheless, like a curtain blocking the sunlight ….


In order for us to be practically refined, not only must we make an effort; the Divine radiance (shechinah) has (perhaps) a primary function.

SHECHINAH – ruach hakodesh-holy-spirit

This Divine Shechina (which is in fact higher than prophecy – it is the essence of God, so high that there is no depth too low (for the essence created all) descends, not only to the Jewish people, but to the whole world, including the gentiles.

SHECHINAH – ruach hakodesh-holy-spirit

However the goal of this Shechina (Divine manifestation – ruach hakodesh-holy-spirit) is not for us to “sing praises” (in other words, to be in jubilation – ecstasy – in a state of rapture) rather quite simply to refine, better and create kinder people.

Basi Ligani – 5737 – quotes



In the beginning (of the world) God’s presence (the shechina) was down below. – After the sin of eating the forbidden fruit, His presence jumped to the first of seven subsequent heavens, and then from Abraham till Mosses it progressively came back down.


This is the job of Tzaddikim, to draw the Shechina into this world


All Jews are called Tzaddikim, hence this task pertains to each of us.



The mechanism whereby we draw down the Shechina, is, by instead of being a fool (following the foolishness of people’s predilections, mass behavior / insanity) we are passionate about doing what’s right (to the extent we overcome our own foolishness.)



As everything that Moses did (touched) was eternal, hence similarly the continuation of the Mishkan, which as we have mentioned is a spiritual service.


Our goal is to convert from the falsehood of humanity to the undiluted pure glorious truth (in other words – as Freud attested, when people are in groups they rescind their logic (for the desire to be in the group supersedes; however by having the strength of conviction, one converts the group.)


The point of humility (before God is not to be anything) rather to allow the Divine in.


In fact when we are humble, as we are accessing the Divine and in the Divine is everything, we receive literally every single possible benefit – however to be humble we must know that it is not our power, our wisdom, our goodness, rather solely God’s kindness, love, and the fact that (like allowing the king to live with you, hence by nature all blessings flow) that manifested.


A profound meditation – in the beginning there was God and his infinite light – in order to create you (for in his thought he loved, based on foreseeing you) he removed this infinite light (for as it is infinite, like the sun being on earth, all would become consumed – and instead radiated a tiny thin beam (like a laser) it is this beam that creates the four spiritual worlds (atzilus, beirah, yetzirah, and assiyah) and finally became the energy source for all atoms (e=m) including your body – in other words, it is the very act of God hiding which is his greatest most unconditional love – when you recognize how God continually diminishes Himself just for you, this arouses such a love that you disassociate all your earthly desires, just for him – however subsequent to this you must realize that the entire purpose of God’s intent in creation (like a parent to child) is because he loves you so much – hence as it is the nature of love to give (without coercing) therefore he seeks to become your parent (giving you the advice, wisdom, with which to make your life, an indeed the entire world a beautiful Divine garden!)


Because our essence (our bodies – the physical) is from God, therefore it was originally made in such a way that it can both receive the Shechina, and yet remain an independent entity.



Generally reality subdivides into front and back (face and behind) now one cannot compare the levels of energy in the face to the behind – similarly the Divine will in the Divine essence is incomparable to the seder hishtalshalus (the cosmic chain of descent – all in all, the point is, that the goal is, for, though we may be consciously in the lowest realm, but as the Divine will was for the essence to manifest, hence when it does, this comes with the most infinite (which means not powerful, rather continuous) force.)


Although generally we serve God in the back level (not as Tzaddikim) nonetheless by being cognizant that no matter what, our soul is bound with an infinite bond, and this is our truest will (we are even ready to give our life – it’s just we’re currently not so focused) this assists our Divine service.


Nigleh (the revealed part of Torah) has a limited amount (as one could learn it all) but the nistar / the hidden infinite dimensions – coming for the Divine infinite essence is literally infinite (it, like a quantum spark, is both here and not, both above and below and capable of anything.)


The entire goal is to merge the inner Dimension of the Torah with the outer.


In the medrash and Aggadah, most of the secrets of the Torah as well as good character traits were concealed and revealed (in the stories.)


hinini mamtir – 5737



There are different categories of Torah, similar to the mon – just as there is food that sometimes is hard to accumulate, and then there was mon that was easy; and for the Tzaddikim it arrived at the doorstep – similarly the Torah preceding Moshiach versus the perfect Divine inspiration (in which there are no questions, nor doubts) after.


Torah is infinite – hence whatever you learn is nothing relative to its implementation, and then there is the next thing to learn and do, ad-infinitum.


Only through the study of the inner dimension of Torah does the outer last.


One must know, that whether one is working and earning or studying Torah, all of it is directly coming from God.

basuikois teshivu – 5738



Every mitzvah must be done a. because Hashem (God) commanded it, but b. has within it (as our sages teach, “all the mitzvos were given to refine us”) a unique special soul refinement.


The entire purpose of Sukkois is to lead to Shemini Atzeres (in other words, that the Divine radiance should become one.)


On Rosh Hashanah we choose that G-d should be our ruler – and through this we draw down (on Yom Kippur) the essence of God, and through this God becomes the God (as we see on Sukkois) of the entire world (and of course, you can make this choice now!)


As God is infinitely beyond, and it is only a choice from love that He made, hence his love to everyone is equal.


Just as the Rambam writes, about the messianic era (oilam-haba) that it currently exists, but it is called the future, because we’ll only experience it later; similarly, though the full experience of the Divine on earth, will be when Moshiach comes, it is here and can be accessed.


Our core goal is to reach the essential identity (namely the singularity of God) and then bring that single oneness into every aspect (of our life.)


Just as the Esrog continuously grows, and is benefited by all the seasons (unlike most fruits and vegetables that must be harvested or they die – similarly, it is specifically the joint unity of all Jews – from the brightest to the “not-so shining” that create the glorious whole.


Furthermore we must be joyous (as this creates both the ability to do and unity.)


Lehavin Inyan 5738


Every Jew that studies Torah, draws The Divine within.


The mechanism for unity is Teshuva – for as it is beyond the person, it is universally applicable.


Teshuva reaches the essence of God, hence transcends any limitations.


As Teshuva reaches the essence of God, hence what reflects – as God – as Kabbalah describes Him, as the best of everything – hence the best spiritual and physical ensue.


Now this inspiration that touches our Divine essence, must permeate all our external characteristics.

Breishis 5738 –


The entire purpose of Torah and Mitzvos is that the infinite Divine should manifest.


Kabbalah teaches, that first God removed his infinite light to create a “black hole,” Within this void, a lower ray that cuased creation of the physical manifested.


When we do Torah and Mitzvos, we draw not only from the primodial Infinite light, but from actually God.


Wherever a Jew is – particularly as he uses the physical for the spiritual, he draws within God.

Mayim Rabim


Even great floods – referring to one whose thoughts are panicked Visa-via earning – nonetheless, this extinguishes not his love for God!


Though as God designed it, our sustenance comes from the “sweat of our brow” nonetheless, one need not sweat – for ultimately your sustenance is foreordained.


Our “sweat” must be exclusively in fulfilling our purpose – as the Mishna states, “I am created, to serve my creator.”


In other words, the idea is, that though one need make an effort, this should not be where one places their efforts.


The purpose of the descent of the soul from it’s lofty sublime blissful love of God, to a world in which worries threaten to overtake it, is that ultimately these waters raise the soul to the level of a Baal-Teshuva, which is the loftiest love – for a love found after having been lost, transcends one that was constant.


When one is aware that their service of God below cuases joy to God, and this reciprocally cuases themselves joy; then the joy cuases that they do their service with joy, and as we know that when we do things joyfully, we do them to their max, hence this joy reciprocally then cuases all of God’s infinite blessings.

Lech Licha – 5738


From Abraham’s Infinite self-subjegation to God, comes the ability for every Jew to not only do God’s will, but to accept God beyond logical reason.


From the dancing on Simchas Toirah – as the feet uplift the head, we permeate ourselves with an infinite joy.


One must, can and should, simultaneously be both a Tzaddik and Baal Teshuva.

Chayei Sara 5738


The Zohar (Kabbalah) says that the Torah and Mitzvos we study and practice below, are the Shields that allow the intense infinite rays of Divinity to permeate above.


The Baal Shem Tov teaches that daily we should rush to do good.


The example is given for the reason we are sent to earth – it is like a king who loved his son so very much – hence sent him far away – to prove that even in a crass, debased land, filled with sarcastic fools, his son would seek and love truth.


In order for the Torah and Mitzvos to be effective Shields (also called garments) they must be pure – and all that man does is at least somewhat tainted (for example with pride etc.) Hence a. There are angels that clean our Shields b. Additionally during prayer which is referred to as a ladder connecting the lowest rung to the highest – hence it elevates all our Torah and Mitzvos.


The reason one must be careful to daily do Mitzvos – especially Tzeddaka – is because the whole goal of Torah and Mitzvos is to refine the universe, and the definition of a universe is time-space.


As it was God’s desire that he should be below, and it is man that cuases this phenomena (through Torah study and Mitzvah performance) hence it is also our greatest privilege.

Yehuda 5738


Our veracity of God (through, for example recognizing his Divine hand in everything (Hashgacha Pratis)) should be so strong that it is as if we see him.


Through Torah, we and God become one.


By nature every Jew has innately, a subservience to a God.


Through Torah, Mitzvos and prayer, this innate subservience becomes manifest.


This subservience to God reciprocates, that the enemies of the Jewish people, become subservient.

And this will occur at the end of Galus.


Not only do gentiles become non-enemies, but in fact become friends.

Mishpatim – 5738


The proper way to teach Torah is to study it repeatedly, until not only does one understands the law, but also it’s motive.


Furthermore a teacher must make the subject both pallatable and engaging.


Everyone must study.


We must know the Torah so well that it is on the tip of our tounge.


When we are born we have the level of nefesh (the lowest soul) through serving God, we get ruach, then nishomo.


Though it seems the level of Benoini – one who serves God in thought speech and action (without sinning) is beyond the reach of most – not only is this inaccurate, as this is the actual innate desire of every Jew (it is only his Yetzer Hara /evil that forces him to do contrary to his will) and as every soul has been gaurenteed to return, so so it will be.


We are meant like Abraham to not only transform ourselves, but the universe.


Within all the negative lies profound growth (the negative is only like a peel.)


Through drawing God within you – in Torah study – you not only do so, but you cuase the construction of the third Beis Hamikdosh.


Through doing Teshuva we cuase that Hashem brings Moshiach whose whole purpose is it’s cuase.


Even before the coming of Moshiach, good gentiles will support Jews.

Vikibel 5738


The foundation of Judiasm is Jewish education, which occurs when a child receives a Jewish education in a school that immerses him/her.


The most important meditation: that though things may both physically and spiritually feel great, but recognizing that in essence, I am God, sent to light up the world, hence seeing my absymal failure – this releases my Divine soul.

This meditation cuases that no matter the circumstance, I always consistently do what’s right.

Furthermore, not only do I not allow circumstances to destroy me, they all (like the esrog) cuase additional growth.


One must feel that relative to his Infinite potential, he is but a baby.


Furthermore, every day we must Infinitely grow – both from learning from everyone – and as the Baal Shem Tov teaches, that everything we see and hear is a lesson to integrate.


The duty to inspire and educate lies specifically on the youth, that not only do they must ensure their own complete compliance with Divinity, but furthermore they must ensure that all those in the environment become religious, bearing with honor the title “God’s fruit.”


In truth this duty lies on all of us.


Through Torah education we create the power to destroy the negativity.


There are two types of evil, one that a person knows (for example even a murderer knows he is) and one that a person is unaware.


Within each of us is the soul of Moses.

It is this spirit that enables our faith.

Furthermore it connects the Divine soul (which is naturally beyond us to become one) within us.


And it gives us the opportunity to have like Moses, crushed humility; a humility based on how crushed we are, having been forced from our sublime state of loving Bliss in heaven, dealing with the minutia on Earth – hence though things here may be relatively good, nonetheless, being crushed from this loss, we reveal our internal light/soul.


Now we comprehend why it says that the Jews were better off during their Teshuva of Purim than the receiving of the Torah – for the former represents the Infinite Revelation of the soul’s essence, while the latter, having been mainly a Divine Revelation, lacked this Superior quality.


The Jewish people due to very high souls, can perceive lofty spiritual esoteric concepts.


The Jewish people draw into the world both the unity of God (that there are no separate dimensions) and cuase general unity.


For the Infinite dimension of God to come to our world – the Shechina – first we needed – like building the palace for the king, to step by step through fulfilling over thousands of years and literally around the entire globe, Torah and Mitzvos, thus imbuing our world with this latent energy and hence it’s current (Messianic) manifestation.


The Purim story teaches us, that we like them, must stand with complete dedicated self-sacrifice to continuously fulfill the Divine decrees.

Atem Nitzavim 5739


The Baal Shem Tov taught that when you will ascertain the Divine will which is a gift – you just incorporate it in a peaceful approach – and wherever you land, you must know, it’s not that you went there, but were sent, to spread the Divine name.


We spread the Divine name through saying a blessing or Tehhilim.


The Maagid says – if you wish to see that you do not need to get reincarnated, you must see only the spiritual benefit, behind both physical, as well as Torah things.


Everything in the physical realm, it’s source is in Torah.


Torah Shebal Peh is the essence of the Divine will, connecting the general desire to the direction.


To come to the truth of the Halacha (Divine will) takes effort.

Rosh Hashana 5740


All three major themes of Rosh Hashana (malchius, zichroinois, and shoifrois) manifest through the Shofar.


On Rosh Hashana everything goes to it’s embryonic state and through blowing the Shofar we rebirth.


The true idea of Teshuva is unification with source.


The significance of the simple Shofar is, the simpler we are – letting go of our personal agendas – the better.

This refers not only to physical agendas but even to self orientated spiritual.

The mechanism is through the male conquering iskafiye.


Through the above mentioned Rosh Hashana service we renew the world to a higher plane.


A Jew and God are like (and perhaps not like but actually) two halves.


Furthermore this is reflected within the Jew himself, as we know, we have half our soul which is beyond and the half within.


Our task is to unite these two personalities and then give them to God.

Through this we cuase an elevation throughout humanity.

As the Jew is God’s other half therefore s/he is able to cuase the Divine desire.

Shuva Yisreol – 5749


Shabbos has (the Hebrew letters) of Tashev which refers to a lofty Teshuva.


One must always be in the state of the higher Teshuva (the knowledge that you and God are one.)

Bisuikois Tieshvu 5740


It is well known, the saying of Hillel, that the entire Torah is the Mitzvah of Love – and the purpose of love is to create unity – hence in actual fact, every Mitzvah is only a mechanism to this end.


Generally speaking, as we know that the entire Torah is given in a general and then details mechanism – the generality of Torah is faith and the specifics, relates to understanding.


As we are born we come innately with faith.


In fact the Jewish people are called, believers the children of believers.


This is the true definition of a Jew, according to the Torah of truth.


Once a child reaches the age of education, then what was in a general form as belief, becomes knowledge and practice.


Furthermore the belief which by nature is beyond a human (as we believe in something which is higher than us) becomes so integrated, that it becomes us.


Now this means not we then lack belief, for once we achieve an integrated belief, a higher notion of the Divine enters.

This is the eternal pattern – integrating belief, then finding a higher belief, in a never-ending cycle.


The wiser a person is, for example Moses, who was the essence of wisdom, yet at the same time had the greatest faith – for the brain itself recognizes, that there is an infinite brain (compared to which, all brains are no different to a brianless rock.)


This parallels man’s daily service for our first prayer is Modeh Ani – in which we humbly acknowledge faith – then we have the Pisuikie Dizimra – the songs of praise, which go more into details, and then we reach Shemoina Esrie, in which we achieve complete humble subjugation to the Divine.


We follow prayer with work which is the sweetest work, for as we are dealing with the lowest rung – the physical world, yet by using these things for holiness, we transform darkness to light – and there is no greater light, than that which follows darkness.


Furthermore, life is sweet, for we go with the Divine assistance, which makes all great.


The ultimate goal is taking the infinite Divine GPS (inspiration) and then allowing them to not only become calmly effected (within you) but to furthermore, through the agency of Daas (the most core integrating facility of a person) have this be you.


The entire goal is the Divine should not be beyond, but you, through the agency of Torah (and as when Moshiach comes, the Torah will come directly from God – hence not only the general Torah, but the personal.)

Bayom Hashimini – 5740


The Baal Shem Tov says, that the Hebrew name of something is both the source of its existence, as well it’s continued life-force.


The main objective of God in the giving of the Torah is that man should serve on his own initiative.


The first Luchois represents the service of Tzaddikim, while the second represents the service of Baal Teshuva.


The service of Baal Teshuva is far greater than that of the Tzaddikim.


Matan Torah in actual fact begins with Avrohom.


Revelation cuases that momentarily our essential self dominates, but AVODA, Baal Teshuva, self-refinement causes, that our conscious self, transforms.


The natural desire of a Jew is to fulfill the will of God.


God’s intent in creation is quite simply, “it is the nature of good to do so.”


The truest intent of God is to give us the opportunity, through our subjugation of our Yetzer Hara / evil inclinations, to fulfill a higher intent, thereby manifesting the infinite radiance / Messianic era.


The Baal Teshuva, not only has the Merit of Mitzvahs, but the even infinitely higher, of the transformation of Darkness to light.


The Torah of Moshiach will be infinite.


Moshiach comes in the Merit of (Baal) Teshuva.


The reason Talmud Bavli supersedes Talmud Yerushalmi, is because of the pilpul / analytic debates to decipher the law, its conclusions are more accurate.


Through truly Desiring the truth, Hashem reveals it.


The Rebbe teaches, that through the analytical probing of the Divine will, as in the Talmud Bavli, hence reaching the correct resolution, which then in turn creates the correct action, this then in turn manifests the Divine intent.


The complete fulfillment of doing Mitzvos will be when Moshiach comes.


Through this understanding (namely that our current performance lacks) this cuases additional drive.


This is similar, as it states in Tanya, that as the Baal Teshuva feels distant (from God) therefore he seeks.


The very depth of feeling that drives you to God, creates this reaction.


The greatness of the Messianic era is that it Infinitely surpasses even the light at the beginning of creation.


This greatness will be also greater than the Matan Torah Revelation.


When Moshiach comes, the physical world will, like a fig, which absentenmindely is being picked on Shabbos – will say, “Today is Shabbos!”


Through Torah and Mitzvos we transform this world.


On Shemini Atzeres a Jew becomes a master of destiny.

Basi ligani 5740


In the beginning God’s presence was on Earth.


After seven generations of sins it consecutively ascended (away.) SHECHINA After seven Tzaddikim it descended (back.)


Thus we see the job of a Tzaddik is to draw down into our realm the Shechina/God’s presence.


The first drawing down (into our realm) was through Moshe, but in a permanent presence, was through the Mishkan.


Now the primary mechanism to manifesting the Shechina is through ishapcha – in other words, when an individual rejects the folly of materialistic pursuits.


As the Torah is eternal, hence though we physically don’t have the Mishkan, nonetheless the spiritual service of it – as well as the service of going out of Egypt etc. – continues.

4. JEW / GOD

It is known that the appellation man for the Jew, is because they mirror the “primodial man.”


When the Shechina manifests, simultaneously it effects.



The Baal Shem Tov says, that everything that a Jew possesses, has Sparks of divinity, necessary for his soul to elevate.

Through elevating these Sparks, this cuases our souls to elevate and the highest light of God descends.

Zeh Yitnu – 5740 – quotes from Jewish mysticism


The sin of the golden calf is the source of all subsequent sins.


The half-shekel atoned for the sin of the golden calf, as it bought the sacrificial calves to God in the Holy Temple.


Today has our prayer stands in the stead of the sacrifices, therefore it is the half-shekel.


When we pray we should first pray for the lack in the Shechina, for there is no lack on Earth that is not first in the Shechina.


How can there be a lack in the Shechina?, for the Jewish people are in a relationship with God, and when there is a lack in one partner, it affects the other.


Hence when a Jew prays fervently and restores his soul, he restores the soul of the Shechinah.


In fact as in this world we are transforming the animal spirit which has tremendous Force, it subsequently elevates the Divine (soul.)


The Maagid taught that a Jew and God are twins like two halves of one face, hence as we Elevate ourselves we elevate God.


As this relates to ourself, when we transform the 10 selfish desires of the animal soul to the 10 selfless desires of God, for example, instead of lust, unconditional love! instead of power, unconditional resolve! Etc., in this way we elevate even our Divine side.


Now we understand how this service rectifies the tremendous sin of the golden calf, for in elevating ourselves, reaching the Infinity of God, where there is no such thing as Sin.


Just as Machatzis Hashekel / the half-shekel, causes the sacrifices throughout the year, which were done through joy and singing; so too our service causes a lifetime of rejoicing.


This is accentuated when we further contemplate how a single moment in this world of Teshuva / turning to God and Good Deeds, is worth infinite moments in heaven.


Currently it is not visible the infinite reaction of Teshuva and Good Deeds, but in the Messianic era, it will be.

Padah Bishaloim – 5741


Redemption is a necessity exclusively when there is an enemy.


It’s from the forces of Darkness and foolishness, that we need redemption.


When we are redeemed from darkness, the contrast creates tremendous motive.

This increased motive is not only quantitative but qualitative.


When God redeems us, He but descends to our level, as well as permanently guides (like finding a lost child and then both adopting and continiouly guiding.)


As In heaven we see Godliness while on Earth we don’t, hence when in Earth we do, this is a redemption.


In Torah likewise (there is darkness and light) the study of the inner dimension (Kabbalah/Chassidus) is the redeemed Torah.


Nevertheless even while we are in a spiritual high we must simultaneously be looking low.


Simalerly our Torah of redemption must simultaneously be focused.

Only when our Torah study has action based focus, does it drive at the Divine will.


Only when we preface our Divine service/love, with a complete obligation to loving fellow man, does our Divine service touch.


We all must do everything in our capacity to spread the wellsprings off Chassidus.

There is no words to explain this privilege.


When Moshiach comes, all our Synogogues will magically transport.

Kinesher Yair – quotes from the Rebbe 5742


Everything that exists in the Torah, exists in all the infinite spiritual universes.

Nonetheless, the main Torah is down here.


Everything above as the Maagid teaches, is a response to us.

Everything that occurs is a reaction to you.

As the principle, that, that which is highest (when falling) descends lowest, hence the entire structure of destiny depends on man.


The the lower we are, the higher we ascend.

Through the very knowledge that we are at the depths of depravity, do we ascend.

As Hearts attract, hence no matter from what location you seek God, He seeks you.


Though our awe, fear and love of God, may be minuscule, none-the-less, it draws down reciprocal love and respect.

Through us having compassion below, this causes compassion above.


God not only doesn’t expect us to be perfect, knowing where He placed us, the challenges that HE gave us, HE IS thrilled with any positivity.


When we turn to God we Elevate ourselves to become one with him.

Atah Echad – 5742

The Tranquility of Shabbos is equal, from the highest saint to the lowest.


Through the study, particularly of the inner dimension of Torah, we manifest the inner dimension of God.

Yom Tov Shel Rosh Hashanah – 5743


The reason God has given us Mitzvos, is because the system He created, is when man below does the Mitzvah then Man above (in other words, each Mitzvah draws down a unique blessing.)


As spirituality always gets better (higher) hence every year (for example on Rosh Hashana, when there is a new reality) we must renew (hence the blowing of the Shofar, effects the higher dimension.)


Just as the blowing of the Shofar renews reality, similarly every mitzvah (though it is more pronounced in the blowing of the shofar, in which we coronate and create the desire of the king to rule.)


Every Mitzvah generates both a pleasure over the general fact we have fulfilled God’s will, and then there is the unique specific pleasure.


On Rosh Hashana everything goes back to its primordial state and we once again must renew our Divine covenant.


The simple sound of the Shofar awakening the heart of God (as in the parable of the Baal Shem Tov of a king’s son who got lost and forgot the native tongue, and coming back to the palace, not knowing the language, could not communicate to the guards who he was; so he began to cry and the king recognizing his son’s voice was aroused to mercy) representing that we awaken (so to say) God’s core.


Without the study of Torah we are slaves – with Torah, we are free.


As there can be no greater joy than freedom, hence the study of Torah.


As all Divine emanations come from the Jew, hence we have not only the capacity to create specific blessings, but the entire messianic revelation.

Adon Olam





Precisely due to the infinite nature of God (and true infinity is beyond being higher or lower, which are essentially, self-relative concepts (for one is higher relative to lower, while true infinity is all states) therefore, God can both be infinitely beyond and infinitely relatable.




The blowing of the Shofar on Rosh Hashana is a general Avoda (service to God) which encompasses the rest of the year’s Avodah.)



This is why there are 248 Mitzvos, for the accomplishment of the Mitzvos below (which are the amount of limbs in man) creates the “man above.”



There is a higher reason to do Mitzvos, namely, as it is the will of God – and this creates a new will (a higher level of Divine benevolence.)




The essence of the Mitzvah of the Shofar is going beyond the bounds of human comprehension – doing it with absolute faith.




The main reason to do a mitzvah, is simply because so did God command – and this touches the essence of God, uniting man and God.




On Rosh Hashana, as we touch God’s essence, we draw down from his essence – and as from his essence there are no boundaries (for above and below are equi-distant) therefore it manifests in spiritual and physical abundance.




The simple sincerity of the simple Jew is the essence of the Divine (for God is also – simple sincerity – uncomplicated love, identification, truth.)


To serve God we must forget all we know (for knowledge disturbs simple action).

Chag Ha-asif 5743




The reason that the three pilgrimage festivals (Pesach, Sukkois and Shavous) were scheduled in relation to the planting and harvesting of the grains – produce – for they relate to giving us, spiritual produce.


This is why Sukkois is called the festival of gathering (for not only at that time do we gather the grain) but more importantly, we are gathering on all the spiritual forces (from Rosh Hashanah and Yom Kippur.)


Just as the gathering of the harvest was done before Sukkois, so, the spiritual harvest (as obviously during the festival one may not harvest.)


Following this spiritual intake, we celebrate (Sukkois.)


Unity is not that there are no differences, rather that it is our very differences that contribute to a greater whole.


True unity is that the disparate entities, form a singular whole.


Hence, the ultimate global unity, as it states by the messianic era – “they will come together to form a single union to do your will, in peace” (in other words, this doesn’t mean the abolishing of self, but as we all rise beyond self, into a common (though simultaneously individualized: for example, like many players, playing on the same football team) goal.)


To begin global unity – which is the collection of the multitude into a higher oneness – we must begin by unifying the Torah.


Every idea in Torah has 600,000 interpretations, based on the simple meaning (pshat) 600,000 interpretations, based on what it is hinting (remez), as well as for allusions (drush) soid (secret.)


We must gather the 600,000 interpretations of pshat (forming a singular theme) as well as of remez, drush, soid, and eventually from the entire 2,400,000 a singular idea.


This is the meaning “You should gather your grain, your vines and your oil” for grain refers to nigleh (the revealed Torah) wine refers to nistar (the concealed, namely Kabbalah) and oil, refers to Chassidus.


We must gather both, each (nigleh, nistar and chassidus) individually, and all together.


We must raise them to a level beyond division – to the fundamental point of unification (within the source) and even higher.


Though the main era of this Torah unity will be when Moshiach comes, as it states, “he will reveal the secrets of the Torah” nonetheless, this is at least as a foretaste, currently accessible.


This Torah unity, causes one to have unity in all aspects of their life, including in the literally, the physical gathering of grain (income.)


True unity will be when Moshiach comes, as it states, all Jews will sit in a single Sukkah, nonetheless, a foretaste is currently accessible.


Especially as we are in the cusp of redemption – these revelations are currently eminently accessible.

Chayei Sara 5747 – Jewish quotes


When Avrohom finished his earthly task, he brought with him every moment (filled with goodness and kindness – he lost not a moment.)


Every Jew must emulate this – in fact, not only did Avrohom complete his tasks based on a human accounting, but being one with God, also on an infinite.


We know, it states every Jew must emulate their forefathers (and they can) generally the Avoda (service) of Avrohom represents love (of God and man) the service of Yitzchok represents respect (for God and man) and the service of Yaakov represents truth/compassion (both in submitting to God and assisting man.)


Now in holiness / goodness is a combined path (in other words – where there is ego, each path (even if it has truth) is distinct (as ego always seeks supremacy) in contradistinction, where there is humility, it is what is currently best.)

AGE 90 (40)

When a person reaches 90 (as 40) their perception of Torah and Teffila elevates.


May God grant that the blessing of Bakoil (everything – spiritual and material and both combined ) be granted to each of us (for as we reveal the Abraham within – as there is the spark of Mosses within – so does the blessing descend.)

Atah Hariesah 5746 – quotes from the Rebbe



At Matan Torah God revealed himself.


The Jew’s literally saw, how all was God and there is nothing else.


It is well know the teaching of the Baal Shem Tov that everything that occurs is God guidance – and this is certainly the case with the entire Torah.


In fact all the laws / Mitvos are guidance.


The heavenly realm reacts to the earthly (for example, when a Jew feels the giving of the Torah on Shavous, this causes it.)


The mechanism that God used to show the Jewish people Himself, was the dew of Torah (which came on Matan Torah) and this dew comes every Shavous, and in fact can invigorate at all times.


When man humbles himself (which means not that we break ourselves but humble, as the famous saying, “there is nothing more whole than a broken heart”) this causes a reciprocation from God.


The above is like rain (which first needs evaporated water – but then there is a Divine gift (namely dew.)

The rain of Torah is the revealed part and hence is reciprocally granted based on the effort man puts in, but the dew is the Chassidus which is both a Divine gift, beyond what we earned (though it comes after we sow to say plowed the field, through the revealed part) and it penetrates (seeps) everywhere.

As the Dew of the Torah descended at Mount Sinai as the Alter Rebbe indicates, it currently is accessible.


The whole point of Matan Torah was that this dew should come within, internalized and transform through Divine (continual) wisdom.


The dew of Torah, though given by Moshe was concealed and the beginning of its revelation was with Dovid, but its complete revelation began with the Baal Shem Tov, and continued with the Rebbes (and obviously will be completed by Moshiach.)

Ani lidodi – 5746



During Elul we begin reaching to God who returns this love on Rosh Hashanah and Yom Kippur.


Though we begin by reaching to God, nonetheless, even this begins in essence with a Divine nudge.


There is a famous analogy that the month of Elul is like the king leaves his ensconced palace and heads to meet the people in the streets – so though the people are thrilled and “hang with him” nonetheless, as we see, he had to first leave.


When Jews are united, this causes God to likewise (unite to us.)


When our inner heart is to God, this causes a reciprocal reality (that his inner heart is to us.)


The whole point of life, is to elevate all that seems unholy.


When Moshiach comes we will completely elevate everything.


Our goal is not only to conquer our emotions (bringing them into the realm of holiness) but even (and this is especially difficult, as we are emotional about our intellect) our ideas.

Tikuei Bachodesh 5747 – Quotes from the Rebbe


The Baal Shem Tov teaches, we should always see to it that our good-deeds don’t become stale – they should be passionate, like something new/fresh.


This is one of the fundamental Jewish teachings, that every time you do something (positive) it should be as if this is your first (hence filled with passionate joy.)


Furthermore a person should strengthen themselves like an iron rod, in their Avodas Hashem (in other words, part of passion is conviction.)


The Baal Shem Tov teaches that everything is a miracle, and the reason it seems natural, is because the miracles repeat – when we contemplate how everything is literally renewed miracles it becomes easier (to serve God with renewed energy.)


Eileh Maasei – 5713



Until the time of Moshiach we serve God through logic, however from Moshiach, upon whom He says, that “He will not judge by the sight of his eyes (in other words, based on Torah logic) rather through scent” (Divine revelation, which is not subject to logic – for logic is accepting a premise and then judging, but Divine revelation, the mind doesn’t know the premise – it is faith – as it states, faith will be his strength.)

Halilu 5716 – Jewish mystical quotes



The question is asked, what is the reason the verse states “swords” in the context of Moshach, when it states “the nations will beat their swords into plowshares.”


The answer is that there are two stages or states, within the messianic era.


The first is where there are still those from the Erev -Rav (misnagdim) who are filled with ego, as well as some gentiles (for example Arabs, Russia, who have not let go of the sword.)


As Moshiach progresses (it appears to me, that this first stage has occurred, as the Rebbe said that in 1991 Moshiach has come – yet there is still the progressive washing out of the ego of the arrogant – as we see both in the Arabs, Russia, and perhaps lihavdil the misnagdim, understanding of their own remarkable stupidity (for all ego is simply delusions of grandeur, creating jealousy, hence narcissism, and malice, while meanwhile everyone else without these symptoms are living joyous lives) so soon the complete messianic era, when the dead will rise etc. and the spirit of evil forever will be banished.

Visamti Codcoid – 5716




There is the Avodah (self-refinement) from below to above and the revelation from above to below – the benefit of the former is that in elevating oneself – though the height one can reach is obviously limited, nonetheless, the elevation gets integrated (as one bonds with the light.)


Now in revelation, the benefit is that there is no end (as God is infinite) to how much a person can – and the ultimate is the messianic era, when there will be both human ascension (hence the benefit of integration) as well as Divine revelation (like a symbiotic dance.)


The goal is that your thought speech and action, should be exclusively those of your Divine soul (positive) and this elicits the reciprocation (so to say, that the Divine, speech, and actoin blesses.)


When you heart is madly in love (with God) this elicits a reciprocal (infinite blessings)


Now though God is beyond emotions, nonetheless he so set up the system.


Now the hallmark of the spiritual is unity (which means there are divergent paths complementing, creating a greater whole).


As such, in man’s personal service, the dimension of elevating oneself is through prayer and the dimension of drawing down Divinity (upon or in oneself) is through Torah study.


Within prayer we also have these two dimensions, in that we have the prayers of night and the prayers by day.


Within Torah study we have these two dimensions in that we have both the written and oral Torah (I am not sure which represents which.)


Finally, through us eliciting these dimensions, currently in exile, we cause that their revelation in the very soon messianic era, to be fulfilled.

Atam Nitzavim – 5716


On Rosh Hashana all the Jews from the top to bottom are blessed.


Now the essence of this blessing is that infinite Divine radiance, beyond our reality (as apposed to the level of Divinity that relates) comes to each of us – and commensurate with this (for in God there is the perfection of all – we are infinitely blessed, both physically and spiritually.)

Cinesher Yair – 5722


From Teshuva we completely fill every lack (any sin or any lack.)


Not only does Teshuva completely rectify the past, it brings down a new infinite light (which is why when Moshiach comes even the righteous shall.)




When Moshiach will come, even the most distant evil will be converted (as opposed to in King Solomon’s time that only those who had a conection to good.)


The mechanism by which we do this, is through the spread of Chassidus.

Vayeishev yaakoiv 5727



In Hebrew, as the language, as apposed to gentile languages (based on consensus – so when we all agree a cup is a cup, a cup is a cup) the words actually come from God – as such, every word represents its true characteristic; this was the wisdom of Adam that perceived the characteristic of all of God creatures, he could discover their name (like donkey-chamoir comes from the word chomer-coarse/stubborn, as the saying stubborn as a mule.)

Hafach Yam 5727


When Moshiach comes it will be the essence of God-Himself who redeems us, and in whom we shall rejoice.

Padah Bishaloim 5731


The true redemption is personal


This occurs when you activate your essence which is your Divine soul – namely your essential oneness (at this level sameness as God) and in turn you deactivate your essence of your animal soul – selfish self-centered wants.


When you do this, the rest of your life follows, that both in life and in blessings, all comes peacefully.

yidaber 5731




God said to Moses, I revealed myself to Abraham, Isaac and Jacob without the name Havayeh – what this means is that God revealed only the name Eloikim (or the lower Havaye which descends into Eloikim – as I understand this, there are two revelations: there is the revelation that God as He descends within nature – so you can see the greatness of God (as you extrapolate from the greatness of nature, sort of like you can realize how smart an engineer is by the wisdom of his invention – but the truth God, for which all of nature is truly like not even a mere ten sentences, one in which was revealed at Mount Sinai and primarily at the current messianic age.)


The essential truth of God is that He is (like quantum physics) in both all states and beyond all states simultaneously – it is this characteristic which is currently (in the messianic age) being revealed.

Atah Echad – 5732



The role of the Jew is to bring the infinity/oneness of God (higher than divisibility) into the multifarious beings (including the mineral, vegetation, animal.)


When we do this – as it was the will of God to dwell below, we create within God a great joy (in other words, when you use the physical for the spiritual.)

Padah Bishaloim 5738


The main benefit of the final redemption is not so much redemption, but that it will be done peacefully (in other words, where everyone will so desire.)


The Shechinah descended into the evil realms (for in order for humanity to exist, there must be good, neutral and evil) and hence when we grow – when we listen to G-d, we literally redeem.


There are two forms of love, direct and reflective – in other words, direct love, is when I choose you – reflective is when you reciprocate – For example, it is the way of a man to choose a woman – and when she feels his love, her heart will reflect – similarly, first God chose us,  but as we then love him…


One of our primary functions – which as the Rebbe says has been completed – is to bring back the Divine sparks (buried within.)


Though in heaven our soul had immense love and awe for God, but the level of the baal teshuvah – who feeling so lost, like the desert wanderer, who stumbles upon an oasis – his joy is infinite.


The whole goal of the Torah is to create harmony.


The world stands on three pillars – Torah study – prayer – and acts of goodness and kindness.

Through (the above three pillars) the world become harmonious.


When we Jews engage in these pillars – like an elevator connecting below to above, the benefit of G-d’s beneficence comes back.


Just as a businessman is passionate about his enterprise – even when he is not in the office his mind is still (somewhat) preoccupied; similarly our “business” of Torah study, prayer and good deeds (it’s not perfunctory obligation, but a life passion.)

This causes a reciprocal amount, of Divine effulgence (blessing.)


When we are studying Torah – it should be, as if there is nothing (like Shabbos.)


When Moshaich comes, the entire world will be pursuing Torah.


The study of Chassidus elevates and unifies a Jew into God.

Tonu Rabbaanan Mitzvas Ner Chanukah 5738


The greatest darkness is not evil – for that is obvious (hence one can discern) the greatest evil, like the Greeks, are evil ideologies (they seem sensible, but are defiled, debased, and lead to evil).


To counteract such evil, the Chanukah candles have eight lights, representing the light of Moshiach – the infinite light which can overcome all.


All of the Mitzvos (God’s commandments) supersede the reason – even when we are told a reason, that is perfunctory (relative to infinity (who God is – hence in essence, to all his desires, there are infinite reasons) as such, when we do a Mitzvah we do so purely, for God has so instructed.)


The essence of the Greek cultural war against the Jewish people (which persists very much – as philosophers say, our civilization are based in these two inherited paradigms) is that the Greeks were very proud of their intelligence – as such, recognizing the intelligence of the Jewish people – they were upset that our faith supersedes.


The attitude to Greek chutzpah is the opposite – namely an irrational chutzpah – I AM A BELIEVER!


When we reveal our inner essence (I AM A BELIEVER! – called the Yechidah, The quintessential soul) not only does it affect our thoughts, speech and actions, but it is a complete transformation.


The entire point of darkness, is to bring out light (for when it is dark, light we seek.)


Through but a single positive thought, speech or action, the force of light can bring Moshiach.


The greatness of the messianic era – is, as it comes bottom up – in other words, from people who have chosen light (being sick of darkness) it will last indefinitely.

Mitzvasash Mishetachshach 5738


The greatest light – from the greatest concealment.


The greatest revelation of God, is actually in physical matter – for only He who comes from nothing, can from nothing create.


It is precisely in this lowest of realms, where from darkness we seek – that God Himself is found.


Precisely, we, with our instincts, when we transform, to love God, and all that is good / holy, that the purpose of all creation is manifested.


The entire creation of evil, was only for us to both find light and use it.


All the evil that exists, is in order to give man true free choice – but when we truly choose good, this was God’s original desire.


Just as a joke is the change of reality (in other words, you think a. will happen, but it turns out b.) similarly, God’s greatest pleasure (like the joke) comes from when, we here in darkness, choose light.


This is why it states, whoever teaches one who knows not about Judaism about it etc. he receives the power to have infinite blessings.


By realizing that darkness is only there, ultimately for light; we can, not worry, hence overcome it.


Particularly when we think, how low these Divine sparks (for all matter must contain Divinity) must have fallen, precisely for this.


When we ignore the evil, then we extricate these sparks, returning them back to their source.


As the infinite light of Moshiach, is, well, infinite, hence it will inspire (as we see currently) the gentiles.


Moshiach particularly is hastened through the spreading of Chassidus.

Kimei Tzeitscha 5742


The infinite light, covers infinite darkness (or the lowest.)


When Moshiach comes – though the miracles will parallel the Exodus from Egypt – nonetheless they will be vastly greater.


The revelation of God that will come when Moshiach comes – there will be no concealment.


When God broke through the concealment (the profound perception that reality is natural) and creates a supernatural perception – at the Exodus – this was but a temporary revelation – however from that moment, we have been galloping, leap after leap, toward the messianic – whereby people – having had their fill of the natural pleasure, fantasies (usually consisting of sex and power – and all natural desire – the key is not the pleasure, but the desire (for desire sets up a pleasure (at its attainment – but as inherently it is meaningless – then like after eating something that smelled great – you don’t care) and in this existential void – the seeking heart and the loving God, begin to forever merge.


Every day we attain new heights.


When we awake up, our soul is only in our nostrils – it hasn’t spread through the body – when we force ourselves to pray, it manifests.

Vinacha 5725


Moshiach will bring Divinity not only to humanity, but to animals, plants, and even non-animate.


The main way to serve God (as well as the cause of goodness etc.) today (in Galus) is that one has sacrifice – this means like a soldier, is ready to happily give everything.


As the Yetzer Hara has access to our minds – we cannot trust (even our own mind) the way to beat the Yetzer Hara, is by one hundred percent doing God’s will.


The reason why today only pure raw willpower (based of-course on desire) to do good, can overcome the Yetzer Hara (for as mentioned, as he is in our minds, our mind cannot beat him) is, this level touches the essence.


Specifically today, our generation excels at Mesirus Nefesh (being able to sacrifice.)


We must simultaneously use our minds, but most importantly use our Mesirus Nefesh.

Quotes from the Rebbe – mishpatim 5752


It is known that everything is orchestrated by God / Hashgacha Pratis.


The purpose behind all events is to teach us a Life-Lesson.


Furthermore this is particularly the case when we see geopolitical events – particularly in countries which contain the majority or large populations of Jews.

The lesson from such events are likewise of cosmic import.


This is certainly relevant to this Shabbos, when Representatives of the two world powers (Russia and America) gathered to usher in an era of World Peace (and lessening their arsenals.)


Furthermore this proceeded by the president announcing on Wednesday the lessening of funds for nukes, and using that money for the benefit of the sustenance of the American people.


The lesson from the above events relate to Moshiach.


One of the prophecies is that Moshiach will create World Peace – “Nations will beat their swords into plowshares.”


The fact that world powers today are gathering to reduce weapons and increase peace, indicates that this is the beginning of the Fulfillment of this Messianic prophecy.


To begin, as we are in the beginning of the Messianic era, therefore we are seeing the effect of Moshiach.


When the Previous Rebbe came to America (in 1940) and established his Center in New York, this began the final refinement of the nations of the world.

The purpose of his settling in America was to, through sending his disciples worldwide, whereby they taught the local Jews the way of God, and most importantly, brought through the seven noahide laws, goodness, kindness, Justice and mercy, internationally.

This manifested recently (early 1990s) the transformation of the Russian government, that previously viciously suppressed all forms of Judaism, and belief in God.

In continuation of this transformation, the Russian government met with the Americans, for the above-mentioned Declaration.

These events have paved the way for Moshiach to become the Arbiter and educator of all Nations.


Even laws of the Torah that may be similar to Gentile Nation’s laws, such as Don’t kill, must not be kept because it is a law of the land, but because it is a Divine decree.

Effectively these laws are Beyond human understanding, however as the world is a fundamental reflection of Torah, therefore much of Torah does descend.

The laws of the Torah both for Jews and Gentiles must be kept not because they make sense.


When Moshiach comes (as has begun) Humanity’s preoccupation, will be solely, to know God better.

Ultimately the goal is that the Torah and the individual (Jew and Gentile) should become a single mind – this occurs through the study of Chassidus.


The previous Rebbe said that we are all ready to greet Moshiach.

Mishpatim 5752 (#2)


From the aspects of goodness and kindness (which are fundamental to the bringing of Redemption) is the publication of Jewish books.

In addition they should be printed in a beautiful format.

This applies in particular to a Sefer Torah.

Mishpatim 5751






Each one of the four Pashoiys (special Torah readings) have a special content.



The first Parshah, Shekalim is about charity.




Tzeddakah is a Mitzvah that has no bounds (neither of time space or amount.)



Tzeddakah is the most important Mitzvah and greater than all.



Tzeddakah is actually the very fabric of society.



God made the world in such a way, that we all have aspects we must share (and hence there are aspects of which we must receive.)


The entire creation was made that the world should be functioning based on charity (goodness and kindness.)


Only through charity, can the world function.


We find even in the animal kingdom, charity (compassion) is necessary, as we see animals have love and compassion for their children, as well as on other.


Hence, we see charity (benevolence) is a fundamental aspect.


This is one of the reasons we read Shekalim, often with Parshas Mishpatim (which are logical laws) for any healthy intellect, realizes that we must be benevolent.


In fact, many Rabbinical authorities say, that giving charity is amongst the requirement, also of gentiles.



All that God gives, in fact is benevolent (as He owes no one anything.)


This of-course begins with everyone’s life.




Now God works reciprocally – hence through the charity we do below, he bestows.



Now as we all continually need God’s charity, hence we must.



Though when we give charity we are merely filling another’s need, however God’s return, is wealth.



As God is infinite, hence his charity is likewise.




In fact true charity (even from man) is to ensure that the other has the very best (as we find, that a loan is greater than charity – for loans are both to the rich and the poor.)




There are two fundamental aspects to creation, the first is the refinement of the animal-self (which is represented by the sacrifice – literally, making a sacrifice for something higher) and the second is the essential manifestation of the Divine.




The infinite dimension of the Torah is the inner (Chassidic) dimension.



This is particularly in the Torah of Chabad.




Ultimately (at least at the essence which a Jew must attain) the Jew, God and Torah are one – and at that essential level, there is nothing which cannot be elevated.




So this Shabbos we must increase in charity – both physically (through giving food etc.) and spiritually (through teaching Torah – giving good advice etc.)




And we should add in our study in the inner dimension of Torah.




The Moshaich has already been chosen – it is only up to us to accept him.

Terumah – 5752 – quotes from the Rebbe



The month of Adar is when the Mazal, luck for the Jewish people shines.


At all times, due to a Jew’s Divine soul, s/he is in essence Divine.


From Matan Torah (the giving of the Torah) a Jew’s essential self, is one who desires to fulfill God’s will!


As a Jew’s essence is pure, therefore he’s been given the opportunity / obligation to purify elevate this world.



(By way of introduction – the last week’s Sicha (Rebbe’s talk Mishpatim 5752) the Rebbe clearly said, that the remarkable unbelievable unthinkable disillusionment of the state of war between Soviet Russia and the United States and the joint nuclear disarmament (reduction) was due to the messianic process – he clearly states, that this was part of the messianic process – and as we know, the messianic process is outlined by the Rambam, namely  “If a king (Rebbe/leader) will arise from the House of David (which the Rebbe was) who diligently contemplates the Torah, and observes its mitzvot, as prescribed by the Written Law and the Oral Law as David, his ancestor, (which the Rebbe certainly did;) Will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, (which perhaps unique in all of history the Rebbe valiantly and with love acomplished) and fight the wars of God, (now this is the crux – because as the Rebbe says, there are three kinds of wars – vanquishing – causing your superior strength, that the enemy doesn’t attack; and the ultimate, where you get your enemy to become your friend – and this is exactly how mainly the Rebbe (through advice to the U.S. Government got Russia to convert to peace) we may, with assurance, consider him Mashiach.”

In other words, after these requirements were fulfilled, then the next stage begins (as the Rambam writes: )

“If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach.”

Now the Rebbe in Mishpatim said that it is a wonder how come the instruction from on high did not come to build the Beis Hamikdosh… (as this is the logical sequence..))


In Parshas Teruma – which is about building the Mishkan – the Rebbe clearly tells us to quite simply, build the third Beis Hamikdosh!

Terumah – 5752 – quotes from the Rebbe



The Mitzvah to be happy is a continuous one.


Being joyous is a general and most fundamental part of being Jewish (Avodas Hashem.)


The Rambam writes, that being joyous over your good fortune to have been both commanded by God and fulfilling his will, is a very great thing.


A true miracle is not one that breaks the bounds of nature – rather it is when the natural, itself, becomes a better self.


There are three kinds of miracles – the first is like Passover, in which such a great light comes that darkness is banished – the second is like Purim that the negative (the same king who previously wished to annihilate the Jews) becomes a friend (now he decided to help etc. – finally the ideal is when we have both the infinite light within the natural.


As we know it was God’s desire for his will to dwell within man- but for this to happen – though there is of-course the Divine revelation (of his will) nonetheless, the first step must come from man (this is like, though in a relationship, a female most often desires that a male should be her husband, and when he does fall in love she will be devoted, nonetheless she awaits him.)


The main purpose of the Mishkan was the dwelling of G-d within the world – and the entire purpose of this was / is the dwelling of God within man (which in fact is a higher level (than in the Mishkan.))


By becoming a dwelling for Hashem (God, which mainly occurs during prayer) we bring God into ourselves; then into our family, and then into the world, which causes Moshiach.


We must (when possible) not only give ten percent to charity, but twenty, and ideally everything.


In the final moments of exile, God erases all negative occurrences – there is absolutely no reason to have any fear (it is remarkable, considering the Rebbe wrote this a while ago and it is apropos now -particularly considering that the foes from Iran is literally the same Purim region.)


Not only is there nothing to fear – but as in the Purim story, the Jewish people were elevated in the land – “the fear of them fell on their enemies” – and as the prophecy, “the gentiles will bring the Jews on their shoulders to Israel.”

To The Shluchos Convention – 5751 (quotes from the Rebbe)



When many Jews gather, first and foremost this emphasizes “The glory of the king is in public (with a multitude.”)


Even more importantly this gives God great joy, seeing that so many of his beloved children – as he loves every Jew, as one loves an only child – are together (like a parent feels upon seeing his children united.)


This causes that God increases their blessings including (or thereby) increasing their subsequent ability to be joyous – and this then in turn increases God’s joy creating a positive cycle.


As there is a commandment to increase joy – hence as God fulfils his own commands, therefore he continually (specifically in the month of Adar) adds in his blessings which causes more joy, which then in turn increases God’s joy, causing a positive cycle.


From this increased blessing and joy in Adar, this wonderful dynamic continually cycles.

As God’s giving hand is infinite, hence when this is most emphasized, namely on Purim, the joy is likewise.


This joy permeates and hence causes infinite benefit, in all spiritual and physical aspects.

This then continues through the year.


We should emphasize that the spirit of the Joy of Adar, is one of unity.


Just as when we exchange shalach manois (the traditional gifts of food) we feel equal (on par, between the givers) similarly when we give charity, one must realize, that as our sages state, more than you give, you receive (in turn.)


Just as often a wealthy man will need say good advice or a loan, so at that time he is like a receiver – but even more so, at times, extra cash could allow him to make more money – similarly when one gives to another, realizing that this is actually the givers bonus (as now God will likewise reward him) and by such a contemplation, it is easy to have true love for your fellow Jew (“as you love yourself” for in actuality this is whom you are benefiting.)


Now the true source of the Jew’s joy, is in their feeling close (to one another) which of-course in turn causes God joy (and creates a positive cycle. )


The building of the mishkan represents the fundamental purpose of everyone, for when God made the world he clearly states, it was made in a way, to fix – in other words, he desires that partnering with him you fix everything.


The main way we make the personal mishkan (as God states “make for me a mikdash and I will dwell in each person”) and rectifying the world, is firstly, emptying ourselves so we can be filled with God, and from there influencing  our family and from there the world – as the mainstay of the home is the woman, hence when she does so, including not only her children but likewise her husband, hence the main fix comes from her.


Certain women were especially chosen for this task – namely the Shluchos – and hence not only do they create a palace for God in their own home but influence the Jewish women in their environs to likewise – and as they are representatives of all the Jewish women for this task, hence what they do gets credited to the entire Jewish womenhood.

Terumah 5750 – Quotes from The Rebbe



From Parshas Terumah a new order of Divine service is announced, namely the construction of the Mishkan with every subsequent Parshah (in the book of Shemois focusing on various services.)


As these services are enumerated in various different Parshas it is self-understood that they carry multiple lessons.


The general idea of the Mishkan is the general purpose of creation, namely, causing that the highest beyond all heights, should dwell in the very very lowest.


The reason the command to build the Mishkan follows the Giving of the Torah, for at that time the command to dissolve the barrier between heaven and earth was enacted (hence paving the way for God to descend.)


The purpose of the Mishkan is for Dirah Bitachtoinim (the highest in the lowest) and this occurs first and foremost by the donation of the material for the spiritual.


Teruma is the general command hence the opportunity to build the mishkan (the highest in the lowest.) Tetzavah as the famous explanation from the Previous Rebbe, is about the revelation of God through the revelation of Mosses who (as stated, was a conduit connecting the Jewish people to God “his top half was God – bottom half was man”) revealing the essential soul of every Jew – namely God (an infinity that no matter what kind of outward behavior is always true.)


We then read Bahaloilscha which is how Aaron lit the menorah which refers to the soul of the Jew – this was lighting from bottom up – in other words, as the soul is in darkness (in this world) and slowly but surely the light of the Torah shines – now this light needed to cause a permanent glow which occurs when the Jew gets infinitely connected (as in Tetzaveh.)


This represents the quintessential idea (of Dirah Bitachtoinim) namely a. that there is both the Divine light b. there is the individual (who is within the phases of darkness as we all know) and c. that this Divine light descends within the darkness.


A person should always be continually rising in their Divine service that today’s day, makes yesterday, look like night.


The mechanism to continually “upgrade” is by realizing that no matter what spiritual dimension (level) you have attained, relative to tomorrow’s day, you are actually in a dark night.


The power to continually stay consistent in light despite being in darkness, comes from God’s infinity.


We then go to Parshas Ki Sisah, which the novelty of the Jews service is not only in his personal Divine union, but furthermore in causing this union with all his possessions (this is analogous to how some wonder how could a simple coin (machtzis hashekel) atone for a spiritual sin – and God showed him “a coin of fire” – In other words, as God caused there to be the division between spirit and matter, he can also transform the latter into the former.)


In Parshas Vayakehl-Pikuidie, here God gives the command of causing the Dirah Bitachtoinim to the Jewish people.


Furthermore Vayakhel gives us a fundamental premise from which we learn the prerequisite to the building of the Mishkan (Vayakhel means together) namely, the friendship amongst the Jewish people.


The Third Beis Hamikdosh (will include all of the above) namely, it will be a revelation directly from God (considering it is already built and coming from heaven) it will descend to earth – it will include subsequent infinite cycles of ratzu-vshuv (inspiration/application) it will unify the Jewish people (as it states “everyone will come on Shabbos and Rosh Chodesh”) and it will be a source where Divine revelation/inspiration (shechina – “the new Torah”) will individually effect.


As we are so very very close – and based on the signs our sages have given us, it is clear we are the final exile generation and the first to greet Moshiach, quite literally; hence we must increase in our anticipation – furthermore, as action is the main thing, we must live currently as if Moshiach is here – we do this by using the physical for the spiritual – for example, by giving charity (money I could have used for myself, thus transforms.)


The idea of Chassidus is to reveal Godliness, including the highest levels.



Until the time of Moshiach we serve God through logic, however from Moshiach, upon whom He says, that “He will not judge by the sight of his eyes (in other words, based on Torah logic) rather through scent” (Divine revelation, which is not subject to logic – for logic is accepting a premise and then judging, but Divine revelation, the mind doesn’t know the premise – it is faith – as it states, faith will be his strength.)

Teztaveh 5752 – Quotes from the Rebbe


The meaning of Mazal refers to the fact that the entire soul in fact is above, and only a sliver comes into the body (so the Mazal – the luck of the Jew in actual fact is his Divine soul.)


This is why the words for Mazal is nozel (mazal is luck – noizel is drips) for from our Divine soul drips our life and fortune.


This is the statement “there is no Mazal for a Jew” – in other words, we are not subject to astrological forces, for our Divine soul infinitely exceeds them.


As in Adar the Mazal of the Yid is strengthened and as the Jew’s mazal is in essence God (hence “Ayin” which refers to God “is the Jew’s mazal”) therefore it causes the connection of the inner soul and the outer soul (the soul above and below) align the Jew to remain steadfast.


In Adar a Jew has a unique power to reveal his essential core self.


Adar’s unique Mazal is connected to the fact that Moshe was born then, as Moses is the Jewish people and vice-versa, and birth relates to the essence (for at birth a person doesn’t even have a name.)


The goal of our Adar Mazal is not to ascend but to bring the infinite into the finite.


The symbolism of the Menorah, is that the Divine soul (above) and the Divine soul within, combine (as it states in Kabbalah “my soul was bound in a single bond.”)


Every Jew is infinitely beyond the Torah, for as we know, we must give up Torah for saving a life.


Do everything you can to bring Moshiach now!

Tetzaveh – 5752 (2)



The lighting of the Ketores (incense in the Holy by the Cohen Gadol) was after he prepared five of the candles of the menorah.)


Everything that exists in the Mishkan and the Mikdash are both within us, as well as important spiritual exercises.


Our sages state that the golden Mizbeich (Altar upon which they offered the incense) corresponded to man’s soul while the copper Mizebeach (Altar upon which they offered animals corresponds to man’s body) – just as the body received pleasure from eating…. and the golden Mizbeach which offered fragrance corresponds to the soul (which receives pleasure from scent.)


The sacrifice of our body brings us close to God, but the incense is the ultimate – becoming one (merging with God.)


From this we see that the incense represents the ultimate purpose of the Holy Temple.


The verse states the entire point of the Mishkan, “I will make myself know to the Jewish people.”


This represents the infinite intimate Divine connection.


This connection is with the essence of God.


When we say our daily ketoires, this is similar to the unique moment, as the Cohen Gadol would be alone in the Holy – representing our intrinsic unity with God.


The lights of the Menorah refer to the Jewish souls that their preparation and kindling is through the light of Torah and the Mitzvos.


The point of the Menorah was also to spread light to the entire world; and similarly the Jew.



Just as in the Mishkan there was a daily Ketoires offering so too as every day, we are renewed, we must also renew the knowledge that God and I are one – this is the essence of life and our mission.


We then take this knowledge (mainly incorporated during Shema and Shemoina Esrie) and we live our daily ethical existence.

Vayakhel 5752 quotes


Generally the purpose of life is as our sages teach – “The soul reason of my existence is to serve (the desire of God.”) And to cuase that all other existence should likewise.


By teaching everyone that their soul purpose is to serve (the wishes of God their Creator) we cuase world-Peace (as peace is the result of identifying, namely, when we realize that “the other is just like me” (hence this cuases us to extend our innate self-love to them – for example, this is why siblings realizing their blood connection, are more deeply attached than strangers.)


Certainly the Jewish people through the commandment to “Love your fellow as yourself” and the call for Jewish unity, must be unified.


When a Jew is standing but for himself, he is deficient – a Jew must be united with a fellow, to the extent of achieving unity with the entire Jewish people.


This is the meaning of “Love your fellow as yourself” – for it extends not only to a local Jew, but to even one living in the most distant location.


Now a mechanism to create such an emotion is by recognizing that every Jewish soul is one with God – and as all core realities “when you touch part, you touch it entirely”, and as there is but one God, hence in essence all Jews are truly but one (spirit, only manifesting in many bodies.)


Even if you might come across a Jew who needs to be educated, the only way to succeed, is in a peaceful, loving, caring, positive manner.


Now in order (or in preparation to) bring peace to the whole world and the Jewish people, one should start with realizing THEIR own unity with God. Every Jew is so boUnd to God that they are literally the same. As such, every Jew is like half and God is his other (so to say) half, and by bringing these two halves into a single whOLe, one achieves Divine unity.


The first thing a Jew does upon waking is say Modeh Ani, representing his UNITY with God, which supercedes the rest of the day (and it’s details.)


The fact that a Jew is one with God is simple and needs no proof.


One of the most important things is to WAKE UP – as the Rambam says people are sleeping thier lives away (GOD-FORBID!)


One must awaken from such a terrible slumber, and the first step is knowing that you and God are literally one, as your soul is.


We are in the beginning of the Messianic age when we are witnessing the prophecy of the return of the exiles!


The practical message: we must add in our charitable contributions.


There are of-course many levels in giving charity: ten percent, twenty, everything


We should decide immediately in what oUr increase will be.


Furthermore the way we give charity is not waiting for the poor to knock on our door, rather just as it is well know that to get closer to God one must dedicate themselves, simalerly, charity (one should be passionate about it to the extent that his mind is occupied, as well as HIS speech.)


Through this we cuase that Moshiach will immediately come.

Havayeh Li Boizray 5717
Through understanding that G-d runs the world and everything that occurs (even negative) is a part of a positive (all leads, to individuals growing – becoming holier – kinder – ever better) so we cause.
There are two dimensions in Mitzvos (chukim and mishpatim) mishpatim means judge – in everything we do there must be a specific judgement (if it accords with the Divine will) and chukim is the overall constant sense of subservience to G-d.
God cannot be known but He can be sensed.
Far greater than loving God (for love includes my ego, as it is its outgrowth) obeying.
Vihaya Eikev 5727
The entire goal – God wished to be your friend.
Specifically in the final days of exile – now – this friendship of God is revealed (in other words, prior – people saw God in an authoritative way – now for those who have had the great fortune of finding God, see a loving friend.)
God is inherently loving and as the Jewish souls, have a direct G-d-birth, therefore they too.
As a Jew is naturally compassionate, hence serving God (and hence the cause of good) means not giving charity (when you feel sorry) but giving.
The Baal Teshuva, who all his past sins turns into merits, hence has such merits, even a Tzaddik lacks.
We are the ones that will complete exile – you see, in the past our ancestors through literally giving their life, elevated the hidden sparks – but we (which in a way this is hardest hence highest) must give our desires.)
Samech Tisamech – 5741
As God says, we must serve God joyously, and as we must always be serving God, hence we must always be joyous.
Now there are two types of Joys – there is essential joy (as we see in children) and there is a joy caused by an external factor (as we see more in adults – as most adults have lost their intrinsic joy – so they get happy when something “works.”)
Now when a person is joyous this completely has the capacity to alter their negative, as we see even a cheapskate when he is happy, will be willing to spend.
However this is only when we reach the essential core joy- the joy of knowing that you are truly God (as your soul, which is your life force, is.)
As God is one with his souls above, when Moshiach comes – below.
Es Havayeh He-amrta 5730
As the Alter Rebbe quotes from the Rambam – what’s unique about God is that He is simultaneously the knower, the knowledge and the known – in other words, you and I are the observers of an observation, and in that exchange, an observation is made; so there is before the observation, there is during the observation, and there is after (for our minds descend into a time paradigm) By God, He, His Torah, And His Effect, Are Literally One.
First God gives us ability – when we then use this ability for good, this then (as this is the cosmic structure) causes God to double.
The reason men wear Teffilin – is to imbue their bodies with their Divinity (and use their minds to control) hence the Teffilin on the head must reach to the lower half (in everything we do, we must have self-control to do the Divine will.)

The greatness of the Jewish people is that this was God’s choice (this is similar to a Diamond – in essence it’s a rock, but the fact that we so cherish it..)
The fact that the Jews, crown God as King on Rosh Hashanah cause him to be King for everyone.
Zeh Hayom 5741
Rosh Hashanah is also the day of decision (life/death) for every creature (such as animals, plants, and even inanimate.)
The entire purpose of creation – that through the Jewish people, Torah and Mitzvos, under the greatest of trying times, the infinity of God would then manifest.
The entire goal of creation – of every single lofty angel, heaven etc. is for God Himself to become one with every Jew.
Through our study of Torah and performing of Mitzvos we return our universe to it’s Garden Of Eden.
When we use the physical for the spirit/tual, we imbue the spirit/ual in it.
The intrinsic truth behind everything – God.


Shir Lamalois 5748


When we do Teshuvah, we touch God.


There are two types of Teshuvah, on a specific (sin) or completely reinventing.


True reinventing is, reach a level where up and down (relative terms) cannot be applied.


When we do a reinventing Teshuva, this retroactively makes all our sins, Mitzvahs.


Furthermore, when we do a reinventing Teshuva, it makes our subsequent actions luminous.


Furthermore, when we do a reinventing Teshuvah – this draws down the infinite God (hence can be infinitely contracted).

Bisoikois Teishvu 5741


There is the love for God, and there is the unification with;  The former actually means there is a separate being.


Every single thing (even things that oppose God) are created continuously.



When a person still has an ego, one must be very certain that all he does is pure; but when one’s service is from their soul, than even their “ego” is Divine.

Bayom Hashmini – 5741


The reason we come to earth, for in heaven our souls, aware of the infinite greatness, hence were in perfect Divine service – But as our sages teach – the love of the Baal Teshuva (one who feels far from God and then discovers) surpasses even the completely righteous (whose whole motive is love.)


When we make a blessing on food, or using the material for spiritual (such as giving charity ) as within everything there must be Divine souls – these souls are literally as the Baal Shem Tov teaches, like a prince chained awaiting liberation – and when we use the physical for spiritual, they are not only released, but achieve a level which surpasses.



The great pleasure God receives from Teshuva is threefold – firstly, it is the example of a prince who was captured – so his and the king’s rejoicing when he returns, is so great (that it even surpasses before.)


Also Teshuva is something new, and we know that all things new create a certain pleasure.


Furthermore, Teshuvah has the capacity to change previous sins (which is a new “treasure”)


However, as when Moshiach comes, “He will get Tzaddikim to do Teshuva” – but if they never sinned, how will they – the answer is, Teshuva comes from first feeling far – but upon realizing that even if one never sinnned, relative to the infinite, almost infinite love for God they had (and of-course reverence) while they were in heaven; all their love is like nothing – hence this causes a new love.



Teshuva simply recreates (us.)



True happiness is only when we are humble.


Being happy is fundamental, as it states, “serve God with Joy.”


However there is a dark side – for when we feel happy, this can increase ego (the source of evil.)


However there is happiness which comes from humility (in other words, the very fact that I realize that I have incredible gifts, but these gifts, if they were given to another, would be far better – hence though there is joy, as its source is in humility….)


A Rebbe doesn’t die – they continue to serve, through arousing blessings.



By being Joyous, we bring Moshiach.

Vishavti BIshaloim 5738


It is not our head but actions (that matter.)

Padah Bishaloim 5741


Through the study of Torah – especially the inner dimension, we convert evil.


When we pray and we think about the words, we refine our animal soul – When we study Torah – it is like King Solomon, whose wisdom was so renown, that the queen of Sheba came – in other words, it’s like an automatic.


Moshiach will teach visually – for the difference between what we know and what we see – is, as what we know (like hearing something) isn’t fundamentally part of us (therefore with a contradictory opinion) it can change.


The uniqueness of Moshiach is, that as it is the infinite light of God – hence it is everywhere and to everyone, simultaneous.

MOSHIACH 1 and 2.0

In the first forty years of Moshiach, as this light is infinite, hence all will feel, as it states, “ They will all know me”  – however, this still means there is the person and the light – in the second stage, they will merge.


It is in the merit of our current Torah study – especially Chassidus – that we merit the redemption.


Far more important – infinitely – to submit to God; than to Torah/Mitzvos.


The highest level a person can achieve – “I hand my will.” (I choose to be “full time” -as the famous parable, that a pig and chicken crossed a breakfast diner – the pig starts to run, and finally the chicken caught up to him – said the chicken to the pig – “it says bacon and eggs” – “do you see me running like a chicken without a head?” – “oh’ you fool,” said the pig, “from you they want a donation, from me a commitment.”)


The difference is, that prayer is a time of war (spiritual) and in order to win a war, every soldier knows, you must be ready to sacrifice (Torah being less arduous, one should think, at least in the beginning of every hour, “I do this for God.”)



Through the final sacrifice for God, especially in the final “darkest” hour – which Moses himself, who wrote the Torah, and was one hundred percent a man of truth, was humbled, upon being shown our generation (for in our generation, people withstand the greatest challenge, namely the fear of ridicule) to do what’s right – this will bring Moshiach.

Zeh Hayom 5738


A day in which a miracle occurs, is intrinsically, so, opportune.

Furthermore this causes that the said revelation should be repeated.

Furthermore, the exact moment – when the miracle occurred – becomes its greatest.

Just as a miracle obviously creates a supranatural nature, it likewise affects the time (we often don’t realize that time too…)

There are two types of miracles, those that are obvious, and those that are through natural means (a miracle is anything unexpected (based on probability)) now in those that come into the natural realm, there are two: those that it is obvious (for example Purim) and those that as we see, even the one who the miracle occurred to, doesn’t realize.


Desire so confuses us, that we think, we have thought; (for example, the only reason someone wants drugs or revenge, is because it causes them pleasure.)


Desire is an example on miracles – for there are those desires that are obvious (say love – so we don’t think it is rational) then there are those desires that seems rational; and in these, there are those that unfortunately we realize (that it’s actually the desire – say for a good food) and then there is (like bribery) where the we think, we have thought (though without the bribe…)


In essence, the greatest miracles are those that one realizes not (for if a miracle is something extraordinary…)

As G-d is beyond both miracles and nature (like an artist is beyond say black and white) therefore He can/does combine (hence when we see a miracle within nature – we understand “G-d.”)


There are four stages of the infinite in the finite:


First one falls in love with God – however, love ultimately is about (the emotions of the lover – not the loved.)

In order to receive God, one must have fear, which create humility (and in humility, we are a receiver.)

Then as we know, all revelations occur through Torah, and primarily the revelation of the essence (of G-d) occurs through the essence (of Torah) hence through Chassidus, the essential union becomes revealed.


Finally, as what draws down the infinite, is the letters of Torah – they are like pipelines bringing the infinite into the finite (much like words, deliver emotions) hence we must daily say Chit”as.


It is known, joy breaks limitations – but they are the limitations over what one is joyous over (so say I have anxiety – when in joy – my anxiety dissipates) now therefore one should rejoice in G-d – for as G-d is obviously unlimited (therefore when rejoicing in G-d, this will be your destiny.)


When we rejoice – such as on Passover – over the redemption – this causes once again.

Vayidadber Eloikim 5728


G-d is everywhere.


The Torah was given (similar to as the world was created) in a general principle (for example, the letter alef represents G-d, as does the word anoichi – the first of the Ten Commandments represent Judaism (belief in God) as does the first, two commandments (not to worship anything foreign) Then the Torah divides into the specifics – but the ultimate intent is through our study of Torah and observance of mitzvos (especially Chassidus) we reach the fundamental primordial source – a source in which anyone (following Torah) will be given infinite (Torah.)


Vikebel hayehuidim 5711


After Matan Torah, G-d caused, that when we do a Mitzvah, spirituality and the physical object merge.


There are three reasons why Mitzvos were given: a. they refine us (transform our animal to Divine characteristics) b. they connect us (to our Creator) c. by doing them, we fulfil God’s will (like a humble soldier.)


There are three levels to Torah: a. that it is God’s wisdom (descended to be understood, through myriad descents) B. that through studying Torah, you connect to God, C. that (as the Zohar teaches) God and Torah are actually one.


Whenever we are free, learning Torah is our duty.


When we learn Torah, as we love it, then we have no limits (in our learning.)


The greatness of God, is not in the ability to abrogate but (though beyond reality) to integrate.


The way to access God is through Mesirus Nefesh.


The goal of learning Torah is for God and you to unite.


The Mitzvah to get drunk on Purim, mirrors the Avodah of mesirus nefesh, in which we are willing to forgo our body.


Through the Mitzvah of getting drunk on Purim – going beyond the body – the subsequent Torah achieves a level in which we reach the infinite – essential core Divine – in which through the Torah, God, and man and Torah are all one.

Biyoim Ashtie Asar – 5731


The Medrash says, that the greatness of the Jewish people is that God chose them and the greatness of the Jewish people is that they chose God.


The nature of idolatry is not so much that one thinks that the idol is worth worshipping, rather one imagines, by worshiping the idol, one will benefit materially– hence, one who is preoccupied with material gain (this is a form.)


The Medrash speaks about the greatness of the Jewish people – once a king came to town and everyone was asked to host him and his retinue – many said, “I will take this or that minister” – however one wise person said, “I will take the king, for they all are replaceable.”

So too the Jewish people are wise (choosing but God.)

This Medrash contains a deep lesson – for it refers to those who worship the sun or moon (idols;) now they too know the king is loftier, however for two reasons they serve (idols); the first is that they do not want to humble themselves (which is necessary before the king,) the second is that ministers have no expectation (they sort of give tit-for-tat.)

The Jewish people though, due to their love of God, forgo all these material gains.


To the Jewish people the main thing – serving (G-d.)


Kabbalah teaches darkness attaches itself to emptiness.


When Moshiach comes, all evil will dissipate.


The nature of a person is that their mind controls them (a person whose emotions does, is like a dog.)


The Medrash gives an example of a king who throws a big feast – now there are four beneficiaries – the dogs (who get the scraps.) There are the servants who likewise. – Then there are the important servants who get to be at the table. – Then there are the important ministers, and the very important ministers. – the difference is, the dogs care only about themselves (and being arrogant seek more) the servants serve out of fear (of punishment) the important servants serve with love – the ministers who have a great understanding of the king, serve with an extraordinary devotion (this of-course is about us and God.)


The Baal Shem Tov gives an example of a king who invited people to see him – but before they came to his throne room, he put vast treasures; – most took treasures – but those who truly desire – just came.


The Alter Rebbe would frequently say, “I want not your Gan Eden, nor your world to come, I want but you;” Now the Alter Rebbe had a keen insight, understanding and perception of both (Gan Eden and the world to come) but the Jewish soul seeks its father. (not its personal gain.)


When what is important to us, is say money, then all those who we imagine may provide it, become our god – to the Jew, who knows what is important, is God (and his will to dwell below – then say money, is only a means to God’s end.)


It is not enough to love God – we must translate this (into our thoughts, speech and actions.)


The main pleasure God derives is from the Jew’s altruism – however in order for them to serve altruistically, hence God chose them (for in choice there is pure love/altruism.)


From the Rebbes come the infinite ability to serve (altruistically).

Vinacha 5725


Moshiach will cause that all – from people, plants, animals, to even rocks – will know.


Moshiach will reveal even those things that are beyond comprehension (hence he will use the agency of sight.)


The main way to serve G-d – determination.


This is the idea of Mesirus nefesh – mesirus nefesh means, you don’t think about the problem – it’s as if there is no option.


Not only is the only way to beat the dark side through mesirus nefesh – but as the Galus (darkness) thickens – to the extent, that we are in a time that unfortunately there are many that call darkness light – the only mechanism is.


The reason mesirus nefesh can beat all darkness – as it is sourced within the essence – and the essence can never be obscured.


When Moshiach comes the prophetic ability will be so great, that even children – hence it will be actually natural.


We shouldn’t think, how could God be revealed, for the energy purpose of reality is this.


All darkness is for light, for G-d desires that from our efforts (in the darkness) should be born light.

Koil Yisroil 5733


Every Jew will be resurrected.


Just as we have a body and soul, so the Torah – the body is the Mitzvos, the Torah is the soul.


Mitzvos are sourced in God’s desire (while Torah is simply their clarification.)


The truest love of God is not for your soul, but for your body (you.)


When Moshiach comes we will learn who our soul is (namely God.)

Lihavin Inyan 5746


Whoever does Mitzvos is called a Tzaddik.


When we do a Mitzvah (goodness/kindness) this fills us.


Beyond the reward for doing Mitzvos which will happen when Moshiach comes, will be the revelation of who a Jew is (namely in essence/manifestation God.)


In the times of Moshiach, the infinity of God – a manifestation or a result of the Mitzvos we have done, (which draws it into our world) will be evident.


The highest future (in Moshiach) pleasure will be, from how much pleasure, God simply – based on his unconditional love to us – gets.


When Moshiach comes – we will reach a state whereby instead of having to leave our previous existence (in order to ascend) we can do so (simultaneously.)

Vayomer Yehonasan 5728


Through humility we create Divinity.


Through the Jewish peoples’s long bitter exile, in which they role-modeled ethical behavior – hence spreading Divine ethics – this caused them to be chosen.


Even our humility is actually Divinely ordained.


When the Rebbes said Mammorim was Divinely ordained.


The Divine soul comes into our animal soul in order to rectify our emotions.



The idea of Sefiras Ha-omer is that we need to refine our animal (soul’s) emotions.



Through refining our emotions – we refine the nations.


Through elevating the nations, we (in the times of Moshiach) will receive from God (spiritual and physical) abundance.


When Moshiach comes, we will literally be fabulously wealthy – and this wealth will contribute to our fabulous spirituality.

Hashamayim Cisi 5736


The greatest revelations to the greatest angels are nothing – it is precisely in nothing (humility) that there is G-d.


Faith and humility are the foundation.


There are two types of faith/humility – that which comes from being in awe, and that which comes, like Moses (whose mind was extraordinary, which is why precisely he realized – as many great scientists, such as Einstein) that G-d is infinite (hence all else relative, insignificant.)

GaN Naol 5747

There are two stages in the engagement of the Jews – as we know, it states, that the giving of the Torah is the engagement – now just like an engagement is an external union, while intimacy follows marriage – similarly, is the difference between the pre / post Messianic age – this intimacy is whereby, not only does one, after rejecting (much like the process of engagement) all other (desires) but furthermore, this becomes, one’s soul/sole.

Daber 5721


The essence (of God and a person) is holy.


Even sins – as all is pre-designed (so though they disobey G-d) they lead man – through Teshuvah/repentance – closer.


Just as we see that though the brothers of Yosef literally meant for his death – nonetheless, as it was predestined, it was the catalyst for not only not his death, but to become literally the Prime-Minister – similarly any evil.


The purpose of why the soul – literally part of God, descends into your body – is to help refine you (allowing you to become one.)


As the soul is literally part of God, and as it descends to assist you – hence whenever you engage in good things (Torah and Mitzvos etc.) you cause it incredible joy.


Worse than doing evil (motivated say by anger – jealousy) is lacking compassion.


The only reason you sinned (for as all is predestined, its inner intent) Teshuva (coming closer.)


Tzaddikim cause the Dirah Bitachtoinim (God to come to us.)


Every Jew is a Tzaddik.


Humility is not that you don’t know your greatness, but that you don’t assume your greatness is yours.


Higher than humility (which as explained above, is knowing that though you are great, it comes from beyond) is actually feeling like nothing (or insignificant.)

Shir Hamalois 5732


Rabbi Shimoin Bar Yochai was the source of the soul (of Torah.)


The only way to Jewish unity – the study of Chassidus.


The study of Chassidus must not be cerebral – it must fully embody (penetrate to the extent of causing a new person.)

Lehavin Inyan Rashbi 5745


Rabbi Shimoin Bar Yochai was one (with God.)


The main reason we study Chassidus (Kabbalah) is to manifest ever higher (light.)


Rabbi Shimoin Bar Yochai not only broke the divide between the inner and outer Torah, but unified them.


The reason prayer works (for one may assume, why would an infinite God care…) is because so did the infinite God choose.


Because God chooses us, therefore we truly matter (to Him.)


As God desires the joy from our growth, hence his greatest joy is when we overcome (our darkest darkness.)


The idea of Rabbi Shimoin Bar Yochai is to bring the highest light to even the lowest.

Pasach Rabbi Shimoin 5734


There is generally outer and inner – the outer reflects the bond of two things that are not intrinsically bonded (says clothing and you) inner is an intrinsic bond say between a parent and child – similarly in our heart we have the outer heart – those things we desire (yet don’t reflect us) and those things that do (now as this relates to God – there is the love of God, for what he does, and then there is the fact that my soul is!)


When the Jew is one with God, then the Torah comes (through.)

Gal Einai 5737


The purpose of Rabbi Shimoin Bar Yochai was his revelation (of the inner Dimension.)


The revelation of the outer Torah was through Moshe (and the inner through Rashbi.)


The main revelation of Rashbi was on the day he passed.


What Rashbi revealed on the day of his passing was so great that he was afraid to reveal it prior.


Rashbi instructed that these great teachings should be transcribed, where eventually everyone would come to benefit.


As is known on the day of passing, the inner soul of all one stood for becomes revealed, hence this too occurred to Rashbi.


Every Lag B’omer, the inner dimension – the Torah of Rashbi – becomes once again revealed.


Lag B’omer is called, the giving of the Torah of the inner Torah.


The purpose of the giving of the Torah was to elevate man to be a vessel for God and most importantly this should come through his own effort.


The goal is that each person should be able to see the inner dimension of Torah in every one of its dimensions.


God’s desire is not that He should reveal Himself, but we should find G-dliness.


Whenever we do a Mitzvah or Pray, we must do so with the simplicity of a child talking to God.


The reason God separated us – is because he loves our unity.


When Moshaich comes, it’s not that there will by us and revelation, but that these two things will just be.

Bachodesh hashlishi 5729


On Rosh Chodesh, it is an opportune time to induce humility.


When a Jew studies Torah we must do so as a student repeating (the words of the master.)


The goal is not humility to God’s commandments, but to God.


Humility to God means that you are 100% His.


It is not enough to be just God’s servant (for this is more an emotional attachment) one must be God’s slave (in other words to fulfil his directives.)


The goal is not loving, but listening (to God.)

In order to receive the Torah, we had to be brother/sisters.

The only true existence is God.

Anoichi 5749


To do the will of God first you obey.

Bishah Shealah 5725

As we treat God, so He treat us.

Vayidaber 5728


Our job is to take the multiplicity and create unity.

When we delve into Torah, new ideas “pop up.”


Through studiousness in Chassidus we bring Moshiach.

Atah Hareisa 5746


The Baal Shem Tov teaches, everything in the world is there to teach (us a moral virtue.)


If everything in the world is here to teach us, how much infinitely more so every part of Torah.


The Maagid teaches, your emotions become how God feels – this is a fundamental principle (if you want God to be happy (hence bestow blessings, for when we are happy we give…)


The goal of Torah, is that you should so become (in other words – there is zero dichotomy.)


The source of blessing is humility.


Nothing is as whole as a broken heart.


All Jews (even those who did bad) will be resurrected.


All the future revelations – even the “dew of Torah” that will resurrect the dead was included when God gave the Torah (hence it can all be accessed.)


The true gift of the Torah is that it enables a revealed God/Man dynamic.

Bayoim Hasheini 5732


Humility is the only way to receive (the Torah.)


Humility is infinitely greater (than Torah.)


There is no greater joy than in making a meaningful difference.

Rani Visimchi 5727


By doing a mitzvah you are like God’s daughter – by studying Torah you are like his friend, and by having Mesirus Nefesh (sacrifice for God) you are like his mother (for cosmically, the forces of good, through Mesirus Nefesh win – this is a profound profound teaching – in other words, every time you can sacrifice, you cause redemption.)


As Mitzvos are rooted in the infinite, hence they draw it within (us.)


At Matan Torah we accepted not to do God’s will, but to be His.


Far greater than accepting to be God’s, is acknowledging that as He saved us from slavery we therefore are indebted.


We must acknowledge, that even our indebtedness (the highest level of service) is also but Divine Grace.


Through being connected to the Tzaddikim – especially the Rebbe – one ensures a. that one has joy b. that one receives abundance (in health, sustenance and nachas) and c. bring Moshiach.


Bahaloischa 5739


The Medrash says that God said – “my light is in your hands, and yours, in mine – My light is the Torah, Yours, is your soul – ‘If you guard mine – I’ll, yours’.”


The nature of a soul is to desire (like a flame rises) to become one (in it’s original source – however as our soul descends into our body – the body, like an animal causes it to become addictive/phobic.)


By studying Torah we reveal our soul.


The purpose of creation is for the Jew; and the completion of the Jew is through Torah.


Through doing Torah and Mitzvos, the soul which began in a pristine pure holiness, becomes even greater.


Though the soul is high and holy, but the Mitzvos which are one with God, cause this soul unity.


Unity with God means that the Shechina (his presence) unifies (which occurs through Mitzvos.)


Learning the laws of the Torah brings one to true Divine humility.


The highest humility is, that to go against the will of G-d, is obviously beyond impossible.


Now obviously as the Jew’s true essence is God, hence humility to God, far from taking us away from ourselves – creates ourselves!


Through joy in the study of Torah, we immediately bring Moshiach.

Bahaloischa 5734


We begin with loving and revering God, which leads us to become.


Through the Torah and Mitzvos we do we create (or renew) the world.

Vi-atah 5719


Wisdom comes from a secret (in other words – there is like the cosmic brain – it is for this reason, those who seek knowledge, sometimes find.)


All spiritual revelations come via human actions.


Vaysihlach Yehoishua 5736




We are called to self-transform.




All of us can guide our thoughts, speech and actions – however to transform our emotions (say from lust to love, from anger to self-discipline, this is through the Rebbe/Moshe.)


Vihinei 5733


When Cohanim bless – it speedily effects.


The mechanism to receive infinite blessings – unity.


The ultimate peace is where enemies reform.

Hachodesh HaZeh 5731


There are only two ways God deals – natural or supernatural – Rosh Hashanah is the New Year for the natural, and Rosh Chodesh Nissan, for the Supernatural.


In order to get the supernatural order – just as the Jews were commanded to take a sheep and tie it to their bedpost – now the sheep was the god of the Egyptians – yet their faith was stronger than their fear – hence this evokes.


The essence of God is obviously not limited – hence it has no structure (in other words it’s like the soul – a pure love.)


G-d’s joy – when we grow!


When G-d made the world he established – laws of nature – however when we go beyond our nature (to do more than our society or even our current habits) then this evokes.


Nature represents the outer garments of the Divine – while the supernatural (and certainly the personal G-d) represent the inner desire.


Foreseeing our good deeds this caused God such joy that he created.

Hafach Yom 5727


There are creatures of the sea and creatures of the land (in essence everything that is on land – and more – is in the sea) the difference is, the creatures of the sea know that the sea is their source (and when they leave it they die (in contrast the creatures of the land – though they are equally dependent (for example on oxygen) they don’t realize.)


When we are in heaven we are like the creatures of the sea (in other words, we realize our Divine dependence.)


When we come to earth we become like creatures of the land (in other words we think we are independent.)


When Moshiach comes, the sea and the land will merge (in other words, while we are “independent,” the essence of God will come.)

Bisha She-alah 5721


The whole point of life is that God desires to be your personal God.


The soul and the body which are continually emanating from G-d – pulsating into existence – are as result of the ten original creative sentences.


By self-refinement, as our body is from the dust, so we elevate all.

Ve-ehye 5721


There are two dimensions – there is the essence and there is manifestation – the essence has no symbol (“I who cannot be symbolized in any letter or even tiny point”) now the manifestation of the Torah divides into the Ten Sayings (“commandments,” analogous to our world established through ten sayings) however the essence, as the Baal Shem Tov explains, is included in the word Anochi – when we are accessing the Divine, we can access the manifestation (normative Torah and Mitzvos, or even the wonders of nature etc.) but the messianic ideal is when we receive the level that cannot be manifested – a level of singular clarity, unity, perception and perfection.


The purpose of the inner dimension of Torah is to continually elevate the Jewish people (and by osmosis everyone and everything.)

Padah Bishaloim 5722


The purpose of the soul is to win over the body – the way it does is this is by being enclothed in the body and then explains to the body the sweetness of Godliness.


The way to rid oneself of our bodies addictions is by shining the light of the soul which comes through the study of Torah, as well as touching the light of the soul (‘s essence, called yechidah.)


When we reveal the Yechida (the essence of our soul, the part that is one with God, and is disturbed that it is not within – as the Rebbe says, that when we realize that when Moshiach comes, we will be in Divinity, similar to as our Yechida used to be) then its desire automatically become us.



By simply saying, I decide that my behavior should follow my Yechida (soul’s essence,) this occurs.



We transform from below to above – through seeing the sweetness of above – however essentially that is not the compelete transformation – the complete transformation is the revelation (of the essence.)


However as this is a higher revelation – the ultimate is that the mind of the body (animal soul) understands/desires.


Now the preface to serving God – arousing humility.


When we learn Torah we must realize that though it is understandable, this is Divine.



Through learning in this way, this causes both peace locally and globally.




When Torah is not studied with this humility, not only can it not be a panache but unfortunately it can lead to arrogance – and the effect of arrogance is as one sees oneself as the center of everything, hence we perceive that whatever anyone else is doing is to harm me (and hence delusions of enemies, hence hate enter.)



This is like the story of an individual who was a great Torah scholar (but lacked humility) and when he was in Yechidus (a private audience) with the Tzemach Tzeddek (Rabbi Menacham Mendel Schneersoh – the third Rebbe) he complained that wherever he walks in synagogue, everyone is stepping on him and the Tzemmach Tzeddek explained that the verse states “a wicked man must leave his wickedness, and a strong person referring to an obstinate arrogant mind, must be humble.”




This humility is induced through prayer.

Have any Question or Comments?

Leave a Reply

%d bloggers like this: