Quotes from Jewish Mystiscim


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

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 mans 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 wishes to offer a sacrifice from you” shouldn’t it actually say “if a man from amongst you wishes to offer a sacrifice,” and he answers, this means that if a person who 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 ones 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 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 persons 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 ones 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 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.”

Summary:

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

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 ones very life depends on it, in order for it to be done properly, incisively, thoroughly, and completely.

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.

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.

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.

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.”

Mammer Basi Ligani 5711 / 1951

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

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.

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

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.)

Leave a Reply

%d bloggers like this: