Our Rabbis tell us that Moshe Rabeinu gave us the previous four parts of the Torah, “mipi hagvura,” from G-d’s mouth, and the fifth and final part of the Torah, “mipi atzmo,” from himself. The meaning of this is as follows: From G-d’s mouth, so to speak, means that G-d transmitted the information to Moshe Rabeinu and Moshe Rabeinu put it in writing. The writing was free of any of Moshe Rabeinu’s perspective, it was a direct transmission. From Moshe Rabeinu…
Here the Alter Rebbe explains that life on Earth in a material body is a temporary thing. The main purpose of the soul is to be united with the Infinite. Source: Likkutei Torah, Parshas Chukas, D.H. Oz Yoshir Yisroel.
Here the Alter Rebbe explains that higher level t’shuva (t’shuva ilaa) is a result of fixing things at their root. For example: the sin associated with young men “nicks” the mind, the correction and the t’shuva is to become engrossed in learning Torah (which comes from Chochma of Aztilus) and to double the quantity. Like kissing, where the breath of one united with the other, when we learn, our minds think G-d’s thoughts, our mouths speak G-d’s words etc. The…
Previously, the Alter Rebbe explained to us how t’shuva tattoh (lower level t’shuva) is done. Now that the t’shuva tattoh is done and the clouds have been cleared,” we can engage in t’shuva i’la’ah (higher level t’shuva). This happens through becoming emotionally engaged in learning Torah, which is a woundrous union between G-d and Jew. The this emotional state during intimacy with G-d is a result of binah (analysis and contemplation) and is also results in the return of the…
Fear means simply: “to be afraid of rebelling against the King.” That is a quote from the beginning of Tanya chapter 41. This definition includes the most primitive fear (fear of punishment, yiras onesh) and the most advanced fear (fear with bashfulness, y’rei boshes). Fear in chassidus is a result of love inasmuch as one is afraid to lose what one has, i.e., we don’t want to lose our positive relationship with G-d or a friend or spouse, for that…
Lower level fear is defined by the Alter Rebbe in the introduction to Tikkun Chatzos in his siddur as follows: Yira chitzonis is a result of being afraid as one would be in the presence of a physical king, who, because of the extent of his sovereignty, inspires fear. As a result of his malchus, sovereignty, on fears, i.e., it is primitive, perhaps immature. The same applies to G-d. The lower fear would be as a result of thinking about…
In the Alter Rebbe’s siddur, Torah Ohr, in his introduction to Tikkun Chatzos, defines yirei boshes as follows: Yirei boshes is for example, the internal feeling of shame one feels in the presence of a great man in one’s generation, a tzaddik, etc. The fear is from motivated from within himself: this is called yira ilaa, to become shy in the presence of the Light of the Endless One Boruch Hu, who integrates Himself into the Chochma of Atzilus… before…
These are a few things that cross my mind every time I see these guys. 1) they work efficiently and quickly. 2) they walk with purpose and work with determination. 3) they don’t let foolishness (or fools) get in their way 4) they are strong of body, spirit and will 5) they aren’t concerned with self-actualization, rather, they realize that their lack of formal education means that this is their lot and if they work hard perhaps their children will…
Inspiration that comes from on High is energy. That energy trickles down and is filtered through Hishtalshelus until it “thickens” and becomes the inspiration in your surrounings. (Hakdama, Siddur Torah Ohr. V’Hinei Porach, [Parshas Korach] Likkutei Torah). An is’arusa d’l’eyla (literally, an awekening from Above) is an abstract term referring to this type of experience. It manifests itself in the form of, say, waking up in the morning feeling good, feeling energized during davening or doing a mitzvah, etc. The downside is: as…
Part Four: Understanding the Language, Shedding Light on a Deeper Reality Translation and Integrated Translation of the Ma’amer ד) דְּהִנֵה לָשׁוֹן ״עִם״ שַׁיָיךְ כְּשְׁיֵשׁ דִמְיוֹן בֵּין שְׁנֵי הַדְבָרִים. כְּדְרָשַׁת רַבֹּתֵנוּ זִכְרוֹנָם לִבְרָכָה, עֲל הַפָּסוּק וְהִתְיַצְּבוּ שָׁם עִמָּךְ, עִמָּךְ בְּדוֹמִין לָךְ The use of the word “with” is relevant only when there is a relationship between the different elements at play. For example, on the verse where G-d tells Moshe Rabeinu (BeHa’alos’cho, 11:16), “…And have them [the seventy elders] stand there…