Here, the Alter Rebbe explains how to have ahavas olam, eternal love. The general definition of ahavas olam, is a love that it’s based on one’s understanding of the greatness of G-d, that is, His Creatorship, Kingship, etc. Since it is a love based on understanding, there are two (basic) ramifications: 1. It is limited, like the mind from where the love was born and the subject which was contemplated (existence). a. Subject to change, for better or for worse. 2. It is…
The dew that fell in the desert to cushion the monn is the same [type of?] dew that will revive the dead. Likkutei Torah parshas Eikev.
This is an explanation from the Rebbe in this week’s parsha in the sixth aliyah. The first possuk was, “Sh’ma Yisroel…” arguably the most important possuk in the entirety of Torah, Jews, monotheism, etc. The second possuk is, “VeOhavto es Hashem Elokecho…(And you shall love Hashem, your personal G-d).” The Rashi explains that a person who serves their teacher/master out of awe does so in a stressed out way: he’ll bring whatever his teacher/master wants and departs immediately. The Rebbe explains further, adding that the…
Likkutei Sichos, vol. 19, page 42 “And the man Moshe was extremely humble, more than any person on the face of the earth.” Beha’alos’cha, 12:3 If the prerequisite to learning Torah properly is humility, and Moshe was the most humble of all men, then Moshe Rabbeinu learned the Torah the best. So, when Moshe Rabbeinu transmitted the Torah to us a second time from himself (“mipi atzmo”), not as a direct transmission from G-d, we know that his understanding and his…
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.
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…
So imagine you never did any aveira worthy of death from beis din or being cut-off…The little things we ignore in our relationship to Hashem add up. The little fibers of the 613 strand rope connecting us with G-d become severed weakening the experience. Realizing that we have distanced ourselves from Hashem will motivate to move forward.