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Maamarim Shmini Atzeres and Simchas Torah. PDF Print E-mail
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Tuesday, 21 September 2010 11:44
Maamarim Shmini Atzeres and Simchas Torah.
 
 
Lehuvin Inyan Simcahs Torah 5712.
This first class on this Ma’amar discusses the Biur (philosophy/ mysticism) of the Ma'amar.
Neshamos are called 'Kol HaNikra BiShmi...'. This means that all of Godliness (anything other than Him) even the highest light, is brought forth by Neshamos.
In addition since we emerge as separate beings (as opposed to Torah, which is called 'kvodi') only we are therefore able to bring Godliness down into the lowest realm.
The connection between this and the joy of Simchas Torah we'll discuss in the next class.
This class talks about Simchas Torah.
We dance and bring Joy to the Torah.
The question is who are we to do so, especially on the level of the Torah called Matana (a gift).
The answer is that we are masters over all levels of light until (literally) Atzmus, and we are therefore able to add light to the Torah even on the highest levels.
It is however done through dancing (action) as action is rooted in Atzmus. 
 
Lihavin Inyan Simchas Torah 5713.
1) Overview of the middle of the Ma'amar (for lack of time). Two kinds of Nekuda (point) the deeper one is when the point has no positive aspects only that it exists because Hashem made it, there is the ultimate Bittul.
2)  Rosh Hashana is about malchus, which means Bittul, as does Shmini Atzeres.
3) this Bittul raises the Torah higher than Chochma resulting in the Torah itself rejoicing.
Class Two.
Not available at this time.   
 
 כי נער ישראל ואוהבהו תשט"ז.
The heavens and the earth are linked:
The lowest levels of heaven (השתלשלות) to the highest levels of earth (אצילות), and the link us revealed and obvious (גילוי ההעלם).
The highest levels of heaven (עצמות) and the lowest levels of earth (בי"ע) are linked but the connection is sublime and will be revealed when Moshiach comes.
This explains how we'll know עצמות לעתיד לבא.
Even this idea is limited to things that are part of the טבע of creation. When man sins this is not even linked to עצמות.
This logic is used to explain the idea of understanding the concept of  כי נער ישראל ואהבהו that is in the nature of man and comes from (נשתלשלו מהם)  from עצמות. 
Yehoshua is called נער- the one who is loved unconditionally based on nature rather than who he is in two circumstances:
 1) During Moshe's lifetime. He is in Moshe's shadow and is so Bottul as to know understand and sense exactly as Moshe does simply because of his extraordinary Bittul.
2) After Moshe passes away and Yehoshua is reduced to "the face if the moon" he is again considered נער and loved unconditionally, like nature because he gives the Jewish people ארץ ישראל  on the level of ארץ טובה ורחבה.
אורות וכלים match and create a harmony, where the כלים reveal the אור and the אור reveals itself in the כליץ
גוף ולבוש (the body and it's clothing) do not join in this way and the clothing don't reveal the body like the body reveals the Soul, but on the other hand the  body isn't at all contained or changed by the clothing and what the body is is brought forward unchnaged by the clothing.
נמשל: to bring down עצמות requires an imperfect לבוש. 
  
תורה ציוה ה'תשי"ז 
The two levels of a Yid's relationship to the Torah (based on the two levels of the Neshama this Hemshech explores):
Torah that feeds a Yid ישראל אתקשראי באורייתא ואורייתא בקודשא בריך הוא
Torah that needs a Yid to have it (more deeply) connect(ed) to Hashem. לשמה. דוד הי' מקשר תורה שלמעלה עם הקב"ה.
1) עתיק it's meaning and implication.
2) Three levels in Atzilus: Sfiros, Pnimiyus Abba Pnimiyus Atik, Oneg by itself.
3) Pnimiyus and Chitzonius A"K.
4) Tehiru Tataa and Tehiru Illaa before the Tzimtzum. 
The various ways a Yid is above the Torah and can change it.
1) Chidushei Torah, 2) following the minority opinion when necessary, 3) עת לעשות להוי' הפרו תורתיך against the rules of Torah itself, to refrain from an Asei because of Chachomim, 4) Halocha and Piskei Dinim.
Ya'akov is the lower level of the neshama and it is alos linked to the idea of מאורסה, that the Torah is the כלה and Yidden are the חתן.
There's a joining of the lowest Neshama and the idea of being a Mashpia to Torah! 
 
 
 
This Ma'amar has a Simchas Torah idea, but was said on Monday (Noach) 29 Tishrei (to the departing guests).
Liosei Niflaso 5722, a Simchas Torah Maamar based directly on the Alter Rebbe's version, which creates for a very interesting learn.
There are three (or four) levels: A. Kindness, B. the source of kindness C. and kindness that is not even the source.The Alter Rebbe argues that the highest level is available to the completely undeserving.
[The Rebbe comments that] Even the kindness which is not a source is available (to all) on Simchas Torah and we must draw it into the whole year.
 
(the page numbers and layout are a bit different than the text i used, so you must adopt a little). 
The idea of חידוש was discussed at length in this class.
The point the Rebbe is making is that the idea of חידוש is by a בעל תשובה.
The Rebbe links this to  שמחת תורה and the postponement of the joy of the Torah from Kippur until Shmini Atzeres and Simchas Torah.
 
ביום השמיני שלח את העם ה'תשמ"א.
 This class explains two ideas in Teshuva (that are to a great extent opposites):
1) Actualizing the nature of the נשמה. This itself has two aspects:  A. It's nature to reunite with it's Source (Hashem) after being separated and placed in a physical body. B. It's desire to do what her Maker (Hashem) wants from it: to make this world a home for Him, through Torah and Mitzvos as well as Teshuva.
2) Creating something new, taking something that is cut off from holiness and making it holy. This applies to transforming the energy of sin onto good and the use of physical things for G-dliness (מעשים טובים).
תשובה ומעשים טובים are the two aspects of Teshuva discussed above: realizing the potential of the Neshama and creating soemthing altogether new out of Klipa. 
 This section of the Ma'amar (which is much shorter than the last class) adds a new dimension to the entire issue of Teshuva (discussed previously) in all it's aspects:
The basis for all of Yiddishkeit is a Yid and his being (literally) one with G-d above all levels, and above the (very) idea of (being separated and) needing to be reunited with Him.
This is the meaning of (the first מאמר חז"ל) that sees תשובה as an introduction to מעשים טובים: the essence bond between Yidden and Hashem is called Teshuva which sets up all of Yiddishkeit, especially where New Creation (like יש מאין) is concerned.
The third class is on the beginning and the end of the Ma'amar and the explanation of the Possuk on which the Ma'amar is based.
Dovid is a King and he rtepresents מלכות which begins on Rosh Hashana.
When שמיני עצרת comes he sends the people home. taking the power of מלכות, which is the essence bond of Yidden and Hashem with them.
But on this day, they already have a connection to the application and bringing down this essence bond into daily Avoda.
This is especially true according the דברי הימים that explains that this story happens on 23 Tishrei (Simchas Torah) the יום טוב של גליות of Shmini Atzeres.
ישראל עמו are the two ideas of Teshuva discussed in the first class on this Ma'amar.
 
להבין ענין שמחת תורה ה'תשמ"ב.
Tishrei is a Teshuva event and therefore the process begins בכסה ליום חגינו which means that the highest revelation is hidden initially and only revealed afterwards.
On Shmini Atzeres the effect of the Teshuva is implanted and takes root, to grow throughout the year.
This is special for the Jewish People. 
The difference between Tzadik and Ba'al tTshuva has many aspects including the idea of time [Teshuva takes no time] therefore there is no time between Sukkos and Shmini Atzeres. 
 The reason we dance with our feet and the feet of the Torah is because the feet are the vessel for the Yechida.
Since this is a celebration of the Torah of Teshuva, it is the Yechida revealed that only the feet can represent.
  
 1) Shmini Atzeres is about תשובה, Shavuos is about צדיק.
 Therefore the עצרת of סוכות is right after סוכות, as  תשובה takes no time, while the עצרת of פסח is seven weeks later as what צדיקים do takes time.
שמחת תורה is joined with שמיני עצרת to add the joy element which breaks all barriers and makes the עבודה of תשובה possible.
 
 This Ma'amar explains the connection between the Psukim of Ata HarAisa and Hakafos and Simchas Torah.
1) Ata HarAisa: Achdus on the highest levels,
2) Liosai Niflaos, not like RaShI Yesh MeAyin but like the Ba'al Shem Tov, From Yesh to Ayin that has two advantages: A. Atzmus, B. Revealed.
3) How this is connected to Simchas Torah on Shmini Atzeres the Shirayim we share shows on Atzmus and the Gilgul described means bringing Makif into Pnimi. 
 
Yehi Havaya Elokeinu 5745.
This Possuk which is one of the seventeen Psukim of Ata HarAisa, is a Prayer tha Shlomo said, implying that even in his time it was necessary to underscore the superiority of the Avos and to pray that Hashem should be with us as He'd been with them.
The Ma'amar explains this by explaining the idea of Lama Yomeru Hagoyim Ayey Elohaihem, Goyim ask where is your God (now).
The answer is that we replaced Spirituality with action and have not only not lost out (compared to the Avos) but gained.
Now: 1) we can have Atzmus, 2) It can even be revealed!  
 
Lehavin Inyan Simchas Torah 5746.
Simchas Torah we all dance with all of the Torah though we own only a portion of it; or (only) one letter, because on the level of inheritance we all inherit all of the Torah.
In this Ma'amar there is (also) an interesting chidush about woman and learning Torah.
The need for all three steps of 1) Yirusha, 2) Yegia, 3) Mattana to have the Torah fully and in all aspects. 
 
 The two sides of Shmini Atzeres- the highest and the lowest. Birurim and struggle, For Yidden alone.
 
Shmini Azteres is connected to and separated from Sukkos.