Maamarim 5741. PDF Print E-mail
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Wednesday, 27 July 2011 22:06
Maamarim 5741.
During this year the Rebbe said 59 Maamarim.
For there to be a peaceful resolution to war, there must be war.
But some victories are "peaceful".
There are two lands in the land where Yaakov lives, higher and lower.
These two are represented by two levels of Torah.
This Ma'amar explores the grerat advantage of the lower level of Torah in and of itself.
Through thelaws there is Birurim. This is why it must also invlove מרמה.
This Ma'amar is a Chanuka Ma'amar, because it has at it's fundation the idea of ירידה צורך עלי'ה.
In this class the Rebbe uses the language of פרצת כל הגדרים.
The level of בת ציון is the the lowest level and is connected to action, of Mitzvos, but it reachers higher than אחותי and אמי. 
What does the snake miracle that precedes the ten מכות mean and represent?
All the מכות are not only to get Yidden out of Egypt, but also for the ekevation of sparks, עבודת הבירורים.
The snake sets this all up, and particularly the fact that it goers from stick to snake and back again and only  then swallows the remaining stick.
Why one would think the Torah should begin with החודש- which is the directly holy involvement of the צדיק, ישכר, תורה ותפילה but in the end the תורה begins with בראשית because in the connection of the תורה to the נותן התורה action, בעל תשובה, זבולן is actually primary.
This Ma'amar discusses the idea of one being a seminal point which matures when it develops all ten aspects.
It interprets the word בעשור (as opposed to בעשירי) as meaning all ten, meaning, that each later day includes all the preceding ones until ten.
Ten is the completion of one's personal wholeness; of קשוט עצמך.
After the ten are complete begins the process of קשוט אחרים.
This explains why on the eleventh of Nissan they took a sheep fro a Korban and counted off four days.
This is also connected to 10 Shvat as being the completion of what starts (in Shvat) on Rosh Chodesh.
19. באתי לגני ה'תשמ"א.
This class deals with Perek 11 of the Previous Rebbe's Ma'amar באתי לגני.
The discussion centers around the עבודה of יראה, קבלת עול and מסירת נפש of the צבאות השם.
When the King faces a מלחמת נצחון his מדת הנצח is aroused and he pulls out all the stops:
Engaging in the wart personally, distributing great and hidden treasure (almost) recklessly, and even giving his life for the cause.
 The King's treasure is his bond with his subjects, their deep respect and awe for him, which in the נמשל is יראה עילעא.
Soldiers are like עבדים with the additional readiness for מסירות נפש.  
The people's sacrifice arouses the King's reciprocal giving of himself! 
This second class on this Ma'amar explores Hashem's enemy against whom this מדת הנצח and בזבוז האוצרות and (הפקרת חיים (גלויים is invoked:
The enemy of נצח ישראל.
This is explained in this class.
There are two מזבחות:
1) מזבח אדמה which is a reference to involvement in direct holiness, תורה ומצוות which is why it is a certainty.
2) מזבח אבנים which us a reference to the involvement  in Klipa, and it is therefor written as a condition "If" one (needs) to involve himself in correcting this involvement, it will reveal greater light.
21. ואלה המשפטים ה'תשמ"א.
Introduction: The classic idea of this Possuk, that we do משפטים like חוקים rather than the other way around, because the משפטים are also from סיני.
 The Rebbe added in תשנ"ב that the very idea of משפטים where ideas of morality צדק ויושר are logical is a special gift from Hashem to bring what is above logic down to the level of logic.
This מאמר given out at the same time discusses similar themes:
Torah must have  שכל ותענוגת but it must also have a ביטול.
מצות though they are basically קבלת עול must have a תענוג as well.
The מאמר was introduced in this class. The key set-up idea is the fact that קבלת עול is represented by and עבד עברי rather than an עבד כנעני. 
This class discusses the Possuk אשר תשים ךפניהם כי תקנה עבד עברי... and explains in various ways the duality of learning Torah down here.
On the one hand coming down to the level of human understanding is a huge step down
On the other, the fact that even as it is down here it continues being תורתו של הקב"ה is only because it is reaching higher than אצילות to עצמות אוא"ס which is the only level that can join lower and higher.
It is achieved through משה רבינו who himself joins together the opposites.
This class focuses on the same duality discussed above (in Torah) but explains how it is in Mitzvos.
Mitzvos may involve קבלת עול but there is pleasure there too: doing Hashem's will.
The class talks of the בינוני's חיות ותענוג and the צדיק's אתכפיא done only because he is commanded to say אפשי and as such there is much תענוג in his Bittul also.
22. ויקחו לי תרומה ה'תשמ"א.
 The three תרומות in Avoda are:
1) 1) Torah, 2) Mesiras Nefesh (tefilla), 3) Mitzvos.
This is connected to the עין יפה בינונית ורעה א' ממ' א' מנו"ן וא' מסמ"ך.
2) How in Torah itself there is  1) Torah, 2) The source of Mesiras Nefesh (Tefilla), 3) the source of Mitzvos.
This second idea is the source of ירידה צורך עלי'ה in Torah and the world. 
The similar notion (of ירידה צורך עלי'ה) is found in the מאמר וקבל היהודים תרפ"ז about  מסירת נפש, that nowadays is represented by the idea of אל יובש מפני המלעיגים. 
23. ואתה תצוה ה'תשמ"א
This is the מאמר given to us in Adar 5752, with which we live our lives; it is the מאמר of התקשרותץ
Below is a חזרה of this מאמר and below that a class on the בלתי מוגה (unedited version) of the same.
Said in Johannesburg South Africa on 3 TAMUZ 5771.
Three types of Rebbe all inspiring Yidden in the matter of faith yet each has a different method. Kasis LaMaor.
This one class encompasses the entire unedited version of this מאמר
Four points:
1) ואתה תצוה in this case משה is the point: to strengthen אידישע אמונה and internalize it.
2) ויקחו אליך causing an עלי'ה in Moshe, who grows in humility as a result of this new relationship, with another (lower) generation.
3) כתית למאור isn't only for Yidden in Tzaros; but -also- for Yidden in the best of times who know there is no Beis HaMikdash and a lack of divine revelation someplace else.
4)  נר תמיד versus what is written by Aharon's (lighting of the Menorah) מערב עד בקר. The difference is that נר תמיד knows no change or variance.
24. ועתה אם נא מצאתי חן ה'תשמ"א.
 This class is a brief חזרה of the מאמר רבי רש"ב from תרע"ח:
There's good חן and bad חן.
Unearned חן is שקר החן and it was בדורו של משה before the Torah was given.
Earned חן is very good, it is like אתעדל"ע שלמעלה מן אתעדל"ת אתעדל"ע or it is the level of מתנה that is earned indirectly: אי לאו דעביד לי' נייחא לנפשי' לא יהיב לי' מתנתא.
There are several levels in this earned חן: 
1) ונפלינו אני ועמך there is a non-Jew but Hashem is exclusive to the Yid.
2)  That there is the level of פלא that has no possibility for anything else; ישראל ומלכא בלחדוהי.
3) גילוי עצמו"ה. 
This class is the Rebbe's Chidushim; there appears to be three original ideas:
1) The two levels: שקר החן זה דורו של משה, and מצאתי חן, מצאת חן are both in the time of משה רבינו and they aren't successive, but concurrent: at every moment a Yid can be on the level of שקר החן but he's free to raise himself to the level where her is legitimately מוצא תן.
2) All levels of חן are connected, even the lowest (שקר החן) and the highest; just like 1) all levels of Yirah are connected, 2) All levels of Torah (until action) are connected; so there's אמת in שקר החן also, when one does the Mitzvos.
3) (this is implicit and not explicit in the Ma'amar) Actually the greatest אמת is in שקר החן, the undeserved  favoritism from Hashem, because that is altogether unconditional.
We connected this to the idea of כי נער ישראל ואוהבהו; the Rebbe uses this idea to explain מפי עוללים ויונקים וגו' להשבית אויב ומתנקם.
Moshe gathers the Jews and speaks first of Shabbos and then of the Mishkan; which is the opposite of how Hashem inspired him, where Shabbos was last.
The Rebbe explains that these Pesukim are describing Hakhail; where the first step is Shabbos: Bittul followed by bringing Hashem into each aspect of life: The Bais HaMikdash.
כי תשא means raising Yidden up in Teshuva, lifting in a way that is infinitely higher than before (even above the head).
It must be done through Moshe.
תרומה להי'ה means lifting from the bottom up, Teshuva,
תרומת הוי'ה is bringing the infinity of the בעל תשובה into the finitude of the צדיק because he is in the world.
לפקודיהם correcting even the smallest wrongs, until flaws are "missing".
27. זכור (פרשת זכור) התשמ"א.
 There are a few different themes among the many מאמרי זכור. This one is about the idea of דרך.
Why is the עמלק attack linked to these two clues: 1) on the דרך; and 2) after leaving מצרים.
1) In מצרים, they were out of עמלק's reach because: A. there they had only אמונה and עמלק had no hold there; B. After leaving מצרים they were on a high enough level to be attacked for small infractions; like the רבב בבגד תלמיד חכם.
2) They were on the דרך תורה ומצוות as understood in the פסוק ושמרו דרל הוי'ה לעשות צדקה ןמשפט which correspond to תורה ומצוות.
When they met and fought and defeated עמלק there was a new דרך of correcting קליפה; this caused יתרו to come, as it says וישמע... מה שמע ובא... ומלחמת עמלק; he said if Yidden are involved in בירור then there is place for me here too.
Sine there would have been no תורה without יתרו this event turns out to be very important. 
This Journey of elevating קליפה including עמלק is about ויזנב כל הנחשלים the stragglers who fail to bring along their sparks and elevate their souls; but דן  corrects them and elevates them anyway.
In time this is us: the last generation who pick up all the missed sparks and bring the גאולה.
This is another explanation of והאיש עניו especially to our generation!
Why אורה is feminine: it is receiving inspiration from higher than אור/ תורה and therefore reaches lower.
Like the ה'ה added to אברהם אבינו's name raising him higher and bringing him lower.
שמחה reveals this higher Torah.
These two are חכמה ובינה and are secured through Davening with Ahava and followed by יפוצו מעינותיך חןצה.
ששון is מילה which is יסוד
יקר is תפלין; the level where you must make sure that it is Kosher.
This brings G-dliness to the physical level.
כן תהי' לנו on Purim even in Galus we can reveal אורה שמחה ששון ויקר.
This מאמר explores the Chassidus of the word שושן: like שושנה, a rose.
The thirteen petals on the rose are the מדות both of תפילה: מדות הרחמים as well as  תורה: שהתורה נדרשת בהם.
Then there is the red rose which shows on sin that needs to be whitened.
This is the idea that גלו לעילם (שושן) שכינה עמהם whilst in גלות inasmuch as בירורים are concerned, the place of גלות is the capital of the שכינה.
Also in this capital we must be concerned also with דקות הרע which explains why שושן needs an extra day to combat עמלק.
30. ויקחו אליך פרה אדומה ה'תשמ"א.
(פרשת פרה) 
 There is a relationship between פרה אדומה and גלות, as it is done outside all three camps, like Galus.
It starts at the exit to גן עדן where the one river diverges into four, and it ends with no water at all: Klipa.
But there is the possibility for correction.
פרה אדומה is Galus.
Burning it is ביטול.
Saving the ash is the advantage of תשובה above and beyond the עבודה of a צדיק.
A horse versus a deer: (עבודת הצדיקים (סוס) מול עבודת הבעל תשובה (צבי ועופר האילים. 
This idea of פרה אדומה was done (the first time) on the 2nd of Nissan; that same day נתנאל בן צוער נשיא לבני ישכר brought his קרבן לחנוכת המזבח.
The Rebbe explains that ישכר as a whole has to do with transforming קליפה to קדושה; as they are יודעי בינה לעתים לדעת מה יעשה ישראל which includes negative דיעות.
This is especially connected to נתנאל בן צוער as indicated in his name and more. 
31. החודש הזה לכם ה'תשמ"א.
(פרשת החודש)
This class begins with a lengthy introduction about the Rebbe's unique contribution to מאמרי חסידות.
One of the Rebbe's big new ideas is the idea of the אלקות of חושך וצמצום עצמו.
This class explains the aforementioned idea by explaining why the Torah begins with (darkness) בראשית ברא אלוקים which must be first because where there is no light is it possible for the אלקות of חשך to shine.
Afterwards there is החודש הזה לכם- the אלקות of אור וגילוי encouraging newness to the extent that was before is like darkness itself.
Like the moment prior to the birth of the new moon. 
This class addresses the aspect of the אלקות of החודש הזה לכם- the G-dliness of new light, making the old like darkness itself.
The two ideas of G-dliness (of darkness itself and of light and revelation) are like the difference between  צדיקים ובעלי תשובה.
The source of  צרעת is בינה without חכמה.
Explanation: רצוא without שוב.
Example:  שבת vs. the weekdays.
33. בכל דור ודור ה'תשמ"א.
יציאת מצרים actually and as it relates to the ירידת הנשמה למטה happens in stages:
It goes from one step to another (downwards) going into the Galus and from one step to another going out of the Galus.
Each Geula is a Galus compared to a later Geula,'and it continues forever.
The questions of the Ma'amar are topped off by the contradiction between the idea that you experience יציאת מצרים in a way that you never forget it, and remembering it again and again each day (by day and by night).
What you remember is not the freedom but the enslavement which never ends so you always remember the need to go out of Galus again.
And you do so each day!
34. הא לחמא עני' ה'תשמ"א.
 This class introduces three ideas of Matza: 1) Matza Aniya in Mitzrayim, 2) Matza Aniya after they left Mitzrayim, 3) Matza Ashira.
The three appear to be connected to the three אהבות that are three levels of ביטול in this מאמר in the following order:  ואהבת את הוי' אלוקיך בכל... 1) נפשך 2) לבבך 3) מאודיך
[The chnage of order לבבך after מאודיך is understood base don the fact that in this unusual  מאמר the idea of אהבה  is ביטול and not יש מי] שאוהב].
In ths class we continue exploring how the three levels of אהבה  are three levels of ביטול.
And after each level of ביטול ואתכפיא there is an אתהפכא.
This is represented by the חמץ offered up in the Beis HaMikdash on Shavuos. 
We ask that what we do be sweet from above time until time on the lowest level.
This מאמר explains how high the work of Yidden reach.
It also speaks glowingly about the שרש of the Jewish people.
A mystical connection between this Possuk and Erev Pesach. 
36. קול דודי ה'תשמ"א.
In this class very little text was read, we explained three ideas:
1) השתלשלות הכתרים זה מזה there's a special relationship between all כתר. This happens by each world ending in a point which is tiny compared to itself, but it is the basis for the infinity (כתר) of the next world.
2) קליפה in general is called  כתרין because even the עשר ספירות are never fully developed and open (גדלות) and are always in a partial state of נקודה or עיגול.
3) This מאמר discusses the relationship between the end of Galus and the beginning of Geula, that the infinity associated with the עיגולים וקטנות condition in Galus sets up the revelation of אין סוף in Geula.
This class covers most of the מאמר.
מצרים is the source and the כתר- higher than all the Galus.
It gives all the Galus this "כתר" property (infinite and underdeveloped).
This is especially true in the last Galus: אדום וישמעאל that correspond to the legs and נצח והוד.
The עבודה in good times is השתחואה which is עבודה מסודרה, but in Galus (especially near the end) there is כריעה not orderly but aggression and stubbornness.
This carries the כתר of Galus into the Geula. 
This מאמר of קדושים is different than most מאמרים on this פסוק.
In this version the greatest thing i what we Give Hashem on our own: תפילה which is explained as מסירת נפש.
This is higher than our relationships with Hashem based on what He gives us: תורה ומצות.
The third crown that He keeps is the crown of מסירת נפש and it is given to us to inspire the מסירת נפש in our תורה ותפילה.
In history this is Jewish people's refusal to stop waiting for Moshiach no matter how much we are ridiculed etc.
This is primarily a ל"ג בעומר Ma'amar.
בחוקותי  means תורה that results in a physical change in the world as it says ונתתי גשמיכפ בעתם the Torah that makes it rain is the level of רבי שמעון בר יוחאי.
This is, of course, the story in זהר where through תורה ושבחים of רשב"י it rained.
The Ma'amar discusses the difference between תורה ותפילה  which are מלמעלה למטה  and מלמטה למעלה and the way they affect the physical world.
The idea of דירה בתחתונים through (קריאת שמע and) מצוות is also explained.
The last idea is that the שבחים of רשב"י reveals something higher than his תורה: the level of מלך which is higher than רב.
This מאמר is about renewal.
The counting of the Jewish people was a newness that requires:
1) שאו את ראש which means an opening of ביטול.
2) Then the actual עבודה consists of two steps:
A. במדבר סיני which is תפילה climbing from the lowest to the highest level.
B. באהל מועד which is תורה and then  מצות. Bringing G-dliness down until physical action and transforming darkness to light.
40. נשא את ראש בני ישראל ה'תשמ"א.
This מאמר discusses the relationship between 1) The Mishkan, 2) The work done in the Mishkan, 3) The journeys through the desert.
This class wonders about the journeys that happened before the Mishkan was erected and teaches us something outstanding: the Yiddishkeit Jewish people received at Sinai existed within them inherently and shows itself in aspects of jewsih life that are easy for them, like Tzedaka.
The journeys before Mattan Torah represent that!
In this class we discuss the more difficult Miztvos that Yidden wouldn't do without 1) being given the Torah 2) and the "ביטול הגזירה" to empower us to do תורה ומצוות and make Hashem a בית המקדש and making this world a דירה לו ית' בתחתונים.
קהת is תורה, and they are raised up through the learning of Torah "נשא את ראש".
גרשון is תפילה as they are the first, which is connected to the first Midda: חסד. They too are uplifted in this service: "נשא את ראש בני גרשון גם הם".
מררי is מצוות and they'r name connotes the bitterness of being involved in and with physical things.
This מאמר explains the disconnectedness between these three things.
It points out the advantage of מררי over the idea of נשיאות ראש.
41. ועשית חג שבועות ה'תשמ"א.
This class introduces the essential point of this מאמר.
The idea that the beginning and essence of everything is what we give Hashem entire on our own, this is...
1) תפילה which radiates entirely from the person.
2) הקדימו נעשה לנשמע. The הקדימו, this is what we give Him; consequent of that there is נעשה (=Mitzvos) and נעשה (=Torah).
3) במי נמלך בנשמותיהם של צדיקים, where all of creation and its' purpose begins: the Yid!
We continued the theme of the last class.
We gave Him three crowns before מתן תורה which He returns to us on a higher level at מתן תורה (each year); keeping the highest one for Himself which is פנימיות הכתר and we gain from that also the idea of אנכ"י and so forth.
This class is on the beginning and the end of the מאמר.
The עשי'ה of שבועות is above תומ"צ and it motivates the הוי' אלוקיך which is the תורה ומצוות.
שבועות is the name of holiday to underscore that this Yom Tov only exists because we prepared ourselves for weeks beforehand.
 מסת נדבת ידך though it applies to all three רגלים we learn it from this יום טוב.
We give Hashem more than we are required to give from the level of נשמה higher and before תורה ומצוות.
The change in the פסוק נר אלוקים נשמת אדם as opposed to נר הוי' נשמת אדם as it appears in משלי כ"ז, כ is based on the ירושלמי שבת פ"ב ה"ו.
All the Jewish people make up one body with seven branches and seven different types of service to Hashem.
The seven רועים shepherds assist us.
The נשמה which is the כלי, along with the מצוות which are the wicks, and the תורה which is the oil.
Together they light up with world with נר מצוה ותורה אור.
Then there is the בירור of the גוף, נפש הבהמית, גלות likened to bitter olives that cause forgetfulness, and through עבודה כמו עיבוד עורות we reveal the אתהפכא לנהורא it produces an entirely new level of light.
Ultimately we reveal that the Jews are not only like interconnected (seven) branches of one מנורה but are "One piece of Gold.
This מאמר explains the idea of רצוא ושוב as it relates to קרבנות (only) once Yidden go into and settle ארץ ישראל.
קרבנות are רצוא and מנחה ונסכים are שוב.
In עבודת האדם they are both in Davening: קריאת שמע וכו' ואח"כ שמונה עשרה, are רצוא ושוב.
In life they are: 1) Being in Shul and Davening, versus 2) Going out into the world to make a דירה לו ית' בתחתונים.
The generation in the Midbar accomplished this (simply) by learning about the נסכים which would begin when they went into Erezt Yisroel.
 44. והנה פרח מטה אהרון ה'תשמ"א.