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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.
 
01. זה היום תחילת מעשיך ה'תשמ"א.
 The world was created on the 25th of Elul which is special in so many ways, but we celebrate Rosh Hashana on 1 Tishrei, because of the revealing of G-dliness in the lower worlds.
This is connected primarily to the נשמה,
but the נשמה  needs the body to bring it to this world.
Revealing G-dliness on the level of the material as well.
This is why the judgement is for physical things also on Rosh hashana.          
This is why Rosh Hashana is connected to בנין המלכות.
Four differences between מלכות and the other ספירות in various areas explain it's loftiest of sources and decent to the lowest levels.
All ספירות are renewed from their highest source on Rosh Hashana but only מלכות reveals the source itself.
 
02. שובה ישראל ה'תשמ"א.
There are three Teshuvos in the Pesukim שובה ישראל גו.
1) שובה ישראל עד הוי' אלוקיך
2) קחו עמכם דברים ושובו אל הוי
3) אמרו אליו כל תשא עון גו
They correspond to the three תשובות found in לקוטי תורה ד"ה מה טובו which are:
1) סור מרע,
2) עשה טוב
3) בקש שלום.
This class explains at length the first of these three Teshuvos: סור מרע.
We explained "sin" even by perfect נשמות דאצילות. 
This class is for the very end of this מאמר and it explains the תשובה of עשה טוב and בקש שלום.
The highest level of the נשמה is called קדש קדשים, which connotes that it is not only holier than the lower levels of the נשמה but that within this highest of levels of תשובה there are the lower levels as well.
Therefore this highest תשובה is helpful inasmuch as it uplifts sin (the lowest levels) also.
This leads the Rebbe to emphasize the significance and power in learning Torah  for all levels (of life and) Teshuva.
Especially פנימיות התורה וחסידות.
 
03. בסוכות תשבו ה'תשמ"א.
Korbanos and Ketores both involve fire (light) and shade (darkness that is above light).
But in Korbanos it is about the fire and the (visible heat and) light; and in Ketores it is about the shade and darkness.
Korbanos: 1) bring close, 2) are a service of the mind, 3) reach -only- the outer heart, 4) uplifts what is Kosher.
Ketores: 1) makes one, 2) is a service that goes beyond understanding, 3) reaches the innner heart, 4) elevates and totally transforms -even- the severe Kelipos.
The shade in the Sukka is from the cloud of Ketores Yom Kippur, which is completed by the Lulav (and other Mitzvos that follow). 
The process of separating the good from bad and uplifting the good out of the bad in Klipa, reveals a higher G-dliness than exists in Kedusha itself.
This is true of בירור ניצוצי תהו in genera, and more specifically when clarifying and elevating the sparks of the severe Klipos, as is the case with Ketores, that has...
1) Non- Kosher material in it
2) is in the number 11, which s linked to Klipa and more.
This is especially true on Yom Kippur.
The difference between a potential revelation and an actual one מעלת פועל על כח.
 
04. 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.
 
Two levels of wholeness and perfection and the difference between them:
1) אלה תולדות השמים והארץ בהבראם- עולם על מילואו נברא.
2) אלה תודות פרץ- לעתיד לבא יעלה הפורץ לפניהם.
These are two levels of perfection, one in the beginnigng of time there everything is A. potemtial and not yet actual, B. limited and in a wall.
The other at the end of time, where things are A. actual and not potential, B. Unlimited yet orderly and going in the right direction to the right place: Keduash.
This is why the walls of Yerushalayim will be taken down and replaced with walls of fire.
That itself will have a מקיף and a פנימי.
The ten Sfiros in the beginning vs. the ten Sfiros in the end.
 
06. השמים כסאי ה'תשמ"א.
Heaven and earth are beyond any form: they refer to Torah and Mitzvos.
In the beginning, the heaven and the earth are: 1) potential and not actual, 2) finite and not infinite. 
In the end heaven and earth are 1) actual, 2) infinite.
This is the פסוק: כי כאשר השמים החדשים והארץ החדשה אשר אני עושה.
This is achieved through actualizing potential מן הכח אל הפועל and real tests, hard work and perseverance, like overcoming the מים רבים.
 
The Zohar compares אברהם to the first of the עשרת הדברות which corresponds to all רמ"ח מצות עשה.
This theme is consistent with the idea of לאתקנא רזא דשמי'ה to bring more light into the vessels of אצילות and to expand the vessels.
This is the meaning of ואגדלה שמיך- of Hashem!
It is achived through the two types of walking:
1) To our essnece (nature) of the Neshama.
2) To do the wishes of G-d that may be contrary to your nature also. 
 
08. ויהיו חיי שרה ה'תשמ"א.
 Simcha is explored in this class:
Joy allows for complete Avodas Hashem;
It involves great humility.
It needs to be constrained so that it not result in something unholy. 
The issue of Murgash (external and demonstrative passion) that was described as undesirable in the last class, is the Avoda of: Chava, Noach and Sara.
Only Sara manages to handle it correctly.
This is why her death and age are recorded in so much detail.
Twice it says חיי שרה to connote 1) her achievement and 2) That her achievement is hers. 
Lesson מעשה אבות סימן לבנים.
We are in the position to be BeSimcha and show it.
This is connected to ביום השלישי יקימנו ונחי' לפניו.
 
09. ויאמר לו יהונתן מחר חודש ה'תשמ"א.
Shabbos is higher than Rosh Chodesh and Rosh Hashana as it is completely above time (while Rosh Chodesh and Rosh Hashana are higher ideas IN time but not above it).
The strength for מחר חודש always comes from Shabbos- what is completely above time.
This is the classic Ma'amar of Machar Chodesh.
The degree of Bittul determines the extent of the newness to follow.
Rosh Chodesh follows the total disappearance of the old moon and sets up a completely new one.
After Shabbos this idea is compounded, since Shabbos is above time altogether the renewal is absolute.
This is illustrated by an understanding of the Alter Rebbe on the possuk ארץ חטה ושעורה וגפן ותאנה ורמון ארץ זית שמן ודבש.
 
10. פדה בשלום ה'תשמ"א.
 This (first of two) class on this Ma'amar explores the idea of Shalom.
To have peace from wart has two aspects:
A. The evil is נתבטל בעצם מהותו altogather nullified.
B. The weapon sued to defeat the enemy has to be transcendent- above the struggle altogether.
He explains trhgree levels in this:
A. The time of Shlomo,
B. The first ear of Moshiach where peace affects human beings. 
This (second part of two) class introduces us to the idea that at the heart of things  every struggle is שלום.
The reason is because all עבודה  has at it's base מסירת נפש of יחידה which is where  real peace is.
[He connects to the end of Tanya Ch. 41 where he explains everything to be מסירת נפש[.
 There is שלום in every single struggle.
Thus prayer affects פדה בשלום also.
 
11. וכל בניך ה'תשמ"א.
Two levels are extracted from this Possuk.
The first is the Possuk by itself, that says that people who learn Torah are Hashem's children and they have peace.
The second is how this Possuk is understood by the חז"ל אל תקרי בניך אלא בוניך that their Torah is מברר the world.
The peace this second group brings to the world and to themselves is far greater than the first idea of peace.
This is connected to Ya'akov apologizing for delaying meeting עשיו because he needed to first finish the בירור of לבן before he could meet עשיו.
This is because the order of בירור by יעקב is from the top down.
The question is what can we learn from  how יעקב did בירור since our order of בירור is from the bottom up.
The Rebbe says a number of answers:
1) our בירור is based on his though he did it in the opposite order.
2) We also have somewhat of an idea of בירור מלמעלה למטה.
In Chassidus there is בירור in that order even by us even now.
It affects the learning of נגלה דתורה also.
 
This מאמר was said at the סיום ספר תורה for the בית הכנסת בית מנחם in כפר חב"ד.
The בירור of תורה itself in four ideas:
1) פדה בשלום the redemption from the struggle of עולמות בפשיטות happens peaceably.
2) מקרב The struggle to redeem תורה happens with a battle from close up מקרב that no matter where the heart is the eyes face down to remember the world and struggle to uplift it.
3) לי goes on נפשי and not on מקרב. The person (דוד) has a victory that is forever.
4) כי ברבים היו עמדי to bring clarity to the world also. 
 
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.
Answers:
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.
 
Everything associated with כהונה and כהנים is marked by quickness and alacrity.
It is based on their nature of חסד.
It also comes down through all steps of השתלשלות, it just does it quickly.
And it reaches the lowest levels.
All Jews are spiritually כהנים.
 
חוקת means engraved חקיקה.
The מאמר discusses the idea that תורה has two levels: תורה שבכתב ותורה שבעל פה and that the idea of three levels of תורה which are engraved חקיקה written כתיבה and spoken אמירה is what happens when the נשמה comes into this world: it reveals the source of the תורה on the level of חקיקה. 
 
46. מה טובו ה'תשמא.
In this class the מאמר establishes the idea that each and every פסוק in פרשת בלק is about תשובה.
Since the story of בלק and בלעם is about the transforming a curse into a blessing, so too the lesson of the Parsha is in תשובה.
There are four levels of תשובה two associated with אהליך יעקב which are temporary, and two which are associated with משכנותיך ישראל and are permanent.
All for levels of 1) סור מרע and 2) עשה טוב and 3) תורה and 4) the highest  which includes תפילה ותשובה can be done regularly and can be done as תשובה. This is discussed at length in the מאמר in this class.
They correspond to 1) the four letters of Hashem's name 2) and the four levels of the נשמה which are נפש, רוח, נשמה, נשמה לנשמה.
 
47. הוי' לי בעוזרי ה'תשמ"א.
This class has a lengthy introduction about Yud Bais Tamuz and the idea of Mesiras Nefesh.
The part of the Ma'amar learned is the beginning and the end.
The point is that the salvation of Dovid from his challenges and his receiving divine help depends on actually seeing his enemies as a challenge not to be destroyed but transformed!
This explains both halves of the Possuk. 
 The alternative is זמירות היו לי חוקיך בבית מגורי
This is Dovid saying how Torah gave him joy under difficult conditions when he realized how each detail of Torah changes the entire creation.
It is also him disclosing how the Torah was זמירות מלשון לזמר עריצים to cut away his opponents.
This is why Dovid was pushed, because the point is not to defeat the enemy, but to transform them as indicated in the פסוק on which this Ma'amar is based הוי' לי בעוזרי וגו. 
There is a long introduction to the class about the five מאמרים the רבי ריי"צ said in eight days around the time of his liberation.
This class discusses תפילה, and how Tefilla brings the person to the level of חוקיך and the level of הוי'ה.
The poor person has only one interest: to speak directly to the king; which is the biggest thing imaginable.
 
קדש ישראל להוי'ה is Yidden in the good times, when they are on the level of קדש, the fourth level חכמה, השתלשלות.
כל אוכליו יאשמו is Yidden in Galus with all kinds of challenge that reveals the fifth level: אשם שהוא וחומשו חמשה the financial aspect of the אשם (the fine) is a quarter on top of the principal and with the addition it is five (fourths) parts, this is the level of יחידה.
This has two aspects: A. As the fifth level תשובה is an idea onto itself and B. as it effects the other four levels.
This is indicated in the fact that the fifth level is part of the other four. 
 
The difference between Yosef and his brothers (and -even- the Avos) highlights the reason why the בני גד ובני ראובן wanted land east of the Yarden to be pastoralists.
This was due to their worldliness עובדי הוי' בגופם which required them to choose a life far from the material world, as opposed to their brethren to the west of the Yarden who were עובדי הוי' בנשמתם and could afford involvement in the lower aspects of worldliness.
Ironically these בני ראובן ובני גד who chose this path end up uplifting the lowest גשמיות because of the מסירת נפש they displayed in fighting for Eeretz Yisroel.
 
This Ma'amar explains that the Torah is an eternal practical lesson and in that spirit the 42 journeys are explained.
The life of the person and the day of the person have 42 journeys from leaving the exile and constraint of the womb and the bed until one reaches the highest levels.
Each higher level makes the level before seem like an exile.
There is a need for מסירת נפש in the degree of growth from level to level.
We are helped by Moshe and Aharon; the help continues even after they've passed away.
ירדן יריחו= מורח ודאין לעתיד לבא.
 
51. ציון במשפט תפדה ה'תשמ"א.
This מאמר is מוגה.
This מאמר begins typically enough but the turns on it's head.
(in this class we learned the beginning and the end of the מאמר the middle we'll do next time).
The first explanation is: ציון are Yidden who stand out in Galus and deserve "משפט" redemption; while  שבי'ה are Jews who are lost in Galus and their redemption is a צדקה.
He then offers an entirel different insight based on a reading of the two words תפדה ושבי'ה.
He explains that some Jews need redeeming (of one type or another) תפדה, while others need no redeeming just relocating back to ארץ ישראל. They are called שבי'ה.
In this reading of the מאמר it must be explains why the higher Jews שבי'ה are taken from Galus as a צדקה and the Jews who need redeeming are getting it in a deserved manner: משפט.
This class answers this question: he who suffers is rewarded. not he who benefits from someone else's challenges.
In this class we learned the middle of the מאמר which is also known as the ביאור.
The Rebbe refers to the Rebbe RaShaB's Ma'amar ציון במשפט תפדה עדר"ת.
He explains that אור וכלי which he later compares to נשמה וגוף are these two levels: תפדה ןשבי'ה- the level that struggles with Galus versus the level that is only in the place of Galus but isn't affected by Galus and he needs no redemption, only return.
Transforming darkness to light has two levels:
1) You see the power of light in the place of darkness.
2) The transforming of darkness itself.
תפדה earns this and for שבי'ה it is צדקה.
 
נחמו is said twice for the two בתי מקדש though the first one was greater and should include whatever they lost in the second one;
but the second one's ירידה is greater and the נחמה is for the ירידה and the ultimate עלי'ה that will follow based on the principle that what falls lower rises higher.
This is also the reason the 15th of מנחם אב is higher than the 15th of תשרי וניסן though they too are the middle of the month because the ירידה is greater.
This is explained using the פסוק יתרון ארץ בכל היא אררץ לשדה נעבד.
The Rebbe seems to be sating that there is a ירידה in קדושה itself: יתרון ארץ בכל היא which corresponds to חורבן בית ראשון.
Then there is the ירידה into קליפה ממש that is alluded to with the words: מלך לשדה (דקליפה) נעבד which corresponds to חורבן בית שני.  
 
This מאמר explains the ברכות of Bentching:
1) Why even in the מדבר they thought of the future לחם מן הארץ.
2) Why even after the מן stopped we continue saying הזן את הכל.
 3) The meaning of the last ברכה that even the ירידה into גלות is part of what we are thankful for because of the principal of ירידה צורך עלי'ה.
 
54. אני לדודי ה'תשמ"א.
 All the people from the city join the people in the field because by going out into the filed, when the King returns to the city they go not only into the city but into the palace itself.
The desert and the people there are certainly also allowed to come into the palace with the King (even more than the city and field people) because of their תשובה.
The way they get there (considering that they don't meet him in the field) is through ובקשתם משם the power to connect so deeply comes from the עבירה and it's transformation.

 The basis for this מאמר is the ש"ך על התורה's idea that it refers to the gates on the body of the person.
There are two ideas what the gates are.
1) All seven are in the face and head.
2) The gates are in the entire body.
The Rebbe wonders what is the reason for these two opinions: Adam HaRishon vs. everyone else.
 
56. שמח תשמח ה'תשמ"א מוגה
The part of the  מאמר we learned first, deals with שמח תשמח רעים האהובים= חכמה ובינה and the spiritual unity they have.
Though there is natural Joy in בינה and especially in חכמה- מקום התענוג שלמעלה משמחה but their Joy is מורכב and therefore finite.
The unconditional infinite Joy which we ask Hashem to add, causes real change by revealing the infinite force. כח האין סוף.
The part of the מאמר we learned today deals with the יחוד זו"נ  which is called דודים and is hinted in this ברכה by the fact that אהובים בגימטריא דודים.
The Rebbe explains that the real end of bringing Joy to רעים is that it should result in them being דודים where אין סוף is really revealed in a new generation.
 
This מאמר discuses the Bracha and thanksgiving associated with divine blessing especially in Erezt Yisroel.
However, the darker the period prior to the entry into Eretz Yisroel the more uplifted id the blessing of Eretz Yisroel.
 
58. אתם נצבים ה'תשמ"א.
 There are three levels and ideas in אתם נצבים.
1) התחלקות
2) התכללות
3) התאחדות 
The three levels of אחדות ישראל are linked to:
1) the three names of Yidden: יעקב, ישראל, ישרון.
2) The three blessings of Rosh Hashana Davening: מלכיות, זכרונות, שופרות.
3) The interpretations of אתם נצבים discussed by the צמח צדק.
 
59. זה היום תחילת מעשיך ה'תשמ"א.
This מאמר has three levels:
1) זה היום תחילת מעשיך this is the idea that when man was created the purpose of the world began. That the purpose is to reveal G-dliness into the world(s).
2)  זכרון ליום ראשון is the idea of חפץ חסד which is Hashem's delight above man's access altogether.
3) bridging זה היון תחילת מעשיך with חפץ חסד as the Jewish Soul is rooted in עצמות above both levels discussed above.
This class talks only of the first two of these three levels, the third level will be discussed in the next class IYH. 
A third level is added in this class.
The fact that on Rosh Hashana both levels (1- זה היום, and 2- חפץ חסד which is beyond man's levels) is because of a third idea which is true on Rosh Hashana: the fact that the source of the jewsish people is in Atzmus, higher than חפץ חסד.
And although חפץ חסד (like everything else) has it's roots in Atzmus, but having roots there is not the same as the Etzem being brought forward, as opposed to the Etzem motivating the creation without this highest of sources being revealed.
A fourth level is added in this class:
The three ideas of: 1) זה היום which is man revealing his purpose, and 2) תחילת מעשיך, revealing the G-dly will that is beyond man, and 3) the fact that Yidden are one with Atzmus; corresponds to the three levels of: מלכיות and זכרונות and שופרות.
In the person's נפש these three levels also exist.
It is the three levels of 1) כחות פנמיים and 2) כחות מקיפים and 3) עצם הנפש.
But there's the fourth level which is not in the person but in the שופר, and only when it is no longer attached to it's living source.
In Avoda this is the ideas of קבלת עול and ביטול and עשי'ה and it corresponds to the Jewsih גוף and physical things beyond the גוף that affect a דירה לו יתברך בתחתונים.
The Rebbe finishes by explaining how worthy we are on Rosh Hashana for all Hasehm's blessings.