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
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.