Maamarim 5722. PDF Print E-mail
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Monday, 22 October 2012 15:06
Maamarim 5722 (1961-2).
This year the Rebbe said 41 Maamarim.
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.
08. ViYitzchok Ba MiBo 5722.
Osim Rtzono Shel Makom, (Creating a new Ratzon) Joining Sovev and Mimalei; Sovev HaAtzmi. Bchol Livovecha, Nahshecha Miodecha.
Wells are Yitzchok's avoda. They represent looking for Ahava (love for Hahshem) deep within oneself.
There are various steps to removing the blockages to the love and then there are several levels of love. Bchul miodecha being the highest one.
This explains Yitzchok's coming down the road of Beai Lachai Roii and why when Moshiach comes the gevuros of Yitzchok reveal the gretaes delight.
09. ViHaya Zaracha 5722.
This shiur attempts to explain the differences between the four (basic) levels of Ohr Ein Sof our Ma'amar deals with 1) Lifnei Hatzimtzum (only Igul) 2) After the Tzimtzum in Ein Sof (Igul and Kav are together); 3) Atzilus (only ein Sof of Kav); 4) The NeHI that can split and come into BY"A with only the limited and not the infinite  light.
This class is very difficlut and cannot be listened to as the correct p'shat in the Ma'amar, it is simply an attempt at explaining these most difficult concepts.
Middle of the Ma'amar: the four sets of three, the anomalies in Gevuyra; the Questions and answers about lifnei and liacharei HaTzimtzum.
 The rest of Shabbos is a vehicle to reach Atzmus that is higher than all the levels of three kavim our Ma'amar has been discussing. The reason this is so is because it takes by inaction rather than through a positive action.
This dimension of Shabbos is Yaakov's and not Avrohom's.
 Tanya chapter 41 talks of two levels of total self sacrifice for Hashem. The lower level is Mesiars Nefesh al Kidush Hashem for one's own sake while the second is to serve Hashem for Hashem's sake to achieve His end.
Why is first level not good enough? The Possuk Vishavti BiShalom means that this level is fully achieved when the Neshama returns to its maker.
A very involved Padsa Bishalom Ma'amar.
Shalom is Yechida that gives koach to a lower Yid to serve on the level of total hisbatlus, even if his Yechida is not revealed.
The Yechida is the idea of "Ki BiRabim Hayu Imadi" [1) Yachid sherabim tzrichin lo, 2) The nitzutzei kidusha in Klipa also want an Aliya].
There are two forms to this Shalom 1) from the top down that affects Bittul or Ishapcha, 2) from the bottom up that changes the Metzius of the world to be Mikabel the Atzmus of Elokus.Most comprehenisively each of these two must include its' couterpart a little bit. This is possible once we understamnd that the world is not truly against Hahsem and when the Yechida us revealed we too can see it.
A Maamar on Halel which is a Drabanan.
This Maamar based on the Alter Rebbe's Hodu LaHasham Ki Tov from Halel reveals three levels of divine revelation:
1) Light and Vessels, 2) The light and the "guf" (body) and 3) Possuk katan that is even higher than guf.
These three are linked to 1) DeOraisa, 2) DiRabanan, 3) Bchol Drachecha Daeihu.
This Ma'amar is (on the surface) very vague and difficult.
The idea (seems to be) is that the splitting of sea at Yetzias Mitzrayim and of Bekias HaNahar when Moshiach comes as a preparation for the revelations of the Torah (which is Chochma) that was to follow.
The Ma'amar is trying to understand how Midos can be a preparation for Mochin.
He explores the various levels of Midos [1) Yaakov, ] 2) Yisroel Zuta, 3) Yisroel Sabba, [4) Yisroel Dileaila] and he explains how these four are four levels of Midos; but that they are all connected and on the highest level reveal the essence of Ta'anug (which is the source of Torah).
This justifies preparing for receiving the Torah with an Avoda of Middos.
This Maamr is really a "Im Kesef talve" Maamar.
This Ma'amar which deals with Gemilas Chasadim, places this Mitzva not only above Tzedaka, but above all the Mitzvos:
Tzeadaka corrects BY"A, Mitzvos enhance Atzilus, GeMaCh touches the Ein Sof and it has nothing to correct, change or improve. So, the reward for touching Keser, is touching Keser itself.
How all this ties on with the ideas of mashpia and Mikabel, The moon's disappearance in order to be reborn.
21. Vayomer Moshe El Yehushua... Tzai hilachem BaAmalaik 5722.
 Beginning and the end of the Ma'amar was discussed in this class.
Amalaik can only get you after you leave Egypt (simple faith) and before you become rich (Pnimiyus HaMochin UMidos) when you enter the holy land.This is the meaning of Baderech (on the road) after you left Egypt (prior to the entry into the holy land).
The Possuk swears that His name and Chair cannot be whole (because Amalaik won't allow it) unless you kill him (them) first.
Pnimiyus and Chitzoniyus.
Chitzoniyus has many interruptions, Pnimiyus does not have any.
The Ma'amar explains this at length discussing, Ratzon, Chochma, Bina and the Midos.
Skipping steps in Avodah (T'shuva) is amazing but must be qualified afterwards by Acvoda Pnimiyus.
23. Acharai Mos 5722. (5772/2013).
(this is a Ma'amar (one of two) said at the farbrengen for 11 Nissan; the Rebbe turned sixty years old that year).
Tohu and Tikun, what is the reason for the difference? This Ma'amar explores this question all the way to the highest source, and explains that it has to do with how the worlds are Bottul in Atzmus.
He explains that the heavens have the imprint of worlds from the bottom up. This means that atzmus (and Ohr) are plain and the image of 'Adam' found in them is actually based on  our reality, imprinting itself 'from the bottom up' in them the image of 'Adam'.
When we perceive how we are included in the Ohr, we can envisage it as fish in water or as an image on water. the former is a Metzius in the water (somewhat) and the latter is not a Metzius at all.
The first creates a Tohu where the ratzui has an element of selfishness and does not result in a Shoiv; while the second is the source of Tikun, that sees itself only as a vehicle for service of god and therefore there is a Shoiv.
The beginning and the end of the Ma'amar. Kalos HaNefesh is a Mitzva but there must be a Shov after it.He compares it to 1) the Akaida, 2) Kalos HaNefesh of the Ba'al shem Tov and 3) the Hispashtus HaGashmiyus discussed in Hilchos Tefilla.
Why Nadav and Avihu failed to have a Shov.
The Rebbe connets it to the Kapital 61 and more.
27. ViNigla K'vod Havaya 5722.
 This is the first Shiur on the Ma'amar ViNigla Kvod HaVaya.
We first discussed the typical understanding of food- to keep the Neshama and Guf together. Here, however, he explains food as a provider of (a higher) sovev to the guf, rather than (the typical understanding of food) simply causing the Nesahama to stay in the Guf.
This shiur focuses on the whole of the Maamar explaining the idea of Sovev and Gashmiyus and the lack of need for food liasid lavo.
Then we explore the question about Keilim and Oros of Atzilus and how trhey are brought together.
In exploring this question we reveal what is truly unique about this particular Ma'amar.
 This Ma'amar is Muga.
The Biur in this Ma'amar discusses the three juxtapositions of 1) Bracha and Tefilla, 2) Torah and Tefilla, 3) Torah of RaShBI and Tefilla.
in this third level all separations are broken and this Torah reaches to the Ein Sof, creates Keilim and is an assured affect.
The Ma'amar itself juxtaposed the Zohar that explains 'Sheves achim gam yachad' on the relationship between Hashem and Yidden and the Frierdike Rebbe's interpretation that it is about the connection between one Jew and another.
It explains that on the highest level the connection between the Jew and Hashem allows for the deepest connection between one Jew and another.
Another Version (The Yeshiva. Net) (5776/ 2016) 
This Ma'amar was said in conjunction with the Thirtieth anniversary if the Tnuim (engagement) of the Previous Rebbe's youngest daughter הרבנית הצדקנית שיינדל הי"ד עם ב"ג הרה"ח וכו' ר' מנחם מענדל הכהן הארינשטיין הי"ד. 
We spent some time discussing her.
This class brought out the חידוש of the Ma'amar about engagement leading up to marriage as it is in the words: 1) שבת אחים and 2) גם יחד. 
This class discusses the power of the Torah of the RaShbI that made it equal and far superior to other's Tefilla.
Several levels are discussed here. 
31. Tz'Ena UrEna 5722.
 This Ma'amar is being taught in two shiurim. The first shiur deals with the Biur of the Ma'amar that discusses the idea of Koach Ein Sof being present (only) in Neshamos Yisroel in this world davka, and not in Malachim (or anything else) because only in Neshamos is there the joining together of opposites which requires an infinite koach.
There is a lengthy discussion on Mal'cuhim and thier relationship to matter in the Universe.
In the next class we'll BLND discuss the Ma'amar itself and deal with the Possuk "Tziena UrEna".
 This shiur explores the Possk:
Tze'ena- when one goes out of himself,
UrEna- he sees Godlinss,
BaMelech Shlomo- the level of Gdliness called peace,
that is added to (an even higher peace) by Imo (also neshamos Yisroel as they are on the level of) Mother adding peace to peace (which we explained based on the Ma'amar ViAtta Titzave),
and all this happens B'yom Chasunaso, through our bittul in saying Naase ViNishma.
A Ma'amar about Chala and an analysis of the Possuk Vayikra 15, 19-20).
Lechem from heaven and from earth. Three stages: 1) Biruir from the top down, 2) from the Bottom up, 3) Elevated into Atzilus again and this explains (the Pesukim of) Chala.
 37. גדול יהי' כבוד הבית הזה האחרון מן הראשון ה'תשכ"ב
 If creation was from שם הוי'ה only.
Incredibly far and incredibly Bottul. 
Space and time would not exist at all. 
 The world as it is created by the combination of שמות הוי' ואלקים where the הוי'ה shines through.
That is how Godliness shines in the Beis HaMikdash,
Space and time exist but are Bottul. 
Levels of Bittul of the space and time to the Elokus revealed in the Beis HaMikdash.
In the third Beis HaMikdash the holiness will be [not only in the house and what goes on there but] in the ground, space, of the Mikdash itself.