This year the Rebbe said 46 Ma'amarim.
01. והי' ביום ההוא יתקע בשופר גדול וגו' ה'תשמ"ב.
The Shofar of Moshiach is included in our Pesukim of Shofar because even now we have the Shofar that will be then and it's incredible power top bring Jewish people back.
The Shofar of now has four aspects:
1) The Shofar itself, that makes Him a King through our efforts, as opposed to how He was made a King the first time, by His unilateral kindness.
2) Malchiyos adding Sovev to Mimalei.
3) Zichronos, revealing Sovev itself.
4) Shofros, reveals Ta'anug that perfects all.
Any process that involves more than one step is limited.
The Shofar of (Rosh Hashana) after Moshiach comes.
The בנין המלכות won't be in אדנ"י and אלוקים as it is now, but in שם הוי'ה.
Explanation: There is יחידה that shines ion the other names of G-d, and there is יחידה (or: הוי'ה) as it is במקומה.
This will be revealed in the time sof Moshiach.
How this ties into אהבת ישראל. There are two different explanations for that here.
02. שובה ישראל ה'תשמ"ב.
Teshuva also has two (basic) levels as discussed above about סובב כל עלמין and about יחידה
1) that comes down,
2) The way it is במקומו.
This explains why its says שובה ישראל rather than שובה יעקב.
This class explored the rest of the Possuk:
עד הוי' אלוקיך many levels of Aliya beginning with connecting אלוקים to הוי'ה until הוי'ה connects to הוי' במקומו in עצמות.
כי כשלת בעוניך the basis for all Teshuvos (even the highest ones) is sins that set the person off course and cause the idea of לדלג שור. Thus every תשובה is connected to עוניך.
קחו עמכם דברים along with Teshuva is Torah and Mitzvos that are separate from but connect the Teshuva to the world.
ושובו אל הוי'ה the idea of return bringing הוי'ה downwards.
This Ma'amar explores a sequence of four Pesukim beginning with כי חלק הוי' עמו are our roots,
ימצאהו בארץמדבר discusses finding us in a desert and how from the desert itself comes our upliftedness,
This is followed by the Possuk that is the Ma'amar's title כנשר יעיר כינו he explains how the transforming of קליפה to קדושה brings the highest imaginable רחמים down.
It concludes with explaining הוי' בדד ינחנו ואין עמו א-ל נכר.
04. בסוכות תשבו ה'תשמ"ב.
This part of the Ma'amar deals with the meaning of בסוכות תשבו שבעת ימים.
Taking something that is in and of itself temporary and making it permanent.
It is true of סוכה and of all Mitzvos.
It is -really- the prescription for דירה בתחתונים.
In this class the discussion is about כל האזרח בישראל ישבו בסוכות.
The Rebbe explains that this is a reference to the Yechida.
Though it will be revealed primarily when Moshiach comes we can have a taste of this now too.
The four minim used on Sukos reveal unity on a worldly level, you can see the unity in them literally.
The 4 minim have two levels:
1) The quality of unity of each one, which is comparable to the unity of the Suka itself.
2) The union of all four together which parallels the Yechida addition to our Avoda of Achdus.
The last class on this Ma'amar addresses the need to continue this inspiration into the entire year that follows.
05. 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.
06. בראשית ה'תשמ"ב.
We need walls to protect us in two ways:
1) Protect Klipa from coming in and getting more life than what Hashem allotted for it.
[Klipa exists to give us more meaningful free will and the additional life it leaches adds to fulfilling it's purpose of challenging our free will]
2) Prevent Klipa from getting in to the Pnimiyus of Ohr and Ratzon and getting any of it.
When Moshiach comes there will be פרזות no need fort walls, but then there will still be חומת אש.
This class explains the Avoda of all these levels.
Walls are Torah (in general, and specifically) 1) To keep not good out: Lo Taseh, 2) To keep the good in: Asei.
Breaking down the walls once Klipa is all gone: The idea that Mitzvos are infinite.
The wall of fire continues: There's black fire because of the fire in the world, then there's the never changing white fire, this is the third level.
This will shine Liasid.
Various interpretations for the double allusion to Noach.
1) A soul in two worlds,
2) Two levels of reward,
3) The duel Avoda of Noach: two תיבות and two בא אל התיבה.
he's called Noach twice before he does anything.
The two motions of Avrohom: from far to close and afterwards from close to far to achieve his purpose.
The episode of the marriage of Yitzchok and Rivkah represents the idea of יחוד מ"ה וב"ן on a general level, which is the source of how this יחוד is manifest in individual Mitzvos.
This union is the joining of Torah and Mitzvos, as they represent heaven and earth.
The source of this Eliezer's שיחה or תפילה which is the level of תשובה.
10. אתה אחד ה'תשמ"ב.
There are four levels (like Hishtalshelus) and in each one there are three, like חג"ת.
And above that is the plain essence of Godliness. מנוחה שלימה וכו.
Every Jew is connected to all the levels of Hishtalshelus (like the ladder which us Tefilla) and also to the Yechida.
This Ma'amar and it's connection to the Geula of the Mitteler Rebbe.
When one squeezes an olive, the oil is given or found.
It was said before Mincha as Torah gives Koach to all.
The idea that even in Atzmus we can have an awareness. יכירו וידעו בניך כי מאתך היא מנוחתם -the highest level is knows by Yidden on a level of knowledge.
Lavan (on high) inspires correcting not only the spiritual Aisav, but the physical and actual Aisav as well. Lavan is also corrected on all levels.
In this class we understand the Ma'amar to be saying that various levels of Lavan and Aisav are sequentially corrected from the top down:
1) לובן העליון נותן כח לברר שרש עשיו בעולם התוהו.
2) ואח"כ מבררים לבן- נפש האלקית ועשיו- נפש הבהמית.
3) ואחר כך מבררים לבן- קליפת נוגה, ועשיו- ג' קליפות הטמאות לגמרי,
4) בדרך פרט: לבן- כתר דקליפת נוגה, ועשיו- מדות דק"נ
5) ולמטה מזה- לבן- כתר דגקהט"ל ועשיו- מדות דגקהט"ל.
This short 19 Kislev Ma'amar explains the idea of פדה בשלום in the life of each person.
It is through an abundant dose of Torah, Mitzvos and (before those two) Prayer.
Torah is intellect, and that was what was available to the Avos before the Torah was given and no more.
We were given God Himself at Sinai and we can connect the Giver of the Torah with the Torah by first saying the ברכות התורה and Davening, we then add the Godliness above the Torah to the Torah and this adds the bringing of Torah into our doing Mitzvos and the physical world, without any fear or error: ואין למו מכשול.
This brings on שלום רב- great peace as it joins the highest and the lowest the world in all it;s diversity.
the various different threes: 1) the Avos, 2) Kohanim Laviim and Yisroeilim, 3) Torah Avodah and Gemillas Chassadim.
This Ma'amar is about Galus and is therefore appropriate for Chanuka, since it is a Galus Yom tov though it occurred during the time of the Beis HaMikdash
Thus, Rani which means to sing which is done from distance and darkness (as the Zohar states) brings one close,
In fact even closer than when in the Light, which the end of the ...הפטורה: ראיתי והנה מנורת זהב כולה which means that it is not only a unification of parts but literally one, which is the highest kind of unity achived only through Galus.
This מאמר explains the basic idea of this Possuk.
The idea that הוי was only revealed because of מתן תורה, and the transcendence of הוי versus all the other שמות.
We must do the עבודה of the אבות as well as our own,
This explains the ד' לשונות של גאולה that represent both levels.
16. באתי לגני ה'תשמ"ב
Introduction, the basis of this Ma'amar is a teaching from the Ba'al shem tov and the Alter Rebbe.
We learned the beginning.
Iskafia makes Dira Bitachtonim through Hisbonenus
The Dira begins in the Jewish heart which gives בנדיבות לב to purchase and create a physical Mikdash.
This class studies the Perek 12 and focuses on two aspects of the Perek:
1) The Previous Rebbe avoids discussing the first Tzimtzum (סילוק) and focuses instead on the many steps of reducing the light (מיעוט) that reaches the world. in other words, he focuses on a (series of) Tzimtzum(im) that both limits and reveals (and doesn't remove altogether).
2) The Previous Rebbe calls it Tzimtzum (in singular) though there are so many such Tzitzumim.
He explains that the reason for this, is because he wishes to bring out the point that there maybe many Tzimtzums but there is only one Tzimtzimer (Doer of these Tzimtzumim) and this is Hashem, who is revealed Himself because of these Tzimtzumim events.
Thus in the Hishtalshelus and Tzimtzumim one meets Atzmus!!!
The attack by Amalaik on the Jewish people has two basis:
1) They were week in the hands, which means the Torah (which is not intellect but Godliness that is rooted higher than reason and extends lower) was not affecting their actions which reflects a deeper cause and source for weakness.
2) They went out of clouds on their own.
The defeat of Amalaik is by Moshe's men led by Yehushua that can and do go out of the cloud and succeed.
1) When counting is good את שדרכו למנות it makes it eternal and infinite, and when counting is no good, כל שדרכו למנות, counting limits and reduces.
Counting lifts up and makes us whole.
Yidden are a half חצי צורה and they are made whole by doing their own maximum.
This raises their heads and lifts them to לפקודיהם a much higher level.
The Jewish people added a new dimension to their service and worship of God that is represented in their name "יהודים" which includes two things: A the denial of all idol worship, B. The acceptance of all of Torah and Mitzvos.
This change in their service results in the fact that the reinstatement of these four Mitzvos אורה- Torah, שמחה- Yom Tov, ששון- Bris Mila, יקר- Tefillin, wasn't only a bringing back of what Haman had wanted to take from them, but a far higher level/
This additional level is called feminine- where we don't take from God, but gibe Him due to their total Mesiras Nefesh.
Purim was a pre-Moshiach world in a number of ways, which -the Rebbe argues- we see again now as we wait for the Geula.
Parshas Para is called "חקת התורה" because:
1) It has רצוא ושוב in it,
2) It has the idea of the מדות which motivate our life as Jews,
3) It comes from the שרש ומקור התורה the idea of carved (rather than written) letters אותיות החקיקה.
This provides the strength to go to the lowest levels and ascend and go even higher: ירידה צורך עלי' and כל הגבוה יותר ירוד למטה יותר.
It has the strength to transform טומאת מת and to ascend from it to טהרה and then even to קדושה.
This is why it is connected to the Galuyos, because it has the strength to elevate even them.
גלות מדי is תמימה based on what will happen after the transcendence (not before).
There are four levels:
1) World, where divisions of time are not real
2) When Hashem "Chose" His world. Adding this choice makes the world of value to Him, but He puts His essence into it so the value is real.
3) the (theoretical) idea that will (one day be) Ya'akov and his children.
4) When Hashem chooses Ya'akov and his children.
The first of these levels means the world has no real meaning, but the second third and fourth all mean that Hashem has given his world value, so what is the difference between the three?
In this class we explained the difference between the levels of "Chosen-ness".
We discussed each of the four levels.
1) Creation is from Elokim, the essence of Godliness is invested but hidden in creation.
2) The choice of Hashem in creation reveals Elokim [perhaps miracles within nature, or Hashgacha Protis].
3) At the moment of creation Havaya was blended in ביום עשות הוי' אלוקים ארץ ושמים though it is hidden it is there potentially.
4) By Yetzias Mitzrayim and Mattan Torah Hashem chose the Jewish people He revealed Havaya which allows for miracles higher than nature etc.
Calling Nissan "the first of the months of the year" shows that the higher than world Havaya is drawn into the world of Elokim.
1) Korban means to bring close, and everything can be made closer.
2) It is broughth close by Yidden who are Hashem's shluchim.
3) It begins with the sacrifice of self, and more specifically the sacrifice of the higher and Godly
4) It continues to the more mundane and lowly, including the body and animal Soul.
Based on a Ma'amar of the Tzemach Tzedek.
The first three days separated קליפת נוגה from ג' קליפות הטמאות לגמרי.
The fourth day elevates קליפת נוגה in אתכפיא.
Eating is אתהפכא.
24. כימי צאתך ה'תשמ"ב
The question: why speak of Yetzias Mitzrayim after Moshiach comes, since that redemption will be much higher?
Answer One: Because there is some similarity, as both are connected to revealing the 50 gates of Bina (but not on the same levels).
Answer two: Because all Geulos -freedom- begins with Yetzias Mitzrayim and it gives the power to all Geulos that will follow.
Answer Three: Yetzias Mitzrayim was Iskafia and the final Geulah is Ishapcha, there will remain an advantage in Iskafia even when Ishapcha predominates.
25. הא לחמא עני'ה ה'תשמ"ב.
The two allusions to Matza in the Haggada, one in Mitzrayim and another as they were leaving.
חידוש נפלא הנמצא במאמר זה that אתכפיא is higher than אתהפכא.
This is the basis for how we understand הא לחמא עני' די אכלו אבהתנא בארעא דמצרים.
The Ma'amar inside.
Two Matzos- before and after Chatzos, the advantage of the latter over the former,
and the advantage of the former over the latter (Iskfia).
26. ונחה ה'תשמ"ב.
The point that separates קריעת ים from לעתיד לבא is, That at Yetzias Mitzrayim what was limited and our initiative was uplifted into clarity like seeing, Emuna and Bittul, while when Moshiach comes, the faith and clarity of seeing will be brought down into our understanding etc.
In this class we learned the beginning and the end of the Ma'amar where the questions were asked and then answered.
The key word in the פסוק ומלאה הארץ דעה את הוי' כמים לים מכסים is the word דעה.
The numbers seven, eight and ten.
Three levels in Shabbos.
These numbers as they apply to days, weeks and years.
To Moshe Rabbeinu and Moshiach.
1) פתיחת הצינור Opening new gates requires special strength. The Light originally was in the מקום החלל so that when we reveal it the פתיחת הצינור was already made by the Creator.
2) השמים כסאי והארץ הדום רגלי is the same idea. the higher worlds set up and make it possible to reveal Godliness down here.
3) But what happens when Moshiach comes is really new. and is not just bringing back what was and what was taken away.
4) Moreover what we do in the times of Galus that is referred to as זרעכם ושמכם will be elevated to a state of newness that is above a relationship with what we did that it too will be altogether new.
This classic Lag BaOmer Ma'amar is repeated here.
חיי עולם וחיי שעה- תורה ותפילה, תפילה וברכה
Torah from the top down vs. Tefilla from the bottom up.
RaShbI was one of those individuates whose Torah could change the world and it is without much effort.
He was (both) lifted up and brought down by the praise of his disciples to be bale to affect this.
30. ויאמר לו יהונתן מחר חודש ה'תשמ"ב.
There are two levels:
1) סוד שרש where everything stays constant לא ישבותו.
This is the basis for the sustained order in the world, and it is parallel to the sun, that is a constant but is sustained by יחוד חיצוני.
2) סוד תוספת which is all about חידוש.
In order for newness to happen the old must be interrupted, this then is the idea of ונפקדת כי יפקד מושביך. Bittul for the sake of a new גילוי.
The Ma'amar of Bamidbar also deals with סוד שרש וסוד תוספת.
The number of Jews is always -not less than- 600,000.
But it can be increased upon בסוד תוספת by the Bracha of Moshe on two levels: מכלל אל הפרט and חידוש גמור.
This is consistent with the two ideas of מחר חדש.
This, the first of two [three] Ma'amarim that are based on a Ma'amar of the same title from ה'תרצ"ט 1939 is not normally a Shavuos title and the Rebbe addresses this anomaly.
The content of the Maamar deals with the same title deals with Yehuda and Dovid, Torah and Ma'aseh. which are familiar themes in Chassidus.
This class adds that this duality is paralleled by the Nefesh HaElokis and Nefesh HaBahamis.
But the real novelty of this Maamar is that it sets up the Ma'amar to follow which is truly original.
This is the second Ma'amar on this Possuk. In this one the Rebbe develops many new ideas (based on the Tzemach Tzedek's notes) on the "old theme" of ועבדי דוד.
He brings a Gemara that speaks of קיסר ופלגי קיסר Moshiach and an assistant,
He also speaks of משה הוא גואל ראשון הוא גואל אחרון vs. משה גואל ראשון ומשיח גואל אחרון.
He explains both of these ideas with the argument that this is not two people but two ideas in the same person.
Two ideas in Moshiach: One he is a king, two he is Torah, a Redeemer etc.
This is (being taught) as the third Ma'amar in a Hemshech.
This Ma'amar was taught as the third part in a series on Moshiach.
In this class we explore Moshiach as a teacher of Torah.
All revelation must follow Mitzrayima and concealment in order to reveal.
Torah of Moshiach on the level of vision follows the darkness of Galus and the preparing for the Torah of Moshiach.
Just as Torah began with אלוקים concealment to reveal,
until האלה - light is revealed in darkness and eventually the Godliness of darkness itself is revealed.
לאמור the strong challenge never the less reveals Godliness softly
and in a way that all Jews forever are empowered to do so.
We begin the receiving from the bottom up, bringing Godliness to the simplest things.
There are three Midrashim regarding crowns and Mattan Torah, in one there is one crown,in another there are two and in the third there are three.
These contradictions are resolved in this Ma'amar.
They correspond to serving hashem with Mesiras Nefesh בכל מאודיך in each of the three areas of תורה עבודה וגמילת חסדים.
The crown of תפילה He keeps, the other two He gives us.
צאינה וראינה when we go out of all מצרים we see Godliness in each of these three ways.
Moshe's spies were his choice, Yehoshua's was a divine mandate, Why?
Yehoshua's spies concerned themselves with the practical level of Judaism which is everyone's and a divine commandment, while Moshe's were concerned with something above the practical and that is not for every body.
Based on the Previous Rebbe's Ma'amar from 5688.
Just as ten Jews are needed for a Miyan and the affect reveals the 13 attributes of Mercy
Similarly, when one learns with ten Jews it reveals the 13 attributes of the interpretations of Torah (Torah SheBa'al Peh)
37. עשרה שיושבים ה'תשמ"ב 2
This class on this Ma'amar repeats and organizes the ideas that show the similarity between Davening and Learning with a Minyan.
This class focus on the asymmetry of Torah with a Tzibur and Terfilla with a Tzibbur.
Davening is more important in terms in reaching up.
Torah is more important in terms of what we get back (like Birchas Kohanim).
38. עשרה שיובים ועוסקים בתורה ה'תשמ"ב 3
More on the advantage of Tefilla over Torah it is the real source of Bittul
Of being an Eved.
Another point regarding Torah study, that in bringing light downward it is fulfilling the divine plan in creation and as such it reaches "Atzmus"
Thus placing Torah in as much as it achieves the purpose in creation above the advantage of Tefilla.
39. אלה מסעי ה'תשמ"ב.
The classic discussion of Chassidus on this Possuk is repeated here.
The journeys from Egypt and through the desert are ירידה צורך עלי'ה on two levels:
1) The Yidden have an Aliya.
2) They took along and elevated the sparks of Mitzrayim.
Thus the departure is really taking Egypt along. Thus the reference to the travels.
In this class the Avoda relevance of the recounting of the Jewish journey us explained and it helps us answer questions that (otherwise) remained unanswered. In other words: The Avoda assists the Haskala.
מוצאיהם למסעיהם and מסעיהם למןצאיהם are two aspects of the Journey of life:
1) From the top down; Mitzvos. 2) from the bottom up: Prayer.
The power behind both is Torah.
this si why the recounting must involve both Moshe and Aharon as they represent these two themes.
This Possuk has two ideas which this Ma'amar develops in to three based on the Possuk ואשים דברי בפיך ובצל ידי כסיך לנטוע שמים וליסוד ארץ ולאמור לציון עמי אתה.
The idea is that there is Torah which is Essence that is above the two ideas of Mitzvos and Tefilla.
Torah is ציון.
Mitzvos and Tefilla (we understood to be) is שבי'ה.
This Ma'amar which the Rebbe repeats rather often is about the idea of two levels of Yomim Tovim.
The greater of the two types are Teshuva Yomim Tovim such as Yom Kipur (when we got the second Luchos) and Chamisha Asar BiAv (when the Beis HaMikdash is built after destruction).
He speaks of three levels: 1) Tzadik, 2) Teshuva and 3) Complete Teshuva, which is what will be after Moshiach comes and is connected to the Yerida of 9 Av.
He explains what after Teshuva Shlaima there can not possibly be another Yerida and Golus.
The evil has been made into a merit.
1) Elul is time of Teshuva
2) we get the strength for Teshuva from the 13 attributes of mercy: the King in the field.
3) The King visits the field because each Jew is חלק אלוק ממעל ממש.
4) In the City, Field, desert
5) In the desert you find if you search there; the advantage of Teshuva.
6) It must all be done with love and Joy.
Levels of higher and higher Simcha justifies bringing Joy to the (already) Joyous.
Teshuva and Achdus, various levels higher and higher.
All aspects of this Possuk are explained. Both joys are connected to Rosh Hashana.
The basis for the discussion is the idea that on Rosh Hashana we bring something truly new down into the world.
46. Yom Tov Shel Rosh Hashana 5742/3
Shabbos has two levels:
1) The delight of Shabbos which happens by itself,
2) The delight of Shabbos which is connected to Avoda.
Rosh Hashana is also about delight, but it is higher than both of the aforementioned levels, it reaches the מקור כל התענוגים- the source of all delight.
It actually isn't revealed as pleasure but as fear though it is the source of all delight.
Rosh Hashana is about renewal.
Every Mitzva is a 'Chidush' as we create more Keilim and bring forward more Ohr.
Rosh Hashana we crown Him as king and all the value in all the Mitzvos that will follow depend on this Chidush which is achieved Rosh Hashana by blowing Shofar in a way that is new,
Why Shabbos we blow only on the Beis HaMiKdash but Torah we say Shofaros everywhere.
See beginning of 5743 for the next Maamar in this Hemshech.