01. זה היום ה'תשי"ז.
This class explains מלכות basically.
It is a relationship based on 1) distance, 2) enhanced by the crowning from the people.
This class explores the additional idea of levels in מלכות:
1) The level of רוממות עצמי
2) The level of רוממות על עם
3) The level of actually ruling.
This class discusses two levels of תקיעת שופר.
One is that of an Eved and is connected to logic [we questioned this and don't understand it fully]
The other is that of a Melech (over whom Hashem is מלך המלכים) which is higher than logic.
02. וטהר לבינו לעבדך באמת ה'תשי"ז.
The answer to the question about serving Hashem with אמת.
The Rebbe explains the idea of joining רעותא דליבא with ones שכל ומדות.
This class discusses the two ideas:
1) The lower level of the Neshama is אלקות שנעשה נברא.
Though it is Godly it is much lower than Godliness and certainly lower than Goldiness on the highest levels.
2) The two levels of the Neshama are compared to two levels in מראה- how Godliness expresses Hashem.
One level says nothing beyond חכמת אדם תאר פניו.
The second is like light that fills space and illuminates darkness.
The first is higher, the second is lower.
they represent the two levels of the Neshama: the higher and lower levels.
In Torah these two levels also exist:
Black fire on white fire:
Light that illuminates darkness and light that is absolute
From Torah it comes to the world: Sovev and Mimalei (Kav).
03. תורה ציוה ה'תשי"ז
The two levels of a Yid's relationship to the Torah (based on the two levels of the Neshama this Hemshech explores):
Torah that feeds a Yid ישראל אתקשראי באורייתא ואורייתא בקודשא בריך הוא
Torah that needs a Yid to have it (more deeply) connect(ed) to Hashem. לשמה. דוד הי' מקשר תורה שלמעלה עם הקב"ה.
1) עתיק it's meaning and implication.
2) Three levels in Atzilus: Sfiros, Pnimiyus Abba Pnimiyus Atik, Oneg by itself.
3) Pnimiyus and Chitzonius A"K.
4) Tehiru Tataa and Tehiru Illaa before the Tzimtzum.
The various ways a Yid is above the Torah and can change it.
1) Chidushei Torah, 2) following the minority opinion when necessary, 3) עת לעשות להוי' הפרו תורתיך against the rules of Torah itself, to refrain from an Asei because of Chachomim, 4) Halocha and Piskei Dinim.
Ya'akov is the lower level of the neshama and it is alos linked to the idea of מאורסה, that the Torah is the כלה and Yidden are the חתן.
There's a joining of the lowest Neshama and the idea of being a Mashpia to Torah!
04. נעשה אדם ה'תשי"ז.
Two types of seeing through the"garments" of the eye and directly from the Etzem
Two types of Hashgacha: 1) through מלאכים that act like eyes, 2) directly- כאישון עיני.
Two types of Avodah: Mind and heart and Essence- Yechida,
There's a bringing of the higher level into and through the lower level.
The Avoda of דירה בתחתונים.
The idea of אישון עיני underescores that the great source of the Neshama is only revealed in darkness, down here.
A. The ירידה צורך עלי'ה as understood in the analogy of the זונה שהזהר הקדוש
B. The very essence of what the Neshama is and the delight it brings Hashem is only revealed through it's separation from it's sourrce.
C. The home of Hashem where one can even appear on occasion ערום revealing the very essence is only in this, the lowest world.
This then is the meaning of נעשה אדם בצלמינו כדמותינו that even down here the essence of טהורה היא shines.
05. אמר ר' עקיבה ה'תשי"ז.
This class like the classes on the earlier four parts of this המשך addresses the two levels of the neshama: 1) טהורה היא and 2) בראת יצרתה נפחת but now the issue is תשובה.
Lower תשובה is לפני מי אתם מטהרים.
The higher תשובה is מי מטהר אתכם.
But in concert with the entire המשך we are assuming that here also the higher level depends on the lower level and the נשמה being in a bodu and doing the lower תשובה to set up the higher one.
This second class deals with אותיות:
They all come from עצם הנפש and they decend. Each level of אותיות exists separately in the nessence.
The idea of כל המאריך באחד מאריכים לו ימיו ושנותיו is to access the higher source of אותיות until עצמות from where all constraints can be broken.
This third class attaches the issue of אותיות and theur various levels to the מאמר חז"ל: כל האומר אמן יהא שמי' רבה בכל כחו קורעין לו גזר דין של ע' שנה.
06. מים רבים תשי"ז
Maamar Mayim Rabim 5717 - Class 1: G-d Loves You Unconditionally and infinitely. This maamar was delivered by the Lubavitcher Rebbe on Shabbos Toldos 5717 (1956). We find extremely opposite interpretations of the verse in the Song of Songs, "Mayim Rabim..." One discusses the fact that the Jewish people are loved in spite of their undeservedness, when they barely have any merit to justify their favoritism in the eyes of G-d. On the other hand there is this commentary that speaks of their incredible love for G-d that cannot be satisfied by any knowledge and meditation.
The question is how such conflicting interpretations come together in one verse? The point of the answer is that G-d's love for us has absolutely nothing to do with our deservingness and as a consequence, that unconditional love is constant, no matter if the Jewish people are on the highest levels or on the lowest levels.