Ma'amarim 5717 Print
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Tuesday, 24 November 2015 14:51
Ma'amarim 5717
 
 01. זה היום ה'תשי"ז.
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Class One.
This class explains מלכות basically.
It is a relationship based on 1) distance, 2) enhanced by the crowning from the people.
Class Two.
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.
Class Three.
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.
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Class One.
 The answer to the question about serving Hashem with אמת.
The Rebbe explains the idea of joining רעותא דליבא with ones שכל ומדות. 
Class Two.
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. 
Class Three.
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).
Class Four.
In Avoda 
 
03. תורה ציוה ה'תשי"ז 
Class One. 
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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.
Class Two.
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. 
Class Three.
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.
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Class One.
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.
Class Two.
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.
Three aspects:
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.
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 Class One.
 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 body and doing the lower תשובה to set up the higher one.
Class Two.
 This second class deals with אותיות:
 They all come from עצם הנפש and they descend. Each level of אותיות exists separately in the essence.
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. 
Class Three.
This third class attaches the issue of אותיות and their various levels to the מאמר חז"ל: כל האומר אמן יהא שמי' רבה בכל כחו  קורעין לו גזר דין של ע' שנה.
The כח אדנ"י this מאמר is drawing from is not a higher אור  as it often is understood, but the raising the 28 letters of אמן יהא שמי' רבה as well as the 28 letters in the פסוק בראשית ברא אלוקים as well as the 28 digits in the fingers that correspond to the 28 עתים in ספר קהלת though in and of themselves 14 are חסד and 14 are גבורה.
 
06. מים רבים תשי"ז
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Class One. 
Summary:

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. 

Class Two. 

 12. באתי לגני ה'תשי"ז.
This class includes an introduction to 1) all of באתי לגני and 2) to this particular year.
The רי"ש must be changed to a דל"ת.
The change involves adding a יו"ד behind the רי"ש making it a דל"ת.
The first (is last years מאמר) is about ביטול of the creation to Him.
The second is His giving in the form of a נקודה which is חכמה: ביו"ד נברא עולם הבא.
The third is יסוד which connects the two earlier נקודות.
Our מאמר is about the 2nd and 3rd points.
Yidden being called צדיקים is very important in this מאמר as the subject is their creating the basis for the divine benevolence due to their great ביטול. 
Perakim 2-4.
The Rebbe begins discussing the יו"ד מלמעלה למטה, which is His equal and opposite to our אזעירת גרמא.
On the one hand it is only a Yud, but on the other, the point is not to limit צמצום but to ultimately reveal all, as is hinted in...
1) יו"ד הוא תחילה לכל האותיות
2) ביו"ד נברא עולם הבא.
It starts out as צמצום but ends up revealing all of פנימיות ועצמות אין סוף  that is revealed in נועם הוי'ה.
This is explained by explaining the advantage of תענוג over שמחה.  
תענוג deepens the כחות; while שמחה only reveals whatever they are (already). [We addressed tangentially the question from שמח תשמח רנ"ז where שמחה is described as changing on the deepest levels].
Perak 5.
This class explains the third נקודה דיו"ד that follows the point of Bittul of Mashpia and Mikabel.
This is  יסוד which joins the two earlier נקודות together.
The explanation comes down to understanding וצדיק יסוד עולם and the idea that there are different types pf צדיקים even on the level of יסוד עולם.
This is explained using רבי חנינא בן דוסא and רבי יוחנן בן זכאי as the prototypes.
While one is higher the other is deeper.
If and when a צדיק יסוד עולם has both the height and depth of these two צדיקים then יסוד is all, and the joining of the higher and lower is complete [and automatic -?-]
Perek 6.
This class explores why קליפה is רי"ש lacking altogether the יו"ד of יסוד which results in great poverty.
Two points:
1) She has no כל or יסוד.
2) She cannot speak as G-dliness in her is very concealed.
Four levesl of speech the lowest of which is Galus רי"ש like.
Perek 7-8.
קליפה is a רי"ש which means 
1) It has no כל, יסוד, ביטול. As a result it is very poor.
A. all it has is material from חיצוניות דחיצוניות.
B. It is made crazy by it's wealth until it destroys itself, as the Rebbe MaharaSh describes the risks people take for things they don't need.
F. The wealth doesn't last it dissipates quite quickly.
 2) The added wealth makes קליפה even more arrogant; as it gets from Hashem in a way that is cut off from the source.
 
13. ויבא משה בתוך הענן ה'תשי"ז.
This class talks about אמת.
This is available in the seventh heaven, leader (Moshe) and Midda of the 13 Middos "ואמת".
He explains that this is about the revelation of Havaya which didn't happen until the Torah was given, when the essence as represented by הוי'ה was revealed through bridging the heights of heaven and the lowest of earth together in מצות מעשיות.
The Jewish people make this happen but it happens not only in them but in the world at large.
ביטול ואתכפיא ואתהפכא שיש בקיום תורה ומצות ממשיך העצמות. 
 This class begins with the idea of שאו ידיכם קדש וברכו את הוי'ה- there is something higher than הוי'ה- this is עצמות.
 We explianed that from ממלא כל עלמין there can be covering; from סובב כל עלמין there can be העלם; but עצמות is always revealed everywhere even if we don';t seem to feel it.
This happens through raising up ידיכם which is וחו"ע ןיחו"ת to קדש and then bringing down עצמות. 
This class talks about זה קלי ואנוהו- having two aspects:
1) Yidden beautifying Him, 2) consequently we become a נוה home for Him down here.
Through the בירור of זה of קליפה we (not only raise up but also) bring down עצמות.
This explains 1) ויבא משה בתוך הענן- to go up, 2) They made a שביל like by קריעת ים סוף to bring עצמות down.
 
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There are two half Shekels:  
1) The half that man gives: on the one hand everyone gives the same ten: the עשר כחות הנפש; on the other, there are a rich 10 (Atzilus) and a poor 10 (Asiya). 
2) The divine 10 which are always the same. They follow the person's 10 in regular people and may happen first in Tzakkim.
The class deals with the uncertainty of which ten comes first.
it remains undecided.
 
15. כי תשא ה'תשי"ז ב.
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Class One.
 
22. הנה ישכיל עבדי ה'תשי"ז.
The similarities and difference between קריעת ים סוף when we left מצריםת and בקיעת הנהר when Moshiach comes.
Both are not to get us out of Galus alone; but to set up the giving of the Torah and the associated revelation of אין סוף that accompanies such a revelation.
קריעת ים סוף removing concealment to see G-dliness
בקיעת הנהר removing revelation of light to reveal the source, the essence. 
Introduction: The ברכה רוקע הארץ על המים. The separation of land and sea is one of the constant miracles of creation and one of the seven הבדלות discussed in Shas.
The explanation of קריעת ים סוף- the sea which keeps the water inside itself so that the land is dry is split and the land also enjoys the water.
The explanation for בהקיעת הנהר where G-dly light was revealed the light is split so the Source and essence can shine through. 
 This class explores the second set of משלים for the ideas of קריעת ים סוף and בקיעת הנהר:
1) overcoming the concealing affect of דיבור and revealing מחשבה.
2) overcoming the concealment of מחשבה to reveal נפש itself.
This class explains the specific advantage and עלי'ה associated with the בקיעת הנהר and the coming of Moshiach.
Just as the splitting of the ים סוף which transcends דיבור  and opened up מחשבה; similarly, the splitting of the river when Moshiach comes transcends מחשבה  and reveals נפש itself.
This was explained by discussing the ideas of ראי' דחכמה  and גילוי עצם הנפש which are only possible when the barrier (or horizon) of מחשבה is overcome.
The highest levels of ideas are beyond this world and beyond words (directly, at least) and are only accessed through great self refinement, but they allow the most direct access;
This is how Moshiach will teach so many on so many levels: He will show rather than explain. 
 
23. כימי צאתך מארץ מצרים ה'תשי"ז.
An overview discussion on 1) צמצום הראשון and 2) צמצומים דסדר השתלשלות and 3) פרסאות.
פרסאות continued.
Two types of פרסאות which are אותיות בלתי מסודרים:
אותיות עצמיים and אותיות מתפשטים.
Explanation about three פרסאות in our מאמר, not only two.
Class Three.
The Three פרסאות in the person: