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Maamarim 5740 PDF Print E-mail
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Wednesday, 11 August 2010 21:53
Maamarim 5740.
 
NOTE: The Rebbe said 43 Maamarim this year.
 
The idea of this Possuk according to Chassidus is to link the חצוצרות to the שופר we blow even now.
This means that in addition to the ביטול of שופר there is the  מציאות of the איד as he is  חצי צורה  with Hashem.
 
This class discusses אמונה which us מקיף and how we affect התישבות  in this מקיף as the פסוק  says בסוכות תשבו.
 
(the page numbers and layout are a bit different than the text i used, so you must adopt a little). 
The idea of חידוש was discussed at length in this class.
The point the Rebbe is making is that the idea of חידוש is by a בעל תשובה.
The Rebbe links this to  שמחת תורה and the postponement of the joy of the Torah from Kippur until Shmini Atzeres and Simchas Torah.
 
10. פדה בשלום (י"ט כסליו) ה'תש"מ.
Although פדה בשלום includes all three poles: תורה עבודה וגמילת חסדים, it is primarily through תפילה and תורה וגמ"ח assist her.
This refers specifically to תפילה בציבור which is  שלום on various counts.
1) When there is a ציבור the שכינה rests.
2) The idea that only when we are whole (joined with every other Jew in the world) is our sacrifice  a תמים ולרצון.
3) The idea of Ahvas Yisroel.
 Ahavas Yisroel sets up the אהבת השם. 
קרב the battle is up-close meaning, the נפש אלוקית and נפש הבהמית are allowed to be equal so the war is on equal footing.
In תפילה בציבור one gathers all aspects of himself in his service, including the נפש הבהמית.
He redeems not only himself but the entire world and כביכול the Aibershter.
 
11. בכ"ה בכסליו ה'תש"מ.
 To understand the מנורה of חנוכה we first discuss the מנורה that lit in the בית המקדש.
The מנורה's seven branches are the seven מדות, and there is זה לעומת זה and לאום מלאום יאמץ between the seven of נפש האלקוית and the seven מדות of the נפש הבהמית.
To guarantee that קדושה should win the מנורה needs to be lit through the כהן.
The light travels through the inverse windows of the בית המקדש to the entire world.
The lighting of these candles is שכל וחכמה that is higher than the struggle between the two sets of מדות.
 In extreme times קליפה and טומאה contaminate even the mind and חכמה and we need the כח המסירת נפש to guarantee victory.
This is פך אחד שמן מונח בחותמו של כהן גדול.
The two Menoras (of the Bais HaMikdash and of Galus/ Chanuka) are (combined): עולם שנה נפש.
עולם is how it was ion the Bais HaMikdahs.
נפש is Yidden (and applies to all times (???)).
שנה is the Menorah in Galus.
 
12. ואלה שמות בני ישראל ה'תש"מ.
 Why is the Jewish people's coming to Egypt repeated twice?
Answer: because the decent has two levels, one lower than the other and there are two levels of ascent.
However, the second ascent won;t happen until Moshiach. but we never the less include it in the Exodus account because what will happen is very similar to what did happen: The Galus prepared for getting the Torah then and (again) when Moshiach comes. 
Why is there an introduction ואלה שמות when the Possuk could go right into the list of names?
Answer: שמות here refers to Hashem's name and how through עבודה we effect לאתקנא רזא דשמי'ה both the שמות that correspond to ספירות and שמו הגדול which is אין סוף.
The Novelty is creating a Keli to 1) bring the Ohr of the שם down and on a higher level to create the שם as explained in the סוגיא דשבחים בהוספות לתורה אור לפרשת ויחי.
In Avoda this is transforming פרעה אותיות העורף and כי פנו אלי עורף and what is worse than that to פנים.
 
There are three levels:
1) השמים כסאי והארץ הדום רגלי this is explained spiritually: heaven is Torah and Neshama and earth is Mitzvos and Guf etc.
2) כי כאשר השמים החדשים והארץ החדשה אשר אני עושה when Moshiach comes there will be a real חידוש which is much mors than the חידוש הישנות every second etc. in Torah, Neshama and Mitzvos and Guf.
3) כן יעמוד זרעכם ןשמכם the work we did (especially in Galus) to affect this "חידוש" is forever even לעתיד לבוא unchanged.
 
This מאמר is a המשך to the one before.
It develops the same three ideas based on
1) creation per se
2) The newness associated with Mattan Torah after Galus Mitzrayim, 
This idea (dominates the מאמר) and is explained based on a מדרש and a זהר that both equate the giving of the Torah to the מאמר יהי אור the light the world cannot handle is in the Torah.
This ties into Yidden's association with the moon. 
3) Yidden argue that their effort in Galus affected the change and this is forever.
4) But this מאמר adds a forth idea: שמש ידע מבואו this alludes to Hashem the שמש that knows what will be with no change before during and after and ידיעתו אינו מכרחת את הבחירה. The ultimate is that the ידעה should come into the ירח לא ידע מבואו.
 
15. באתי לגני ה'תש"מ
The work of בירורים in מצרים and this final גלות reveals אלקות in בי"ע on the level of איהו וגרמוהי חד גם בבי"ע.
This is tied into שם צבאות בבי"ע אות הוא בבצבא דילי'ה.
The בעל שם טוב worries about the גכשמיות of a Yid for this reason: it houses אלקות בבי"ע. 
This class explored the mysticism of שם קדוש (צבאות) בבי"ע.
It is a novel idea of the Alter Rebbe, and adds a new dimension to אחדות even in בי"ע.
 
This מאמר is מוגה.
It deals with the idea that a מחצית השקל is not a half שקל but rather an entire שקל that has been halved.
This halving (causes one half to be lower) ends with the two halves rejoining better and higher than they were before they were halved.
One half is the Yid or his Nefesh HaBahamis; the pther half is Schechina or the Nefesh HaElokis.
Dealing with the animal reveals it's source in תוהו and higher and elevates the pothger half as well.
This is so great as to a  לכפר על נפשותיכם even for חטא העגל.
 
This מאמר on עמלק explains what עמלק does, he finds weak spots and affects that what is good should be weak enough for קליפה to take hold.
He "cuts off the head at the nape (back) of the head".
He cannot fight פנים but he exploits all אחוריים.
פנים של נר"נ ופנים של חי' יחידה, ונגד שניהם יש עמלק הראשון מחוייבים אנו להיות מקיימים: מחוה תמחה וגו', והשני מקיים הוא ית' מחוה אמחה.
 
This מאמר explains the inner dimension of the miracle of Purim "The King (of all King)'s sleep is interrupted" He is still sleeping נדדה but it's disturbed.
The נמשל is that through מסירת נפש the Miracles come directly from עצמות.
The idea of ספר הזכרונות and דברי הימים.
שינה בנפש האם; בעבודת האדם ולמעלה.
 
This מאמר explains the idea of the 3 בריתות (covenants) made withe the world:
1) נח; לטבע.
2) אברהם; לתורה ומצוות.
3) משה; לתשובה.
The covenant with משה is for תשובה; which means all Jews are (at least potentially) good.
פרה אדומה is תשובה and therefore it was done outside of the camp because it elevates even that.
 
The story of creation must be a part of the Torah but why in the beginning?
Why Rav Yitzchok asks this question?
Three steps: A. The דינים וגבורות that allow to world to exist; B. The reversal of the צמצום so that what was in the מקום החלל before צמצום הראשון is reversed, C. החדש הזה לכם that a light which is higher than what was before the צמצום is brought in the world.
Idea: The Tzimtzum must come first because it teaches כח מעשיו הגיד לעמו לתת להם נחלת גויים.
This means for צדיקים by starting from creation you come to value Torah so much more.
For בעלי תשובה it means to justify the elevation of the world itself without it being considered גניבה.
 
Each aspect of Avoda has the two requisite parts: A. He inspires (אתערותא דלעילא) B. We work.
This is true in each of the following scenarios:
1) Before the original sin we had work, that He inspired.
2) After the giving of the Torah there was the building of the Mishkan.
3) After building the Mishkan there was there ws the need for קרבנות there.
The work brings us (ultimately) higher than what inspired us to grow in the first place.
 
22. כי ישאלך בנך ה'תש"מ.
A י"א ניסן Ma'amar.
.The בן חכם knows what עדות חוקים ומשפטים are.
He is questioning the אשר ציוה ה' אלוקינו אתכם the constant in all three categories is that Hashem must command us to do the עדות חוקים ומשפטים because we would do none of them on our own.
In other words only in עולם הזה התחתון  is it necessary to be commanded to do the right thing.
The question then becomes: once we understand that only down here must there be the אשר ציוה ה' אלוקינו אתכם how can we do them and bring אור אין סוף into the world, we are not the אבות.
The answer is עבדים היינו ויוציאינו ה' אלוקינו משם...
The ביטול הגזירה along with the ביטול of the Yidden make it possible even for "אותנו" ordinary people like us to connect to Hashem and bring down אור אין סוף.
The Rebbe ties this is with the two ideas (from lower to higher) ואנחנו עמך וצאן מרעיתך being a sheep is higher than being עמך.
At the end of the מאמר the Rebbe divides two into three:
By the בן חכם it says כי ישאלך בנך because although he is also an עבד but it is not אתהפכא.
But the other three sons it says והי' כי ישאלך and the והי'ה is הוי'ה backwards, which shows on higher than השתלשלות because of  אתהפכא.
 
23. זאת תורת העולה ה'תש"מ.
In this first class on this מאמר the Rebbe discusses the idea of עבודה צורך גבוה- do our תורה ומצוות touch and matter to Him?
The answer:
In שמו or גילויים yes, but not in עצמות.
He explains it using the  מאמר עד שלא נברא העולם הי' הוא ושמו בלבד.
He explains that שמו includes אצילות which is (the real idea of) שמו and גילויים; but it also includes (many levels higher than אצילות) until נושא הכל in עצמות ומהות [iow יכולת].
So, עבודה צורך גבוה בניחותא to גילויים but not עצמות.
This (second class on this Ma'amar) argues that you must say עבודה צורך גבוה בניחותא even about עצמות ממש and brings it's proof from קליפת אדום.
 It is written that קליפת אדום is עולה ואינו יודע עד כמה (in other words it isn't יורד) and Hashem says to יעקב אבינו not to worry אם תגביה כנשר משם אורידך.
This is the idea of קליפה falling by itself because it approaches עצמות.
This is proof that עצמות is איכפת לי'ה.
The Rebbe explains that עבודה בכל מאודיך does reach עצמות especially from תורה rather than from תפילה which is after all a סולם מוצב ארצה וראשו מגיע השמימה.
This explains the פסוק היא העולה (על מוקדה) על המזבח וגו the Klipa ascends היא העולה and falls itself into גיהינום as it says על מוקדה.
 
24.  כימי צאתך מארץ מצרים ה'תש"מ.
The journey only begins when the Jewsih people left Mitzrayim, it ends when they arrive in Eretz Yisroel.
his is the parallel of the above: the journey that stretches from יציאת מצרים until משיח comes!
 
Hemshech Part One. 
Eight is higher than the cycle of seven, and rather than start again it is what is above the cycle שומר את ההיקף and above (even eight) is ten.
Moshe calls on this eith day because although he is the seventh, he includes within himself the levels of eight (Bris Mila) and ten (?) as well.
 
Hemshech Part Two. 
 Three levels of הילולא which means the joy of a wedding.
1) The union of נשמות on high before they come into this world (this is the lowest level even though it is in the spiritual worlds).
Example for this from the Mitteler Rebbe's joy (and his father's objection). 
2) Physical marriages between man and woman.
 3) Techiyas hamaisim is the highest of all, the union is Hashem's alone.
RaSbI's Histalkus is on t his third level!!! The statement בחד קטירא אתקטרנא connects him to this world like תחיית המתים!!
 
 
27. בהר סיני ה'תש"מ (for the 2nd time).
Hemshech Part Three. 
 Introduction: the word טבע in the נשמה includes the personality limitations based on the מטבע שטיבען and the ענין של יחידה that has a טבע of connection to Hashem.
On this basis we learn the מאמר which speaks of three levels: 1) טבע the nature of the Neshama, 2) עבודה work, 3) מתנה what is gifted באתר שלים; and כשעביד לי' נייחא לנפשי'ה.
In Shabbos 1) מקדשא וקיימא from above, 2) ושמרו... לעשות what we add to Shabbos through Avoda, 3) The gift of Shabbos which is only ours.
In Torah 1) ירושה, we inherit as soon as we are born, 2) התקן עצמך ללמוד תורה שאינה ירושה לך work, 3) מתנה which helped Moshe not forget and remember. 
These three is Yiddishkeit: 1) כופין אותו עד שיאמר רוצה אני because the יצר stops the true will of the Yid from emerging, 2) עבודה of Torah and Mitzvos. 3) מתנה for those who achieve שלימות.
These three are the three meals of Shabbos, are explained with the three generations of 1) דוד and 2) שלמה and 3) תחיית המתים where the removal of קליםה is permanent.
 
The idea that Yidden have a fixed number: 600,000 בסוד שרש doesn't make the additional Yidden mere actualization of the כלל of נשמות because there is another side to this coin:
1) The Bracha of Moshe adds more
2) A Yid like רשב"י who is on the level of עושין רצונו של מקום שמלאכתן נעשית ע"י אחרים is certainly adding a חידוש above this number although this number never changes בסוד שרש.
This is called סוד תוספת.
 
Three מאמחז"ל replete with contradiction:
1) Were the crowns created by Yidden or the Malachim?
2) Were there one, two or three crowns?
How DO we reconcile the מדרש שיר השירים that speaks of one crown from Yidden to Hashem נעטרה שעטרה לו אמו ביום חתונתו
The גמרא שבת that when Yidden said נעשה קודם לנשמע the מלאכים brought the Yidden two crowns.
And the מדרש רבה קדושים that the בני המדינה give the King three crowns and he keeps one for Himself and gives two to his sons.
Answer: the מלאכים do whatever they do as a response to what Yidden do, as the גמרא  explains the פסוק ברן יחד ככבי בקר ויריעו כל בני אלוקים.
Thus it starts from Yidden, Hashem keeps the deepest for Himself and through the מלאכים gives US the remaining two.
 
30. צאינה וראינה בנות ציון ה'תש"מ (Hemshech 2).
This class was on the ביאור (the middle of the מאמר).
The question of עבודה צורך גבוה has three answers:
In חקירה the answer is עבודה לאו צורך גבוה leaving many miss-understood מאמרי חז"ל.
In קבלה the answer is עבודה צורך גבוה in השתלשלות but לא איכפת לי'ה as far as אדון יחיד שרש השרשים is concerned.
In חסידות we agree but don't agree with קבלה because after all the בריות fro who the מצוות were meant to be מצרף are created bu Him. thus we touch even עצמות but not בדרך אתעדל"ת אתעדל"ע.
This is compared to אור ושפע where all גילויים and levels of השתלשלות are like שפע שבהם נתפס המשפיע and עצמות that has no connection to עולמות is compared to אור.
And the מאמר argues: we DO bring down אור also.
ועצע"ג בכל זה.
This class is the מאמר itself- the beginning and the end, it is quite similar to the מאמר before this one בשעה שהקדימו.
The three מאמרי חז"ל that create the problem of how many crowns were introduced by מתן תורה one tow or three.
Additionally who introduces the crowns Yidden or the מלאכים.
The resolution has  a lot to do with the גמרא במסכת חולין on the פסוק ברן יחד ככבי בקר ויריעו כל בני אלוקים...
The מלאכים say שירה in response to Yidden's שירה.
In other words what the מלאכים bring really comes from Yidden.
So! The three crowns in the ויק"ר come to the מלאכים from אידן.
One remains with Hashem as it says in the שהש"ר.
Two come to us as it says on the גמרא במסכת שבת.
 
31. על שלשה דברים העולם עוןמד ה'תש"מ (Hemshech 3).
This מאמר is the third in a המשך that discusses the (one two or three) crowns associated with the event of מתן תורה.
The question of the number of crowns and who gives the to whom is resolved with the Gemara on the פסוק ברן יחד ככבי בקר ויריעו כל בני אלוקים.
All that מלאכים have they get from us, so we gave the three crowns of which He keeps the One (עצם, מסירת נפש, תפילה) and He returns to us the two that have to do with עבודה and there being a world (תורה ומצוות).
We started this class with a lengthy introduction (based on ד"ה נר חנוכה -וישב- תרס"ו). 
There's  two ideas in עצם:
1) טבע העצם and 2) מהות העצם.
טבע העצם is the source of רצוי, אש, and מהות העצם is the source of שוב, רוח and how this is the divine כונה.
תורה is the ממוצע to modulate between רצוי and שוב because it includes them both.
(How מציאות is the deepest ביטול when it is the רצון העליון). 
 
32. שלח לך ה'תש"מ
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