Ki Tisa 5711. (A Shkalim Ma'amar).
Emuna is discussed in this class.
The Ma'amar explains that a Goy has Emuna only on te level of Mimalei Kol Almin.
He explains that even on this level there is a difference between Knowledge and Emuna.
By Yidden therew are thre elevels of Emuna: 1) From Mimalei, (here also the Yid's Emuna is different than the Goy's), 2) From Sovev, all is one on this level, 3) In Atzmus.
Neshamos Yisroel comes from Machashava, Alu BiMachshava, higher than Machshava.
In this class we learn about the need fro Moshe Rabbeinu: Every Jew has in his Neshama Emuna but it can be makif, like the thief who prays that Hashem grant him success at theft.
The internalization of faith, comes from Moshe who because of his oneness with Atzmus can strengthen our faith.
The class also explored (briefly) the beginning and end of the Ma'amar about Ki Tisa, the idea that Moshe doesn't simply count, he empowers and not only the actual Moshe but each and every Moshe in each and every subsequent generation.
Rosh means: 1) The Shechina 2) The highest levels of the Neshsma,
This is explained in the context of three examples:
1) HaChacham Ainav biRosho (Roe' Es HaNolad).
2) ViGula Al Rosha (Geula because the Shechina (which was in Galus with us) departs from Galus or the Neshama that though in Golus has Pintele that preserves it.
3) Ain Omdin LiHispalel Ela Mitoch Koved Rosh of the Shechina (Chisaron rooted in Tzimtzum HaRishon) and of the Neshama that is automatically aroused (because Ahavas Hashem is natural to it).
Ze Yitnu 5715, aShkalim Ma'amar.
A meeting of Neshama and Gus must happen.
The question is how compromised will the neshama become by the Guf.
Four worlds, four degrees of compromise.
The four levels (the conclusion):
Atzilus is like Oros and Kailim, Neshama and Guf (the body itself is alive).
Briah is like Livush HaMiyuchad, thought, which is altogether secondary to the light it carries, but it is not alive.
Yetzirah is like speech where the words of speech are of significance in themselves.
Asiya is like the example of a 'Mashal' which is secondary but reveals somewhat the Nimshal.
Klipa is like a riddle.
How this ties into the giving of a half Shekel.
כי תשא התשט"ז. This is a Shkalim Ma'amar.
This class is about Dira BiTachtonim,
1) as the lowest world (the last to be created) it stands to be the purpose quite logically.
2) The higher worlds, though after the Tzimtzum, are A. have more light, B. Are created based on the return of the light, C. indirectly reveal the Etzem from which they've come.
While this world is A. less light, B. The little light it has is hidden. C. from the (total) concealment of the light and therefore (in addition to hiding the little light that sustains it) hides the source.
But when transformed reveals the essence (of hidden-ness itself.
In addition to the work of דירה בתחתונים there are two more things:
2) how it is achieved: תורה ומצוות שמושרשין בהעצמות.
3) Who achieves it: נשמות ישראל שמשורשין בהעצמות. The Ma'amar explores several levels in this:
A. They are part of Hashem;'s thought that precedes the creation (through speech), they are not only from thought they are from כח המחשבה.
B. In the words of the Maggid, they exist in His thought before the creation altogether as the Maggid's mashal of a father knowing his son, but God can know His son before he actually existed.
C. the idea of בידיעת עצמו (בעצמותו) יודע כל הנמצאים ולמעלה מזה כל הנשמות. This is above the world altogether.
On this basis the Rebbe explains three ideas in the Possuk [differently than the תער"ב which is the supposed source of this Ma'amar]:
א. מחצית השקל
ב. עשרים גרה השקל
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.
This is a Shkalim Ma'amar.
(כי תשא תשל"א (א.
Missing in the mean time.
כי תשא means raising Yidden up in Teshuva, lifting in a way that is infinitely higher than before (even above the head).
It must be done through Moshe.
תרומה להי'ה means lifting from the bottom up, Teshuva,
תרומת הוי'ה is bringing the infinity of the בעל תשובה into the finitude of the צדיק because he is in the world.
לפקודיהם correcting even the smallest wrongs, until flaws are "missing".
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.
Everyone gives half a Shekel which is ten Gaira.
Still one is rich and another poor, because though each gives ten Gaira they are rich (in Atzilkus) and poor (BYA).
The higher ten is Adam (and people like him) the lower ten is ordinary people.
The joining the higher and lower ten need to be joined with the power of Ki Tisa.
Ze Yitnu 5748. (A Shekalim maamar).