(A Parshas HaChodesh Maamar).
This Maamar explains the need to go through a lower step in order to reach a higher one.
Creation is based on Tzimtzum, which can be (and is) in Avoda the idea of Chisaron (deficiency). First the Chisaron must be corrected and (only) then can the higher ideas come forward.
This explains why during creation Tishrei was the first month and only when the Yidden were redeemed completely from Mitzrayim was the Rosh Hashana of Nissan introduced.
Hachodesh 5714. A HaChodesh Ma'amar.
1) Craetion, 2) Choosing creation, 3) Fixing Rosh Chodesh and Rosh Hashana, 4) Choosing Yaakov and his son, 5) Fixing Rosh Chodesh of Geula,
Why is Rosh Chodesh of geula at a different time and not joined with rosh Hashana etc.
Answer: it is higher than the entire phenomenon of Rosh Hashana.
Why in Nissan?
Four reasons: 1) Tishrei is din (and must come first, but it is din (never the less) and Nissan in Chesed, 2) The seventh is only special because of the first, so it is better to celebrate the first, 3) Nissan we were called "my daughter" by Hashem, 4) The tziruf of Havaya is in order (Giluy).
The link between freedom (Yetzias Mitzrayim) and Torah, in Torah there is the power to break all limits.
Simcha and UYirah.
Three insights into 'LiAskana Raza DiShmai'.
(Introduction many levels of reasons for creation and Torah and Mitzvos).
1) The light in Atzilus should shine as it is in itself.
2) The essence of Ein Sof should shine (in the vessels).
3) Atzmus should be added to the Ohr, 'Mikadshei Shmecha'.
החדש ה'תשט"ז. A Parshas Hachodesh Ma'amar.
The Midrash discusses the idea of טובים השניים מן האחד by the communication of the first Mitzvah.
Moshe and Aharon שושבינא דמלכא שושבינא דמטרוניתא.
Physical vs. Spiritual Chometz.
Torah is Bitul, Aharon is love, love cannot achieve the Bitul Torah can.
[Therefore two anticipated in this first communication].
Moshe and Aharon are opposites:
Aharon 1) creates love among Jews, 2) Creates love between man and God.
Two ideas in love 1) You feel the light and the warmth of the love, 2) You feel the urge and passion of the love, but not the warmth.
This separates great Jews from ordinary ones.
Aharon can raise us very high, but we won't feel th warmth and love of the highest light.
The divine pronouncements will allow us to feel the light and warmth on the higher levels but it is very temporary.
Moshe in Torah brings us Bittul and the highest light revealed and felt, the light and the warmth are brought to a state of Pnimiyus.
החודש הזה לכם ה'תשמ"א.
This class begins with a lengthy introduction about the Rebbe's unique contribution to מאמרי חסידות.
One of the Rebbe's big new ideas is the idea of the אלקות of חושך וצמצום עצמו.
This class explains the aforementioned idea by explaining why the Torah begins with (darkness) בראשית ברא אלוקים which must be first because where there is no light is it possible for the אלקות of חשך to shine.
Afterwards there is החודש הזה לכם- the אלקות of אור וגילוי encouraging newness to the extent that was before is like darkness itself.
Like the moment prior to the birth of the new moon.
This class addresses the aspect of the אלקות of החודש הזה לכם- the G-dliness of new light, making the old like darkness itself.
The two ideas of G-dliness (of darkness itself and of light and revelation) are like the difference between צדיקים ובעלי תשובה.
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.
Hachodesh 5743 (1).
1) Nature, Elokim, everything changes and goes towards deterioration,
2) Havaya Lo Shanisi that affects that nature should remain unchanging.
3) Ness, the Miracle, the Havaya which is always new.
The two levels of miracles are discussed in this Ma'amar in the contexts of: 1) Torah, 2) Tefila (Krias Shma, 3) Tzedaka.
Hachodesh adds to the world another dimension.
Two dimensions preceed Hachodesh:
1) Creation and nature,
2) the choice in this world which affects the 'Lo Yishbosu'- it's permanence.
at Hachodesh a third dimension is added, the miracle.
But the Ma'amar adds a fourth idea that the start of Avoda is from the miracle, skipping 'the Ladder' altogether.
This is a Shabbos Hagadol (Tzav) Ma'amar.
Is HaChodesh on Rosh Chodesh or the entire month?
This Ma'amar explores the Possuk (from the haftorah of Tzav) Al Yishalel Chochom BiChochmaso... only BiZos Yishalel'.
The idea is that one's greatness is measured in how he affects what is lower than him.
This refers to Chochma of Malchus, as it is represented in Rosh Chodesh Nissan and the entire month.
Three levels: nature, Miracles, the fusion between nature and the super natural.
Accordingly there are three levels: 1) the seven laws of NoaCH, 2) Torah 3) How the non-Jew keeps the laws because they came to him form Sinai.
Two levels of revelation: the G-Dliness of the world and the G-Dliness of Torah.