וקבל היהודים ה'תשי"א.
Three levels of Mesiras Nefesh:
1) מסירת נפש בכח- At Mattan Torah through נעשה ונשמע and כפה עליהם הר כגיגית.
2) מסירת נפש בפועל מצד הנשמה- at Chanuka, this sacrifice has an order.
3) מסירת נפש בפועל מצד הגוף- at Purim. This involves הפקר total abandon.
This level of sacrifice is the necessary preparation for the receiving of the Torah completely, which is linked to bringing together heaven and earth, with a power which is altogether beyond limit.
Two levels: 1) complete hisbatlus, 2) you are a vessel for the light, this last level is the highest level and the vessel for complete acceptance of the Torah at the time of Purim.
Three levels 1) for us, 2) for God, 3) to join the two.
1) In Torah 2) learning Torah, 3) In learning Halacha, 4) In Mitzvos, 5) In doing Mitzvos.
There's another idea: that we are Bottul not by not existing, but in our existence and form.
This is the highest level.
Questions and answers.
The first three chapters of the Ma'amar are read and each question is answered immediately.
ליהודים היתה אורה ה'תשי'ב.
This class explores the השכלה in this מאמר.
The three worlds בריאה, יצירה, עשי'ה succeed each other, each later world, lower than the one above it. However to create the physical עשי'ה requires a strength above all the worlds, represented by the words: אף עשיתיו.
He also discusses אצילות כממוצע או [ביתר דיוק] כאמצעי as an intermediate for the lower worlds.
But the lowest world has the highest source, Chochma brings this into השתלשלות and it includes קדמות השכל ועצמות ומהות.
From Chochma comes the power to bring into the lowest level, to make Asiya Gashmi.
But it passes through השתלשלות making the worlds shine.
The source is higher than Chochma and Atzmus.
The Rebbe develops the word idea further. He argues that words come from the essence but they are enlightened and given life from the 'Midos' (attributes, Sfiros).
This means that the world which is created from His essence [this, the lowest world] has light by passing through the higher ones.
In Galus, however, this is not so. There is no light, but there is still a world, created by words (letters_ alone, that relate directly to His Essence.
In Avoda this is the idea of Emuna that we have always and that puts us on touch with His very Essence.
The beginning and the end of the Ma'amar deals with two ideas:
1) How Purim is different than all the other Yomim Tovim that it will be distinct after Moshiach comes, as it represents higher than Hishtalshelus.
2) The two big changes of Purim are in A. Torah, that it became ours against all odds, B. There's an entirely new level of Yom Tov that is higher than Hishtalshelus.
This Maamar introduces us to the idea of "Panim" and explains this idea in Elokus and the Neshama.
This the Rebbe connects to the name Hadasa.
The Maamar then argues that the Panim has two levels: 1) the light of Etzem, 2) The Koach (power) of the Etzem which is even higher than the Ohr of Etzem, and this deeper idea is manifest in Mesiras Nefesh in Golus.
The Maamar then proceeds to saying that the manifesting of this Koach will drag with itself the giluy as well.
On this basis the Maamar resolves the questions about Hadasa being Esther and why she is compared to the moon (Estahar) etc.
Al Kein Kuru Layamim Aile' Purim 5713.
This is the Maamar connected with the story of Stalin's death.
This edited Maamar of the Rebbe (that is connected to the death of Stalin), addresses Goral and Bechira (Free Will).
This Shiur overviews four levels of connection: 1) Reason, 2) Will (Achashvairosh in this Maamar), 3) Goral (all are equal), 4) Bechira, Free Will, that doesn't need to be even to be equal.
The second Shiur deals with the Maamar itself: 1) The comparison and difference between Yom Kipur and Purim (The Tikunei Zohar and the Totah Ohr), 2) Why Avhashvairosh was not enough, 3) Haman's choice in a Goral was right, 4) He failed (only) because Yidden's Mesiras Nefesh aroused the idea of Bechira that is higher than goral.
Megila Nikra'as 5714
Why is there division in (the days we celebrate) Purim and not in Matan Torah?
This class explores the beginning and the end of this Ma'amar.
We discuss Hasaga vs, Bittul and struggle to understand which is which.
This is based on a Ma'amar of the Alter Rebbe, the reason and meaning of this practice is explained a little bit here,
אורה in feminine means how we become the Mashpia, this is a true infinity.
יקר which is usually not a sustainable light, becomes manageable because of Purim.
Tuning Yekar around, Tefillin.
להבין ... כל המועדים בטלים ה'תשט"ז.
יפה תואר ויפה מראה
Outer Beauty- Mitzvos Asei.
Inner beauty- Mitzvos Lo Taase
It is about balance.
כשחסר ביפה תואר ויפה מראה משלימים החסר בתשובה וקבלת עול.
When things are off balance, we compensate with higher than balance.
Two anomalies about Purim that reveal this:
1) We are called יהודים- a name associated with מסירת נפש.
2) The name of Hashem is never mentioned in the Meggilas Esther.
1) Yom Tov, which is a finite Joy that will be overwhelmed by the greater revelation of Liasid Lavo.
2) Yom Kipur- there are two opinions about whether it will be Bottul or not, because A. It is higher than Hishtalshelus, but B. It doesn't come down into vessels.
3) Liasid- higher than Hishtalshelus. But the description of tears בבכי יבואו indicates that it also has difficulty coming onto vessels. But that light will eventually come into vessels (as apposed top Yom Kippur).
4) Purim, even now, brings higher than Histalshelus into vessels.
In addition, Purim gets us through a Chilul Hashem without death!!
Why אורה is feminine: it is receiving inspiration from higher than אור/ תורה and therefore reaches lower.
Like the ה'ה added to אברהם אבינו's name raising him higher and bringing him lower.
שמחה reveals this higher Torah.
These two are חכמה ובינה and are secured through Davening with Ahava and followed by יפוצו מעינותיך חןצה.
ששון is מילה which is יסוד
יקר is תפלין; the level where you must make sure that it is Kosher.
This brings G-dliness to the physical level.
כן תהי' לנו on Purim even in Galus we can reveal אורה שמחה ששון ויקר.
This מאמר explores the Chassidus of the word שושן: like שושנה, a rose.
The thirteen petals on the rose are the מדות both of תפילה: מדות הרחמים as well as תורה: שהתורה נדרשת בהם.
Then there is the red rose which shows on sin that needs to be whitened.
This is the idea that גלו לעילם (שושן) שכינה עמהם whilst in גלות inasmuch as בירורים are concerned, the place of גלות is the capital of the שכינה.
Also in this capital we must be concerned also with דקות הרע which explains why שושן needs an extra day to combat עמלק.
The Jewish people added a new dimension to their service and worship of God that is represented in their name "יהודים" which includes two things: A the denial of all idol worship, B. The acceptance of all of Torah and Mitzvos.
This change in their service results in the fact that the reinstatement of these four Mitzvos אורה- Torah, שמחה- Yom Tov, ששון- Bris Mila, יקר- Tefillin, wasn't only a bringing back of what Haman had wanted to take from them, but a far higher level/
This additional level is called feminine- where we don't take from God, but gibe Him due to their total Mesiras Nefesh.
Purim was a pre-Moshiach world in a number of ways, which -the Rebbe argues- we see again now as we wait for the Geula.
Raishis Goyim Amalaik 5743.
We have five separate Souls, not one Soul with five parts.
The significance of this is that each Soul has an aspect beyond the 'Hishtalshelus' of the Neshama from Moachto Lev to Asiya.
He explains the essence element in Neshama, Ruach and Nefesh as well as the Hiskalelus between the levels.
The Nefesh HaBahamis also has three (separate) Souls: Neshama, Ruach, Nefesh.
We explored a little bit how each is in essence separate.
But these levels can have Birur,
The Pesukim Ata Hu Havaya Livadecha... Ata hu Asher Bacharta BiAvram... Avrohom [to elevate the world]...
Vatukem Es Divarecha Ki Tzadik Ata...
How this relates to Birurim.
Chaya Yechida, [here Birurim is not so simple, as we'll explain in the next class].
The Shiur began with a long introduction about the first Tzimtzum and the opinion of Chassidus that you cannot say about Hashem 'he can't'.
Yet in this Ma'amar it states that even on a level of מפליא לעשות somethings are impossible.
This was explained as follows: (see the הדרן על הרמב"ם מתשמ"ו לקו"ש חלק כ"ז ע 251 ואילך) The Rebbe says before צמצום there are the rules of נמנע הנמנעות and after the צמצום the rules of logic apply.
Thus what says in Chassidus about the first Tzimtzum doesn't apply after the Tzimtzum, we can therefore say אינו יכול even with the כח המפליא לעשות.
Thus there are limits to Godliness and one of them is the reason in Kedusha can fight reason in Klipa, but to fight Amalaik which is חוצפה בלי תגא you must have the power of משה רבינוץ Amalaik is חוצפה בלי תגאת and can only be defeated by higher than reason in Kedusha which is from Moshe Rabbainu.