Maamarim- VaEschanun PDF Print E-mail
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Friday, 05 August 2011 12:46
Maamarim for Parshas Va'eschanun.
גדול יהי' כבוד הבית הזה האחרון מן הראשון ה'תשכ"ב
 If creation was from שם הוי'ה only.
Incredibly far and incredibly Bottul. 
Space and time would not exist at all. 
 The world as it is created by the combination of שמות הוי' ואלקים where the הוי'ה shines through.
That is how Godliness shines in the Beis HaMikdash,
Space and time exist but are Bottul. 
Levels of Bittul of the space and time to the Elokus revealed in the Beis HaMikdash.
In the third Beis HaMikdash the holiness will be [not only in the house and what goes on there but] in the ground, space, of the Mikdash itself.
נחמו is said twice for the two בתי מקדש though the first one was greater and should include whatever they lost in the second one;
but the second one's ירידה is greater and the נחמה is for the ירידה and the ultimate עלי'ה that will follow based on the principle that what falls lower rises higher.
This is also the reason the 15th of מנחם אב is higher than the 15th of תשרי וניסן though they too are the middle of the month because the ירידה is greater.
This is explained using the פסוק יתרון ארץ בכל היא אררץ לשדה נעבד.
The Rebbe seems to be sating that there is a ירידה in קדושה itself: יתרון ארץ בכל היא which corresponds to חורבן בית ראשון.
Then there is the ירידה into קליפה ממש that is alluded to with the words: מלך לשדה (דקליפה) נעבד which corresponds to חורבן בית שני.  
This Maamar that deals mostly with the idea of Moshe's 515 prayers (VaEscahna') to go into Eretz Yisraoel, also deals with the idea of 15 of Menachem as well as the haftora, Nachamu Nachamu Ami.
The prayer is above Hishtalshelus, and asks for something beyond deserved but still from the Chain that is unique to Moshe (the Jewish people). This has a counter part in prayer, which is earned (?).
This theme is consistent with 15 Menachem and Nachamu.
Ma HaAidus 5746.
This is a prePesach Maamar.
The Ben Chachom's (wise son's) two questions are 1) Why are we changing from the Avos and focusing pn stead on the physical and ritual part of each Mitzvah, what possible depth can they  inspire. 2) [And] if, in fact, the shift has been made to the physical Mitzvos, then all should be equal. Why are there three groups of Mitzvos: Aidus, Chukin and Mishpatim.
Answer to question 1 is: 1) THe suffering in Mitzrayim prequalified physical things to (finally) be elevated. 2) The redemption from Mitzrayim, allowed for all limits to (in theory) be removed. In this case it removed the "Gezeira" [decree and divide], that separated "Elyonim" (heaven) from Tachtonim (earth).
 The second class on this Maamar addresses the second question of the Maamar (why are there categories in a Yiddishkeit that all about Kabalas Ol), that the unity within division is far higher than simple unity, where there's only one.
This expresses itself in the fact that all Mitzvos (including Aidus) must be done with Kabalas Ol, and the idea that the intelligent child wishes to understand even the Chukim (that cannot be understood).
This is a Shavuos Maamar.
Two gifts of Mattan Torah: 1) Hashem gave us Himself, 2) He gave us the dew of (for) resurrection. These two gifts are called rain and dew. At Har Siani and its aftermath even the unearned dew is earned. It is therefore called "Geshem Nidavos"- rain of generosity. Even Moshe benefited from these two gifts.