Maamarim- 12-13 TAMUZ PDF Print E-mail
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Sunday, 17 July 2011 23:33
Maamarim for 12-13 TAMUZ.
This Maamar was said and "given out" for the first anniversary of his release from the Soviet Prison in 5687.
The  difference between בירורים and נסיונות.
בירורים corrects both the person and the object one is dealing with.
נסיונות is so deep a test from so deep an evil that the good within has become evil. Accordingly, the correction in the person alone because the item being corrected has no reality as it is all קליפה.
In this מאמר the רבי adds that there must be an elevation in the קליפה even in נסיונות.
This idea appears in the Rebbe's Ma'amar but not in the previous Rabbeiim's Ma'ararim.  
 נתת ליריאך תשי"ב
Miracles, the process that brings them about, a higher order in the creation is in effect. 
Tests that conceal so extremely reveal the same kind of light as the revealed miracle does!
הוי' לי בעוזרי ה'תשמ"א.
This class has a lengthy introduction about Yud Bais Tamuz and the idea of Mesiras Nefesh.
The part of the Ma'amar learned is the beginning and the end.
The point is that the salvation of Dovid from his challenges and his receiving divine help depends on actually seeing his enemies as a challenge not to be destroyed but transformed!
This explains both halves of the Possuk. 
 The alternative is זמירות היו לי חוקיך בבית מגורי
This is Dovid saying how Torah gave him joy under difficult conditions when he realized how each detail of Torah changes the entire creation.
It is also him disclosing how the Torah was זמירות מלשון לזמר עריצים to cut away his opponents.
This is why Dovid was pushed, because the point is not to defeat the enemy, but to transform them as indicated in the פסוק on which this Ma'amar is based הוי' לי בעוזרי וגו. 
There is a long introduction to the class about the five מאמרים the רבי ריי"צ said in eight days around the time of his liberation.
This class discusses תפילה, and how Tefilla brings the person to the level of חוקיך and the level of הוי'ה.
The poor person has only one interest: to speak directly to the king; which is the biggest thing imaginable. 
Based on the Previous Rebbe's Ma'amar from 5688.
Just as ten Jews are needed for a Miyan and the affect reveals the 13 attributes of Mercy
Similarly, when one learns with ten Jews it reveals the 13 attributes of the interpretations of Torah (Torah SheBa'al Peh) 
עשרה שיושבים ה'תשמ"ב 2
This class on this Ma'amar repeats and organizes  the ideas that show the similarity between Davening and Learning with a Minyan.
This class focus on the asymmetry of Torah with a Tzibur and Terfilla with a Tzibbur.
Davening is more important in terms in reaching up.
Torah is more important  in terms of what we get back (like Birchas Kohanim). 
עשרה שיובים ועוסקים בתורה ה'תשמ"ב 3
More on the advantage of Tefilla over Torah it is the real source of Bittul
Of being an Eved.
Another point regarding Torah study, that in bringing light downward it is fulfilling the divine plan in creation and as such it reaches "Atzmus"
Thus placing Torah in as much as it achieves the purpose in creation above the advantage of Tefilla.  
Thus Bracha is different than other ברכות הנס as it i s also (primary) about the spiritual Journey,
this is the reason for the change of format etc.
This struggle has four categories (the latter finer than the former) all connected to the Neshana coming down here. 
One of the Ma'amarim of the redemption of 12 Tamuz 5687.
The issue is that hands are connected to action (the lowest thing) and holiness is the highest thing, how do these two come together.
The Rebbe explains that the purpose is to do actions, hands, and raise them up to the levels of 1) emotion, 2) intellect, 3) will.  
Then draw the holiness down from an even higher level of Havaya.
This is especially achieved in Eretz Yisroel through Am Yisroel.  
Pada Bishalom 5744.
The Gemarah that links this Possuk to Torah Avoda and Gemilas Chasadim.  The Rebbe links this to 'the three pillars on which the world stands'.
These three are affecting one's 1) mind, 2) body, 3) world.
The narrow world (the person) and the greater world.
Yerida Tzorech Aliya of the Neshama, from a state of Amida (standing motionless, unable to move), into this world with a body animal Soul etc.  
This class explores the 'Aliya' after the Yerida: the ascent from Tzadik to Ba'al Teshuva.
The ascent from being a Nivra to being 'Tehota Hi'; the Ma'amar also explained that this ascent is a Chidush, meaning to say, something so new, that it doesn't even exists in the potential of the Neshama which is why where the Ba'al Teshuva stands, the Tzadik can't possibly stand!
We explored the difficulty in understanding this and explained that the 'Tahor' the Ma'amar speaks of here is actually higher than K'dusha. The Neshama is both Godly and an entity onto itself.
This makes this version of 'Yerida Tzorach Aliya' (from Tzadik to Ba'al Teshuva) quite different form the normal idea of Aliya from Tahor to Kodesh. 
This is the first of two maamarim based on this Bracha. The Rebbe RaYaTz said this maamar twice in 5687 also.
The two maamarim compliment one another and some ideas are explained at length in the first and abbreviated in the second and other aspects are developed more in the second.
In this first Maamar he explains the idea of 'LiChayavim', that the bad itself is transformed to good.
He explains that the four categories who make this bracaha mean four spiritual ills; weak, Disfunctional, spiritually lonely, and distracted by materialism. The Rebbe adds that the Bracha is for someone who is in Sakana which means a Rasha, and that the Koach of this Bracha heals even him! Moreover, a Tzadik can also achieve this 'Lachayavim Tovos'.
The Ma’amar is based on the Sicha of 3 Tamuz 5687, Yehi Hashem Elokeinu Imanu, that is a Tefilla, though it begins with a Posuk.
It discusses the order of the Kuntres 12 Tamuz observing that it begins with Galus comparing Yidden to grapes that do the best when removed from their roots, he goes on to talk about Geula and finally that Yidden adding to Havaya, by revealing the Tziyon (Yechida) of the Neshama through this Mesiras Nefesh.
Baruch HaGomel (2) 5745.
1) The Neshama in a Guf is a Golus, 2) In this world in Galus is a double Galus, 3) the four that must say Gomel, that spiritually refers to a sinner doing Teshuva, is the ultimate Yerida, which brings the ultimate Aliya.  
This yerida is so low, and its' potential Aliya so great that it is represented by the acronym 'Chayim'.
The second half of this Maamar connects Baruch HaGomel to 12 Tamuz, which the Rebbe calls the 'aschalta Digiula' of Moshiach! he explains this by saying that because the darkness the Frierdike Rebbe overcame was the worst type, it sets in motion the final good.
He connects it to Tehillim kapital 106: Moshiach, two worlds and Amain.
Yerida Tzorech Aliya.
The four categories that need to praise and submit to Hashem, how are they in spiritual and refined terms.
Based on the Frierdike Rebbe's Maamar from 5685 (1925).
The descent into Golus affects that the high become higher and the low lower. On the one hand that is bad but on the other hand, the fall on the lower end allows the elevation of the newly discovered lowliness.
Mattan Torah raised Yidden up and allowed what is in the world to fall lower, and this is Yerida Tzorech Aliya as we can now elevate the newly isolated and lower lowness!
 We pray to be like our ancestors though we are [in our Avoda] on a higher level than they were.
The reason for this prayer is because we are asking Hashem to allow us to feel the lofty levels we reach as a result of being born after Mattan Torah. Just as they felt the (lesser) levels they achieved.
The Zohar explains that two Havayos in one Possuk should be understood as two Havayos (DilAila and Diltata- higher and lower). Moreover as one grows they discover many levels of higher and lower Havayos and what is higher to one level is low to the level above itself etc. [Levels of infinity].
This Possuk Se'u Yideichem Kodesh discusses raising up what is low (the hands and of course, the feet) and the higher levels that are achieved through this effort.