ViAile Hamishpatim 5711.
Moshe has the role of giving Da'as to 'Zera Behaima' (Yidden from BY"A) who lack Da'as on their own.
The reason he can effectively give them the Da'as they lack is because they are (eved) Ivri, the source of their Neshama is from 'the other side of the river' and there they have all the the Da'as they could need, so Moshe is simply actualizing their own potential.
Moshe actually is needed to give Da'as even to the Neshamos of 'Zera Adam' (Atzilus).
In other words they also need Moshe Rabbeinu.
To them Moshe is giving the Da'as of 'Tachlis Hayedia shelo naiduacha', whihc means: "the end of knowledge is to know that we do not (and cannot) know".
But this too can be known, though not intellectually but in the essence.
For this even the greatest Souls need Moshe Rabbeinu.
The Ma'amar concludes with explaining ow both levels of Da'as exist in the life of the average person.
לא תהי' משכלה ה'תשי"ב.
This classic Ma'amar discusses the question of עבודה צורך גבוה: do the Mitzvos we do make a difference on high or only to us.
The answer must be both yes and no, based on the collection of מאמרי חז"ל on the subject.
Accordingly our Ma'amar explores this on several levels:
Level one: In אצילות, אורות בכלים etc. it matters, higher than אצילות it doesn't.
This is determined by translating the words ועבדתם את הוי' אלוקיכם ובירך את לחמך ואת מימיך.
Level Two is inspired by the change of form from third to second person והסירותי מחלה מקרביך and will be explored in the next class.
The second level of the resolution to the עבודה צורך גבוה (yes and no) question is on the level above אצילות: What we do (unifying with Him -?-) is not in His interest, but what we achieve incidentally, to struggle with and elevate the material world does matter and make a difference on high.
Avodah is a Mitzvah that -in addition to the קבלת עול notion- also connotes תפלה or אהבה.
In this Ma'amar love is more than fear, where one does, not only for themselves but for Hashem as well.
This love is linked to the elevation of the material world that matters to Him, above אצילות.
The Rebbe completes this classic work with a third [and fourth] discussion on ועבדתם וגו.
The need to maintain the Ratzon בארציך, which means never to be satisfied
so that את מספר ימיך אמלא- every day is filled with growth, never stopping to be satisfied with self, because that would be a מרידה במלך מלכי המלכים הקדוש ברוך הוא.
Beyond this is the idea of Teshuva, that even if things are not perfect Hashem promises to את מספר ימיך אמלא to retroactively, and the Avoda is complete.
ViaAile HaMishpatim 5714.
This class explains the levels of 1) Eved Knaani, 2) Eved Ivri, 3) Ama HaIvria.
We begin by explaining 'Teva'- nature and explaining that nature is neither good nor bad it is 'natural'.
Dealing with the evil of one's nature and not giving n to it is the realm of the Eved Kna'ani.
Using the best of one's nature for Avodas Hashem is the realm of the Eved Ivri.
Transcending one's nature is the realm of the ama HaIvria.
The 'Bas' is a Merkava.
Moshe's role is to raise the rest of us up to the level of Merkava which we are not on (since Mattan Torah passed) on our own.
In this class we discuss the three levels oif Eved Knaani, Ivri and Ama in all three areas of Tefilla, Torah and Tzedaka.
Eved Knaanai: Tefilla: Mode Ani, Torah: Shelo Lishma (five levels), Mitzvos: (for himself).
Eved Ivri: Tefilla: P'sukei DiZimra, Torah: To connect to Hashem, Mitzvos: To brig life to himself.
Ama: Tefilla: Birchos Krias Shma and Shma, Torah: Lishma, to connect Torah with Hashem, where the Yid is the Chasan and the Torah is the Kallah, Mitzvos: to connect Ein Sof with the Sfiros.
Bas: Tefilla: Shmone Esrei, nothing else is explained.
ויבא משה בתוך הענן ה'תשי"ז.
This class talks about אמת.
This is available in the seventh heaven, leader (Moshe) and Midda of the 13 Middos "ואמת".
He explains that this is about the revelation of Havaya which didn't happen until the Torah was given, when the essence as represented by הוי'ה was revealed through bridging the heights of heaven and the lowest of earth together in מצות מעשיות.
The Jewish people make this happen but it happens not only in them but in the world at large.
ביטול ואתכפיא ואתהפכא שיש בקיום תורה ומצות ממשיך העצמות.
This class begins with the idea of שאו ידיכם קדש וברכו את הוי'ה- there is something higher than הוי'ה- this is עצמות.
We explianed that from ממלא כל עלמין there can be covering; from סובב כל עלמין there can be העלם; but עצמות is always revealed everywhere even if we don';t seem to feel it.
This happens through raising up ידיכם which is וחו"ע ןיחו"ת to קדש and then bringing down עצמות.
This class talks about זה קלי ואנוהו- having two aspects:
1) Yidden beautifying Him, 2) consequently we become a נוה home for Him down here.
Through the בירור of זה of קליפה we (not only raise up but also) bring down עצמות.
This explains 1) ויבא משה בתוך הענן- to go up, 2) They made a שביל like by קריעת ים סוף to bring עצמות down.
This Ma'amar is really a "Im Kesef talve" Maamar, though it begins Machar Chodesh.
This Ma'amar which deals with Gemilas Chasadim, places this Mitzva not only above Tzedaka, but above all the Mitzvos:
Tzeadaka corrects BY"A, Mitzvos enhance Atzilus, GeMaCh touches the Ein Sof and it has nothing to correct, change or improve. So, the reward for touching Keser, is touching Keser itself.
How all this ties on with the ideas of mashpia and Mikabel, The moon's disappearance in order to be reborn.
ואלה המשפטים ה'תשמ"א.
Introduction: The classic idea of this Possuk, that we do משפטים like חוקים rather than the other way around, because the משפטים are also from סיני.
The Rebbe added in תשנ"ב that the very idea of משפטים where ideas of morality צדק ויושר are logical is a special gift from Hashem to bring what is above logic down to the level of logic.
This מאמר given out at the same time discusses similar themes:
Torah must have שכל ותענוגת but it must also have a ביטול.
מצות though they are basically קבלת עול must have a תענוג as well.
The מאמר was introduced in this class. The key set-up idea is the fact that קבלת עול is represented by and עבד עברי rather than an עבד כנעני.
This class discusses the Possuk אשר תשים ךפניהם כי תקנה עבד עברי... and explains in various ways the duality of learning Torah down here.
On the one hand coming down to the level of human understanding is a huge step down
On the other, the fact that even as it is down here it continues being תורתו של הקב"ה is only because it is reaching higher than אצילות to עצמות אוא"ס which is the only level that can join lower and higher.
It is achieved through משה רבינו who himself joins together the opposites.
This class focuses on the same duality discussed above (in Torah) but explains how it is in Mitzvos.
Mitzvos may involve קבלת עול but there is pleasure there too: doing Hashem's will.
The class talks of the בינוני's חיות ותענוג and the צדיק's אתכפיא done only because he is commanded to say אפשי and as such there is much תענוג in his Bittul also.
1) Mishpatim mean the Mitzvos that we have in common with Goyim, yet you must learn them from Torah and Bati Din yisroel, because...
2) Tasim means the hidden level of Torah and 3) Lifnaihem means the Pnimiyus of the Neshama. Which is not available in non Torah sources.
4) It must be pointed out that this applies to every Yid even the simple ones as the Torah follows up that we can at least be and Eved Ivri. Moreover even a higher Neshama (Zera Adam) must have Kabbalas Ol as even their neshama is in a body and animal soul.
5) the koach for this comes from Moshe Rabeinu and the fact that we all have Neshamos from the highest level and that the Neshama comes down as a Kinya (relocating it) without any change whatsoever.