Ma'amarim 5716 Print
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Thursday, 27 August 2015 13:45
Ma'amarim 5716
This year the Rebbe said 29 Ma'amarim. 
 
 
01. להבין ענין ראש השנה תשט"ז
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Class One. 
Rosh Hashsna has three ideas:
1) Inyan Rosh Hashana- creation
2) Tochen Rosh Hashana- renewal,
3) Mitzvas Rosh Hashana- Shofar
why all of this happens for man, because he is not a mind but a Soul. 
 Class Two.
The Human being is the purpose of creation, because he represents an essence. He is אדמה לעליון in the image of God, on three levels:
1)  the reasonable person is אדמה to השתלשלות.
2) רעותא דליבא is אדמה to אין סוף.
3) עצם which is the source of קבלת עול is אדמה to אין סוף לפני הצמצום.
The סילוק on ראש השנה is a more complete departure even than צמצום הראשון and it is healed by אדם, with his קבלת עול reaches עצמות. 
Class Three.
The physical world is apparently independent and goes further to prove the Idea of 1) Atzmus, 2) That He is a Yesh. 
This world only provides 1) היכרח לענין העצמות, and 2) הוראה לענין העצמות. 
 
04. כי נער ישראל ואוהבהו תשטז.
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Class One.
The heavens and the earth are linked:
The lowest levels of heaven (השתלשלות) to the highest levels of earth (אצילות), and the link us revealed and obvious (גילוי ההעלם).
The highest levels of heaven (עצמות) and the lowest levels of earth (בי"ע) are linked but the connection is sublime and will be revealed when Moshiach comes.
This explains how we'll know עצמות לעתיד לבא.
Even this idea is limited to things that are part of the טבע of creation. When man sins this is not even linked to עצמות.
This logic is used to explain the idea of understanding the concept of  כי נער ישראל ואהבהו that is in the nature of man and comes from (נשתלשלו מהם)  from עצמות.
Class Two.
Yehoshua is called נער- the one who is loved unconditionally based on nature rather than who he is in two circumstances:
 1) During Moshe's lifetime. He is in Moshe's shadow and is so Bottul as to know understand and sense exactly as Moshe does simply because of his extraordinary Bittul.
2) After Moshe passes away and Yehoshua is reduced to "the face if the moon" he is again considered נער and loved unconditionally, like nature because he gives the Jewish people ארץ ישראל  on the level of ארץ טובה ורחבה.
Class Three
אורות וכלים match and create a harmony, where the כלים reveal the אור and the אור reveals itself in the כליץ
גוף ולבוש (the body and it's clothing) do not join in this way and the clothing don't reveal the body like the body reveals the Soul, but on the other hand the  body isn't at all contained or changed by the clothing and what the body is is brought forward unchanged by the clothing.
נמשל: to bring down עצמות requires an imperfect לבוש. 
 
06. אשרי תבחר ותקרב ה'תשט"ז.
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Class One. 
This Ma,amar explains the four worlds as they relate to the Avoda of a Yid.
The two levels of ביטול היש and ביטול במציאות correspond to עשי' ויצירה and בריאה ואצילות respectively.
He explains in foot note  31 how בריאה is also ביטול במציאות as it is a ביטול that is natural to it's מציאות, while the ביטול of עשי' ויצירה us in addition to their basic nature and therefore only ביטול היש.
עשי' is the realm of the נפש הבהמית that becomes בטל on the practical levels of מחשבה דיבור ומעשה. Ut us a רשות היחיד but it has no roof so  מדרבנן it is a כרמלית.
יצירה is the realm and עבודה of the נפש השכלית which is קליפה but is ascending upwards 1) because שכל rises, 2) it's proximity to the נפש האלקית. 
Class Two.
Two levels of the Nefesh Elokis that correspond to Briah and Atzilus. 
 
07. פדה בשלום ה'תשט"ז. 
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Class One. 
 This class explores the beginning and the end of the Ma'amar and chapters 2-3.
 This מאמר goes ion the גמרא that through תורה ומצוות after ,תפילה we redeem ה' ובניו from exile.
We explore what is the meaning of Hashem being in Golus. The fact that from ז"א there could be a יניקה is a sufficient notion of exile, which is redeemed by adding מוחין to ז"א ונוקבא.
The redemption happens through תורה וגמ"ח only if preceded by תפילה which are גבורות. 
Two גבורות:
1) Through צמצום. This itself has two levels:
A. שמאלו תחת לראשי- through שמאל (critical self examination) one reaches higher to ראש. 
B. שמאלו תחת לראשי- through ראש- very five self examination done with the head, can one reach שמאל, the finest correction.
After this comes גבורה מלשון תגבורת which us considered אתערותא דלעילא in comparison to the other גבורות.
This sets up the redemption through תורה וגמ"ח we'll discuss in the next class 
Class Two. 
After the Tzimtzum and תגבורת of תפלה, comes bringing down light through מצות but mostly through תורה which is from פנימיות הכתר.
 The מאמר explores the idea of איתן of the נשמה, and how it pervades all the lower levels of the נשמה to keep them honest and protect them from יניקת החיצונים.
This איתן is the basis for the idea of פדי-ה keeping the the אלקות from possible יניקה. This then is the פדה בשלום. 
 
12. באתי לגני התשט"ז. 
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Class One. 
Introduction to Basi Ligani as a whole. 
Three examples for אתכפיא ואתהפכא:
1) קרבנות
2) שטות דלעו"ז לשטות דקדושה, this involves the word for not good being transformed to good.
 3) שקר לקרש this involves the individual letters of the word for not good (שקר, שין, קוף, ריש) being transformed to good.
 The meaning of words in Lashon HaKodesh based on the Ba'al Shem Tov, the Maggid and the Alter Rebbe's teaching.
 Class Two.
1) Translation of  ריש  and  דלת, they both mean poor but they're extremely different. The first is a poverty that destroys, the second comes along with ביטול.
2)  The דלת is Malchus and it must start out poor and then be enriched because it is (in essence) for another.
3) The poor become rich, very rich.
4) the wealth comes as a result of ביטול which is represented by the יוד behind the דלת. 
 Class Three.
Two ביטול:
1) תורה, עשירות, משה רבינו.
2) תפילה, עני, דוד המלך. 
The Bittul of Malchus exceeds even the Bittul of Moshe, the rich one.
[We proposed that the Rebbe is setting up what he will say 20 years later]. 
 
13. כי תשא התשט"ז.
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Class One. 
This class is about Dira BiTachtonim,
1) as the lowest world (the last to be created) it stands to be the purpose quite logically.
2) The higher worlds, though after the Tzimtzum, are A. have more light, B. Are created based on the return of the light, C. indirectly reveal the Etzem from which they've come.
While this world is A. less light, B. The little light it has is hidden. C. from the (total) concealment of the light and therefore (in addition to hiding the little light that sustains it) hides the source.
But when transformed reveals the essence (of hidden-ness itself. 
Class Two.
In addition to the work of דירה בתחתונים there are two more things:
2) how it is achieved: תורה ומצוות שמושרשין בהעצמות.
3) Who achieves it: נשמות ישראל שמשורשין בהעצמות. The Ma'amar explores several levels in this:
A. They are part of Hashem;'s thought that precedes the creation (through speech), they are not only from thought they are from כח המחשבה.
B. In the words of the Maggid, they exist in His thought before the creation altogether as the Maggid's mashal of a father knowing his son, but God can know His son before he actually existed.
C. the idea of בידיעת עצמו (בעצמותו) יודע כל הנמצאים ולמעלה מזה כל הנשמות. This is above the world altogether.
On this basis the Rebbe explains three ideas in the Possuk [differently than the תער"ב which is the supposed source of this Ma'amar]:
א. מחצית השקל
ב. עשרים גרה השקל
ג. מחצית השקל (חסר בפנים ואמרנו בדרך אפשר).  מ 
 
14. ליהודים היתה אורה... ויקר ה'תשט"ז.
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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. 
 
15. להבין ... כל המועדים בטלים ה'תשט"ז.
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Class One.
יפה תואר ויפה מראה 
Outer Beauty- Mitzvos Asei.
Inner beauty- Mitzvos Lo Taase
It is about balance. 
Class Two.
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. 
Class Three. 
Four levels: 
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!! 
 
16. החדש ה'תשט"ז. 
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Class One. 
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]. 
Class Two.
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. 
 
17. כימי צאתך ה'תשט"ז.
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Class One.
This class overviewed the entire Ma'amar.
1) The purpose of creation is for the sake of ירידה צורך עלי', לאשתאבא בגופא דמךכא of the Neshama.
2) The purpose is for ועבדתם את הוי' אלוקיכם, עבודה צורך גבוה, אתכפיא to preserve the צמצום.
3) The purpose of creation is ועבדתם את הוי' אלוקיכם, עבודה צורך גבוה, אתהפכא To overturn the Tzimtzum להפוך חשך הצמצום לגילוי.
 Class Two
missing
Class Three
missing 
 
18. לפיכך נקראו הראשונים סופרים ה'תשט"ז. 
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Class One.
In this class we explained the deeper meaning of this Gemara. Because they counted and had a precise number of letters they saw to it that the Torah and the Tehillim should have a center where Ein Sof can be manifest to correct חטא עץ הדעת and גלות אדום.
The concept of a center was explained a little but. 
Class Two.
טמטום הלב וטמטום המוח
The differences between the two.
טמטום הלב is an immersion in תאות compounded by a נפילה imposed from above which makes him insensitive, even when his mind resonates with the ideas it learns.
טמטום המוח the תאות have precluded the the person who is (and should be) identified שבל but he is held down and back by his basic lack of refinement.
Class Three.
Solutions to each of these different problems. 
For טמטום הלב one should employ ביטול in one of three ways: 1) מבטשין לי'ה or 2) learning incredibly abstract ideas that are completely beyond tיe Nefesh HaBahamis, 3) recite אותיות התורה. 
For טמטום המוח the Rebbe proposed כף הקלע and explained it on three levels: 1) Going from one world to another, 2) From חוץ לארץ to ארץ ישראל  and back again, 3) From מיצר to מרחב and back again.
He explains that for טמטום הלב you don't need complete התבטלות while for טמטום המוח the ביטול must make you a new person.
 
19. אם בחוקותי תלכו ה'תשט"ז.
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Through חקיקה one becomes a מהלך. But it must involve אותיות וכלים ולא סגי אור בלבד because that is the כונה and it brings Godliness down.
Examples: 1) חסד זוטא ורב חסד the difference.
2) אור ושפע.
3) רצון וכחות
4) אור מקיף ואור פנימי
5) אורות וכלים. 
 
20. להבין ענין נתינת התורה ה'תשט"ז.
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Why Malachim are standing still while Neshamos are called Mihalech.
1) because the Malachim have a body and a soul that are close while the body and soul of the Jew are very far apart (which is why they have the power of Ein Sof to procreate).
2) malachim are from Dibbur while Neshamos are from machshava.
3) The real reason and issue is because  the neshamos fulfill the divine purpose and as such have powers that are beyond nature.