01. זה היום ה'תשי"ז.
This class explains מלכות basically.
It is a relationship based on 1) distance, 2) enhanced by the crowning from the people.
This class explores the additional idea of levels in מלכות:
1) The level of רוממות עצמי
2) The level of רוממות על עם
3) The level of actually ruling.
This class discusses two levels of תקיעת שופר.
One is that of an Eved and is connected to logic [we questioned this and don't understand it fully]
The other is that of a Melech (over whom Hashem is מלך המלכים) which is higher than logic.
02. וטהר לבינו לעבדך באמת ה'תשי"ז.
The answer to the question about serving Hashem with אמת.
The Rebbe explains the idea of joining רעותא דליבא with ones שכל ומדות.
This class discusses the two ideas:
1) The lower level of the Neshama is אלקות שנעשה נברא.
Though it is Godly it is much lower than Godliness and certainly lower than Goldiness on the highest levels.
2) The two levels of the Neshama are compared to two levels in מראה- how Godliness expresses Hashem.
One level says nothing beyond חכמת אדם תאר פניו.
The second is like light that fills space and illuminates darkness.
The first is higher, the second is lower.
they represent the two levels of the Neshama: the higher and lower levels.
In Torah these two levels also exist:
Black fire on white fire:
Light that illuminates darkness and light that is absolute
From Torah it comes to the world: Sovev and Mimalei (Kav).
03. תורה ציוה ה'תשי"ז
The two levels of a Yid's relationship to the Torah (based on the two levels of the Neshama this Hemshech explores):
Torah that feeds a Yid ישראל אתקשראי באורייתא ואורייתא בקודשא בריך הוא
Torah that needs a Yid to have it (more deeply) connect(ed) to Hashem. לשמה. דוד הי' מקשר תורה שלמעלה עם הקב"ה.
1) עתיק it's meaning and implication.
2) Three levels in Atzilus: Sfiros, Pnimiyus Abba Pnimiyus Atik, Oneg by itself.
3) Pnimiyus and Chitzonius A"K.
4) Tehiru Tataa and Tehiru Illaa before the Tzimtzum.
The various ways a Yid is above the Torah and can change it.
1) Chidushei Torah, 2) following the minority opinion when necessary, 3) עת לעשות להוי' הפרו תורתיך against the rules of Torah itself, to refrain from an Asei because of Chachomim, 4) Halocha and Piskei Dinim.
Ya'akov is the lower level of the neshama and it is alos linked to the idea of מאורסה, that the Torah is the כלה and Yidden are the חתן.
There's a joining of the lowest Neshama and the idea of being a Mashpia to Torah!
04. נעשה אדם ה'תשי"ז.
Two types of seeing through the"garments" of the eye and directly from the Etzem
Two types of Hashgacha: 1) through מלאכים that act like eyes, 2) directly- כאישון עיני.
Two types of Avodah: Mind and heart and Essence- Yechida,
There's a bringing of the higher level into and through the lower level.
The Avoda of דירה בתחתונים.
The idea of אישון עיני underescores that the great source of the Neshama is only revealed in darkness, down here.
A. The ירידה צורך עלי'ה as understood in the analogy of the זונה שהזהר הקדוש
B. The very essence of what the Neshama is and the delight it brings Hashem is only revealed through it's separation from it's sourrce.
C. The home of Hashem where one can even appear on occasion ערום revealing the very essence is only in this, the lowest world.
This then is the meaning of נעשה אדם בצלמינו כדמותינו that even down here the essence of טהורה היא shines.
05. אמר ר' עקיבה ה'תשי"ז.
This class like the classes on the earlier four parts of this המשך addresses the two levels of the Neshama: 1) טהורה היא and 2) בראת יצרתה נפחת but now the issue is תשובה.
Lower תשובה is לפני מי אתם מטהרים.
The higher תשובה is מי מטהר אתכם.
But in concert with the entire המשך we are assuming that here also the higher level depends on the lower level and the נשמה being in a body and doing the lower תשובה to set up the higher one.
This second class deals with אותיות:
They all come from עצם הנפש and they descend. Each level of אותיות exists separately in the essence.
The idea of כל המאריך באחד מאריכים לו ימיו ושנותיו is to access the higher source of אותיות until עצמות from where all constraints can be broken.
This third class attaches the issue of אותיות and their various levels to the מאמר חז"ל: כל האומר אמן יהא שמי' רבה בכל כחו קורעין לו גזר דין של ע' שנה.
The כח אדנ"י this מאמר is drawing from is not a higher אור as it often is understood, but the raising the 28 letters of אמן יהא שמי' רבה as well as the 28 letters in the פסוק בראשית ברא אלוקים as well as the 28 digits in the fingers that correspond to the 28 עתים in ספר קהלת though in and of themselves 14 are חסד and 14 are גבורה.
06. מים רבים תשי"ז
Maamar Mayim Rabim 5717 - Class 1: G-d Loves You Unconditionally and infinitely. This maamar was delivered by the Lubavitcher Rebbe on Shabbos Toldos 5717 (1956). We find extremely opposite interpretations of the verse in the Song of Songs, "Mayim Rabim..." One discusses the fact that the Jewish people are loved in spite of their undeservedness, when they barely have any merit to justify their favoritism in the eyes of G-d. On the other hand there is this commentary that speaks of their incredible love for G-d that cannot be satisfied by any knowledge and meditation.
The question is how such conflicting interpretations come together in one verse? The point of the answer is that G-d's love for us has absolutely nothing to do with our deservingness and as a consequence, that unconditional love is constant, no matter if the Jewish people are on the highest levels or on the lowest levels.
12. באתי לגני ה'תשי"ז.
This class includes an introduction to 1) all of באתי לגני and 2) to this particular year.
The רי"ש must be changed to a דל"ת.
The change involves adding a יו"ד behind the רי"ש making it a דל"ת.
The first (is last years מאמר) is about ביטול of the creation to Him.
The second is His giving in the form of a נקודה which is חכמה: ביו"ד נברא עולם הבא.
The third is יסוד which connects the two earlier נקודות.
Our מאמר is about the 2nd and 3rd points.
Yidden being called צדיקים is very important in this מאמר as the subject is their creating the basis for the divine benevolence due to their great ביטול.
The Rebbe begins discussing the יו"ד מלמעלה למטה, which is His equal and opposite to our אזעירת גרמא.
On the one hand it is only a Yud, but on the other, the point is not to limit צמצום but to ultimately reveal all, as is hinted in...
1) יו"ד הוא תחילה לכל האותיות
2) ביו"ד נברא עולם הבא.
It starts out as צמצום but ends up revealing all of פנימיות ועצמות אין סוף that is revealed in נועם הוי'ה.
This is explained by explaining the advantage of תענוג over שמחה.
תענוג deepens the כחות; while שמחה only reveals whatever they are (already). [We addressed tangentially the question from שמח תשמח רנ"ז where שמחה is described as changing on the deepest levels].
This class explains the third נקודה דיו"ד that follows the point of Bittul of Mashpia and Mikabel.
This is יסוד which joins the two earlier נקודות together.
The explanation comes down to understanding וצדיק יסוד עולם and the idea that there are different types pf צדיקים even on the level of יסוד עולם.
This is explained using רבי חנינא בן דוסא and רבי יוחנן בן זכאי as the prototypes.
While one is higher the other is deeper.
If and when a צדיק יסוד עולם has both the height and depth of these two צדיקים then יסוד is all, and the joining of the higher and lower is complete [and automatic -?-]
This class explores why קליפה is רי"ש lacking altogether the יו"ד of יסוד which results in great poverty.
1) She has no כל or יסוד.
2) She cannot speak as G-dliness in her is very concealed.
Four levesl of speech the lowest of which is Galus רי"ש like.
קליפה is a רי"ש which means
1) It has no כל, יסוד, ביטול. As a result it is very poor.
A. all it has is material from חיצוניות דחיצוניות.
B. It is made crazy by it's wealth until it destroys itself, as the Rebbe MaharaSh describes the risks people take for things they don't need.
F. The wealth doesn't last it dissipates quite quickly.
2) The added wealth makes קליפה even more arrogant; as it gets from Hashem in a way that is cut off from the source.