Maamarim- 11 Nissan. PDF Print E-mail
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Wednesday, 23 March 2011 11:53
Maamarim 11 NISSAN.
This Ma'amar said by the Rebbe on his fiftieth birthday deals with the idea if this Possuk which is added at the beginning of the Amida and appears to interrupt the סמיכות גאולה לתפילה.
 The Gemara explains it using the logic of תפילה אריכתה
The Ma'amar explains that תפילה אריכתא means much more than an elongated prayer but a prayer from the level of Aruch (Kesser) that therefore descends very low. 
Acharai Mos 5722. (5772/2013).
(this is a Ma'amar (one of two) said at the farbrengen for 11 Nissan; the Rebbe turned sixty years old that year).
Tohu and Tikun, what is the reason for the difference? This Ma'amar explores this question all the way to the highest source, and explains that it has to do with how the worlds are Bottul in Atzmus.
He explains that the heavens have the imprint of worlds from the bottom up. This means that atzmus (and Ohr) are plain and the image of 'Adam' found in them is actually based on  our reality, imprinting itself 'from the bottom up' in them the image of 'Adam'.
When we perceive how we are included in the Ohr, we can envisage it as fish in water or as an image on water. the former is a Metzius in the water (somewhat) and the latter is not a Metzius at all.
The first creates a Tohu where the ratzui has an element of selfishness and does not result in a Shoiv; while the second is the source of Tikun, that sees itself only as a vehicle for service of god and therefore there is a Shoiv.
The beginning and the end of the Ma'amar. Kalos HaNefesh is a Mitzva but there must be a Shov after it.He compares it to 1) the Akaida, 2) Kalos HaNefesh of the Ba'al shem Tov and 3) the Hispashtus HaGashmiyus dis cussed in Hilchos Tefilla.
Why Nadav and Avihu failed to have a Shov.
The Rebbe connets it to the Kapital 61 and more.
כי ישאלך בנך ה'תש"מ.
A י"א ניסן Ma'amar.
.The בן חכם knows what עדות חוקים ומשפטים are.
He is questioning the אשר ציוה ה' אלוקינו אתכם the constant in all three categories is that Hashem must command us to do the עדות חוקים ומשפטים because we would do none of them on our own.
In other words only in עולם הזה התחתון  is it necessary to be commanded to do the right thing.
The question then becomes: once we understand that only down here must there be the אשר ציוה ה' אלוקינו אתכם how can we do them and bring אור אין סוף into the world, we are not the אבות.
The answer is עבדים היינו ויוציאינו ה' אלוקינו משם...
The ביטול הגזירה along with the ביטול of the Yidden make it possible even for "אותנו" ordinary people like us to connect to Hashem and bring down אור אין סוף.
The Rebbe ties this is with the two ideas (from lower to higher) ואנחנו עמך וצאן מרעיתך being a sheep is higher than being עמך.
At the end of the מאמר the Rebbe divides two into three:
By the בן חכם it says כי ישאלך בנך because although he is also an עבד but it is not אתהפכא.
But the other three sons it says והי' כי ישאלך and the והי'ה is הוי'ה backwards, which shows on higher than השתלשלות because of  אתהפכא. 
 כימי צאתך תשמ"א 
A י"א ניסן מאמר 
Introduction: to explain the timelessness of Yetzias Mitzrayim.
Why we keep referring to Yetzias Mitzrayim throughout all of Galuyos,
This is understood by focusing on the Ruchniyus of Yiddishkeit as a priority over the Gashmiyus.
 The spiritual process of mind to heart provides for a daily need for going out of constraints.
The process of Avoda goes from the Mind to the heart, however in order to go from mind to heart mind is interrupted, reduced to a 'Hachlata' and then transferred to the heart.
This is a dangerous and vulnerable time, sometimes this interruption allows one to separate mind from heart and that is Yetzer HaRa and results in Golus.
This requires the constant Yetzias Mitzrayim.  

 A Hemshech (2 Maamarim)
The Ben Chochom already knows Aidus Chukim and Mishpatim, what is bothering him is, why our Yiddishkeit is different than the Avos and is connected to action.
The answer is that 'Avadim haYinu'-, the challenges in Mitzrayim raised us up to the level of being able to elevate physical things also.
The Ma'amar also discusses the idea of Yafa Sha'a Achas in this life to all of Gan Eden and even Olom Haba. 
(This Ma'amar is a continuation to the previous Ma'amar).
Yidden's Koach to receive the Giluy of Atzmus they get from Mitzvos after Mattan Torah from being Hashem's children, especially after sinning and doing Teshuva.  
 A Hemshech (2 Maamarim, 3 classes).
Kimai Tzaischa Ma'Eretz Mitzrayim 5745.
(A 11 Nissan Ma'amar).
The first half of this Ma'amar explains the idea that we continue to leave Mitzrayim in space and in time (as we journey through our history and move from place to place) until Moshiach comes.
He explores the highest source of Mitzrayim in the highest levels of Lifnai HaTzimtzum, and explains that (every step of) the Geula needs to be rooted in 'BiChvodo UViatzmo', He as He is above the highest and earliest source of the Mitzrayim.
We are (therefore) leaving Mitzrayim each day until LeAsid lavo.
Even after Moshiach comes we will remember the (lesser) Geula of Yetzias Mitzrayim. 1) The human contribution makes it special, 2) The leap involved makes it special, 3) This applies even to Yidden who have yet to do the Going out of Mitzrayim in their lives today.
(a 13 Nissan Ma'amar).
This Ma'amar is a continuation to the previous Ma'amar, it further explains and enhances why even after Moshiach comes, we will reference our Exodus from Egypt.
He explains that the undeserved Geula requires work: 1) To keep the candle form going out, 2) Lighting a Candle, 3) A special enthusiasm.
He explains that the daily Yetzioas Mitzrayim means T'shuva. That even the lowest among us can do and be free to serve Hashem afterwards.
[This is why we'll mention Yetzias Mitzrayim even after Moshiach comes, the Ma'ala of T'shuva].

A Hemshech (2 Maamarim, 3 classes).
This Kapital was the Rebbe's from 11 NISSAN 5747-5748.
The Rebbe's maamar explores the very heart of the Kapital: it is 86 which corresponds to the divine name Elokim. The Maamar adresses 3 levels of Elokim and how each is sweetened by Havaya. It concludes with the notion of the sweetening of Elokim in it's own source.
Vayehi bayom HaShemoin 5747 (A Hemshech).
How it (Gevuros) is sweetened as represented 1) The Eighth Day, 2) Birchas Kohanim, 3) Yetzias Mitzrayim etc.