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Tuesday, 28 December 2010 12:46
Basi Ligani.
 
 
For this year 5777/2017. 
 
 
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. 
Perakim 2-4.
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].
Perak 5.
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 -?-]
Perek 6.
This class explores why קליפה is רי"ש lacking altogether the יו"ד of יסוד which results in great poverty.
Two points:
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.
Perek 7-8.
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. 
 
 
 
באתי לגני ה'תשל"ז.
Perakim 1-4.
Introduction and overview of the Hemshech.
Last year we explained the דלת as opposed to the ריש as having ביטול, until the highest levels: אזעירת גרמי', לית לה מגרמי'ה כלום.
This year we learn about another יו"ד one that brings down.
This is the יו"ד of חכמה that comes down with no change into יסוד.
[ובזה מבאר ב' המאמרי חז"ל: בי' נברא עוה"ב [חכמה] והמאמר כי כל בשמים ובארץ [יסוד 
He begfins by discussing the notion of our reciprocal lo9ve to hashem im two aspects: 1) He squeezes Himeslf, so we squeeze ourselves, 2) the point is that after the squeeze there should be revalation.
There's אחורים ופנים in this process.
The יו"ד of the דל"ת is אחורים
[The יו"ד that makes a דל"ת into a ה"י is פנים].
Perakim 5-6.
The Rebbe explains that there are two levels: פנים and אחור.
This means the idea of getting limited light in the קו אחר הצמצום versus getting כללות אור אין סוף שלפני הצמצום, כולל אור הא"ס הבלי גבול.
This is because there's a כונה  unique  to the first צמצום that it is בשביל הגילוי.
 Though initially we get only the יו"ד שמאחורי הדל"ת ultimately we get the יו"ד שלפני הדל"ת that makes the דל"ת into a ה"י.
This class continues the theme of פנים ואחור.
Just as in the divine interest in giving to the creation, as כונת הצמצום בשביל הגילוית which has many levels. The two most basic are פנים and  אחור similarly, in עבודה  there are these two basic levels.
The עבודה of פנים is for נשמות דאצילות.
The עבודה of אחרו  is that of נשמות דבי"ע.
But they never the less hold onto and draw strength from the פנים, like when thinking of the readiness for מסירות נפש etc.
Perakim  9- 10.
פנים ואחור בתורה.
This class continues the theme of the מאמר regarding פנים ואחור.
It also explains the idea that there is a link between the אחור and the פנים.
This is explained using various forms, including:
1) ד' מדריגות בתורה: התקן עצמך כו', כלה, ירושה ומתנה.
2) ענין הקב"ה קורא ושונה כנגדו מול ענין ג' שעות ראשונות הקב"ה יושב ועוסק בתורה.
3) דוד זמירות קרית להו ונענש שהעדיף החיצונית על הפנימית.
Perakim 11- 14.
This class explains פנים and אחור in עבודה and the idea of linking the פנים to the אחור.
It does so using the form found in קוטרס עץ החיים.
Conclusion that when Moshiach comes פנים will be revealed; and it is connected to our טועמי' חיים זכו.
This class has a long introduction about 24 Teves and the Alter Rebbe's hate for Napoleon. 
  
 
*** 
 
This Maamar which the Frierdike (previous) Rebbe gave out on the occasion of his grandmother's yahrtzeit, turned out to be his "Maamar of Histalkus" (The Maamar of his own passing). This discourse has been studied all these years at the Rebbe behest. He considers it the Frierdike Rebbe's will. It's content is the blueprint for the mission of our era.
46 minutes and 10 seconds - 21.1 MB
 
5710 in two parts.
 
An overview of the Basi Ligani 5710 based on 12 quotes from the Maamar. This demonstrates the practical significance and relevance of this Maamar to us alive in this, the seventh generation.
 
 
 
 
When the Rebbe assumed the leadership of Chabad he made it his habit to review this Maamar each year on his father-in-law's Yahrtzeit. Every year he analyzed one of it's 20 chapters. When he completed one cycle (in 5730/1970) he immediately started over again.
 The Maamarim are arranged here in a chronological order.
 
This Maamar includes 1) a commentary on the Frierdike Rebbe's Basi Ligani (5710) chapter one. It discusses a. Ikar shechina Bitachtonim, b. the idea of the seventh are most beloved, c. The higher worlds can't be the purpose  as they are a "Yerida MeOhr Panav Yisborech", d. Shtus diKedusha.
This Maamar however, is also the mission statement for our times- to bring Moshiach (and Ikar Shechina down to this the lowest of worlds).
 
This continuation to באתי לגני continues on the basic theme of struggling and transforming this world into a home for Hashem, adds the teachings of the Baal Shem Tov and the Maggid which were not included in the first Ma'amar.
Why all Neshamos are called  חברים. 
 
Basi Ligani 5712 deals with Korbonos:
1) Sacrifice first requires examining and perfecting the animal then removing the (animal ) passion, then using the flesh (gashmiyus) for Kedusha. Even a sinner can if he wishes bring a Korbon to Havaya and even higher.
2) The Korbon (from below) illicits a fire from above that is from the flame that is attached (Atzilus) and moreover that is within (Genuzos) the coal protecting the Korbon from (even) potential fall.
3) A Korbon is higher than reason as it engages and transforms the animal (that is lower than reason) and because in it one gives himself to Hashem altogether.
4) Tha Koach for a Korbon from Hashem through the Nasi Hador.
 
Basi Ligani 5713. (5773/2013).
The essence of the Maamar is that Shtus is about Aveiros that are lower than Klipos. Ordinary Klipa is 'Shituf' or 'Eluku DiElukaiu' [This includes Klipas Noga and the lower Klipos]; while Shtus is Avoda Zara that is lower than Shituf.
This Maamar then explains how Shtus is going against the nature of the person on two levels.
First he speaks of Yidden and Goyim  as one, explaining that an Aveira is going against the nature of the animal Soul of the person.
He then advances to the nature of the Godly Soul, which only a Jew has and explains that on the level of the Godly Soul there is a second, higher, level of Shtus, defying the nature of the Godly Soul!
The second Shiur on Basi Ligani 5713.
Chapter 5 the Neshama is 1) a Nitzutz Nivra attached to a Nitzutz Borai, 2) from Livush Limechtzav HaSefiros, 3) From Pnimiyus HaKeilim. What does all this mean.
Ruach Shtus of Ta'avas Heter (brings to Aveira).
When one sins he can only repair it with Shtus DiKedusha. 
 
Basi Ligani 5714.
The first class on this Ma'amar explores:
1) an introduction: Iskafia and Ishapcha and 'Tzivos Hashem',
2) Korbanos, Shtus and transforming Sheker,
3) Shtus has three prakim: 3. Shtus of Klipa, 5. Shtus of Kedusha, and 4. that bridges the two. 
4) Yaakov Chevel Nachalaso is where Klipa (shtus DiLeumas Ze) can domiate K'dusha, but not in Chelek havaya Amo. 
5) Tohu (which is the source of Klipa) has a higher source than K'dusah.
In this class we explore:
1) The notion of Chelek Havaya Amo, the Yid's essence is (on with) God. This applies to all jews included in the word "amo' which connotes great closeness and great distance and everything in between.
2) When this higher level of the Neshama emerges, it elevates and holifies even the smallest details in Yidddishkiet.
3) Chelek (inheritance) and Matana (gift) are the two ideas of the Neshama discussed above and ideally each perfects the other.
4)  In relation to the essence the evil simply is not existent, yet it discriminates between good and evil (Two opposites).
 
Basi Ligani 5715
Shtus Dikdusha, higher than any reason, can only be expressed at times and events that match the energy of the Shtus,
Example: at a wedding.
The primary example is Dira BiTachtonim as it is higher than any reason it elicits Shtus DiKdusha.
1) From there can come 'Midas HaHishtavus, 2) The bringing down of the Atzmus of Ain Sof by "Tehilos Yisroel" Praising God.  
Toarim.
 1) RaMbaM holds of Toarim shliliim,
2) This is qualified by Dibra Torah BiLashon Bnai Adam
3) Chassidus holds of Toarim Chyuviim.
4) The MaHaRaL holds the Toarim are not Godliness, and that the RaMbaM is not consistent with the opinion of Ain Sof (Kabbalah).
 5) The Alter Rebbe joins the RaMbaM's Shlila and the Kabbalah's Chiyuv and holds they are the same, Hu Hayodea Hu Hayadua and Hu HaMada,
6) Our Shlila, is above Atzilus, and is geder HaSaga.   
1) Shtus Di'Kdusha is explained by Nevua and the idea that the Navi removes his garments (his intellect and emotion and on occasion even his physical cloths). 
the example from Adam and Chava  noticing that they were unclothed after they sinned because they fell to a level that sees such trivialities, and a Navi raises himself above that.
yet, ironically the navi speaks, but the are holy words that could create worlds!
2) Iskafia and two levels of Ishapcha,  the first is light supplanting darkness, the second is where the darkness itself shines.
The latter is the true idea of Shtus Di'Kdusha.  
 
 
 באתי לגני התשט"ז. 
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.
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. 
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].  
 
  
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. 
Perakim 2-4.
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].
Perak 5.
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 -?-]
Perek 6.
This class explores why קליפה is רי"ש lacking altogether the יו"ד of יסוד which results in great poverty.
Two points:
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.
Perek 7-8.
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. 
 
29.5 MB
 
5727.
  (Part 1 - 62 minutes, 28.4 MB)
(Part 2 - 53 minutes, 24.3 MB)
 
5728.
(Part 1 - 33 minutes, 15.5 MB) 
(Part 2 - 48 minutes, 22.1 MB)
 
5729.
 
5730.
It's Ultimately About "Neshomos yerida tzorech aliya" (Souls going down for the purpose of going up again)
29.85 MB - 1 hour and 5 minutes
1)  All of a Jew's challenges come from himself.
2) Iskafia & Ishapcha in machshava zara.
 
 
5731. (5771).
Ikar Shechina BiTachtonim Haysa.
Yerida Tzorech Aliya (even from sin) reveals the maala of "helem".
Iskafia brings down Ohr that is higher than the Tzimtzum, Ishapecha qualifies the world as a vessel to recieve  it.
 
Basi Ligani 5732 (5772/2012).
 Basi Ligani 5732 is (perhaps) a follow up to the end of Basi Ligani 5712. There he concluded chapter 4 with the idea of Yiddishkeit without any intellectual reason or any reciprocity at all.
This entire Maamar revolves around the following idea: Perek 1 spoke of bringing G-dliness down and making Him a home (Ihshapecha) while Perek 2 deals with (Iskafia-) the raising up of Korbonos, that is all together beyond reason, as there is no return from it.
This is most emphatic in the Bittul of Avodas HaAdam and in the Koved Rosh that comes before one Davens.
The second shiur on Basi Ligani 5732 is more direct and easier to learn in the Maamar.
The first shiur dealt with the Bitul to Atzmus, while this one deals with a Bittul to Ohr Ein Sof, but very high levels of Ohr affecting a Kalos HaNefesh and a hiskalelus in the Ohr that is Iskafia/Bitul like.
This is not the absolute Bittul to Atzmus discussed previously, but it is Bittul and Aliya nevertheless.
 
Basi Ligani, Shabbos Bo 5733. (5773/2013).
Perek 3 explains the Rebbe outlines what the creation is: a place of duality.
The double effect of Klipa 1) cooling off inspiration for Yiddishkeit 2) The passion for material things, are the basis for the duality in creation in all of its' aspects.
1) Two Tzimtzums of light, [will be continued in second class].
The second half of the first Basi Ligani 5733. the duality discussed above (coldness to Elokus and immersion in passion to material things) is rooted also in: 
2) the two sources of Klipa, makif and Ribui Tzimyzumim,
3) the duality of this world: it is a total lie and truly real at the same time,
4) Yiddens duality: we are first little and then are grown, this means at first we're mivarer the world and then the power on Mesiras Nefesh reverses the coldness within it,
5) These two problems are resolved by the two ideas of are Torah and Mitzvos.
This is all done by the Tzivos Hashem. 
 
 Basi Ligani, Motzoei Shabbos Bo 5733. (5773/2013).
 Second (Motzoei Shabbos) version of Basi Ligani 5733, is almost identical to the first one (of Shabbos day).
This time we did the whole Maamar in one  class.
The duality of 1) Coldness to Godliness and 2) Passion to worldliness in the Frierdike Rebbe's chapter 3 sets up the notion of duality in so many areas: 1) Creation of light, 2) Klipso, 3) This World, 4) Yisroel, 5) Torah and Mitzvos that each have two aspects.
 
 The Maamar after Yud Shvat the Rebbe explains the solution to the problem of duality introduced by the Maamarei Hilula. The two will become three (not one) when Moshiach comes.
This is "Yerida Tzorech Aliya".
Even the duality in Klipa itself will be transformed when Moshiach comes into passion for Kidusha and the Cold objectivity of Mochin, which is also part of the divine plan.
 
How the story of the arriving at Har Sinai and the giving of the Torah, reflects and gives the strength for the process of the two becoming three (as opposed to before Mattan Torah that there was two and you had to chooser one or the other, because there could be no unity) when Moshiach comes.
 
Basi Ligani 5734 (1).
This class includes:
1) an introduction and over view of Basi Ligani,
2) The Question how can the Nefesh HaElokis and Nefesh haBahamis ever interface, they are opposites. Only Hashem can join opposites together through 'Nimna HaNimnaos' but not man. 
Example one: The Gedula and Gevura employed in creation. The Rebbe shows that they are not opposites at all.
Example two; Kasha KiKrias yam Suf, joining the land and the sea (the hidden and revealed world)
But the two souls are joined by man and that should be impossible? 
The answer to our (two) question(s) is given here.
The two questions were 1) how can k'dusha and klipa ever meet, they are opposites and only Hashem can bring opposites together. We explain why bringing together the Godly and Animal Souls is considered an act of man and not of God. 2) How can Klips ever dominate K'dusha.
the answer is given in three incremental steps:
1) What falls lower has a higher source, so Klipa is higher in its' source than K'dusha.
2) This is even more so in the complete Klipos, where good and evil are not only entangled but have become one.
3) In the pleasure and delight of Hashem all is unified and since Klipa is needed to satisfy the desire of Dira BiTachtonim, so there Klipa and K'dusha are not opposites at all.
Ultimately, K'dusha prevails and does Iskafia and Ishapcha on Klipa.
 
  Basi Ligani 5734 (2).
1) Question: How can Klipa oppose Klipa when Kedusha is the will Hashem and Klipa opposes it.
Example one: The Gedula and Gevura employed in creation. The Rebbe shows that they are not opposites at all.
Example two; Kasha KiKrias yam Suf, joining the land and the sea (the hidden and revealed world).
The answer is that Klipa has a higher source than Kedusha and it therefore is able to dominate it.
Question: so how does K'dusha win in the end?
Answer: The source of K'dusha is in Hashem's Taanug (delight) in Atzmus and this allows one to change the creation including changing the Klipa superiority over K'dusha and defeat Klipa. 
 
The Rebbe said the Maamar Basi Liogani twice in 5734. Once on Shabbos afternoon and again that Motzoei Shabbos and the Maamarim are quite different.
This class attempts to reveal what these differences are. 
The Mezritcher Maggid says the point of creation is Hashem delighting in our delighting in His Mitzvos (as opposed to the ideas of action and Bittul). 
The Jews delight touches and is raised to the delight of Hashem which empowers one to change the creation!
The first Ma'amar describes the change we affect before we are even born, by His anticipating the pleasure He will get, He affects that Klipa and K'dusha should coexist in spite of their being opposites.
In the second Ma'amar the Rebbe discusses how by reaching this Ta'anug we affect that Klipa (though it has a higher source) should be defeated by K'dsha.
 
 
  Basi Ligani 5735. 
1) Introduction, overview of the entire hemshech (two points): 1) Iskafuia ViIshapcha (Korban, Shtus, Sheker to keresh), 2) Tzivos Hashem. 
2) three examples of Shtus DiKdusha in Tefilla, 1) VaAni Baar Vlo Aida Behaimos Hayisi Imach Vaani Tamid Imach, 2) Korbanos, 3) ViImcha Lo Chafatzti.
3) The question: why does the Frierdike Rebbe brinjg the Gemara in all of it's details? 
The answer: Shtus are the walls (Atzai Shitim Omdim), but inside the Shtus there is the order and detail of regular Avodah.
The Rebbe explores this using Davening (in RaMbaM) as the illustration.  
He brings -new- sources for the argument whether Davening is Biblical or Rabbinic from Bavli and Yerushalmi, he concludes that the primary Maimonodean source that Tefilla is Min HaTorah is from the Yerushalim, though it is supported by many arguments in Bavlin.
 He argues further that this discussion includes both 1) asking for needs and 2) connecting to God.
He argues that according to the RaMbaM both together (the inner aspect- feeling contentedness; and the outer aspect- asking for material needs) comprise one Dioraisa.
And he proves it from all kinds of sources. 
This explains the two aspects of Shtus DiKdusha, chaos and how it is brought into order in the every day.  
In this class the Gemara in Ksubos is dissected. 
1) The reason they dances with Hadasim. Lulav is 68 and Hadas is 69. 
68 is Chayim (life) and 69 is Chayim +1 ('Im HaKolel).
Three times 68 is 204 which equals to Tzadik (Yosef, three times 'Ben' against the three Avos), but three times 69 is 207 which is Ohr (light).
In other words Lulov is life (when multiplied by three) and Hadas is light (when multiplied by three) this then is the difference between normal Avoda and Shtus.
It is also implied that it is the difference between Tazdik and Ba'al Teshuva.
2) Reb Yehuda Breb Ilaii danced with one Hadas showing that everything he did was altogether permeated with the 'One'- Shtus.
Reb Shmuel Bar Yitzchok's dancing with three shows on somewhat of a distance between the regular Avoda and the Shtus. but he too was ready to dance at a moments notice.
Reb ZeAira was shamed by his teachers conduct giving him a much more remote connection between his regular avoda and the Shtus.
The entire world saw the light when reb Shmuel passed away; this is also an effect of the Shtus Dikdusha bit it is more remote still.
3) the three ideas of Shotai (stalk) shtusai (his craziness) and shitasai (how it was a way of life for him) is also explained.

  
 
When the Malachim and Neshamos come to listen to the Jewish people down here earning Torah, Hashem Himself joins.
Only here where darkness is transformed to light (not only displaced by light, but actually transformed), is the highest Godliness available.
The word 'VaEd' means forever but it is also representative of the physical (lowly) world, because only here is it possible through work to reveal 'Atik'.
This is also why when Moshiach comes we'll actually thank Hashem for the suffering.  
 
 (1) באתי לגני התשל"ו  
This first of two classes on the first of two מאמרים on פרק ו' מבאתי לגני התש"י. 
The spirit of he מאמר is about ביטול.
This is connected to the shape of letter דלת as apposed to the letter ריש. 
Behind the דלת there is a small יוד, this represents ביטול.
However, based on a nuance in the מאמר, higher levels pf ביטול  will be introduced (in the second class on this  מאמר). 
In this class we were introduced to the two basic concepts of Bittul: 1) אזעירת גרמי and 2) לית לי' מגרמי' כלום.
One level is continuing and refining what you are and the second is abandoning what you are (from before) altogether.
Chochma and Bina.
In the next class he will give us six levels, all surrounding the two ideas of lesser (incomplete) and greater (relatively complete) Bittul. 
This class was entirely oral, we discussed the four levels of ביטול, and observed that only the first three apply to אור, and the forth applies only to כלים, גוף, גשמיות. 
1) אין ערוך לך- giving away one's ישות and no more. Like the student who hears what the teacher says bit immediately changes it to his mind, so he gets from the teacher but brings into his form.
2) אין זולתך- One gives away his entire form and all he does is reveal and represent the source, kike גילוי אור אין סוף that reveals the Source. this is like the student who can take from the teacher a lot and adopts himself to his teacher. rather than bring the teacher's ideas down to his level.
3) אפס בלתיך- Total ביטול which is called לא ידע. Here there is not even גילוי, all there is is משפיע- Hashem. Like the student who has learned to think like the teacher where he can replace his teachers mind completely, but not his body. 
4) ומי דומה לך- [In contrast to the first three Bittuls, which require the lessening of the מציאות that is בטל until there is nothing, here it is not that way, rather] This Bittul is where the creation represents (and is) the Creator (in the Rebbe MaHaRaSh's words:) יש האמיתי מתגלה בבחי' יש הנברא. In the example of the teacher it is in a case where the student is Bottul not to the mind of the teacher but to the teacher (his flesh and blood) himself. This is connected to physicality and physical Mitzvos.
Well read tomorrow. 
Inside. 
We showed the various ביטול in the text and journeyed through them. 
we have many levels of  ביטול:
1) בינה
2) [התלבשות חכמה בבינה [כנקודה בהיכלא. 
3) פנימיות ה]חכמה].
4) חיצוניות הכתר, סיג לחכמה
5) פנימיות הכתר, שתיקה.
6) מלכות, לית לה מגרמא כלום.
This last ביטול is brought to light by giving three explanations [אריז"ל, בעל שם טוב, הרב המגיד] of the מאמרז"ל: כל רב מבבל וכל רבח מארץ ישראל.
Why the יו"ד and what does it change.
It adds 10 to 202 to become 212 (רבי)
It adds the one letter יו"ד for רב to become רבי. 
 It has to do with ארץ and the idea of the lower חכמה, יראה, אחדות allowing for a world to exist that serves Him. This creates the forth idea of מי דומה לך. The world represents Him, יש האמיתי מתגלה ביש הנברא. 

16. (באתי לגני התשל"ו (2. 
These two Ma'amarim (the previous one and this one) are very similar, but there are minor differences. We obviously learned bit Ma'amarim.
The spirit of the מאמר is about ביטול, and he seems to use it in place of the typical אתכפיא ואתהפכא that is so familiar to באתי לגני.
This is connected to the shape of letter דלת as opposed to the letter ריש. 
We learned the beginning of the Ma'amar. 
 The Ma'amar revolves around these words: דאות יו"ד מורה על הביטול ואזעירת גרמא, והיינו מלכות דאצילות דלית לה מגרמא כלום.
The implication is that there is more than one ביטול one only makes small and the other is that no existence is extant, in fact we will learn into these two five or six different levels of Bittul. 
This class explores the first three ביטול.
1)  בינה. From strength, the person becomes bigger by learning from the teacher. the Bittul is with passion and is so, 
2) התלבשות חכמה בבינה. This too is bringing an idea to the mind of the student, but his understanding is quieted by something higher.
3) חכמה.  The emptying of the vessel completely, and opening up to something higher than itself. 
This class continues the levels of ביטול, we added two more levels:
4) כתר כמו שנמשך בחכמה. This level reveals from the source into the חכמה we explained it like כתר שבחכמה- a feel (without certain knowledge of what is beyond)
5) כתר, שתיקה. We explained this when the stוden's brain has been transformed to think like the teacher completely. מאור שבאור.
All the ביטול described are in the category of אזעירת גרמא, where the ביטול means less of yourself, but you reveal more of your source, so in a way you are getting bigger (not in yourself, but in your source). 
The next class will address והיא בחי' מלכות דלית לה מגרמא כלום.  
The final ביטול. 
This ביטול is different than all of the above, in that it is not how one becomes included and representative of the source, אזעירת גרמי'ה but where one's identity is evacuated and what comes through is only the Source לית לי' מגרמי' כלום. 
This is explained using the idea of ארץ ישראל that has the lower level, which means that the world exist and that we fill it with Mitzvos.
This lower ביטול of מציאות  brings to ביטול that is higher than any ביטול discussed before. 
This is how the מגיד ממעזריטש explains the idea of כל רב מבבל וכל רבי מארץ ישראל, the land (which is lower) reveals the highest ביטול ultimately.
 
באתי לגני ה'תשל"ז.
Perakim 1-4.
Introduction and overview of the Hemshech.
Last year we explained the דלת as opposed to the ריש as having ביטול, until the highest levels: אזעירת גרמי', לית לה מגרמי'ה כלום.
This year we learn about another יו"ד one that brings down.
This is the יו"ד of חכמה that comes down with no change into יסוד.
[ובזה מבאר ב' המאמרי חז"ל: בי' נברא עוה"ב [חכמה] והמאמר כי כל בשמים ובארץ [יסוד 
He begfins by discussing the notion of our reciprocal lo9ve to hashem im two aspects: 1) He squeezes Himeslf, so we squeeze ourselves, 2) the point is that after the squeeze there should be revalation.
There's אחורים ופנים in this process.
The יו"ד of the דל"ת is אחורים
[The יו"ד that makes a דל"ת into a ה"י is פנים].
Perakim 5-6.
The Rebbe explains that there are two levels: פנים and אחור.
This means the idea of getting limited light in the קו אחר הצמצום versus getting כללות אור אין סוף שלפני הצמצום, כולל אור הא"ס הבלי גבול.
This is because there's a כונה  unique  to the first צמצום that it is בשביל הגילוי.
 Though initially we get only the יו"ד שמאחורי הדל"ת ultimately we get the יו"ד שלפני הדל"ת that makes the דל"ת into a ה"י.
This class continues the theme of פנים ואחור.
Just as in the divine interest in giving to the creation, as כונת הצמצום בשביל הגילוית which has many levels. The two most basic are פנים and  אחור similarly, in עבודה  there are these two basic levels.
The עבודה of פנים is for נשמות דאצילות.
The עבודה of אחרו  is that of נשמות דבי"ע.
But they never the less hold onto and draw strength from the פנים, like when thinking of the readiness for מסירות נפש etc.
Perakim  9- 10.
פנים ואחור בתורה.
This class continues the theme of the מאמר regarding פנים ואחור.
It also explains the idea that there is a link between the אחור and the פנים.
This is explained using various forms, including:
1) ד' מדריגות בתורה: התקן עצמך כו', כלה, ירושה ומתנה.
2) ענין הקב"ה קורא ושונה כנגדו מול ענין ג' שעות ראשונות הקב"ה יושב ועוסק בתורה.
3) דוד זמירות קרית להו ונענש שהעדיף החיצונית על הפנימית.
Perakim 11- 14.
This class explains פנים and אחור in עבודה and the idea of linking the פנים to the אחור.
It does so using the form found in קוטרס עץ החיים.
Conclusion that when Moshiach comes פנים will be revealed; and it is connected to our טועמי' חיים זכו.
This class has a long introduction about 24 Teves and the Alter Rebbe's hate for Napoleon.
 
באתי לגני ה'תשמ"א.
This class deals with Perek 11 of the Previous Rebbe's Ma'amar באתי לגני.
The discussion centers around the עבודה of יראה, קבלת עול and מסירת נפש of the צבאות השם.
When the King faces a מלחמת נצחון his מדת הנצח is aroused and he pulls out all the stops:
Engaging in the wart personally, distributing great and hidden treasure (almost) recklessly, and even giving his life for the cause.
 The King's treasure is his bond with his subjects, their deep respect and awe for him, which in the נמשל is יראה עילעא.
Soldiers are like עבדים with the additional readiness for מסירות נפש.  
The people's sacrifice arouses the King's reciprocal giving of himself!
This second class on this Ma'amar explores Hashem's enemy against whom this מדת הנצח and בזבוז האוצרות and (הפקרת חיים (גלויים is invoked:
The enemy of נצח ישראל.
This is explained in this class.  
 
באתי לגני ה'תשמ"ב 
 Introduction, the basis of this Ma'amar is a teaching from the Ba'al shem tov and the Alter Rebbe.
We learned the beginning.
Iskafia makes Dira Bitachtonim through Hisbonenus
The Dira begins in the Jewish heart which gives בנדיבות לב to purchase and create a physical Mikdash. 
This class studies the Perek 12 and focuses on two aspects of the Perek:
1)  The Previous Rebbe avoids discussing the first Tzimtzum (סילוק) and focuses instead on the many steps of reducing the light (מיעוט) that reaches the world. in other words, he focuses on a (series of) Tzimtzum(im) that both limits and reveals (and doesn't remove altogether).
2) The Previous Rebbe calls it Tzimtzum (in singular) though there are so many such Tzitzumim.
He explains that the reason for this, is because he wishes to bring out the point that there maybe many Tzimtzums but there is only one Tzimtzimer (Doer of these Tzimtzumim) and this is Hashem, who is revealed Himself because of these Tzimtzumim events.
Thus in the Hishtalshelus and Tzimtzumim one meets Atzmus!!!  
 
Basi Ligani 5743. 
1) Introduction, 2) Histalkus means a revelation which is universally the same, 3)  Moshe builds the Mishkan as he is the seventh who brings the Shechina down here, 4) When there is opposition the Midas HaNetzach emerges, 5) Question: 'Limata Mata Ad Ain Tachlis'- why so much Torah explains Klipa and in so much detail? [the answer is in the second class].
The question is: 'Limata <ata Ad Ain Tachlis'- why is so much effort and detail given to the explaining of Klipa in Etz Chayim and the Zohar etc.
Answer:
1)  Because Hashem wants Klipa for reasons known only to Him, and everything in creation is through the Torah so the Torah must address it.
2)  By the Torah discussing it it allows us to break it and eventually transform it with the power of the Torah.
3)  We do the elevating simply by learning it within the Torah and therefore run no risk of falling as we engage in elevating even the lowest things in the creations.
4) We are transforming and not only elevating.
5) We are those who never tasted these Klipos and know them only from Torah and therefore are not at risk.
6)  What we are really doing is learning so Hashem will learn with us and He elevates these lowest of Klipos.  
 
The Possuk which is the source of Reb Oshiya's limud is addressing the end, the reward that will be when Moshiach comes: The pizur, the scatter and it's challenges, will bring the infinite blessing, the Prazos.
Netzach is brought forward from a King in very trying times,
But it get's you the treasure.
The Nimashal is the reward for fighting the battles of Golus.
Yerushalayim (fear of God which is whole, which is actually the treasure itself) brings out the Midas Hanetzach, and the reward will be the infinite treasure. 
  
 
Basi Ligani 5744.
This first class is mostly the introduction.
1) The first sins were superimposed by Hashem to have a T'shuva rather than a Tzadik world.
2) This causes it to last forever as
3) darkness is addressed and transformed,
4) Tzivos Hashem achieve this with Mesiras Nefesh and Kabalas Ol,
5) The two Prakim 13-14 talk about Hashem being in Klipa but in (last year's) Perek 13 Godliness is described as concealed. In Perek 14 he describes how Godliness is revealed everywhere. 
This Perek deals with the idea that Godliness is (not only present, but) revealed everywhere even in the lowest Klipos.
This creates the Rebbe's question on the Previous Rebbe's chapter 14: Why does he use the analogy of light (and life) to describe the revealed presence of Godliness everywhere, why not use the allusion to Shaim (the 'name') which is much closer the the essence of each creation rather than the allusion of light (and life)?
In the class we attempt (first of all) to explain the question.
we also learn 9and attempt to explain) the answer:  The name is the essence but is hidden, the light (is not the essence, but) it is revealed.
Through seeing the light (Life) everywhere we can come to reveal the name which is the essence also. 
 
In this Maamar the Rebbe explains how the incredible (number of) Tzimtzum(im) that creates the Ein Sof Limaala ad ein ketz and hides Godliness, actually reveals the very essence of Hashem.
Thus the Limaala ad ein ketz is also a giluy and a higher giluy at that.
This then becomes the true idea of Otzar HaElyon.
The more kabbalistic part of this Maamar was skipped in this class. We focused on the point, in the beginning and the end.

 

Vayehi BiEtzem Hayom Haze'.... Tzivos Hashem 5746. (5772/2012).

This Maamar is based on the Maamar of Parshas Bo 5683, when our Rebbe came to his Rebbe (the RaYatz) for the first time.

The Maamar said that Shabbos, would be repeated 27 years later as the Maamar Basi Ligani 5710 of the Previous Rebbe's histalkus.
On the occasion of the printing of this early version the Rebbe recited this Maamar several days before 10 Shvat 5746.
The issue is three levels of tzava [army]. 1) Tzava an army in the lower worlds, 2) Tzivos Hashem- how the army carries the Ein Sof of Atzilus, 3) Al Tzivosum- how this army reaches EinSof that is higher than Atzilus.
 
1) the Yerida and Aliya of the (original seven sins as well as all futures Yeridos due to) chataim makes our effort at Dira BiTachtonim one of a Baal teshuva and Milchama Gedola achieved with Avoda Gedola (of Simcha).
2) Moshe's giluy at Har Sinai was the beginning, the full giluy was in the Beis Hamikdash. But even Har Sinai has the beginnings of Giluy as there are the two aspects of Sur Mera and Asei Tov.
3) In the issue of Ohr Ein Sof Limaamla Ad Ein Ketz and Limata Ad Ein Tachlis this years Perek (16) reveals a new idea that both aspects are in the same light.
4) This is the OTZAR that gives Koach to achieving the entire Dira BiTachtonim.
 
This Maamar is a Hemshech (continuation) from the Basi Ligani. The Rebbe explained that in ch. 16 of the Frierdike Rebbe's Basi Ligani the two ideas of Ohr Ein Sof Limmala Ad Ein Ketz and Limata Ad Ein Tachlis are in the same light.
This Shiur begins by completing what was left uncompleted in the basi Ligani Maamar, reading a part of that Maamar inside.
The class then continues with this Maamar demonstrating that these two opposing concepts as they are joined can be illustrated using the Baal Shem Tov and the Mezritcher Maggid as an example.
The Baal Shem Tov was altogether removed from the world's constraints yet was entirely manifest in the world and to the simplest of people.
The Maggid supposedly taught an intellectual chassidus that is grounded in reason, yet it was only in nekudos (points) only.
They are the atik and Arich (or: the Keser) of the Chassidic hishtalshelus.
 
 
 
5747.
 
5748.