Maamarim Rosh Chodesh classes



Lehuvin Intan Erev Rosh Chodesh ViRosh Chodesh 5714.
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 - Class One
 - Class Two
Class One. This class includes Perek 2-3 of the Ma'amar that speaks of the ideas of Ohr (light) and Ahava (Love), arguing that the essence of all light and love is distance and not closeness. It discusses Ohr Yashar and Ohr and more. Class Two. This class explores the second part of the Maamar. 1) Rosh Chodesh (and Rosh Hashana) are called Rosh because they are close to Giliuy, Shabbos is not because it is far from Giluy. 2) But even the Darkness (Shabbos) will be revealed Leasid Lavo. 3) The connection to Doivd and Yehonasan and Choson and Kala.
Hodu LaHashem Ki Tov... 5722.
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A Maamar on Halel which is a Drabanan. This Maamar based on the Alter Rebbe's Hodu LaHasham Ki Tov from Halel reveals three levels of divine revelation: 1) Light and Vessels, 2) The light and the "guf" (body) and 3) Possuk katan that is even higher than guf. These three are linked to 1) DeOraisa, 2) DiRabanan, 3) Bchol Drachecha Daeihu.
26. והי' מדי חודש ה'תשל"ט
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והי' מדי חודש ה'תשל"ט This מאמר is about the constant idea of רצוא ושוב in עבודה which will continue even after משיח comes, but then it will be on an entirely new level. This then is the והי' מדי חודש בחדשו etc. of לעתיד לבוא. רצוא ושוב on levels where they conflict, on levels where they are simultaneous and (לעתיד) on a level where it is מטי ולא מטי emerging from Him and not emerging from Him (in other words from the top down).
השמים כסאי ה'תשמ"א.
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 - Class One
 - Class Two
Class One. Heaven and earth are beyond any form: they refer to Torah and Mitzvos. In the beginning, the heaven and the earth are: 1) potential and not actual, 2) finite and not infinite. Class Two. In the end heaven and earth are 1) actual, 2) infinite. This is the פסוק: כי כאשר השמים החדשים והארץ החדשה אשר אני עושה. This is achieved through actualizing potential מן הכח אל הפועל and real tests, hard work and perseverance, like overcoming the מים רבים.
כי כאשר השמים החדשים ה'תשמ"ב.
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1) פתיחת הצינור Opening new gates requires special strength. The Light originally was in the מקום החלל so that when we reveal it the פתיחת הצינור was already made by the Creator. 2) השמים כסאי והארץ הדום רגלי is the same idea. the higher worlds set up and make it possible to reveal Godliness down here. 3) But what happens when Moshiach comes is really new. and is not just bringing back what was and what was taken away. 4) Moreover what we do in the times of Galus that is referred to as זרעכם ושמכם will be elevated to a state of newness that is above a relationship with what we did that it too will be altogether new.
Vihaya Midei Chodesh 5743.
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Aliya Liregel is a Mitzvah that one only fulfills if he sees. If one fails to see, he has no requirement to go. Therefore, in historic times there was no obligation to go on Shabbos, because the experience of Shabbos was higher than what could have been experienced. The same is true of Rosh Chodesh. However, when Moshicah comes, we will be able to see (experince) the godliness of shabbos and Rosh Chodesh. We will therefore go up every Shabbos and Rosh Chodesh (in addition to Yom Tov). this Ma'amar adds that the level of revelation of Shabbos and Rosh Chodesh will be 'new' and higher than what we will experience then on Yom tov.
Vihaya Midai Chodesh 5744.
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Aliya LiRegel was really meant to be on Rosh Chodesha and shabbos as well, but it was not commanded because there is a need 'to see' (not only be seen) in the nesi haikdash. the ability to see godliness on shabbos wont happen until moshiach comes, because shabbos is ta'anug (delight) which is too subtle and 'hidden'.
HaShamayim Kisi 5744.
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A Chukas (Rosh Chodesh Ma'amar). This Ma'amar has three levels: 1) The idea of Shamayim and Aretz in ruchniyus, it represents 1) Torah and Mitzvos, 2) Yisachar and Zevulun, 3) The two parshiyos of Krias Shma, 4) Hafrasha and Haram, 5) Yerios and the rest of the Mishkan. 2) The "new" heaven and earth that will be Leasid lavo. The Rebbe explains what 'new' means. No level of light that shone before (in any world) can be considered "new" only "Renewed". For it to be "new" it must be from Atzmus. From Atzmus there will be a new Heaven and earth, including Torah Chadasha. 3) But Neshamos Yisroel (their Zera and Shaim) will be the same. Because they are the ones who cause the newness and they are themselves the Etzem (now) already.
Vihaya Midai Chodesh 5744
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This Ma'amar is teaching how to learn a Ma'amar. When you don't understand ask! The Rebbe discusses two Ma'amarim: the Ma'amarim of Rosh Chodesh and Machar Chodesh and for the most part asks but does not answer any of his questions, to teach us how to learn. Shabbos and Rosh Chodesh are opposites yet they co-occur, when Moshiach comes, there will be a Shabbos above Shabbos and a Chodesh above Chodesh, how is this understood? Machar Chodesh is somehow connected to the birth of the new moon already, How?
Hashamayim Kisi (RC Cheshvan) 5745.
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The heaven is a chair means that it brings Godliness down and the earthy is His footstool which means the raising of the world up. Both these ideas are found in the Torah (Torah SheBisav and SheBaal Peh) and in the learners of the Torah (Yidden) and in the world.
Ki Kaasher HaShamayim HaChadushim... 5745.
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1) Introduction: Shabbos Mivorchim Elul, inspiration.(15 minutes) 2) Ma'amar. This Ma'amar juxtaposes the beginning and the end of the Rosh Chodesh Haftorah, which is also the beginning and the end of the entire (set) Torah Ohr and Likutei Torah. It begins by celebrating the heaven and the earth being made into God's seat and footstool through Yidden's Torah and Mitzvos, and concludes with the creation of a new heaven and earth. The Rebbe develops the pattern, we begin with what we can do and graduate to what is altogether beyond us. In Liasid Lavo our seed and name will still be there and be raised up to this highest of levels.
HaShamayim Kisii 5746 (5772/2012).
 - Introduction.
 - Actual Maamar.
HaShamayim is 1) a chair that brings down and close to the worlds (as understood from the Possuk HaShamayim Kissi [The heaven is My throne]) while in most other contexts Shamayim is remote and aloof. This Maamar explains the first idea, that Shamayim is a Kisii (chair) and brings close and then explores a means by which to reconcile this idea with how Shamayim is normally understood (as being remote or: Makif). This is a difficult Maamar and could have been delivered better.
Hashamayim Kisi (Kedoshim), 5746.
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This classic Rosh Chodesh Maamar is linked specifically to Rosh Chodesh Iyar, Parshas Kidoshim and Sefiras HaOmer. Hashamayim Kisi and its juxtaposition against Parshas Kedoshim. There seems to be contradiction here. The Haftorah discusses our work and the Parsha suggests that all is about Hashem. Is it about G-d or about man? The answer: it is about both and (ultimately,) how both are the same thing.
Hashamayim Kisi 5747.
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The classic Ma'amar of the Alter Rebbe (in Torah Ohr on Breishis) is here analyzed, expanded and revolutionized. In the process some obvious questions are resolved. Heaven and earth are (not only Torah and Yidden and the like, but also) the higher and lower worlds (including Atzmus). Accordingly, we can explain that the heavens are (also) the Mikabel and the earth the Mashpia.
Ki Kaasher Hashamayim 5747.
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Golus already has all of Geula in it, (even the pain of the birth of Geula). It needs to be revealed.
Hashmayim Kisii 5748.
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Three ideas in "Shamayim" and three ideas of "Aretz". Three levels of connection to Hashem.

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