Maamarim- Erev Rosh Chodesh classes



27. מחר חדש ה'תשל"ט This is the first in a המשך about מתן תורה
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מחר חדש ה'תשל"ט Class One: The Torah existed before מתן תורה but we received עוז תושי'ה and שלום to achieve the point of the ביטול הגזירה. The basis for all of this is ביטול. The idea of לאמר that any Yid at any time can recreate the אימה יראה רתת and זיעה of מתן תורה to draw strength to do this. Class Two: The idea of ביטול that happened on ראש חודש when the Yidden achieved כאיש אחד בלב אחד Also this is ביום הזה a day of great revelation. The idea of מחר חודש IS the idea of ביטול setting up the גילוי as it was when the Torah was given
Machar Chodesh.. 5722.
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This Ma'amar is really a "Im Kesef talve" Maamar, though it begins Machar Chodesh. This Ma'amar which deals with Gemilas Chasadim, places this Mitzva not only above Tzedaka, but above all the Mitzvos: Tzeadaka corrects BY"A, Mitzvos enhance Atzilus, GeMaCh touches the Ein Sof and it has nothing to correct, change or improve. So, the reward for touching Keser, is touching Keser itself. How all this ties on with the ideas of mashpia and Mikabel, The moon's disappearance in order to be reborn.
ויאמר לו יהונתן מחר חודש ה'תשמ"א.
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Class One. Shabbos is higher than Rosh Chodesh and Rosh Hashana as it is completely above time (while Rosh Chodesh and Rosh Hashana are higher ideas IN time but not above it). The strength for מחר חודש always comes from Shabbos- what is completely above time. Class Two. This is the classic Ma'amar of Machar Chodesh. The degree of Bittul determines the extent of the newness to follow. Rosh Chodesh follows the total disappearance of the old moon and sets up a completely new one. After Shabbos this idea is compounded, since Shabbos is above time altogether the renewal is absolute. This is illustrated by an understanding of the Alter Rebbe on the possuk ארץ חטה ושעורה וגפן ותאנה ורמון ארץ זית שמן ודבש.
ויאמר לו יהונתן מחר חודש ה'תשמ"ב במדבר
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Class One. There are two levels: 1) סוד שרש where everything stays constant לא ישבותו. This is the basis for the sustained order in the world, and it is parallel to the sun, that is a constant but is sustained by יחוד חיצוני. 2) סוד תוספת which is all about חידוש. In order for newness to happen the old must be interrupted, this then is the idea of ונפקדת כי יפקד מושביך. Bittul for the sake of a new גילוי. Class Two. The Ma'amar of Bamidbar also deals with סוד שרש וסוד תוספת. The number of Jews is always -not less than- 600,000. But it can be increased upon בסוד תוספת by the Bracha of Moshe on two levels: מכלל אל הפרט and חידוש גמור. This is consistent with the two ideas of מחר חדש
ויאמר לו יהונתן מחר חדש תשמ"ג.
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This מאמר begins and ends with מחר חדש: Dovid receives from Yehonasan but on the end due to his Bittul exceeds him and he becomes 1) greater and 2) the Mashpia. The body -ביאור- of the מאמר discusses ברכות: 1) Bringing down, 2) Three levels of Brachos: הנהנין, המצוות, תפילה. 3) ברכות that are חותם בברכה bring from one world to another. 4) חייב means that every Jew (gets power from משה רבינו) to bring down all ברכות from higher than the level of אורות בכלים that even the higher level should come down onto כלים. In other words: that even רשות should be brought down like חובה.
Machar Chodesh 5744.
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Class One. Introduction a perfect world versus and imperfect world even at the highest levels. The classic theme of Machar Chodesh is repeated here. Yonasan is blessed in so many ways but he knows that the truth is with Dovid and he surrenders to his Bittul, calls it out and enhances it. Class Two. Yonasan needs enhancing of his own to help Dovid along, like the letter Hai that is added to Avrohom and Yehosaif. The sun and the moon, what is gained by the sun reflecting the moon rather than providing both kinds of light on its own. Moshe (and Yehoshua) is different.
Machar Chodesh 5745.
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Class One. The Possuk that discusses the birth and renewal of the (new) Month, has tree readings: 1) That the sun (mashpia) creates an interest in the Mikabel (moon) to want to get light the following day, 2) On Rosh Chodesh, the Moon (in its' Bittul) receives the light from the Mashpia, 3) In the times of Moshicah the Bittul of the Mikabel (moon, Yidden etc.) will reveal its' own light. Class Two. This second class addresses the question of how Bittul can affect Atzmus, to whom all of creation is 'Kla Chashiv' (of no value). The answer is that Bittul reveals the point within us that is Atzmus and then we are something.
Vayomer Lo Yehonasan 5745.
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Machar Chodesh. This is a difficult Maamar to figure out. It was taught as it was understood (and it may, of course, be wrong). Dovid's real task is to be Moshiach, but for him to his mission, the Birurim must be finished (by Shaul) first. The birurim are represented by the arrows. When Yonasan discovers that it is not complete it then becomes Dovid's task to elevate the sparks and to this end he descends into the lower worlds, only to emerge once the birurim are complete. This explains the reason the Golus is so long. Yonasan illuminates Dovid's path for him, using a Koach he receives from Dovid!
VaYomer Lo Yhonasan Machar Chodesh (Sivan) 5746.
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Two points of view on the world and the Torah: To learn about the world from the Torah and to learn about the Torah from the world. Two approaches to serving Hashem: From Heaven to earth and from earth to heaven.
Machar Chodesh 5746.
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Machar Chodesh deals with the idea of Bittul as a preparation for being born anew with a new Ohr called Moled. The Bittul is in Dovid and the new light comes from Yehonoson (and even from Shaul- Bina). This particular Machar Chodesh adds the idea that the Bittul is only whole when machar chodesh is Shabbos [and the Lunar cycle (change) and the weekly cycle (constancy) are aligned]. This shows on an even more complete Bittul. [A similar idea applies on Rosh Chodesh and Shabbos].
Machar Chodesh 5747.
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The renewal of Rosh Chodesh is reminiscent of the renewal of Rosh Hashana.

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