Adar classes

Category Title Description
Parshas Shekalim.Parshas Shekalim. The first of the four Parshios (sections) tread during (or near) Adar. It reminds us (as it did in the times of the Beis hamikdash) to give half shekels for the karbanos of the new year.
Adar.ADAR. This month is associated with joy and miracles. The tamud says that this is a very good time ("mazal") for Yidden.
7 Adar.7 ADAR. The Yahrtzeit of Moshe Rabbeinu. In the Chabad tradition this was a day commemorated by the Rebbe alone, only after becoming the Rebbe.
9 Adar.9 ADAR 2. The day the previous rebbe (RAYATZ) arrived in New York in 1940.
Why Do We Fast On Taanis Esther?Everything you always wanted to know about Taanis Esther. Do we fast because Esther fasted? Not so fast! The answer is a little bit more complicated. This class provides inspiration for the fast and Purim as well.
Parshas ZachorParshas Zachor. This is the second of "The four parshiyos (sections)" read this month. It deals with erasing Amalek and is always read the shabbos before Purim.
Purim Katan.Purim Katan. When there is an extra ADAR, the first ADAR has a "miniature Purim".
Taanis EstherTaanis (the fast of) Esther.
PurimPurim. The holiday that celebrates the Jews miraculous survival of Haman's evil plot.
Parshas ParaParshas Para. The third of "the four Parshiyos". It reminds us of the red heifer. This is read the Shabbos before Shabbos HaChodesh.
Parshas HachodeshParshas Hachodesh. This is the last of "the four Parshiyos" . It reminds us of the Korbon Pesach (Paschal offering). It is read the last Shabbos in ADAR or on Rosh Chodesh NISSAN.
25 Adar.25 ADAR. The Rebbetzin (Chaya Mushka)'s birthday.
27 Adar27 Adar

Everything you always wanted to know about Taanis Esther. Do we fast because Esther fasted? Not so fast! The answer is a little bit more complicated. This class provides inspiration for the fast and Purim as well.

Class One: This class (the first of two on this Ma'amar) deals with the idea of: לא הי' צריך להתחיל התורה אלא החודש הזה לכם, ומה טעם פתח בבראשית? משום כח מעשיו הגיד לעמו לתת להם נחלת גויים The Torah doesn't bring בראשית just to defend a non-Jew's onslaught, but because the world is where the higher divine light is meant to be revealed and as such the world is also part of the higher light that is the Torah.

Class Two: This is the beginning and the end of the Maamar Hachodesh There are three ideas: A. Rosh Hashana B. Rishon Lichodshei Hashana C. Rosh Vhadashim The first is nature, the third is miracles, and the middle is in between, and inasmuch as realizing the purpose is concerned, they are all connected.

Para Aduma is the חוקת כל התורה כולה. The ideal way for a yid to live is on the level of oneness with Hashem called חקיקה engraved. The aspects of Para Aduma develop this philosophy further: 1) Aish and (living) Water are a Keili. When all else is purged and the essence alone remains you're left with just Ohr (the living, eternal waters) 2) Learn from Shlomo HaMelech אמרתי אחכמה והיא רחוקה ממני doesn't mean he tries to understand and failed, but, rather that he tried to incorporate the essence חוקת התורה with his mind and heart אמרתי אחכמה and succeeded but the חוקה was still more than the אחכמה, it was רחוקה. 3) because of the idea that מתוך (the inner side of) שלא לשמה בא לשמה (is the לשמה itself) we are all holding there on some level and in some way.

Lo Yichra Vlo Yishtachave The lesson of Purim: Jews are different and they must be proud to be different. (1) Example from the failure of the reform (2) Example from the failing Nationalistic (Zionist) idea.

1) Most Mitzvos aren't person specific (לא נתת דבריך לשיעורים) except Tzedaka and Torah and... Purim! it has different days for different people, as few as two days and as many as five days, why? 2) The answer: the Megilla is calling שמותיו של הקב"ה like קריאת התורה which calls to Hashem כאדם הקורא לחבירו וכבן קטן הקורא לבנו לבוא אליו and He comes based on our level. 3) There are three levels: A. בריאה is the עבודה תורתו אומנתו which is quiet and deep like the שרפים B. יצירה is the עבודת התפילה which is also ברעש גדול because of an unprepared כלי. C. עשי'ה is מעשה המצוות which is even less prepared for the גילוי and thus the רעש גדול like אופנים.

The story of Purim is about יהודים displaying complete הודאה and מסירת נפש. This caused that at the end of the story: ליהודים היתה אורה ושמחה וששון ויקר. The achievement of being יהודים gave them a new תורה, שמחה, מילה, and תפילין. Each later idea is higher than the idea before.

This standard מחצית השקל מאמר has a typical approach with a completely novel aspect: The typical: no one is whole without another, thus we give half and the other half comes from outside of us. The atypical aspect is that we are commanded to give the "higher" half of Shekel called שקל הקדש the lower half is "only" a preliminary step. The Ma'amar demonstrates how clearly this is in the Pesukim.

This מאמר on עמלק explains what עמלק does, he finds weak spots and affects that what is good should be weak enough for קליפה to take hold. He "cuts off the head at the nape (back) of the head". He cannot fight פנים but he exploits all אחוריים. פנים של נר"נ ופנים של חי' יחידה, ונגד שניהם יש עמלק הראשון מחוייבים אנו להיות מקיימים: מחוה תמחה וגו', והשני מקיים הוא ית' מחוה אמחה.

A leap year has two Adars and sixty days. This the Rebbe explains is the idea of 'Bittul BiShishim' where whatever is not ideal is nullified in the sixty days of simcha as the Rebbe explained it in 5752.

The Rebbe wanted us to 1) want Moshiach, 2) Actually involve ourselves in bringing him practically. The historic context of 27 Adar 1 5752 and the passion about Moshiach the Rebbe succeeded in arousing in the Chassidim.

"light from the darkness" why we believed and why we continue to believe. what is real faith.

Part One. given at Beis Midrash Linashim. Part Two. Given at Beis Rivka seminary.

A thought on the Rebbetzin and the birthday campaign.

A short thought. (Given at Beis Midrash Linashim). A Class. (Given at Beis Rivka Seminary). (based on the Rebbe's Sicha 25 ADAR 5748). What, how and who should this celebration happen.

The day the Rebbetzin's Shloshim ended (in 5748). The Rebbe's very personal words. Asei Licha rav (the need for a Mashpia).

Two levels of revelation: the G-Dliness of the world and the G-Dliness of Torah.

Part One.

Part Two.

This is a Parshas Hachodesh maamar. The two levels of the Chidush of Nissan 1) Rosh Chadashim 2) Rishon..... LiChodshei HaShana,correspond to 1) The miracles that are higher than nature, and 2) How these miracles merge with nature . This Maamar also explores the miracle of creation that comes before the New year of Nissan that is connected to Tishrei: 1) of nature [A. Yesh Meayin, B. That it comes from Atzmus], 2) in nature [Lo Yishbosu].

the Creation, Hashem's choice in creation, Hashem's choice in His people. Nature, Miracles in nature, Miracles that are higher than nature. The interplay between nature and the supernatural, What this means in Avodah.

Is HaChodesh on Rosh Chodesh or the entire month? This Ma'amar explores the Possuk (from the haftorah of Tzav) Al Yishalel Chochom BiChochmaso... only BiZos Yishalel'. The idea is that one's greatness is measured in how he affects what is lower than him. This refers to Chochma of Malchus, as it is represented in Rosh Chodesh Nissan and the entire month. Three levels: nature, Miracles, the fusion between nature and the super natural. Accordingly there are three levels: 1) the seven laws of NoaCH, 2) Torah 3) How the non-Jew keeps the laws because they came to him from Sinai.

Class One. Three levels: 1) Nature, Elokim, everything changes and goes towards deterioration, 2) Havaya Lo Shanisi that affects that nature should remain unchanging. 3) Ness, the Miracle, the Havaya which is always new. The two levels of miracles are discussed in this Ma'amar in the contexts of: 1) Torah, 2) Tefila (Krias Shma, 3) Tzedaka. Class Two. Hachodesh adds to the world another dimension. Two dimensions preceed Hachodesh: 1) Creation and nature, 2) the choice in this world which affects the 'Lo Yishbosu'- it's permanence. at Hachodesh a third dimension is added, the miracle. But the Ma'amar adds a fourth idea that the start of Avoda is from the miracle, skipping 'the Ladder' altogether.

Class One. This is a Parshas HaChodesh Ma'amar. There are four levels: 1) World, where divisions of time are not real 2) When Hashem "Chose" His world. Adding this choice makes the world of value to Him, but He puts His essence into it so the value is real. 3) the (theoretical) idea that will (one day be) Ya'akov and his children. 4) When Hashem chooses Ya'akov and his children. The first of these levels means the world has no real meaning, but the second third and fourth all mean that Hashem has given his world value, so what is the difference between the three? Class Two. In this class we explained the difference between the levels of "Chosen-ness". We discussed each of the four levels. 1) Creation is from Elokim, the essence of Godliness is invested but hidden in creation. 2) The choice of Hashem in creation reveals Elokim [perhaps miracles within nature, or Hashgacha Protis]. 3) At the moment of creation Havaya was blended in ביום עשות הוי' אלוקים ארץ ושמים though it is hidden it is there potentially. 4) By Yetzias Mitzrayim and Mattan Torah Hashem chose the Jewish people He revealed Havaya which allows for miracles higher than nature etc. Calling Nissan "the first of the months of the year" shows that the higher than world Havaya is drawn into the world of Elokim.

(פרשת החודש) Class One. This class begins with a lengthy introduction about the Rebbe's unique contribution to מאמרי חסידות. One of the Rebbe's big new ideas is the idea of the אלקות of חושך וצמצום עצמו. This class explains the aforementioned idea by explaining why the Torah begins with (darkness) בראשית ברא אלוקים which must be first because where there is no light is it possible for the אלקות of חשך to shine. Afterwards there is החודש הזה לכם- the אלקות of אור וגילוי encouraging newness to the extent that was before is like darkness itself. Like the moment prior to the birth of the new moon. Class Two. This class addresses the aspect of the אלקות of החודש הזה לכם- the G-dliness of new light, making the old like darkness itself. The two ideas of G-dliness (of darkness itself and of light and revelation) are like the difference between צדיקים ובעלי תשובה.

Class One. The Midrash discusses the idea of טובים השניים מן האחד by the communication of the first Mitzvah. Moshe and Aharon שושבינא דמלכא שושבינא דמטרוניתא. Physical vs. Spiritual Chometz. Torah is Bitul, Aharon is love, love cannot achieve the Bitul Torah can. [Therefore two anticipated in this first communication].

Class Two. Moshe and Aharon are opposites: Aharon 1) creates love among Jews, 2) Creates love between man and God. Two ideas in love 1) You feel the light and the warmth of the love, 2) You feel the urge and passion of the love, but not the warmth. This separates great Jews from ordinary ones. Aharon can raise us very high, but we won't feel the warmth and love of the highest light. The divine pronouncements will allow us to feel the light and warmth on the higher levels but it is very temporary. Moshe in Torah brings us Bittul and the highest light revealed and felt, the light and the warmth are brought to a state of Pnimiyus.

Class One. 1) Creation, 2) Choosing creation, 3) Fixing Rosh Chodesh and Rosh Hashana, 4) Choosing Yaakov and his son, 5) Fixing Rosh Chodesh of Geula, Why is Rosh Chodesh of geula at a different time and not joined with rosh Hashana etc. Answer: it is higher than the entire phenomenon of Rosh Hashana. Why in Nissan? Four reasons: 1) Tishrei is din (and must come first, but it is din (never the less) and Nissan is Chesed, 2) The seventh is only special because of the first, so it is better to celebrate the first, 3) Nissan we were called "my daughter" by Hashem, 4) The tziruf of Havaya is in order (Giluy).

Class Two. The link between freedom (Yetzias Mitzrayim) and Torah, in Torah there is the power to break all limits. Simcha and UYirah. Three insights into 'LiAskana Raza DiShmai'. (Introduction many levels of reasons for creation and Torah and Mitzvos). 1) The light in Atzilus should shine as it is in itself. 2) The essence of Ein Sof should shine (in the vessels). 3) Atzmus should be added to the Ohr, 'Mikadshei Shmecha'.

(A Parshas HaChodesh Maamar). This Maamar explains the need to go through a lower step in order to reach a higher one. Creation is based on Tzimtzum, which can be (and is) in Avoda the idea of Chisaron (deficiency). First the Chisaron must be corrected and (only) then can the higher ideas come forward. This explains why during creation Tishrei was the first month and only when the Yidden were redeemed completely from Mitzrayim was the Rosh Hashana of Nissan introduced.

The classic discussion of Para Aduma is enhanced in this Maamar. Para Aduma is "Chukas HaTorah" because it involves both Ratzu viShov. [On a level of Chakika]. This Maamar adds the issue (found in the Maamar of Para from 5700) that it touches on Yidden's free will, to err and correct and "burn" the Para (evil) altogether and to transform it.

Para Aduma is t'shuva, this means being very far and elevating the very low, and in this way reaching higher than high. Every aspect of Para Aduma reflects this. 1) Done out of the camp, 2) Represents the four galuyos, [3) Done by the Sgan Kohein, 4) Has no allusions as Kidusha, only as Tahara,] 5) Twice HaVaya is Z"A and Atik, 6) Is the Chuka (Chakika, engraved) of the entire Torah. Even Tzadikim can do T'shuva.

The idea of Avoda before the original sin of eating from the tree of knowledge of good and evil, and what was added afterwards. All of Yiddishkeit is about 'Dira BiTachtonim'. This is the idea behind 'Zos Chukas HaTorah' as well as 'Zos Chukas HaPesach'.

Parshas Para is called "חקת התורה" because: 1) It has רצוא ושוב in it, 2) It has the idea of the מדות which motivate our life as Jews, 3) It comes from the שרש ומקור התורה the idea of carved (rather than written) letters אותיות החקיקה. This provides the strength to go to the lowest levels and ascend and go even higher: ירידה צורך עלי' and כל הגבוה יותר ירוד למטה יותר. It has the strength to transform טומאת מת and to ascend from it to טהרה and then even to קדושה. This is why it is connected to the Galuyos, because it has the strength to elevate even them. גלות מדי is תמימה based on what will happen after the transcendence (not before).

This is a Chukas Ma'amar. חוקת means engraved חקיקה. The מאמר discusses the idea that תורה has two levels: תורה שבכתב ותורה שבעל פה and that the idea of three levels of תורה which are engraved חקיקה written כתיבה and spoken אמירה is what happens when the נשמה comes into this world: it reveals the source of the תורה on the level of חקיקה.

(פרשת פרה) Class One. There is a relationship between פרה אדומה and גלות, as it is done outside all three camps, like Galus. It starts at the exit to גן עדן where the one river diverges into four, and it ends with no water at all: Klipa. But there is the possibility for correction. פרה אדומה is Galus. Burning it is ביטול. Saving the ash is the advantage of תשובה above and beyond the עבודה of a צדיק. A horse versus a deer: (עבודת הצדיקים (סוס) מול עבודת הבעל תשובה (צבי ועופר האילים. Class Two. This idea of פרה אדומה was done (the first time) on the 2nd of Nissan; that same day נתנאל בן צוער נשיא לבני ישכר brought his קרבן לחנוכת המזבח. The Rebbe explains that ישכר as a whole has to do with transforming קליפה to קדושה; as they are יודעי בינה לעתים לדעת מה יעשה ישראל which includes negative דיעות. This is especially connected to נתנאל בן צוער as indicated in his name and more.

Why is Para Aduma Chukas HaTorah? The only one Shlomo can't decipher and that Hashem must reveal to Moshe. Two levels: Level One: Chuka means the norm, the norm is Ratzoi VaShov, each Mitzvah is either Ratzoi or Shov. Para Aduma is both. Level Two: Chuka means Chakika (carved or engraved) which is Sovev. Para is ratzoi vaShov from Sovev and that is why Shlomo doesnt know it etc. The double הוי'ה reveals that we are speaking of הוי' דלעילא.

This is the classic Purim maamar. The Yidden were in Golus that is compared to sleep. Yidden's Mesiras Nefesh "roused" Hashem (kvayachol) from His sleep. The reason the waking up is the miracle [and not the Yidden's mesiras nefesh which aroused it] is because it's a miracle within nature. Hashem was still "sleeping" in Golus and yet this miracle occured, the koach to affect this comes straight from Atzmus, [that creates harmony between G-dliness and the world].

Purim is higher than Mattan Torah which is (in turn) higher than what the Avos did. The Avos were a Merkava but were able to bring Godliness only to Ruchniyus, At Mattan Torah the possibility to connect Gashmiyus was added and at the Purim story the connection to Gashmiuys was entirely from below.

Class One. Sleep is an analogy for Galus. Everything is functioning but there is confusion, no limit, order, division. In this Ma'amar the Rebbe explains (the Frierdike Rebbe's Ma'amar from 5700), in this way: When there is Shina (sleep) the kochos go back into the Etzem where they are on a higher level. It is only that to us down here it is not felt. So, in Galus we are actually getting life from a higher place. Class Two. Mesiras Nefesh, Waking up the King while it s still night. In our perception, the sleep (Galus) means disorder and confusion, when in fact it means that we are living from an even higher level than in the times of the Beis HaMikdash.

Sleep and awakeness as it is in the person is mirrored on high. In Golus as Yidden sleep the Shchina sleeps but when Yidden awake so does the Shchina.

Class One. We have five separate Souls, not one Soul with five parts. The significance of this is that each Soul has an aspect beyond the 'Hishtalshelus' of the Neshama from Moach to Lev to Asiya. He explains the essence element in Neshama, Ruach and Nefesh as well as the Hiskalelus between the levels.

Class Two. The Nefesh HaBahamis also has three (separate) Souls: Neshama, Ruach, Nefesh. We explored a little bit how each is in essence separate. But these levels can have Birur, The Pesukim Ata Hu Havaya Livadecha... Ata hu Asher Bacharta BiAvram... Avrohom [to elevate the world]... Vatukem Es Divarecha Ki Tzadik Ata... How this relates to Birurim. Chaya Yechida, [here Birurim is not so simple, as we'll explain in the next class].

Class Three. The Shiur began with a long introduction about the first Tzimtzum and the opinion of Chassidus that you cannot say about Hashem 'he can't'. Yet in this Ma'amar it states that even on a level of מפליא לעשות some things are impossible. This was explained as follows: (see the הדרן על הרמב"ם מתשמ"ו לקו"ש חלק כ"ז ע 251 ואילך) The Rebbe says before צמצום there are the rules of נמנע הנמנעות and after the צמצום the rules of logic apply. Thus what says in Chassidus about the first Tzimtzum doesn't apply after the Tzimtzum, we can therefore say אינו יכול even with the כח המפליא לעשות. Thus there are limits to Godliness and one of them is the reason in Kedusha can fight reason in Klipa, but to fight Amalaik which is חוצפה בלי תגא you must have the power of משה רבינו Amalaik is חוצפה בלי תגאת and can only be defeated by higher than reason in Kedusha which is from Moshe Rabbainu.

The Jewish people added a new dimension to their service and worship of God that is represented in their name "יהודים" which includes two things: A the denial of all idol worship, B. The acceptance of all of Torah and Mitzvos. This change in their service results in the fact that the reinstatement of these four Mitzvos אורה- Torah, שמחה- Yom Tov, ששון- Bris Mila, יקר- Tefillin, wasn't only a bringing back of what Haman had wanted to take from them, but a far higher level. This additional level is called feminine- where we don't take from God, but give Him due to their total Mesiras Nefesh. Purim was a pre-Moshiach world in a number of ways, which -the Rebbe argues- we see again now as we wait for the Geula.

This מאמר explores the Chassidus of the word שושן: like שושנה, a rose. The thirteen petals on the rose are the מדות both of תפילה: מדות הרחמים as well as תורה: שהתורה נדרשת בהם. Then there is the red rose which shows on sin that needs to be whitened. This is the idea that גלו לעילם (שושן) שכינה עמהם whilst in גלות inasmuch as בירורים are concerned, the place of גלות is the capital of the שכינה. Also in this capital we must be concerned also with דקות הרע which explains why שושן needs an extra day to combat עמלק.

Why אורה is feminine: it is receiving inspiration from higher than אור/ תורה and therefore reaches lower. Like the ה'ה added to אברהם אבינו's name raising him higher and bringing him lower. שמחה reveals this higher Torah. These two are חכמה ובינה and are secured through Davening with Ahava and followed by יפוצו מעינותיך חוצה. ששון is מילה which is יסוד יקר is תפלין; the level where you must make sure that it is Kosher. This brings G-dliness to the physical level. כן תהי' לנו on Purim even in Galus we can reveal אורה שמחה ששון ויקר.

Class One. יפה תואר ויפה מראה Outer Beauty- Mitzvos Asei. Inner beauty- Mitzvos Lo Taase. It is about balance.

Class Two. כשחסר ביפה תואר ויפה מראה משלימים החסר בתשובה וקבלת עול. When things are off balance, we compensate with higher than balance. Two anomalies about Purim that reveal this: 1) We are called יהודים- a name associated with מסירת נפש. 2) The name of Hashem is never mentioned in the Megilas Esther.

Class Three. Four levels: 1) Yom Tov, which is a finite Joy that will be overwhelmed by the greater revelation of Liasid Lavo. 2) Yom Kipur- there are two opinions about whether it will be Bottul or not, because A. It is higher than Hishtalshelus, but B. It doesn't come down into vessels. 3) Liasid- higher than Hishtalshelus. But the description of tears בבכי יבואו indicates that it also has difficulty coming onto vessels. But that light will eventually come into vessels (as opposed to Yom Kippur). 4) Purim, even now, brings higher than Histalshelus into vessels. In addition, Purim gets us through a Chilul Hashem without death!!

This was said on Shabbos Zachor. This is based on a Ma'amar of the Alter Rebbe, the reason and meaning of this practice is explained a little bit here, אורה in feminine means how we become the Mashpia, this is a true infinity. יקר which is usually not a sustainable light, becomes manageable because of Purim. Tuning Yekar around, Tefillin.

Class One. Why is there division in (the days we celebrate) Purim and not in Matan Torah? This class explores the beginning and the end of this Ma'amar. We discuss Hasaga vs, Bittul and struggle to understand which is which.

This is the Maamar connected with the story of Stalin's death.

Class One. This edited Maamar of the Rebbe (that is connected to the death of Stalin), addresses Goral and Bechira (Free Will). This Shiur overviews four levels of connection: 1) Reason, 2) Will (Achashvairosh in this Maamar), 3) Goral (all are equal), 4) Bechira, Free Will, that doesn't need to be even to be equal.

Class Two. The second Shiur deals with the Maamar itself: 1) The comparison and difference between Yom Kipur and Purim (The Tikunei Zohar and the Torah Ohr), 2) Why Achashvairosh was not enough, 3) Haman's choice in a Goral was right, 4) He failed (only) because Yidden's Mesiras Nefesh aroused the idea of Bechira that is higher than goral.

This Maamar introduces us to the idea of "Panim" and explains this idea in Elokus and the Neshama. This the Rebbe connects to the name Hadasa. The Maamar then argues that the Panim has two levels: 1) the light of Etzem, 2) The Koach (power) of the Etzem which is even higher than the Ohr of Etzem, and this deeper idea is manifest in Mesiras Nefesh in Golus. The Maamar then proceeds to saying that the manifesting of this Koach will drag with itself the giluy as well. On this basis the Maamar resolves the questions about Hadasa being Esther and why she is compared to the moon (Estahar) etc.

Class One. This class explores the השכלה in this מאמר. The three worlds בריאה, יצירה, עשי'ה succeed each other, each later world, lower than the one above it. However to create the physical עשי'ה requires a strength above all the worlds, represented by the words: אף עשיתיו. He also discusses אצילות כממוצע או [ביתר דיוק] כאמצעי as an intermediate for the lower worlds. But the lowest world has the highest source, Chochma brings this into השתלשלות and it includes קדמות השכל ועצמות ומהות. From Chochma comes the power to bring into the lowest level, to make Asiya Gashmi. But it passes through השתלשלות making the worlds shine. The source is higher than Chochma and Atzmus.

Class Two. The Rebbe develops the word idea further. He argues that words come from the essence but they are enlightened and given life from the 'Midos' (attributes, Sfiros). This means that the world which is created from His essence [this, the lowest world] has light by passing through the higher ones. In Galus, however, this is not so. There is no light, but there is still a world, created by words (letters) alone, that relate directly to His Essence. In Avoda this is the idea of Emuna that we have always and that puts us in touch with His very Essence.

Class Three. The beginning and the end of the Ma'amar deals with two ideas: 1) How Purim is different than all the other Yomim Tovim that it will be distinct after Moshiach comes, as it represents higher than Hishtalshelus. 2) The two big changes of Purim are in A. Torah, that it became ours against all odds, B. There's an entirely new level of Yom Tov that is higher than Hishtalshelus.

Class One. Three levels of Mesiras Nefesh: 1) מסירת נפש בכח- At Mattan Torah through נעשה ונשמע and כפה עליהם הר כגיגית. 2) מסירת נפש בפועל מצד הנשמה- at Chanuka, this sacrifice has an order. 3) מסירת נפש בפועל מצד הגוף- at Purim. This involves הפקר total abandon. This level of sacrifice is the necessary preparation for the receiving of the Torah completely, which is linked to bringing together heaven and earth, with a power which is altogether beyond limit. Two levels: 1) complete hisbatlus, 2) you are a vessel for the light, this last level is the highest level and the vessel for complete acceptance of the Torah at the time of Purim.

Class Two. Three levels 1) for us, 2) for God, 3) to join the two. 1) In Torah 2) learning Torah, 3) In learning Halacha, 4) In Mitzvos, 5) In doing Mitzvos. There's another idea: that we are Bottul not by not existing, but in our existence and form. This is the highest level.

Class Three. Questions and answers. The first three chapters of the Ma'amar are read and each question is answered immediately.

The Gemara says that Purim can be pushed forward but not back (Vlo ya'avor). What lesson is there in this?

Purim is only one day but not the same day for everyone.

Below are the before and after purim classes.

The basic theme of Purim is 1) לא יכרע ולא ישתחווה 2) ישנו עם אחד. Jewish people are different in essence and trying to be like everybody else never really works.

Why is it hoda'a (Modim) and not in Avoda (Retzei) as is Yaale Vyavo?

The Ness (showing of Him) of Purim reveals oneness with the world. Thus it's called Esther (concealment), Purim (In Persian and carries the name of Haman's lot) 3) There's no mention of a Divine name because the story is [the] Divinity itself.

In this entire scripture the name of Hashem doesn't appear once! How could that be and what does it mean?

A thought. Every Ratzui (Yom Kippur) needs a Shov (eating Erev Yom Kippur; and every Shuv (Purim) needs a Ratzo (fasting Ta'anis Esther).

(some thoughts). NOTE: There is an error in this class. I say that there is no source for the idea that Ta'anis Esther is called Esther's fast because she alone fasted. Well it's been brought to my attention that the Rebbe says exactly that in Lkutei Sichos vol. 6 page 372. Sorry. Otherwise enjoy the class. Rabbi Y. Paltiel.

A short thought about the fact that the fast was pushed up (to 11 ADAR) as we can't fast on Shabbos.

The Ma'amar of Mesiras Nefesh explains how Purim could complete Mattan Torah and Children could accomplish more than spiritual giants. The lesson for us now (even in Russia and certainly) in the west is obvious.

Story of Adar 1 5752, and overview of this very important Ma'amar.

The simcha in Golus vs. in the times of the Beis hamikdash. A discussion based on a Sicha (in Likutei sichos vol. 26), that explains the difference between the Rambam's Halacha sefer (an ideal sefer) vs. the Shulchan Aruch (- A Galus Sefer).

Amaleik exists even in Geula until we actually enter the promised land.

Amalaik, has four levels: 1) Separating the 'face' from the 'rear' of Avoda, 2) Coldness, 3) Doubt, 4) Da'as of Klipa. The answer to Amalaik is Zachor, remember from Chochma; against this Amalaik cannot compete.

Class One. Two types of war (that are Mitzvah) 1) to conquer, 2) to destroy. These are the wars of 1) the seven nations, 2) Amalaik.

Class Two. The war with Amalaik is to destroy, as they are the essence of evil. The idea that everything must be for Hashem's honor. How is destroying Amalaik in His honor? Three answers: 1) To demonstrate that what opposes Him cannot exist, 2) The inspiration of Yidden that Amalaik gives, 3) The will of Amalaik itself is transformed, like the idea that his descendants were learning Torah.

'The road' from Egypt means our relationship with Hashem. Before we arrive at Mattan Torah the road leads us to confront the opposition, some is raised up- Yisro. Some is destroyed- Amalaik. Though Amalaik is our 'brother' and Yisro is only 'our neighbor'.

Class One. Beginning and the end of the Ma'amar was discussed in this class. Amalaik can only get you after you leave Egypt (simple faith) and before you become rich (Pnimiyus HaMochin UMidos) when you enter the holy land.This is the meaning of Baderech (on the road) after you left Egypt (prior to the entry into the holy land). The Possuk swears that His name and Chair cannot be whole (because Amalaik won't allow it) unless you kill him (them) first.

Class Two. Pnimiyus and Chitzoniyus. Chitzoniyus has many interruptions, Pnimiyus does not have any. The Ma'amar explains this at length discussing, Ratzon, Chochma, Bina and the Midos. Skipping steps in Avodah (T'shuva) is amazing but must be qualified afterwards by Avoda Pnimiyus.

[76 years almost as long as Lubavitch]. Becoming "The Rebbe over the world" 1) engaging in the war personally, 2) Splurging the treasure 3) throwing away his own life

The Ba'al Shem Tov came to America.

A mission from on high. stories anecdotes etc.

An expose of ideas about Moshe Rabbeinu from the Rebbe's talks. 1) When Moshe was born 'the room was filled with light', this Haman did not get. 2) All Jews are (indirectly born on 7 Adar). 3) Loved the Jews 4) gave us the Torah 5) Loved the land and all that this entails.

A discussion on the idea of Moshe being a Neshama Klalis (general soul). In each generation there is an "Hispashtus" (representation) of Moshe Rabbeinu. What does a general soul mean?

Nassi of his and all generations.

"Vlo Yada Ish es Kvuraso...". No one knows where Moshe lies.

Moshe Rabbeinu our teacher (Melamed).

The miracle of Purim and it's connection to Moshe Rabbeinu.

The connection between Moshe Rabbeinu's passing and Purim.

1) 13 Sifrei Torah, 2) "Ain Shilton bYom haMaves (we don't have "shilton" on the day of passing)".

The last active day of Moshe Rabbeinu's life. On this day (Friday) he wrote 13 Sifrei Torah.

The Rebbe holds (based on some sources) that Moshe was born in a leap year and in the first ADAR.

The day the Miluim started (the inauguration of the mishkan) in 2449. Thought One. (5768). Moshe was the kohein. Thought Two. (5770). Moshe erected the Mishkan. Thought Three. (5771). Moshe himself built the Mishkan on this day. This is the initial day of Chinuch for the first "House of G-d". Thought Four. (5774/2014). Chinuch for the entire purpose of all of creation: Dira Bitachtonim.

If five is Yechida then six must be higher a short thought. One is unit Two is division Three is spiritual unity through Torah Four is physical Unity Five is Yechida And Six is...

This maamar was recited on the Shabbos of the Rebbetzin's shiva.It deals with the idea of Machatzis hashekel and also "Techiyas Hameisim".

Class One.

Class two.

The half Shekel is a uniform gift given by every Jew emphatically in an increment of a half.

Machatzis Hashekel is a Klalis (all important) idea in Torah, as it is "Lichaper Al Nafshoseichem" (to atone on the Soul). It is different than Teshuva because Teshuva is the complete breaking down of the person, while Machatzis HaShekel and the Aron haKodesh (Torah) are only halving oneself. The idea is not to be broken but to be a Keli for Ohr. Three examples for Machatzis HaShekel: 1) Half the person and half Hashem 2) Both halves are from the person [Torah vs. Mitzvos etc.], 3) The Z"A and Malchus in Atzilus. This third idea is relevant to us, as everything down here comes from us since Mattan Torah.

The details of the Parsha of Machatzis Hashekel that are irrelevant beyond Moshe's time (and beyond the Beis Hamikdash) need analysis. How are they also an eternal lesson? The Rebbe explains the idea that Torah is a Hora'a and a illuminated lesson for us to practice, not only to understand in some spiritual way. The answer lies in the idea that the Adanim are Kabbalas Ol, but before we can give Hashem Kabalas Ol, we need the strengthening of Emuna, which is done by Moshe who 'raises the heads of Yidden', this includes the Moshe in each generation and in each person.

This Ma'amar explores that Machatzis HaShekel has a message 'klali', we are a half and the other half is our schar- connection to Hashem. Three steps: 1) Bittul until Mesiras Nefesh as is indicated in the idea of 1) Ze Yitnu, giving with no constraint, 2) a half 2) Above the bittul is the 'ten' these are the faculties of the person (in the image of the Supernal man) no one has less than ten and no one has more, but the rich man's ten are quite different than the poor man's ten. 3) Emuna that descends into the ten, through the intervention of Moshe.

Everyone gives half a Shekel which is ten Gaira. Still one is rich and another poor, because though each gives ten Gaira they are rich (in Atzilus) and poor (BYA). The higher ten is Adam (and people like him) the lower ten is ordinary people. The joining the higher and lower ten need to be joined with the power of Ki Tisa.

1) When counting is good את שדרכו למנות it makes it eternal and infinite, and when counting is no good, כל שדרכו למנות, counting limits and reduces. Counting lifts up and makes us whole. Yidden are a half חצי צורה and they are made whole by doing their own maximum. This raises their heads and lifts them to לפקודיהם a much higher level.

Class One. Class Two. Missing in the mean time.

There are two half Shekels: 1) The half that man gives: on the one hand everyone gives the same ten: the עשר כחות הנפש; on the other, there are a rich 10 (Atzilus) and a poor 10 (Asiya). 2) The divine 10 which are always the same. They follow the person's 10 in regular people and may happen first in Tzaddikim. The class deals with the uncertainty of which ten comes first. it remains undecided.

Class One. This class is about Dira BiTachtonim, 1) as the lowest world (the last to be created) it stands to be the purpose quite logically. 2) The higher worlds, though after the Tzimtzum, are A. have more light, B. Are created based on the return of the light, C. indirectly reveal the Etzem from which they've come. While this world is A. less light, B. The little light it has is hidden. C. from the (total) concealment of the light and therefore (in addition to hiding the little light that sustains it) hides the source. But when transformed reveals the essence (of hidden-ness itself.

Class Two. In addition to the work of דירה בתחתונים there are two more things: 2) how it is achieved: תורה ומצוות שמושרשין בהעצמות. 3) Who achieves it: נשמות ישראל שמשורשין בהעצמות. The Ma'amar explores several levels in this: A. They are part of Hashem's thought that precedes the creation (through speech), they are not only from thought they are from כח המחשבה. B. In the words of the Maggid, they exist in His thought before the creation altogether as the Maggid's mashal of a father knowing his son, but God can know His son before he actually existed. C. the idea of בידיעת עצמו (בעצמותו) יודע כל הנמצאים ולמעלה מזה כל הנשמות. This is above the world altogether. On this basis the Rebbe explains three ideas in the Possuk [differently than the תער"ב which is the supposed source of this Ma'amar]: א. מחצית השקל ב. עשרים גרה השקל ג. מחצית השקל (חסר בפנים ואמרנו בדרך אפשר). מ

Class One. A meeting of Neshama and Gus must happen. The question is how compromised will the neshama become by the Guf. Four worlds, four degrees of compromise.

Class Two. The four levels (the conclusion): Atzilus is like Oros and Kailim, Neshama and Guf (the body itself is alive). Briah is like Livush HaMiyuchad, thought, which is altogether secondary to the light it carries, but it is not alive. Yetzirah is like speech where the words of speech are of significance in themselves. Asiya is like the example of a 'Mashal' which is secondary but reveals somewhat the Nimshal. Klipa is like a riddle. How this ties into the giving of a half Shekel.

Rosh means: 1) The Shechina 2) The highest levels of the Neshama, This is explained in the context of three examples: 1) HaChacham Ainav biRosho (Roe' Es HaNolad). 2) ViGula Al Rosha (Geula because the Shechina (which was in Galus with us) departs from Galus or the Neshama that though in Golus has Pintele that preserves it. 3) Ain Omdin LiHispalel Ela Mitoch Koved Rosh of the Shechina (Chisaron rooted in Tzimtzum HaRishon) and of the Neshama that is automatically aroused (because Ahavas Hashem is natural to it).

Class One. Emuna is discussed in this class. The Ma'amar explains that a Goy has Emuna only on the level of Mimalei Kol Almin. He explains that even on this level there is a difference between Knowledge and Emuna. By Yidden there are three levels of Emuna: 1) From Mimalei, (here also the Yid's Emuna is different than the Goy's), 2) From Sovev, all is one on this level, 3) In Atzmus. Neshamos Yisroel comes from Machashava, Alu BiMachshava, higher than Machshava.

Class Two. In this class we learn about the need for Moshe Rabbeinu: Every Jew has in his Neshama Emuna but it can be makif, like the thief who prays that Hashem grant him success at theft. The internalization of faith, comes from Moshe who because of his oneness with Atzmus can strengthen our faith. The class also explored (briefly) the beginning and end of the Ma'amar about Ki Tisa, the idea that Moshe doesn't simply count, he empowers and not only the actual Moshe but each and every Moshe in each and every subsequent generation.

Vikibel Hayehudim 5738 Class One.
This class encompasses almost all of the Ma'amar.
The idea that Purim (one of our lowest pints in history) could be higher and be the conclusion (קיום) of what started at Har Sinai (the highest point in our history) because of the idea of 1) Personal work (rather than from above) 2) and the idea of Mesiras Nefesh dominate this Ma'amar.
In many ways this Ma'amar is similar to the Drush Viatta Titaveh (from 5741, 5752) with some real differences.
It is all about Chinuch, the need for Mesiras Nefesh for Chinuch, and it posits (in part) that even adults are (often) children and it is necessary to have Mesiras Nefesh for adult's Chinuch as well.
Moreover when it comes to כתית למאור this can be self-imposed (even when one doing well materially and even spiritually) by considering how much better he should be doing and what is expected of him.

Vikibel Hayehudim 5738 Class Two.
The idea of אתערותא דלתתא being advantageous compared to אתערותא דלעילא is explained with the מאמר ועתה אם נא מצאתי חם בעיניך ה'תשע"ח the question of חן being good (נא מצאתי חן) or bad (שקר החן) depends on the work that comes before.
This is explained in terms of levels of Emuna. After we have our own Emuna on the ממלא (and סובב) level He gives us higher than that.
This is very good.


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