Maamarim- Parshas Shekalim classes



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.



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.



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).



Ze Yitnu 5738 (Ma'amar of Parshas Shekalim).
1) Two half Shekels, you give a half and get whole (and there are many versions of this. In this Ma'amar, they are): the half of the Neshama in the body brings to us the half that is above the body.
2) Everybody is the same (they give "only" a half Shekel) but still there is rich and poor; in as much as the power of Mesiras Nefesh comes into the mind, heart and senses of the person.
3) We begin by giving "Ze"- the lowest level of the Neshama and the reward is "Ze"- which is an allusion to Atzmus (even higher than the higher half of Shekel).





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.



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



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.



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.

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.



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.

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.



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

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.



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