Talks classes

Chitas and Rambam a Pitch to learn them
Some history

4 Marcheshvan 5720, Dor Haflaga Lesson

Class One: You survive a holocaust, rebuild correctly and not selfishly. The lesson from this for Chinuch.

Class Two: The cities and towers must be of Torah and they are forever and you "even" get fame as a secondary reward.

Perek 1, Class 1. This class introduces the Ma'amar and explores the Chinuch, the Gemara and the Arizal's suggestion that everyone say each day (in the morning) הריני מקבל עלי מצות עשה של ואהבת לרעך כמוך We further explored the Kabbalah that says that all Souls are parts of the Neshama of Adam HaRishon and that this is the basis for the idea of ערבות (Guarantor-ship).

Perek 1, Class Two: Introductory class. Explaining "אדם העליון" and the idea of אצילות and התכללות as opposed to תהו and תערבות. The משל is from the רבינו בחיי and he is referencing the idea of כח ההמרה, which is the idea of cellular regeneration. This order and finitude adds up to אין סוף not because it's infinite but because its order is infinite. Living forever is a Mashal for Atzilus.

Perek 1, Class Three: Introduction continued. Atzilus really works because of M"A- a deeper sense of purpose. M"A comes from the forehead (while revelation comes from אח"פ and עינים- the orifices in the "face of א"ק"), which is a great concealment on the one hand and an expression of the ("face") essence on the other.

Perek 1, Class Four: a little inside. Adam HaRishon's general Soul includes us all.

Perek 1, Class 5: We read inside. Adam includes all Neshamos as one, but then they manifest and separate. Ahavas Yisroel is that even as they are manifest they (can be) are one because of the source, M"A.

Perek 1, Class 6: The Hiskalelus is rooted in the fact that in Adam we were all one actually and because of the interconnection between each of us and all of us, we can continue being one even down here.' The Rebbe proposes that this has to do with the fact that on the (Ohr) Neshama level we are still one. We added that in later Ma'amarim (especially in עין בית) the Rebbe explains that it is really because of the body and the Keli and that is really where the extra Bittul presides.

Perek 1, Class 7: Continued from class 5, why and how we are all connected. However I would like to explore Gilgul Neshamos and the idea that all Neshamos in "Guf" are born before Moshiach comes.

Perek 1, Class 8: תמים יהי' לרצון Davening is like a Korban and like a Korban it must be whole so I mustn't hate any Yid, because if I did I'd hate and dis-include part of myself from my "Korban".

Story Telling The place of telling stories in our culture. When is telling stories that didn't happen exactly as told education and when is it lying. A story that is true, even when it isn't, is educational. What about negativity and sadness, and learning about the hardships of "the real world".

Perek 2, Class 9 The idea of loving and not hating, and not even thinking hateful thoughts. Tanya Iggeres HaKodesh 23 נא ונא וכו' ואיש את רעת רעיהו אל תחשבו וכו' כמחשבת עבודה זרה ממש Rambam does say it positive (הלכות דיעות פרק ו' הלכה ד) but Hillel and Chassidus see a point in the indirect form.

Perek 2, Class 10. Inside. Why is the Gemara indirect (or negative): what you don't want done to you don't do to your fellow, rather than positive DO onto others what you want done to you (as it is in רמב"ם הלכות דיעות םרק ז' הלכה ד)? Answer because it is hinting also to thought: don't think of another badly, as per אגרת הקדש כ"ב at the end. This doesn't mean you don't see the fault, it is מקיף, part of the entire person., as we see our own faults. Example court of law.

Perek 2, Class 11. In Tanya Chapter 32 two reasons are given why Ahavas Yisroel is the entire Torah: 1) To raise the Neshama up, (which was discussed at length until now) 2) To bring Hashem down (which really means דירה בתחתונים) and that depends on Ahavas (and Achdus) Yisroel, as through our unity He rests (as per אגרת הקדש סימן ל"א).

Perek 2, Class 12. Introduction, the Rebbe explains the expression ופירש הבעל שם טוב ז"ל (In Shaar Hayichud VihaEmuna Perek 1) to mean to spread out and reveal (though it has a source in מדרש תהילים) Similarly when הלל says ואידך פירושרא הוא (according to the second point in Ahavas Yisroel- to bring G-dliness down) that when there is the Ahava, Hashem is brought down through one of the Mitzvos. Example: Talis, Malchus, Bittul, Yirah.

This short class enlightens the מנהג ישראל תורה היא, the Jewish custom, about waiting three years to cut a little boy's hair. Many ideas are touched on here. This class is accompanied by a PDF that Rabbi Paltiel prepared for the Upsherin of one of his own sons. It includes Chassidus from two Chabad Admorim about this subject with commentary and more.

1) Bringing a Korban vs. building a Beis HaMikdash

These classes were given to the Bochurim of Yeshivas Lubavitch Cincinnati after the Passing of their beloved teacher הרב חיים שניאור זלמן בן הרב שלום שמעון יעקב שליט"א Baras.

Class One: A talk on how Jewish people approach mourning. 1) Tzadok Hadin, we accept that we cannot understand 2) Sometimes you just cry 3) We don't make Hashem right, but we accept, "no questions on Hashem". 4) what about the Rebbe's Bracha לאנגע גיזונטע חסידישע יארען? 5) אמונה Faith is like the air we breathe, בטחון is a choice of how we approach the challenge.

Kosher an overview. This class includes many stories and inspirational anecdotes from the Rebbe and others to support keeping kosher not only to the letter of the law but also to its spirit. We touch on לא תאכל כל תועבה that what is not Kosher is abominable. The Rebbe introduced the two Mivtzoim Kosher and Taharas Hamishpacha at the same farbrengen and explained that these Mitzvos done in private determine the lasting adherence of Jews (including young ones, "the next generation") into the future. Kosher heals and prevents illness. Eating only "our own" is the real basis for this idea. The issues of חלב עכו"ם, בישול עכו"ם and פת עכו"ם. The idea that there should be a separation between Jews and non-Jews, and that food brings us closer together. What the Torah says about that. Kosher and Moshiach.

Class One. 1) Moshe gives instructions the day after Yom Kippur about correcting the sin of the Golden Calf. This requires total Bitul of the Avoda Zara idea on all levels. This is achieved by a totally indifferent attitude toward Parnassa, which makes Parnassa something we do only because we MUST and accordingly one does it with great Mesiras Nefesh יגיע כפיך כי תאכל אשריך וטוב לך.

Class Two. 2) Just as Parnassa is done so indifferently that it ends up being a chore, so too קבלת עול מלכות שמים on the highest level is where the person has no personal interest, only what  Hashem wants. This also overturns the sin of עגל which is עבודה זרה.

Class Three. 3)  This is the end of the Ma'amar explaining the Pesukim-- Vayakheil, to gather all aspects of all Yidden and the world in general, and join them together in the effort of making a דירה לו יתברך בתחתונים. This is through work ששת ימים תעשה מלאכה, so we can have משיח, which is שבת שבתון that is earned through indifferent involvement in מלאכה, as indicated in the very same words: ששת ימים תיעשה מלאכה.

Class One. Chayey Sara, Chava Noach and Sara shared the Avoda of bringing Bittul into Murgash [as opposed to Adam and Avrohom whose task was in the realm of the Bilti Murgash]. Noach tried a bittul of Chochma (wine, pinimyus Bina is Chochma) and failed; Sara tried a Bittul of malchus and succeeded because she was connected to Avrohom Avinu. (next class: Simcha).

Class Two. Simcha: 1) Joy reveals the atzmus created through the avoda of Dira BiTachtonim, 2) The prerequisite to joy is humility, 3) The joy (before the original sin was naturally) without murgash., 4) Nowadays the joy is bimurgash, and we must therefore have the joy hidden and the Yirah revealed. The Rebbe's new approach.

What's the difference between Emuna and Bitachon? Faith is like the air we breath, we must have it and it is basic to our existence. Trust is a choice under trying times to טראכט גוט וועט זיין גוט. There is an ill unique to our generation where people have Bitachon and not Emuna.

Class One. The world is a jungle (by itself) and G-d's garden because of G-d's involvement. The Even Ezra's justified pessimism and the RaMbaM's extra-ordinary optimism. Do bad things happen to good people? According to the RaMbaM not as much as people say and think. It is so much on our hands. Three levels of bad: 1) natural, 2) communal, 3) individual.

Class Two. The miracle of civics and the order of community and civilization, it is from G-d. Naturally everything can fall apart מארגען אין דער פרי but with the divine involvement it is GOOD. When we are tested we do all we can to "say it's good" אין עוד מלבדו. The sun was shining. להשכילך בינה. The only explanation is השגחה פרטית לפי שיטת הבעל שם טוב.

Class Three. The good we see in the agnostic camp is the direct influence of G-d.

Talk One. Introduction, stories and overview. 1) Three meanings of Emunah: A. higher than reasonable bond, B. we nurse from our mother as an infant, C. Proffiect at it like a craftsman. 2) Jewish and non-Jewish faith, Sovev Kol Almin. 

Talk Two. 3) Faith that is personalized is alive and brings great joy. 4) Strong faith and weak faith, we all have very strong moments of faith and weak moments. We celebrate the strong moments, and survive the weak moments, by going back to our childhood upbringing. 5) Knowledge vs. faith. Faith is a pre (or super) commandment and Knowing God intellectually is the first Mitzvah.

Talk Three. 6) Knowledge of God is the first commandment, knowledge of His unity is the second. 7) Achdus Hashem means that the world is one with Him [the idea that he is one s part of the first Mitzvah]. 8) Three levels of Avhdus: A. RaMbaM: he controlds the tools of creation. [The tools are themselves creations so the control isnt entirely exact]. B. Kabbalah: He controls the tools, but the tools are the s'firos and are thus perfect in their unity with Him and each other, making His Oneness with the world and His control perfect. C. Chassidus: the world itself is Godliness. 

Talk Four. 9) The 13 thirteen principles of Faith, are divided into three great principles: A.The Creator, B. Communication between Creator and His creation, C. Consequense, reward and punishment. We read the 13 Principles inside and discussed each of them. 

Talk Five. 10) Levels of faith: The men of Yericho skipped ברוך שם and for them it was right, because they were on the level of יחודא עילעא, but for the rest of us it would be dishonest and wrong. 11) The Ruziner (as a child) and the Alter Rebbe: stepping away from יחודא עילעא to do the Mitzva of loving God. It also allows for בירורים. 12) Introduction to בטחון and אמונה. אמונה is a state of mind: I live in God's world [faith vs. superstition]. בטחון is a choice to trust God to give revealed good, and thus create the vessel for the revealed good. [בטחון without אמונה is impossible and not Jewsih]. 

Talk Six 13

In the first class of our new Kashrus series, Rabbi Paltiel addresses the question, "Why do we eat kosher food?". He draws on Rashi, Sforno, Rasag, and Rambam and clearly lays out the stark contrasts between these great commentators. This class is packed with information and presents a substantial taste of the original language from these sources. A truly motivational class both in terms of the avoda of kashrus as well as the avoda of Torah study. We will prepare study guides with all the texts to go along with this series - with Hashem's help. Great listening for the long hours of cleaning, kashering and kosher cooking ahead!

13 Ikarim (Principles of Faith), Class One.
As part of the Siddur series and in conjunction with the meditation of אדון עולם we decided to explore the י"ג עקרי האמונה.
We talked about the אריז"ל's issue (not with the content, but) with the Nusach of the 13 Ikarim (whoever wrote them had no connection to "Sod"), but the ideas are from the RaMbaM and are true.
We read the 13 אני מאמין's inside.

13 Ikarim (Principles of Faith), Class Two.
We read an English translation of each of the first five Ikarim and compared and contrasted them to the language of the אני מאמין and יגדל there are quite a few discrepancies.
Ikar One: Hashem is the Creator, we need Him He doesn't need us.
Ikar Two: Hashem is one and not a divisible or unified one, but an absolute One.
Ikar Three: Hashem has no body or body-like aspects (in my opinion this is the idea of מציאות בלתי מציאות נמצא)
Ikar Four: He is the only eternal being; i. e. above time.
[the question of יש מאין is briefly addressed here].
Ikar Five: He's the only One with any power, and we should Daven ONLY to Him, this offsets the ideas of עבודה זרה.

13 Ikarim (Principles of Faith), Class Three.
We read an English translation of each of the next four Ikarim and compared and contrasted them to the language of the אני מאמין and יגדל there are quite a few discrepancies.
Ikar Six: Prophecy is real: man can raise himself to the extent that he earned (and deserves) a conscious intimate connection to Hashem.
Ikar Seven: Moshe is the greatest a Prophet could (possibly) be; and he is "the Father of all the Prophets" [this means he gives them credibility כמבואר בהלכות יסודי התורה שאמונתינו בנבואה אינו מפני האות והמופת אלא מפני שאנו עדות לנבואת משה שעינינו ראו ולא זר וכו].
Ikar Eight: The Torah WE HAVE is the one Hashem gave there are no mistakes and it cannot be changed at all.
Ikar Nine: The Torah is forever and there will never be a new one: the one we have He will never replace or modify.

13 Ikarim (Principles of Faith), Class Four.
We read an English translation of each of the last four Ikarim and compared and contrasted them to the language of the אני מאמין and יגדל there are quite a few discrepancies.
Ikar Ten: He knows what man is doing; is primarily about ידיעה and not about knowing secrets (which is really not such a big deal).
Ikar Eleven: Reward and Punishment, including עולם הבא and כרת; that isn't so emphasized in the יגדל and אני מאמין.
Ikar Twelve: Waiting (and expecting) for Moshiach every day; and don't calculate קיצים. Moshiach is from Dovid's children from Shlomo's branch of that family.
Ikar Thirteen: Why the RaMbaM says so little (here) about תחיית המתים. The only real discussion in the RaMbaM (though it is in הלכות תשובה and here (and more) is in אגרת תחיית המתים. The reason why he has nothing more to say יש לומר בדרך אפשר because it is (לשיטתו) part of ימות המשיח so people can live again and do more מצוות so that יזכו לחיי העולם הבא. So, in his opinion it is "only" a means to an end and therefore he has not that much to say.

Talk One. (Sivan 5770). PDF Bitachon. Lizchus Refua Shlaima for Levi Deitch A"H. We live in God's world and God is good so His world is good as well.

Talk Two (Shvat 5774). Emuna. To place belief above doubt absolutely.

The Current Situation (Class One)
We don't inderstand the ways of Hashem
When not sure say positive and not negative; only actual Neviim are "forced" to rebuke, the rest of can "afford" to be positive and "not judge"
The RaMbaM says that if we don't see tragedy as message it is מדרך האכזריות- a gigantic insensitivity, so there's a message for growth; but let's criticize only ourselves.
Suggestion: good actions with the people it (both) easiest and hardest to be kind to: those closest to us את העני עמך.

The Current Situation (and 28 Nissan) (Class Two)
1) The need to compete with ourselves to get up in the morning have a real working day and going to sleep on time, IOW to be Mentchen. This is Messianic because after Moshiach comes there will also be a situation of no jealousy and competition.
2) Hashem spared the children this time (thankfully) it is reminiscent of וטפחם אשר אמרתם לבז יהי' המה חבואו שמה והם אתננה והם ירושה Hashrm is announcing "I trust the young. We are all young כי נער ישראל ואוהבו.
3) Alter Rebbe to granddaughter about trust.
4) בדד of our Parsha Moshiach, our בדידות may mean that we are all the חיוורי דבי' רבי who is חסיד גמור וסובל תחלואים and once we heal the skin deep ill, the בדד is over and than is Moshiach.
5) איכה ישבה בדד and הוי' בדד ינחנו ואין עמו א-ל ניכר.
6) 28 Nissan in short.

(The Current Situation and) 28 Nissan (Class Three)
1) The need to compete with ourselves to get up in the morning have a real working day and going to sleep on time,
2) Hashem spared the children this time (thankfully) .
3) בדד of our Parsha Moshiach, our בדידות may mean that we are all the חיוורי דבי' רבי who is חסיד גמור וסובל תחלואים and once we heal the skin deep ill, the בדד is over and than is Moshiach.
4) איכה ישבה בדד and הוי' בדד ינחנו ואין עמו א-ל ניכר.
5) 28 Nissan, the Rebbe didn't give up he just made sure we got the point.
Muiracles and miracles and this bomb-shell, the message: WE must bring Moshiach
It begins with understanding him and WANTING him.
A world where we all do the will of G-d.

Class One Hundred and Thirty one, Shabbos (before Mattan Torah) and the Manna.
A very important but often overlooked aspect of Parshas Bishalach is the fact that Yidden received some Mitzvos at Mara, including Shabbos (Para Aduma and Dinim).
The idea of Mitzvos before Mattan Torah is explored here, using the model of "organized religion" vs "personal religion".
Mattan Torah adds the following two ideas:
1) It adds the אנכי to (an otherwise entirely logical) Torah
2) It organizes Yidden and Yiddishkeit, it mandates that we DO the Mitzvos.
Before it was "Personal" and a choice and is understood in two ways:
A. It is less than the Mitzvos we have, it is only reason and logic (and subject to change).
B. It is more than our Mitzvos, it is the idea of mesiras nefesh.
Example: The Bris Mila we do now we still call להכניסו בבריתו של אברהם אבינו.
In the case of Shabbos, it's being given before speaks to the idea that it is above the order of commandments, it goes to our core, זכר למעשה בראשית which (from one point of view) is higher than זכר ליציאת מצרים.
Keeping Shabbos is being a Jew.