Sefer HaSichos (muga). classes

Sefer HaSichos (muga). Beginning around 5746 the Rebbe began to edit most of his Sichos and Farbrengens. These classes are from these talks.

Category Title Description
Inyana Shel Toras Hachasidus
Hadran Hagadol Al Harambam (5735)
Hadran 5746. (yedia And Achdus).
22 Shvat And Mishpatim 5748.
Bishalach 5751
Shoftim 5751, Overview
Bo 5752
Beis Rabbeinu Shebibavel (5752).

Torah Chadasha (Shavuos 5751) A thought (Bochurim 5780).
There is no new Torah not even תורתו של משיח, there's only חידושי תורה.
But משיח gets at his (חידושים) by combination of נבואה and חכמה and the question is, how is this תורה?

Sefer HaSichos 5752 vol. 1 page 308 ff.

Class One. Introduction to פרשת בשלח and actually leaving מצרים. The birth of the Jewish nation in both components: 1) the perfect "one". The example of Iyov and his tests, Avrohom passed them all. 2) and the Nation of Israel. Moshe is raised in the palace but the Jews are (still) his brothers. The Jewish people must act as a nation.

Class Two. Inside, traveling with Hashem in the מדבר going quick but not too quick. It takes longer than planned.

Class Three.
There is an upside to delaying the entry into Eretz Yisroel for 40 years, the Birur of the Midbar.

Sefer Hasichos 5752 vol 1 page 303 ff.
Class One.
Miriam means the bitterness of Galus because she lived it.
Also because she never stops waiting for the Geula and that is what brings it.

Sefer Hasichos 5752 vol 1 page 303 ff.
Class Two.
The women of today, like Miriam bring Moshiach as they are the Gilgulim of those Neshamos,
and they too refuse to stop waiting.

Sefer HaSichos 5752 vol. 2 page 465 ff. a two part overview (semi-text based) on this remarkable Sicha.

Class One. A) Two levels: every shul is a מקדש מעט, but there is one that represents the Beis Hamikdash ממש which is called בית רבינו שבבל. B) This shul is special as it is the place of ד' אמות של הלכה and therefore the שכינה is there especially. C) This uniqueness will continue when Moshiach comes and all Shuls (and sparks of holiness) will permanently move to ארץ ישראל, and they will all be attached to the greater בית המקדש through the intervention and intermediary of the בית רבינו שול of their generation. D) This uniqueness begins at the moment of the Geula, when the שכינה which has been in גלות with us, is redeemed in the last spot it is on at the moment of the גאולה. Similarly, the בית המקדש השלישי which will come from heaven will begin in the last בית רבינו and rise from there to ירושלים. This explains the extra word in the רמב"ם הלכות מלכים בונה בית המקדש במקומו. E) The real truth is that the beginning of all בתי מקדש is the gathering of all the Jews there. In בית רבינו all Yidden are present because 1) הנשיא הוא הכל, and 2) because it is תל תלפיות- תל שכל הפיות פונים לשם. This explains בית רבינו שבבל more completely. It is about Yidden. F) Rabbeinu is also very likely the Moshiach of the generation and as such, it is always the (potential) seat of Geula.

Class Two. This class addresses the relationship between Bais Rabbainu ShebiBavel as a concept and 770. He discusses the idea of the last frontier being in the farthest place from Eretz Yisroel, and once we elevate even the sparks there Moshiach comes, beginning in and from the Beis Rabbeinu. Page 471-5.

Sefer HaSichos 5752 vol. 2 page 465 ff. a two part overview (semi-text based) on this remarkable Sicha.

Class One. Beis Rabbeinu ShebiBavel entails two ideas, 1) every single Yeshiva and 2) the specific Yeshiva of Rabbeinu. It has many advantages over all the others, before, during and after the Geula. In fact on the deepest level its presence in Chutz LaAretz is the Beis HaMikdash LeAsid lavo itself; and it is in Chutz LaAretz to begin the process of the return of the Mikdash to Yerushalayim etc. Page 465-71

Class Two. The second half of this Sicha explores the idea of Beis Rabbeinu as it relates to 770 in New York. He discusses the idea of the last frontier being in the farthest place from Eretz Yisroel, and once we elevate even the sparks there Moshiach comes, beginning in and from the Beis Rabbeinu. Page 471-5.

Review of the Sicha of Shoftim 5751. Nevua (according to the RaMbaM) is not (and cannot be) limited to Eretz Yisroel or to any time frame, as it is one of the Ikrim of Emuna of what a human being can achieve, and Hashem won't interfere with the human being's potential. In other words, Nevua is about man's deservedness and not Hashem having a message. The Rebbe says the Rabbeiim are Neviim, including himself and there is a deOraisa, 'ailuv Tishmu'un'. Given (as an overview to Mechanchos), spring 5773/ 2013.

(This class is only on the 'Yedias Hashem part of this Hadran).

Class One. New Hadran, we're learning only the part connected to the Mitzva of Yedias Hashem. Emuna and knowing are before the Mitzva, then comes the Mitzva which is to understand more deeply. Page 251

Class Two. Two concepts of knowledge, the pre-reason knowledge is higher than the knowledge that comes from logic for two reasons: 1) every cause must be greater than its effect, and since the knowledge connected to reason is motivated by the knowledge that precedes it, it must be greater than it. Page 251.

Class Three. 2) (Another reason) why the Faith (and knowledge) that comes before intellect is higher than the intellectual understanding that follows is because reason is limited to logic and the pre-intellectual knowledge includes that He is 'Nimna HaNimnaos'. A discussion on the two, opinions (Chakira and Kabalah) whether He is an essence of reason or higher than reason. Page 251-2.

Class four. Footnote 19- how to explain the RaMbaM (who was a Philosopher) on Kabbalah principles? The two are not an argument but two different levels: before and after the Tzimtzum- before the tzimtzum things are Nimna HaNimnaos and after the tzimztum they are logical. Page 252. Footnote 15.

Class Five. Note 14, the question of how Hashem's knowledge of the future does not undermine free will and the complicated answer the RaMbaM gives. This is consistent with the (two) level(s) of higher than reason (and reason). Page 251-2. Footnote 14.

Class Six. More on footnote 14. The RaMbaM is speaking before the Tzimtzum and therefore cannot give the typical logical answer. The normal answer is understood by the issue of the 'Nekuda HahaFlaa' in RaMbaM: that there are two kinds of 'k'dima' (precedence) in time and in necessity. Accordingly understanding Yedia and B'chira is simple, but higher than reason (before the Tzimtzum) this is not adequate. Page 251-2. Footnote 14 (cont.).

Class Seven. Footnote 17, Is Ain Sof logical (apart of His Shlaimus) or Nimna HaNimnaos? Page 252. Footnote 17.

Class Eight. Footnote 17, Ain Sof mystical but it makes sense once one accepts the mysticism. Page 252. Footnote 17.

Class Nine. Footnote 16 addresses the possibility that (since Hashem is 'Nimna HaNimnaos) He could in theory create a world that would not need to be recreated every second. But he did not do that. Therefore each philosophical idea must be supported by a Possuk otherwise we don't know if it is really true or true in reason (chakira) alone. Page 252. Footnote 16.

Class Ten. Three levels and in this order: 1)Reason, 2)Ein Sof that can be understood, 3) higher than reason. In footnote 22 he links this to 'Matzui Rishon' and 'Aino matzui' and holds that if we approach knowing Hashem from lower to higher levels then even higher levels can be understood at least a little bit. Page 253. Footnote 22, 23.

Class Eleven. three levels 1) faith, 2) reason, 3) higher than reason. Page 253-4.

Class One. Halacha 1 of RaMbaM inside. Yedias Hashem is a Mitzva. The word Metzius is introduced (but not explained here).

Class Two. RaMbaM inside, Hilchos Yesodei HaTorah Chapter 1, Hal. 2-5. 1) Metzius means existing existentially, 2) His nonexistential existence would affect creation adversely 3) If nothing was, He would not be affected as he does not need us. 4) The Posuk confirms what the Philosophy says, 5) He moves everything but is not moved in the process.

Class Three. Halacha 6 introduces us to the first two Mitzvos 1) Yedias Hashem (and that) this includes all three ideas listed above: A. Understanding God (as a 'mutzui rishon') B. The Psukim, C. His presence (evidence) you can see in the world. 2) Not believing in any other force.

Class Four. Halacha 7 introduces the 3rd Mitzva, of Achdus. It includes P'sukim and a logical proof etc. (Yidden vs. Non-Yidden).

Class Five. Beginning of the Sicha, how is the four word introduction 'Yesod HaYesodos ViAmud HaChachmos' an Halacha. The answer cannot be to tell us that 1) This is to be taught first, and 2) Teachers must address the questions of their students on this area of Torah first; because no one does it and the RaMbaM seems to refer only to the first six Halachos in Chapter 1 and not to the entire Sefer Hil. Yesodei HaTorah. Page 7-9.

Class Six. This class was more or less without text, reviewing and explaining what we learned yesterday. Reading a little from the footnotes. 1) The way to learn RaMbaM is in order, 2) The RaMbaM begins his sefer with Yedias Hashem, though he himself (at the end of chapter 4) discourages beginners from learning this, because we must learn and know the secrets of God and creation a little bit first, but only 'stroll' in the garden, once we've mastered the revealed parts of Torah. [A mention of the 'Four who entered the Garden'].

Class Seven. More questions, 1) What are the Yesodos and Chochmos, of which Yedias Hashem is the most important, 2) The word Metzius, and Matzui what does this mean, 3) What does (Matzui) Rishon mean? It seems to imply that there is a second which is impossible,4) what does Halacha 2 add, when it says if He was not, nothing else would be, isn't that obvious? 5) What does 'Yaale al HaDaas' ('Raise up in one's mind) add?, 6) the nuance of 'SheHu aino Matzui" (He is not in existence)? Page 9-11.

Class Eight. Repeating the seven questions inside the Rambam; Beginning of the answer: The Rambam speaks only of those principles that have a connection to the Halacha (practical) level of Yiddishkeit in the beginning of the Sefer HaYad. Rambam inside/Page 11.

Class Nine. For there to be Yiddishkeit on the practical level of Halacha there must be [the world=] the 'cheftza' the 'thing' through which the is Mitzvah is done and made possible. In knowing God its the human mind! Page 11-12.

Class Ten. The Rebbe begins introducing the philosophical axiom on which this entire Hadran based: The RaMbaM as an Halachic authority, writes his Sefer as it is juxtaposed against the reality of the world, because this is where Torah is manifest. He explains that this is defined by duality, positive and negative. Correct the world this way and not in any other way. Page 12.

Class Eleven. More on the theme of the Hadran: The need for two poles for Torah to be in this world. Page 12.

Class Twelve. The duality itself is dual: In each positive commandment there is the negative aspect; and in each negative commandment there is a positive aspect. Page 13.

Class Thirteen. The duality as it applies to the Mitzvah of knowing God- that you could think (intellectually) that He is not! Introduction to next dimension in the Sicha: Two sides in God(liness) Him(it)self. Page 14.

Class Fourteen. Review and clarification of last class (after Pesach break). Page 14.

Class Fifteen. We read a lot today, introducing the two ideas of 1) Matzui Rishon, 2) Aino Matzui, more will follow IYH. Page 14-16.

Class Sixteen. Translating three words: 1) Echad, 2) Kadmon, 3) Matzui. Aino Matzui is inviting creating space for all things, Matzui allows for a personal, Metzius to Metzius connection.

Class Seventeen. Review of Matzui Lo BiMitzius and Metzius Nimtza.

Class Eighteen. Now the Rebbe explains: 1) the 'Hu Aino matzui' of Halacha 2. He proves from the words that this is not a proposal that there is no God (God forbid) but that He exists non-existentially. 2) Accordingly, he explains the words "Yaale Al HaDaas', to a higher level of understanding, but it is wrong. He has made Himself into a Matzui Rishon so that our reality should be real.This will be explained later in the Sicha. Page 16-17.

Class Nineteen. Footnote 37 (1). Why the world's disappearing would not reverse His being a Matzui Rishon.

Class Twenty. Footnote 37 (2). The idea of Yedias Atzmo BiAtzmuso' [God knowing Himself in Himself] what does that self-awareness change? Not very much, but it allows for His knowledge of what is outside of Him to be (potentially) outside of Him. This is meant to explain how theoretically the idea of Metzius nimtza changes in Atzmus, and helps explain that once it is; it is forever that way.

Class Twenty One. Footnote 37 (3). The idea of 'Ain Koach chaser Poel' is introduced to explain why it is that once he is a Matzui Rishon, the world already exists in effect and can never be destroyed.

Class Twenty Two. The question of there being another force, which means (of course) that Hashem has helpers, is also called by the RaMbaM (in Halacha 6) 'an ascent in knowledge' because there is merit to this argument, when you consider how great God is, but it is (never the less) wrong. Page 17-18.

Class Twenty Three. Why we need to know both the level of 'Aino Matzui' as well as the level of 'Matzui'. The 'Matzui' explains why what we do has value and is real; the 'Aino Matzui' allows for us to change what is present in God's world. Page 18-19.

Class Twenty Four. More explanation for what Aino matzui also matters to us. we used the example of free will to illustrate this further.

Class Twenty Five. The beginning of issue of Emes of Hashem makes us Emes. He starts with the question of how can He relate to us simultaneously as a Matzui and an Aino Matzui, they interfere with one another. Page 19-20.

Class Twenty Six. More on real vs. artificial existence: Echad vs. Braishis. The Rebbe MaHaRaSh's question of picking fruit vs. making it look as though you are picking fruit on Shabbos.

Class Twenty Seven. Many different levels of truth. Truth from oneself (God) vs. dependent truths; this itself has several levels.

Class Twenty Eight. Inside. The world is true (from Matzui rishon) and not real (from Aino Matzui). Page 20-22.

Class Twenty Nine. Review, the two ideas of Matzui Rishon and Aino Mutzui are relevant to Yedias Hashem and how they affect all the other Mitzvos in the Torah. Page 22.

Class Thirty. The difference between a foundation and a column. The foundation of all foundations and the Pillar of all wisdom. Page 23-4.

Class Thirty One. Yesod HaYesodos ViAmud HaChochmaos, some explaining. Page 24.

Class Thirty Two. continued Yesod HaYesodos and Amud HaChochmos- Yesod is hidden and Amud is revealed. Axioms, what are they. Page 24-5.

Class Thirty Three. Hidden and hidden. Some things are hidden because they are unknown, while others remain elusive and 'hidden' even when they are known [Kabbalah vs. Chassidus]. Yesod and Amud. Page 25.

Class Thirty Four. Two types of hidden: the hidden which becomes revealed and the hidden remains hidden even once revealed. Two levels: ideas that have form and ideas that are pure light, each time you recall them you must 'feel' them all over again. Page 25.

Class Thirty Five. How the first four words of RaMbaM spell out HaVaYa (in the abbreviation) is far more than a symbol as each letter matches the word (and its inner meaning) to which it is fixed. Page 25-7.

Class Thirty Six. Another insight into the connection between HaVaYa and the first four words of the RaMbaM 1) Yud, 2) Hove'. The Yud is never changing. The linking of Nigla and Nistar is found in this RaMbaM! Page 27-8.

The Sicha the day of the Rebbetzin's Levaya about Ahavas Yisroel making nichum aveilim DeOraisa. The Sicha of Shabbos Mishpatim 5748 about the initiating of new mosdos in her name.

PDF In this class the entire Sicha was over-viewed in the following order: 1) Perek 4-5, What is Chassidus, Yechida, an indivisible point that is infinite and completely without definition or form. 2) Perek 1-2, 4 ideas that are Chassidus and the question: any system with more than one priority, needs to separate between the primary and secondary priorities, so which of these four is the most important of the four? 3) Perek 18, The answer to the question: all four are identical, since Yechida is so formless, it can be expressed in anything and each is the most important, with none being superior to the other. 4) Perek 10, Mode Ani of Pshat (getting back the Soul, being alive), Remez (Techiyas HaMeisim), Derush (loans separate from items given to watch, and you cannot hold them ransom for the debt), Sod (The union of Yesod [Chai] and Malchus [Melech]. 5) Perek 11, the Chassidus of Mode Ani- It is so deep and true none of the טומאה in the world can touch it. 6) Perek 12, what Chassidus adds to Pshat: life is not biological, but why we live, for and to what end. 7) Perek 13, what Chassidus adds to Remez, there's a constant notion of Techiyas HaMeisim, as we are created ex-nihilo each instant. 8) Perek 14, what Chassidus adds to Drush, Torah is higher than logic, and therefore contradictions can exist. 9) Perek 15 ,what Chassidus adds to Sod, joining lower levels of godliness with higher levels, because to bring things to the lowest level one must go much higher.

Short class giving the background and the basic point of this classic Sicha.

This class (only) introduces this Sicha: there is a pattern to how Hashem has Moshe visit the Pharaoh. The first (fourth and seventh) he tells him לך... go to the Pharoh at the River. The second (fifth and eighth) he tells him בא... go see him in the palace. The Third (sixth and ninth) there is no allusion in the Chumash to what (and how) the warning took place. When He tells him to go to meet him in the palace, He says: בא אל פרעה come with me to the Pharaoh because Moshe is afraid to go alone.

Continued (2). Moshe fears the spiritual evil of Pharaoh which is above קדושה!

Continued (3). Moshe fears the positive spiritual Pharaoh as well. Why?


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