Likutei Sichos learned at length classes

Likutei Sichos learned at length. This section will include whole Sichos studied inside (usually at Machon Chana but occasionally from Beis Midrash Linashim 770). These classes are text based and can be followed inside.

Category Title Description
Likutei Sichos Vol. 1 P. 85 Ff. Dreams And Golus.
Likutei Sichos Vol. 2 P. 471 Ff. 19 Kislev
Likutei Sichos Vol. 3 P. 819 Ff. Golus And Dreams.
Likutei Sichos Vol. 5 P. 189 Ff. Hidden.This series of classes is based on a Yiddish Sicha. All the Yiddish is clearly translated in the class. Why is Hashem's name never mentioned in the Megilla? What is unusual about the miracle and celebration of Purim? Each one of these classes is self-contained and can be listened to individually.
Likutei Sichos Vol. 7 Page 48 Ff. Pesach On Shabbos.Pesach on Shabbos. Since Shabbos doesn't replace Pesach's light, one simply won't carry on Shabbos!
Likutei Sichos Vol. 9 P. 184 Ff. NitzavimShabbos Mivorchim Tishrei Hashem blesses with the power of Yidden[s Krias HaTorah:] Atem Nitzavim.
Likutei Sichos Vol. 10 P. 88 Ff.
Likutei Sichos Vol 13 Pg. 85
Likutei Sichos Vol. 15 P. 75 Ff.Why the life and times of Avrohom (and the Avos in general) is relevant to us.Given at Machon Chana in 5771 (2010).
Likutei Sichos Vol. 15 P. 75 Ff. Pre And Post Mattan Torah- The Lesson.Why the life and times of Avrohom (and the Avos in general) is relevant to us.Given at Machon Chana in 5772 (2011).
Likutei Sichos Vol. 16 P. 139 Ff.10 Shvat. Lessons of the Rebbe RaYatz, based on the basi Ligani. What practical messages does it leave?
Likutei Sichos Vol. 17 Page 71 Ff.The three names of Pesach, one theme three stages.
Likutei Sichos Vol. 18 P. 187 Ff. KorachHow to reconcile the lofty and the simple p'shatim in the story of Korach.
Likutei Sichos Vol. 18 P. 271 Ff
Likutei Sichos Vol. 19 P. 291 Ff. Chana.Ths story of Chana is read on Rosh Hashana because it has a lesson for US: How to Daven on this special day.
Likutei Sichos Vol. 22 Pg 76-80
Likutei Sichos Vol. 22 Page 114 Ff.Why the Alter Rebbe moved Sefiras HaOmer to the back of his Siddur. How this reveals the essence of what the entire Siddur is about.
Likutei Sichos Vol. 22 P. 138 Ff.Talmidei Rav Akiva and their test and death.
Likutei Sichos Vol. 23 P. 33 Ff.Nitzchiyus HaTorah, how Torah always remains the same, though not all of it always applies. This Sicha explores this dichotomy as it applies to the medical remedies and diets prescribed in the Gemara and Rambam. The Rebbe here finds a solution to these dilemmas.
Likutei Sichos Vol. 26 P. 26 Ff.The RaMbaM, the Alter Rebbe and Parshas VaAira.
Likutei Sichos Vol. 28 P. 7 Ff. Sivan- Shavuos.
Likutei Sichos Vol. 28 P. 131 Ff
Likutei Sichos Vol. 29 Page 182 Ff.What is it about Chana's prayer that makes it the basis for so many important Halachos of T'filla?
Likutei Sichos Vol. 30 P. 103 Ff.Yitzchok, the son of Avrohom, Avrohom gave birth to Yitzchok. How different were they really?
Likutei Sichos Vol. 31 P. 170 Ff. Natural Effects.
Likutei Sichos Vol. 32. IyarIyar is an acronym for "Ani Hashem Rofecha" ("I am Hashem your Healer") from Shemos (Exodus) 15:26. The focus of this series is the special kind of healing that Hashem provides at this time of year. These lectures were given in 2004 at Machon Chana and are based on a Sicha from the Lubavitcher rebbe (Likutei Sichos vol. 32 p. 72). The text of the Sicha is presented, translated, and explained by Rabbi Paltiel who adds comments and stories that bring out the meaning of the Sicha and provide inspiration for our post-Pesach, early summer diets and other self improvement resolutions!thanks to a listener for suggesting that we put this Sicha on line.
Likutei Sichos Vol. 35 Page 125 Ff.The two days in Yiddishkiet are both represented in Davening.
Likutei Sichos Vol. 35 Page 192 Ff.Silence during Prayer; three opinions, three approaches.
Likutei Sichos Vol. 36 P. 1 Ff. Bitachon.
Likuteisichos Vol. 39 P. 43 Ff. The Siddur.Understanding the design of the alter Rebbe's Siddur it was written for everyone, but it is Kabbalistic.

The RaMabaM, the Alter Rebbe and Parshas VaAira.

The three names of Pesach, one theme three stages.

Class One.
This is the introduction to a sicha (Likutei Sichos, Vol. 18, p.187) on the rebellion led by Korach in the midbar. This class covers the story of the rebellion in detail. A second class will be posted which includes a summary of the analysis in the sicha. We will (B'zras Hashem) prepare the entire series of classes on the sicha for on-line publication in the future.



Class Two.
This class shows how the key element of the dispute between Korach and Moshe Rabbenu is actually the defining characteristic of Yiddishkeit.



Class Three.
This class begins the Korach sicha proper inside the text. We will (B'zras Hashem) prepare the entire series of classes on the sicha for on-line publication in the future.



Class Four.



Class Five.



Class Six.



Class Seven.



LIKUTEI SICHOS VOL. 28 P. 131 FF CLASSES



Class 1: Introduction to a series of sichos of the Rebbe on Rambam's laws of Moshiach. Moshiach and geulah are two separate concepts. Moshiach is a person, a king, and geulah is the time in which we will be redeemed. We must believe in Moshiach and we must wait for him.



Class 2: Beginning of Sicha



Class 3: 3 points 1)9 PAST Paros 2)10th by Moshiach 3)Prayer Meheira..



Class 4: Why enumerate past paaros in RAMBAM? Why pray for Moshiach here?



Class 5: Mishmeres explains need for constant para



Class 6: Need for constant mitzvah



Class 7: Peula nimsheches/ongoing action(-Rogotchover_&_R._Chayim) PARA needs Moshiach!



Class 8: Megeira Yigale must be in halacha



Class 9: Davening when one has real needs



Class 10: Connection between Para Adumah and Moshiach





Likutei Sichos Vol 18 pg 271



Class 1: Why all the detail, beginning and ending would suffice.



Class 2: Why need second proof after Nitzovim? Why Dovid Hamelech also?



Class 3: Issue of Arei Miklat. Why in separate Halacha? Why call in parshas Arei Miklat?



Class 4: Why the expression 2 Meshichin and why Dovid (not Moshe)



Class 5: Why Moshiach does not need to perform any miracles. What about Moshiach being a navi? Why Hilchos Melachim at end of YAD?



Class 6: Rambam is laws. Why called Yad Hachazaka or Rambam?



Class 7: Rambam ends with Moshiach because its the culmination of Yiddishkeit.



Class 8: Only a king such as Dovid can bring it to its completion.



Class 9: Moshiach is ends of kings, yet nothing new. 1) King 2) Jews in Israel 3) All Mitzvos



Class 10: Moshiach is in Torah and so is the completion of Torah.



Class 11: Arei Miklat links Moshiach to Torah



Class 12: Therefore Moshiach doesn't need any special powers.



Class 13: Moshiach is one of the 13 Principles of faith because it allows for a complete Torah.



Class 14: Beita (in its time) VS Achishena (now). A natural progression assumes Beita



Class 15: Nevua and Moshiach. 2nd Tekufa



Class 16: Correction. The uniqueness of Rambam's Moshiach is that it is halachic.



Class 17: All the details (wars, Beis Hamikdash...) are about the completion of the Torah. 2 steps Dovid and Moshiach



Class 18: Review of Rambam inside based on our understanding.



Class 19: Cont.



Class 20: Difference between first and second stage of Moshiach on Goyim





Introduction to Sicha on the Alter Rebbe's Siddur using the example of Tekias Shofar.

Inside se'if 1. Question why say 'yachin es atzmo' (ready yourself through mystical meditation) and not tell us how to do it? Page 43-4.

Reb Avrohom Dovid Lavut in Shaar HaKolel, sees the two points as one, that the preparation for Shofar is the recitation of Psalm 47. The Rebbe actually supports his grandfathers idea and explains it, (but he will argue soon). Page 44-5.

The second answer (after refuting the first) is that the preparation is personal and therefore cannot be described by the Alter Rebbe (beyond saying to prepare yourself) as it is altogether individual. Page 45.

The refutation of the second answer, if T'kiyos Shofar requires emotion, then the RaMbaM would have put the passion in the laws of Shofar not T'shuva. We move on to the final answer and we go back to the kabala. The L'shaim Yichud issue (introduction). Page 45-6.

Leshaim Yichud: the Noda BiYehuda and the Alter Rebbe, what do we hold? Page 46.



Leshaim Yichud each day is the little Kabbalah that each one must do to be included in the (entire) world of Kabbalah as given to us in the Alter Rebbe's nusach. Page 46-7.



The final answer is that just as every day we do one Kabbalah act on our level, the same (on a higher level) we do once a year in preparing for Tekiyos. Another idea is that the preparation meant here is 'Kabbalas ol klali' and there is simply nothing to say about that idea. It is beyond any form or detail. Page 47-8.



The Alter Rebbe's Siddur the thirteenth gate. Likutei Sichos vol. 4 Page 1148-9. The thirteenth gate in Torah and in Siddur above the twelve specific gates. There needs to be variety but the essence is one. Nowadays we all use the thirteenth gate.

Introduction: Bitachon, the Chovas HaLilavos "Ladder of Faith". The struggle for faith is real and takes us all our lives to achieve. Page one.

Continued, why relatives shouldn't be able to be objective. Why does Torah consider being an informer so bad. It is unnatural to expose relatives. Page One.

Question: Rashi's issue is that Moshe was afraid and yet didn't escape.The Rebbe's question is why does Rashi bring both Pshatutim, Pshat and Midrash. The Pshat must have some merit also. Page 1-2.



Bitachon and Emuna are not philosophies but levels of connection. The difference is whether one views Hashem as doing only overt good. Question: Why would one have trust, perhaps he had forfeited it with his sin? Page 2-3.



Questioning the optimism of Bitachon, isn't humility a virtue? Suggested answer: perhaps Bitachon means not to worry, because even bad comes from Hashem. Page 3,



1) Continuation from last class: perhaps Bitachon is simply not worrying, but not that all that will happen will be overtly good. 2) The rejection of this idea. The Rebbe (quotes the Chovas HaLivavos and) proves that Bitachon MUST mean that one believes that all in his life will be overtly good. Page 3-4.



Introduction to final answer: Story (and commentary on) "Tracht gut vet zein gut". Page 4.

"Tracht gut" creates the "vet zein gut". Page 4-5.



Cont. The Bitachon is a Keli for the miracle. Page 5.

Conclusion. Answer to the questions about Moshe's (and Yaakov's) fear. The fear removed the space in which the miracle could have occurred. [Commentary: by such Tzadikim this isn't weakness but a choice]. Page 5-6.



After thought: stories about Faith and Trust.

Introduction to the Sicha about silent prayer (or: praying in silence) which Chana introduced. There will be three opinions and ideas about this.



Chana was the first to introduce the idea of davening quietly, as she saw the need to prioritize the Kavana. The story of the Husyatener Rebbe has various versions. What I related is the version I heard from Rabbi Feder; from Rabbi N. T. I heard that it was the kever of the Orach Chayim and that many people had joined together in Prayer (after undertaking to build Mikvaos all over Eretz Yisroel) and the Prayer lasted about two hours, not twenty four as I indicated. Page 192.



Not Davening loud for the sake of kavana. Three ways of saying the same thing: 1) You're not allowed to Daven loud, 2) You don't need to Daven loud, 3) Daven in a whisper. They are actually saying three different things. Page 192-3.

The issue of the three opinions is what is the most important aspect of Davening? Asking for things or Kavana? The three views are 1) Asking for things and the whispering is for secondary reasons, 2) Asking for things but the the whispering is needed for the Davening itself, 3) Kavana and that requires quiescence. Page 193-4.

Three different reasons for why to Daven silently: 1) To show faith in Hashem (He can hear even a whisper) 2) Out of fear and respect one can simply not raise his voice. 3) To facilitate a deep kavana requires quiescence. Page 194-5.

The third opinion, the Bais Yosaif: Davening is primarily about Kavana. A summary (and review in the text) of the three opinions about why we whisper in Davening. Page 195.



Back to the Zohar that holds that Davening should be (in effect) silent altogether, because in Atzilus, that is all that Davening is: Connecting to Hashem. Page 195-6.



Why when Moshiach comes will Davening be out loud even according to Nigla DiTorah. To have Bittul in all aspects of the person. Page 196-7.

The Davening when Moshiach comes will be 1) total bittul, 2) which will take over the form of the body (also) and allow for Davening to be out loud. Page 197.

Introduction to the Sicha. We start in the middle with the RaMbaM's two P'sukim, why he brings them and in the order he brings them in. Page 127.



The RaMbaM and the tw P'sukim that explain the two aspects of Tefilla. Page 127-8.



The beginning of the Sicha, two orders exist for a Davening day 1) Morning, Noon, Night; 2) Night Morning, Afternoon. How can these two be reconciled? Page 125-6.

Answer. There are both aspects, nature and holiness and accordingly the two aforementioned orders. Page 126-7.



The Cheftza (noun) of Prayer is to ask for your needs, but the gavra (action) of Prayer is to give Hashem your heart Page 127-8.



Darkness that is the abscence of light vs. darkness that is higher than light explain the two orders of the day. Page 128-9.

Missing (sorry!).

Conclusion, both orders of the day in Davening. The Kavana brings the proper saying of the words. Page 129-30.

Complete Healing.

Nedarim (vows) and Teshuva. The second class delves into the question of deep and complete healing in detail. Including an interesting discussion of Nedarim (vows) and their relationship to Teshuva and health. A practical note- be careful- although the positive role of vows is discussed, please do not get the impression that this class recommends making vows! Make sure to listen to the entire class.

Time is a thing. The series builds with a discussion of the concept of time.

The months are distinct and a continuum. A story of the Rogatchaver gaon illustrates the theoretical discussion of time. the analysis of time moves on to the connection with the concept of healing. Each month is significant on it's own and in relation to it's place in the sequence of months.

Miracles beyond nature (1). Class five shifts the focus to another building block in the discussion of healing -miracles. What is common among the miracles in the Torah? The Rambam's view is discussed.

Miracles beyond nature (2). Part two of the discussion of miracles.

Nissan gives strength to Iyar. Iyar follows Nissan which is a month of miracles. The importance of the discussion of continuity now becomes clear. The miraculous nature of Nissan pours over into Iyar and results in a month of miraculous healing that is beyond nature.



What is the Difference Between our Avoda in Nissan and Iyar? The class begins with the question of what comes first: the spiritual level of healing or the physical level of healing? this installment contains an interesting discussion of the unbreakable connection between a jew and his/her Jewishness. Note: The Rema MiPanu referred to in this class is Rabbi Menachem Azaria de Fano, 1548-1620.

Look Up for health. In Nissan we come out of the narrowness of Mitzrayim and all of our limitation. The next and final class explains how this character of Nissan affects the healing that takes place in Iyar.

When the Sun Comes Out in Iyar. Summary and conclusion. If you only have time for one or two classes you can listen to the first one in the series and this one- the conclusion.



The Yidden (of Shushan) deserved to die simply for enjoying Achashvairosh's feast [that may actually have been Kosher]. How can this be justified? 1) Eating Not Kosher? 2) Celebrating the death of the rebuilding dream as 70 years had passed? Page 170-1.

The question isn't why we deserved to die, the question is how did we survive. The answer is Of course a divine miracle, which we can throw off if we choose to. This is what happened then in Shushan, they went to and enjoyed the feast of Achashvairosh. Page 171.

The Yidden threw off the divine protection, by insisting that they could achieve protection through natural means, by being endeared to the non-Jews at that time. And thus they opened themselves up to accidents and Tzuros. Page 171-2.



Life as believers requires the correct balance and combination of 1) Making a Keli, 2) Believing that the Bracha was coming from Hashem. Page 172-3.



The garment of Teva for the Parnassa to rest upon, is not simply a Keli for the Nature of Hashem's world to give us His bounty, but rather a screen through which He gives us our Parnassa super naturally. Nothing in a Yid's life is really natural altogether. Page 172-3.

The difficulty in following Mordechai and Torah though his position is so logical. Example from the Rebbe's position on Israel and the question of land for peace. Page 173-4.

Focus on what's truly important- the divine help. Page 174.

The priorities described in this Sicha explain the behavior of Esther herself, who went to the king after fasting for three days in a row! Page 174-5.

The Lesson from this Sicha, is to act as is the true nature of a Jew. What matters most is ruchniyus. Page 175-6.



Introduction: Why we have 3 Avos: Torah is balance. No polarity as is usually the case in man-made systems of law.



All the aspects of Chesed in Yitzchok's life must mean that he had a real association with that Mida also. page 103-4.



First answer: The Chesed of Yitzchok was secondary and part of being whole and not polar. Page 104-5.

Introduction to second answer: what are Love (closeness) and yera (distance). This Shiur is missing a few minutes. We are sorry about it. Page 105.



Bitul that precedes Ahava makes the love (and joy) that follows infinite. Page 105-6.



The Yirah of Yitzchok creates the framework for the infinite joy, laughter etc. Page 106-7.

Yitzchok's successes reflect the KIRUV that came from his Bittul. Introduction to mystical idea: the Avos were a Merkava and their nature wasn't natural but a Merkava as well. Page 107-8.



G-dly Gevuros are kinder than kindness! Page 108.

Gevura in kabbala (in its source) is an intense Chesed. Page 108-9.



Introduction, new ideas of Davening are learned from Chana- why. The issue of Davening and its levels will be explored IYH in this season. Page 182-3.



The answer that we don't learn from prior to Mattan Torah doesn't hold up either. Page 183.

Before Mattan Torah was higher than afterwards but it was a Mesiras Nefesh state.

The three opinions (levels) of Tefilla 1) Every day 2) When have an acute need, 3) Connection to Hashem; B. Bracha vs. Tefilla. Page 183-4.



Tefilla that is higher than Bracha. Birchas Kohanim has both strengths. The three ideas of Rambam (every day you must Daven ), the RaMaN (when you have a special need) and the the opinion that holds that Tefilla is not DiOraisa at all. These are three levels of prayer. Page 184.



Chana davened for the deepest thing, that her son be a Tzadik from birth (defying the rule of free will) and is therefore the model for all prayer. The deeper the issue one prays for the deeper is the prayer. Page 185.

missing.

Discussion, on the deeper levels what we ask for and the connection with Hashem are far more separate. On the very deepest level they are literally the same thing.

How did Chana know that Shmuel would be a Nazir. This too revals the power of her prayer. Page 185-6.



The Kavana of Tefilla is part of the Mitzva and it is the feelings in the heart. Kavana normally means the mind; and this involves three ideas 1) Thinking that this is a commandment of God, 2) Thinking what is the specific intent of this particular commandment, 3) Thinking what the meaning of the words of the passage one is reciting while doing any Mitzva that involves recitation. We are speaking here (about Tefilla), in Davening, about 'Kavanas HaLev' the feelings in the heart. This is not the meaning behind the Mitzva of prayer, it IS the Mitzva of Prayer. Page 186.



''Kavanas HaLev' the feelings in the heart is not meaning behind the Mitzva of prayer, it is the Mitzva of Prayer. This is most underscored in Chana's prayer, where her request and the connection with Hashem she created are much closer than when one has an ordinary request. The Rebbe compares this difference to Tefilla and Bracha discussed earlier in the Sicha. Page 187.

Conclusion. This offers a much deeper understanding of the connection between Chana's Prophecy and Rosh Hashana. Our crowning Hashem as King is about a deep connection and involvement in His world. This is what Chana's Tefilla epitomized. Page 187-8.



A wonderful series on how the Jewish people prepared to receive the Torah. The series covers in detail the events of the entire week from the arrival at Har (Mount) Sinai until the day Hashem gave the Torah. These talks were given at Machon Chana in 1999 (5759) and the Sicha presented was given by the Lubavitcher Rebbe on the occasion of Rosh Chodesh Sivan (Likutei Sichos vol. 28 p. 7). As usual, Rabbi Paltiel translates and explains the Sicha but also does much more- telling stories, bringing Jewish history to life, and providing insights into halachos and customs related to the Omer and Shavuos. The original series ends with class 12 and there are a few lines to go in the Sicha.



Introduction and summary of the Sicha. This class is packed with information. Fascinating information about the offerings associated with Shavuos and the Chassidus that will help you prepare yourself for receiving the Torah. How do we count the days of the week before receiving the Torah. 34 min. and 41 sec. 15.8 MB.



Ready! a good summary of the whole series up to this point. Start here if you only want 1 class before Shavuos.



The series ends here. The text of the Sicha remains unfinished. This class does however include an overview and summary making the series complete.



RaMbaM Alter Rebbe and Parshas Va'aira. First of all the similarities between the RaMbaM and the Alter Rebbe. They both were dedicated to helping klal Yisraoel both materially and spiritually. Page 26-7.

Similarity between the RaMBaM and the Alter Rebbe in their writing of a Sefer of halacha. Page 27.



The mysticism of the RaMbaM and the Alter Rebbe, bring people closer to ["the knowledge of] God. Page 27.



The names of the Alter Rebbe and the RaMbaM reflect their whole contribution to the Torah. Schneer: Two lights and Moshe, and RaMabaM with two mems. Page 28.



The RaMbaM wrote his Sefer, to deal with the challenges of the Golus and the lack of roots. Page 28.

Further similarities between the Rambam and the Alter Rebbe's halacha works: 2) They introduce Hashem's name in the introduction 3) They begin the actual Sefer with knowing God. Page 29.

The similarities in their S'forim of Nistar: 1) They wrote (also) for the confused, entangled and perplexed, 2) They bring the same P'sukim (about Yedias Hashem, and tuning in to understand etc.). Page 30.



Rambam and Alter Rebbe's connection to Parshas VaAira, to Know God is the first commandment (so it says in the Zohar and the Rambam brings this in the Sefer HaYAd). Page 30-1.

The Alter Rebbe and his Shulchan Aruch, was also written to bring the Halacha to the people. Page 28-9.

Moshe comes to redeem the Jews from the spiritual exile, by showing them Godliness. Page 31.

RaMbaM opened up the Torah to so many making what had been the vague realm of Torah SheBaal Peh like Torah SheBiksav, in terms of its clarity. Page 31-2.



The Alter Rebbe's Shulchan Aruch and the More' Nivuchim and the Tanya also reveal. The secrets are more revealed and they are also better understood. Page 32-3.

The More' Nivuchim was given with all kinds of constraints, and it is in fact available and learned by all. Why? Page 33-4.

The Rambam and the Rachav give warnings in the language of a Shvua (oath); what Reb Moshe Chagiz says about it [that it is a ban not an oath]; and (the beginning of) what the Rebbe says about it [that if they wished to make a ban they should have said so and not written Shvua and meant Cherem]. Page 34-5.



The same question can be applied to Torah as a whole: Torah has a correct way to be learned and the ChaZaL warn against learning it incorrectly. Yet in the Gemara itself it says that if one is not holding there he must learn Torah anyway, and the Torah will make him worthy. The same is true of the RaChaV's and the RaMbaM's warnings. Page 35-6.



The Vow of Reb Chayim Vital and the RaMbaM limit who can learn their sefer, but it also allows, Jews for whom this is life and death (spiritually) to learn despite their deficiencies and use the Sefer to achieve a state of deservedness. Page 36-7.

The Tanya: how it also was written for everyone who the Alter Rebbe knew; and us also. Page 37-8.

The Tanya makes us the friends and acquiaintences of the Alter Rebbe. This brings to having ultimate knowledge of Hashem when Moshiach comes. Page 38-9.



Introduction to the Sicha of Nitzchiyus HaTorah, The story behind it and its issues.



Introduction to the beginning of the Sicha. The Avos kept Mitzvos with reason, like Goyim keep their seven laws of Noach. Page 33.



Differences between the pre and post Mattan Torah. 1) It was given in its entirety to each Jew [all at once], 2) It was commanded and not done by volunteering, 3) Cannot change. The addition of Anochi changed all that. Page 33.



Post Mattan Torah Mitzvos are about and for [the unchanging] G-d also, while the pre Mattan Torah idea, being that it was for us, was flexible and dynamic. Page 33-4.

The argument that introduces this sicha's question: Torah never changes. The faith that is needed to maintain this priority. Page 34.



The question the Gemara's remedies and the RaMbaM's diet are Torah, as they are recorded In their Torah works. Yet the Acharonim say that they are not applicable any longer. How can this be resolved? Page 34-7.

Attempted answer, the opportunity to keep the diet and remedies has expired. Like our inability to erase Amalaik, because they no longer exist and yet it is one of the 613 Mitzvos. This class discusses the rules that govern how we determine what are the 613 Mitzvos and which ones aren't included. Page 37.

The question still remains, how is the diet and medicines (that are not limited to any constraints of time within Torah) have these limitations? Page 37.

Rebbe's answer: There is the supernal that never changes and it's manifestation that sometimes is out of alignment. The examples given for this are: 1) The beauty of Kohein Gadol's clothing, 2) The design of the Beis Hamikdash, 3) The length of the year.

The answer from inside the text. At the end of this class there's a commentary on evolution attempting to offer a mystical explanation for the apparent relatedness of species. Page 37-8.

The teachings of Torah are first in heaven and second on earth, but the Mitzvos (actions) are first (and only) down here in the physical world. Page 38.

Answers inside to the question about the medicines in shas. Page 39.



The answer to the question on the Rambam's diet. The Tumim: it is all ruach hakodesh. Page 39-40.

[An aside]. Moshiach is the full alignment of each and every idea of Torah and the world. This is a fundamental idea.

Conclusion. We must study the Nistar to complete our full understanding of the Nigla. Only on the inside can we discover the full and correct insight into the Torah. Page 40-41.



So what happened on Lag BaOmer, how to reconcile opposites (life and death) as both being the reasons to celebrate this day? Page 138.



The answer begins.What is a Yahrtzeit? It is to a lifetime what Shabbos is to a week and Yom Kippur to a year- a day of culmination. Page 138.



Answer: It was Rabbi Akiva's own teachings that got them into the (lack of respect) trouble they got into. They followed his lead of Mesiras Nefesh that translated into a zealousness and intolerant passion. Page 138-40.



How love being too passionate can cause it to go bad. [Page 140].

incomplete.

Ratzoi ViShov and it's incredible peace. Page 140.

Connecting This to 18 Iyar and Rabbi Shimon Bar Yochaii. 141-2.



Sefiras HaOmer and its place at the end of the Siddur (by the Alter Rebbe himself). Page 114-15.



The question: why did the alter Rebbe place Sefiras HaOmer at the end, when no one else does. It is because he holds that it reveals the very essence of what the Siddur is both on Halachic and Kabbalisitic grounds. Page 115-16.

Beginning of the answer. Davening has a Halachic and Kabbalistic dimension and both are represented well by Sefiras haOmer and he therefore puts it at the end of the siddur. Page 116.



Tefilla is a Mitzva that is done (also) with the heart. Page 116-17.

Sefiras haOmer is like the essence of Davening for three reasons: ONE: because the (Cheftza of the) Mitzvah is giving (and connecting) the heart to Hashem. In Sefira the count is personal (to each individual) and he must know the meaning of the count or the count is meaningless. Page 117-8.

TWO: The second comparison between Sefiras HaOmer and the Davening is: the first effect of Davening and Sefira is on the person who tunes in his heart and is purified and refined through this. Page 118-9.



The third point is that if one influences only himself that is good enough, but he has the power to affect the world also, like by Sefiras HaOmer, that counts days and (also) gets us to Shavuos. The Alter Rebbe follows but does not imitate the Arizal, as the Arizal wrote his Siddur for actual Mikubalim who live to affect the world, while the Alter Rebbe wrote his Siddur for everyone. The Arizal therefore finishes with Yom Tov and the Alter Rebbe with Sefiras HaOmer. Page 119-20.



Explanation of previous class. Sefira is first about us and second about Hashem. Two levels of sacrifice to Hashem.

In spite of our limitations, the power of prayer of the individual is considerable. Page 120.

Tefilla is the personal connection to Hashem that we generate that can still be infinite! It therefore changes the world more than Torah and Mitzvos. Page 12-21.

Conclusion, The inner dimension of Tefilla is higher than a Mitzva. Why all this is represented by Sefiras HaOmer. Page 121.



The story of Chana isn't read only because the story happened on Rosh Hashana but because it teaches us an Avoda lesson for this day.



Eli the Priest construes Chana's intense prayer as some kind of drunkenness.

The presumed state of every Jew during the 10 days of Teshuva is on the level of the 13 attributes of mercy ("higher than Hishtalshelus" i.e. reason).



How can one ask for personal needs and crown a king (total submission) at the same time?

Kingship vs. Ruler-ship.

Can one be so "Bottul" as to crown a king and still have (and ask for) personal needs. The same question could apply to the daily prayers as well.

Answer on Rosh Hashana our personal needs aren't personal at all. They are about fulfilling our destiny, and go to (or come from) our very core.

Beneath our limited self centered self is our idealistic want to fulfill our life's mission.

The Baal Shem Tov teaches that subconsciously we want what Hashem wants for us.

Conclusion lesson from Chana what is on the inside should also be on the outside.



The three names of Pesach represent the single essence of Pesach: the birth of the Jewish nation. This is an essnece with three steps. These three steps are represented by the three names of Pesach and in the order that they appeared 1) Matzos (Torah SheBiksav) 2) Chairus (Siddur), Pesach (Chazal). Page 71-2.

Every relationship needs to have three steps or stages in order to be effective and sustainable. However, all the three steps, follow the introduction to the relationship which is the creating of the bond. Love, a joke etc. This attraction is not the terms of the relationship but the basis for it. Afterwards in the actual relationship there are three steps: 1) Bitul, 2) Receiving, 3) Growing (leaping). Page 72-4.

The birth of the Jews requires the similar three steps: 1) Bittul but not to break them, 2) Renewal in the new identity, 3) Leaping to infinite levels, (with joy) because Judaism really is an infinity. The idea of not breaking is explained with the comment made by the Tzemach Tzedek on the story of the Alter Rebbe and the lid of the snuff box, he used to keep his Tefillin in the right place. Page 74-7.

Introduction: What is a Rebbe? Like Moshe Rabbeinu- he takes the same Torah and shows where it's new emphasis lies today and makes it current and alive.

The Sicha starts. The Maamar Basi Ligani is the Rebbe RaYatz's will, and its lessons are found at the beginning (Dira BiTachtonim) and the end (don't postpone any good thing until later) of the Maamar. Page 139-140.



1) Dira is beyond reason; it reveals the purpose for creation but isn't really an explanation, 2) Tachtonim, the Frierdike Rebbe led down this path and we follow. Page 140.



Hashem desires for 1) Himself 2) a Home 3) In the lowest world. This is the only place this can happen because all three ideas depend on one another. Discussion on relationships and the question of a relationship with Him Himself. Page 140-1.



1) A home, where one lives "in all his essence", 2) Only down here can we have a relationship with Him because we're not trying. Bittul is a Keli for Atzmus. Page 141.

The three points of 1) "Lo Yisborech" [which means] for Him alone, 2) Dira- [a home, which means] that is constant and never changing , and 3) Tachtonim [which means] that all tasks are equal are all interdependent. Only complete altruism can result in all tasks being equal and that even the simplest of tasks is the service of Hashem. Page 141-2.

The Frierdike' (previous) Rebbe's life was a lifetime of constant Mesiras Nefesh in all three aspects: 1) Just for Him, 2) Complete Sacrifice, 3) Involvement in the most basic aspects of Yiddishkeit. Page 142



Continued discussion on the constantly changing yet entirely constant Mesiras Nefesh of the Frierdike' Rebbe. Page 142.



The details (and story) of the Frierdike Rebbe's diverse types of Mesiras Nefesh: 1) Russia, 2) Poland, 3) America. He adapted to each of these three worlds wholly and successfully because of his Mesiras nefesh. Page 142.



The Mesiras Nefesh attitude made the Rebbe consistent throughout all the changes in his life. His passions were: 1) Rabbanim and practical Halacha, 2) Helping people do Mitzvos practically, 3) Children [the lowest aspects in Yiddishkeit became his domain because that is what the hour called for]. Page 142.



1) Halacha, The fear of erring takes all the delight out of determining an Halacha and makes the Rov into a "Ben SheNaase Eved". 2) Mitzvos, Action is the main thing, this is how we are close to Him, not His light. 3) Youth, The Frierdike Rebbe's letter to our Rebbe. Page 143.



The lowest kind of Avoda is linked to total self sacrifice. Page 143-4.

The first problem as the Rebbe sees it: There are no Rabbanim that can Paskin a Shaala. The need for Rabbanim who can actually Paskin responsibly! Page 144-5.

The Second problem as the Rebbe sees it: A total departure from what chinuch has meant and continues to mean. Taharas HaKodesh: what it means, what's become of it and what we must do about. [Page 145].

More on Chinuch al taharas hakodesh. Page 145.

Even if concerned with Limudei Chol as "Dina DiMalchusa Dina" we mustn't be more concerned with that than with Din Malchus Shamayim. Limudei Chol can be learned with less time and (more importantly less) passion and still conform to "Dina DiMalchusa Dina". Page 145-6.

"The best goes for Hashem" means, that the earliest hours of our (children's) day goes to Hashem. Stories: 1) The Alter Rebbe and Shimon HaKofer, The Tzemach Tzedek and his war with the Haskala, and the Frierdike Rebbe and the 3 Tamuz talk. [Page 146].



Conclusion. priorities and its rewards. The Russian Mesiras Nefesh is proof of the positive return for good priorities. Page 146-7.



Stories: 1) Raising children by emphasizing their natural sincerity and faith, 2) A bit on my father's childhood.

The difference between before and after Mattan Torah. Mitzvos as people vs. Mitzvos as G-dly people. Page 75.



Example for the difference between pre and post Mattan Torah Mitzvos: The seven laws of Noach. Page 75.

ANOCHI happened at Har Sinai. Hashem wrote Himself [His Will] into the Torah it is now beyond reason. It cannot be compared to the pre Mattan Torah Torah. Page 75-6.

The question: Where is the Horaa in life from these and the stories of Galus Mitzrayim? Page 76-77.

The Answer begins. The Avos Judaism was entirely personal and therefore felt while ours is G-dly and can elude our feel altogether. Page 77



The answer cont. We must earn and personalize our identity as Jews, so we feel Yiddishkeit as the Avos did. Page 78-9.

Discussion about earning our Jewishness and our Lubavitchness. The bracket: Shelo Lishma must come first. Page 78.

Children's early simplifications of Hashem are not wrong, only simple. They also understand that there is more to Hashem then the form they are imagining. Page 79-80.



The divine plan from His perspective is also gradual from limited to unlimited. Page 80-81.



Between finite and infinite in growth in revealing G-d and G-dliness there was Golus Mitzrayim. Unnatural work reveals G-dliness to an unnatural degree. Page 81.



End. [Doing what gives you pleasure as a preparation for Kabalas Ol]. Why the Tzemach Tzedek turned down a gift which he later deserved but could no longer get. page 81-2.

Thoughts on gradualism in preparation for Atzmus- whats the point?



Introduction. The entire Torah is to the Yidden and the post Mattan Torah Torah.

Question in the text.

The issue of "Ain limadin milifnei Mattan Torah"- We don't learn any of the Mitzvos from what is recorded prior to the point (in the Chumash) of The Giving of the Torah.

Ramban's proposal perhaps Breishis is "a sign for the children" for prophecy. Refutation of above.

The same question applies to (why) the story of Yetzias mitzrayim (the exodus) is written in the Torah?



Personal vs. "organized" Yiddishkeit. Each has different strengths. Personal Yiddishkeit is (of course) personal, Organized Yiddishkeit is bigger than you and doesn't allow you to create your own rules.



Explanation of above. Mattan Torah gives access to the absolute truth with it's advantages and challanges.

The lesson: each person must ("climb the mountain from the bottom") personalize yiddishkeit in addition to doing the truth we were born into.

1. Conclusion of the lesson we must all make Yiddishkeit personal to us. 2. Introduction to next topic: Chinuch.

When teaching children about G-D and they encounter all the anthropomorphism s in the torah how can they possibly get it right?

Children and G-d continued.

The model of divine creation warrants to reveal limited light first. Eventually the highest light can actually be revealed to the world!

The event that allows for limited beings to experience the infinite is the exile in Egypt.

Conclusion. Story of the Tzemach Tzedek is it or is it not a good idea to accept a blessing from the Alter Rebbe for success in Torah?

Yaakov refuses to make a covenant with Avimelech, where his father and grandfather had both made one. Why? Page 88.

Yaakov's Mita was whole as his mission was to engage the lower worlds. Thus, his Avoda was quite different from that of Avrohom and Yitzchok. Page 88-9.



Yaakov's inyan personally is Golus and Birurim, not like a Tzadik's relationship with Birurim. Page 89-90.



Therefore, Avrohom and Yitzchok quieted their opposition but they remained in their essence, while Yaakov corrected the essence and merited that all his children were Tzadikim. Page 90.



Yaakov couldn't swear an oath whose entire end was to prevent confrontation that didn't simultaneously transform the evil into good. Page 90-91.



Conclusion. Avrohom and Yitzchok could while Yaakov could not make a covenant with Avimelech. Page 91.



On Shabbos Mivorchim Tishrei Hashem blesses with the power of Yidden[s Krias HaTorah:] Atem Nitzavim.



Class One: 1) Introduction. 2) Issue of Kidush and Birchas HaChodesh. 3) Hashem blesses Tishrei with Atem Nitzavim. Page 184 (ch. 1).



Class Two: 1) Question: why does Hashem bless with our Torah reading? [2)Digression about Tekiyos by the Rebbe]. Page 184.



Class Three: Attempted answer: The year is connected to Tishrei and the months to Nissan. But the year consists of months, thus the Baal Shem Tov said Tishrei is the first month in as much as the year is concerned. Page 184-5.



Class Four: cont. Questions. 1) on the Baal Shem Tov's language calling Tishrei the first month, 2) Tishrei is Teshuva time (for us to give) not for Him to bless? Page 185-6.



Class Five: Nigla source for the Kisuy of Rosh Hashana being more than the others and therefore blessed by Him. Page 186.



Class Six: Nigla source for Hashem's blessing giving Koach, from the (Midrash that says) Hashem was Mikadesh all the Months from creation until Yidden took Him over. Page 186-7.



Class Seven: There has to be some connection between the idea of Birchas HaChodesh which we do now and the ancient Kidush HaChodesh done by Hashem. Page 187-8.



Class Eight: 1) Discussion about the two ideas of Kidush and Birchas (HaChodesh). They are philosophically opposites. Yet they exist together. 2) Nigla basis for the difference between Tishrei and other Roshei Chodoshim. Rosh HaShana is not (always) a safeik, but two days that are one. Page 188-9.



Class Nine: This class explains how Nigla reflects the difference between Rosh HaShana and other Roshei Chodesh discussed earlier in the Sicha. It was determined by the fact that Lima'ala it could be Rosh HaShana! [Page 188-9].



Class Ten: Though Rosh Hashana is different -that Hashem fixes it (Since on high it could be Rosh Hashana) still it belongs to Beis Din. The first day (in the times of Beis Din) is Elul and not Tishrei. Page 189.



Class Eleven: The contradiction inherent in us crowning Hashem as our King. Page 189.



Class Twelve: Free Will is about freedom, both we and Hashem have the same free will when it comes to His being crowned our King.



Class Thirteen: 1) The two aspects of A. having a relationship altogether and B. the terms of the relationship. 2) The difference between 25 Elul and Rosh Hashana whether our influence is theoretical or actual. Page 190.



Class Fourteen: Conclusion. In what way is 1 Tishrei still the first of the first month. On 25 Elul, all is only in potentia.



Introduction, when Yomim Tovim fall on Shabbos the ChaZal sometimes invoke "Gezeira DiRabba" being mivatel a Mitzva min haTorh (bishev vial ta'ase') in disallowing certain actions, to prevent mistakes (carrying). Yet on Pesach we don't find this concern and bittul of the Seder- why? Page 48.

Two answers and what is wrong with them. 1) On Pesach Rabbis came to people's homes, but there were those the Rabbis didn't know about because they were ashamed to admit they didn't know what to do. Moreover if this is a law it should be written (some place and by some body). 2) On the other occasions (Shofar, Lulav) one can learn the parallel ideas in Torah in lieu of the Mitzva, which can't be done Pesach which is an obligation on woman (who are Potur from Torah study) also. Moreover, if this was the reason, the Torah should tell us such huge chidushim more explicitly. Page 48-51.



An oral lecture as preparation to reading the text (tomorrow). The mystical reason is the real reason why we no longer blow Shofar, Shake a Lulav (and read the Megilla) on Shabbos because Shabbos (spiritually) takes the Mitzvah's place, but that is not the case with Pesach and the Seder. [Page 51].

The beginning of the answer inside. Hashem is unity and in his world there cannot be any conflict with His will. In other words, if Hashem rules this world He wouldn't allow there to anything contrary to His interest, and there is not. This is a faith argument, we must believe that the world is His to such an extent. On Rosh Hashana etc. since they don't need Shofar etc. on Shabbos there's a risk that you may carry. Since Pesach needs to be (a Seder) even on Shabbos so it must be that you won't carry. Page 51-2.



Conclusion. The faith quality of the Rebbe's argument is something that challenges us to contemplate faith and aspire to achieve it. Page 52-3.

This class is missing.

A Yom Tov named Purim. This class addresses several questions related to Purim: 1) Why use a Persian name for this Yom Tov? 2) Why use a name that reminds us of the tragedy rather than the miracle? 3) Why is G-d's name never mentioned in the Megilla? and more.

Love beyond reason. This class explores the two concepts in hashgacha (providence) 1) Klalis (general) and 2) Protis (detailed). this is then applied to the story of Purim. This class provides a good example of how Chassidic philosophy brings sparkling clarity to a mysterious Torah question. In this case, why the joyous Yom Tov of Purim is named after Haman's evil plot.

Kreplach and a jug of wine. This class starts out with two stories that deepen the explanation of the Baal Shem Tov's view of hashgacha pratis (specific Divine providence). This background provides the tools to further clarify why the Yom Tov of Purim is named after a lottery intended to destroy the Jewish people. Then the Sicha continues with a discussion of the perplexing combination of concealment in the story of Purim and the expansive joy in the celebration of the holiday .

The fast of Esther. This class begins with a short and clear discussion of the concept in Chassidus of tzimtzum (G-d "removes Himself" and yet is revealed at the core level). Then Rabbi Paltiel brings to life the situation of Mordechai and Esther after Haman's evil plot was hatched. The sicha continues with a discussion of the surprising choice of strategy that Esther made.

An Inner Need for Teshuva. This class takes us into the choice of Mordechai and Esther To do teshuva personally (to repent) and to urge the Jewish people to Teshuva as a strategy to overcome the evil decree. The sicha then addresses how the behavior of the jews of Shushan led them into difficulty spiritually. The cure was to repair their relationship with Hashem (G-d).

You can not Withdraw From An Empty Account. The class focuses on how important spiritual health is even when we are not the least bit aware of it. The section of the sicha discussed includes a moving analogy regarding the state of our accounts with Hashem (G-d). The class ends with a story about an interaction between a Yeshiva student in Morocco and an official at the U.S embassy during the height of the Cold War.

The Purim- Yom Kippur connection. There is a short summary at the beginning of the class of the entire series up to this point. The class then moves into a fascinating explanation of the connection between Purim and Yom Kippur. Understanding this connection gives new meaning to the entire Jewish calender.

The message of a miracle. This class begins with a short summary of the Purim- Yom Kippur connection. The main topic of this class is miracles. Specifically a comparison of the two different types of miracles discussed in Chassidus- those that break the natural order versus those that occur within nature.

The highest unity. The discussion of miracles continues and expands into an exploration of the great miracle of Purim. The key to answering the questions raised in the beginning of the series turns out to be the hidden nature of the Purim miracle.

Is everything a miracle? This class jumps right into the Sicha. At the halfway point, a student asks, "Given this logic, isn't everything a miracle?" This leads to a philosophical clarification about miracles/Divine providence (hashgacha pratis) and an inspirational version of "Hashem is here Hashem is there'. The end of the class moves us into the new issue of two different types of concealment.

Hashem goes into exile with us. This class addresses the difficult topic of how to view hardship in the world that is entirely under G-d's control. Then goes into a discussion of names in general and names of Hashem. Finally we come to the Gemara's question "Where is Esther's name in the Torah?". This leads to the deep answers Chassidus provides to the initial questions laid out at the beginning of the series.

Uncovering Nature. A final new idea is introduced- the three concepts of revelation. First there is the obvious light of Hashem that comes from outside the natural order - such as the miracles of Pesach. The implication of this Sicha is that there is a second intermediate level of revelation in which Hashem's light is covered over. This second level is exemplified by Purim. The third and final level of revelation is Moshiach and Geula (The messiah and redemption). That will be a complete revelation and uncovering of the true nature of the natural order. Don't miss the exhilarating conclusion to the Rebbe's clear and inspiring Sicha.

This Sicha discusses what is Chassidus. We will use this as a forum to address many ideas related to this question.  



Class 1. In Kedusha novelty must be deeply connected to the old. The Baal Shem Tov is no exception to this rule.  



Class 2. The Baal Shem Tov came to wake people up from a condition of faint. SOME HISTORY. The events after Chmelminici. How the Nistarim attempted to fix them and how the Baal Shem Tov succeeded.  



Class 3. The Baal Shem Tov's plan (continued). Help Yidden materially and only afterwords spiritually.  



Class 4. Calling a person to wake them from a faint. Life according to Torah is a combination of the physical (biological material) and the spiritual (soul).  



Class 5. The hebrew name has a connection to the inner soul. Calling one's name accesses the inner life of the soul.  



Class 6. Human Souls vs. Angels why Angels don't really have names. Calling Yisroel wakes the whole generation. General Soul.  



Class 7. The spiritual (Soul) connection that exists between all Jews. It explains Ahavas Yisroel and Ulidavka Bo (connection to Tzaddikim).  



Class 8. Chassidus- Yechida (Essence). It is for all Jews. The importance of spreading Chassidus.  



Class 9. Two stories. 1) The Baal Shem Tov relates of his prior incarnation. 2) The stone at the base of the King's crown.  



Class 10. The Stone is the Essence. For it to be useful it needs form (a Body). This was the Baal Shem Tov's creation.  



Class 11. Bringing G-Dliness down in a lasting way.  



Class 12. Two (basic) garments for Chassidus' (form). 1. Torah (teaching) 2. Customs.  



Class 13. First aspect of Chassidic custom. Emunas (faith in) Tzadikim. Introduction: understanding prophecy correctly.  



Class 14. Emunas Tzadikim- Best way to bring the light of Chassidus to Chassidim is by a direct contact with the holy master.  



Class 15. Cont. "Shirayim" and miracles are means by which tzadikkim made Hashem more real to ordinary people.  



Class 16. Cont. Miracles. Chinuch of Chassidim emphasizes Hashem exclusively.  



Class 17. Cont. Chassidic customs Chitzoniyus matters! The outer details of a Chassidic life has an incredible effect on "what really matters".  



Class 18. Teaching our children good character. It is difficult and has a real price. It's the right thing to do!  



Class 19. Truth. In Chassidic culture we never lie (and play with the minds of) to our children. This affects their faith.  



Class 20. The philosophy of Chassidus- Achdus! Point one- The constancy of creation. Yesh Meayin (ex nihilo) must be constant. This means that G-d is (and must be) involved in the world. On another level this means that He cares!  



Class 21. Point two- Hashgacha Pratis (Divine providence) according to the Baal Shem Tov is on all things and universal. The earlier opinions aren't necessarily disagreeing with the Baal Shem Tov they're discussing a different idea of Hashgacha.  



Class 22. Point three- Tzimtzum Shelo Kipshuto. Achdus on the higher level the creation IS Hashem (the Creator).  



Class 23. Point four- HaMaor Hu BiHisgalus. (A great chidush of the Alter Rebbe). Hashem Himself is not subject to the question of Tzimtzum at all. He's revealed; known even to small children.  



Class 24. Point five- Ladaas Ze haTinok, the advantage of being simple with Hashem, rather than (or in addition to) being mystical.  



Class 25. The Yid. Part one. The Zohar vs. the Midrash, Who needs who? The religion needs the Yid (the practitioner) or yid needs Yiddishkeit?  



Class 26. The Yid. Part two. After the Yid uses the Torah to attach him to his Creator, his higher source emerges. The Yid then attaches the Torah to Hashem. This is the third knot!  



Class 27. Chassidus' various components: 1) The teaching, 2) The customs, 3) Their application.  



Class 28. From the top down or from the bottom up? Part One.  



Class 29. From the top down or from the bottom up? Part Two.  



Class 30. Chassidus is for everyone, as everyone has and needs access to his essence.  



Class 31. Yafutzu Maayanosecha Chutza. Spreading Chassidus (its Fountain) to the outside hastens moshiach.  



Class 32. The darker the Golus the deeper the faint, thus as we get closer to Moshiach chassidus is revealed more.  



Class 33. Chassidus vs. Mussar. One fights the evil, then illuminates the darkness. There's a strength in each.  



Class 34. Chassidus vs. Mussar cont. It's not so simple.  



Class 35. Mussar is Torah and is divinely inspired; [Chassidus is another divinely inspired approach to Yiddishkeit].  



Class 36. Which approach is more practical?  



Class 37. Mussar focuses on individual midos (traits) and identifies what is good and what isn't good. Chassidus involves a balance as demonstrated by Reb Hilel Paritcher's story. Though there can't be Chassidus without the struggle with evil, it is not allowed to define the person however.  



Class 38. Chabad Chassidus' (the Tanya's) dealing with the Yetzer Hara and man's limitations.  



Class 39. Chabad Chassidus' practicality.  



Class 40. The Tanya.  



Class 41. Conclusion of discussion Chassidus vs. Mussar.  



Class 42. CHABAD Chassidus vs. CHAGAS Chassidus. Inside.  



Class 43. CHABAD Chassidus divergence from the mainstream (CHAGAS) Chassidus by the Alter Rebbe. Some stories of how (and what) this occurred. What is different about CHABAD.  



Class 44. Chabad Chassidus continued. The Alter Rebbe's journey to his Rebbe and learning all about himself.  



Class 45. The Alter Rebbe's inner struggles. The creation of CHABAD. The sapling must be perfect for the mature tree to be viable and healthy.  



Class 46. The Alter Rebbe's defense of his position. The controversy with intellect (philosophy) being the key to the soul!!!  



Class 47. Knowing Hashem: Rambam and the Alter Rebbe. Helps 1) to do the mitzva of knowing Hashem, 2) inspires the Mitzvos of Ahava (love) and Yira (fear), 3) The highest connection to Him is the mind!  



Class 48. The mind is not only the key to the heart but the key to the Soul. Introduction to hisbonenus.  



Class 49. The hardships of Chabad Chassidus 1) Knowledge isn't easy, 2) Da'as (the knowledge must be real) is very difficult to attain.  



Class 50. Daas, pnimiyus. What does depth really mean.  



Class 51. Hisbonenus (1). Contemplation not meditation.  



Class 52. Hisbonenus (2). The intellectual journey to the soul, dealing with spiritual barriers.  



Class 53. Hisbonenus (3). Why it's so difficult. The struggle (iskafia) must come before the peace and enlightenment (ishapecha).  



Class 54. End of discussion on Chabad.  



Class 55. Chassidic Chinuch, some thoughts.





Dreams and Golus. Page 85.

Dreams, confusion of realities. However this also reveals higher source. It doesn't discredit one's work though. Page 85-6.

The idea is that in Golus the good is forever and the bad will pass making it unreal even before it's been eliminated. The lesson: all good is good and don't let the not so good discourage you. Page 86-7.



The lesson from dreams: Grab and eat grab and drink in Ruchniyus. The extra light actually helps wake up from the dream. Page 87-8.

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