The Hadran

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 Seven.

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.

Class Five.
Class Six.
Class Eight.
Class Nine.
Class Ten.
Class Eleven.
Class Twelve.
Class Thirteen.
Class Fourteen.
Class Fifteen.
Class Sixteen.
Class Seventeen.
Class Eighteen.
Class Nineteen.
Class Twenty.
Class Twenty One.
Class Twenty Two.
Class Twenty Three.
Class Twenty Four.
Class Twenty Five.
Class Twenty Six.
Class Twenty Seven.
Class Twenty Eight.
Class Twenty Nine.
Class Thirty.
Class Thirty One.
Class Thirty Two.
Class Thirty Three.
Class Thirty Four.
Class Thirty Five.
Class Thirty Six.