10. ושבתי בשלום ה’תשל”ח (Muga)

ושבתי בשלום ה’תשל”ח
Class One: This is the first part (and includes ONLY an introduction) to this masterpiece ושבתי בשלום ה’תשל”ח. The essence of the Ma’amar is about the idea of חידוש (novelty). The idea is: what can man possibly do to appeal to G-d? Giving Him anything including more and more means little to Him. The only thing “worthwhile” to Him is something unexpected: a novelty. Like the משל צפור מדברת of the parrot that appeals to the King. The novelty is תשובה and the בעל תשובה specifically as it relates to things that are outside of the direct arena of Torah and Mitzvos called “כל מעשיך יהיו לשם שמים” and “בכל דרכיך דעיהו”.

Class Two: This class we read the first half of what we are calling the “heart” of the מאמר about תשובה being a “חידוש” vs צדיק regarding whom it is written במי נמלך בנשמותיהם של צדיקים, this implies that the צדיק was the original design and the expectant purpose כביכול by Hashem. But the תשובה ובעל תשובה are outside of that and a “surprise”. 1) This Teshuva is not only in elevating the world but in the person also 2) This Teshuva exists in the person A) in his NESHAMA also as she struggles (in the Beinoni -???-) to return to Hashem B) but more so when the Teshuva involves the body and animal soul’s return to Hashem.

Class Three: In this third class on this maamar vishavti bishalom we continue (and complete) the introductory stage of the Ma’amar (or: the “Heart” -נקודה- of the Maamar). We delve further into the idea of Teshuva and Chidush as it relates to Torah and Mitzvos performed under duress and to the correction of sins; and it ends with (the highest level,) the making of every day and the parochial holy- Lesheim Shamayim and Da’aihu. This has two aspects in itself: as it affects the person and how it changes the world Between these two effects, the effect on the world is “lower,” and therefore “higher” than its effect on the person, (the Yid,) because a Yid is after all G-dly from within and even his body and animal soul is closer to G-dliness.

Class Four: Perakim 2-5, 7 This fourth class on the Maamar ושבתי בשלום תשל”ח deals with the first part of the story at the beginning of Parshas Vayetzei: ויצא יעקב מבאר שבע וילך חרנה Yaakov leaves Be’er Sheva and goes to Charan- from a very lofty place to a very lowly place. Just how lofty and just how low depends on the various interpretations of Be’er Sheva in Zohar and in Chassidus. There are 3 levels 1) within אצילות itself 2) from אצילות to the lower worlds 3) [later in the Ma’amar] coming into this lowest of possible worlds. The ability to succeed against these odds comes from… 1) his name: Ya’akov: which is a composite of Yud (the highest level, Chochma) and Ekev (the lowest level) which mean that he has the ability to bring together the lowest and the highest. 2) he is given special strength for the mission: צוה ישועות יעקב (from Kesser, which is higher even than the יו”ד of יעקב). All this is true not only of our ancestor Yaakov but of each of us, as our Neshama leaves Gan Eden and makes a similar journey. We draw strength from our source: Be’er Sheva from the word Shvua and Sova to be enriched with the strength needed to see the mission through.

Class Five: After the class on ויצא יעקב מבאר שבע we have two classes on ויקח מאבני המקום וישם מראשותיו This class is the first of two parts on this: After the Neshama leaves its lofty perch (Vayetzei…) and comes into this world; it takes the lowest of this world and elevates it, this is achieved more by the regular use of material things in life (בכל דרכיך דעיהו וכל מעשיך יהיו לשם שמים for the sake of Hashem and to know Him) even more than Torah and Mitzvos. This makes this world a Keli for Atzmus and not only for giluyim.

Class Six: This is the second part of the class on the Possuk Vayikach meavnei hamakom vayusem mirashosov, the Neshama comes down and raises the lowest level within the world (the “stones” of that land (plural, division, Klipa)) and it reaches higher than Yaakov’s head, this is Yechida which is higher than Chaya. The Rebbe explains that there are two parallel things: the world and the person, the lowest of the person reveals the highest in the person and by association, the highest in the world. The class involves much Brachos for material wealth achieved after the Mesiras Nefesh through poverty is reached.

Class Seven: This is the first class that addresses the Possuk ושבתי בשלום אל בית אבי. After discussing ויצא יעקב וגו’ חרנה and ויקח מאבני המקום וישם מראשותיו which describes the Neshama’s descent into this world and the work it does, we approach the “reward.” There are two basic levels: A. ונתן לי לחם לאכול ובגד ללבוש this is the work of a צדיק of Torah and Mitzvos, which simply fulfill the divine plan of creation במי נמלך בנשמותיהם של צדיקים and the actualization of every Yid is a Tzadik. B. ושבתי בשלום אל בית אבי this is Teshuva, and is beyond the plan of fulfilling being a צדיק. This is תשובה and בעל תשובה which is achieved primarily through the Avoda of כל מעשיך יהיו לשם שמים and בכל דרכיך דעיהו.

Class Eight: This class continues discussing the sequence at the end of the Parsha at the beginning of יוצא: a Neshama comes down into this world and engages the world in Torah Mitzvos and Teshuva and earns the ultimate peace which will be when Moshiach comes. Additionally, now also even before his coming  there is a taste of the idea of the laughter of Yitzchok (reserved for the messianic time) as well as for the Vishavti Bishalom. We don’t only take, we give as well, two things: Personally, Havaya becomes our Elokim (as we reach higher and higher Havayas) Globally, the “stone” becomes “Bais Elokim”, a name completely above (all) Havaya.

Class Nine: This class addresses (tangentially) the idea of Shalom- peace, and more comprehensively the idea of Pada BiShalom so connected to the holidays of 10 and 19 Kislev Even now (before Moshiach comes) we have some of the Pada BiShalom really reserved for when Moshiach comes. He explains how we can taste it now also, because of Yechida and Teshuva [that are awakened by the negative, and therefore. when they are transformed they are transformed completely]. Thus it is consistent with Vishavti BiShalom (the idea of Teshuva) before Moshiach comes also.