Lihavin Inyan Hilula DiRaShbI 5737, Class One. Rabbi Shimon ben Yochai’s passing is a Simcha as he achieved oneness with Hashem (בחד קטירא אתקטרנא וכו), but the greatness of the joy, that is like a Chassuna (הילולא) is connected to the fact that it is Mattan Torah of Pnimiyus HaTorah, like Shavuos is Mattan Torah of Niglah. Torah (compared to Mitzvos) is infinite, and Pnimiyus compared to Niglah is absolutely infinite. The advantage of seeing over hearing. האי עלמא דאזלינן מיני’ כבי’ הילולא דמיא because here the Neshama can become a מהלך (be in motion, growing). It comes from the highest levels all the way down to the lowest levels.
Lihavin Inyan Hilula DiRaShbI 5737, Class One.
Lihavin Inyan Hilula DiRaShbI 5737, Class Two. In this class the Rebbe correlates the idea of “ביטול הגזירה” by Mattan Torah to the idea of revelation of Pnimiyus Atik. He argues that this revalation will show itself in עש”ן (time, space and life) and in G-dliness as well as in Torah and Neshmos. This is a Gilui of Yechida, He explains this again using ראי’ה (seeing) as his model, that though Moshe’s request to raise all Yidden up to this level wasn’t (and won’t be) granted (until Moshiach comes), but a trace of it is available. By special people all the time and by ordinary people for occasional moments.
Lihavin Inyan Hilula DiRaShbI 5737, Class Three.
Lihavin Inyan Hilula DiRaShbI 5737, Class Three. In this third class the Rebbe adds several additional points regarding the “Mattan Torah” of “Pnimiyus HaTorah” associated with Lag BaOmer: the idea of no change from the level of Yechida, and how this is connected to Atzmus reflected in the idea of Yesh MeAyin. He further developes the idea of the Possuk גל עיני ואביטה נפאלחות מתורתיך as it relates to Torah bringing the highest levels down to the lowest places, joining דעת עליון and דעת תחתון from a source higher than both. He completes the Ma’amar with a discussion on יפוצו מעינותיך חוצה קאתי מר דא מלכא משיחא.
