Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15, Class 61.
Notes:
0:00-13:41 :  Story of Alter Rebbe,  Mottel Schusterman (Rabbi Paltiel’s wife’s grandfather) came to the US and was a shamash. All the European new immigrants (greeners) worked as shamashim for a tiny wage – like indentured servants – and they set a rule that they could not have another job as well. This was a pure act of cruelty to keep down the new European immigrants.  Rabbi Schusterman started working as a printer on the side to be able to feed his family and when this was discovered, the shul fired him. Rabbi Avigdor Miller who davened in this shul, refused to daven there after he heard they had fired Reb Mottel. There was a huge push-back from the members because they liked him very much.  The shul was forced to offer him his job back and Reb Mottel went to the Ramash and asked him what to do.  The Ramash said, “In life you don’t go backwards – you move on to other things”.  Reb Mottel went on to a life in the printing business.
13:42-end  Chapter 14 Derech Mitzvosecha. Translating the words:  Hashem Elokeinu Hashem Echod Baruch Shem Kavod L’Olam Vo’ed.  When a person says Shema Yisrael in the morning this is the initial reaching out for a new light a new influx of Divine Light…  Now that we explained Hashem Elokeinu reaching out to the Ein Sof etc. Now the question is through what tool does this mechanism work and why does this work?  The answer to that question is the first two words “Shema Yisrael”.  The Alter Rebbe now explains what these two words mean and why they have this impact.  Every day a Jew dials Hashem’s number.  How does a Yid dial and why does Hashem have to pick up the phone? Includes short discussion of the story of Chana’s “drunken prayer” (cross reference needed to longer discussion of Chana’s prayer).  Conclusion of introduction summarizes that the “Shema” itself is responsible for elevating sparks and when a person comes to Hashem with his/her struggle – rather than with limited “reasonable requests” that is when Hashem answers.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15, Class 62.
Notes:
0:00 – 8:00 Intro – 15 Av 30th Yarhzeit of JJ Hecht – close to the Rebbe very early on 1946 or 1947 before it was popular or successful or big.  He set up the “Release Time Program”.  Note that many kids were involved in teaching not just Chabad kids.  The “Draft Miracle” story
8:00 – Translate the words “Shema Yisrael etc ..” The morning declaration is as high as the tekiah shofar on Rosh Hashana.  The effective word is “Shema” which means birurim – Hashem hides infinite light in a negative way which is what brings the struggle to make it into Kedusha – the struggle itself enables the release of sparks. 
11:36 – Why Did Hashem create the world? There are many answers which have overlapping components.
16:01 – Avodas haBirurim is the “struggle of life”
18:39 – Because we earn the sparks and they become ours through struggle, they don’t destroy the Universe.  This inverted hidden goodness and we have to reveal this good through the challenge – and release the infinite energy which is what “Shema” accomplishes. 
19:53 – So the first 2 words of these two pasukim “Shema Yisrael” gives a person the strength to every day get a new infinite power – because in our life there is a “Shema” – a struggle.  (Cross reference to other full talks on “Tohu and Tikkun”) 
21:35 – Why does this work – digging into the details.  If the words “Shema” represents the struggle between tohu and tikkun, both must be included in the word. 
23:25 to 29:30 – Shem Ban (52) is the lowest of all the names of Havaya.  It is the level of Hashem’s name that is the “lowest” so it is able to engage in the battle with klipa. 
29:31 to 40:30 – Learn Inside – Key ideas.  * When the lower part of the aspect falls, the higher is released and “goes away” or is “returned to their source”.  * 288+52  * The function of a name is in relation to another thing – Hashem’s names function in relation to other things not to Himself.  This entire process happens not in etzem (hiding?) but in giluy (revelation) * The importance of the “large Ayin”. * When the Birur (struggle) is complete then the energy goes back to Ayin rabasi which is higher than hishtalshelut.   
(to be continued review of Shem Ayin and “Yisrael”)

Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15, Class 63.
End of discussion on Shma and Yisroel.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15, Class 64.
פרשת ואהבת is כלי החסד but the אור is גבורה.
Explanation.
אנא בכח is a name of גבורה this is the light which rests on vessels of חסד.
We’ll explain more tomorrow.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15, Class 65.
Contrast between three aspects of brain function: 1. the pre-frontal cortex in human survival – fight or flee (visceral reaction), 2. the sophisticated emotions, 3.  deliberate thought and choice. 
This framework is placed against the Chassidic model of Nehi (kishkes), Chagas (chest), Chabad (brain). The questions are discussed: Which is the deepest part of the person? What is deeper the body or the soul?  Finally these concepts are applied to an analysis of the first and second components of the “Shema” – a core Jewish meditation/prayer. 
(Class Length: 28:24)

Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15, Class 66.
Introduction of new concepts to the analysis of the “Shema” to be discussed in detail in Class 67. Concepts introduced in this class include are “pnimiyas” (inside) with two aspects:
1. the deepest level of the subconscious versus
2. deliberate proactive initiation of self. 
The overarching theme is introduced by the Tzemak Tzedek that the “keli” (vessel) is “chesed” (kindness) and the “ohr” (light) is “gevura”.  A Torah analysis of “ahava” (love) is started in this class and continued in detail in Class 67.
Cross reference note: The ideas in this class are also found in Tanya Chapter 50
Page notes:  reading inside on page 266 six lines down
(Class Length: 30:28)

Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15, Class 67:  
In depth discussion of the Torah definitions of “Ahava” (love) are discussed.  The classic definition of love as “desire” for God or a person or a thing is contrasted with the concept in Chassidus comparing love to water and thereby characterizing love as softness or gentleness. In sum the “teva” (nature) of love is want, attachedness, and softness. 
In this class we are introduced to a new concept of love which is “a love that comes with middos hagevura” a blend of strength and toughness with the natural softness of love. Further the initiating forces of love are discussed: 1. “learned love” which is conditional, finite and changeable and 2. “natural love” which is unconditional, infinite and unchanging.  The important role of “bina” (understanding) and subsequently “will” in building strong unlimited “learned love” relationships for example between a husband and wife and in the case of a person and God.  
Cross reference note: The ideas in this class are also found in Tanya Chapter 50
Page notes: Reading inside on page 244, 11 lines from the end of the first paragraph.Class Length: 42:42)

Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15, Class 68.
Starting perek tes vav (15). 
The vessel of the second Parsha of Kriyas Shema (והי’ אם שמוע) is “gevura” which is very critical and judgmental and thus the “ohr” of chesed (kindness) is used to balance it. 
The “gevura” reality is defined where every aspect is judged and criticized with hyper-focus.
Perfection is not attainable with an undiluted gevura perspective.  A balance is to bring the light of kindness into the vessel of exactitude.  As the cliche goes, “Too much of a good thing is a bad thing”

Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15, Class 69.
It is not enough to have “Kabbalos Ol Malchus Shamayim” (to take on the yoke of Heavenly Sovereignty), you have to live in this world and do mitzvos. רצוי ושוב.
The first and second components of Kriya Shema (the core Jewish prayer or meditation) are balancing elements of the basic thrusts towards the Source and bringing Godliness into the world.
This is read inside in this class along with the concept of “bitul” (self-nullification). 
The following analogy is analyzed: When you run towards Hashem and get close, this causes you to feel “bitul” (self-nullification) because you realize that your motivation to get closer was about you and your desire for God – not about Hashem.  When you “meet Him”, you stop and your self breaks down and the simple reality sets in that your relationship with Him must be defined according to what Hashem wants, which is Torah and Mitzvos. 

This is explained with reading inside.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 14- 15, Class 70.
Water comes to the world in different ways which is controlled to be effective.  This is discussed in this class in terms of both the concept of rain and the application of a dam to raging waters.  This is the third class on perek tes vav. 
The bottom line is that when Hashem gives the “ohr” (light) of “chesed” (kindness) in a way that is limited by “gevura” (strictness of judgement) the result is constructive. 
Reading inside, the classic analogy is presented of a “gesher” (a bridge or dam) is given which limits the flow of raging waters of “chesed” (kindness).  Light and the life flow are tempered by the “kayli of gevura” (vessel of strictness).* The counter intuitive idea is presented with gematria that even within the “ohr” itself there is “gevura”.
*Advanced note: (ohr sovev makif, life pnimi m’malleh). 
Book reference to Menachem Mendal Kasher’s book “Torah Shlema” – Kasher was a favorite author of the Lubavitcher Rebbe