Mitzvas Shoresh Mitzvas HaTefilla, Perek 16- 17.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 16- 17, Class 71.
This class (opens Chapter 16 by) summarizes and reviews the ideas discussed in the maamar up to this point.
In sum, we have a reasonable relationship with Hashem and we also have a relationship with Hashem which is above reason. The first paragraph of “Kriyas Shema” (שמע ישראל- the Shema prayer or meditation) embodies the relationship we have with Hashem that is above reason. It brings into this world Godliness which is higher than “sechel” (intellect) but we have to do something about it. What we do is serve Hashem on an infinite level and doing that is called “b’chol m’odecha” (with all your might).

Mitzvas Shoresh Mitzvas HaTefilla, Perek 16- 17, Class 72.
Introduction to class: the classic question is posed, “Why do we need to mention the exodus from Egypt after Moshiach comes?”  
The answer presented relates to a person going beyond him or herself – transcending self – when a person experiences something that for him/her is beyond all limitations it has an aspect of infinity because it is beyond them. We don’t want to forget the experience of Hashem giving us something that is beyond us. This has an overwhelming and transcending affect on us that will still be relevant for us to remember, what it is to be given a taste of touching the infinite.  
“Kriyas Shema” (the prayer/meditation analyzed in this series) is said first thing in the morning to set the day in motion – thus every day Hashem gives without limit a new Light, an Ein Sof (infinity). What qualifies a finite human to receive this? Each individual’s personal infinity.  

Mitzvas Shoresh Mitzvas HaTefilla, Perek 16- 17, Class 73.
This class addresses two points:
1) Different levels of Ahava are inspired by different levels of Hisbonenus (contemplation). Contemplating ideas beyond our reality opens us up to infinite love.
2) לאשתאבא בגופא דמלכא and לאסתכלא ביקרא דמלכא two related but different ideas:
A. Transforming the vessel to light
B. Touching the light of G-d with the light of own Neshama.
Explanation: Our “neshama” (soul) has tools which we can control and the neshama also has “ohr” (light) which we cannot understand or control.  Through the avoda of refinement of thoughts, speech and action – a person has a sense of the light of the neshama (soul).  The “ohr” light of the neshama is touching the Light of Elokus and through “avoda” (Divine service), awareness of this light gives the person the ability to go beyond him/herself.  

Mitzvas Shoresh Mitzvas HaTefilla, Perek 16- 17, Class 74.
This class is on the end of Perek 16 and all of Perek 17.
The mechanism of prayer (davening) to change the physical world is reviewed in this class with a couple new concepts added (cross reference to earlier classes on Perek 11). 
The details of the “engineering” of this process from the upper worlds to lower worlds is achieved starting with two stages:
1. Mesirus Nefesh (yud keh) to bring “Ein Sof” into the process drawing from Atzilus (the upper world) and
2. Tefillah (vav keh) bringing down the “Ohr Ein Sof” through the appropriate kavanah in “Shemona Esrei” to impact the lower world.  The specific aspects of this process are broken down in detail in this class.
Two new points added beyond the earlier segments of ma’amar: 1. What’s the difference between “mesirus nefesh b’echod” and “b’chol meodcha”.  2. Is “Kriyas Shema” happening in the world of “olam ha Beriyah” or is it beyond worlds because, as the Rebbe explains, “Kriyah Shema” is mesirus nefesh in which there is no division of worlds.