Class One. The middle of the Maamar Vahaya bayom hahu (the beginning and the end will be n the next shiur IYH) deals with the pisgam (from Siddur) Ze HaYom Techillas ma’asecha zikaron LiYom Rishon. Is our Rosh Hashana higher or lower than the one Hashem inspired at the beginning of time ‘Ki Chafetz Chesed...

Class One. Snow and ice represent the great Tzimtzum. But snow represents the Tzimtzum on a level that allows what was before to reappear while ice represents the Tzimtzum that blocks it out totally. This refers to two levels of the first Tzimtzum- that connect and that separate. 1) World and Torah, 2) two perspectives...

Class One. Overview of Kinesher (Haazinu) Maamar. Tomorrow (class two) we’ll read it inside IYH. The Passuk aligns exactly with the days after Yom Kippur, when the T’shuva is so high (and) that it is only positive; and it is found in the words of the two P’sukim Kinesher… Yifros Knafav… Yisaeihu al Evraso… Hashem...

Class One. Simchas Torah we all dance with all of the Torah though we own only a portion of it; or (only) one letter, because on the level of inheritance we all inherit all of the Torah. In this Ma’amar there is (also) an interesting chidush about woman and learning Torah. Class Two. The need...

Braishis includes the creation of 1) Heaven and earth, 2) the four letters of Hashem’s name as 3) Divided into the ten utterances of the creation. This is paralleled by the Braishis, the two firsts: Torah and Yisrael who are also divided into 1) Heaven and earth, 2) the four worlds of Torah and a...

Lech Lecha includes both movements: up and down. In this version of this classic Maamar, the Rebbe argues that from this first Possuk of the Parsha its indicative that we can (and therefore must) do both together.

An overview of a ma’amar that presents the Chabad Chassidic interpretation of the story of Elisha and the widow of Ovadia ha Navi found in the Haftorah on Parshas Vayeira (II Melachim, Chapter 4). The origins of this famous maamar¹ are discussed and the content is summarized in a short inspiring shiur. Intermediate level but...

ViAvrohom Zakein and Ba Bayamim. This was said before (40 years earlier about both Avrohom ands Sara) and it is repeated here; as there are levels in Ba BaYamim, the first being finite and the second being infinite. The numbers 40 and 90 are explored here.

Pada Bishalom has levels 1) that now is only potential and the Shalom will be revealed when Moshiach comes, 2) That the Shalom is revealed at the moment of the Tzadik’s histalkus, 3) That the Tzadik experiences the Shalom during his lifetime. This Ma’amar observes that the Mitteler Rebbe’s Yahrtzeit being the day before his...

The Teshuva and Davening nowadays must be done only with joy because 1) We’re too low to afford any kind of sadness 2) We’ve completed all aspects of sad Avoda. The question is still, how is the Tachlis of Torah Teshuva and Maasim Tovim. He explains that the point of Torah is to know Atzmus...

Pada BiShalom, why a real victory must be peaceful. Shalom is achieved through a higher light. Three levels of Shalom, culminating in the Shalom of Liasid Lavo.

Vayshev: above work and yerida tzorach aliya is real and constant peace that is after descending into Eretz Migurei Aviv and (lower still) Eretz Kinuan. Later he descends further into Mitzrayim and achieves an even higher VaYechi! How this ties into Chanuka, Golus etc.

7 Mitzvos of the Ribanan, elevate the left [as if we were to say “Smol mikareves”], but only once the 613 Mitzvos diOraisa have made a Keli for the right side. This explains much about Chanuka licht: Their 1) side (left) 2) number (eight) 3) time (after dark) and location 4) (outside).

This Maamar is Muga. The number eight is higher than order, but not all “eighths” are equal. The eighth of Miluim is relative to Hishtalshelus, while the eighth of Chanuka is connected with Atzmus.

Mishkan’s earth is Bittul before Avoda, while Beis HaMikdash’s being entirely made of stone means that the Bittul permeates each aspect, still, the earth of Sota in the Beis HaMikdash is still called “Karka HaMishkan” as there is an advantage to the Mishkan’s (lower) Bittul.

Yehuda is Bittul. This is only experienced when it follows Reuvain (Seeing, Love), Shimon (Hearing, Fear), Levi (Connection, Joy).

Golus has two Yeridos and Geula has two Aliyos. This is true in general: 1) Geula from Mitzrayim 2) the Geula of Moshiach and in particular: in each of these two Goliyos there are two levels of descent and two levels of ascent 1) like ascending from the limitation of thought 2) Ascending from the...

HaShamayim Kisii 5746 (5772/2012) is 1) a chair that brings down and close to the worlds (as understood from the Possuk HaShamayim Kissi [The heaven is My throne]) while in most other contexts Shamayim is remote and aloof. This Maamar explains the first idea, that Shamayim is a Kisii (chair) and brings close and then...

This Maamar is based on the Maamar of Parshas Bo 5683, when our Rebbe came to his Rebbe (the RaYatz) for the first time. The Maamar said that Shabbos, would be repeated 27 years later as the Maamar Basi Ligani 5710 of the Previous Rebbe’s histalkus. On the occasion of the printing of this early...

1) The Yerida and Aliya of the (original seven sins as well as all future Yeridos due to) chataim makes our effort at Dira BiTachtonim one of a Baal teshuva and Milchama Gedola achieved with Avoda Gedola (of Simcha). 2) Moshe’s giluy at Har Sinai was the beginning, the full giluy was in the Beis...

This Maamar is a Hemshech (continuation) from the Basi Ligani. The Rebbe explained that in ch. 16 of the Frierdike Rebbe’s Basi Ligani the two ideas of Ohr Ein Sof Limmala Ad Ein Ketz and Limata Ad Ein Tachlis are in the same light. This Shiur begins by completing what was left uncompleted in the...

Machar Chodesh 5746Machar Chodesh deals with the idea of Bittul as a preparation for being born anew with a new Ohr called Moled. The Bittul is in Dovid and the new light comes from Yehonoson (and even from Shaul- Bina). This particular Machar Chodesh adds the idea that the Bittul is only whole when machar...

The Maamar is Yidden’s request that in Golus they be as connected as they were in the time of the Beis HaMikdash. The Beis Hamikdash was a dira bitachtonim through Torah and Maase’ and now, in Golus, we hope (“Mi Yiten”) to also make Him His home. This goes beyond the idea of Keruvim (“kiAch”)...

Machatzis Hashekel is a Klalis (all important) idea in Torah, as it is “Lichaper Al Nafshoseichem” (to atone on the Soul). It is different than Teshuva because Teshuva is the complete breaking down of the person, while Machatzis HaShekel and the Aron haKodesh (Torah) are only halving oneself. The idea is not to be broken...

This is the classic Purim maamar. The Yidden were in Golus that is compared to sleep. Yidden’s Mesiras Nefesh “roused” Hashem (kvayachol) from His sleep. The reason the waking up is the miracle [and not the Yidden’s mesiras nefesh which aroused it] is that it’s a miracle within nature. Hashem was still “sleeping” in Golus...

The classic discussion of Para Aduma is enhanced in this Maamar. Para Aduma is “Chukas HaTorah” because it involves both Ratzu viShov. [On a level of Chakika]. This Maamar adds the issue (found in the Maamar of Para from 5700) that it touches on Yidden’s free will, to err and correct and “burn” the Para...

This is a Parshas Hachodesh maamar. The two levels of the Chidush of Nissan 1) Rosh Chadashim 2) Rishon….. LiChodshei Hashana, correspond to 1) The miracles that are higher than nature, and 2) How these miracles merge with nature. This Maamar also explores the miracle of creation that comes before the New year of Nissan...

BeAsor….. the Zohar explains that this goes on Keser that must be brought down so that the Geula will come. This Maamar explains how this comes down in the Pesukim. This is also relevant for the Geula Shleima now.

Class One. The Ben Chachom’s (wise son’s) two questions are 1) Why are we changing from the Avos and focusing instead on the physical and ritual part of each Mitzvah, what possible depth can they inspire. 2) [And] if, in fact, the shift has been made to the physical Mitzvos, then all should be equal....

Two opposing approaches to understanding Hashem’s purpose in creation: 1) Talmud: that is all about being close. It is the delight of Yiddishkeit. 2) Maase’: action that is about distance from Hashem and is special because it is a chidush- novel and unexpected.

The classic interplay of Gan Eden and Olom Haba (Hatechiya) where one is personal (G”A) and individuated and the other is universal (Techiyas HaMeisim) is here complicated.

Hashamayim Kisi 5746This classic Rosh Chodesh Maamar is linked specifically to Rosh Chodesh Iyar, Parshas Kidoshim and Sefiras HaOmer. Hashamayim Kisi and its juxtaposition against Parshas Kedoshim. There seems to be contradiction here. The Haftorah discusses our work and the Parsha suggests that all is about Hashem. Is it about G-d or about man? The...

The Shabbos that comes before to give Koach already has the actual Shabbos on all it’s levels that will come later when actualized. This affects each moment of the work to be a Shabbosdike moment.

Isa Bizohar Zimna Chada 5746 made it rain by saying a Torah on the Possuk Hinai Ma Tov UMa Naim Sheves Achim Gam Yachad. There are three ideas here 1) Sheves Achim 2) Yachad 3) Gam Yachad.

Before Shavuos, Hashem begs us (Im Bichukosai- Lashon Tachanunim) to do Mitzvos wholly. This means in all three levels: Machshava- thought and spiritual connection [Bichukosai TaLaichu), Dibur- Learn and understand the detail of the halacha of Torah (ViEs Mitzvosai Tishmoru], Maase’- Action with Kabbalas Ol [VaAsisem Osom].

VaYomer Lo Yhonasan Machar Chodesh 5746Two points of view on the world and the Torah: To learn about the world from the Torah and to learn about the Torah from the world. Two approaches to serving Hashem: From Heaven to earth and from earth to heaven.

The Korbon Omer of barley (on Pesach) was a Korbon against the animal, and the Shtei Halechem of wheat that was Chometz (on Shavuos) was the “Human” aspect of Korbon. These two Korbonos combined to allow the eating of Chudush.

Two gifts of Mattan Torah: 1) Hashem gave us Himself, 2) He gave us the dew of (for) resurrection. These two gifts are called rain and dew. At Har Sinai and its aftermath, even the unearned dew is earned. It is therefore called “Geshem Nidavos”- rain of generosity. Even Moshe benefited from these two gifts.

The sounds, flairs and sounds of the Shofar are Chesed, Gevura Tiferes. As Hashem gives them they are from the top down and we apply them from the bottom up. How the Shofar “that is narrow at one end and wide at the other end” can apply “from the top down”. The Torah of Shavuos...

The Yidden in the Midbar claimed they are already doing birurim and “Pidyon Shvuyim”, but it was not enough. They needed to go into Eretz Yisroel and deal with lower and more challenging birurim there. Moshe was reason and they, as his disciples, followed reason and came to this conclusion. But Moshe gave the will...

Yerida Tzorech Aliya. The four categories that need to praise and submit to Hashem, how are they in spiritual and refined terms.

Based on the Frierdike Rebbe’s Maamar from 5685 (1925). The descent into Golus affects that the high become higher and the low lower. On the one hand that is bad but on the other hand, the fall on the lower end allows the elevation of the newly discovered lowliness. Mattan Torah raised Yidden up and...

We pray to be like our ancestors though we are [in our Avoda] on a higher level than they were. The reason for this prayer is because we are asking Hashem to allow us to feel the lofty levels we reach as a result of being born after Mattan Torah. Just as they felt the...

The meaning of the recalling the Masei- the Journeys of the Jews as they left Egypt and traveled towards Eretz Yisroel. Two different Chassidic interpretations, provide different versions of these Pesukim, one based on the idea that the Journey is about elevating God’s world with Godliness and the second is about the “Yerida Tzorech Aliya”...

Two interpretations in Tziyon BiMishpat TiPade ViShuvehu BiTzdaka: 1) Both Tziyon and Shaveha are redeemed by Mishpat with the help from Tzedaka, 2) Tziyon is redeemed by Mishpat (Torah) and Shuveha through Tzedaka. The second pshat reaches higher than it was originally while the first pshat simply brings things back to how they were before...

The 15th of Menachem Av follows the greatest Yerida (descent) and therefore ushers in the greatest Aliya. Thus, the great celebration. When one is coerced into doing Mitzvos (and the Rambam, of course, explains that this is a real mitzva, because this is the true desire of a Yid [and even a gentile in his...

The Anochi of Re’ei Anochi is higher than the Anochi of Anochi Hashem Elokecha, the Ten Commandments. The idea is to bring the Anochi of Re’ei into the Anochi of the Ten Commandments, because the Torah means there is a world filled with light rather than no world at all.

Elul is the heart, seeing the face of the king which gives so much and nothing at all. Why Ani Ledodi is connected to parshas Re’ei (seeing) and there is no Shoftim (judgment) in Likutei Torah of Elul.

The Maamar of Tavo also has to do with HaYom (holy Z’man, Rosh Hashana) not only Eretz Yisroel (Makom) as is obvious from the beginning of our Parsha. A special time has special effects as does special space. The joining of the two together is even more special.

The Possuk Sos Asis puts the simcha of Sukkos before the Yirah of the Yamim Noraim, though it comes later chronologically, because the point of it all is the Simcha (revelation). Rosh Hashana is renewal and on sukkos it is revealed.

This Ma’amar was recited Erev Rosh Hashana. He’emarta and He’emircha. Three translations in the same word are three steps in the same effect: 1) create delight and pleasure from Yidden, 2) Create garment of (infinite) light, 3) Speak (which represents finite light). These three ideas are stages in Hashem becoming and being revealed (down here)...