Class One. The Nekuda of Malchus has no Metziyus. It therefore reflects Atzmus. Binyan HaMalchus therefore is revealing Atzmus. Class Two. The Nekuda of Malchus is Atzmus (RaDL”A) and not helem of Hishtalshelus at all. Yet Binyan HaMalchus reveals even RaDL”A- the unrevealable!

This Rosh Hashana Maamar explains that though all things, including time (and space) itself, are renewed from nothingness every second, some things, moments, and people (Yidden) are special. All these come together to crown Hashem as King on Rosh Hashana.

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)…

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.

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.

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 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.

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…

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 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”…