Maamarim

The Rebbe also explained it in the Tunus Chayyim.

So we should Taka be able to tap into all this beauty, all this Chayes the Chassidus gives us, um, in this context, in this Maamar, in all the Maamarim.

Chayim L'Rocha.

Now he's going to answer that in the classic fashion.

as the Rebbe Rashaab has already demonstrated in previous Maamorim, but based on everything we learned, now we'll understand this specific Debra Maskell, this specific opening of the Meimer, this Chanukah Meimer, which as I point out, every time we finish a Meimer, it adds a dimension because you see how he's taking the bigger picture of Samach Vov's theme and applying it to a particular thing.

So it always helps infuse that idea with a bigger picture, but also, it also clarifies often and adds some points to help us understand what we had learned.

So he says like this now, continuing a new paragraph on page 158.

If you don't understand what you're saying, kemin ken birchas haTorah nit machen.

The Rebbe brings over in Ma'amarim, the Alter Rebbe, that the Alter Rebbe, that, that you can't make a birchas haTorah if you lo yoda mei komo.

Un farbudn nit machen limude un farbudn mit havanas haAdam.

And the inyan of Torah sheba'al peh is connected to havanas haAdam velkhe is farshidin by b'shamayya oder b'sira.

Um, so in this, uh, in this week's parsha, after it says, "Atem mitzvotim hayot," it talks about "leovercha bibris," to take you through the covenant.

What does it mean, a covenant? So the Alter Rebbe explains in Likutei Torah on the Maamar of Atem Mitzvotim, the Alter Rebbe explains that a covenant means when two people make-- they form a, um, a binding pledge to one another that they are going to-- They're tying themselves down so that they will always stay connected in their love and their connection beyond any reason or any logic.

That means that even if, God forbid, something is going to come in between them, maybe something is going to happen that is going to be a cause for them dropping their love to each other, or maybe even further to cause a hatred.

But nevertheless, um, because they made this covenant, because they made this binding, uh, pledge, um, they have become like one and the same.

He doesn't have-- He sort of-- If He wouldn't bind Himself to us, so okay, you know, we don't follow, we don't go in the direction, He'll switch us and He'll change us over for another people, for another nation.

But since the fact that the Hashem tied Himself up with us and He cannot exchange us, so therefore, it's important to Him that we do and that we stay connected.

The Maamar goes on to explain that this special connection is by seeking God, and especially when it comes before Rosh Hashanah, there is the extra way of "es panicha, Hashem, avakish." Uh, bakshu panai, that you seek Hashem's panimus more than just the chitzonios, the outer, but it's bakshu panai.

And we get panai through es panicha, Hashem, avakish, by also utilizing in ourself a yearning to Hashem's panimus, as he explains in the Baruch Ha that there is the chitzonios, ah, but there's ah, of yirah, which is like an aryeh, which a lion, which comes from a connection that is based on logic and reason and rationale.

And yet it's not the ratzon Hashem is not the tzimtzum.

It's actually hepchar hatzon it says in the Maamarim.

It's opposite of what he wants.

Tzimtzum bishvil hagiluy, the whole purpose is bishvil.

Friediker Rebbe uses these, both these terms.

The Rebbe brings it in many letters, Elul letters.

Friediker Rebbe in Sefer Maamarim Yiddish and other places.

Chodesh Ha'achana because it's also preparing us for the new year.

So getting back to the, where we got so far in this discourse.

This Maamar is based upon the verse that we recite before the blowing of the shofar, in which we ask Hashem to choose us and to give us the Beis Hamikdash.

As we learned yesterday, the Beis Hamikdash doesn't just mean the temple in Jerusalem, but every one of us has a temple within us.

And we asked yesterday, what's the relationship between the temple within us and the temple in Yerushalayim? We also asked one more question, which was, uh, the, the Talmud says that Hashem sits on the seat of justice Rosh Hashanah, and by blowing the shofar, Hashem leaves the seat of justice and sits upon the seat of mercy.

And because Hashem's very essence chooses us, therefore, the mercy as upon us is not just mercy upon us because of His natural attribute of mer- whatever natural means by, in the divine, because the attribute of divine mercy, rather it's because He ins- He's very essence is bound with us.

He chose us.

But the question, though, the Maamar has is: How does a shofar accomplish that? If we're talking about a choice, a real choice, a real free choice, which is not because of any predisposition to anything.

It's because Hashem, in His very essence, is choosing us, and Hashem doesn't have any predisposition.

When Mashiach will come, Hashem will return to us our Beis Hamikdash.

We need to understand the connection between the explanation of the maamar, that the strength of Yaakov refers to the Beis Hamikdash within every Jew- How does that connect? The simple explanation, the strength of Yaakov, the pride of Yaakov refers to the Third Temple specifically that will come speedily in our days.

What's the relationship between the personal Beis Hamikdash within everyone and the third Beis Hamikdash? So in short, what we did so far in this first section of the Maamar is we explained the verse, "Choose for us our inheritance." The strength of Yaakov refers to the Beis Hamikdash within each, each of us.

We want, we want to understand what's the relationship between the simple explanation of this verse, which means that Mashiach should come and the Beis Hamikdash should actually be built.

How does that relate with HaKadosh Baruch Hu? How does that relate with the Beis Hamikdash within us? Oyz Beis.

If the point was just this verse, we wouldn't recite the whole chapter.

The fact that we recite the entire chapter indicates that the whole chapter has a relationship to the blowing of the shofar.

How much more so the verse that this Maamar is based on, "Hashem should choose for us our inheritance," that verse is right next to the verse, "Elokim teruah", which indicates that this verse has a direct relationship to this, to this dramatic effect of the blowing of the shofar.

I didn't write Sichas Okay.

So let me ask you about that because as someone who, uh, watches and listens to the farbrengens, the Maamarim are still, you know [sighs]

[sighs]Now, I don't know if even all of the people that wrote the sichas were capable of writing Maamarim.

I don't know.

So w- w- what is the process of, of, of understanding a Maamar, of transcribing a Maamar from the Rebbe? Maybe you can talk about that a little bit.

This was, uh, Reb Yael's chazor.

Even that he wasn't, uh, chazoring, but he was listening to somebody else saying it, but he was organizing it, putting...

Even he didn't write the Maamarim, but he was the spinal-- I'm talking on the f- on the, on the Shabbos farbrengen, so Yom Tov farbrengen without a-