Chassidus Explained

Continuing along the theme of ירידת הנשמה למטה, the רבי uses the rule of "כל הגבוה ביותר יורד למטה יותר" - whatever has a higher source falls lower - to demonstrate how a נסיון requires the most strength from the person to overcome: Being that in a נסיון, the sparks of קדושה are the most concealed, they are on the lowest level, thus showing on the power of their source, and the power of the נשמה of the איד necessary to use against the נסיון.To explain that, the רבי takes us through the עבודות of: fulfilling מצות עשה, pushing away לא תעשה, transforming לא תעשה, and ultimately נסיונות, ultimately showing us how נסיונות is incomparably different than עבודת הבירורים - even that of a לא תעשה.

Contrasting בירורים (even by מצות לא תעשה) with נסיונות, the רבי explains how נסיונות are not a true existence - as by the 'river' in the story of the עקידה - and that is how a איד passes tests - by remembering that they are only passing tests!This explains the עבודה of the פריערדיקער רבי in prison, making a firm resolution not to be intimidated by them - being that they are not a true existence. (See linked שיחה.)Continuing on into the main part of the מאמר, the רבי sets out to explain at length the difference between בירורים and נסיונות, beginning with the overall explanation of the reason for the נשמה's drastic descent into this world.

The רבי finishes the מאמר's opening part by showing how אברהם's עבודה of מסירות נפש came from his יחידה.This opens up the מאמר's discussion of the difference between the עבודה of בירורים and that of נסיונות:While בירורים means to work with the object, נסיונות is to distance oneself from it. Whereas בירורים is engagement with this world, נסיונות is the disengagement from it.

This שיעור begins with a lengthy introduction to the מאמר's history, specifically connecting it with the miracle of the Entebbe raid that happened the week that this מאמר was said. (We also delve into the history of how מאמרים מלוקט began.)The מאמר begins with the פסוק of "נתת ליראיך", and how this פסוק is referring to the עבודה of נסיונות that demands מסירות נפש, which comes from the יחידה of the נשמה.

Continuing to explain the theme of rain vs. dew in תורה, the רבי explains how rain is a reference to נגלה, while dew refers to פנימיות התורה.While the main גילוי of טל תורה is only when משיח comes (connected to the dew of תחיית המתים), we already received it by מתן תורה, including the ability to understand it, just like נגלה! This explains why the dew is referred to as "גשם (נדבות)" - to emphasize that חסידות should be learned with the same understanding as נגלה is.This is what we received by מתן תורה, as is highlighted by משה רבינו, דוד המלך and the בעל שם טוב - the three צדיקים connected to שבועות, as the רבי makes a חידוש that also משה רבינו's הילולא was on שבועות!

In this מאמר of שבועות, the רבי explains the concept of the "dew" of תורה that was used to revive the אידן by מתן תורה, and, based on the fundamental teaching of the בעל שם טוב, we experience anew on שבועות every year.It begins with understanding the difference between the concepts of rain - Hashem being משפיע to us reciprocally - and dew - Hashem giving us irrelevant of how we are.

Finishing the מאמר, the רבי explains the connection between ל"ג בעומר and "עד הגל הזה": The whole point of the barriers of סדר השתלשלות is for the איד through his עבודה (through the גילוי of פנימיות התורה beginning on ל"ג בעומר) to break those barriers, thus showing the true intent and reality of the צמצום.That explains the connection between ל"ג בעומר and "גל עיני": Not just for חסידות to be revealed, but for it to be revealed from the parameters of the תחתון - because that is the truth of what the תחתון really is!

The רבי continues to show the theme of the מאמר - the "עליונים" being expressed from the "תחתונים" - within the כונות of מצות, as well as in Davening:No matter how high the כונת המצוה is in חסידות and קבלה, the ultimate goal is to show it from the simplest parts of תורה, as well as in the simplest כונות. This is also why the צמח צדק talks about the importance of simplicity in Davening ("אני מתפלל לדעת זה התינוק") specifically in the מאמר that discusses the deepest כונות.

The point of מתן תורה - and, by extension, the point of ל"ג בעומר - was not the גילוי מלמעלה as much as that the גילוי should be מלמטה ("getting down to the bottom of it").Thus, the רבי explains the דיוק in the פסוק of "גל עיני" - it is about the person seeing the נפלאות of תורה.On a תורה level, this means seeing the נפלאות of פנימיות התורה from נגלה (as will be explained more in the next שיעור).On a broader level, this means seeing the נפלאות of תורה from the כונת המצות, which answers why the צמח צדק brings the של"ה's explanation of כונת המצות in the middle of the discussion about פנימיות התורה, as will be explained.

Beginning this ל"ג בעומר מאמר, the רבי quotes a מאמר from the רבי מהר"ש that explains the connection of ל"ג בעומר - the day celebrating רשב"י's revelation of פנימיות התורה - to this פסוק of גל עיני.We also bring from the צמח צדק who quotes the של"ה that "נפלאות מתורתך" means the כוונות of מצות, and now we need to understand the connection between the secrets of תורה and the כוונות of מצות.

To better understand the wisdom of the one who chooses the King, the רבי analyzes a משל from the אלטער רבי about the various levels of people (and dogs) who benefit from the king's feast.What emerges from the רבי's דיוק is that the מדרש's משל of the ministers who are with the king do not only mean קליפה, but actually include מלאכים and ספירות! The פקח who chooses the king sees through all the spirituality and wants Hashem Himself!We also פארברענג a bit about the message of this מאמר of aligning our full selves with what Hashem wants, the ability to see through the often, many seemingly-correct options and the clarity of choosing what Hashem truly wants.

Continuing with the 3rd step of explaining the wisdom of the אידן in their choosing קדושה over קליפה, the רבי explains how it is not about making a choice for a better return, it is rather about purely choosing the King!But not because it makes sense: the profundity of this choice, the רבי continues in the 4th step, is that it does not originate from intellect; it emerges from the נשמה.At the same time, however, the מדרש calls the איד a "פקח", because this essential choice of the נשמה affects the שכל of the איד as well to choose as well.How? Stay tuned...

In this part of the מאמר, the רבי continues with the 2nd step of explaining the wisdom of the אידן in their choosing קדושה over קליפה: Choosing קדושה requires real sacrifice in commitment, ביטול, and sufficing with limited ROI. Whereas קליפה is a free-for-all, no commitment needed, offering a heavy commission fee as well!Why would a איד choose the King?Because the King never leaves.It's about the end game, and in the end, the good guys always win. After the בירור, there will not be any more קליפה, never mind its windfall profits.

What is the fundamental difference between עבודה זרה and, להבדיל, belief in Hashem?In this part of the מאמר, the רבי breaks it down by delving into the nuanced differences of שיתוף and עבודה זרה, thus uncovering the core mistake of עבודה זרה and how אידן know better.This is the 1st step in explaining the wisdom of the אידן in their choosing Hashem over the forces of nature.In this שיעור, we delve into many of the רבי's explanations of אמונה and בטחון and how that connects to the epitome of rejecting עבודה זרה in the most subtle expressions.

Beginning this landmark מאמר, the רבי seeks to understand the nature of us choosing Hashem and Hashem choosing us.The מדרש says that choosing the king over the ministers is wise, because only the king lasts forever. What is so wise about choosing the king, and what does that have to do with the reason of the king's eternity?!

Finishing the מאמר, the רבי explains why we refer to the יום טוב's miracle as "פורים":When the truest בחירה of עצמות comes through the גורל, then Hashem's ultimate choice in the אידן is expressed even in סדר השתלשלות, and we see how the lottery was for our good the entire time!

If אחשורוש is already a level above השתלשלות - where the גזירה can take effect - why did המן need the גורל?The רבי explains that while in the "אחשורוש" plane of above השתלשלות there are no differences of levels, there are still levels. Whereas on the "גורל" plane, there are no levels at all. Only from that place can המן plan his גזירה.

If גורל is such a high level, what was המן thinking to use it against the אידן ח"ו?!The answer is, specifically from such a high level of סובב did המן think that his plot can take effect. Because within השתלשלות, even המן understood that he does not stand a chance against the אידן.This is connected with אחשורוש, which is the level of סובב. That is where the silence of קדושה can become silence of קליפה.So why did he need a גורל?!Stay tuned...

In this historically famous מאמר (in connection with Stalin ימח שמו's death - see videos below), the רבי begins by explaining the power of a גורל:Not only is a גורל higher than שכל, it is higher than - and controls - רצון as well, by connecting to the בעל הרצון.This explains the connection of פורים to יום כיפור - and how פורים is in fact greater than יום כיפור! - in their ability to attain כפרה through reaching beyond השתלשלות.Link to Reb Yoel Kahn saying the story: https://www.youtube.com/watch?v=TODKbnirL1I&tLink to Reb Pinyeh Korf saying the story: https://www.youtube.com/watch?v=5qfe47v4czU

View the PDF of the מאמר booklet ⁠⁠⁠⁠here⁠⁠⁠⁠.Finishing the מאמר, the רבי explains the experience of מקיף הרחוק - through משלים and the stories of תורה.Specifically through the 'low' level stories of תורה and the 'simple' מעשה המצות we tap into the deepest level of the עצם and תענוג הפשוט - and that's the אוצר!

View the PDF of the מאמר booklet ⁠⁠⁠here⁠⁠⁠.To contrast מקיף הרחוק with מקיף הקרוב, the רבי quotes the אלטער רבי's משל of a house vs. garments, the צמח צדק's explanation of נעשה vs. נשמע, and the unique experience of מצות that can only be done unintentionally!However, the רבי points out, all this shows on the experience of מקיף הרחוק - as the רבי מהר"ש points out about the shelter of a house.How does that experience of מקיף הרחוק relate back to the teacher and the student?Stay tuned...

View the PDF of the מאמר booklet ⁠⁠here⁠⁠.Continuing through פרק ט"ז of the פריערדיקער רבי's מאמר, we are introduced to the משל of the רב and תלמיד, analyzing three levels of knowledge within that relationship: פנימי, מקיף הקרוב and מקיף הרחוק. The רבי sets out to explain how even מקיף הרחוק is an אור being imparted.To understand that, we explore the topic of מקיף in the צמח צדק's מאמרים, using רצון as an example: Unlike each organ's individualized function and energy, רצון is a power that affects the entire body equally, remaining aloof and detached from any individual organ, even while having a powerful affect on all of them.

View the PDF of the מאמר booklet ⁠here⁠.Quoting the אלטער רבי, the רבי explains that the term "אור אין סוף" brings out the central idea of this פרק, that while we are not discussing Hashem Himself (מאור), this אור still has the infinite quality of being both מעלה and מטה.This is referring to Hashem being "secret" even within Himself כביכול, as the רבי quotes from the מיטעלער רבי two ways to understand "סתימא על כל סתימין".What does that mean? How can you have an אור - expression - that is inherently hidden?Stay tuned...

View the PDF of the מאמר booklet here.Following the yearly cycle of באתי לגני, in this מאמר the רבי is explaining פרק ט"ז of the פריערדיקער רבי's מאמר, discussing the line from זהר that "אור אין סוף למעלה עד אין קץ".After catching us up in סעיף א, the רבי uncovers the חידוש of the פריערדיקער רבי about this line, that we are discussing two opposites within the אור itself, and not only where it goes. Also, this is אור, not יכולת.We finish this שיעור with a question: How could the definition of unlimited אור be limited to מעלה and מטה?!

Finishing the מאמר, the רבי explains the connection between חנוכה and סוכות, specifically the 70 bulls of the קרבן מוסף:With חנוכה being the celebration of יחידה, we see how יחידה is used, not only as a defense against darkness, but as the key for transforming the darkness, which is also the idea of the 70 bulls, corresponding to the 70 nations.

After explaining the argument of the Greeks last week, the מאמר now explains how to fight against them, and how we see this in the story of חנוכה.Being that the Greeks defiled all the oil (-intellect), the only way to be victorious against them is by using the unbeatable power of the יחידה. Not only is there no struggle when it comes to יחידה; there is not even a discussion, because in the יחידה perspective, because there is no other option! In two words: מסירות נפש.This is what we celebrate on חנוכה - a Judaism centered around, and based on, unwavering dedication to Hashem, not because it makes sense, but because this is the only reality, and we are ready to defend this reality at any cost!(Link to JLI's video mentioned in the Shiur)

What exactly was bothering the Greeks about Judaism?What is at the core of doing מצות? Does understanding a מצוה weaken, or strengthen, one's connection to Hashem?We explore the perspective of the רמב"ם regarding מצות, and then the perspective of חסידות - uncovering that the Greeks had a problem, not (only) with illogical מצות, but with the Jewish approach of entirely disregarding logic.

What is the connection between חנוכה and סוכות?Why is חנוכה eight days?What makes חנוכה be higher than השתלשלות?Join us in this wonderful, fundamental מאמר on חנוכה, as we uncover the miraclous jug of oil and the powerful light therein - the powerful light of חנוכה!

Finishing the מאמר, the רבי explains the underlying theme of the two interpretations of "דילה הוו חיין" - owning your life through תשובה מאהבה, and מלכות being able to express itself with ביטול:When the שרש is revealed, it brings about the unlimited power of being able to handle opposites, drawing down from higher than time into time, and the ביטול עצמי into expression.

Continuing in the מאמר, the רבי fuses together the explanations of זהר and רש"י on "שני חיי שרה" in the opposite way as before - through "כולן שוין לטובה" one can reach "דילה הוו חיין":When the source of מלכות is revealed, not only do the other ספירות benefit from it, מלכות itself becomes redefined. Instead of selflessness (ביטול) in contradiction to expression, מלכות can now express itself selflessly.In our עבודה this means the ability to feel joy: not in contradiction to our selflessness to Hashem, but on the contrary - expressing it!

Link to Text Sheet PDF here.In this extended שיעור, we continue the מאמר, where the רבי applies the lesson we learned from רש"י to answer a famous question in תניא.To better appreciate this answer, we present the background of this question, and the various answers posed prior to this מאמר, slowly developing the tremendous חידוש the רבי is teaching us here.

Beginning a new מאמר, the רבי fuses together the explanations of רש"י and the זהר on the פסוק describing שרה's life, in the beginning of פרשת חיי שרה.Does תשובה really change me? How do I change my past that might not be so great?In learning a lesson from the life of שרה, the רבי shows us how we can be in control of our past!

Finishing the מאמר, the רבי shows how the י"ג מדות הרחמים are uplifted and infused with עצמות energy when they do their job in expressing the עצמות connection of Hashem and אידן.This is connected with the חידוש earlier in the מאמר that המלך בשדה is for every איד, even those in the שדה of קליפה.The מאמר finishes with answering the opening question: אלול includes "ודודי לי" - the י"ג מדות הרחמים, but the point of it all is the "אני לדודי" - the איד's essential oneness with Hashem that is expressed through his עבודה.

Continuing in the מאמר, the רבי analyzes the אלטער רבי's descriptions of the King's Presence in the field, uncovering Hashem's involvement during אלול in two ways: Reciprocal, and Core.How does that work together with what we know about אלול being about our עבודה?!This is the חידוש of the מאמר: The relationship of Hashem and אידן in אני לדודי is not about the עבודה of the אידן, it is about the very existence of אידן (which is expressed in their עבודה)!

In this fascinating, stand-alone part of the מאמר, the רבי reveals a revolutionary depth to the idea of מלך בשדה.This idea is traced back through the אלטער רבי's and the פריערדיקער רבי's מאמרים, appreciating the רבי's חידוש as to the availability of the King in the field during אלול.This point begins the explanation as to why the אלטער רבי adds about the king's positive expressions to us, which ostensibly run contrary to the theme of אלול being specifically "אני לדודי" and our עבודה.Attached are the links to the pages of the מאמרים that were read inside during this שיעור (with the timestamps when in the שיעור they were read):https://hebrewbooks.org/pdfpager.aspx?req=14963&st=&pgnum=396&hilite= (04:02)https://hebrewbooks.org/pdfpager.aspx?req=19800&st=&pgnum=280 (22:40)https://hebrewbooks.org/pdfpager.aspx?req=32923&st=&pgnum=331&hilite= (26:10)

Jumping in to a new year with אני לדודי, the רבי invites us to a deeper understanding of אלול by asking about the "ודודי לי" part, which seems to be the opposite of what אלול is about - "אני לדודי".The משל of המלך בשדה brings out the paradox of אלול: On the one hand it is "המלך", the king is making himself available to everyone, but on the other hand it is "בשדה", the king is not in a state of grandeur, and even the inspiration to go meet him comes from the person themself, and not from the king.

If חוקים, as was established in the מאמר, reaches the highest level of תורה; the way it is completely one with Hashem's רצון עצמי, why was דוד punished for expressing this?!The answer is, this is the highest level of תורה as תורה is itself. But in Hashem's Master Plan, the goal is to make a דירה בתחתונים.Specifically by fusing together Hashem's ability to be above the world into the world (as is hinted out in שם הוי-ה, as well as in the opening of רמב"ם), do we express the ultimate power of Hashem's עצמות.Thus we answer the two questions from the beginning of the מאמר on the פסוק of "הוי' לי בעוזרי, ואני אראה בשונאי": Through revealing Hashem within the world we elevate the sparks of G-dliness, even within the darkest of situations, thus reaching the ultimate connection with Hashem.The message to us, in דור שביעי, is obvious...

Continuing in the explanation of חוקים, the רבי presents a fascinating difference between עדות and חוקים:While עדות is "רעותא דלבא" - the connection to Hashem from the deepest core of the person's self (his עצם הנשמה), חוקים is putting one's self on the side and serving Hashem with קבלת עול.Consequently, while עדות is the idea of עצמות being expressed within the world, חוקים is the idea of a איד connecting with Hashem's Essential Desire - רצון עצמי, beyond any function of expression.This all explains why "חוקיך" is emphasized in the פסוק describing תורה's greatness - "זמירות היו לי חוקיך".However...

Understanding the difference between חוקים and משפטים (as they exist within every מצוה), we appreciate why דוד's praise of תורה in that it is greater than the world (זמירות) is emphasized specifically within חוקיך: Specifically by חוקים do we see how the details of the מצות - how they energize the world - are insignificant, and a מצוה is instead purely about Hashem's רצון.To further highlight this quality of חוקים, we bring עדות into the discussion: עדות is the quality of a מצוה in that it brings down and expresses the עצמות of Hashem - what is otherwise inherently concealed - in the world.How is this different than חוקים? Stay tuned...

Celebrating 30 years of the חג הגאולה, the רבי quotes two questions from the פריערדיקער רבי's מאמר, said on the day he was released, י"ב תמוז תרפ"ז: How can we say that there are helpers other than Hashem, and why would דוד המלך seek revenge from his enemies?!The רבי then analyzes the פסוק that refers to חוקים as "זמירות", beginning a discussion about the חוקים element within מצות - the submission to Hashem's Desire that surpasses reasoning.

In this special Gimmel Tammuz שיעור, we explore עצמות through the lens of the רבי's תורה.How do we get over the 'ghost' of זלמן משה and appreciate the רבי placing עצמות front and center?What is the central quality of עצמות?What does עצמות look like in our lives?How do we access עצמות?Is חסידות self-help?(Delivered in Crown Heights on ג' תמוז תשפ"ה as part of a day of learning the רבי's תורה, organized by Karnei Ohr.)

Uncovering a depth in ביטול, the רבי shows how fulfilling a מצוה brings out a connection to Hashem even stronger than מסירות נפש!This explains why coming from the נעשה ונשמע euphoria of שבועות, the הפטורה of בהעלותך is רני ושמחי בת ציון, emphasizing the quality of the daughter-like commitment of fulfilling מצות.

In this מאמר, said on the שבת following the miraculous victory of the six-day war, the רבי quotes the מדרש that uncovers our three-dimensional relationship with Hashem: "Daughter" - מצות, "Sister" - תורה, and "Mother" - מסירות נפש.Although it would seem that מסירות נפש is the highest form of relationship, the רבי explains the quality that exists in the daughter form of fulfilling מצות and the ביטול therein.How is מסירות נפש not enough of a ביטול?! Stay tuned...

Finishing the מאמר, we uncover the unique quality of רשב"י's תורה, and how it was able to make the world compatible to the miracle he affected.In one word? חסידות!We also see how אחדות ישראל is an integral part of feeling the אחדות between Hashem and אידן.

Continuing in the מאמר, we explore the difference between the effect on the world through davening vs. through a ברכה.Based on that, it seems that תורה learning contains both qualities, and this is seemingly the explanation of the miracles brought about by תלמידי חכמים through their power of תורה.In that case, what makes רשב"י's story of rain unique? Stay tuned...

Beginning a מאמר for ל"ג בעומר, the רבי connects the dots between the אחדות of אידן with each other and their אחדות with Hashem (as well as how it manifests itself in a חתן and כלה).We set out to understand how רשב"י made it rain simply through תורה; without the need of the effort that is usually needed through תפילה.

Wrapping up the מאמר, we now understand the three-step process of how מצות bring Hashem's Presence into this world, in the order of עדות, חוקים, משפטים: Through עדות we connect to Hashem's עצמות, and through חוקים and משפטים, this connection is brought out in a tangible way.The חכם wants to know how this happens through the dry actions of מצות, and the answer is that this was the power of מתן תורה. To access this power, one needs to transcend the limitations of one's ego - חוקים.

To further understand the quality of the עדות component within every מצוה, the רבי contrasts it with the חוקים element:Although חוקים - engravement - signifies כתר, Hashem's Desire on such a level is to negate human logic, and thus cannot be a representation of his Essential Desire. Specifically עדות represent the core connection of the essence of a איד with the Essence of Hashem.

The three categories of משפטים, עדות and חוקים are reexamined as three elements within every מצוה:A מצוה expresses Hashem's Presence within this world. Understanding the difference between ממלא, סובב and עצמות uncovers how specifically through עדות do we draw down Hashem's עצמות; that which is otherwise inherently inaccessible.

What is the wisdom behind the wise son's question? Why does he seem to exclude himself from the performance of the מצות?The wise son is troubled by the importance given to the simple action of מצות. Unlike the deep spirituality of Judaism before מתן תורה, he wonders, what can be so powerful about mere deeds?!What does this have to do with עדות חוקים and משפטים? Why in that order?So many questions... Stay tuned...