Maamer Exam Notes

MAAMER MAYIM RABBIM
Mayim rabim lo yuchlu lchabos es ha’ahava – pressures of parnassa can’t extinguish our love for Hashem
How can I make sure the burden of parnassa won’t get in the way of my avodas Hashem?

Motzei Shabbos Parshas Noach Tof Shin Lamed Ches – in his room – after the heart attack (heart attack was on simchas torah). At this point the rebbe was not allowing physical pressures

Alef: Many waters could not extinguish the love, and gushing rivers can’t wash it away. Many waters = all the troubles of parnassa and the thoughts of olam hazeh, and it can’t extinguish the hidden love that’s in every Jew. The waters are so powerful, until they’re moving in a running fashion, constantly, without stopping, they still can’t extinguish the love.

If you’re doing a project, organizing something etc, you have to do it without worrying – if you believe everything is from Hashem then there’s no reason to worrying. Letter from the Rebbe: someone wrote that he was worried about if this program would work out, the Rebbe wrote back, you wrote to me before and said you were worried and it worked out fine, so when the same thing happens again why are you worried now?

Footnote 10: from the sweat of your brow you’ll eat bread – told to Adam – this started chet etz hadaas. The idea that parnassa will come with a lot of difficulty is a punishment.

Beis: says in tehillim. :yagiya kapecha ki sochal” – your hands should work so you can eat. Your HANDS should work, but don’t put your whole heart and mind into it – do what you need to do.
A person can’t just sit at home and wait for man to appear. You have to do something that the sheva from above will be enclothed in.
“Uberechecha Hashem Elokecha bchol asher TAASEH” we DO have to do something so Hashem will give you the brocha.
Also the shefa comes down in the way of teva – you have to involve your ming but just whatever you need for action, not really working on it with

tzvi freeman: the difference between gan eden & gehenim – everyone gets what the had in this world in a greater way. Someone who’s been so involved in gashmius gets more and more and more gashmius and that’s real gehinnom – its sickening.

The test if you lose somewhere – if you didn’t daven because you were too busy etc. – then you were too involved and you forgot about the point.

We know it’s only the brocha of Hashem that makes us wealthy. Every child we have brings down their own tzinor of parnassa. Hashem’s taking care of the WHOLE world – you think you’re bigger than that that you’re worrying about it. Remove the element of worry and then it won’t get in the way of your avodas Hashem.
Your business is only garment for the brochos of Hashem, don’t think you business is the source of your parnassa.

Working is levush for Hashem’s brochos. Just like clothes it’s not the bigger the better, or putting on lots and lots of clothes, the clothes have to fit. So working in parnassa too much can be bad. On Rosh Hashanah it’s decreed what will happen for the year, like closed in a box. Every day when we daven Hashem opens up the box & gives us something. It was decided in a ruchnius way but it’s our choice what level it’ll be brought down in gashmius.
Al these pressures of parnassah are not able to extinguish his love for Hashem.

Example – fire vs coals. Coals hold the heat within them and it’s harder to extinguish.

Gimmel: Gashmius in its source is really higher than ruchnius. So maybe gashmius should be able to extinguish this ruchnius! But a yid has a neshama and that’s from waaaay higher than gashmius. That’s why a goy that tries to live spiritually can have a much harder time, because the source of gashmius is so strong.
The source of the mayim rabbin is coming from tohut that was before tikkun (where ruchnius comes from). That’s why they’re called RABIM – they do have a great source. The source of your nefesh elokis is from tikkun, but it can’t erase the love that’s from your nefesh elokis – because the essence of who you are, the neshama, is part of Hashem.
“rishpeha rishpei eish shalheves kah” – the source of the love is like a flame, like it’s connected and hidden in a stone.

The source of your neshama is like a flame like a flame hidden in a coal. Or as the fire is in a stone, the fire’s hidden and only revealed when rubbed together. Since it’s concealed it can never be hidden. These mayim rabim will even make the love for Hashem stronger. Mashel of a dam – when the water overcomes it, it rushes even stronger.
When the neshama comes down into this world being enclothed in mayim rabbim it reaches a higher level. Pressures of gashmius don’t really want to make us mess up, they want us to just overcome it and go higher – so it can’t extinguish our love because that’s what their job is. The advantage that’s done to the neshama through coming down here is that it comes to the inyan of teshuva. Neshamas before they come into a body are on the level of tzaddikim gamurim
(Liluy nishmas – when a neshama leaves the world it realizes how much it could have done, right when it can’t do any mitzvos – we alleviate that pain by doing it for them)

in order for a neshama to reach the level of baal teshuva you have to return to somewhere – you have to be where you’re not supposed to be in order to return. It’s very far from ruchnius. It’s so far that when the neshama goes through it it will return and reach the level of baalei teshuva. Not necessarily because a person did aveiros, just the neshama returning to its source. The level of baal teshuva is greater than a tzaddik, so that the difference between them is incomparable. – tzaddikim AIN YICHOLIM laamod. The neshama goes from the level of tzaddik in order to go up to the level of baal teshuva. Reaches even the level of elokim asher nasana – the level of coals – higher than tohu – atzmus ein sof. So through coming into the world we reach HIGHER than ATZMUS EIN SOF!!
Before it was on a level bkoach – now after it goes down into this world it reaches that level b’poel.

Hey: How do we know that neshamas come from an incredibly high place? Before Hashem created the world he asked the neshamos of tzaddikim (ameich kulam tzaddikim). That means we were created first = we are the highest. He also asked them about all the higher worlds. Therefore we’re higher than all other worlds. Through teshuva, even though the source of a neshama is so high, it reaches EVEN higher. We’ll understand this based on what the Maggid explains “Yisroel Alah B’Machshava” – “Hashem had the idea to create Yidden” Mashal of a father, even when his child’s not there, he’s always on his mind. Bnei Yisroel are always on Hashem’s mind. A physical father will constantly be thinking about his son only after he’s boren, but with Hashem we’re constantly on His mind even before the world was created. The fact that neshamos are sourced in atzmus, and that Hashem discussed it with them, this is the aspect of neshamos how they are IN THIS WORLD – even though this happened ‘later’ it’s also engraved in Hashem’s mind because there’s no past, present, future. When He was discussing it with the neshamos that’s when, kivyachol, it came to His mind the taanug He’ll get from our avoda down here.

Deeper explanation on the words alu bmachshava
Bnei yisroel are at that level of machshava – chochma – highest level in Hashem

Even though they started out very high, theyre going to be going to an even higher level. The reason they’re rooted in atzmus is because He knows that theyre going to have a yerida and fulfill Hashem’s ratzon of a dira btachtonim.
If He already knows with complete certainty that they’ll do the kavana, then why do we have to go through it? Then it’s only the koach – the real thing is when we actually do it.
Says discussed with tzaddikim because they weren’t on the level of baal teshuva yet – before we went down into the world.

Vov: We can connect this with the inyan of vyaakov halach ldarko – (was said motzei shabbos parshas noach)
You’re really GOING when you go out of tishrei and are involved in regular things – he’s involved in mayim rabbim now. Through going through this he’s becoming elevated – he’s a mehalech. This knowledge accomplishes that the halicha can be bsimcha – you know how much you’re accomplishing now. When you’re happy your avoda can be complete and higher than any limitations, because simcha poretz geder. When you do it in this way you’ll get all the brochos you need bruchnius & bgashmius.

MAAMER TANU RABANAN
Bais shammai says that you should start with 8 candles and go down each day – because that’s how they did it with the parim on sukkos
Bais Hillel says to add one each day – he agrees with shammai’s reasoning, but says maalin bkodesh is more import ant

What is the connection between Chanukah and sukkos?
They both have 8 days - 8 shows what’s above nature

What’s the connection of Chanukah and sukkos to the idea of above hishtalshelus (nature)?

We have 8 days of Chanukah and 8 candles because of the miracle on the menorah in the BHMK. But the menorah in the BHMK had 7 candles! So why do we have 8 candles (and days)?

How can we compare this? It’s not like we’re comparing it to sukkos – we’re comparing it to the PARIM of sukkos. It’s 2 different keilim – 1 is a menorah and 1 is the mizbayach (where the parim were brought up on sukkos)
Also – the neiros are so much greater. Hashem says to Aharon “your avoda (lighting the neiros) is greater than all the others (korbanos) and will never be extinguished.

In the BHMK they lit it during the day – we specifically light it at night (the sun HAS to be down) – if we’re trying to commemorate that why don’t we light at the same time?

Beis: Chanukah is about illuminating the darkness. Chanukah happened after the yivanim desecrated all the oil – their darkness reached all the way to the shemen – represents kedusha – separate
Difference between kadosh and kodesh
Kadosh – a description of what it is – holy
Kodesh – holiness – kedusha
Separate – just like oil that floats on all liquids
In order to illuminate this darkness they needed a miracle – found the jug of oil that was still unsealed – represents or ain sof that’s above hishtalshelus – that last thing that remains that wasn’t changed/concealed

That’s why ner Chanukah has to be at night – we’re trying to light up the dark
That’s why it’s 8 days – above hishtalshelus – because of this inyan it’s possible to illuminate the darkness

gimmel: applying this to a person’s avoda: the greek’s whole war was a ruchnius war, not fighting against the bodies of jews.
Footnote 31: they actually didn’t allow them to do mitzvos (not just don’t have the connection to Hashem) the first & main part of the war was getting them away from Hashem and kedusha, and later it resulted in actually not being able to do torah & mitzvos at all.
Or – actually the order was the opposite.

Didn’t care if they learn torah – just in an intellectual way. ToraseCHA – YOUR torah. Even in eidos and mishpatim they didn’t allow the chukim aspects of those mitzvos to be kept.

(missed a class...)

in order to create a geula nitzchi means that our avoda has to be in a way of nitzachon – in an impractical, illogical way.
Now our mesiras nefesh is giving up our ratzon.

Vov: in order to win this war, that was a war on above seichel, we have to fight back with above taam vdaas. And not even what’s above taam vdaas, but connected to taam vdaas – they got that also. You have to have mesiras nefesh. Standing strong against all those who try to stop us, an essention strength that’s completely above seichel. Mesiras Nefesh is not because of any logical reason, it just can’t be any other way. This comes from the hiskashrus of our etzem haneshama – our yechida. It can’t be touched – like the 1 jug of oil that was still sealed. Even though the maccabis were weal & few, they stood with mesiras nefesh – this awakened the whole generation’s mesiras nefesh.

Zayin: Because your mesiras nefesh comes from your etzem, it permeates all your koichos – so it’s recognizable that this is “a mesiras nefesh yid” that’s his identity.
Aikev asher shama avraham bkoli – even avraham’s heel heard Hashem, because he was so permeated with mesiras nefesh
There’s one thing that there is no parralel to in klipa: Yechida. (Yechida is the idea of unity, klipa is the idea if disunity) When you’re dealing with your yechida there IS NO opposition. You’ll also change your nefesh habahamis to work with you as well.

Now we can understand the difference in the number of candles on the menorah – the number of candles and when you light. The idea of Chanukah is the idea of mesiras nefesh using the yechida – above hishtaleshelus – that’s why there’s 8 candles.

At the time of geula we’ll also have 8 strings instead of 7 on the harp.

Kinor = chof vov ner – chof vov = gematria of havaya – the illumination of shem havaya
Even though the BHMK was the holiest place in the world, especially the harp
That’s why there’s also a difference in the time of lighting the candles – not only does the darkness not get in way of this, the darkness turns to light
You’re allowed to light until there are still “feet in the market”
Tarmudo – marketplace – connected to mored - rebel
this represents the people rebellng against Hashem, they’re in a public place (shuk) – they can do whatever they want – those kinds of people you’re trying to illuminate until it stops – (till the feet STOP in the market)
(or – stops to the level of klos hanefesh)

now we can understand the connection between
sukkos is the idea of revealing makkif – like a sukkah – things that a higher level than you usually get – in the 8th day those makkifim can become penimius
that’s why they’re both 8 days – 8 is 1 + 7 – the 1 that is higher than hishtalshelus is brought into the 7

first it lessens the goyim’s strength every day
after it causes them to also help yisroel
if the nations of the world would know how good the BHMK is good for them, they would surround it & protect it.
And finally everyone will recognize Hashem, and the goyim will help us. Just like bringing these 70 cows like the 70 nations. On the last day there was an extra korban that’s not for the nations – an extra special korban just for bnei yirsoel

the idea of lighting when it gets dark also talks about the darkness of golus. The point of the golus is to awaken mesiras nefesh, which illuminates the darkness & changes it to light. Through the avoda of MOST of bnei yisroel – brings hatzalah to the whole world.

Specifically adding in the mitzvah of ner Chanukah, moshiach and eliyahu are from the 8 people that were anointed – the 8 candles. Just like Chanukah candles will never be batul, same with geula it will be be completely nitzchi.

LHAVIN INYAN KSIVAS SEFER TORAH
Alef: Every person has the obligation to write a sefer torah. A king has a mitzvah to write an extra sefer torah. The first one to write a sefer torah was moshe – and there’s the extension of moshe in every generation. Moshe finished his sefer torah on erev shabbos. The tzemach tzeddek explains it according to the alter rebbe.
Motza’eihem (the starting point) lmasayhem –
…according to Hashem…Maaseyhem lmotzaeyhem.

Beis: Why masaim in lashon rabim? There’s only 1 leaving from mitzrayim – once they went to ramses & sukah they were out –
why were the journeys ploural?
The entire trip was really one trip – they just made stops along the way. Until they got to eretz yisroel they were still in mitzrayim.
Moshe wrote: motzayhem lmasayhem
Hashem wrote: masayhem lmotzayhem
How do you travel to your starting point?
Every person is in ‘mitzrayim’ because our neshama comes down into a guf and is limited.
The place you’re going to back to is much higher than where you come from. It has to be that way because that’s the whole point of why we come down here – it would be pointless if there’s no aliya.
All OUR ‘travels’ lead us back to where we came from – our source.
The intro to this is moshe, the raaya mehemna, writing it down
Writing is the inyan of drawing down – motzayhem lmasayhem – draws down the koach of our source to help us in our journeys down here

instead of yetziasam instead of motza’ayhem
yetziasam is something that comes out with force – motza’ayhem is that it comes out automatically, there’s no change in the source – like the sun just radiates rays
from this great level this hamshacha is brought down to this world
‘vayipach b’apav nishmas chayim’ blowing comes from your inside – your pnimius -
writing also includes signing – means taking responsibility for something
‘vkasav lah sefer’ – man has to write a get – that means that he signed
and signed also includes sealing – it’s everlasting
then we can go on our travels and reach where we come from

Gimmel: the 7th tikkun (midda) in the 13 middos of the beard – is the tikkun b’emes
all the tikkunim of yud gimmel middos harachamim come from way above seder hishtalshelus – that’s why they can fix any mistake you make – teshuva. Theyre connected to the idea of the hair of the beard – the hairs nourishment comes from from your brain, but the way the life force is brought down through the skull. That’s a tremendous tzimtzum for the mind – you don’t even feel pain when you cut your hair – the deadest part of your body.
Emes is represented on the cheeks – it’s connected to the brain but there’s no hair. The chochma of a person shines on the face – this is the idea of emes. In the 7th midda the light is brought down not in a way of tzimtzum.
“chochmas adam tair panav”
like rab avohu – walking & came to the students of reb yochanan & they said look at him, he must have found a treasure. And they said no he found something new in torah – was expressed on his face.
Rebbi yehuda – the queen asked him if he was drinking because is face was shining – wasn’t drinking, had just learned a chiddush
Daled: there is no ruchniusdike level that can create gashmius – gashmius comes directly from ain sof – ruchnius comes down through levels.
That’s the difference between what's brought down the the hair and through the face. Your hair continues to receive chayus – it actually grows. But you don’t see any intelligence in the hair – or even what kind of chayus it gets.
That’s why the 7th one is called “v’emes” because the inyan of emes is that it does not change. Not only does it not change – it’s not hidden. Even when it’s brought down (things usually change by bringing them down).
Emes comes from the level of “Ani Havaya lo shanisi” – Hashem doesn’t change. Whatever is the highest falls the lowest. The fact that we – gashmius - feel ourselves as our own existence is because we come from the YESH ha’amiti – Hashem.
The middah of emes will be brought down to this low world because it’s from such a high source. When we talk about different ruchnius levels that were created from other ruchnius levels, we can’t say this is completely lo shanisi.
But the essence of Hashem wasn’t caused by anything or created by anything – it just is – and that’s where you have the idea of lo shanisi. The only real existence is Yesh Ha’amiti.
The rebbe maharash explained this idea in the maamer mi kamocha.

Hashem is the only existence that wasn’t created – which means the only thing that never changed - because to be created is a change. The middah of emes comes from that unchanging level of ani Hashem lo shinisi. This world is real – we know this because it says breishis bara elokim – if it wasn’t real we wouldn’t be able to do mitzvos – but we’re not emes, because nothing here is nitzchi. Even though its not necessarily apparent to us, it’s obvious how everything is Hashem and He’s constantly keeping the world going. Gashmiusdike things are never really independent – always need Hashem to keep holding them together – ruchniusdike things don’t need that as much. So down here you see the truth of ain on milvado – that nothing can exist without Hashem – because gashmius CAN NOT exist without Hashem – were ruchnius things are more of an existence of their own (NOT that they could exist on their own though) can look like there are other strong

Hey:
The true existence of the yesh hanivra – created thing – is yesh ha’amiti – Hashem – this is talking about neshamos in this world. You can only have the idea of yesh down here in this world – above there is no yesh, everything is batul. As opposed to goyim – they are not true existences – whole purpose is to be there to make the world a better place for yiddin to live in. So if he doesn’t do one of sheva mitzvos he’s chayav misa – because he isn’t fulfilling his purpose.
Even though every single thing that exists comes from Hashem – that’s the basis of our belief (rambam) – but we are A PART of Hashem. When you touch the corner of the essence, you touch the whole thing – we have the essence of Hashem inside us. This is why a yid doesn’t want and can not be separate from G-dliness- because that’s who he is!
Most existences come from something – but Hashem, His existence comes from Himself – and we are a part of that – not created from any cause etc.

Vov:
That’s why moshe wrote down ‘es motzayhem lmasayhem’ and then they can travel to reach their source. Moshe rabbeinu brought down their source – the atzmus of Hashem – down here into our travels – and through this we can have the aliya of the neshama. The neshama comes down here and is put in a body with a nefesh hativis – it needs to have this midda of nitzachon (victory – but also the midda of nitzchi)

This nitzachon will bring down the otzer ha’elyon – revealing the atzmus of Hashem. We do this through the nassi.
(Moshe rabbeinu is called Ish Elokim – part of us and part of Hashem (we also have a part of Hashem inside us the same way, but we have it so covered up – the nassi can reveal this in us)
Through a person’s avoda there’s also an elevation above – da ma lmayla mimcha – know what’s above you – means that everything above depends on you & your avoda!
“make yourself two silver trumpets” – this was told to moshe rabbeinu – trumpets – chatzatzros – chatzei tzuros – halves of a picture – moshe should put the 2 parts of the picture together – the part that’s the avoda of a person, and the part that’s ‘Hashem’s avoda’
through a person’s avoda down here it makes the picture ‘complete’ above

Zayin: Bringing down the midda of emes through the 13 middos harachamim (are above seder hishtalshelus), and then through the 10 sefiros of atzilus, and all of seder hishtalshelus, down to this lowest world – this is accomplished through torah. “Ain emes elah torah”
Torah is compared to fire which can’t be mekabel tumah. Torah can come into this world in every place and NOT CHANGE at all – it stays the same as it is above.
The idea of emes as explained in yerushalmi on the ‘signature of Hashem’ – emes is alef, mem, sof – Hashem is beginning, middle, end. Through Torah which is true we bring down this great light of Hashem that’s emes to this low world.

Ches: This is the idea of saying that moshe wrote – which refers to the whole idea of torah – Moshe accepted the Torah, and Torah became a real part of him – “zichru toras moshe avdi”
The middah of emes is brought down from yud gimmel middos harachamim – from the ratzon ha’elyon – down here in a way of writing of ink on paper
And the miracle is that it doesn’t lose any of it – normally when you write something you lose part of it – Torah stays the same because it’s emes – limiting it into 22 letters!
There are 2 inyonim in signing: 1. Says that this thing won’t change (ani havaya lo shanisi – this idea is also inside every Jew – since we’re a part of Hashem we’re also going to be around forever)
2. It’s a representation of me, but it’s not me – your name has no comparison to the essence of a person – sealing with wax – it’s a separate thing that’s being added– this represents the worlds briah, yetzira, asiya – they’re a representation of Hashem but not Hashem. Signing brings down this level of ani havaya lo shanisi even into these low worlds through moshe rabbeinu, the raya mehemna singing it.
Motzayhem – draws down our source of ani havaya lo shanisi (aspect 1- won’t change)
Masayhem – draws down into these lower worlds that are ‘separate’ (aspect 2 – signature represents but isn’t essence)

Tes: “what does Hashem ask of you? All He asks is to fear Him.”
Gemara asks: how is yira a simple thing?
Answer: this was said to moshe, and for moshe it’s easy
Every person has a part of Moshe in them, and for that part yira isn’t hard.
(chazal say don’t say mah – say me’ah – 100% yirah – there are also 100 letters in this pasuk)
even though in the torah it says that moshe wrote the sefer torah, since we all have a part of moshe in us, it’s relevant to all of us as well
every jew has this capability to bring down this aspect of the emes of Hashem, in a way that it affects us – even in a way that it affects them
vayichtov: bring it all the way down in a way of writing – on parchment that’s made out of an animal, and the ink is made from tzomayach & domem – and from all this comes a complete sefer torah
chasima: forever, unchanging

Moshe goel rishon, goel acharon – Shiloh which refers to Moshiach – has the same gematria as moshe – when you add the letters echad to Shiloh you get the gematria of moshiach (and when you add echad to moshe). When the alef – alufo shel olam – is brought down into the ches – 7 heavens + 1 world, and the daled – 4 corners of the world. When you add the revelation of Hashem to Shiloh you get the revelation of moshiach.
Just like the idea of moshe is the idea of writing a torah, this is also the idea of moshiach.

Kol ymei chayacha – lhavi liymos hamoshiach (talking about shema)
About writing a sefer torah it says the king should read it ‘kol ymei chayav’ – must be a connectin between the two
Moshiach is called Melech Hamoshiach – he will read from the sefer torah all the days of his life and also the days of moshiach

Yud: Practically, we finished the sefer torah that the frierdiker rebbe referred to as the torah of moshiach. Very soon we’ll be zoche to the coming of Moshiach, and then we’ll have the revelation of toraso shel moshiach. Even though this was also given to Moshe at Matan Torah because Matan Torah will never happen again, but at the time of Matan Torah it was hidden, and in the future will be the revelation of torah chadasha – those who taste it merit life – tasting the Torah of Moshiach – we’re at 6 ½ millenniums (erev shabbos after chatzos) all the preparation of all the previous rebbeim – when everyone completes his avoda we should have the revelation of Moshiach now!

MAAMER KIYMEI TZEISCHA
Alef:
Q: Why does it say kYMEI – lashon rabim – didn’t yetzias mitzrayim only happy in one day? When we remember yetzias mitzrayim it always says ‘es yom tzeischa’.
Q2: There’s no comparison between them! The geula will be nitzchi, it’ll be much greater & higher miracles (some say that we won’t even mention yetzias mitzrayim anymore- we need a proof that you do say it) how can we compare them? It’s as if we’re saying the mayla of the geula asida is that its like yetzias mitzrayim!
Q3: It’s worded like yetzias mitzrayim is the source of the miracles of the geula asida – which would seem like geulas mitzrayim has a mayla over the geula haasida. How can that be?

Beis: There are actually 2 peirushim on this:
1. the miracles of the geula asida will be similar to the miracles of yetzias mitzrayim
2. the miracles of the geula asida will be great EVEN compared to the miracles of yetzias mitzrayim. There WILL be a huge mayla.

Niflaos = nun peleh =
Nun peleh – moshe couldn’t reach the 50th’ shaarei binah – why he was buried in har navo – nun bo

bnei yisroel had to get out of mitzrayim because they were on the 49th level of tumah – Hashem had to ‘grab’ them out – then they had to work up one step at a time – 49 days of sefira
this was through bringing down the 50 gates of binah – we see that yetzias mitzrayim is mentioned 50 times in Torah. In the nun shaarie binah there are different levels – a lower level is how the nun shaarie binah how it’s brought down in malchus.
Higher is the nun shaarie binah in their place – in binah
Even higher is as they are included in the 50th gate – in kesser – in atik
That’s why the miracles of the geula asida will be miraculous even compared to the miracles of yetzias mitzrayim – yetzias mitzrayim was the gates of binah as theyre drawn through malchus. In the future it’ll be how they’re found in kesser – in atik – in pnimius atik.
All hamshachos now are just from chitzonius atik – the highest we could get – in the future we’ll get from pnimius atik.
Nevertheless the pasuk compares the miracles of the future to the miracles of yetzias mitzrayim – we say that Hashem revealed Himself to them ‘bichvodo uv’atzmo’ – but even that great revelation was through malchus – at the time of moshiach it’ll be revealed without any levush
Gimmel: So back to our question – how do they compare, if the future will come from such a greater level?
Why will we still mention yetzias mitzrayim when moshiach comes? Because that was the first geula and opened the tzinor for geula in the world.
We know that Yetzias Mitzrayim was the hachana for matan torah. They didn’t have complete freedom until matan torah. But when they left mitzrayim they got the strength to get to matan torah.
Similarly, this is with the future geula. Yetzias Mitzrayim gives us power for the geula ha’asida. Matan torah was a part of the giluy of the future – but it was only temporary – the world didn’t retain that revelation. Har Sinai wasn’t kadosh, etc. By moshiach the revelation will not just be from above to below, but it’ll also be from below because creation will be completely purified and will be able to accept the giluy.

Yetzias mitzrayim was the idea of iskafya – they still had the bad and had to run away from it ‘ki barach ha’am’ – but when moshiach comes it’s the idea of ishapcha – we’ll be transformed so we won’t have the bad, finished avodas babirurim. BUT there is a great mayla to iskafya as well.

Daled: it’s in lashon rabim because every day until moshiach comes we are going out of mitzrayim. It says that every day we have to remember yetzias mitzrayim – and live it every day by going out of boundaries every day – especially at the time of krias shema, like the alter rebbe says that krias shema and yetzias mitzrayim are the same idea. And even at maariv, there’s a question why do we mention tzitzis at night if there’s no obligation then? Because that ÷whole paragraph speaks about yetzias mitzrayim, and we have to have that all the time. Every day we out of boundaries on a higher level, and this ÷brings to the future geula which is the true idea of ‘paratzta’ – like we see about moshiach it says ‘alah haporetz lifnayhem’, and that is ben dovid – (and has to fight the wars of Hashem like dovid) and dovid is a descendant peretz (called peretz because peretz was supposed to be born 2nd but he broke through and was born first).

Missed not responsible for hey inside – we did it in partners

missed the beginning of ois vov

Vov: Even though ishapcha is usually higher than iskafya, there’s still a mayla of iskafya. Like it says in Tanya that iskafya makes a great elevation above.
Mashal: a king who sends out all the treasures to win the war – treasures that are usually guarded and not used.
Nimshal: Hashem gives us great treasures in order to win the war against our yetzer hara – iskafya – and this treasure is given to the simple people in an unlimited way.
Based on this we can understand why we’ll still mention yetzias mitzrayim during geula -

this idea of bringing down the otzer is specifically in order to be victorious in the war – but in the future there will be no war, so therefore we’ll mention yetzias mitzrayim so we also have this mayla of iskafya. Just from mentioning it we’ll bring down great otzros, and then it will be complete giluy.

Zayin: in the future geula we’ll have both maylos – the mayla of iskafya (kiymei tzeischa) and ishapcha (erenu niflaos) – through our avoda in golus in the way of mesiras nefesh in an unlimited way (and specifically during golus & right before moshiach there ARE more challenges) – we even have this huge challenge not to be embarrassed from people that mock you – and yet we still do mitzvos and even the lowest people are filled with mitzvos like a pomegranate. Through these very people who overcome the challenges we’ll leave golus – with this rechush gadol. This adds speed to the achishena in a way that we’ll fly with clouds that right now we should have geula!!!! Since the geula comes THROUGH our avoda during golus and especially the last days of golus, that’s why we’ll have the mayla of iskafya – the whole geula is built on iskafya. We’ll also have the erenu niflaos, even compared to the miracles of yetzias mitzrayim – all the great giluyim happened at the sea – still some concealment because the sea is the idea of concealment. Their giluyim were the idea of iskafya – it was pushed on them from above, the people themselves weren’t transformed and ready – but geula shlaima we will be transformed and ready to accept those giluyim. Yetzias mitzrayim didn’t come from the avoda below, but geula is a RESULT of our avoda.

MAAMER USAFARTEM LACHEM
Bringing the omer = purifying the mochin of the nefesh habahamis
Sefiras haomer = middos of nefesh habahamis
That’s why the korban omer is barley because were trying to be mevarer the nefesh habahamis
That’s why the korban comes from grain – because grain is connected to your brain – like we see from the maamer chazal a child can’t speak until he eats grain – the brain is connected to the middos – that’s why we chose animal food – and animals are mostly middos – just like an animal’s seichel serves its middos, same with the nefesh habahamis
They brought the korban omer on one day – we count the omer for 49 days
You can change your mindset fast but it takes a while to change your middos
We also have to purify each midda as it is included in the other middos – because if you just do it in general its makkif – you don’t internalize it – you have to go slowly and make it come from you – and then the purification will be complete and expressed in machshava, dibbur, mayseh
Theres a mitzvah to count the days and a mitzvah to count the weeks.
Weeks – each middah in general
Days – each middah specifically – all the middos in it
The main mitzvah is to count the days – the details
Some people say omer is bidrabanan now and some say its doraysa
Rabbeinu yerucham says when theres no bhmk theres a difference between the mitzvah to count the days and the weeks
Days – di’oraysa –
Weeks – bidrabanan (because no korban now)
Counting in days – in the details – is purifying our machshava, dibbur, mayseh – this can be done at all times, even in golus – we were given the power to change the details of the middah, not the whole middah
lets see chessed as an example of how it includes all the middos:
chessed itself – loving Hashem
chessed she’bchessed – love those who love Hashem & deep love of Hashem leading to zrizus in kiyum hamitzvos
gevurah sheb’chessed: hating those who are against Hashem
tiferes shebchessed: sees the beauty & torah & mitzvos – excitement
netzach shebchessed: fighting opposition to torah & mitzvos
hod shebchessed: when theres opposition from the outside and you don’t have the strength to overcome it – ill keep doing my thing (even if I cant get rid of them) – humbly accepting what I can’t change
yisod shebchessed: connects to torah & mitzvos even if he doesn’t have that natural attraction – he arouses it
malchus shebchessed: all machshava, dibbur & mayseh are just torah & mitzvos because of this love and connection

we have the same things in the nefesh habahamis:
chessed – a love to gashmius
chessed shebchessed – his love for gashmius is expressed in an open desire for gashmius
gevurah shebchessed – hates people who try to stop him from being into gashmius
tiferes shebchessed: he beautifies and takes pride in his gashmius
netzach shebchessed: if he doesn’t have such a desire for gashmius, he makes himself want the gashmius
hod: even when people rebuke and embarrass him he doesn’t get put down and still does his thing
Yisod shebchessed: connection to the tayva, until his machshava, dibbur and mayseh are into these materialistic things going from low to lower
Malchus shebchessed: he actually gets to forbidden things

the idea of sefiras haomer is elevating all the pratim of the middos of the nefesh habahamis – through the pratim of the middos of the nefesh elokis. Hashem put His essence into the Torah – we have to come to matan torah with our whole essence – both our nefesh habahamis & our nefesh elokis have to be ready.
Sefiros – something that shines – by counting you make these aspects of your nefesh habahamis shine.
The koach to do this comes from the giluy from yetzias mitzrayim – the revelation of atzmus umehus ain sof baruch hu – and sefira brings us back to matan torah to the revelation of atzmus Hashem – but
It had to be such a high level because we were so sunk into mem tes shaarei tumah, it had to be a level that was way above seder hishtalshelus. A malach that was sent would also have gotten stuck in there.

[in the secular world time is a timeLINE – you just keep moving ahead and the past is past. Our time is a circle – or SPIRAL – you get back to the same giluyim every year at that time, but on a higher level – so we get these same hamshachus of giluy ha’atzmus – to give us the koach for sefiras ha’omer ]

Why DOES it say mimacharas hashabbos?
The idea of macharas hashabbos shows a very high level – the revelation of atzmus. Shabbos is above nature – above that level of Shabbos = atzmus – that’s what you need in order to elevate the nefesh habahamis.

the idea of seder hishtalselus is limited to time – before and after – a higher level is “mati, vlo mati” – movement and then no movement – higher level but it’s still limited. Any part of creation is in this framework of time. But if you want to elevate all of seder hishtalsheuls – even the details of the nefesh habahamis – we need the revelation of a level higher than seder hishtalsheuls – higher than any limits of time.
We have 6 days of the week, then we have shabbos that’s sanctified and separate – its higher than time but still part of time – but it’s a time of kedusha –
In order to elevate the nefesh habahamis – shtus d’leumas zeh – you need a level above seder hishtalshelus.

missed a class...

Hod sheb’hod refers to kabalas ol and that is the sefira of lag b’omer – that’s the day that connects the greatest hights of pnimius hatorah to reaching the last of the personal middos – yisod & malchus already refer to relating to other people
The fact that hod sheb’hod is so low is really greater – a simpler person has an easier time reaching the level of kabalas ol
On that day – lag b’omer – the rashbi reached the greatest hights – because he revealed the zohar on that day, that means he was on a level even higher than it
Hod sheb’hod is the avoda of kabalas ol, he’s not looking at limitations of time and space – then he can bring down from the level of macharas hashabbos which is above seder hishtalshelus
So now we understand why on lag b’omer there was the completion of ‘draw me close then we will run after you’ –
On lag b’omer there’s Hashem drawing because there’s a real revelation, and there’s the nefesh habahamis running because its all (personally elevated) – lag b’omer is the day of revelation of pnimius hatorah –
Even though you do need to learn nigleh and then pnimius hatorah, but in order to learn nigleh you need the koach of pnimius hatorah
There’s a pasuk in tehillim that says “gal eini” – chassidus opens your eyes to see the wonders of torah
Gal is the same letters as lag – dovid hamelech used to learn the secrets of torah, but the complete revelation of pnimius hatorah will be when moshiach comes – kiymei tzeischa meeretz mitzrayim erenu niflaos – niflaos in torah – but the beginning of this revelation happened on lag b’omer
Through connection to pnimius hatorah on lag b’omer is the preperation for the king to ‘bring you in His room’ that even when you’re learning nigleh you should feel the holiness of torah. Even in toraseCHA – the revealed parts of torah – I’ll be able to see the wonders in nigleh
Especially in our generation- rashbi said there wont be another generation like his generation till the generation of moshiach = us
It’s a proper time to ask of Hashem that He should open our eyes and we should see the beauty of Torah. Until Moshiach when Moshiach will teach pnimius hatorah to everyone.