In sections 9-12 of the Maamar, the Rebbe departs from the Friediker Rebbe’s Maamar and develops an original idea; the boundary up to which the Moshe can reach in his efforts to connect the people to G-d beyond which he cannot venture, and there the person needs to achieve a connection that only they can access.…

As we continue with sections 5-8 of the Maamar, we explore the Rebbe’s elaboration of the Friediker Rebbe’s Maamar and how Moshe Rabbeinu and Mordechai shepherd different modes of internalizing faith. Here is a link to the Maamar in Hebrew and in English. -Spencer and PeretzAf Peretz Chein & Spencer Clark

In the Maamar V'ata Tezaveh the Rebbe put forwards his vision for a time when he is not physically present. The Rebbe hand distributed this Maaamar 14 days before he suffered a debilitating stroke, after which he never spoke again. Originally recited in 5741 (1981), edited and distributed in 5752 (1992). Here is a link to the Maamar in Hebrew and i…

As we conclude the maamar, we explore the real depth of the particular and the value of "sweating the details." Here is the full text of the maamar. -Spencer and PeretzAf Peretz Chein & Spencer Clark

Continuing with sections 5, 6, and 7 of the maamar, we explore that the reason for the system is for an ultimate state of presence with the Divine within the details of life. Here is the full text of the maamar. -Spencer and PeretzAf Peretz Chein & Spencer Clark

We continue into sections three and four of the maamar exploring the reason for the system of creation, and the Torah, which operates from the universal to the particular. Here is the full text of the maamar. -Spencer and PeretzAf Peretz Chein & Spencer Clark

In honor of the upcoming holiday of Shavuot we are studying a maamar the Rebbe recited on Shavuot 5728 (1968) and edited in honor of Shavuot 5749 (1989). In this episode, we introduce ourselves and study sections 1 and 2 of the Maamar. The full maamar can be downloaded here. -Spencer and PeretzAf Peretz Chein & Spencer Clark

The divine blessing granted to those who transgress G-d's will are as "an aside", like one who throws what he gives to another over his shoulder.Af Rabbi Zalman Dubinsky

The duke, prefect and commander are representing angels whose identity is subsumed in G-dliness, and even the Sefirot of Atzilus. The "cleverness" of the person who states "I will choose the king" is clear: He wants the king alone, not any intermediary, not even one bonded with the king.Af Rabbi Zalman Dubinsky

The reason the Jew recognize the need to forego the benefit they could receive from the intermediaries, and instead choose G-dliness, is due to their souls' intrinsic bond with Hashem, which affects their thinking processes.Af Rabbi Zalman Dubinsky

By saying "I will choose the king because all the others are subject to replacement", the clever man is stating that he does not desire the prosperity that is drawn down from the place of death and impurity even though it is abundant. Instead, he desires sustenance from the realm of holiness even though it is limited in nature, for it is true and g…

One might ask: If the clever person's choice of the king is due to his desire to bond with him, why does the Midrash offer the rationale that all the others are subject to replacement?Af Rabbi Zalman Dubinsky

The nurture received by the nether side comes from G-d's encompassing light ("Or Makkif") that is above the framework of the Spiritual Cosmos. The prosperity that emanates from that source is dispensed without any calculations.Af Rabbi Zalman Dubinsky

The nurture received by the nether side comes from G-d's encompassing light ("Or Makkif") that is above the framework of the Spiritual Cosmos. The prosperity that emanates from that source is dispensed without any calculations.Af Rabbi Zalman Dubinsky

The motivation for the choice of intermediaries is not intellectual. Instead, it is the fundamental motivation to receive sustenance that leads to the decision to choose the intellectual approach that will justify receiving sustenance from the intermediaries.Af Rabbi Zalman Dubinsky

The Maamar states: "From a surface perspective it appears that the reason the sustenance comes through the stars and the constellations is because they have a positive quality which causes one to think that they are fit to serve as intermediaries. The awareness possessed by the Jews: that they [the intermediaries] are like an axe in the hand of the…

A possible reason for choosing false deities (the duke or the other officers) can be explained based on the rationale as why initial pagans worshiped the starts and the constellations in the first place.Af Rabbi Zalman Dubinsky

On the verse "'G-d is my portion', says my soul," the Midrash offers an analogy: A king entered a country accompanied by dukes, prefects, and commanders... In contrast to some persons who decided to choose the duke, prefect or commander as their patron, the clever person said: "I will choose the king, because te others are all subject to replacemen…

The Midrash (Bamidbar Rabbah 14:10) states that the good fortune of Israel is that they chose Hashem as their G'd, and afterwards it speaks of G-ds' choice of Israel. The use of the term 'choice' is problematic, since it is appropriate to use that term when speaking of two entities that are equal or when each possesses an advantage the other lacks.…

The Midrash (Bamidbar Rabbah 14:10) states that the good fortune of Israel is that they chose Hashem as their G'd, and afterwards it speaks of G-ds' choice of Israel. The use of the term 'choice' is problematic, since it is appropriate to use that term when speaking of two entities that are equal or when each possesses an advantage the other lacks.…