Having left off with the question of why Haman's evil plot was unsuccessful, the maamar now turns its focus to King Achashverosh. We learn that the level of divinity symbolized by Achashverosh refers to a transcendent plane where the categories of ends and beginnings lack any practical distinction. Consequently, the rule of Achashverosh was characterized by a time of seeming divine indifference, where evil appeared to have been allowed to prevail without incurring G-d's immediate judgment. Why then did Haman still feel the need to cast a lottery to carry out his plan?
Chapters 6 and 7 of the maamar.
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Based on what we have learned so far, we understand that the randomness of a lottery allows for the possibility of Haman's wicked plot succeeding. We now explain why it didn't actually work by introducing a new way of understanding G-d's "choice" in choosing the Jewish people.
Chapter 8 of the discourse.
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As we conclude the maamar with the study of the ninth and final chapter, we delve even more deeply into the true nature of Hashem's relationship with the Jewish people. Even at the loftiest levels where there is no compelling reason for Hashem to choose one way or another, the Jewish people are essential to Him. For our part, we mirror Hashem's choice by devoting ourselves to Hashem in ways that transcend logic.
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What is the reason why we eat matzah at the Seder? In the Haggadah, we say that the reason is because "our ancestors did not have time for their dough to rise before the Holy One revealed Himself and redeemed them." But is that the actual reason why we eat matzah? Is it not because we were commanded to do so? Analysis of the reason why we eat matzah leads us to understanding different spiritual levels that can be attained through eating matzah on Pesach.
Text-based study of the Rebbe's maamar Matzah Zo 5749. This class covers Chapters 1-2 of the maamar.
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First we review last week's class and get into a very lively discussion of the importance of getting Jews to eat matzah on the night of Pesach. We then continue with the maamar and learn about how the matzah we eat possesses the advantages of various different spiritual levels all at once.
Text-based study of the Rebbe's maamar Matzah Zo 5749. This class covers Chapters 3-4 of the maamar.
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The Lubavitcher Rebbe's discourse Kol Yisrael begins with the Mishnah that is recited before the study of Pirkei Avos stating: "All Israel has a portion in the world to come." In this lesson, covering chapters 1-2 of the maamar, we question why even those souls that reside in the highest levels of heaven will need to come back down to the physical world in order to experience resurrection after the coming of Moshiach.
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In the third chapter of the maamar Kol Yisrael we look at the relationship between the Torah and the Mitzvos as being akin to the relationship between the soul and the body. From the revealed perspective the Torah and the soul are loftier than the Mitzvos and the body. However, in their source, the relationship is exactly reversed and the Mitzvos are greater than the Torah (which is evidenced by the fact that the Torah explains the mitzvos) and the body is greater than the soul (as apparent from the fact that the soul is attracted to be drawn down into the body.)
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Torah is the wisdom of Hashem while mitzvos are His will. This idea will help us to understand why there are various different levels of Torah study but when it comes to mitzvah observance all Jews are placed in the same category as those who have done mitzvos and therefore will merit resurrection.
In this class, we complete the study of the maamar with Chapters 4 and 5.
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This maamar was originally delivered by the Rebbe on the second day of Shavups 5729 (1969.)
In this class, we cover the first three chapters of the maamar in which the Rebbe begins to analyze a maamar of the Rebbe Maharash of the same name that was delivered 100 years earlier. The central theme is the idea of Hashem's words at Sinai being directed to the individual.
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In chapters 5 and 6 of the maamar we learn about the way that the events of Matan Torah permanently changed reality and how this is reflected in three aspects: 1) the Giver of the Torah, 2) the recipients of the Torah, and 3) the Torah itself.
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In chapters 7 and 8 of the maamar we continue to contrast the way that Torah was accessible to the Patriarchs and the way in which we are able to access it now after Matan Torah. In the words of the Midrash, before Matan Torah, the Torah was like the fragrance of the oil whereas after Matan Torah it is like the oil itself.
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