As we see, a treaty must be made before entering ארץ ישראל, both within תורה (represented by תורה שבעל פה), on the map (represented by the fulfillment of מצות), and on the calendar (represented by ראש השנה).

What is this treaty that is a prerequisite to all these experiences?

Connecting the highest, most sublime levels with the practical, tangible, lowest of experiences.

It is specifically in these 'lowly' acts where we find, and connect to, Hashem's Essence!

Welcome to a new year of Sunday morning מאמרים!

In today's מאמר, we begin with a discussion on the treaty that took place in this week's פרשה: geographically before the אידן entered ארץ ישראל, and calendrically every year before ראש השנה.

The מאמר then segues into the פסוק of "כי תבוא", quoting the explanations of the בעל שם טוב, the מעזריטשער מעיד, and the אלטער רבי, respectively.

This is the famous teaching of the בעל שם טוב in גן עדן quoted by the רבי רש"ב, on שבת פרשת כי תבוא, ח"י אלול, in the year 5652 (1892). We went back to see the שיחה of the פריערדיקער רבי where he sets the scene, describing this surreal experience!

As we finish the מאמר, we are given a deeper appreciation as to what transpires when we make a ברכה, bringing Hashem's Energy into this world.

With this, we reshape our identity of self as one that expresses Hashem's Desire.

This is what Hashem wants of us - to bring out our core power of "מה", specifically by getting out there and accomplishing - "מאה"!

As we continue in the מאמר, the רבי quotes the lengthy explanation of the צמח צדק on our פסוק:Even in the most challenging of times, a איד is guaranteed victory over any obstacles that are in his way of serving Hashem, if he only uncovers the "מה" - the essential point of his נשמה, which is always connected to Hashem; no matter how far he has gone.This מה can never be entirely destroyed. Yes, it can be lost, but it can be found as well.This is exactly the one essential point that Hashem is asking of the אידן: reveal your מה, utilize the essential power of the נשמה in every situation, thus revealing Hashem in this physical world, and fulfilling the purpose of the נשמה's descent into this world!Nice! What does that have to do with making 100 ברכות? Stay tuned...

We are looking for the essential point - the "מה" of אידישקייט - the one thing that Hashem asks us; the entry point into all the details, and through which all the details are illuminated and infused with energy.

What is "מה"? (Correct)

The רבי's explanation is, "מה" is the inherent ביטול that a איד has by virtue of his/her נשמה's essential bond with Hashem, as is expressed in מסירות נפש, which is beyond the confines of any expression; it just is.

But how does one reveal this indescribable and inherently hidden essence?

For that we have "מאה"! The hundred details, the expressions of the person's נשמה. These are the details that reveal the essence, and these are the details that get illuminated by the power of the essence!

As we begin the מאמר, the רבי points out the contrast between the words "מה" and "מאה" that the גמרא puts together in a way of אל תקרי … אלא. Seemingly, "מה" is nothing, and "מאה" is a great עבודה. How can they work together - to the point that one can only reach "מה" through "מאה"?!

The מדרש brings a fascinating dialogue between דוד המלך and ה regarding דוד's request(s) of "אחת שאלתי". As explained by the מעזריטשר מגיד - and further explained by the רבי, what דוד המלך figured out was that there is the one essential point, with which all details are not even considered separate details.

This is what משה is telling the אידן that ה is asking of them: one essential point, with which all the details of serving ה become illuminated, being that this point is the true essence of all the details (as will be explained throughout this מאמר).

What is this one essential point? יראה. Why? Stay tuned...

As we finish the מאמר, the רבי uncovers the depth within "נעשה ונשמע", and the preparations necessary for מתן תורה:

Why indeed must "נעשה" come before "נשמע"?

The answer is, "נעשה" is true ביטול, and "נשמע" is fulfilling what Hashem wants. In order for the ביטול of "נשמע" to be complete, it must be preceded by "נעשה", and in order for the ביטול of "נעשה" to be aligned with Hashem's goal, it must be followed by "נשמע"!

With this, we understand why we learn out the preparations for מתן תורה, not from "מדבר" - total ביטול - as would be intuitively perceived (and as תוספות suggests in his question), but from "היום הזה" - expression of self: Once we align our identity of self as total ביטול, we then fulfill our purpose of having been created, by expressing this 'self' and making a דירה בתחתונים!

Continuing in the מאמר, the רבי quotes and explains a מאמר of the רבי מהר"ש dealing with the גמרא's description of the אידן receiving two crowns for "נעשה ונשמע": Was the specialty of "נעשה ונשמע" in as of itself, or because of the אידן's dedication expressed in saying "נעשה" before "נשמע"?

The רבי מהר"ש launches into a lengthy explanation of "קבלת עול מלכות שמים" vs. "קבלת עול מצות", and "רצוא" vs. "שוב", and explains that a crown is מקיף.

As the רבי explains, when a איד does a מצוה, the connection to Hashem can still be trapped within the איד's personal experience, and be less about Hashem. Only when coming after the introduction of "נעשה", is it crown-worthy; a connection to Hashem, on Hashem's level!

Continuing in the מאמר, the רבי connects the two preparations for מתן תורה with the two words "מדבר" and "סיני":

While "מדבר" represents the 1st preparation - the ביטול of the איד to Hashem, "סיני" represents the 2nd preparation - the perfection of working and refining oneself.

Why is perfection and completion part of the package of the ביטול preparation?

Well, what exactly is ביטול? Utter selflessness and negation of any expression? Or, perhaps it is identifying oneself - including all of one's expressions - solely as expressions of Hashem!

With this newfound appreciation of ביטול, the רבי explains why תוספות wanted to learn the גזירה שוה that tells us when the אידן began their preparations for מתן תורה from the word "מדבר" - representing total ביטול. Yet, the גמרא did not learn it from there and instead learned it from "הזה" - as תוספות explains - because indeed, in the word "הזה" - representing expression - is where true ביטול is to be found!

Welcome to a new מאמר, as we approach the season of מתן תורה and שבועות!

The מאמר is based on the פסוק that begins the saga of מתן תורה, which tells us that the אין came to the סיני desert on ראש חודש סיון.

In his מאמר, the אלטער רבי offers two explanations as to why this date is significant: 1) ראש חודש is when the moon is at its smallest point, representing ביטול - self-nullification. 2) ראש חודש סיון is when we have finished refining our root emotions throughout the process of ספירת העומר.

The רבי shows how these two explanations correspond to the two (opposite) prerequisite preparations that one must have before receiving the תורה: both ביטול, and שלימות - self-perfection.

Being that the whole novelty of מתן תורה was that now a איד who learns תורה transcends him/herself and is fully connected with Hashem, we understand why ביטול is a necessary preparation. But why is self-perfection necessary? And, how do these two opposites co-exist?!

Stay tuned...