Korbanos PDF Print E-mail
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Thursday, 23 October 2014 15:26
Wednesday 18 Elul 5775/ September 2 2015
Introduction to Korbanos
Note: on the first page of the pdf four or five different Nuschaos appear.
1) Introduction to new year, Korbanos
2) Many reasons for their recital:
A. To guarantee learning after Birchas HaTorah 
B. To protect us from punishment 
C. Angels of exactitude are quieted and sweetened.
D. Learning is like actually briging the Korban, (see # G).
E. purity like children -?-
F. Even Gentiles have a notion of sacrifice and ultimately they mean אלקא דאלקייא- Hashem.
G. (see # D) it takes the place of sacrifice so completely that the Korban is not needed (at all).
H.  RaMaK: it cleanses from Asiya level.
U. Arizal (until now we were cleaning filth in Asiya, now we begin) lifting up Asiya's Pnimiyus to Godliness. 
Wednesday  1 MarCheshvon 5776/ October 14 2015
1)  Repeat of the two points about Korbanos from the RaMaK and the arizal.
2) there are many things that some communities say in Korbanos that we omit:  1) Kiyor, 2) Man, 3) Aseres HaDibros, 4) Karbanos yachid with a Yehi Ratzon [question of saying it by the Chatos etc.], 5) Mizbeach Kitores, 6) Mizbeach Adama, 7) Ma'amados' 8) Musaf on Shabbos Rosh Chodesh and Yom Tov.
3) we say three things: 1) Terumas HaDeshen, 2) Tmidin, 3) Kitores.
Why do we say these three and no others?
 4) We say korbanos standing or sitting by day or (even) by night?
Wednesday 8 Marcheshvan 5776/ October 21 2015 
This  class begins exploring תרומת הדשן and preparing אש in the בית המקדש.
The paragraph was read and explained inside based mostly on the  ראשונים. The אורח חיים was also referenced.
The the three ideas here are: 1) ash removal, 2) fire in the Beis HaMikdash, 3) the night.
The proposal is that the reason we recite this prayer each day is because we are in a night-like (Galus) state where everything begins with the night and this paragraph speaks to that. 
Wednesday 15 Marcheshvan 5776/October 28 2015 
Though these are Korbanos classes, the Alter Rebbe begins them with ash and night to underscore how we, Jews in exile do the Korbanos- starting with night and darkness (night before morning) and not with light (Day before night).
This class includes a Sicha (Likutei Sichos vol 35 page 125 ff.), The Alter Rebbe's Ma'amar on תרומת הדשן, and a piece of (תער"ב ח"ב (ע' א' מ"ו-מ-ז about שכחי עמך ובית אביך.
Wednesday 22 Marcheshvan 5776/November 4 2015. 
Based on the principle established in the last class that תרומת הדשן means beginning our morning by getting out of the darkness we began reading the paragraph and read 2 Pesukim.
 1) צו means being strengthened against hardships from darkness, but this brings out inner powers from the depths of the Neshama that shows itself in actions and giving Tzedaka חסרון כיס.
 2) את אהרן
3) תורת העולה the teaching of ascent. 
4) על מוקדה על המזבח an inefficient fire and struggle.
5) כל הלילה as long as it's dark עד הבקר until it becomes light.
 6) ואש המזבח תוקד בו the fire of our struggle burns in Him.
Wednesday 29 Marcheshvan 5776/November 11 2015. 
We reviewed from the beginning and explained  four Pesukim.
The ash represents bitterness needed to go from darkness to light, but when it is absolutely the most bitter we shift ['remove the garments'] to Joy. 
Clothing to remove the bitterness and put t near the Mizbeach, which allows you to enter (מכנסי בד) and be close to God.
Those clothing are removed and replaced with clothing that carry away the sadness to the holy place and it is then replaced by Joy. 
Wednesday 13 Kislev 5776/November 25 2015. 
In this last class on תרומת הדשן we learned the last two פסוקים that discuss fire.
We explained that the fire burns even in Galus and that there are three levels:
1) When it is day time (time of the Bais HaMikdash) and the work of Tzadikim and their fire is prevalent.
2) When it is night, (Galus) and we begin with ash -bitterness- to come closer to Hashem, this is the work of the Ba'al Teshuva who is inspired by an outer fire.
3) When the night is so dark that there is no external spark of fire not even for Teshuva, and then the fire comes entirely from within. 
Wednesday 20 Kislev 5776/ December 2 2015. 
This prayer that precedes the פרשת התמיד is, in affect, a prayer for a prayer.
We explained it like Brachos are explained (תורה אור בראשית) that when one cannot experience the light he ascends higher where, he won't experience the light, but, he'll have the greater power to do the Mitzvah. 
The three types of sin: חטא accidental, עון intentional  and פשע spiteful and the three words for atonement which are impossible to figure out: מחילה כפרה סליחה.
יבנה vs. תבנה the בית המקדש. 
Wednesday 4 Teves 5776/ December 16 2015.
This class addresses  the three words מחילה, כפרה, סליחה. The many opinions about how to align these three ideas with the three levels of sin: חטא, עון, פשע becomes very confusing.
In our נוסח אדמו"ר הזקן he aligns  חטא with מחילה, and כפרה with עון, and the two terms מחילה וסליחה with פשע.
This was explained based on the idea (צמח צדק -?-) that סליחה creates a new will' like the will that can bring back a lost מצות עשה. 
 In this (short) class we explore the text of this prayer (to the prayer of קרבנות), It is about compensating for a lack.
After Moshiach comes it will be said but on a much higher level. 
Wednesday 11 Teves 5776/ December 23 2015. 
This class began by reading the text inside.
 Korbanos are part of the Siddur as from way back,
The idea is to say the Korban we cannot physically bring. (there are other reasons as well).
Korbanos are קדשים, where the day comes before the night. It is an illuminated service,
But in Asiya, and needs elevating.
This is similar to the idea of מאך דא ארץ ישראל [from עשי' ליצירה]. 
Wednesday 18 Teves 5776/ December 30 2015. 
This class was a lecture on the idea of קרבנות based on the רמב"ם and the  רמב"ן.
We talked about how the רמב"ם can be explained in spite of the fact that קרבנות predates idol worship.
The point of the class was to divide this paragraph in to two parts:
1) Something we share with pre-Sinai as the Possuk says: עולת תמיד העשוי' בהר סיני.
2) What comes after that Possuk, which is an idea in קרבנות that is altogether new and has nothing to do with pre-Sinai. 
We read nothing inside we only lectured. 
Wednesday 25 Teves 5776/ January 6 2016.
We continued the oral discussion about the link between after מתן תורה and before, as it relates to קרבנות.
We explored the understanding of history from Torah's point of view.
The first man was the greatest not the most primitive and he understood the interface between oneness and division precisely. His grandson Enoch had a harder time with it and it set in motion the decline into idolatry.
The place of understanding the heavens (astrology, the constellations and the angels that are the life within them) in all this.
 1) man's intelligence, 2) Man's faith and religion, 3) the seven laws of Noach, 4) many customs that formed from the seven laws.
Some of that tradition made it's way into Yiddishkeit adding a level of complexity. 
Wednesday 3 Shvat 5776/ January 13 2016 
Parts of Karbanos are a continuation from before Mattan Torah while others altogether new.
The turning point is עולת תמיד העשוי' בהר סיני.
RaMbaM and RaMabaN and how they apply before Mattan Torah. 
Wednesday  17 Shvat 5776/ January 27 2016.
The third idea of a Korban that has no precedent before Mattan Torah is the idea that a Karbon is both a total sacrifice to Hashem and at the same time it is  with a Shov, bringing God into the world, where we live a sacrifice.
This has no connection to before Mattan Torah.
Wednesday 24 Shvat 5776/ February 3 2016. 
This class finally begins the reading of the paragraph inside. 
The word אמר has three meanings: 1) to speak softly' 2) to favor like האמרת האמירך, and 3)  to acquire and your own like מאמר ביבמה.
This class explains the allusions to  אמר 1) to choose etc. the Jewish people, 2) to favor them vis-avis Korbanos, 3) to instruct the actual and specific Korbanoss. 
Three readings of the word צו and more. 
Wednesday 1 Adar 1 5776/ February 10 2016. 
We explored the third and fourth Possuk in the Perek this time. Here an actual korban is being discussed, so the issue of sacrificing and joining worldliness with God is emphasized.
Two sheep, not one, within 365 days (solar year) one in the morning and the other at night, each was Shechted opposite where the son was at the time. 
The Sheep is Kedusha but weak and also needs uplifting. 
Wednesday  8 Adar 1 5776/ February 17 2016.
We learned the fifth Possuk of this paragraph and touched on the sixth Possuk.
We started with a long introduction about:
1) Ratzo Vashov, using Korach and Tzitzis as the model
2) We quoted the Maamar Chazal that says that Krias Shma without tefillin is like a Korban without a Mincha and Nesech. 
Wednesday 15 Adar 1, 5776/ February 24 2016.
The פסוק עולת תמיד references the timeless idea of a Korban that always was and always will be, it is about sacrifice.
But at Mattan Torah a new idea is added, to have  a return from a Korban, this idea is novel. 
Wednesday 22 Adar 1 5776/ March 2 2016. 
The last two pesukim speak of the Shov of Korbanos after Mattan Torah: 
Wine which is 1) intoxicating, 2) tasty. Using this in the service of Hashem is an ideal shov. 
2) Night, בין הערביים the גלגל שמש has descended below the horizon, and the חמה, the sun itself is still visible, is also a model for bringing Hashem down. 
Wednesday 6 Adar 2 5776/ March 16 2016. 
After saying Parshas HaTamid, this Possuk is added to discribe the Korban prcatically, or to remember the Akaida or some other reason.
There's the face of Hashem (the haichal, צפון) and there's the face of the Mizbeach (דרום), The Shchita begins in the face of God. 
Wednesday 20 Adar 2 5776/ March 30 2016. 
Each day we say three things: 
1) הרמת והוצאת הדשן
2) קרבן תמיד
3) קטרת
Only קטרת includes Torah SheBiksav and SheBa'al Peh.
The controversy about saying before Davening. we say it three times a day once before and again after Shacharis and again before Mincha.
The Zohar says to say it in the morning, and all Jews influenced by Kabbalah have added saying before Davening also.
What is the meaning of קטרת on the simple level, and on the deepest level.
The number 11, the olfactory sense. 
Wednesday 27 Adar 2 5776/ April 6 2016. 
Note: on the first page of the pdf four or five different Nuschaos appear for this (little) prayer. 
Four reasons why קטרת need an introduction: 
1) Since the Biblical passage that follows is from two places and the word ונאמר must be placed in the middle, a larger opening (identifying the Biblical source for קטרת) is also added.
2) So that extra Kavana be applied here and it not be recited simply as part of the Torah read after the ברכת התורה.
3) In lie of what we have by קרבנות where we invoke  ונשלמה פרים שפתינו- that the prayers take the place of the actual sacrifices. In fact in the Ashkenaz Siddur of Reb Shabsai  he has a Nusach for קטרת that has that message (see the pdf).
4)  To underscore the intimacy of the act of bringing the קטרת- it was the Kohen and God and no one else.
Wednesady 26 Nissan 5776/ May 4 2016
This class has some repetition because of the Pesach break.
In this paragraph the key word is לפניך underscoring the essence quality of קטרת.
However it must be drawn down from אתה הוא into הוי' אלוקינו ואלוקי אבותינו. 
Wednesday 3 Iyar 5776/ May 11 2016. 
In this class we read the text inside. 
two understandings of the אבותינו.
את קטרת הסמים
על יד משה... 
Wednesday 10 Iyar 5776/ May 18 2016. 
This class went through the Pesukim inside offering a simple understanding of them and setting up the more involved interpretations to follow. 
We explained how מקרא should be read and set up the following classes. 
Wednesday 17 Iyar 5776/ May 25 2016.
Introduction:  Food vs. Medicine; Ketores is medicine, given in very strong concentrated doses to heal.
 Consequently it includes from the highest (לבונה זכה) to the lowest (חלבנה).
ויאמר הוי' אל משה soft rather than hard speech, but from a high level almost like thought (like ברוך שאמר). 
It does not say לאמר as anyone wjo makes the קטרת does so with Moshe's power.
קח לך the ס"מ says to Moshe take it it is yours, but there is another level where it means that he must wrench it from him, depending on the nature of the illness.
Wednesday 24 Iyar 5776/ June 1 2016. 
Different opinions about how many kinds were included in the Ketores: 4, 6, 11, [12 -?-].
How these opinions are extracted form the words. 
The idea of כלל ופרט וכלל explains סמים נטף ושחלת וחלבנה סמים.
Accordingly לבונה זכה represents the lowest evil (and it's transformation through this offering), as understood in the Ariazl.
NOTE: the Possuk על כל דבר פשע על שור וגו' על כל אבידה was used simply to explain כלל ופרט וכלל and is not meant to reflect any Halacha. 
Wednesday 2 Sivan 5776/ June 8 2016. 
This first part of a very long class discusses taking the spices (representing קליפה and its' transformation through תשובה) and making from them an incense  for Hashem.
This itself has two levels:
1) ועשית אותה... קדש it is raised up to holiness.
2)  ושחקת ממנה הדק ונתת ממנה לפני העדות... קדש קדשים... On Yo, Kippur it was elevated even higher to the level of Holy of Holies.
This second part of this large class addresses the inner Mizbeach where the Ketores was brought. We explained its link to the "Inner Heart".
We also address the idea of morning and afternoon קטרת- that of the צדיק and the בעל תשובה. 
 The questions at the end of the class are related to the last two classes.
Wednesday 9 Sivan 5776/ June 15 2016.
This was the last class of the year and we discussed the entire ברייתא of קטרת.
Why the תורה שבעל פה included by קטרת and not by דשן and תמיד. 
A discussion on three levels in Torah and the Jewish Soul.
Why we learn משניות for the deceased and it's connection to our question.
365 and 368 the whole year vs. Yom Kippur. 
 Introduction to the new school year.
This class is mostly an introduction to the new students and has little on the actual section of Tefilla being learned. 
Wednesday 4 Elul 5776/ Sep. 7 2016. 
This Class introduce these פסוקים that follow קרבנות וקטרת.  
After a summer break a huge recapitulation is done, with (only) a small portion of this class talking about the subject matter. 

Wednesday 11 Elul 5776/ Sep. 14 2016. 
This Class continues the discussion on these פסוקים that follow קרבנות וקטרת. 
We explain the need for protection in times (and circumstances) of  concealment, גבורות.
This is true of the night and of Galous etc. 
Wednesday 3 Tishrei 5777/ Oct. 5 2016. 
This Class reads inside and briefly explains these פסוקים that follow קרבנות וקטרת.  
Wednesday 1 Marcheshvan 5777/ November 2 2016.
A basic overview and simple read, 
More complex insights to follow. 
Wednesday 8 Marcheshvan 5777/ November 9 2016. 
Sicha of the Rebbe that explains what we say (including the non-Halachic detail) reflects our "orphaned" time in Galus. 
Like Abayey himself.
Menorah is Torah and there are two levels (the five books and (above that) the seven books).
Ketores during Galus is Mesiras Nefesh above and beyond even the seven books. 
Wednesday 15 Marcheshvan 5777/ November 16 2016. 
The first few lines of the text.
Abayey and hava both have to do with creation.
Order is a good thing.
Abba Shaul= חכמה ובינה.
The fires are the inner and outer heart and they need to be sweetened.
Three fires and then the two logs of wood. 
Wednesday 22 Marcheshvan 5777/ November 23 2016. 
Inside continued. 
The three fires are the heart of the Nefesh Haelokis! But they are fires that correspond to three Gevuros and they need sweetening
The logs of wood sweeten all the fires. Joining עץ הדעת ועץ החיים.
Cleaning the inner Mizbeach from ash, is the need to clean the left overs from experiencing closeness to Godliness during the offering of Ketores.
Menora is Torah and is a gift from above, yet even her vessel needs cleaning (against negative ego -?-)
According to the  RaMbaM this includes lighting it in the morning. 
Wednesday 29 Marcheshvan 5777/ November 30 2016.
Reading inside continued.
דישון מזבח הפנימי= אהבה בכל לבבך
הטבת שתי נרות= אהבה בכל נפשך
קטרת= אהבה בכל מאדך
The higher one's Avoda the deeper and the more perfect the Birur of the Klipa and the Animal Soul must be.
[אברים= תענוג מאלקות [אהבה בתענוגים 
Wednesday 7 Kislev 5777/ December 7 2016.
Reading continued.
אברים the pleasure of total transformation אהבה בתענוגים. At this point one's life turns around and he lives to give to others: שיהי' שם שמים מתאהב על ידך.
מנחה Bread, internalizing the inspiration one gives [limited but internalized]. The bread represents חסד.
חביתין done each day by the Kohen Gadol was divided repeatedly, indicating the Gevura of bread and how it too was sweetened.
נסכים wine is also Gevura, joy that needs to be guarded, but in this case it was יין המשמח ולא יין המשכר.
מוספים is the union of קוב"ה ושכנתי'ה the Mekabel can also be Mashpia.
בזיכים what went on the Mizbeach from the ךחם הפנים which had only faces, what this means spiritually. Bread of Godliness that is higher than reason altogether.
Wednesday 14 Kislev 5777/ December 14 2016.
Reading concluded.
After a day ascent comes the night which is higher than the day.
As is the order of the Korban day: from morning to morning.  
 אנא בכח version one.
Monday 22 Adar 5773/ March 4 2013.
Ana BiKoach.
 Ana BiKoach, Introduction, its Kabblistic nature, its vague origins.
A prayer of seven lines with six words to each line making forty two words, based on the forty two letters of the Divine name 'MA"B' (42). 
most lines have a direct allusion to God and to the Jews, but not all.
Simple translation of the prayer. With some commentary. 
The second part of the class on Ana Bikocah explores what the Tikunei Zohar (and the Gar"A and others) suggest that these lines are are an allusion to the seven days of the week, the seven millennia etc. 
 The second Shiur on Ana BiKoach consisted of the Arizal's idea that there are six words per line that represent the six wings of the Malachim (Angels), two protect the head two protect the feet and with the remaining two he flies.
This means that when one goes from level to level one needs shmira on top and on bottom so the the growth is healthy.
Also the Rebbe's idea that the Ana BiKoach begins with Torah and ends with Tefilla, is shared here.
אנא בכח version two. 
 Wednesday 14 Kislev 5777/ December 14 2016.
Introduction, this is שם מ"ב which is a name of גבורה or ascent, like קדיש.
When one goes from one world to another he says קדיש. And on occasion this is replaced by אנא בכח. 
Some connect it to creation and place it before ברוך שאמר  for that reason.
We place it here because it is (for us) a prayer of ascent.
It is a name of 42 letters developed into 42 words by ר' נחוני' בן הקנה who put words to it.
These words can be divided into 7 words, 14 words, 21 words.
 The אריז"ל  connects each line to the six wings of angels: two cover the head, two cover the feet and with the last two he flies.
Wednesday 28 Kislev, 5777/ December 28 2016.
This class has two points:
1) Three suggested locations fopr this prayer [A. after Abayey, B. Before Baruch SHeumar, C. In Yotzer Ohr]
and accordingly there are three different understandings of what it is about: A. Gevura- to rise up (and go away). B. To conceal in order to create the world: עולם חסד יבנה, C Meeting and sweetening Gevura by inckuding it in with Chessed.
2) We read the prayer inside. 
Wednesday 6 Teves, 5777/ January 4 2017.
The Arizal's ideas.
1) There are three levels to this name represented by the numbers: 4, 10, 28 אותיות הוי' המילוי ומילוי  דמילוי.
They are three levels of מוחין מדות ולמטה ממדות.
2) These are the three levels of wings of the מלאכים בנבואת ישעי'ה:
בשתים יכסה פניו
בשתים יכסה רגליו
ובשתים יעופף.
Wednesday 20 Teves, 5777/ January 18 2017.
The גר"א's ideas.
Each line is another מדה from חסד through מלכות.
Additionally each line is another one of the seven millennia of creation, including the seventh.
This class explored the first three מדות and millennia.
We explained the upside and downside of each of the two מדות חסד וגבורה, and what is special about תפארת ורחמים. 
Wednesday 27 Teves 5777/ January 25 2017.
This class is very long.
The גר"א continued.
The forth millennia is נצח during which both בתי מקדש were destroyed. We explain the irony in רחמי צדקתך to help illustrate this.
 The fifth millennia is entirely Galus: הוד like דוה. At this point Yidden are called עדתיך denoting 1) even רשעים, and 2) the idea of being witnesses.
The sixth millennia is  the era in which Moshiach comes. We survive on אמונה which is referred to here with the idea of זוכרי קדושתיך.
The seventh millennia is all Shabbos and even צדיקים do תשובה which is the meaning of שועתינו קבל ושמע צעקתינו.
Wednesday 5 Shvat 5777/ February 1 2017.
This prayer first appears in the טור.
It is a prayer that Hashem consider our earlier prayers (תורה) as good as an action although we only talked about the קרבנות.
We read the Tefilla inside and explained it slowly.
Meaning of the final Possuk זאת התורה לעולה וגו.
 Wednesday 12 Shvat 5777/ February 8 2017.
Examining relative נוסחאות
 1) How Hashem is addressed: רבון העולמים or רבון כל העולמים or רבונו של עולם a personal G-d or the Creator of all. Also is this paragraph only a prayer or a praise and a prayer.
  2) The mention of קטרת first appears in the Chassidic נוסחאות, why isn’t it mentioned before. Basically because the question is whether קטרת is the same as קרבנותor something entirely (higher and) different.
3) In most נוסחאות see prayer as a Mitzvah from the Possuk “"ואתה אמרת ונשלמה פרים שפתינו with exception of the Alter Rebbe; to him this is something a Yid volunteers to do, and is not based on commandment.
 4)  לכן יהי רצון מלפניך the טור uses no name of Hashem, as all the others add: הוי' אלוקינו ואלוקי אבותינו perhaps because he wrote the תפילה himself and fears using a proper name of Hashem, but all those who follow him rely on his greatness to add Hashem’s name! On a deeper level מלפניך means Hashem Himself and the טור leaves that way and all the others bring it down into a name etc.
5) In theטור   it says שיהא זה (our prayer) and all the rest say שיהא שיח שפתותינו (or: שתהא אמירה זו) because he speaks of the תפילה  meaning the words and the כונה, while all those who follow him speak only of the words. The Chassidic Nusach may be re-including the כונה by saying שתהא אמירה זו.
6) חשוב ומקובל לפניך some נוסחאות add the word ומרוצה. What do the טור and the Alter Rebbe leave it out, they’re giving with no intention of getting anything in return.
7) שהקרבנו קרבן התמיד in the טור it says קרב קרבן התמיד במועדו 
 8) By מעמד the טור says ועמדתי על מעמדו and we all say ועמדנו על מעמדו… Perhaps the טור  knew himself to be fit to be from the אנשי מעמד. This reveals two sides ot the טור who shows great humility on the one hand and an honest sense of self on the other.
 9) Does מעמד include the קטרת also or only the קרבן.
 10) The various פסוקים at the end of the paragraph.
Wednesday 19 Shvat 5777/ February 15 2017.
The class began with reading the most unusual version fo ר' יעקב עמדין.
The class as a whole explores Alter Rebbe's Nusach.
This class explores one and a half lines of the text of the AR's Nusach.
 The most important "big idea" is the RaMaK's explaining להקריב קרבן התמיד as alluding to the G-dly, higher idea of a Korban.
The class (and subsequent classes) was built around that idea.
Wednesday 26 Shvat 5777/ February 22 2017.
This class continues the reading inside with a long review of the way this entire paragraph is being understood based on the רמ"ק.
We have the ability to sacrifice, which is lower than the order of אדם כי יקריב (meaning coming close) in אצילות
And also the idea that sacrifice reaches higher.
We read inside a few lines explaining the three are the order of אדם/ תיקון.
And that the חורבן בית המקדש means the collapse of this order.
Wednesday 3 Adar 5777/ March 1 2017.
לכן יהי רצון מלפניך... הקרבנו לפניך from the (highest) face to the lowest face (מלכות).
strength is pronounced in the word לכן to achieve this.
הוי' אלוקינו ואלוקי אבותינו passing through השתלשלות though it is hidden in Galus time.
שיח שפתותינו an inadequate prayer but a prayer never the less.
חשוב ומקובל כמו משפיע ומקבל
Wednesday 10 Adar 5777/ March 8 2017.
כאילו הקרבנו... ועמדנו על מעמדו, והקטרנו... 
These three phrases are a רצוי ושוב and another רצוי.
 What it means to compensate for the lack of Korbanos with our lips.
עולה ומנחה are a רצוי ושוב.
חטאת ואשם are two levels of need for precision. As one grows, what may have been considered שוגג yesterday is מזיד today.
 מילואים וזבח השלמים wholeness and peace before and with Hashem.
Wenesday 17 Adar 5777/ March 15 2017.
The two Pesukim we don't say for lack of worthiness.
 עורי צפון ובואי תימן הפיחי גני יזלו בשמיו יבא דודי לגנו ויאכל פרי מגדיו: באתי לגני אחתי כלה אריתי מורי עם בשמי אכלתי יערי עם דבשי שתיתי ייני עם חלבי אכלו רעים שתו ושכרו דודי.
This class has a long introduction:
The same thing is wonderful for one and terrible for another based on their level of faith (and sense of unity).
1) כרובים היו מותרים אחרי מתן תורה -ולהרמב"ן- זה הי' כונת אהרון בעשיית העגל, אלא שקלקלו הערב רב, ואחר כך אסר הקב"ה כרובים -חוץ מבקדה"ק- כמו"ש אלקי מסכה לא תעשה לך.
2) למה גנז חזקי' ספר הרפואה והי' ברצון חכמים ומ"מ לא נגנז עד אז.
3) ולמה כתת נחש הנחשת ונחשב לדבר טוב ולא נעשה עד אז.
4) מתי קבלה מעשית הוא ענין ניעלה -כמו שהי' אצל האריז"ל- ומתי הוא סכנה גדולה ועוד גרוע מזה.  
This expalins the idea that there are פסוקים that need to be said, but we only say what we are on the level of saying.
These פסוקים: עורי צפון... באתי לגני are about the מדות העליונות associated with קרבנות. Ideally r=they should be said but we don't say them.
Wednesday 24 Adar 5777/ March 23 2017.
איזהו is found at length in the אבודרהם.
We used this opportunity to introduce the אבודרהם at length.
This class introduces the entire Perek Mishnayos said each morning about all the Korbanos.
It is said primarily as part of the idea of learning Torah each day in מקרא משנה תלמוד.
The entire פרק is read inside and explained on the פשט level.
Wednesday 30 Nissan 5777/ April 26 2017.
1) The Arizal explains that there are no disputes in this Perek as this is Asiya; in Asiya there can be no disputes.
Two possible explanations for this are: A. any dispute will bring to no good; B. Asiya is תמימות and accordingly beyond division.
2) The chapter begins (and is known as) איזהו מקומן it's issue is the place from where and in where and to where a קרבן is raised up towards.
3) The Idea of Shechita is to uplift. 
Wednesday 7 Iyar 5777/ May 3 2017.
This class and all subsequent classes will based very heavily on the words of the פרדס commentary on the סידור called תפילה למשה.
There are eight issues repeatedly addressed in this chapter, and they are:
1) Three levels of קדשים: they are: 1) קדשי קדשים where the holy is raised up to higher holiness, 2) קדשים סתם holiness (remains where it is  ועצע"ג) and 3) קדשים קלים where what is "light" and vulnerable is made holy.
2) שחיטה as explained in the last class, always means to uplift, אין ושחט אלא ומשך, the anomaly of נחירה  in the מדבר.
3) Where the שחיטה  takes place. שחיטה בצפון corrects גבורה  which may be the source of in-exactitude, and it is most precise and therefore uplifts.
4) collecting the blood in a vessel  בלי שרת is like a השפעה ענין הדכר. 
5) Sprinkling on the מזבח is like it being drawn into a נוקבה.
These two are bi-products of  קרבן לשמה; where  עושה את האמת מפני שהוא אמת וסוף הטובה לבוא בגללה.
6) שירי הדם are the offspring that happen without any attention of the יחוד is as it should be.
7) Eating the קרבן three possibilities: A. no one eats it; it is burned outside the camp. B. the מזבח eats it; this is the lowest level; C. Man eats it (ישראל או כהנים).
8) Times for eating the קרבן. Day before night by קדשים and sometimes another fay after the night.
Wednesday 14 Iyar 5777/ May 10 2017.
Inside, the first Mishna פר ושעיר של יום הכיפורים.
This class (and IYH those that will follow) is based on the design established in class 4, dividing קרבנות into three areas:
1) What one sacrifices to Hashem unconditionally.
2) What we get back as שפע (רוחני) ע"י הדם through the blood.
3) The physical benefit and spiritual parallel of this benefit associated with eating the meat of the קרבן.
These קרבנות פנים of Yom Kippur, doesn't have the third idea altogether: the meat was simply burned outside the city and camp.
The blood has a יחוד when placed on the מזבח. In this case it is the מזבח הפנימי that corresponds to פנימיות הלב, and more specifically there are three aspects of  בין הבדים, פרוכת ומזבח הפנימי.
All this and more was explained in this class.
Wednesday 21 Iyar 5777/ May 17 2017.
Inside, the second Mishna.
The blood of the חטאת פנימיים which is compared to פנימיות הלב was sprayed only on the פרוכת  and the מזבח הפנימי, and not in the קדש הקדשים, but it doesn't matter that much because on deeper levels separations don't really separate, they unify.
The animal was burned outside, perhaps can be compared to the פרת חטאת אדומה that was done outside as it is higher than all other קרבנות and elevates even the lowest things.
Wednesday 28 Iyar 5777/ May 24  2017.
The third Mishna inside.
 1) This third Mishna marks the end of Korbanos brought inside the Beis HaMikdash. From this point onward all Korbanos were brought on the outer Mizbeach.
This means that we are going to be speaking about the heart that comes from the mind, rather than heart that comes from the Soul.
2) Why is Chattos in Malchus if it is the highest Korban?
Answers: A. It is all the Sefiros including Malchus; B. It is referring to a deeper and higher level of the Sfiros, C. elevates the lower worlds and makes everything whole and complete.
3) Sin means not meeting the possibility that a human being has in being "In the image of G-d", we sin because we fail to appreciate how that limits us and deprives him of some quality of his infinity.
Rabbi Even Yisroel (Stainzaltz) and the  Rebbe; maximizing one's humanness.
4) Communal Chattos offerings. 
The "nature" of communal sin offerings: A. טומאת מקדש וקדשין שצריך להיות ידיעה בתחילה ובסוף; B. As we enter a higher level of holiness we need higher exactitude, thus the "sin-offering"; C. For Hashem's "sin" for creating imbalance in the world, the moon is smaller than the sun and there are seasons and therefore Holidays.
 5) Above and below the חוט הסיקרא; higher and lower bloods, the higher one's are like fingers- very precise, and below the line is sprayed not placed (like a fist, as opposed to fingers), this is what is unique about the blood of the Chattos.
Wednesday 13 Sivan 5777/ June 7 2017.
The third Mishna continued.
The continuation addresses the interface of infinite and finite, which is compared to a fist (infinite) and fingers (finite but precise).
These ideas are represented by:
1) The כבש (ramp) and the קרנות (horns) on the corners of the מזבח.
2) The blood above the חוט הסיקרא placed with a finger vs. the blood sprayed beneath the חוט הסיקרא with a beaker.
In the journey, the כבש is infinite and the קרנות are finitude; and between them there is ופנה לסובב looking around and taking in both the infinite and the order of finity.
Each step of the placing of the blood is explianed, it begins with the G-dly Soul דרומית which is enligtened from above מזרחית, that enables reaching the animal soul מזרחית צפונית, and ultimately creates sweetness צפונית מערבית which is revealed in new light מערבית דרומית.
After an introduction about the two/ three types of eaters of קדשים: The מזבח and אדם; which includes the two levels of אכילת כהן והבעלים מתכפרים and the, אכילת אדם= הבעלים and the arguement that the highest of these three is אכילת אדם הבעלים and the lowest of these three, the אכילת מזבח we explained:
The Mishna continues with the question of who eats (the מזבח and the כהן) where they eat (in the עזרה) and for how long they eat (a day and half a night).
Each of these ideas is explianed as well.
Wednesday 20 Sivan 5777/ June 14 2017.
The forth and fifth Mishnos.
 העולה וזבחי שלמי ציבור ואשמות.
This class entails a very long explanation of the sequence: חטאת and then עולה and then שלמים.
It is explained based on the idea that a correction involves the two steps of correcting the wrong.
The חטאת focuses on correcting the wrong, the פגם. It is comparable to תשובה תתאה, the idea of פרקליט.
The עולה is about renewing the positive relationship, it is the idea of תשובה אילעא and is linked to the Talmudic idea of דורון.
The אשם (explains the רמ"ק) is likened to correcting "that sin" (העדר שמירת הברית) which (the Tanya says (from the Zohar and Kabbalah) is corrected by תשובה אילעא only. The reason for this is because it is primarily about the lack of right and good that allows for the evil to happen. Linking אשם to this means that whatever sins are atoned by an אשם are corrected not the actual פגם or sin; but it's rot cause, one's lack of intense involvement with G-dliness. Thus, after the עולה וחטאת comes the אשם which actually attempts to reverse the (past) deficiencies in one's relationship with Hashem. Thus the sequence: עולה, חטאת, אשם.
We explain each אשם and how we understand the notion of כפרה on the תשובה עילאה level, rather than on the תשובה תתאה level.
חטאת- מלכות
עולה- חסד
אשם- תפארת.

Wedneday, 15 Elul 5777, September 7 2017.
RaMbaM הלכות ממרים פרק א' הלכה א' בפנים.
The three areas that the חכמים have authority about.
One is the 13 principals by which all the הלכות למשה מסיני become דאורייתא.
Wedneday 22 Elul 5777, September 14 2017.
The first seven of the 13 מדות שהתורה נדרשת בהם from the אבודרהם.
Wednesday 7 Tishrei 5778, September 27 2017.
The remaining six of the 13 מדות שהתורה נדרשת בהם from the אבודרהם. 
Wednesday 28 Tishrei 5778, October 18 2017.
תולעת יעקב Introduction.
First four Middos explained על פי סוד.
The first two are above the worlds and deal with Knowing G-dliness and knowing that we don't know and therefore all is equal as far as we are concerned- גזירה שוה.
The third and fourth are about אצילות.
מבנין אב- is חכמה and it's involvement in what is lower than itself.
מכלל ופרט- are בינה and the מדות in אצילות. 
Wednesday 5 MarCheshvan 5778, October 25 2017.
תולעת יעקב continued (2).
This class is really a reintroduction of the תולעת יעקב.
We explore the levels of above אצילות; and אצילות and what follows יצא ממנו in the lower worlds.
The last two מדות are about the purpose for which all (למעלה מאצילות, אצילות ובי"ע) was created. 
Wednesday 12 MarCheshvan 5778, November 01 2017.
תולעת יעקב continued (3).
We re-reviewed and explained the first seven מדות.
Including the revealing and the lowering of אלקות through אצילות which is inspired but has reason and emotion at the same time. 
Wednesday 19 MarCheshvan 5778, November 08 2017.
תולעת יעקב continued (4).
In this class מדות numbered 8-11.
יצא ממנו as Torah departs from the world of light and enlightenment it is challenged and must be preserved although it is outside the  
Wednesday 26 MarCheshvan 5778, November 15 2017.
תולעת יעקב continued (5).
דבר הלמד מענינו to be a Jew in the world G-d places you in.
דבר הלמד מסופו the end is Teshuva which justifies all of the ירידות.
The מגיד ממעזריטש interprets דבר הלמד מענינו as the work of צדיקים. Perhaps this is his perspective.
וכן שני כתובים המכחישים זה את זה עד שיבא הכתוב השלישי ויכריע ביניהם the more adverse the two are the greater the achievement of bringing them together.
Wednesday 4 Kislev 5777, November 22 2017.
This class discusses the idea of the 13 Middos of learning Torah and how they are related (or not related) to the 13 Middos of Mercy we daven with.
The RaMaK and the AriZal both explain this case of 13 Middos on a level of השתלשלות, the first to speak of these 13 Middos as being similar and parallel to the י"ג מדות הרחמים is the מגיד ממעזריטש.
It is from him that the Previous Rebbe builds his classic case in the מאמר י"ב תמוז ה'תרפ"ח whihc is entitled עשרה שיושבים ועוסקים בתורה.
In Torah also: ten brings a super power to create new levels and depths.
The added height of תורה שבעל פה over תורה שבכתב.
Wednesday 11 Kislev 5777, November 29 2017.
The three reasons this is said here:
1) As a prelude to Kadish (like the usual recitation of רבי חנניא בן עקשיא) but the Alte Rebbe says that here it is OK to bring a לימוד with no פסוק which needs to be understood.
2)  As a culmination of the saying of קרבנות we Daven to be able to bring them actually.
3)  We Daven for the Torah, A. that allows us to supplement the Korbanos, B. we hope to have a higher Torah C. and pray Moshiach comes before it is forgotten.
Wednesday 18 Kislev 5777, December 06 2017.
When we finish קרבנות we ask for the two things that were missing in this recitation of words (ונשלמה פרים שפתינו):
That the קרבנות should be physical and actual, and this is allude to in the words  במהרה בימינו in time (חיי שעה as Chassidus understands this) which we don't have when we learn about the קרבנות that we cannot bring physically.
And that the Torah which we are learning even now to replace the קרבנות on the level above time (כל העוסק בתורת קרבנות... כאילו הקריב קרבנות) should be the Torah as Torah is meant to be:
1) Our own Torah not His.
2) that we should find our חלק and learn it.
Wednesday 25 Kislev 5777/ December 13 2017.
Five types of Kaddish.
Source of Kadish- unclear.
Ladder from world to world. 

Wednesday 2 Teves 5778/ December 20 2017.

 Wednesday 9 Teves 5778/ December 27 2017.
When was קדיש written and first said?
Proposal. Kaddish is very old, but was initially introduced (in Aramaic) for the unkearned.
Later it's power and greatness caused the scholars to incorporate it into every facet of Jewish communal life.
Wednesday 16 Teves 5778/ January 3 2018.
The structure of Kadish, the various designs of Kadish:
1) Half Kadish
2) Complete Kadish with Tiskabel.
3) Kadish DiRabanan
4) Kadish Yasom.
The end of Kadish is a good bye.
28 words from יהא שמי' רבה until the end of חצי קדיש without the ואמרו אמן.
The גמרא discusses  העונה יהא שמי' רבה בכל כחו וכו' ועתה יגדל נא כח אדנ"י. 
Wednesday 1 Shvat 5778/ January 17 2018.
More on Kaddish:
The תולעת יעקב.
Why it is in Aramaic means what angels can't know because it is higher than their reach.
 Inside the box vs. outside the box.
Rashi: we say Kaddish in Aramaic in anticipation of what we'll do when Moshiach comes.
In this class we explained two words: שמי'ה רבה.
Four ideas: 
1) The perfect name of Hashem should be exalted.
2) The blemish of אין השם שלום ואין הכסא שלום עד שימחה זרעו של עמלק only then will His name be whole.
We are dealing with His name הוי'ה.
3) Now לא כפי שאני נכתב (הוי'ה) אני נקרא (אדנ"י) עד לעתיד לבוא.
This means the saying of His name in Aramaic is the fusing of Aramaic and holiness as explained above. 
4) (The זהר says) It refers to the divine name אלוקים, which is divided in two: אל"ה י"ם.
Two understandings of מ"י- as higher or lower than אל"ה. 
Wednesday 8 Shvat 5778/ January 24 2018.
The two words יתגדל ויתקדש are explained in this class.
The two pronunciations of יתגדל ויתקדש whether with a פתח (as we do it) or a צירה (as אשכנזים do it; and OUR RABEIIM ALSO SAID IT THIS WAY!).
With פתח it means we are praying that His name should become great.
With a צירה it means that we should be the ones making Him great and holy. 
גדולה and קדושה are in a way opposites: גדולה  brings down; and קדושה means removed.
The great name of Hashem is make great (brought down) and shown to be uplifted (holy).
Like the idea in תיקוני זוהר: אין סוף למעלה עד אין קץ ולמטה עד אין תכלית. 
Why don't say יתגדל ויתקדש ויודע as it is in the Possuk which is the source of this prayer. 
Wednesdays 15 Shvat 5778/ January 31 2018.
בעלמא די ברא כרעותי' וימליך מלכותי' ויצמח פורקני' ויקרב משיחי'ה Part One.
Is this world בעלמא די ברא כרעותי'ה the world that existed before the original sin that was perfect, or to the world of Moshiach which is yet to be, or the world we live in now? If it is a world that isn't now; in this case we would say יתגדל ויתקדש  with a פתח because we don't live in this world and can't make Him great there.
If, on the other hand בעלמא די ברא כרעותי'ה means this world that we're in now, we are able to say  יתגדל ויתקדש with a צירה we are in the position of being the one's to make His name great.
ויקרב קץ משיחי'ה vs. ויקרב משיחי'ה and how that ties into וישכלל היכלי'ה and/ or ויקרב עמי'ה.
Wednesday 29 Shvat 5778/ February 14 2018.
בעלמא די ברא כרעותי' וימליך מלכותי' ויצמח פורקני' ויקרב משיחי'ה Part Two.
In this class we explained only our נוסח.
We intend to explain this in two ways and in this class we only covered the first.
First explanation of בעלמא די ברא כרעותי' וכו.
The world is חיצוניות הרצון.
וימליך מלכותי'ה is the beginning of פנימיות הרצון, His Kingship.
It culminates when Moshiach comes, and there is a beginning and an end:
ויצמח פורקני'ה is the beginning. Sprouting from nothing to something the beginning of גאולה which is freedom that comes from the strength Hashem gives His world. 
ויקרב משיחי'ה is the continuation of this when man becomes a Prophet. It is represented by the personality of Moshiach and it leads to ונבאו בניכם ובנותיכם.
Wednesday 6 Adar 5778/ February 21 2018.
Second explanation of בעלמא די ברא כרעותי'ה וכו.
בעלמא די ברא כרעותי'ה is אצילות or the idea of כל הנקרא בשמי this is an allusion to the world before the first sin of eating from the tree of knowledge of good of evil. You can explain how they could live forever, even in some way בדרך הטבע.
וימליך מלכותי''ה when the sin was committed the world fell to the level of ולכבודי בראתיו יצרתיו אף עשיתיו to be a King over creations that can have a subject-King relationship. 
ויצמח פורקני'ה ויקרב משיחי'ה is the end of this purpose where the lowest is also raised up to the level of בעלמא די ברא כרעותי'ה.
Wednesday 20 Adar 5778/ March 7 2018.
בחייכון וביומיכון ובחיי דכל בית ישראל בעגלה ובזמן קריב ואמרו אמן.
Class One.
1) The idea of ואמרו אמן that the חזן tells us what to do and we do it is like the idea of ברכו את השם rather than נברך את השם.
Why does the חזן disinclude himself.
This passga about the prayer of יתגדל etc. happening in our time.
The רמ"ק and his explaining each word.
בחייכון means אין סוף which means שיומשך דוקא למקום הראוי.
Wednesday 27 Adar 5778/ March 14 2018.
בחייכון וביומיכון ובחיי דכל בית ישראל בעגלה ובזמן קריב ואמרו אמן.
Class Two.
Introduction small infractions in the highest levels become huge issues on lower levels.
Example One: the original sin of eating from the tree of knowledge of good and evil.
Example Two: the Golden Calf; what were the Jews thinking and what happened and what came from it.
This is called מורגש or the קליפה of אצילות that is called ראומה.
Feeling oneself isn't a big deal here but it is the source of all קליפה up there.
בחייכון means אין סוף and it is called life because we must ascertain that it is our life and הפקר for קליפה to exploit.
Wednesday 26 Nissan 5778/ April 11 018.
בחייכון וביומיכון ובחיי דכל בית ישראל בעגלה ובזמן קריב ואמרו אמן.
Class Three.
בחייכון  is the idea of bringing אין סוף into the containment and order (קדושה) of חיות- life, פנימיות in other words למקום הראוי ובאופן הראוי בלי יניקה.
וביומיכון is the idea of bringing the highest idea of time (ימי קדם) into our time (which is lower even than ימי עולם which is סדר זמנים באצילות).
Explanation from the idea of levels of time A. a thousand years is a day, B. Rosh Hashana includes the entire year, C. Story of the Baal Shem Tov giving a Bracha fro a leg which would break later and how the צמח צדק explains it.
Wednesday 3 Iyar 5778/ April 18 2018.
 בחייכון וביומיכון ובחיי דכל בית ישראל בעגלה ובזמן קריב ואמרו אמן.
Class Four.
ובחיי דכל בית ישראל
בעגלה ובזמן קריב
Both these phrase include a masculine and feminine aspect, making the tandem like ז"א ונוקבא.
The difference (according to the רמ"ק) is that the first is מלמטה למעלה like תיקון, and the second is like מלמעלה למטה (like תהו, but when it follows תיקון it is good).
ואמרו אמן 
Wednesday 10 Iyar 5778/ April 25 2018.
Introduction to אמן יהא שמי' רבה (Part One).
אמן to what came before.
יהא שמי' רבה... is a response to יתגדל ויתקדש שמי' רבה.
Two מאמרי חז"ל:
1) כל האומר איש"ר מובטח שהוא בן עולם הבא.
2) כל העונה איש"ר בכל כחו קורעין לו גזר דין של ע' שנה.
The first is positive the second is negative.
The connection between יהא שמי' רבה (in this world) and עולם הבא. 
 Wednesday 24 Iyar 5778/ May 9 2018.
The second מאמר חז"ל is discussed here further.
בכל כחו is from higher than reason; the example from תפילת חנה.
בכל כחו; בכל כונתו; בכל אבריו
Wednesday 24 Iyar 5778/ May 9 2018.
Introduction: בכל כחו means כח אדנ"י which brings G-dliness into אדנ"י which is lower than הוי'ה and even אלוקים.
Wedenesday 2 Sivan 5778/ May 16 2018.
Explanation of בכל כחו which means כח אדנ"י.
Energizing the G-dliness of the letters (darkness) itself.
The same is achieved through saying אמן יהא שמי' רבה בכל כחו.
Wednesday 9 Sivan 5778/ May 23 2018.
The idea that in קדיש and in the פסוק בראשית ברא and in the פסוק וידבר אלוקים את כל הדברים האלה לאמור there are 7 words and 28 letters.
עשרה עשרה הכף joining together מעשה בראשית with תורה.
There are two things in creation: 
1) Hashem created a world.
2) He chose it; He named it; Making the creation not only a stage for the divine purpose, but part of the purpose itself.
The union shows on the אמת of the creation and the Torah's manifesting in it and through it to achieve the purpose of both.
There are two things in Torah:
1) G-d's wisdome
2) He wrote His essence into the Torah making it His unchanging will אנכי= אנא נפשי כתבית יהבית. 
חכמה עילאה וחכמה תתאה; כשתגיעו לאבני שיש טהור אל תאמרו מים מים the union between the 10 of Creation and the 10 of Torah. 
Wednesday 16 Sivan 5778/ May 30 2018.
ד' אותיות הוי', מילוי ומילוי דמילוי equals 28.
The idea of מילוי is discussed at length.
It is lower but with a higher source.
Explanation: real learning in is in the discernment and the more detailed and precise one is the truer they are, and they reveal a less dramatic but deeper truth than one who has clarity on the basic level only.
In קדיש it is the same thing the 28 letters and 28 words (the RaMaK adds the 28 words) are the development of שם הוי'ה from 4 to 10 to 28 and they reveal the G-dliness in the lowest of levels, like the darkness itself shining.
Additionally the אלטער רבי says to pronounce the וי"ו in ולעלמי עלמיא bringing the total number of letters in יהא שמי'ה רבה to 29 (this is based on the spelling of שמי'ה with extra יו"ד).
This וי"ו (is explained in the המשך תער"ב (see PDF to class # 15 ע' א'תי"ז)) indicates bringing from the highest of the high to the lowest of the low.
The actual prayer יהא שמי' רבה וכו is discussed here.
It is translated simply, and also more profoundly, it is the idea of bringing G-dlines to darkness and revealing the G-dliness of darkness itself.
Different understandings of שמי' רבה.
Wednesday 23 Sivan 5778/ June 6 2018.
יתברך וישתבח וכו' שמי' דקודשא בריך הוא לעילא מן כל ברכתא וכו' ונחמתא וכו' ואמרו אמן (Class 1).
The second half of Kaddish is the people's response to the חזן's recitation of יתגדל ויתקדש etc.
We respond with יהא שמי' רבה and we continue יתברך etc. until the end of חצי קדיש with ואמרו אמן.
The intermittency of Aramaic and Hebrew is explained on two  levels:
1) Aramaic is lower than Hebrew and we don't want מלאכים to know our challenges because they would condone our suffering based on our flaws.
2) Rashi's idea that Aramaic is the ultimate Hebrew, where darkness is shown to be light and good.
The second half of Kadddish is the Bracha and hope for the times of Moshiach when we will see the good in the darkness. 
 Wednesday 30 Sivan 5778/ June 13 2018.
 יתברך וישתבח וכו' שמי' דקודשא בריך הוא לעילא מן כל ברכתא וכו' ונחמתא וכו' ואמרו אמן (Class 2).
1) שמי' דקודשא בריך הוא what is the difference between our custom to respond with אמן and the other custom to respond with בריך הוא.
In our custom Hashem's name is שמי' דקודשא בריך הוא in the other custom Hashem's name is שמי' דקודשא and the response is בריך הוא.
This distinction is explained in this class. 
 In our custom the name of Hashem is changing from the beginning (only קדושה) to the end of Kaddish (including קדושה and ברכה).
 2) יתברך וישתבח etc. two or three different understandings: 7, 8, or 10 words.
If there are 10 words it includes the two words at the beginning of Kaddish יתגדל ויתקדש.
New School Year.
Wednesday 3 Tishrei 5779/ September 12 2018.
Review of what we learned last year about the history and spirit of Kaddish.
From the outside in from the prayer of the simple people to the prayer of holiest people said at every opportunity. 
Wednesday 15 Marcheshvan 5779/ October 24 2018.
Reading again inside the first half of Kaddish reviewing what we discussed last year briefly.
Beginning to read על ישראל.
The commentaries expose the meaning of all the detail.
For example the five allusions to Torah Scholars: ישראל, רבנן, תלמידיהון, תלמידי תלמידיהון, כל מאן דעסקין באורייתא
It all has meaning.
Why a special Kaddish for Talmidei Chachomim.
 Three generations creates an unbreakable knot.

Wednesday 29 Marcheshvan 5779/ November 7 2018. 
In this class we finally got to the wording of על ישראל itself.
Introduction: three levels: 1) The Luchos were כולו פנים and 2) The Sefer Torah is פנים ואחור and 3) Torah Sheba'al Peh is כולו אחור. 
על ישראל the G-dly light behind the wisdom of the Torah  (תפארת)
ועל רבנן the division into חסד and גבורה once the Torah is on the intellectual level (חסד וגבורה).
ועל תלמידיהון the Halacha is fixed and hardened (נצח והוד) where strength i so imprtant.
ועל כל תלמידי תלמידיהון as the Halacha is actually physically applied (המשכה מיסוד למלכות).
The next one we'll do next week.
Wednesday 13 Kislev 5779/ November 21 2018.
The conclusion of the first half of על ישראל.
1) After explaining על ישראל... רבנן... תלמידיהון... תלמידי תלמידיהון we go on to explain ועל כל מאן דעסקין באורייתא.
This alludes to the light (enlightenment) that emerges from the Torah of darkness (as it is explained in the Samach Vov).
2) The RaMbaM does not have the words על ישראל or the words ועל כל מאן...
We suggested the reason why; that it is because his Golus wasn't so dark.
3) The Frierdike Rebbe explains על ישראל altogether differently.
There are three levels 1) יחיד and 2) ציבור and 3) רבים he explains the idea of על ישראל to allude to the including our prayers in higher and higher types of prayers.
4) דבאתרא הדין ודי בכל אתר ואתר  three earths (as in the Ma'amar השמים כסאי). 
Wednesday 3 Teves 5779/ December 12 2018.
This class begins explaining יהא להון ולכון וכו' ואמרו אמן.
יה"א= the highest light כח"ב which we pray should rest on the מרכבה which is the ישראל רבנן etc discussed above.
And the glue to bring יה"א (or כח"ב) together with ישראל רבנן etc are the מדות described שלמא רבה etc.
Like ניקוד שם הוי'ה is the ממוצע between אורות and כלים in השתלשלות.
Wednesday 10 Teves 5779/ December 19 2018.
יהא להון ולכון continued.
There is the "light from above" which is called "יהא"; and there is the vessel for this light which is us "יהון ולכון"; and then there is the glue that brings the two together.
This glue is like the טהרה that prepares a Yid for the light of קדושה to rest on him, or the שכינה which invites the קדושה to manifest.
this (middle component, the) "glue" is the בירור המדות which is reflected in the words that follow: שלמא רבה חינא חיסדא etc.
The first level (שלמא רבה) is the highest and the second (חינא) is lower etc. until the last (פורקנא) is the lowest but still a vessel for the "light" called "יהא".
This class explains the first four levels (from higher to lower).
שלמא רבה a perfect person has inner peace.
חינא a less than perfect person, but one who has done much work on himself may not have peace, but he has חן a grace and charm which make his good even better.
חסדא kindness in and pf itself is a very good מדה and one who has worked at it is also a כלי for "light" of "יהא".
רחמי means גבורה (as is indicative in the second ברכה of שמונה עשרה) this is also a good מדה though not as good as חסד.
Wednesday 24 Teves 5779/ January 2 2019.
This class explains the last (lowest) three levels:
חיין אריכין long life means a certain quality of life which has to do with acceptance and using every minute.
This can also be a כלי for an enlightenment (יה"א).
מזונא רוויחי Abundant Parnassa also isn't (only) about how much one has but איזהו עשיר השמח בחלקו and being "rich" in our minds and hearts.
This is a כלי for "יה"א" also. 
פורקנא going out of prison, how the בעל תשובה is the כלי for enlightenment.
This class was about the words מן קדם אבוהון דבשמייא as opposed to מן מארי שמייא וארעא.
There are two differences:
אבוהון vs. מארי father is אצילות and master is בי"ע, so in our נוסח we see ourselves as being raised up bu our זכותים to the place where He is our father.
שמייא vs. שמייא וארעא when we meet Him in Atzilus there is no need to mention ארעא as opposed to Him as our "Master" we would say וארעא.
Wednesday 10 Shvat 5779/ January 16 5779.
קדיש Class Thirty Four.