Class One. Shtus Dikdusha, higher than any reason, can only be expressed at times and events that match the energy of the Shtus, Example: at a wedding. The primary example is Dira BiTachtonim, as it is higher than any reason, it elicits Shtus DiKdusha. 1) From there can come ‘Midas HaHishtavus, 2) The bringing down of the Atzmus of Ain Sof by “Tehilos Yisroel” Praising God.
Class Two. Toarim. 1) RaMbaM holds of Toarim shliliim, 2) This is qualified by Dibra Torah BiLashon Bnai Adam 3) Chassidus holds of Toarim Chyuviim. 4) The MaHaRaL holds the Toarim are not Godliness, and that the RaMbaM is not consistent with the opinion of Ain Sof (Kabbalah). 5) The Alter Rebbe joins the RaMbaM’s Shlila and the Kabbalah’s Chiyuv and holds they are the same, Hu Hayodea Hu Hayadua and Hu HaMada, 6) Our Shlila, is above Atzilus, and is geder HaSaga.
Class Three. 1) Shtus Di’Kdusha is explained by Nevua and the idea that the Navi removes his garments (his intellect and emotion and on occasion even his physical clothes). The example from Adam and Chava noticing that they were unclothed after they sinned because they fell to a level that sees such trivialities. A Navi raises himself above that. yet, ironically the navi speaks, but they are holy words that could create worlds! 2) Iskafia and two levels of Ishapcha. The first is light supplanting darkness, the second is where the darkness itself shines. The latter is the true idea of Shtus Di’Kdusha.
