Class One. This class includes an introduction to 1) all of באתי לגני and 2) to this particular year. The רי”ש must be changed to a דל”ת. The change involves adding a יו”ד behind the רי”ש making it a דל”ת. The first (is last years מאמר) is about ביטול of the creation to Him. The second is His giving in the form of a נקודה which is חכמה: ביו”ד נברא עולם הבא. The third is יסוד which connects the two earlier נקודות. Our מאמר is about the 2nd and 3rd points. Yidden being called צדיקים is very important in this מאמר as the subject is their creating the basis for the divine benevolence due to their great ביטול.
Class One.
Class Two. Perakim 2-4. The Rebbe begins discussing the יו”ד מלמעלה למטה, which is His equal and opposite to our אזעירת גרמא. On the one hand it is only a Yud, but on the other, the point is not to limit צמצום but to ultimately reveal all, as is hinted in… 1) יו”ד הוא תחילה לכל האותיות 2) ביו”ד נברא עולם הבא. It starts out as צמצום but ends up revealing all of פנימיות ועצמות אין סוף that is revealed in נועם הוי’ה. This is explained by explaining the advantage of תענוג over שמחה. תענוג deepens the כחות; while שמחה only reveals whatever they are (already). [We addressed tangentially the question from שמח תשמח רנ”ז where שמחה is described as changing on the deepest levels].
Class Two.
Class Three. Perak 5. This class explains the third נקודה דיו”ד that follows the point of Bittul of Mashpia and Mikabel. This is יסוד which joins the two earlier נקודות together. The explanation comes down to understanding וצדיק יסוד עולם and the idea that there are different types of צדיקים even on the level of יסוד עולם. This is explained using רבי חנינא בן דוסא and רבי יוחנן בן זכאי as the prototypes. While one is higher the other is deeper. If and when a צדיק יסוד עולם has both the height and depth of these two צדיקים then יסוד is all, and the joining of the higher and lower is complete [and automatic -?-]
Class Three.
Class Four. Perek 6. This class explores why קליפה is רי”ש lacking altogether the יו”ד of יסוד which results in great poverty. Two points: 1) She has no כל or יסוד. 2) She cannot speak as G-dliness in her is very concealed. Four levels of speech the lowest of which is Galus רי”ש like.
Class Four.
Class Five. Perek 7-8. קליפה is a רי”ש which means 1) It has no כל, יסוד, ביטול. As a result it is very poor. A. all it has is material from חיצוניות דחיצוניות. B. It is made crazy by its wealth until it destroys itself, as the Rebbe MaharaSh describes the risks people take for things they don’t need. F. The wealth doesn’t last it dissipates quite quickly. 2) The added wealth makes קליפה even more arrogant; as it gets from Hashem in a way that is cut off from the source.
