Class One. The Hemshech continues. The Ma’amar wishes to explain Tzimtzum to us, so we will understand the significance of reversing it in revealing Godliness in the ‘space’ of the Tzimtzum when Moshiach comes. To explain this he begins (indirectly, by) discussing what is ‘before’ (Godliness is simple and worldliness must be learned) and ‘after’ (Worldliness is natural and Godliness must be learned), as a way of setting up understanding the Tzimtzum itself.
Class One
Class Two. The Ma’amar again goes about it’s intent indirectly: In wishing to explain the ‘division’ that Tzimtzum HaRishon involves, separating the infinite light from the finite light, he must first explain how these two, levels exist before the Tzimtzum; that the Tzimtzum will then divide. The Rebbe talks of how in the infinite plainness of Godliness all exists including finitude and diversity. The Pardes’ question about “how many come from one” and his efforts to resolve this, that the diversity exists only in the Keilim (but not in the Ohr, as the Pardes holds the ‘light is plain’). The Rebbe refutes this view on two grounds: 1) If there is no Ohr in Keili and no Keili in Ohr they could never meet as they have nothing in common. (this is according to the ‘third’ (combined) shita of the RaMaK and the Arizal). 2) according to this he knowing outside himself as the RaMaK himself refutes the Ma’areches.
Class Two
Class Three. Tzimtzum causes separation in many aspects: 1) According to the opinion that there are S’firos in Ein Sof, between the Source of Sovev and the source of Mimalei, [2) Between Ohr and Keli, 3) It causes the Kav to have to break through the Darkness of the first Tzimtzum in order to appear in a changed way. 4) To go into vessels and change some more. This class explores only the first of these ideas].
