Class One. These two Ma’amarim (the previous one and this one) are very similar, but there are minor differences. We obviously learned both Ma’amarim. The spirit of the מאמר is about ביטול, and he seems to use it in place of the typical אתכפיא ואתהפכא that is so familiar to באתי לגני. This is connected to the shape of the letter דלת as opposed to the letter ריש. We learned the beginning of the Ma’amar. The Ma’amar revolves around these words: דאות יו”ד מורה על הביטול ואזעירת גרמא, והיינו מלכות דאצילות דלית לה מגרמא כלום. The implication is that there is more than one ביטול one only makes small and the other is that no existence is extant, in fact we will learn into these two five or six different levels of Bittul.
Class One.
Class Two. This class explores the first three levels of ביטול. A) בינה From strength, the person becomes bigger by learning from the teacher. The Bittul is with passion and is so. 2) התלבשות חכמה בבינה. This too is bringing an idea to the mind of the student, but his understanding is quieted by something higher. 3) חכמה. The emptying of the vessel completely, and opening up to something higher than itself.
Class Two.
Class Three. This class continues the levels of ביטול, we added two more levels: 4) כתר כמו שנמשך בחכמה. This level reveals from the source into the חכמה we explained it like כתר שבחכמה- a feel (without certain knowledge of what is beyond) 5) כתר, שתיקה. We explained this when the student’s brain has been transformed to think like the teacher completely. מאור שבאור. All the ביטול described are in the category of אזעירת גרמא, where the ביטול means less of yourself, but you reveal more of your source, so in a way you are getting bigger (not in yourself, but in your source). The next class will address והיא בחי’ מלכות דלית לה מגרמא כלום.
Class Three
Class Four. The final ביטול. This ביטול is different than all of the above, in that it is not how one becomes included and representative of the source, אזעירת גרמי’ה but where one’s identity is evacuated and what comes through is only the Source לית לי’ מגרמי’ כלום. This is explained using the idea of ארץ ישראל that has the lower level, which means that the world exists and that we fill it with Mitzvos. This lower ביטול of מציאות brings to ביטול that is higher than any ביטול discussed before. This is how the מגיד ממעזריטש explains the idea of כל רב מבבל וכל רבי מארץ ישראל, the land (which is lower) reveals the highest ביטול ultimately.
