Class One. This class is about the letter ה of Kedusha and the fact that it must be preceded by a ד of Kedusha. He discusses the Alter Rebbe’s discussion on ד and ג and after גימל come דלת who receives the Tzedaka אחור באחור. After the דלת comes the ה”י which is פנים בפנים. He explains this using צד”ק and צדקה for a model. Then he uses the idea of גבאי צדקה as another model. When one is totally בטל he needs no שמינית שבשמינית; but in the beginning, you must have so you shouldn’t say מי אני ומה אני.
Class Two. This class explains the ideal ה”י where not only the spiritual (thought and speech) but also the material (action) is for Hashem. 1) בכל דרכיך דעיהו. 2) כל מעשיך יהיו לשם שמים. At the end the Rebbe questions: here we say that מחשבה ודיבור go together, and מעשה is separate; and in the topic of אד”ם= א’ ד”מ there מחשבה is separated from דיבור and מעשה? Answer: in relation to the נפש there מחשבה is spiritual and both דיבור ומעשה are removed, but in terms of the three לבושים and their relationship to the world, מחשבה ודיבור are both removed and spiritual and מעשה is separated.
Class Three. Here we explore the קו”ף and the process of spiritual fall from the more sublime to the more basic and gross. (There seems to be a difference between the two Ma’amarim in this aspect). Thought and speech are finer evils that lead and drag us down to more basic evil. In the end the Kedusha involvement in Kelipa is due to its weakness (in and of itself) and ultimately לא ידח ממנו נדח the Kedusha is redeemed.
Class Four. This fourth and last class on this Ma’amar discusses the idea of אות ק as it relates to the פסוק והבור רק אין בו מים. He contrasts באר and באר. בור is קדושה; and it refers to the Yid down here who through his struggle is a source of higher life not only to himself but to all levels of Gan Eden. בור is an empty place, but what starts out as empty (“only” lacking in good) ends up bad: נחשים ועקרבים collect there. The end is that the ק itself is elevated through תשובה.
