Page 7-8. Though יש מאין comes from עצמות, it comes through השתלשלות and the process of אור, הארה, הארה דהארה והארה דהארה דהארה. The analogy for this is the idea of שם- a name which is so completely superficial and yet represents the essence more than anything else.

Page 9-10. The Rebbe transfers to the form of Malchus. He explains that there is 1) the King, 2) his name, 3) how the name of the King on the people, 4) the King’s instruction to the people. The Rebbe explains that the creation has two aspects 1) existence, 2) life. These two aspects come...

Page 10-11. There is really a third idea in Malchus: as He kings before the Tzimtzum: meaning before He comes close enough to King over us. The Rebbe connects this to the אדון עולם אשר מלך בטרם כל as opposed to the [לעת נעשה בחפצו כל אזי מלך שמו נקרא [עליהם.

Page 12. There are also two levels in Shaim (as there are two levels in Malchus): The name that is the עצם as it is in relation with itself. שם הפעולה is the name that the describes function, but it is more than an action it is a type of person who does this kind...

Page 13 Two interpretations (in the text and in the parenthesis) of the פסוק יהללו את שם הוי’ כי נשגב שמו לבדו הודו על ארץ ושמים and the problems with each interpretation. 1) יהללו את שם הוי the level of Makif that is close to the worlds in an indirect way, and this is why...

Page 14-15. How we praise a Makif we have no relationship with, according to the second way in the previous שיעור? The lower level of מקיף דמלכות is a מקיף over us, but still different than how it is by human kings for four reasons: 1) He starts out above, human Kings start out as...

Two ideas: 1) Hashem can have רוממות even if nothing else exists, because His רוממות is בעצם ומצד עצמו, while human רוממות can only be over another. We attempt to explain why this difference exists: 1) Human רוממות is relative, while His is absolute, 2) he is not in a body and therefore lowering Himself...