Class One. Introduction, Purim is mesiras nefesh BiPoel, more than Shavuos, actions now in that direction. Page 24-5.

Class Two. Purim represents a Golus time when order is abandoned. The lesson for us from this is that we should engage in learning Chassidus even while we’re still mastering Nigla. The Nigla example from simultaneously doing something that is supposed to be successive: if it works; the two opinions. Page 25-6.

Class Three. Achasvairosh is alternatively an allusion to Hashem and to the physical Persian king. These two are actually in concert, for the reason that when a creation is representing Hashem in the performance of a miracle, he is, for the duration, God! Page 27-9.

Class Four. The two extremes of Purim, from the highest ( Hodu) to the lowest (Kush). Boruch Mordechai and Arur Haman also join on this level (in Avoda). Page 29-31.

Class Five. Renewing the custom (that is known as ‘Kupas Rabbeinu’) Tzedaka on the mind of the Rebbe RaShaB. The Rebbe encourages the bringing back of this minhag. Page 31-2.

Class Six. The idea of Achashvairosh meaning Acharis VeRaishis shelo (continues from the second Sicha) means doing good without consideration of your worthiness to do that good. Whether you are in good health materially or spiritually, you (just) do good. Page 32-3.

Class Seven. This Sicha returns to the idea of Achashavirosh being Godliness of a level which is beyond discrimination and he explains and develops the idea with the concept of the highest achdus, where anything less is ‘BiDakus DiDakus’ and issue of avoda Zara! In life this means grab and eat, grab and drink, and...

Class Eight. The Avoda of Purim, only for God. What does this mean. Page 34-5.