Page 174- 5. Ila ViAlul Four Meshalim in two classes: A. Sechel & Midos, B. Thought Speech Deed C. Soul and the emergence of the faculties from the (plain and infinite) Soul, D. Sunlight from the Sun. The first two are about Hishtalshelus: Oros and Keilim, the second two are about Ein Sof coming into…

Page 174. Introduction to the second idea of Yesh Me’Ayin- that the source is “far away” that means hidden from what it creates. This is like (but more distant than) quantum separateness. Malchus- The Pnimyus is far from the Chitzoniyus. Parsa like scrambling the words so that it no longer reflects the words (let alone…

Page 172. עיר אלוקינו vs. עיר אלוקים. Orderly words and disorderly words. Kedusha and Klipa all come from עיר אלוקינו but Kedusha reveals more.

Page 171. The question of Osios being Domem or not. Two questions and their answers. 1) Big medium and small letters aren’t an indicator that letters grow and change. 2) What happens on Shabbos and Yom Kippur when Neshamos go from world to world isn’t growth and change but שינוי ממהות למהות.

Page 171-3. The greatness of Hashem “In the city of Elokainu”. 1) The greatness of Hashem is known from the world, מה גדלו ומה רבו. On earth it is מה רבו. The great diversity. Osiyos come from Atzmus and come down to a low enough level for us to see them and their quantity. This…

Page 171, 173-4. Yesh MeAyin: 1) Something from where? (the source is unknown). 2) Something from a Ha’arah of Havaya (which means that the source of creation is insignificant compared to Atzmus. This is the reason it is called “Ayin”- nothing in comparison with Hashem.

Page 171, 181. Gevura is concealing, the Malchus justifies it and makes it positive. Division begins in Malchus and continues in Gevurah.

Page 190. End of the actual Ma’amar. How the fact that Malchus reaches the שטח or מרחב of עצמות results in higher understanding of: 1) כח להוות יש מאין ואפס המוחלט שיש במלכות. 2) ההעלאה למלכות לעצומ”ה למעלה מכל עליות שאר הספירות והכחות.

Page 190. An explanation for how the שטח of מלכות includes the מרחב העצמות also and not only the מרחב of the שרש ומקור הקו. The world’s purpose.

Page 188-9. The Rebbe introduces us to the notion that Malchus connects not only to the source of the שטח in the source of the נקודה and קו, but that there is an expression in Malchus of the שטח העצמי or מרחב העצמי. The issue remains at this point insufficiently explained.