Page 12-14. K’lipa is in the number 11 because the Chayos and the form (the K’lipa) itself cannot join, so that the K’lipa can be what K’lipa is: live from God and deny that dependency. K’dusha also has a number 11, and that is the real source of the smarts of the Pikeach who chooses…

Page 11-12. The Mashal of the King and the Ministers coming to a city. Each person chooses the minister he wants favors from, one ‘Pikeach’, particularity smart man asks to host the king, though he knows that he cannot expect any favors from him, because the king is forever. What makes the choice between good and…

Page 10-11. The third example of free will (requiring Sechel) begins with this class. Good and Evil both exist within the person intimately (as opposed to in a Malach), and they are very different but equal drives within the person and the Sechel will choose between them. Good and Evil in Malachim is different than…

Page 10. 1) This class overviews the ideas of free will that this Hemshech explores: 1) Sechel overrides Teva, 2) Sechel can be objective in relation to Middos and since man has a full set of emotional possibilities, he can choose intellectually, objectively, between them, 3) Good and Evil requires great depth intellectually, 4) Equal…

Page 8-9. Question: How do Nesahmos of Yetzirah (nature) have free will and why don’t Malachim of Briah (Intelligence) not have free will. Answer: see Tanya ch. 39, the struggles of this life give free will to Neshamos of Yetzirah. Malachim, even of Briah, lack a certain hisyashvus that deprives them of true free will.

Page 7-8. The second idea of ‘Ain Melech Blo Am’ is that to crown a King one needs free will. Only man has Free will because our mind can overpower our nature (personality) and Malachim can’t. Man from Briah (world of ideas) and Malachim are from Yetzirah (nature), thus the difference.

Page 6-7. 1) The Creations of the lower worlds cannot give Hashem Ein Sof, but what they do give is special because it is unexpected, like the Mashal of the Parrot. 2) Why Ana Emloch is written in future tense, even though He is a King in His essence, because the notion of Kingship doesn’t…

Page 5-6. Kol HaNikra Bishmi, is an allusion to the Avodah of neshamos of Atzilus and therefore altogether omitted here. ViLichvodi is relevant here, this is the avodah of Neshamos of BY”A. Ana Emloch, an explanation from the Yichuda Tata’a idea in Shaar HaYichud ViHaEmuna. Garments for representing Godliness.

Page 3-5. The time is a time of Yechida, we’re all on this higher level, thus the Avodah of Rosh Hashana. Shofar’s shape reflects the cry from the deep. talking reasonably vs. crying out that cannot be said in words. On the highest level it does not even have sound. ViNichye Lifanav, two opposites, Pnimiyus…

Page 2. we explore ‘Binyan Hamalchus’, both the Mashal of Adam and Chava and the Nimshal