page 28, 30 (inside). This continues the last two discussions, we read the text about the various levels of אור אין סוף קודם הצמצום.

Page 28, 30. This class continues the discussion of the class before struggling to explain אור אין סוף, especially without the help and clarifications of the later מאמרים (like the סמך ואו). We explore the plainness transcendence, of אור and the idea of גילוי- revelation. How Chassidus slowly develops out of the understanding of the…

Page 28, 30. The question of Ohr, how we understand the idea of Godliness using the metaphor of light. The questions that arise about the Mashal. אור מעין המאור, exactly like the Source, but nothing at all of the Source. How could there be levels, how could there be a revelation, how are there two…

Page 28, 43. Introduction and overview of the next 15 pages. We are being introduced to a new idea: where we are not only joining קודשא בריך הוא with שכנתי’ה but actually creating (bringing it forward to be removed like קדוש at least). There are two explanations: 1) The two levels of גילוי אור אין…

Page 27-8. This Shiur has two parts. The first part ends the סוגיא of יחוד קוב”ה ושכינתי’: Mitzvos reach Kidusha and join it with Schechina, on all levels bringing Kidusha from Atzmus. The same applies to Torah that (only) passes through Chochma Ila’a. He explains the idea of מקדשי שמך, which is also about joining…

Page 25-7. Four levels of שכינה וקדושה: 1) מלכות וז”א 2) בינה וחכמה 3) אריך אנפיו ועתיק יומין 4) קו (כולל כמו שהוא בשרשו) ואור אין סוף שלמעלה מגילוי. The class explains how this relativism can exist. There’s אמת everywhere and a lower truth is (in a real way) higher than a higher not so…

Page 24- 5. When one meditates on the aforementioned צמצומים that allow for creation to exist [one can react by focusing on themselves and the sustaining of the צמצום or] one reacts by wanting the truth, rather than the צמצום. In this מאמר he desires the entire truth. Three [or four] levels: A) שכינה the…

Page 22-24. Explaining the Siddur: יחיד חי העולמים מלך משובח ומפואר עדי עד שמו הגדול. In the first was we can only praise after the צמצום which is חי העולמים מלך, and even that remains not completely understood as the words עדי עד בםממםאקץ In the second explanation, even the אין סוף before the צמצום,…

Page 19-21. 1) אנת הוא חד ולא בחושבן is the same idea as כהאי בומינא שאתפשט לכל סטר ועיבר וכד תסתכל למנדע בי’ לא תשתכח אלא נהורא דבוצינא חדש which is the same as the notion of אין מספר לספירות. This helps explain עשר ספירות הגנוזות לפני הצמצום according to the אריז”ל ואדמו”ר הזקן. In…

Page 18. 1) טהירו עילאה, טהירו תתאה- what are they and what are they not. One is before Tzimtzum, the other is after. 2) The ideas of מלכות before and after צמצום are linked to the phrase in the Siddur: יחיד חי העולמים מלך. יחיד is before Tzimtzum, חי העולמים מלך is, for obvious reasons,…