[Page 293-5] The symptom (or proof) of the presence of עצמות א”ס, תחתונה שבמאציל in אצילות is the idea of תפארת where two opposites are joined.

Page 293. Through תורה ומצות down here we bring down עצמות א”ס, תחתונה שבמאציל into השתלשלות. This is the meaning of הראיני את מראיך השמיעיני את קולך.

(Page 153). Introduction to what follows: The question of מדות (attributes) on high. The philosopher’s solution: דברה תורה כלשון בני אדם. The Kabbalistic problem with this: Higher than אדם העליון vs. אדם העליון. הנוטע אוזן הלא ישמע אם יוצר עין הלא יביט is a middle level between אצילות- אדם and אין סוף ממש.

Page 252- 3. Torah and Mitzvos are sound and visualization respectively; what is lower has a higher source.

Page 251-5. Overview of what is to follow. We are dealing with יונתי a Neshama in Gan Eden, That descends into a body בחגוי הסלע and an animal soul מדריגא for the benefit of ירידה צורך עלי’ה which happens in a mysterious way בסתר. The manifestation of this עלי’ה is in תורה and מצוות הראיני…

Page 170. Shofar on Rosh Hashana joins the Kisai Din with Rachamim, three different opinions in Kabbalah about what they are. The key is the joining of the two: Ba”N with M”A.

Page 169-170. The integration of the Ba’al Teshuva with (into) the Tzadik. The Tzadik is revealing (into vessels and the world) and through the Tzadik the Ba’al Teshuva is able to live his life. The Ba’al Teshuva adds two things: 1) His higher light. 2) He can take it lower into crude and coarse places….

Page 168-9. M”A and Ba”N are Tzadik and Ba’al Teshuva.

Page 167-8. Reshimo is like Ba”N as it doesn’t pass the Tzimtzum, but is left over during the Tzimtzum.

Page 166-7. Kav. Comes from Ein Sof through the צמצום by method of a בקיעה which causes it to come בשנוי המהות. It is able to go into Keilim.