page 166 ff. Continued. This difference between מ”ה וב”ן and their relationship with אדם קדמון is similar to the difference between the relationship between אין סוף לפני הצמצום and the קו and the רשימו. This is only the introduction.

page 165-6. The relationship between אדם קדמון and מ”ה וב”ן. מ”ה comes through a huge screen, but comes through healthy and balanced, like the Neshama of Avrohom from Adam Harishon. ב”ן comes through directly, but is (powerful but) partial [which explains how there can be (in ס”ג) a שבירת הכלים].

page 164-5. Examples for מ”ה וב”ן: 1) אורות וכלים 2) חכמה ובינה 3) מדות ומלכות 4) אצילות ומלאכים In the class the first and the fourth examples were discussed.

page 164-5. מ”ה וב”ן introduction, the strength and weakness of each. Creation is for the benefit of both advantages being combined.

page 163-4. Yosef was released from prison Rosh Hashana is connected to the aforementioned theme of changing the judgement itself (as well).

page 162-3. כסא דין וכסא רחמים. On Rosh Hashana Hashem starts out on a seat of judgement and we move Him, (through blowing Shofar) to a seat of mercy. In the Ma’amar the Rebbe RaShaB reveals that this is far more than simple transferrence, because the transfer doesn’t (only) leave the seat of judgement for…

page 161-2. Explaining the פסוק תקעו. What is בכסה? Three different ideas.

Page 180-181. Yesh MeAyin is really “new” as opposed to Ila ViAlul. Malchus is the seat of this because of Malchus’ nature of Helem. Binyan of Malchus from Gevurah.

Page 179-180. BiY”A is Yesh and categorically removed from Elokus. It therefore can get only through Tzimtzum and anything more would be destructive.

Page 178-9. Inside, כלים. How according to all three opinions about (Keilim of) Atzilus, the Keilim are Elokus, only they are unevident. Thus אורות וכלים דאצילות are both עילא ועלול from אין סוף and not יש מאין. This is מ”ה.