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,…

מלכות דאין סוף is explained in this class. Uncertainty about the meaning of this term here is addressed and a (possible) explanation offered.

Page 16. The same three ideas about Malchus apply in the source before the Tzimtzum. The four worlds of כללות: אוא”ס לפני הצמצום= אצילות דכללות. אדם קדמון= בריאה דכללות עקודים ונקודים= יצירה דכללות . אצילות דפרטות [ברודים]= עשי’ דכללות These were explained in brief especially אצילות דכללות- גילוי אור אין סוף קודם הצמצום.

Two ideas: 1) Hashem can have רוממות even if nothing else exists, because His רוממות is בעצם ומצד עצמו, while human רוממות can only be over another. We attempt to explain why this difference exists: 1) Human רוממות is relative, while His is absolute, 2) he is not in a body and therefore lowering Himself…

Page 14-15. How we praise a Makif we have no relationship with, according to the second way in the previous שיעור? The lower level of מקיף דמלכות is a מקיף over us, but still different than how it is by human kings for four reasons: 1) He starts out above, human Kings start out as…

Page 13 Two interpretations (in the text and in the parenthesis) of the פסוק יהללו את שם הוי’ כי נשגב שמו לבדו הודו על ארץ ושמים and the problems with each interpretation. 1) יהללו את שם הוי the level of Makif that is close to the worlds in an indirect way, and this is why…

Page 12. There are also two levels in Shaim (as there are two levels in Malchus): The name that is the עצם as it is in relation with itself. שם הפעולה is the name that the describes function, but it is more than an action it is a type of person who does this kind…