Page 123. The question of the nature the unity between סובב and ממלא, just like the (question of the) unity between חסד וגבורה (in Sha’ar HaYichud Vihaemuna chapter 6) and between אורות וכלים (in וידעת תרנ”ז). To understand we prefaced the idea of G-dliness using two illustrations (from the בית המקדש) 1) עומדים צפופים ומשתחוים…

Page 123. More on אלקות and דביקות בלתי ניכר of כלים. We discuss the נכסים of a צדיק and the care the Rebbe gave to his own possessions and the ספרים of the Previous Rebbe. We linked this to אגרת הקדש קונטרס אחרון ד”ה להבין מ”ש בפרע”ח that the חיצוניות התורה is שכל and limited,…

Page 123. הוי’ הוא האלוקים because they are both אלוקות was explained in the previous classes. There is evidence of this unity in two ways: 1) We see הוי’ה in אלוקים through the idea of אין קדוש כהוי’ ואיתא בזהר כמה קדישין אינו ןלית קדוש כהוי’ה this means that even in גבול of אצילות and…

Page 123. Beginning of the Ba’al Shem Tov’s achdus: the world doesn’t exist at all, as it is like the light of the sun in the sun (we just don’t see it). Some history about the Baal Shem Tov’s letters and the letter about לית אתר פנוי מיני’ה.

Page 123. Achdus of the Ba’al Shemtov. Inside summation.

Page 123-4. End of Sugia of Achdus according to the Ba’al Shem Tov. Only Yidden are expected to achieve Achdus because they come from Havaya, Pnimiyus, Sovev; non-Jews are allowed to believe in שיתוף which is a refined level of אלקא דאלקייא.

Page 124. How there could be כפירה, כחשו בהוי’ ולומר לא הוא? The answer is that זה לעומת זה עשה האלוקים. In קדושה there is הארה דהארה or שערות this is true of קליפה also. The שערות of קדושה are אלקא דאלקייא. The שערות of אלקא דאלקייא are כפירה.

Page 249-250. Merkava and what it means that Neshamos and Malachim carry “Him”. In this Ma’amar it is through Birur: when the Malachim are clarified and return to their source in Tohu, they are able to carry “Him” Adam HaElyon.

Page 249- 251. The journey of the Neshama down which raises her higher than she was originally ירידה צורך עלי’ה is called “סתר”? Two explanations: 1) When the journey begins the עלי’ה is only potential and “hidden” and has it’s work cut out for herself: A. Elevate the Tohu within the body and animal soul,…

Page 249. After we discussed יונתי, we explore now: 1) בחגוי הסלע, the גוף is called סלע because it is 1) דומם and 2) Hard like תהו. Hard and inflexible versus flexible and soft. 2) מדריגא refers to the נפש הבהמית which has various different types.