Class Thirty Eight.

Introduction to Derech Mitzvosecha as a whole. Introduction to this Ma’amar of Achdus in particular.

Class Thirty Nine.

The argument that the Rambam also holds that the Mitzvah of Achdus includes the unity between Hashem and the world, (not only that He is one) as supported in his Sefer Hamitzvos.

Class Forty.

The three Zohars that show the two Mitzvos 1) Yedia 2) Achdus and that Achdus includes הוי’ הוא האלוקים.

Class Forty One.

The Argument that the RaMbaM “really” agrees that the second Mitzvah is not that Hashem is ONE but that the world isn’t separate from Him, even though the wording of the RaMbaM in the Mishna Torah doesn’t bear this out clearly.

Class Forty Two.

The RaMbaM’s Achdus, the world is governed by Hashem through the Mazalos (Malachim) but they have no choice or freedom and operate כגרזן ביד החוצב בו and we argue היתפאר הגרזן על החוצב. The “tools” according to the RaMbaM (a non-Mystic) aren’t perfect so the world that are a product of those tools cannot be...

Class Forty Three.

Introduction to the סובב ממלא part of this מאמר which we will only learn in an overview fashion. This is our third form for הוי’ הוא האלוקים: 1) חסד וגבורה 2) אורות וכלים 3) ממלא וסובב נקודתם אחד אבל “ציורם” שונה.

Class Forty Four.

Page 120. Introduction to סובב and ממלא. Infinite but hidden, Revealed but finite and diverse. He brings ראיות from פסוקים and a זהר.

Class Forty Five.

Page 120. סובב כל עלמין (Class One). If סובב created (by itself) without ממלא. The ספירות from אלקות reveal Him completely, yet He is hidden from them notwithstanding how close the ספירות are to the אין סוף.

Class Forty Six.

Page 120-1. סובב כל עלמין (Class Two). If סובב created (by itself) without ממלא. The creation of a world which is completely hidden from Him. The infinite power hides Him infinitely.

Class Forty Seven.

Page 121-2. ממלא כל עלמין. If the creation was from ממלא alone there would be רוחניות alone, and no Yesh MeAyin. This class finishes with a very interesting story.

Class Forty Eight.

Page 122-3. The worlds are created by the design on ממלא and סובב gives the כח האין סוף (infinite power) to affect יש מאין and the creation of the חומר.

Class Forty Nine.

Page 123. Beginning of the discussion on the Zohar’s Achdus הוי’ הוא האלוקים which means סובב הוא ממלא. The pre-discussion is about how each one of the two הוי’ה (which is סובב) and אלוקים (which is ממלא) is One with Him [איהו] just like 1) איהו וחיוהי חד איהו וגרמוהי חד איהו וחיוהי וגרמוהי חד...

Class Fifty.

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...

Class Fifty One.

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,...

Class Fifty Two.

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...

Class Fifty Three.

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.

Class Fifty Four.

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

Class Fifty Five.

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.

Class Fifty Six.

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.