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The Possuk which is the source of Reb Oshiya’s limud is addressing the end, the reward that will be when Moshiach comes: The pizur, the scatter and its challenges, will bring the infinite blessing, the Prazos. Netzach is brought forward from a King in very trying times, But it gets you the treasure. The Nimshal is the reward for fighting the battles of Golus. Yerushalayim (fear of God which is whole, which is actually the treasure itself) brings out the Midas Hanetzach, and the reward will be the infinite treasure.
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The question is: ‘Limata mata Ad Ain Tachlis’ – why so much effort and detail given to explaining Klipa in Etz Chayim and the Zohar etc.?Answer: 1) Because Hashem wants Klipa for reasons known only to Him, and everything in creation is through the Torah, so the Torah must address it. 2) By the Torah discussing it, it allows us to break it and eventually transform it with the power of the Torah. 3) We do the elevating simply by learning it within the Torah, and therefore run no risk of falling as we engage in elevating even the lowest things in the creations. 4) We are transforming and not only elevating. 5) We are those who never tasted these klipos and know them only from Torah and therefore we are not at risk. 6) What we are really doing is learning, so Hashem will learn with us and He elevates these lowest of Klipos.
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1) Introduction, 2) Histalkus means a revelation which is universally the same, 3) Moshe builds the Mishkan as he is the seventh who brings the Shechina down here, 4) When there is opposition the Midas HaNetzach emerges, 5) Question: ‘Limata Mata Ad Ain Tachlis’- why so much Torah explains Klipa and in so much detail? [the answer is in the second class].
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This (third) class descends lower into the levels of למטה עד אין תכלית:
1) There’s the idea of Asiya (that still [is or has connection to] Kedusha, but) whos life from Godliness is most reduced. To the extent that the חיות (life) must flow through the screens of כוכבים ומזלות [that are even lower than the ע’ שרים (that aren’t mentioned (?))] so the life the world gets the world can handle. This must be both inasmuch as עשי’ה is created and (even) in as much as it is being sustained.
2) Actual קליפה that A. forgets God; B. (moreover) rebels against God, even at it’s own expense, that the Klipa itself will suffer.
[He explains this using Galus Mitzrayim and…
A. their drawing נהר פישון (which is the River Nile) which is the closest of the rivers to Kedusha, Gan Eden and Eden and separating it, so they shouldn’t need to acknowledge dependency.
B. Mitzrayim knowing that their wealth depends on Ya’akov and (after his death) his children and to suffer themselves so they can let Yidden suffer.
[The Ma’amar ends by announcing that next year we’ll continue with אין סוף למטה עד אין תכלית even in these terribly low places Godliness is revealed!!!].
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This (second) class on the Ma’amar begins explaining what is למטה עד אין תכלית [the idea of אין סוף (is revealed) למטה עד אין תכלילת will bee explained in the next Perek (14) and in the Ma’amar of 5724], how low is low.
1) He starts with the idea that [Atzilus is called גופא and בי”ע is all לבושין and that is where למטה begins].
2) He continues and explains that אין סוף is מקנן (lives) in בי”ע, in all three worlds; בינה in בריאה; and ז”א in יצירה, and אופן in עשי’ה. He explains the point of the Previous Rebbe brining this Zohar, so we should see that Atzilus itself is revealed in all three worlds of בי”ע directly, accounting for אין סוף למטה עד אין תתכלית.
3) He continues by discussing Souls and the fact that most of them are from בי”ע and as such need Godliness (help) to connect to אין סוף, like the idea of ישראל אתקשראין באורייתא.
[Tangentially he makes reference to the fact that each generation has a Neshama of Atzilus who is the חד שעליו עומד כל הדור].
However, within בי”ע itself Neshamos are the Pnimiyus, as they facilitate the revealing of אין סוף in בי”ע.
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This class includes the overview of the first 12 Perakim with some anomalies (as usual).
And the beginning of the discussion on the idea that אין סוף למטה עד אין תכלית, which means, that Ein Sof (One idea with tow basic characteristics; one of them being that) is found everywhere even in the lowest and darkest places.
The discussion begins on the top: Ein Sof in the worlds of Ein Sof and Atzilus. This is not considered novel or extraordinary.
There are three worlds (as per the Possuk תחתיים שניים ושלישים and the Zohar תלת עלמין אית לי’ קמי’ קוב”ה) that the Ba’al Shem tov connects to עולמות נשמות אלקות; which fits either with אצילות בריאה יצירה or א”ק אצילות בי”ע, this latter interpretation is preferred and it explains that Godliness in Atzilus cannot be considered extraordinary.
