In this part of the maamar, the Rebbe explains how the "king in the field" analogy does not depict an "arousal from Above" inasmuch as it only reveals that which the people had inside of them all along—namely, a desire to be close to the king. Furthermore, the response of the people causes an elevation in the king himself.

We study Chapter 6 and the beginning of chapter 7.

The Rebbe gives a novel interpretation of the reason for the king's smile in the Alter Rebbe's famous parable of the King in the Field.

Chapters 4 and 5.

In this maamar, the Rebbe revisits the Alter Rebbe's famous maamar Ani L'Dodi which employs the metaphor of the king in the field to explain the uniqueness of Elul. We begin by contrasting Elul with the High Holidays, describing them as an arousal from below and an arousal from Above, respectively.

In this class we conclude the maamar with the study of chapters 8 and 9. We learn how there are two levels of redemption that each of us must go through and how these correspond to the redemption in macrocosm through Moshiach.

The possibility for forgetting Torah derives from a viewpoint that perceives a separation between transcendent and the immanent Divine energies. This is also the root of the debacle of the worship of the Golden Calf.

The unification of Sovev and Memaleh can also be understood as corresponding to the names Havaye and Elokim. This unification makes it possible to live within time and space but not prioritize the material world as an end unto itself.

Chapters 4 and 5 of the maamar.

This maamar of the Rebbe is based on a maamar of the Alter Rebbe in Likkutei Torah which describes how to instill in oneself the feeling that the Torah is truly new everyday.

Chapters 1-3 of the maamar.

In the final two chapters of the maamar, we learn that the level of selflessness achieved through our Torah study after the Giving of the Torah surpasses that of the Avos. Furthermore, through Torah study, we attain true freedom, embodying the concept of "personal redemption."

In chapters 7 and 8 of the maamar we continue to contrast the way that Torah was accessible to the Patriarchs and the way in which we are able to access it now after Matan Torah. In the words of the Midrash, before Matan Torah, the Torah was like the fragrance of the oil whereas after Matan Torah it is like the oil itself.

In chapters 5 and 6 of the maamar we learn about the way that the events of Matan Torah permanently changed reality and how this is reflected in three aspects: 1) the Giver of the Torah, 2) the recipients of the Torah, and 3) the Torah itself.