Chassidus: what can be understood of the Jewish Neshama PDF Print E-mail
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Thursday, 31 August 2017 18:40
Chassidus: what can be understood of the Jewish Neshama
This is a series of classes given (with text) in Yeshivas Chovevei Torah during the evenings of the year 5777-78 IYH.
The topic is the Yiddisher Neshama.
Section One:The two pillars of Chassidus: G-dliness and Neshama. 
Achdus Hashem and Ahavas Yisroel are the essence of Chassidus, the שמן oil. 
Elokus is everything; everything is Elokus, this is the entire Chassidus.
Like oil which is eaten with all foods, so too Chassidus is brought forward through all other levels of Torah. 
Class Two. Missing.
Oil and Chassidus:
1) צף על כל משקין.
2) מפעפע בכולו
3) אינו נאכל לבד ונאכל עם כל מאכל. 
Water Wine Oil.
Section Two: The Jew is higher (before) than Judaism.
Achdus Hashem and Neshama; Yidden are higher than Torah.
Torah supports Yidden rather than the other way around. 
 The Neshama syllabus.
Light and wisdom (Torah) vs. Children and the Chosen (Yidden). 
Three knots are tied together:
Initially a Yid connects to Hashem through Torah but later Torah connects to Hashem through the Yid. 
 Ma'amar 5661 page 200-201 (1).
Interface Neshamos and Torah.
  Ma'amar 5661 page 200-201 (2).
Interface Neshamos and Torah.
Sicha Toldos 5752 (1).
The Midrash.
Yidden- Etzem ישראל וקב"ה כולא חד.
תורה ומצות- reveal.
 Sicha Toldos 5752 (2).
Yidden- Etzem.
 Iyov, the specialness of Yidden.
1) Love for Avrohom.
2) עם קשה עורף.
Torah reveals Etzem, how?
  Sicha Toldos 5752 (3).
Just as Torah and Neshama are (relatively speaking) גילויים and עצם, similarly נשמה and גוף are also גילויים versus עצם.
The Yid is higher than Torah down here which is all about the Guf!
Sicha Toldos 5752 (4).
Two ideas of Free Will:
1) Having (equal) choices,
2) Having real Freedom, which is in other words: בחירה הוא רק מצד הבוחר ולא מצד הנבחר כלל.
The Guf is chosen (on this level freedom) the Neshama is a child.
Sicha Toldos 5752 (5).
Just as Torah and Neshama are עצם and גילויים so are נשמה  and גוף.
 Moreover when they converge (in this world) each completes the other:
Through the Nehasma the  choice (בחירה) of Hashem in the Jewish גוף is deserved by the body itself, through doing Torah and Mitzvos.
Sicha Toldos 5752 (6).
Conclusion of discussion of interface and mutual benefite that the Neshama and Guf gain from each other. 
Tavo (LKUS vol 24 page 161 ff) (1).
The value of a Jew is:
1) inherent
2) like treasure that is hidden away, just having it is meaningful.
 Tavo (LKUS vol 24 page 161 ff) (2).
Treasure value of the Yid continued. 
Tetzei 5751 (Sichos 5751 vol. 2 page 798 ff) (1).
The Neshama's decent into this world is a war, but it is considered voluntary.
It's demand ad expectation is achieved by simply being.
Because what it is in essence is completely removed from the world and its' struggles. 
Tetzei 5751 (Sichos 5751 vol. 2 page 798 ff) (2).
Dira BiTachtonim requires the Yid to be from another place altogether, yet to be here to achieve it.
Thus to the Etzem HaNeshama the task is Reshus. 
Section Three: Pintele Yid.
Hayom Yom 17 Iyar, "Eretz Chefetz" the value of each Jew in inherent and immeasurable.
The BeShT saw and insisted on the place of the simplest of Jews in Chassidus. 
Tanya Perek 18-19 (1).
The Jewish Soul makes each and every Jew G-dly at his core is a gift from Hashem to the Avos.
Their sacrifice gives us a special Neshama. 
Tanya Perek 18-19 (2).
This is the basis for Mesiras Nefesh.
Completely outside and beyond logic. 
 Tanya Perek 18-19 (3).
The analogy of the candle returning to it's source.
A novel translation and meaning to the word "nature" טבע in Hebrew. 
Viatta Titzaveh 5752 (1).
The two levels of faith:
1) The subconscious sees G-dliness.
2) The essence is one with G-d.
The difference in faith depends are where in the nefesh it comes from. 
Viatta Titzaveh 5752 (2).
גילוי אלקות נוגע לעצם מציאותו a new idea of Pintele Yid altogether.
We each need G-d revealed!!! 
Viatta Titzaveh 5752 (3).
גילוי אלקות נוגע לעצם מציאותו cont.
1) One Ba'al Teshuva who reveals the highest light redeems the entire world.
2) The Alter Rebbe's saying איך וויל מער נישט אז דיך אליי and the fact that we have heard of this gives us a connection to his (this) level as well.
Viatta Titzaveh 5752 (4).
Yitzchok Rabin and the Rebbe: Jewish survival two factors:
1) Tradition,
2) Anti-Semitism.
The message was that where there is no Antisemitism, we need more tradition.
This is the point of the second level of Pintele Yid, it is not about a Goi. 
Viatta Titzaveh 5752 (5).
How can one reach the latter level of Pintele Yid- to want גילוי אלקות?
ויקחו אליך by partnering with Moshe Rabbeinu in HIS work!!  
Section Four: Neshamos come from the Keilim system at all levels
Neshamos are connected to Keilim (thought) (1).
Tanya ch 35 the wick (Neshama) needs fuel to hold onto the Shechina,  this is Torah and Mitzvos.
Thus the Neshama is the Keli and not the fire, not-withstanding what is written in אגרת התשובה פרק ד.
Neshamos are connected to Keilim (thought) (2).
 מלאכים from speech, four points:
1) separated from he who speaks,
2) one letter at a time
3) limited air in each letter
4) פרסא disorderly letters.
נשמות from מחשבה.
Neshamos are connected to Keilim (thought) (3).
Neshamos- Elokus SHena'aseh Nivra.
Both a creation (limited) and G-dly (can break all limits).
 Neshamos are connected to Keilim (thought) (4).
First חצובות תחת כסא הכבוד that is מחשבה which is already higher than דיבור.
We discussed לבוש המיוחד ולבוש הנפרד.
Second they have a source in בינה which is like כח המחשבה to be explained later.
  Neshamos are connected to Keilim (thought) (5).
The source of the Neshama is from תחת כסא הכבוד because it is a מציאות and a נברא and as such is limited etc.
But it comes from thought not speach.
Additionally it (wishes to and does) knows it's source (בינה דאצילות) regarding which it is written אימא אילעא מקננא בכורסייא.
So, it's in Malchus but as creation which is G-dly it is not cut off from it's source. 
Neshamos are connected to Keilim (thought) (6).
Explaining speech and thought, actual thought vs higher thought (Malchus vs. Bina) as it relates to  Neshamos who come from Malchus (כסא הכבוד) still feeling it's source in אימא עילאה מקננא בכורסיא.
Two examples to help explain this:
A. "In other words" deiilema.
B. The two overwhelmed students one is broken while the other is drawn in and enchanted.
Kedusha (Malchus, Neshama) to Kedusha are drawn (Bina). 
 Neshamos are connected to Keilim (thought) (7).
Elokus can be in גבול.
Two examples are sited: 1) אור הנשמה דבי"ע, and 2) כלים דאצילות.
נשמה like the examples sighted are also limited and in a state of דביקות בלתי ניכרת.
To see the דביקות of  כלים requires אור going into them: when אור אין סוף enters limited and formed (colors for example) כלים and they hold the light rather than implode you discover that they are G-dly.
 Neshamos are the same: the G-dliness of Neshama is apparent when you see that it is connected to it's source even in אצילות as opposed to מלאכים.
The limited נשמה is not cut off from it's אצילות source, thus we can say that their source is not only מלכות but אצילות as well.
 Neshamos are connected to Keilim (thought) (8).
1) Neshamos on Atzilus are G-dliness like the Kelim of Atzilus, but they are separated from the Sfiros "יצאו ונפרדו".
2) In truth the Sfiros of Atzilus are "in the image of..." Neshamos in עצמות, as understood from  the explanation on the פסוק כמים הפנים לפנים כן לב האדם אל האדם that is in עין בית. 
  Neshamos are connected to Keilim (thought) (9).
מ"ה and ב"ן are briefly discussed.
The Rebbe RaShaB explains that Neshamos though they come from כלים, come from פנימיות הכלים which has the tendency of עלי'ה just like אור.
This is how he explains how they (like כלים) are אלקות. 
Neshamos are connected to Keilim (thought) (10).
טהרה vs. קדושה.
אור is like light and fire is קדושה.
כלי is like water, oil and wine which are טהור pure but not holy because they can be contaminated and be impure.
Neshamos are connected to Keilim (thought) (11).
אור הנשמה vs. אור חי' יחידה are like the difference between טהרה and קדושה.
Vort of פריערדיקע רבי vs. references to אחי' השלוני בעל הח"י and the אריז"ל הח"י. 
Neshamos are connected to Keilim (thought) (12).
Continued (inside) the idea of אור נשמה being connected to טהרה not קדושה.
Introduction to the idea that Neshamos come from כלים of כתר.
The idea is explained using the contrast between אותיות הכתיבה and אותיות החקיקה.
Neshamos are connected to Keilim (thought) (13).
Beginning the discussion of אותיות החקיקה  vs. אותיות הכתיבה.
Speech and words are a great gift.
They are also limiting because the subtleties of the thought and feeling cannot be put into words.
Thought is a far more precise in carrying ideas than speech.
[thought means A. thinking practically, B. thinking deliberately and to slow yourself down].
Above both of the above (speech and thought) is what is called אותיות עצמיים, where the words give out the essence as they are of the essence.
The "In other words" analogy. 
Neshamos are connected to Keilim (thought) (14).
The idea of אותיות עצמיים where the letters are exactly as (one with) the אור so they don't diminish whatsoever.
But in some way they still diminish and Neshamos like Keilim on this level are subject to this subtle level and idea of (theoretical) diminution. 
Neshamos are connected to Keilim (thought) (15).
The issue of שם הפעולה; שם התואר; ושם העצם was raised at this point as introduction to the idea of there being a limit even in Osiyos (Keilim) of Kesser.
שם הפעולה is the tools a novice has to do a particular task, which he does without any proficiency; it is an external vessel and tool.
שם התואר is the tool a master at a particular craft and vocation or skill employs to "do what he does best", these tools are very fine tuned well trained and they define the person himself, as we are often defined by our work.
שם העצם is the faculty that is not connected to the כלי tool at all. It is the idea of יהיב חוכמתא לחכימין; והוי' נתן חכמה לשלמה where above and beyond the qualifications of the vessels on the level of פנימיות הכלים a deep אור הנשמה is added to this particular כלי and tool that is beyond the vessel altogether. 
Neshamos are connected to Keilim (thought) (16).
The "limitation" of Keilim and Neshamos of Keser is that they are "only" like שם התואר and not like שם העצם.
They don't allow access to the אור of whatever כח without a hold from the כלי which is separate from the עצמיות האור.
Thus in Kesser the Keilim (and Neshamos) are very unified with אור but still with some הבדלה התחלקות. 
Neshamos are connected to Keilim (thought) (17).
Malachim aren't associated with their source in אלקות (i.e. Atzilus) because they are נבראים that are categorically separate from the way are IN Elokus, but Neshamos are Elokus and traceable to their source.
כלים  before the צמצום. 
Neshamos are connected to Keilim (thought) (18).
The highest levels of Ohr before Tzimtzum is called עצם האור this levels has no גילוי at all and is (somקtimes) called המשכה ולא גילוי.
Here there is no separation (even מיני' ובי'ה) of Keli from Ohr. 
Neshamos are connected to Keilim (thought) (19).
Ohr and Keli in three conditions:
1) After the Tzimtzum where the Ohr and Keli are altogether separated and then rejoined (to create worlds).
2)  In עצם אור אין סוף where there isn't even גילוי because in this level of אין סוף they are one ממש.
3) in the levels of Ohr before Tzimtzum  where there is צמצום מיני'ה ובי'ה they are separated enough to affect גילוי even though they (Ohr and Keli) are not actually separated.
Neshamos are connected to Keilim (thought) (20).
The Tzimtzum before the Tzimtzum: the Ohr loses it's Bittul so (automatically) it is גילוי against the אותיות לפני הצמצום מיני'ה ובי'ה.
Neshamos are connected to Keilim (thought) (21).
Neshamos are connected to Keilim (thought) (22).
Neshamos come from Keilim until the highest levels:
1) Lifnei Hatzimtzum
2) Before the Ratzon for Olomos
3) In Etzem HaOhr
4) In Helem HaAtzmi
But in all cases it is connected to Keilim. 
Section Five ויפח/ גבורות the power of the Neshama that is revealed only in the lowest world
Vayipach, Gevuros that bring the Neshama into the body and then helps the person bring out his inner Power (1).
New topic: ויפח is גבורה needed:
1) To put Neshama into the body.
2) To help the Neshama win the struggle over darkness in this Guf.
This class (is text based and) reviews much of what we learned before about Neshamos being from Keilim. 
Vayipach, Gevuros that bring the Neshama into the body and then helps the person bring out his inner Power (2).
Review continued.
Question: how is the Neshama's descent into this world ירידה צורך עלי'ה considering that it is (already) G-dly on the highest levels so what is gained this very risky journey into this world? 
Vayipach, Gevuros that bring the Neshama into the body and then helps the person bring out his inner Power (3). 
The challenges of עולם הזה get the Neshama in touch with it's source, that doesn't happen "up there" where all "is good".
Vayipach, Gevuros that bring the Neshama into the body and then helps the person bring out his inner Power (4).
Gevurah brings the Essence of life into the body, the nature of the blowing must be most intense to affect this.
Example of blowing using stories.
What giving over "Essence" means. 
Vayipach, Gevuros that bring the Neshama into the body and then helps the person bring out his inner Power (5).
Jumping with reckless abandon sometimes gets you across, if you have access to inner (hidden and potential) strength.
Adrenaline in Chassidus is כחות נעלמים being revealed like the story the Rebbe told about someone escaping fire by entering a crack in stone and not being able to extract himself from there without being cut out.
גבורה isn't how strong one is, by one's ability to muster and focus all his strength including the Kochos HaGikuyim. 
Continued, inside.
Real strength isn't defined by one's actual strength but by their ability to harness whatever strength is needed under whatever situation; an inner strength. 
רס"ו ע תרנ"ב-ג
The unique way in which man was created: גלמי ראו עיניך, the body separately and the Neshama separately, makes him a combination of מן העליונים ומן התחתונים- the highest and the lowest.
He was created this way so that he has the גבורה, the strength to do the בירור he was created to accomplish.
גבורה is what joins together the extremes within him. 
 רס"ו ע' תרנ"ד.
By the Neshama coming into this world she goes from being an עומד to being a מהלך.
Introduction: There are many levels of the relationship between Hashem and man:
שכיבה, ישיבה, עמידה, הילוך, ריצה, דילוג, קפיצה  
רס"ו ע' תרנ"ד-נ"ו.
Short class; end of מאמר.
1) Through the ירידה in this world the Neshama has an עלי'ה.
  עמידה is בכל לבבך ובכל נפשיך and הליכה is בכל מאודיך
Introduction to next idea and Ma'amar: by descending we are able to access and reveal the hidden strength of the Neshama.
Section Six. The first idea of ירידה צורך עלי'ה- TO the source of the Neshama; the adversity connects to the essence which empowers with infinite 
 רס"ו ע' תרנ"ח.
To explain the idea that דוקא down here the  נשמה becomes a מהלך.
Introduction: כלים and אור are exact opposites:
We discussed the idea of כלים as being העלם הבדלה הגבלה והתחלקות.
The are דומם no one becomes two and know two becomes one.
Each כלי is created directly from עצמות ומהות they don't develop from one another, וכמאמר הנפש מלאה אותיות, as is the case with אור. Accordingly, with כלים coming from a higher to a lower level we use the term כלל ופרט indicating that the lower level כלי already is on the higher level. 
רס"ו ע' תרנ"ח-ס.
Question Neshamos that come from כלים  and conform to the rules that apply to כלים are דומם just like כלים themselves, so how can there be growth in Neshamos especially to the extent that they are called מהלכים. 
רס"ו ע' תר"ס-ס"א.
כלים and נשמות (inasmuch as they) are אלקות; this means that they are attached to their מקור nad can access their מקור until עצמות ומהות.
And in the מקור באין סוף, א"ק וכיו"ב they are 1) בלי מציאות and therefore 2) בלי הגבלה.
You "cannot say" on that level that they can't create another כלי.
The Neshama down here draws from it's שרש למעלה to be a מהלך. 
רס"ו ע' תר"ס-ס"א.
In קליפה there is conflict: too much אור would destroy. But in קדושה there is no conflict: a lower כלי in a higher world  becomes the higher world.
In other words: כלים that are אלקות when included in higher levels aren't destroyed, because they are כלים for the אור, therefore they can carry from those highest of levels.
The Neshama does this to become a מהלך. 
רס"ו ע' תרס"א-ב.
Different aspects and ways a Neshama down here becomes a מהלך.
1) The light of Torah reveals the בלי גבול un the Neshama.
2) The adversity of the נפש הבהמית (either the בירור of it, or the mere conflict) is what propels the Neshama to access it's בלי גבול and become a מהלך.
3) In Tzadikim this is without conflict, it is from their אהבה בתענוגים.
Bottom line: מהלך happens to a נשמה only when she is למטה מלובשת בגוף. 
Section Seven. The second idea of ירידה צורך עלי'ה- above the source of the Neshama; from גרמוהי to חיוהי.
רס"ו ע' תרס"ב-ג
Introduction to the second level of ירידה צורך עלי'ה.
[The first was that the Neshama goes down into this world and is able to access it's highest source (שרש ומקור)].
The second is that it can reach higher than it's source: from טהרה to קדושה; from גרמוהי to חיוהי. 
Lecture on אין קדוש כהוי'ה.
ממלא כל עלמין and סובב כל עלמין are the equivalent of העלם וגילוי (as nouns "the THING of גילוי and the THING of העלם).
This to are the same as טהרה and קדושה.
Higher than אצילות is certainly קדושה; lower than אצילות is certainly טהרה.
אצילות itself has a פנימיות וחיצוניות: A. גווני האור are טהרה; B. The אור itself is קדושה even though it is ממלא כל עלמין.
רס"ו ע'  תרס"ב-ג.
אין קדוש כהוי'ה explains how in אצילות itself there is an idea of עלי'ה from טהרה to קדושה (iow from גרמוהי to חיוהי) based on the idea that even the אור ממלא in אצילות is קדוש in a unique way called אין קדוש כהוי'ה.
He explains it by introducing the idea of אחליפו דוכתייהו which happens in (אור (ממלא [even after the אור already went into the כלים].
We addressed the question of אחליפו דוכתייהו  that makes much more sense according to the המשך תער"ב which is the true idea of אורות מצויירים but is very questionable according to the שיטה of אורות פשוטים.
There maybe some clarity for this question here.
 רס"ו ע'  תרס"ג-ד.
Second explanation for ירידה צורל עלי'ה from טהרה to קדושה and from גרמוהי to חיוהי:
It's the עלי'ה to the level of קדש (without the וי"ו) that is completely above קדוש (with a וי"ו).
Explanation: review of טהרה vs. קדושה; leads to difference between קדוש and קדש. 
רס"ו ע' תרס"ד
The Zohar speaks of קדש מילי בגרמי a notion of holiness by itself.
Holiness isn't Hashem as He above the idea of being above, so Holy by itself isn't Him yet isn't connected to anything else that carries the holiness as a "thing" onto itself.
In general this is חכמה that has no כלי.
The עלי'ה of a Neshama in this world is to this קדש מילי בגרמי.
This is also the idea of the Possuk ואנשי קדש תהיון לי and the מאמחז"ל עתידין צדיקים שיאמרו לפניהם קדוש as they will be the level of קדש which is above קדוש.
רס"ו ע' תרס"ד- תרס"ח.
עלי'ה from גרמוהי to חיוהי.
Three levels of אור:
1) כמו שכלול בעצמות.
2) כמו שנמשך כבר בכלים
3) בין ב' הנ"ל the level of בלימ"ה.
The idea of קדש is this middle level.
רס"ו ע' תרס"ח.
The idea of סובב כל עלמין leads us to understand that even סובב is only קדוש because it is also for "כל עלמין" and only עצמות אוא"ס is קדש.
רס"ו ע' תרס"ח.
סובב כל עלמין and ע"ס בלימה continued.
Although סובב is above the רצון for עולמות and כמו קדמו ההעדר which means it is not connected to עולמות for it's existence; but it is not עצם  but גילוי and by default (indirect association) it is שייך לעולמות and as such is קודש.
Only עצם האור א"ס which is not גילוי at all and is therefore אנת הוא חד ולא בחושבן is the level of קדש.

תרס"ו ע' תרס"ח.
Repeat and further clarification:
1) קדמון vs מחודש
2) אלקות בשביל העולמות ואלקות מצד שלימות העצמות
3) the question of אלקות being "שייך אל העולמות" even in the levels of אלקות that are קדמון and מצד שלימות העצמות.
Inasmuch a it is גילוי it is שייך אל העולמות and the level of קדוש.
Only עצם אוא"ס which is not even גילוי is קדש.
But even that will change.
רס"ו ע' תר"פ-תרפ"א.
קו is שכינה while אוא"ס קודם הצמצום is קדושה.
However, the level of אוא"ס השייך אל העולמות (which includes the מקור for ממכ"ע and even the מדרי' אוא"ס שהוא מקור לסוכ"ע which is in a state of גילוי) cannot be called קדש (without a ו) and only עצם אוא"ס is קדש.
Then the Rebbe RaShaB went higher and he argued that even עצם אוא"ס inasmuch as it is a מציאות אור is still קודש (with a ו) and only יכולת is truly קדש (without a ו).
Class Seventy Three.
רס"ו ע' תרפ"א.
Section Eight: המשך תער"ב the Neshama comes from עצמות like כלים do, higher than the highest שרש of אור
תער"ב חלק ב' ע' שצ"ו
Review from סמ"ך וי"ו from second volume of the המשך עין בי"ת that נשמות are lower than אור and are uplifted to אור.
Two ideas from המשך עי"ן בי"ת
In חלק בי"ת: he says הפיכת חשך הצמצום לגילוי this is the same as what it says in רס"ו.
 In חלק גימ"ל: he adds the idea of החשך עצמו יאיר and as it relates to נשמות, this is their שרש above אור.
תער"ב חלק ב' ע' תתקי"א-ב
Continued review of ideas explained in רס"ו.
Introduces the new idea of החשך עצמו יאיר within נשמות as they are in עצמות higher than אור. 
תער"ב חלק ג' ע' א'תרע"א; א' תרפ"ו.
Beginning of עין בי"ת ח"ג idea that the Neshamah comes from עצמות which is higher than אור.
תער"ב ח"ג ע' א'תרפ"ז.
Final class on the idea that Neshamos which are from כלים have a higher source than אור and אור needs them to reveal the essence rather than the other way around.
WE will continue IYH in the next school year.