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Sunday, 19 February 2017 18:53
Chapter 1
The journey from Nigla to Nistar that demonstrates the unity in the Torah.
 Various Gemaros and the Zohar (Raia Meheimna Parshas Mishpatim (117b)).
The classic definitions for צדיק בינוני רשע address their judgement and reward or punishment.
The more involved terms of צדיק וטוב לו, צדיק ורע לו  and רשע וטוב לו לו רשע ורע לו address the apparent inequity in Hashem's world and why some צדיקים suffer while some רשעים seem to prosper; that it has to do with imperfection that needs repairing.
The זהר, רעי' מהימנא פרשת משפטים קיז,ב which completely redefines these terms: A רשע has evil which is subservient to good.
This opens the פנימיות התורה window.
It is supported by the נגלה- גמרא ברכות סא, ב where רבה calls himself a בינוני which cannot even be an acceptable mistake based on the נגלה paradigm.
The Gemaros themselves, that means Niglah alone accounts for the idea that there are two levels in the definitions of צדיק בינוני ורשע.
1) As it relates to being judged, where as a practical matter one is a צדיק  if most of ones deeds are good etc.
2) מהות מדריגת צדיק ובינוני ורשע, where there is an entire new sets of definitions  for these terms, as will be discussed in the subsequent classes.
This class was the introduction of the five levels of צדיק וטוב לו צדיק ורע לו רשע וטוב לו רשע ורע לו ובינוני, on the נסתר level; which is based initially on the גמרא בברכות ועוד; but is sourced in the רעיא מהימנא.
We actually read it inside.
[Arguably; only צדיק גמור is יצר טוב alone שופטן; and perhaps only the רשע גמור  is יצר הרע שופטן alone].
This class (after a brief introduction) explores the basic character traits of the נפש הבהמית ונפש האלוקית.
The נפש הבהמית is: 1) Self-centered (selfish), 2) not visionary; interested only in the here and now, 3) Lives in fear and "survives" because she has no trust.
The נפש האלוקית is 1) G-d-centered (selfless), 2) Has great vision, and is very interested in where it is from and what is it's purpose and where is it going, 3) Has trust in it's Creator and therefore "lives" and doesn't only "survive".
Two ideas:
1) The difference between the terms נפש האלקית ונפש הבהמית and the terms יצר טוב ויצר הרע.
Basically the נפש is the מוח ופנימיות while the יצר is the לב וחיצוניות.
Also the יצר is the צורה that must be destroyed while the נפש is the פנימיות and should be transformed to קדושה.
2) Klipa and Kedusha.
קליפה means peel or shell that covers the fruit inside.
The fruit is the Purpose and the ביטול  to that purpose; while the קליפה covers and makes it impossible to access the fruit and purpose and Bittul inside.
The difference between גלות ושינה was also touched on.
סטרא אחרא vs. צד הקדושה. 
On earth there are three levels and ideas: 1) חוב and 2) איסור, and 3) רשות.
On the תורה שבשמים level, is it isn't holy it is automatically anti-holy.
This is why all that is not holy is סטרא אחרא וקליפה.
in other words it is טומאה.
The נפש הבהמית  is in the לב ודם.
The נפש האלוקית is in the מוח.
These two compete for the whole גוף.
We explain it's need to speak the נפש הבהמית language to relate and vis-versa.
The fight.
The מדות של נפש הבהמית.
In this class we explored the four elements Fire Wind Water Earth and the idea that in each person there's a different tendency or מזג.
Some are אש inclined, while others are מים inclined etc.
We touched on each of the nine מדות רעות listed here:
1) anger, 2) arrogance, 3) lustfulness, 4) frivolousness, 5) cynicism, 6) Boastfulness, 7) gossip, 8) laziness, 9) sadness.
מדות טובות בטבע כל ישראל בתולדותם Part one.
1) In Kabbalah goodness means altruistic goodness not self serving goodness (this is on the mystical level "evil"!).
The idea that the Jewish animal soul has good is therefor quite remarkable.
2) The Rebbe points out that the Alter Rebbe only lists רחמנות וגמילות חסדים (compassion and kindness) and doesn't include ביישנות (bashfulness) because the nature of the Jewish animal Soul is actually bold and arrogant, the bashfulness comes from the G-dly Soul.
Only (altruistic) compassion and kindness come from the Animal Soul. 
מדות טובות בטבע כל ישראל בתולדותם continued.
The word טבע is qualified here as being a fixed set of charachteristics like the hard shell of an endoskellotous animal that is binding and unchanging.