Chapter 3 PDF Print E-mail
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Monday, 27 November 2017 16:12
Chapter 3
Introduction: The Neshama's three levels: 1) Etzem, 2) Kochos and 3) Levushim.
Chapter 2 dealt with Etzem, Chapter 4 will deal with Levushim and our Perek will deal with Kochos.
The idea of נשתלשלו מהם, that בצלמינו כדמותינו in חקירה means intelligence, but in קבלה it means that all the aspects that exist in אלקות on the level of אדם also exist in the נפש האדם.
Three translatuins of כח:
1) a potential (nothing in this world is created complete and "full" it must be completed and made full).
2) a strength; (the possibility  of actualizing the potential is waiting for us to use it and fulfil it).
3) Tool (כחות have neither will nor conscience- people do and we must exercise control discipline and deliberation about how we use our tools, so that they are used constructively and not destructively).
Another idea associated with the Kochcos is that it inhibits, limits and gives finite expression to the infinite soul כחות הנפש מבטאים גילויי הנפש בהגבלה ובהתחלקות.
This allows the Neshama and the person to operate in a finite world and to co-exist with other Neshamos and to even make compromise. 
The ten S'firos.
The idea that the human form is a Mashal to understand the ten supernal S'firos based on the principal of מבשרי אחזה אלוק.
Chassidus explains the משל to us as well, so we can understand the ten כחות הנפש precisely.
A thought on current events. 
Mind and heart, objective vs. subjective.
Mind closer to Soul, Heart closer to actions.
Two parts:
1) acknowledging one's limit and surrendering to the unknown and transcendent.
2) This opens the person up to the enlightenment intuition or light, the flash of Chochma.
But the two are based on the quality of the person and his prior preparedness as an intellectual.
Bina is everything Chochma is not.
It analyzes and forfeits the light and pleasure of the "Flash of Chochma" for the sake of the credibility and discernment and clarity of BIna. 
Example from the Rebbe's teaching a RaShI. 
Bina cont.
התבוננות (Class One). 
Emotions (אהבה ויראה) that come from the "father and mother" combination of Chochma and Bina.
The idea of using the mind to arouse the heart.
 The רמב"ם בהלכות מלכים about not being afraid on the front by not thinking.
This is the explanation found in Chassidus to explain the idea of וידעת היום bringing to והשבות אל לבבך.
סיפור ר' זלמן זעזמער ר' פסח מאלעסטאווקער ור' אייזיק האמליער: די הארץ זאל פילען וואס דער קאפ באגרייפט; בין איך נתפעל געווארען פון ר' פסח'ס מסירת נפש און ר' זלמן'ס מדת האמת. 
התבוננות (Class Two).
In order to engage one's mind there must be the אסורה מכאן להתקרב לשם in order to engage with Hashem they need a lot of time to get away from regular life in order to engage with and Daven to Him.
התבוננות is not meditation.
[I believe that התבודדות which is practiced in ברסלאוו is closer to the idea of clearing the mind and letting the subconscious emerge, which is closer to the idea of the meditation (and is NOT for everyone)].
התבוננות (Class Three).
The point of the התבוננותו is וידעת היום so that it should bring to the והשבות אל לבבך.
The Mitteler Rebbe writers that התבוננות must be in details so it should truly arouse the heart. 
Ironically the mind and heart contradict each other (unless one is on the level of פנימיות המוח והלב which is sometimes called מוחין ומדות דגדלות) and the work is to suppress the heart (delay it) so the mind can delve more deeply so the ultimate emotion (התפעלות) will be deeper.
The challenge of bringing the mind to the heart and emotion. 
התבוננות (Class Four).
This class discuses the idea of self honesty when it comes to life in general and עבודה פנימית in particular.
There are three levels in התבוננות and one caviot. 
 1) ממלא כל עלמין; כי הוא חייך the contemplation that starts with us and that He sustains US.
2) סובב כל עלמין; הכל כלום אצלו יתברך the insignificance of the world near Hashem and His Purpose in creation.
3)  כולא קמי' כלא חשיב this is a התבוננות in the Aibershter Himself, there's nothing but Him absolutely.
[4)  יש מאין is hard to place; either with ממלא or with סובב or perhaps even higher].
מדות חג"ת נה"י והחושים.
This Perek addresses all ten כחות, but he only explains the three מוחין חב"ד. The seven emotions חג"ת נהי"ם and the five חושים which are ראי', שמיעה, ריח, טעם, מישוש.
We will attempt to explain all these things over the next several classes.
In general the emotions in קבלה are only three: a right a left and a center.
The two sets of three חג"ת and נה"י are not six emotions but two (very different) sets of three.
חג"ת is like the body (expression form) of the mind.
נה"י is the spirit and power behind action.
We explained: the three emotions and how they are three levels of depth: חסד, אמת, ואמת לאמיתו.
 We explaind the depth of the idea of the middle pole קו האמצעי.
There are many questions and discussion (that are very worthwhile) in this recording.

This class explored נה"י.
Here too נצח is outer הוד deeper and יסוד deeper still.
נצח is aggression and taikng on an enemy by being forward (thus: it is קו הימין).
הוד is stubbornness, hunkering down against all comers without giving an inch, but it is passive not aggressive. 
יסוד is drawing strength from the project itself and not seeing and identifying the enemy altogether. 
נה"י continued.
נצח and הוד fight with an opponent. יסוד does what needs to be done and has no opposition.
The idea that the lower the level of the נפש the higher it's source and in this case it is the idea that נה"י  are connected to the עצם הנשמה more than חב"ד וחג"ת.
This is idea of וגם נצח ישראל לא ינחם ולא ישקר כי לא אדם הוא להנחם.
The very essence power of the person is revealed in the נה"י.
מלכות (One).
It's inner dimension is רוממות and it's outer dimension is עשי'ה.
מלכות (Class Two).
מלכות is the lowest ספירה so it has the highest source.
Two ideas:
A The רוממות of מלכות and it's טבע להיות נמשך אל השפל must be from the deepest in עצומ"ה where the זולת is also included.
B. קבלת עול מלכות שמים is rooted in עצמות, because only from there will the ביטול come. 
חושים (One).
חושים are not discuss in Tanya at all.
A system that is very superficial on the one hand and it touches the essence on the other.
The problem with no work.
The difference between כחות and חושים.
The difference between חוש and כשרון.
The letters of the Frierdike Rebbe to his daughter הרבנית הצדקנית שיינא and her husband מנחם מענדל הכהן. 

חושים (Two).
Introduction thought for the convention.
חושים help a person go from the most removed to the closest very quickly, but very fleetingly.
Some חושים are quicker than others (like ראי'ה vs. שמיעה) but the quicker they are the more fleeting is the affect on the person. 
חושים (Three).
1) חושים not only take in they give it out very deep things.
But in and of themselves they could be very deep and have no connection to the essence of what is real which is why they are called in קבלה with the name הבלים.
2) חוש המישוש according to the רמב"ם is so low it is not worth mentioning, but I believe that חסידות would disagree and I present some reasons.
This class we began discussing דעת.
דעת is התקשרות that what you are involved with matters and is personal.
It is a tool that is our's to use at will just like חכמה ובינה  etc.
This class continues the issue of דעת that it is about connection.