Chassidus: what can be understood of the Jewish Neshama Print
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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. 
Class One.
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. 
Class Three.
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. 
Class Four.
 The Neshama syllabus.
Light and wisdom (Torah) vs. Children and the Chosen (Yidden). 
Class Five.
Three knots are tied together:
Initially a Yid connects to Hashem through Torah but later Torah connects to Hashem through the Yid. 
Class Six.
 Ma'amar 5661 page 200-201 (1).
Interface Neshamos and Torah.
Class Seven.
  Ma'amar 5661 page 200-201 (2).
Interface Neshamos and Torah.
Class Eight.
Sicha Toldos 5752 (1).
The Midrash.
Yidden- Etzem ישראל וקב"ה כולא חד.
תורה ומצות- reveal.
Class Nine.
 Sicha Toldos 5752 (2).
Yidden- Etzem.
 Iyov, the specialness of Yidden.
1) Love for Avrohom.
2) עם קשה עורף.
Torah reveals Etzem, how?
Class Ten.
  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!
Class Eleven.
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.
Class Twelve.
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.
Class Thirteen.
Sicha Toldos 5752 (6).
Conclusion of discussion of interface and mutual benefite that the Neshama and Guf gain from each other. 
Class Fourteen.
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.
Class Fifteen.
 Tavo (LKUS vol 24 page 161 ff) (2).
Treasure value of the Yid continued. 
Class Sixteen.
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. 
Class Seventeen.
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.
PDF for next section.
Class Eighteen.
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. 
Class Nineteen.
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. 
Class Twenty.
Tanya Perek 18-19 (2).
This is the basis for Mesiras Nefesh.
Completely outside and beyond logic. 
Class Twenty One.
 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. 
Class Twenty Two.
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. 
Class Twenty Three.
Viatta Titzaveh 5752 (2).
גילוי אלקות נוגע לעצם מציאותו a new idea of Pintele Yid altogether.
We each need G-d revealed!!! 
Class Twenty Four.
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.
Class Twenty Five.
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. 
Class Twenty Six.
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
Class Twenty Seven.
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.
Class Twenty Eight.
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.
Class Twenty Nine.
Neshamos are connected to Keilim (thought) (3).
Neshamos- Elokus SHena'aseh Nivra.
Both a creation (limited) and G-dly (can break all limits).
Class Thirty.
 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.
Class Thirty One.
  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. 
Class Thirty Two.
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). 
Class Thirty Three.
 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.
Class Thirty Four.
 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. 
Class Thirty Five.
  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. 
Class Thirty Six.
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.
Class Thirty Seven.
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. 
 Class Thirty Eight.
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.
Class Thirty Nine.
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. 
Class Forty.
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. 
Class Forty One.
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. 
Class Forty Two.
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. 
Class forty Three.
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. 
Class Forty Four.
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. 
Class Forty Five.
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.
Class Forty Six.
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.
Class Forty Seven.
Neshamos are connected to Keilim (thought) (21).
Class Forty Eight.
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
Class Forty Nine.
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. 
Class Fifty.
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? 
Class Fifty One.
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".
Class Fifty Two.
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. 
Class Fifty Three.
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. 
Class Fifty Four.
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. 
Class Fifty Five.
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. 
Class Fifty Six.
 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  
Class Fifty Seven.
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 
Class Fifty Eight.
 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. 
Class Fifty Nine.
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. 
Class Sixty.
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. 
Class Sixty One.
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. 
Class Sixty Two.
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.
Class Sixty Three.
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. 
Class Sixty Four.