Chapter 3: The Levushim of the G-dly soul
25th Kisleiv/(LY)27th Kisleiv
1. The ten aspects included in each soul:
- Each one of the three soul levels of the Nefesh, Ruach and Neshama, is made up of 10 aspects or traits.
- The reason each soul contains ten aspects-Hishtalshelus from the ten Sefiros: These 10 traits correspond to the 10 Sefiros from which the soul descended and derived.
2. The Divisions of Mochin and Middos found in the 10 Sefiros:
- Split into two groups: The 10 Sefiros are split into two groups, with the first known as “mothers” and the second known as Kefulos [doubles or pairs].
- The first group-Mochin: The first group of mothers includes within it the intellectual traits of Chochmah, Bina, and Daas.
- The second group-Middos: The second group incorporates the emotional traits which consists of the seven attributes of kindness, severity, etc.
3. The Divisions of intellect and emotion found in the soul:
- Just as we find two divisions within the Sefiros, so too, there are two divisions found within the soul: the intellect and the emotions.
- The intellect-Mochin: The intellect consists of the traits of Chochmah, Bina, and Daas.
- The emotions–Middos: The emotions consist of the feelings of love of G-dG-d, trepidation and fear of Him, etc.
- The term Mothers/Imahos: The reason that the intellect is called by the term “mothers” is because the intellect is the source for the emotion, as emotions come as a result of one’s intellect and understanding.
- The explanation behind both the intellectual and emotional traits and how the latter is a result of the former will be brought below.
4. The intellectual powers of the soul known as Chabad:
- The level of Chochmah-Discovery: The attribute of Chochmah corresponds to the level of intellect that is found in the intellectual soul, known as the Nefesh Hamaskeles. It is this level of intellect that discovers all new intellectual matters and ideas.
- Koch Mah: This level is also known as Koch Mah.
- The level of Bina-Comprehension of discovery: The attribute of Binah corresponds to the contemplation of a certain intellectual idea to the point that it is fully broken down and understood in all its depth. Thus, while it is the attribute of Chochmah which discovers the intellectual concept and idea it is the attribute of Binah which breaks it down and fully understands it.
- The father and mother: These two intellectual attributes of Chochmah and Binah are the father and mother which birth the emotions of love and fear of G-d. [The Alter Rebbe will now explain the exact relationship between the intellect/Chabad and the emotions/Middos, and how the former gives birth to the latter.]
26th Kisleiv/(LY)28th Kisleiv
5. How to arouse the emotion of fear of G-d using Intellectual contemplation [i.e. Chabad]:
- When the intellect in the rational soul deeply contemplates and immerses itself exceedingly in the greatness of G-d he is able to arouse a fear of G-d. This is mainly accomplished through contemplating the following three matters relating to G-d:
- Mimalei Kol Almin: Contemplating how He fills all worlds.
- Soveiv Kol Almin: Contemplating how He encompasses all worlds
- Kula Kamei Kelo Chashiv: Contemplating how in His presence all creation is considered as naught before Him.
- The awe and fear created: Upon contemplating and immersing oneself in any of the abovementioned aspects of G-d’s greatness, the emotion of awe, wonder and amazement will be born and aroused in one’s mind and thought, to fear and be humble before the greatness of G-d, which is without end or limit, and a trepidation of G-d will also be born in his heart.
6. Arousing love of G-d from the above contemplation:
- Next, his contemplation of the above matters will give birth to an intense love, passion, longing and yearning for G-d, likened to a fiery flame, to the point of expiry of the soul, known as Klos Hanefesh.
7. The elements and bodily location from which the intellectual and emotional traits for G-d derive from:
- Yesod Haeish-The source of the love: This thirsting and passionate love for G-d derives from the element of fire that is found in the G-dly soul.
- Love is in the heart: This element of fire is housed in the heart, [and hence although it derives from the intellectual and G-dly soul which is in the brain, nonetheless, this emotion of love for G-d comes from the heart].
- Intellect is in the brain-Yesod Hamayim: The intellectual powers of the soul derive from the element of water that is found in the G-dly soul. This element of water is housed in the brain.
- The remaining emotions: The remaining emotions [i.e. Tiferes, Netzach, Hod, Yesod] are all considered a branch of fear and love for G-d, as will be elaborated on elsewhere.
8. The attribute of Daas:
- Scriptural terminology: The term Daas in Scripture is used in reference to marital unity between a husband and wife as stated in the verse that Adam knew his wife, Eve.
- A deep bond and connection to the intellectual concept: Accordingly, we can deduce that the term Daas refers to a deep bond and connection of the intellect. Thus, when a person deeply and intensely and persistently attaches his mind to the contemplation brought above regarding G-d’s greatness and does not remove his mind from it, that he is exercising his attribute of Daas.
- No Daas-No true feelings: It is specifically this intellectual attribute of Daas which has the capability of arousing the emotional traits of the G-dly soul of love and fear for G-d, as even if one contains much knowledge of G-d’s greatness if he does not deeply attach and anchor his mind on the contemplation of G-d’s greatness then no true emotion of fear and love will be aroused as a result of his even broad knowledge on the subject. Rather, mere imaginative emotions will be aroused.
- Thus, it is found that the attribute of Daas is the foundation of the emotions and is what gives it its energy and power.
- Daas incorporates all the emotions: Daas incorporates within it the attributes of Chesed and Gevurah, which includes the emotions of love and fear and all of their branches.