Section Five, Kunteres Acharon classes

Hocheach Tochiach, three ideas conclude the entire Tanya. 1) Davening in a Shul that looks and acts like a Shul, a normal pace and a joined Minyan where no one talks and wanders. 2) Finishing the Shas each year jointly by all the members of each Shul and community [allows the community to join in finishing all of the Shas as though each one has completed all of it]. 3) Shabbos if kept properly is a Teshuva; we must be careful to keep the inner (as well as the outer) Shabbos. Speech should also be measured on Shabbos. Shehecheyanu Vikimanu Vihigiunu Lizman Haze'...

Davening may not be a DeOraisa (a Biblical commandment) but it entails many of the most important DeOraisas and "Super Mitzvos" (i.e. higher than individual limbs (of Atzilus)). Therefore Davening must be done A. with the Minyan and it must be done B. properly. If one is in a rush he can Daven alone even if there is a minyan in his city. The Minyan must be allowed to Daven at the right pace.

Utzedaka Kinacha Aisan. Aisan is the Truth of the Neshama meant to be revealed when Moshiach comes. But it is available now also, and giving kindness to another makes it more possible for us to find it.

Introduction: the depth of Torah is a deep clarity which is (in the end) the peace and end of Torah and must be cherished. When Dovid placed the rear of the Torah before its face, the clarity vs. the struggle and the consequence, he forgot the law that the Aron HaKodesh must be carried by men facing towards the Ark.

The ideas in Halacha that are entirely theoretical have a Birur quality also as there are spiritual representations of all (possible) klipos in the spiritual worlds. Eitz HaChayim supports Eitz HaDaas. Beyond Birur is Ohr, for when Moshiach comes.

Angels and Souls. As we finish our discussion of this text (Lehavin Ma Shekasuv BiPri Eitz Chayim) we explore what Souls are; in light of the G-dliness of Davening, Torah, and Mitzvos. This discussion juxtaposes the Soul against Malachim (angels) who appear closer to G-d and G-dliness but are in fact limited absolutely. Souls on the other hand, can exceed their external limitations and reveal a deep G-dly spark. There are two steps in this idea: 1) The Soul uses Torah and Mitzvos to reveal the inner G-dliness within the Jew, 2) The Jew's higher source actually assists Torah and Mitzvos ("Lishma") to become more deeply attached to Hashem [this last concept was added to the class though it doesn't appear in the Tanya].

Mitzvos. After discussing Tefilla and Torah in the previous classes this class explores the ideas of Mitzvos. 1) Mitzvos are associated with the vessels, and as such have within themselves "the Essence", 2) Since Mitzvos have a connection to the physical world, they interact with things that are in and of themselves not holy. The elevation of these things reveals a higher G-dliness than is available in Kedusha by itself (from Tohu or SA"G). This class has an introduction that addresses the three ideas of Ohr (light), Shefa (a gift) and Hashpa'a Atzmis (the Essence is communicated in a physical seed).

Torah is "From the top down" and is therefore perfect even as it is limited in this world. The difference between Chochmas Chitzoniyus (Secular Knowledge) and Torah. The Ohr Neshama is limited, but G-dly, and Torah (Chochma Ilaa) passes through it Bderech Maavir, while other Chochmos pass through Ohr Nefesh and Ruach, that are creations and inexact, and therefore cover over the G-dliness that is behind (the truth of ) this wisdom.

Tefilla. How we understand Davening in Kabalah. Two ideas: A. The Prayer that comes from the Essence of the person defies the order of worlds and has a changing effect that is visible even in the physical level. B. The reasonable prayer is very personal but (as a rule) can only be hasagas haMetzius (Seeing the "rear" of G-dliness) as one automatically interprets what he experiences.

Introduction to this essay "Lehavin Ma Shekasuv biPri Eitz Chayim". This essay will compare and contrast the mystical (and Chassidic) effects of our 1) Tefilla, 2) Mitzvos and 3) Torah study. The three will be thoroughly analyzed and the strengths and limitations of each will be explored. During the course of this essay we will also explore, compare and contrast Neshamos and Malachim- how they differ from each other and the three ideas of Tefilla, Mitzvos and Torah. This class was an introduction explaining: 1) The different levels and reasons for Mitzvos in philosophy, Mysticism, and Chassidus, 2) What Kabbala is A. Ein Sof (the "light") and B. Adam HaElyon that are the perfect vessels for G-dliness. The question of getting closer to G-d (or G-dliness) will also be touched upon.

The particulars of the first three Kunteres Acharons. An action with a 1) Negative Kavana, 2) No particular Kavana, 3) Positive Kavana, 4) Kavana without an action, 5) Everything (even sin) goes up somewhere.

The effects of our Yiddishkeit are felt on high. The ideal way to do a Mitzva is an action with a Kavana (Passion) from one of the four levels of Souls that are rooted in the four upper worlds. When one's kavana or action are lacking- what happens then? This is the first of a number of classes that summarizes the first three notes together. The three notes are all based (for the most part) on Tanya Ch. 40.


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