In a rare letter addressing the mystical dimensions of the Neshama, the Rebbe describes five soul-levels that reflect an ascending journey of divine awareness. From basic life-force and instinctive emotion to intellectual comprehension, ecstatic connection, and ultimate oneness, each stage reveals a deeper manifestation of the Neshama’s intrinsic bond with Hashem.
Of the many correspondences that came to the Rebbe, there were a scarce amount of letters concerning Chassidus. The Rebbe at times showed great appreciation of letters of such nature; it was a relief from all the letters of people’s sorrows.
These Chassidic explanations elucidated in English are quite unique in nature. Besides the need to translate the concepts in an “unfamiliar” language—which naturally brings clarity—these explanations are peppered with many original down-to-earth analogies not found anywhere else.
One of those topics the Rebbe explains is the five faculties of the soul—Nefesh, Ruach, Neshama, Chaya, Yechida:
“The soul, as a ‘part’ of G-d above,” the Rebbe begins his explanation, “is essentially ‘unknowable’ we do not know what it is, but it manifests itself in various ways, and it is in the revealed area of the soul that we distinguish five ‘faculties.’”
Though we all contain a Divine soul, and that is our true essence, the essence of the soul is not comprehensible. We only know its manifestations–the way it expresses itself in our consciousness. Its different manifestations are its faculties.
“Nefesh,” the Rebbe begins explaining the lowest faculty of the soul (lit. breath), “is that faculty of the soul which manifests itself in natural life, similar to the life spirit manifested in every living thing.” The lowest faculty is expressed in life itself; in actual existence and action.
In Chassidic thought there are different types of emotions. Those that are aroused by the mind [understanding the desired object and its benefits arouses a desire to obtain it] and emotions that are more instinctive.
The lowest faculty has none of the above. As the letter continues: “Reason or emotion do not enter here, except in a rudimentary way, and not only higher emotions born of the intellect, but even the lower emotions born of the ‘heart’ play no part.”
“Ruach,” the Rebbe explains the second faculty of the soul (lit. wind/spirit), “corresponds to the manifestation of life where in addition to the above the emotional aspects of the soul are manifested.” Our souls instinctively desire G-dliness.
“Neshomo (in a particular sense, as different from the meaning of ‘soul’ נש]מה] in general),” the Rebbe explains the third faculty of the soul, “is still a higher faculty of the soul, where the influence of the intellect is in evidence.” Our souls can intellectually grasp G-dlinness.
These three faculties are a natural progression of the souls manifestation. “In the first few years after birth” the Rebbe continues “the Nefesh (‘Sensitive’, i.e. of the senses, aspect of the soul) predominates. From the age of 2 or 3, the emotional faculties begin to develop manifestly, and in due course the intellect begins to play an ever growing part in human life.”
The three lower faculties are the more conscious faculties. “The other two aspects of the soul” the Rebbe explains “are termed Makifin (‘transcendental’) and are more seldom revealed.”
“Chayo,” the Rebbe explains the fourth faculty of the soul (lit. life) “is associated with ecstasy, after one has bent all three aspects (N.R.N.) of the soul to Divine worship. It was much in evidence with our prophets of old, and now find expression in the worshipper who has attained closest communion with G-d (dveikus), especially in prayer.”
“Something of this nature,” the Rebbe gives a unique worldly analogy, “is experienced by an artist in expressing his art (painting, acting, etc.), and in the sacred part of life it is the area of Chayo which expresses itself in Divine service.”
This manifestation is only attained through much Divine worship. After we bend our conscious faculties (our actions, feelings and intellect) toward G-d, a more transcendental-in-nature part of the soul expresses itself. We sort of experience the sublime.
“Yechido” the Rebbe explains the fifth and highest faculty of the soul (lit. oneness), “is even more rarely found in evidence, when the very core of the soul, the Divine ‘spark’ comes out into the open, diffusing throughout one’s being and permeating every fiber of the soul, to the exclusion of all else.”
This aspect of the soul is the pure attachment of the soul to G-d. This attachment is so deep that it is as if it is “one” with G-d. “It finds expression” the Rebbe concludes “in Mesiras Nefesh [self-sacrifice] in actuality, in sacrificing one’s life for Kiddush Hashem [G-d’s sanctity].” When this attachment is revealed, we can only act in accordance with G-d’s Will; nothing else can matter for we realize we are one with G-d.
Rebbe Responsa kindly requests anyone who may be in possession of letters of the Rebbe in English, to send them by email so that these unique treasures can benefit the public.
These selected letters are sourced from the extensive collection of over 5,000 English letters written by the Rebbe, accessible through the Rebbe Responsa app.
Click here to download the booklet.
- Click here for PDF in booklet format.
- Click here to view all previous editions.
- For letters about learning Tanya click here. Click here for letters on the month of Kislev.
To subscribe to the weekly publication by Email sign up here. Reach out to dedicate an issue.
Discussion
We appreciate your feedback. If you have any additional information to contribute to this article, it will be added below.