22b. Re’ei 5713, Class Two. This class is very long, I’m sorry. This class is the ‘Haskalah’ (philosophy) of the Ma’amar. The (direct) issue of the Ma’amar is the notion of Hashem giving Pnimiyus to Yidden (ראה אנכי נותן לפניכם היום ברכה) as He gave it in the Torah to the world. The idea of Pnimiyus refers to the fourth (טהורה היא; נשמה לנשמה) or fifth (יחידה; איתן) level of the Neshama, depending on how we figure (and divide) the Neshama. The gift to Yidden is שם הוי’ה but as it is connected to איתן, which is ancient- before time and an eternity. The place where the bond between Yidden and Hashem is Atzmi (as one’s relationship with self) and unbreakable. The Rebbe then develops this idea as the איתן descends into each of the four levels of הוי’ה in the Neshama. How Aisan is added to Chochma (the Yud) [this is unclear in the text], as Chochma (itself (?)) is Bittul. Then in explaining how Aisan inspires Bina (the Hei) the Rebbe embarks on a very deep discussion into how Bina is Hischadshus (novel) and not coming from Chochma but from the Nefesh itself. He explains this by contrasting this with the flow from the mind (‘Mochin’, Bina (?)) to the heart (Middos) which happens naturally because it is not Hischadshus. The Rebbe argues this case from several angles. He then explains how Aisan is added to Bina. [here again the issue is unclear, as he seems to be saying that Chochma (itself) gives Bina Bittul]. He follows this up by explaining that Chochma and Bina must join for their mutual advantage and [here he is explicit] this requires Aisan on the Neshama to achieve this. He continues and explains how Aisan is added to the Middos (emotional level) that the Murgash (expressed external passion) to Bittul them. The class ends with the discussion of bringing Aisan to Malchus Peh (Malchus is the Supernal mouth) that one studies Torah SheBa’al Peh and can become consumed with self, and the Aisan protects against that.
