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Here is a summary of the shiur by Rabbi Ehrman, focusing on the synthesis of the kochos hanefesh through the lens of the Maharal:
The Two Systems: Sechel and Nefesh
Rabbi Ehrman begins by distinguishing between two fundamental sets of powers within a person: the kochos hasichliyim (intellectual powers) and the kochos hanafshiyim (emotional/psychological powers). The kochos hanafshiyim are associated with the "heart"—the seat of emotions like love, fear, and jealousy. In contrast, the kochos hasichliyim (Chabad—Chochmah, Binah, Da’as) exist in the realm of the mind. Citing modern neuroscience (specifically Dr. Michael Egnor), Rabbi Ehrman posits that the mind and the soul are independent entities that are not merely byproducts of the physical brain.
The Necessity of a "Noseh" (Subject)
A crucial yesod (foundation) established is that these spiritual powers do not exist in a vacuum (chalal reik). For emotions or intellect to have a reality in this world, they must be chal (take effect) upon a subject—specifically, the body. The "I" feels pain or love not as an abstract concept, but as an experience connected to physical existence. The question then arises: How do these independent, abstract spiritual forces connect to a physical vessel?
Creation via the Letter Hei
Rabbi Ehrman explains this connection through the Maharal’s analysis of the letter Hei (ה). Chazal teach that Olam HaZeh was created with the letter Hei ("B'Hei B'ra'am").
The Shape of the Hei: The letter consists of a structure representing the four distinct directions (resembling a Dalet or two legs representing expanse/separation) and a detached Yud or point suspended within it.
The Unifying Point: Without the Yud, the four distinct directions are merely scattered (mefuzar). The Yud represents the nekudah ha’emtza—the middle point that unifies the disparate parts into a davar shalem (complete entity). This allows the abstract to become graspable (nitpas).
Breath vs. Labor: Creation via the Hei represents effortless creation—a mere breath (hevel) rather than strenuous labor. This "breath" is the root of existence.
The Neshama as the Connector
Rabbi Ehrman maps the five levels of the soul (Nefesh, Ruach, Neshama, Chaya, Yechida) onto this structure to explain how the human being functions as a unified whole.
Yechida: Represents the Sechel in its purest, singular form—complete unity.
Chaya: Represents the Middos and the heart—the life force.
Ruach: The physical connection to the intellect (speech/expression).
Nefesh: The physical connection of the emotions to the body (associated with the blood—ha'dam hu hanefesh).
The Neshama, acts as the central Yud of the Hei. It is the "middle point" that facilitates the chibur (connection) between the upper and lower faculties.
The Neshama connects the Yechida (Intellect) to the Ruach (Speech/Expression).
The Neshama connects the Chaya (Life force/Emotions) to the Nefesh (Body).
Conclusion: Vayipach B'apav
Rabbi Ehrman concludes by analyzing the pasuk in Bereishis: "Vayipach b'apav nishmas chayim" (And He blew into his nostrils the soul of life). It is through the insertion of this Neshama—the unifying point of the Hei—that man becomes a nefesh chaya (a living being). Without the Neshama, the spiritual and physical would remain disparate and functionally disconnected. The Neshama is the mechanism that allows the abstract Sechel and Middos to manifest concretely within the human body, turning potential existence into a tangible reality that one can say "Hei lach" (here it is) to.
[עפ”י תורת מו”ר הגרמ”ש זצ”ל]
