This means that the Torah will be accessible in comprehension, explanation and attainment, as the Possuk states: תוֹרָּׁה חֲדָּׁשָּׁה מֵּאִתִי תֵּצֵּא “When a new Torah will emanate from me”. Particularly as a direct result of one’s Avodah in the area of הֲפָּׁצַת הַמַעֲיָּׁנוֹת חוּצָּׁה disseminating the wellsprings of Chassidus to the outwards. That the Torah shall be extended into the חוּצָּׁה – the outer dimension.
Disseminating the Wellsprings of Chassidus to the Outside World
The Baal Shem Tov writes in a letter (Reproduced in Keser Shem Tov [Kehos NY 1981 p3) that on Rosh HaShonoh of the year 5507 (1746) his soul ascended to the heavenly realms, where he was granted the privilege of entering the palace of Moshiach. He writes as follows: I asked the King Moshiach, “Master, when are you coming?” And he replied: “When your wellsprings will be disseminated outward.” (Mishlei 5:16 The metaphor of “wellsprings” signifies “teachings”.) On this exchange the Rebbe Rayatz commented: “From this reply it is apparent that the teachings of the Baal Shem Tov - the revelation of the Divine Intellect which the Baal Shem Tov and his disciples and their disciples (our forefathers, the Rebbeim) bequeathed us - are very closely connected with the coming of Moshiach. ... Moshiach is an Ohr Atzmi, quintessential light itself, and the teachings of Chassidus are the vessel for this great light.” (Likkutei Dibburim Vol.2 p269/273/4).
Outwards
The Previous Rebbe translated Chassidus into other languages in a manner which corresponds to the non-Jews’ level of understanding. Hence, his efforts can be described by the expression “spread the wellsprings of Chassidus outward.” He took the “wellsprings” of Chassidus, the deepest mystical secrets of Torah and had them translated and thoroughly explained in the seventy languages of the world. Thus, we can see various different levels in the service of “spreading the wellsprings of Chassidus outward.” In general, this service began in the time of the Baal Shem Tov, more particularly it began in the Alter Rebbe’s generation, and specifically after his arrest and release from prison. We see yet another stage of “spreading the wellsprings of Chassidus outward” which began in the generation of the Rebbe Rashab. However, the generation of the Previous Rebbe, the seventh generation, of which it is said “all seventh are dear” began a new stage in which the “wellsprings” reached outward, to a point where they are comprehensible even to those who (for the time being) are removed from the Jewish way of life, in the languages and context of their understanding. The above produces a practical lesson. ... we must add more strength and effort to spread (not only Nigleh, but also) “the wellsprings of Chassidus outward.” We must reach out to a Jew who is at the moment separate from his Jewish roots and immerse him in the wellsprings. We must speak to him in his language and in a manner that he, too, can understand. Thus, we will prepare for the Messianic redemption. In this generation, all the good deeds of the previous generations are collected, thus producing a great treasure of good deeds. Therefore, we will merit the fulfilment of the prophecy “as in the days of your exodus from Egypt I will show you wonders,” with the coming of Moshiach.
Torah Shall Be Extended
And revealed.
Into the Outer Dimension
HaShem gave us the torah and it is our objective to spread the Torah specifically the inner dimension of Torah.
Outside Oneself
Primarily relating to outside one’s self into the world and people around him, however not negating the outside one’s own consciousness imbuing one’s own outer limbs and faculties with the Torah of Chassidus.
Outer Limbs of Oneself
Which as they are currently the parts of a human outside one’s conscious reach, they too shall also be influenced by the Torah and completely in one’s control to use to serve HaShem.
In One’s Intellect
Chassidus discusses human faculties emotions and intellectual abilities. In Tanya, The Alter Rebbe cites Kabbalistic sources expressing the Jewish tradition that every one of us is operated by two general souls. The first is the "animal soul" or life force that drives the base aspect of the person, including all bodily functions and desires ranging from hedonism, arrogance, ego, anger, laziness, depression to natural kindness and goodness. The second is the G‑dly and pure soul from which all transcendent, selfless, and spiritually motivated manifestations originate. The soul is further subdivided into five segments, each serving as the power source for the various aspects and functions of the person: Nefesh is the basic life force that vivifies physical existence. It is related to the blood. Ruach is the operating system of our emotions. Neshamah drives our intellect. Chayyah is the foundation of our wills and desires. Yechidah is the connection to the essence of all life and being—G‑d. Generally, the two souls function through the mechanism of thought, speech, and action. Some human actions seem self-regulating, such as the heartbeat, breathing, and hearing, while others are specifically directed and caused, such as speaking and walking. The chain of command to a directed action originates in the person's desire, which activates the will, which manifests in the mind, which stimulates the emotion, which gives birth to the thought, which then can become words or deeds. It is the nature of man, states Rabbi Schneur Zalman, for the mind to dominate the emotions and all the resulting behaviour. Consequently, when we want to modify our behaviour (thought, speech, and action) we can do so either by addressing the act itself or by focusing on the primary origin of the act. For example, when you feel the onset of rage and anger, you can clench your teeth or bury your head in a pillow to stifle the potential outburst; or you can make contact with the inner software where the anger was conceived and given life and switch it off at its root. The benefits in the latter approach are obvious and manifold as you thus avoid contaminating the various aforementioned links by anger. Physiologically, as well, this way your inner personality remains free of the ravages of anger. In the former method, while the anger does not express itself externally, it has erupted internally.
Ten Faculties of the Soul
Which are the three intellectual faculties of: Chochmah (wisdom), Binah (understanding), Daas (knowledge) And the seven emotive faculties of: Chessed (kindness), Gevurah (strength), Tiferes (beauty), Netzach (victory), Hod (splendour), Yesod (foundation), and Malchus (kingship).
