This refers to that which is outside oneself, but also alludes to the outer limbs of oneself. One’s two hundred and forty-eight limbs and three hundred and sixty-five sinews, and beyond this in one’s thought, speech and action, and beyond this too in one’s emotions, and even beyond this in one’s intellect.
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).
