Le s s o n s in T a n y a

Volume 1

Copyright © 1982
Seventh Printing 1999
by
Kehot Publication Society
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Library of Congress Cataloging-in-Publication Data

Shi’urim be-Sefer ha-Tanya. English
Lessons in Tanya
Translation of: Shi’urim be-Sefer ha-Tanya.
Concents: vol. 1. Likute amarim, chs. 1-34. — vol. 2. Likute amarim, chs. 35-53.
— vol. 3. Shaar HaYichud VehaEmunah. Iggeret HaTeshuvah. — vol. 4. Iggeret
HaKodesh, chs. 1-20. — vol. 5. Iggeret HaKodesh, chs. 21-32. Kuntres Acharon.
1. Shneur Zalman, of Lyady, 1745-1812. Likute amarim. 2 Hasidism. 3.
Habad. I. Vaynberg, Yosef, 1918-. II. Wineberg,Levy. IV. Kaploun, Uri. IV.
Wineberg, Sholom D. V. Title
BM198.S483S5213 1982 296.8’33
ISBN 0-8266-0540-0 (set)
ISBN 0-8266-0541-9 (vol. 1)
88-6155
CIP

Printed in the United States of America

 T ab le o f C ontents

T ranslator’s Foreword, by Rabbi Levy W ineberg ............v

Preface by the Lubavitcher Rebbe ‫ זי ״ע‬to the
O riginal T ranslation o f Tanya, Part 1' .................. xi
Introduction by R abbi N issan M in del to
Tanya, Part P ......................................................................xv
Lessons In T a n y a .............................................................................. 1

1. Translator: Rabbi Nissan Mindel (Kehot Publication Society, N.Y.,

1962).
2. Reproduced from the above edition.
 n‫״‬a

Translator’s Foreword

In a translated echo of the Foreword to the original Yiddish

edition of this work, let us too open with a blessing, and offer
grateful praise to HaShem for granting us the privilege of working
on this elucidation of Tanya.

In 5720 (1960) my father — Rabbi Yosef Wineberg •‫— שי‬

first began to deliver a unique course of weekly lectures over the
N ew York airwaves. These Shturim were an exposition and
commentary on Tanya, the classic work of chassidic thought by
the founder of Chabad-Lwhzmtchi Chassidism, Rabbi Shneur
Zalman of Liadi (1745-1812). The lectures were eventually dis­
tilled into print, and in 1983 appeared in Yiddish as Shiurim
BeSefer HaTanya. In 1984, as their airwaves reverberated in
ever-widening circles, the lectures appeared in Hebrew translation
under the same title. The present volume, the first (G-d willing)
of a series, is an English rendition of the same work. It covers the
first half of Tanya, Part I — Likutei Amarim, chs. 1-34.‫י‬

It is rare indeed for a work both scholarly and esoteric to

meet with such broad and enthusiastic acclaim as did theS^mrim
BeSefer HaTanya. Study groups have sprung up around it. Lay­
man and scholar alike have fixed daily study periods in it. For
thousands of young Soviet Jews clambering out of the morass of
ignorance that is their legacy after 70 years’ repression, the
Shiurim have come to replace a vanished generation of authorita­
tive teachers.

1. For the benefit of those seeking information on the structure and

sources of the work, this volume reproduces Rabbi Nissan Minde|’s de­
finitive Introduction to Tanya, Part I (Kehot Publication Society, N.Y.,
1962).
VI Lessons in T anya

This gratifying response created a clamor for an English

translation. In a sense this translation is of even greater necessity
than were the Shiurim in their original Yiddish. True enough.
Rabbi Nissan M indel’s trailblazing translation (KPS, N .Y .,
1962) broke the intimidating language barrier, and this work is
heavily indebted to it. Nevertheless, numerous inbuilt barriers
still stood in the way of the uninitiated English-speaking reader
attempting to study Tanya. The allusive, often terse style of the
book; its deft interweaving of fragments of Scriptural verses and
Talmudic phrases; its mystical phraseology; — all these combine
to make even the simple seem formidable. Add to this the depth
and complexity of the author’s ideas, and the novice entering the
portals of Chassidism may be forgiven for feeling daunted.

This volume sets out to solve this problem by providing a

lucid running commentary on Tanya. The commentary leads the
student by the hand through the text, maps out difficult terrain
lying ahead, anticipates each conceptual obstacle, and briefs him
on the background knowledge which Rabbi Shneur Zalman
credited to his reader’s presumed erudition. Where the text poses a
question with no more than a raised eyebrow, as it were, and
suggests a solution with an almost imperceptible nod, the com­
mentary places both the question and the answer in bold relief.
The difficulty challenges; the answer satisfies.

This is no detached armchair study. Throughout, the com ­

mentary pulsates with life, as the student is nudged out of the
academician’s complacency, and is swept up in the quest for
G-dliness and self-perfection that comprises Tanya.

And indeed, this is a most fitting treatment of a most

deserving subject. For Tanya itself is a work that grew out of the
trusty soil of real-life situations — and therein lies its power.
While couched in the format of scholarly discussion, while pres­
enting a metaphysical system, Tanya is actually the author’s
record of 20 years of counselling, as he himself testifies in the
Compiler’s Foreword. Thus, a problem addressed in Tanya is
 T ranslator' s Foreword VII

really the anguished cry of a chassid struggling to bridge the gulf

between material and spiritual, between man and his G-d. The
author’s advice is the voice of his mentor — profound, saintly, yet
human and fatherly; demanding, yet reassuring.

The “ author’s” voice, did we say? There is no remote

“author” here, expounding his theories, imposing them on his
audience. We have here a Rebbe, leading, guiding, enlightening —
and indeed, the commentary refers to him throughout as chassi­
dim have always referred to him: as The Alter Rebbe (“ the Elder
Rebbe” ).

This human quality is present throughout Tanya, usually in

subtle tones, but markedly pronounced where the Alter Rebbe
simulates the first person and speaks for us to ourselves, saying,
for example: “ Under no circumstances do I want to be parted and
severed, G-d forbid, from the One G-d; ...I desire, instead, to
unite my Nefesh, Ruach and Neshamah with G-d through invest­
ing them in ‘H is’ garments, namely, action, speech and thought
dedicated to G-d, His Torah and His commandments...out of the
love of G-d that is surely hidden in my heart, as in the heart of all
Jews” (ch. 14).

Or: “ The capacity of my intelligence and of my soul’s root is

too limited to constitute...an abode for G-d’s unity in perfect
truth... This being so, I will make Him a sanctuary and an abode
by studying Torah at fixed times by day and by night, to the
extent of my free tim e” (ch. 34).

It is to the lasting credit of the author of this commentary

that he conveys this quality so successfully, that the student can
wholeheartedly subscribe to the statement (by the Rebbe
Rashab): “ T o study Tanya is to converse with the Alter Rebbe.”

The commentary speaks with the authoritative ring of the

erudition of the present Lubavitcher Rebbe, Rabbi Menachem
VIII Lessons in T anya

Mendel Schneerson ‫שליט׳׳א‬, who critically examined the prepared

Yiddish text of each shiur before it was broadcast, correcting,
adding and amending. Of special note are his many insights and
explanatory comments that highlight the commentary. In his
public addresses, the Rebbe has often spoken highly of the notable
contribution of the Shiurim on radio to the dissemination of
chassidic teachings. Moreover, their publication in Yiddish and
Hebrew carried his consent and blessing, as too does the publica­
tion of the present translation.

A word on the origin and character of the commentary: T o

chassidim, Tanya is the Written Law of Chabad chassidic teach­
ing, its every word chosen with precision and lending itself to a
wealth of interpretation and analysis. Yet chassidim have always
refrained from reading their theories into the work, and from
using it as a peg for philosophical discourse. They preferred to
study it on the level of Pshat, seeking the simple meaning of the
words and their message. When the Vaad LeHafatzat HaChassi-
dut (“ Committee for the Dissemination of Chassidut") began to
broadcast its radio course, it was decided to adopt this traditional
approach. My father, who taught the course, based his commen­
tary on the interpretations of Tanya that he had received from
chassidic scholars at the renowned academies of Lubavitch in
Europe, and on gleanings from the writings of seven generations
of Chabad chassidic Rebbes.

Realizing that chassidic thought and terminology were unfa­

miliar to many of his listeners, the commentator chose a popular
style rather than a technical jargon, his overriding priority being
the clarity of his exposition. Tangential discussions were held to a
minimum. Like its Yiddish and Hebrew predecessors, this English
version retains the format and style of the original broadcasts. It
will thus be found accessible by the novice, yet stimulating to the
savant. Allowance has also been made for the difference in
 T ranslator' s Foreword IX

background between the English-speaking reader and his Yiddish

or Hebrew counterpart.

The direct translation of the Tanya text has been set off from
the commentary by the use of different typefaces. Words sug­
gested by the text are usually placed within square brackets, with
connecting phrases and explanatory matter in smaller type.

T o aid those students who wish to study the text in the

original while availing themselves of the translation and com­
mentary, the Hebrew text is given phrase by phrase, followed by
its translation and then by commentary. The text incorporates the
emendations of the Rebbe in the KPS 1958 edition of Tanya. The
sources for both the text and the commentary appear in the
footnotes, which also provide additional comments not directly
related to the ?shat of Tanya.

The Previous Rebbe, of blessed memory, instituted a custom

whereby a portion of Tanya (as well as of Chumash and Tehillim)
is studied every day. This daily bracket of shiurim is known,
from the Hebrew initial, as ‫חון״ת‬. Accordingly, the opening
words of each day’s section have been marked in these volumes
with the date in the margin. Italic typeface (19 Kislev) indicates
the dates o f a regular year, and boldface (19 Kislev) indicates
the dates of a leap year.

My gratitude is extended to:

Rabbi Yosef Wineberg ‫שי׳‬, my father, for affording me the

opportunity of translating his work, and for the hours he spent
with me elucidating point after point. The entire work reflects his
renowned gift for clarity and his enthusiasm for the teachings of
Chassidut.
X Lessons in T anya

Rabbi Yonah Avtzon, Director of Sichos In English, for the

unstinting input of his publishing expertise, and for his tireless
efforts in coaxing a complex manuscript into a polished volume.

Rabbi Sholom B. Wineberg, my elder brother, for his con­

sistently sound counsel in the formative stages of the translation.

Rabbi Yosef B. Friedman, of Kehot Publication Society, for

his devoted involvement in the intricacies of the publishing
process.

The administration of the Lubavitch Foundation of South­

ern Africa, for making available to me the time and resources
needed to steer this work through its final stages.

And finally, to Uri Kaploun, who edited the entire manu­

script with his characteristically meticulous eye for detail and
readability.

May our efforts at “spreading the wellsprings of Chassidut

far afield,” and in bringing the world closer to its Creator, join
with the efforts of all Israel, and may we be found worthy of
witnessing the ultimate Redemption speedily, in our own days.

Levy Wineberg
11 Nissan, 5747 (1987)

Johannesburg
 Preface

By the Lubavitcher Rebbe ‫זי״ע‬

To the Original Translation of Tanya, Part I

Chassidus in general, and Chabad Chassidus in particular, is

an all-embracing world outlook and way of life which sees the
Jew’s central purpose as the unifying link between the Creator
and Creation.' The Jew is a creature of “ heaven” and of “earth,”
of a heavenly Divine soul, which is truly a part of G-dliness,^
clothed in an earthly vessel constituted of a physical body and
animal soul, whose purpose is to realize the transcendency and
unity of his nature, and of the world in which he lives, within the
absolute Unity of G‫־‬d.

The realization of this purpose entails a two-way correla­

tion; one in the direction from above downward to earth; the
other, from the earth upward. In fulfillment of the first, man
draws holiness from the Divinely-given Torah and command­
ments, to permeate therewith every phase of his daily life and his
environment — his “share” in this world;' in fulfillment of the
second, man draws upon all the resources at his disposal, both
created and man-made, as vehicles for his personal ascendancy
and, with him, that of the surrounding world. One of these basic
resources is the vehicle of human language and communication.

As the Alter Rebbe, author of the Tanya, pointed out in one

of his other works,* any of the “ seventy tongues” when used as

1. See also Tanya, chaps. 36-37.

2. Ibid., beg. chap. 2.
3. Ibid., chap. 37.
4. Torah Or, Mishpatim, beg. “Vayyiru . . . k'ma'asei livnat hasapir.’
xn Lessons in T anya

an instrument to disseminate the Torah and M itzvoth, is itself

“ elevated” thereby from its earthly domain into the sphere of
holiness, while at the same time serving as a vehicle to draw the
Torah and M itzvoth, from above downward, to those who read
and understand this language.

In the spirit of the above-mentioned remarks, the volume

presented here — the first English translation of the Tanya (Part
I) since its first appearance 165 years ago — is an event of
considerable importance. It brings this basic work of Chabad
philosophy and way of life to a wider range of Jews, to whom the
original work presents a language problem or even a barrier. It is
thus a further contribution to the “dissemination of the foun­
tains” of Chassidus which were unlocked by Rabbi Israel Ba’al
Shem Tov, who envisaged Chassidus as a stream of “ living
waters,” growing deeper and wider, until it should reach every
segment of the Jewish people and bring new inspiration and
vitality into their daily lives.

The translation of such a work as the Tanya presents a

formidable task. As a matter of fact, several unsuccessful
attempts have been made at various times in the past to translate
the Tanya into one or another of the European languages.^ It is

5. A translation of all the parts of the Tanya into Yiddish, by the late Rabbi
Uriel Zimmer ‫ע״ח‬, was published by Otzar 'Hachassidim Lubavitch and Kehot
Publication Society in 1958. An English translation of the second part of the
Tanya appears in The Way o f the Faithful, by Raphael Ben Zion (Los Angeles,
1945), which leaves much to be desired. A new and revised English translation
of it, together with the other parts of the Tanya, is in preparation by the Kehot
Publication Society.*
* The English translations of all five parts of Tanya have since been
published by the Kehot Publication Society. The Tanya, in full or in part, has
also since been translated into: French, Russian, Italian, Spanish, Portuguese
and Arabic.
 P reface by the Lubavitcher R ebbe XllI

therefore to the lasting credit of Dr. Nissan Mindel that this task
has been accomplished.

Needless to say, translations are, at best, inadequate substi­

tutes for the original. It is confidently hoped, however, that the
present translation, provided as it is with an Introduction, Glos­
sary. Notes and Indexes, will prove a very valuable aid to students
of Chassidus in general, and of Chabad in particular.

Menachem Schneerson
Lag B’Omer, 5722
 Introduction to T anya, P art I XV

Introduction

By Rabbi Nissan Mindel M .A . P H .D .

To Tanya, Part I

I. THE BOOK

The author called his work by three distinct names. Each of

these names characterizes the book in its own way. These names
are:

1. Likutei Amarim — “ Collected Discourses.” By this name

the author describes his work in his “ Compiler’s Foreword,”
thereby humbly disclaiming any originality for his work. In fact
the author explicitly states that his treatise constitutes a collec­
tion of discourses “ which have been selected from books and
scribes, heavenly saints, who are renowned among us.” ' Under
this title the book was first published (Slavita, 1796).^

2. Tanya, after the initial word of the book, quoting a

Baraitic source. ^ The quotation from tannaitic lore serves the
author more than as a homiletic introduction to his system.
Dealing, as it does, with the mystic descent of the soul and its
destiny, it provides the author with a starting point, based in the
Talmud; from which to unfold his whole system. Under this title
the book appeared for the second time (Zolkiev, 1798), with
Likutei Amarim as subtitle.‫יי‬

1. Hakdamat ha-melaket (“ Compiler’s Foreword” ), Likutei Amarim

(Tanya), Kehot Publication Society (Brooklyn, N.Y., 1958), p. 7.
1. See list of Tanya editions, Tanya, pp. 712.
3. T.B. Niddah 30b.
4. See n. 2, above.
XVI Lessons in T anya

3. Sefer shel Benonim — “Book of the Intermediates,” so

called after the type of personality on which the book centers
attention, that is, the intermediate type whose moral position is
between the tzaddik (“ righteous man” ) and rasha (“ wicked
man” ). Thus the author pointedly indicates that his primary
concern is not with the tzaddik, upon whose veneration general
Chassidut had placed so much emphasis, nor with the rasha, upon
whose condemnation much has been said in other Jewish ethical
works, but with the benoni, the “ intermediate” man, whose rank
is within reach of every person.‫ י‬The name Sefer shel Benonim
appeared as a subtitle in the first edition (“Likutei Amarim, Part
One, called Sefer shel Benonim”). However, actually the author
often refers to the whole book, and not merely its first part, when
using the title Sefer shel Benonim.^

The standard complete editions of this work include the

follow ing five parts, each of which is an independent treatise:

Part I: Likutei Amarim, or Tanya, or Sefer shel Benonim,

proper, comprising a Foreword and fifty-three chapters (148 pp.).

Part II: Sha’ar ha-Yichud veha-Emunah (“ Portal of Unity

and Belief” ), with a Foreword and twelve chapters (30 pp.).

Part III: Igeret ha-Teshuvah (“ Epistle of Repentance” ),

with twelve chapters (22 pp.).

Part IV: Igeret ha-Kodesh (“ Sacred Epistle” ), with thirty-

tw o sections (102 pp.).‘“

Part V: Kuntress Acharon (“ Latest Treatise” ); (20 pp.).

Altogether at least sixty-five editions of the Likutei Ama~

5. Tanya, beg. ch. 14.

6. Ibid., p. 111.
6a. Parts IV and V, comprising epistles written by the author at different
times and on various occasions, were incorporated by the author’s sons.
 Introduction to T anya. P art I XVII

rim, or Tanya, complete or in part, have appeared to date,^ with

both names alternating as title and subtitle, respectively. Yet this
work, as the other Chabad classics, has never been translated
into any European language.' Even in its Hebrew original it is not
an easy book, because of its construction, almost complete lack of
punctuation, and also because some of its basic doctrines are not
treated fully therein and must be sought in the author’s other
works. There seems, therefore, ample reason for presenting to the
English-speaking Jewish world a translation of this fundamental
work of Chabad, with an introduction and notes which, it is
hoped, will facilitate the comprehension of this book and its
doctrine. Our present study will confine itself to Part I, to which
we shall refer, for the sake of convenience, by its shorter name —
Tanya.
The author worked on the Tanya for twenty years,’ elabo­
rating its style and form so punctiliously that it came to be
regarded by his followers as the “ Written Torah” of Chabad,
where every word and letter was meaningful. Indeed, the author
divided it into fifty-three chapters to correspond to the number of
Sidrot (weekly portions) in the Pentateuch. It soon became the
custom of many Chabad Chassidim to study a chapter of the
Tanya each week, with the same regularity with which the weekly
portions of the Pentateuch were recited.’‫״‬

In his attempt to design the Tanya so that it would meet the

widest possible need, both of the analytical and searching mind,
as well as of the less scholarly, the author has succeeded to a high
degree. The former find in it an inexhaustible profundity, and

7. See n. 2, above. [Since this date the Tanya has appeared in well over 3000
further editions.]
8. About other translations see note 5 on page xii.
9. Kitzurim VeHaorois LeTanya, by Rabbi Menachem Mendel of Luba-
vitch, ed. Rabbi Menachem M. Schneerson, KPS (Bklyn, N.Y. 1948), p. 121.
10. Ibid., pp. 123, 124.
X V lll Lessons in T anya

several searching not yet published commentaries have been writ­

ten on it. This translator has been fortunate in having access to
some of the manuscripts in question." The less scholarly, too,
each according to his intellectual capacity, find in it edifying
instruction at varying levels. This quality, together with the
authority it enjoys, accounts for the widespread recognition
which the Tanya has commanded from the time of its appearance
to the present day.

The Tanya was written, as the author indicates in his Fore­

word, for the “ seekers” and the “ perplexed.” One is tempted to
draw a parallel between this author and his book and M aimo-
nides and his Guide. Indeed, both men present some striking
points in common. Each of them first established his reputation
as a Talmudist and Codifier before publishing a work of philo­
sophy; both had written Codes of Jewish Law, which are still
authoritative and popular. Each of them created a new lasting
school of thought in Jewish philosophy, and the one, like the
other, set out to write a work which aimed at helping those who
needed guidance in their religious beliefs. Yet both of them
evoked sharp opposition from the direction of a part of orthodox
Jewry; both were misunderstood and their philosophical treatises
were banned.

However, this is as far as the parallel goes. The Guide and

the Tanya represent two widely divergent systems, in essence as
well as in form. The two authors were separated by some six
centuries in time, and far apart also geographically and in respect
of the whole cultural milieu in which they flourished. M aimo-
nides is the rational Jewish philosopher par excellence; Rabbi

11. Two are by Rabbi Shtnuel Gronem Esterman, first dean of the Yeshiva
Tomchei Tmimim, founded in Lubayitch in 1897. A third, extant only in part,
is believed to have been written by Rabbi Jacob Kadaner, a disciple of Rabbi
Schneut Zalman’s son and successor. A fourth commentary is of unknown
origin.
 Introduction to T anya, P art I XIX

Schneur Zalman is basically a mystic. The “ perplexed” for whom

they wrote were tw o entirely different types of people. M aim o-
nides wrote for the man whose perplexity derived from the fact
that he desired to retain his traditional beliefs, but was puzzled by
the apparent contradiction between tradition and philosophy, yet
loath to give up either.'^ The object of the Guide, therefore, was
to effect a reconciliation between the two.

N o such problem confronted Rabbi Schneur Zalman. Philo­

sophy and science hardly had a place among the masses of Eastern
European Jewry at that time. The Haskalah movement had not
yet made any serious inroads upon the minds o f the masses. Rabbi
Schneur Zalman addressed himself to those “who are in pursuit
of righteousness and seek the Lord...whose intelligence and mind
are confused and they wander about in darkness in the service of
G-d, unable to perceive the beneficial light that is buried in
books.” ‫ ני‬In other words, he writes for those whose beliefs have
not been troubled by doubts, but who merely seek the right path
to G-d.

We w ill, therefore, not find in the Tanya the type of scholas­

tic philosophy with which the Guide is replete, nor any polemics,
nor even an attempt to treat systematically many of the philo­
sophical problems which engaged M aimonides’ attention. Such
basic beliefs as the Existence of G-d, creatio ex nihilo, Revelation,
and others, are taken for granted by the author. Others, such as
the Divine attributes. Providence, Unity, Messianism, etc., are
treated as integral parts of his ethical system, and illuminated by
the light of Kabbalah.

The Tanya is essentially a work on Jewish religious ethics.

The author is primarily concerned with the forces of good and evil

12. The Guide For the Perplexed, tr. M. Friedlander (London, 1942),
Introduction, p. 2.
13. Tanya, beg. Hakdamat ha-melaket.
XX Lessons in T anya

in human nature and in the surrounding world, and his objective,

as already pointed out, is to pave a new way to the summum
bonum. He is aware, of course, of the existence of Hebrew
literature dealing with the same subject. If he is impelled to write
a new book, it is not, as he is careful to note, because of the
shortcomings of the available works per se, but because the
human mind is not equally receptive, nor equally responsive to,
the same stim uli. The implication is that many works on Jewish
philosophy and ethics were useful for their time and age, or for the
specific groups for whom they were written. N ow thete was a
need for a new approach {in the light of the Chassidic doctrine),
and for a “guide” that would command a universal appeal.
However, the author realizes that even this book, in parts at least,
cannot be so simple as to be understood by all. Consequently he
urges the more learned not to be misled by 3 sense of misplaced
modesty, and not to withhold their knowledge from those who
would seek it from them in the understanding of these “Dis­
courses.” ‫*“י‬
R. Schneur Zalman knew his “perplexed” intimately. They
flocked to him in great numbers, and they flooded him with
written inquiries. M ost of them, undoubtedly, were simple folk
and laymen. But there were also many students of the Talmud,
and philosophically inclined young men, who, like himself in his
teens, sought a new way of life and new outlets for their intellec­
tual as well as spiritual drives. The consideration of such a
variegated audience largely determined the form and style of the
book.

Speaking of form and style, it should be remembered that

long before he committed his teachings and doctrines to writing,
he preached them orally.‫ י י‬His sermons and discourses, delivered
mostly on the Sabbath and on Festivals (which accounts for their

14. Ibid.
15. RSZ is said to have preached his doctrines orally for twelve years before
committing them to writing. Cf. Kitzurim, op. cit., p. 136.
 Introduction to T anya, P art I XXI

homiletic style), were subsequently recorded from memory by his

disciples. These manuscripts had a wide circulation among his
followers. N ot infrequently Rabbi Schneur Zalman expounded
his doctrines in the form of epistles which, being of general
interest, were regarded by his followers as pastoral letters, and
also copied and recopied for the widest possible circulation. In the
course of time, as his community of devotees had greatly
increased, R. Schneur Zalman felt, as he explains in his Foreword,
that the time was ripe to present an outline of his teachings in the
form of a book, which was to supersede the circulating pam­
phlets, many of which were replete with errors as a result of
repeated copying and transcription, or by the malicious mischief
of opponents.*‘ This is how the Likutei Amarim, or Tanya, in its
present composition, was born.

2. THE SOURCES

We have already noted that the author of the Tany/t made no

claim to originality for his work. On the contrary, he emphasized
his dependence on his predecessors. Among the “ books and sages”
which influenced his thinking, the Scriptures, Talmud and Luria-
nic Kabbalah must be given foremost place. This is indicated
already in the first chapter, which opens the book with Talmudic
quotations, references to the Zoharitic literature and R. Chayyim
Vital, the great exponent of Lurianic Kabbalah, and with
interspersed quotations from Scripture. Here we already have an
indication of the author’s cast of mind and his aim to build his
system on the combined foundations of Scriptural, Rabbinic and
Kabbalistic sources.

Rabbi Schneur Zalman’s interpretations and doctrines are

based upon the teachings of the Ba’al Shem T ov, the founder of

16. Ibid., pp. 137, 139.

xxii L essons in T anya

general Chassidut, and his own “ masters,” Rabbi Dov Ber of

Miezricz, the Ba’al Shem T oy’s successor, and Rabbi Dov Ber’s
son Rabbi Abraham, the “ angel.”

The author draws abundantly from the Zohar and the

Tikunei Zohar. He mentions by name Maimonides (the Code),
and Rabbi Moshe Cordovero (Pardes). Of other “ books and
scribes” which influenced him, though he does not mention them
by name in the Tanya, are R. Isaiah Hurwitz’s Shenei Luchot
ha-Berit, the works of the Maharal (Rabbi Judah Lowe) of
Prague, and Bachya ben Asher’s Commentary on the Bible.

Halevi’s Kuzari was held in high esteem by Rabbi Schneur

Zalman and his successors. He is known to have studied it
ardently with his son and grandson who succeeded him. Similarly
Bachya ibn Pakuda’s Duties of the Heart, which enjoyed great
popularity among Talmudic scholars of the day, as it still
does.'* Albo’s Ikarim was another popular source for the
philosophically inclined. It is safe to assume that Rabbi Schneur
Zalman was intimately familiar with these, and no doubt also
with the whole range of Medieval Jewish philosophy, but there is
no evidence of influence by these sources on the composition of
the Tanya.

It has been wisely said that the proper approach to a problem

is in itself half a solution. Quite often it is the approach to the
problem, and the method of treating it, that displays the greatest

17. The Zohar is mentioned in the Tanya (part I) forty-nine times; Luria —
ten times; Vital and his works — twenty-nine times; Maimonides (Code) —
five times; Nachmanides — once. Cf. “ Index of Books and Persons” in Tanya,
pp. 683 ff.
18. Even where philosophical speculation was frowned upon, Bachya’s
Duties o f the Heart enjoyed a unique position. The influential Rabbi Isaiah
Hurwitz, for example, severely criticised in his work R. Abraham ibn Ezra,
Maimonides (Guide) and Gersonides, but held the Duties of the Heart in high
esteem. See Shenei Luchot ha-Berit (Amsterdam, 1698), pp. 2b; 8a; 20b; 47b;
183a; 193b.
 Introduction to T any a. P art I xxiii

degree of ingenuity and originality, and in themselves constitute

the main contribution of the thinker. This is true of R. Schneur
Zalman and of the Chabad system which he created. For, while
his basic concepts have been gleaned from various sources, his
doctrines nevertheless present a complete and unified system, and
there is much refreshing originality in its presentation and
consistency.

But R. Schneur Zalman did more than that. Very often he

has so modified, reinterpreted or remolded the ideas which he had
assimilated, as to give them an originality of their own.

T o Rabbi Schneur Zalman, as to Kabbalists in general, the

Torah, the Jewish Written and Oral Law embodied in the Bible
and Talmud (the latter including both the Halachah and
Aggadah), was more than a Divinely inspired guide to the sum-
mum bonum. It constituted the essential law and order of the
created universe.‫ יי‬The Kabbalah, in its interpretation, was
nothing but the inner, esoteric dimension of the Torah, its very
“ soul.” W ithout this dimension the Torah could not be fully
understood. Consequently, when he looked for the “ inner,” or
esoteric, meaning of Biblical and Talmudic texts it was not for
the purpose of adding homiletic poignancy to his exposition, but
rather to reveal their inner dimension. In his system the esoteric
and exoteric, the Kabbalah and the Talmud, are thoroughly
blended and unified, just as the physical and metaphysical, the
body and soul, emerge under his treatment as two aspects of the
same thing. The polarity of things is but external; the underlying
reality of everything is unity, reflecting the unity of the Creator.
T o bring out this unity of the microcosm and macrocosm, as they
merge within the mystic unity of the En Sof (the Infinite) — that
is the ultimate aim of his system.

19. Comp. “ He looked into the Torah and created the world,” Zohar
(“ Rom” ed., Wilno, 1937), vol. II, 161a; III, 35b, etc. See also Tatichuma, at
the beg., on Prov. 8:30, to the effect that the Torah was the Divine “ tool” in
creating the universe.
xxiv Lessons in T anya

3. THE CO M PO SITIO N OF THE TANYA

Structurally, the Tanya may be divided into a number of

sections, each dealing with a major subject and comprising a
number of composite topics.

The first section of the work (chapters 1-8) is devoted to an

analysis of the psychological structure of the Jewish personality.^®
Here the author discusses the tw o levels of consciousness (to use
modern terminology) on which a person operates. These two
levels of consciousness are derived from tw o sources, which the
author terms the “divine soul” and the “animal soul.” He
examines the essential attributes and practical faculties of each. In
dealing with the “animal soul” the author discusses also the
nature of evil, both metaphysical and moral. Evil is basically
conceived in terms of disunity; good in terms of unity.

N ext (chapters 9-17), the author goes on to examine the

inevitable conflict ensuing from the tw o divergent sources of
consciousness. He evaluates the relative strength of the tw o souls
and their respective functions, whereby the essential unity of the
human personality is strongly upheld. Experientially, however,
the conflict produces a variety of personalities, from one extreme
to the other, which the author proceeds to define. His attention is
focused on the personality of the Benoni, which falls midway
between the extremes. However, in Rabbi Schneur Zalman’s
definition the Benoni is not one whose sins and virtues balance,
while the tzaddik is a person whose good deeds outweigh his sins,
as sometimes defined in the T a lm u d .T h e Benoni of the Tanya is

20. With R. Isaiah Hurwitz and all Kabbalists, RSZ considered the Jewish
psychological composition in a category of its own. Judah Halevi made the
special destiny of the Jewish people one of the basic doctrines of his Kuzari. In
the Tanya the emphasis is on the individual Jew rather than on the Jewish
people as a whole.
21. Berachot 7a; Rosh Hashanah 16b. See discussion of this subject in first
ch. of Tanya.
 Introduction to T anya, P art I XXV

a person who exercises complete self-control and never commits a

sin knowingly in any of the three areas of human activity:
thought, speech and deed. The Benoni of the Tanya is thus
superior to the tzaddik of the Talmud. Nevertheless, our author
insists that this ideal personality is within grasp of the average
individual, although not without constant effort and vigilance.
The underlying doctrine here is that man is essentially and inher­
ently a moral being.

The follow ing chapters (18-25) are designed to support the

author’s basic theory, namely, that the ideal personality of the
Benoni is not a mere concept, but one that can actually be
realized. T o this end he re-examines the functions of the soul,
both on the conscious and subconscious level. W ith regard to the
former, the author insists on the supremacy of the intellect. As for
the subconscious level, the author draws upon the Zohar for
certain mystical categories, such as the innate or “ hidden” love
and fear (awe) of G-d. The “ hidden” love provides a subcon­
scious urge for oneness with G-d; the sense of awe for the Divine
Being provides a dread of separateness. Love and awe are therefore
not conflicting, but rather complementary categories. The author
emphasizes the special, and to a considerable extent also heredi­
tary, nature of the Jew, and his attachment to the idea of the unity
of G-d, originating with the Patriarchs. This thought is, in some
respects, strongly reminiscent of Halevi’s concept of the “ Divine
Influence” (al’amar al’ilahi), which Halevi considers germane to
the Jewish people. ‫־‬

In this connection the doctrine of Divine Unity comes under

discussion.

However, never losing sight of the practical, the author

discusses certain states of mind which have a direct bearing on the
quest for personal unity as a prelude to unity in the cosmic order.

22. Kuzari I: 25, 27ff.

xxvi Lessons in T anya

which in turn is sine qua non for the realization of the Divine
Unity. He offers a series of practical suggestions for attaining
mental and emotional stability and inner harmony. The emphasis
is on joy, stemming from an intellectually achieved faith, while
sadness and dejection are severely censured. All this forms the
subject matter of chapters 26-31.

Chapter 32 stands out by itself, as an interpolation not

immediately related to the discussion in hand. The careful student
will note that chapter 31 is more directly continued in chapter 33.
It would appear that the author chose to include this particular
chapter parenthetically, as it were, in order to give emphasis at
this point to one of the cardinal teachings of theBa’al Shem Tov,
which is a cornerstone of Chassidut, and which receives special
attention in Chabad.^^ We refer to the subject of ahavat yisrael,
love for fellow Jew {Lev. 18:19). In his familiar way, our author
gives this precept a mystico-ethical exposition, based on the close
soul-relationship within the community of Israel, to which he
alluded in his Foreword and chapter 2, and which now receives
fuller treatment in this chapter. Hence, some leading Chassidim
note the significance of the number of this chapter — 32 —
corresponding to the Hebrew word ‫ל״ב‬, “ heart.

The drama of the inner personal conflict leads the author to

an examination of man’s destiny, the meaning and purpose of
life, and man’s place in the cosmic order. These problems are dealt
with in chapters 33-37. In the last of these, the author outlines his
concept of the Messianic Era and the Resurrection, when the
cosmic order will have attained the acme of perfection and
fulfillment as a direct result of man’s conscious effort to work
towards that goal.

23. Sec, e.g., Likutei Torah (“ Rom” ed., Wilno, 1928), vol. I, M atot, pp.
85d ff.; Derech Mitzvotecha by R. Menachem Mendel of Lubavitch, KPS
(Brooklyn, N.Y., 1953), pp, 28a ff., et al.
24. I am indebted to Rabbi Menachem Schneerson, the Lubavitcher Rebbe
‫שליטי׳א‬, for calling my attention to the subject of this chapter.
 Introduction to T anya, P art I xxvu

At this point, the author might have concluded his treatise.

However, he is not content with leaving us with the impression
that life is merely a prelude to after-life. There must be more to
life, and to religious experience, than serving merely as a means to
an end. In the next, and last, fifteen chapters of his work, the
author evolves his concept of the Kingdom of Heaven on earth in
the here and now. In his daily life man is offered a foretaste of the
after-life, and in some respects it is of a quality surpassing even the
spiritual bliss of the hereafter. The author, therefore, takes up
again those categories of man s spiritual phenomena which enable
him to transcend his physical limitations and to partake of the
supernatural in this life. Here again the mystic is very much in
evidence. The author provides new insights into the concept of
kavanah (the “ intention” ) which must accompany every human
act), which is the vehicle of transcendence (chapters 38-40). He
discusses the various qualities of fear (awe) and love, and introdu­
ces also the quality of mercy, as the basic elements of this
transcendency, and as innate qualities in human nature to leap
over the gulf that separates the created from the Creator, and to
come in direct contact with the En Sof, the Limitless (chapters
41-47).

The next tw o chapters (48-49) are devoted to the all­

important Lurianic doctrine of tzimtzum which, in the author’s
system, holds the key to both the mystery of creation and the
destiny of man. Both man and the world in which he lives are
two-dimensional creatures of matter and spirit. The tension that
inheres in such an order can be relieved only by spiritualizing the
material. Man has it in his power to achieve personal harmony
and unity, by realizing his inner nature. In so doing, he becomes
the instrument through which the world in which he lives also
achieves fulfillment. T o be a true master of the world which the
Creator had entrusted in his hands, man must first be master of
himself. Creation is seen as a process leading from G-d to man;
fulfillment is seen as a process leading from man to G-d. The
process leading from G-d to man is one of materializing the
xxvui Lessons in T anya

spiritual; that leading from man to G-d — one of spiritualizing

the material. There is a community of interests, as it were,
between the Creator and His “counterpart” on earth,a commun­
ity of interests which is realizable because of a community of
“ nature,” since man partakes in the Divine nature (by reason of
the fact that his soul in a “part” of G-dliness) as G-d concerns
Himself with human affairs.

M an’s moral acts must be holy acts.^^ The good and the
holy are identical; man’s duty and purpose in life is to identify
himself with his Creator, through identifying his will with that of
his Creator. Man is the Divine instrument “ to make this world a
fitting abode for the Shechinah (Divine Presence),” in which both
man and G-d can share intimately and fully, in complete harmony
and union. On this mystical note the final chapters (50-53) of the
treatise conclude.

25. Comp. Shenei Luchot ha-Berit, pp. 326b; 380b.

 Title Page
The title page written by the Alter Rebbe reads as follows:

>9 Kidtv
‫ספר‬ 19 Kiilev

‫לקוטייי אמרים‬
‫חלק ראשון‬
‫הנקרא בשם‬
‫ספר של בינונים‬
‫מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע‬
‫מיוסד על פסוק כי קרוב אאך הדבר מאד בפיך ובלבבך לעשותו‬
‫ הוא קרוב מאד בדרך ארוכה וקצרה בעזה׳׳י‬pN ‫לבאר היטב‬
SEFER
LIKUTEI AMAR1M (“A Compilation of Teachings”)
PART ONE
ENTm.ED
SEFER SHEL BEINONM (“The Book of the Intermediates”)
Com piled from sacred books and from teachers o f heavenly
saintliness, whose souls are in Eden; based upon the verse,^
"For this thing is very near to you, in your mouth and in your
heart, that you may do i t ”; explaining clearly how it is
exceedingly near, in both a lengthy and a short way, w ith the
aid o f the H oly One, blessed be He.

This verse on which the Tanya is based speaks of the obligation to

fulfill G-d’s commandments, saying that it is very “near”, i.e., accessi­
ble, to every Jew to do so — through three channels, which are here
alluded to by the three phrases, “your heart,” “your mouth,” and “ to
do it.” These phrases represent, respectively, the three faculties of
thought, speech and action. These are, as it were, the functional organs
of the soul; the soul vests itself in them in order to implement its wishes.

1. Devarim 30:14.
 Lessons in T anya

In a deeper sense, “ your heart” refers to the emotions —

experienced in the heart — of love of G‫־‬d and awe of Him.
When one fulfills a mitzvah out of his love of G-d, knowing that
the only way to unite with Him is by fulfilling His commands, he will
do so with an inner vitality and pleasure, just as one does when he
fulfills the wishes of a dear friend. The love of G-d is thus a channel for
the performance of the positive mitzvot. On the other hand, one’s awe
of G-d will prevent him from acting in violation of His wishes. He who
is pervaded by this sense of awe will be most vigilant in avoiding any
transgression of the prohibitive mitzvot.
The verse thus declares that acquiring these two emotions of love
and awe of G-d, so that they motivate one’s observance of the mitzvot,
is likewise “ very near to you.”
This declaration is the basis of the Tanya. The Alter Rebbe now
sets out to explain, in both a lengthy and a brief way, how it is very near.
By nature, man’s heart desires material things. T o develop a love
and a desire for G-dliness is actually to shift one’s natural desire from
one extreme — worldliness, to another — G-dliness. Nor is awe of G-d
easily attainable. As the Gemara attests, “ Is awe of G-d such a small
matter?!” How then does the verse state that it is, indeed, “ very near to
you” ?
The Alter Rebbe will explain two ways by which the attainment
of love and fear is very near: one “ lengthy” , and the other “ brief” .
The lengthy route is contemplation; by pondering deeply on the
greatness of G-d and His kindness, one will generate within himself a
love and awe of Him. The shorter route consists of arousing and
bringing to the surface the hidden love and awe of G-d inherent in the
soul of every Jew; it is “short” because in this case he does not create
these feelings but merely reveals them.
This, then, is the basis of the Tanya.
In his modesty, the Alter Rebbe named the book Likutei Amarim
— “ A Compilation of Teachings,” claiming that he did no more than
collect teachings “ from books and teachers.” Chassidic tradition
understands “ books” as a reference to the works of the Maharal, and
the Shelah, and “ teachers” as the Baal Shem Tov and the Maggid of
Mezritch.
The book is popularly called Tanya, for the word with which it
begins.
 Approbations

Concerning the approbations of the tzaddikim. Rabbi Yehudah

Leib HaKohen’ and Rabbi Zusya,' the previous Rebbe^ cites a tradition
originating with the Mitteler Rebbe, the son of the author of the Tanya,
as follows.
For twenty years the Alter Rebbe wrote the Tanya, revising,
adding and deleting,’ critically examining every word and even (liter­
ally) every letter, so that in the final manuscript there was neither a
missing nor a superfluous letter, not even the seemingly optional letter
vav. Only then did he permit it to be copied and distributed to the
public. As a result of the many copies and copyists, however, a great
many errors found their way into the text. (It is recorded elsewhere that
there were those who intentionally corrupted the text in order to ascribe
to the Alter Rebbe heretical views, so that they could later attack him.)^
At that point the Alter Rebbe sent messengers’ to the aforementioned
tzaddikkim, to confer with them on the printing of the Tanya and to
request their approbations.
Both his colleagues expressed their enthusiasm over the book. R.
Yehudah Leib HaKohen said; “ The Tanya is an incense to counter all
the spiritual plagues besetting the generations just before the arrival of

1. The Alter Rebbe’s colleague, and a disciple of the Maggid of Mezritch.

2. Rabbi Yosef Yitzchak Schneersohn of Lubavitch. SeelggerotKodesh —
Admur HaRayatz (KPS, Brooklyn, N.Y., 5742/1982), Vol. IV, pp. 264-267.
3. Examine well the first redaction of Likutei Amarim (reproduced by
KPS, Brooklyn, N.Y. 5742/1982), and notes there. It is reasonable to assume
that there were also many emendations in the text before the manuscript was
released to the public to be copied. ( — Comment by the Rebbe Shlita.)
4. This adds insight to the Alter Rebbe’s reference — at the end of his
Compiler’s Foreword — to “ sundry and diverse” copyists (who caused errors
to creep into the text), and likewise his statement that the printed Tanya would
be “ cleared of dross and error;.” (— Comment by the Rebbe Shlita.)
5. As recorded in Iggerot Kodesh, loc. cit., the messengers were three
renowned chassidim — R. Moshe Vilenker, R. Pinchas of Shkiov and R.
Yitzchak Moshe of Yass (Jassy).
4 Lessons in T anya

Mashiach. ” R. Zusya predicted: “ With the Tanya the Jewish people

will go out to greet the righteous Mashiach. ”
Both indicated in their approbations that they were writing in the
week of Parshat Ki Tavo (“ when you enter the Land” ). One of the
emissaries, R. Moshe Vilenker, gave two reasons for this: Firstly, by
studying the Tanya thoroughly one “ enters the Land’.’ in a spiritual
sense, meaning that he makes the essential will of his soul manifest —
for the word ‫ “( רצון‬w ill” ) is related to ‫ “( ארץ‬land” ).‘ Secondly, the ways
of serving G‫־‬d taught in the Tanya serve to transmute the curses
enumerated in Parshat Ki Tavo into blessings.
Both tzaddikkim, R. Moshe Vilenker went on to explain, sim­
ilarly indicated their esteem for the Tanya in the way they dated their
approbations. R. Yehudah Leib HaKohen wrote “ the year ‫תקנ׳׳ו‬,” ^
which is an acrostic for ‫“ — תניא קטורת נשמה ורזח‬Tanya is the incense for
the spirit and soul” — in keeping with his comment quoted above; R.
Zusya wrote the date as « ‫ “ — שנת פדותי‬the year of our Redemption” —
indicating, as above, that the Jewish people will greet Mashiach with
the Tanya.

‫הסכמת הרב החסיד המפורסם‬

‫ קדוש יאמר לו‬,‫איש אלקי‬
‫מורנו הרב רבי משולם זוסיל מאניפאלי‬
Approbation by the famous rabbi and chassid
A G -dly man o f saintly renown
Our teacher Rabbi Meshulam Zusil o f Anipoli

,‫הנה בראותי את הכתבים של הרב האי גאון איש אלקים קדוש וטהור‬
‫אספקלריא המאירה‬
/ have seen the writings o f this rabbi^ and gaon; this G -dly

6. See Bereishit Kabbah 5:7: “ Why is it called ‫‘( ארץ‬land’).’ — ‫שדצתה‬

‫ — לעשות סנון קונה‬Because it desired to do the Will of its Creator.”
7. l.e., the year 556 (corresponding to 1796); if written in full (‫ )ה׳תקני׳ו‬it
would appear as 5556.
8. Note that the author’s name appeared in neither the title page nor the
approbations in the first seven editions. Only beginning with the eighth edition
(Shklov, 5574/1814) was the author’s name included, posthumously, when
also the approbation by the Alter Rebbe’s sons first appeared.
 A pprobations 5

man, saintly and pure; this luminous lens^ who brings every
subject into sharp focus.

‫ ואשר הפליא ה׳ חסדו ונתן בלבו הטהור לעשות את כל‬,‫וטוב אשר עשה‬
‫אלה‬
He with his own talents has done well, and moreover G -d in his
wonderful kindness has placed in his pure heart additional
strength to do all this (i.e., to write the Tanya),

‫להראות עם הי דרכיו הקדושים‬

in order to show G -d ’s People His holy ways.

‫ורצונו היה שלא להעלות את הכתבים ההם לבית הדפוס מחמת שאין‬
‫דרכו בכך‬
It was [the Alter R ebbe’s] intention not to publish these
writings, for it is not his custom.

‫רק מחמת התפשטות הקונטרסים ההם מןרב כל ישראל בהעתקות רבות‬

‫מידי סופרים משונים‬
But because these pamphlets^^ have spread amongst all Israel
in numerous copies by sundry copyists,
‫ומחמת ריבוי העתקות שונות רבו הטעותי סופרים במאד‬
and, as a result o f the many and various transcriptions, the
copyists’ errors have m ultiplied exceedingly,
‫והוכרח להביא הקונטרסים ההם לבית הדפוס‬
he was compelled to bring these pamphlets to the printing
press.

9. See Yevamot 49b on the superiority of Moshe Rabbeinu: “ All the

prophets gazed [at Divinity] through a non-luminous (or ‘reflective’) lens;
Moshe Rabbeinu gazed through a luminous (or clear) lens.’*Rambam defines
rhis superioriry in his Yad, Yesodei HaTorah, ch. 6; Moreh Nevuchim II, ch.
35; and his commentary on the Mishnah, introduction to the chapter known as
Chelek, in Tractate Sanhedrin, Principle 7. (— Comment by the Rebbe Shlita.)
10. The Tanya was first distributed in the form of kuntreisim (“ pam­
phlets” ). See Tanya, KPS edition (Brooklyn, N.Y. 1958), p. 407.
6 Lessons in T anya

‫ ה״ה הרבני המופלג הותיק מורנו הרב רבי‬,‫והעיר ה׳ את רוח השותפים‬

‫ וה״ה הרבני המופלג הותיק‬,‫ מורנו הרב רבי נח‬p ‫שלוס שבנא‬
‫ מורנו הרב רבי שמואל הלוי‬p ‫מורנו הרב רבי מרדכי‬
G -d has aroused the spirit o f the [tw o] partners, the out­
standing and distinguished scholar, R. Shalom Shachna, son
o f R. Noach, and the outstanding and distinguished scholar
R. Mordechai, son o f R. Shmuel HaLevi,^^
‫להביא הקונטרסים ההם לבית הדפוס בסלאוויטא‬
to bring these pamphlets to the printing house in Slavita.

‫ולפעלא טבא אמרתי יישר חילא‬

1 congratulate them on this good deed.

‫ שדרכן להזיק‬,‫אך עלו בלבם מגור מסביב מן הדפוסים אשר רבו‬

‫ולקלקל המאושרים‬
They were, however, apprehensive o f the growing number o f
printing establishments which are w ont to cause damage and
ruin to the accredited ones.
‫אי לזאת גמרנו בלבנו ליתן הסכמה לבל ירים איש את ידו ואת רגלו‬
In view o f this we have resolved to give this approbation so
that no man shall lift hand or foot^^

‫לגרום להמדפיסים הנ״ל שום היזק חס ושלום בהשגת גבול בשום אופן‬
to cause any damage, G -d forbid, to the aforementioned
printers by encroaching upon their exclusive right in any
manner.
‫ואסור לשום אדם לדפוס הספר הנ״ל בלתי ידיעת המדפיסים הנ״ל עד‬
‫משך חמש שנים רצופים מיום דלמטה‬
It is forbidden to any person to reprint this book w ithout the

11. The first is the Alter Rebbe’s son-in-law and father of Rabbi Menachem
Mendel of Lubavitch, third leader of Chabad; the second is R. Mordechai
Gorowitz, the printer of Shklov.
12. From Bereishit 41:44; i.e., “ shall take any liberties.”
 A pprobations 7

knowledge o f the said printers for a period o f five full years

from the date below.

‫ושומע לדברי אלה יבא עליו ברכת טוב‬

M ay he who heeds these words o f mine be blessed w ith good.

‫הלא כה דברי הדורש זאת לכבוד התורה‬

These are the words o f one who demands this for the glory o f
the Torah,

‫ שנת פדותינו לפרט קטן‬,‫היום יום ג׳ שנכפל בו כי טוב פרשת תבא‬

this day, Tuesday — the day on which the Creator tw ice saw
that "it is good"^^ — of the weekly portion T avo, in the year
5 5 6 ) ‫ ®^*) פ דו תי ג ״ו‬o f the [sixth] millenium.

‫הקטן משולם זוסיל מאניפאלי‬

The insignificant Meshulam Zusil o f Anipoli

‫הסכמת הרב החסיד המפורסם‬

‫ קדוש יאמר לו‬,‫איש אלקי‬
‫מורנו הרב רבי יהודא ליב הכהן‬
Approbation by the famous rabbi and chassid
A G -dly man o f saintly renown
Our teacher Rabbi Yehudah Leib HaKohen^*

‫חכמת אדם תאיר פני הארץ‬

The w isdom o f the man illumines the face o f the earth —

13. Bereishit 1:10, 12.

13a. I.e., 1796.
14. Author of O r H a g a n u z. Perhaps this approbation explains the most
unusual phenomenon of the Tzemach Tzedek’s granting an approbation to
the above work. {— Comment by tbe Rebbe Sh lita .)
8 Lessons in T anya

‫בראותי ידי קדש המחבר הרב הגאון איש אלקים קדוש וטהור חסיד‬
‫ועניו‬
when one sees the hand[writing]s^^ of the author, the rabbi
and gaon, this G -dly man, saintly and pure, pious and
humble,

‫אשר מכבר נגלה מסתריו‬

whose hidden [powers] have been revealed long ago (i.e.,
despite his efforts to the contrary),

‫יושב בשבת תחכמוני אצל אדונינו מורינו ורבינו גאון עולם‬

when he sat at the seat o f wisdom^^ w ith our lord, master
and teacher, the w orld gaon (i.e., the Maggid of Mezrirch, who
was a world authority in the revealed aspects of Torah, as well as the
supreme authority in the realm of chassidic thought),

‫ודלה מים מבאר מים חיים‬

and he drew w ater from the w ell o f living waters (— some
understand this as an allusion to R. Avraham “ the angel,” son of the
Maggid, for the letters ‫מבאר‬, meaning “ from the well,” also spell .(‫אברם‬

‫וכעת ישמח ישראל בהגלות דברי קדשו‬

N ow Israel (an allusion to the Baal Shem Tov, whose name was
Israel) w ill rejoice in the revelation o f his holy words — for in
Tanya, the teachings of the Baal Shem Tov find lucid intellectual
expression,

‫המחובר להביא לבית הדפוס ללמד לעם ה׳ דרכי קדש‬

which have been com piled in preparation for the press, to
teach the nation o f G -d the ways o f holiness.

15. The original reads, “the hands of’ perhaps a copyist’s error.
(— Comment by the Rebbe S h tita .)
16. From U S h m u e l 23:8.
 A pprobations 9

‫כאשר כל אחד יחזה בפנימיות דבריו‬

as anyone can perceive in the inner meaning o f [the author’s]
words.

‫והמפורסם אין צריך ראיה‬

That which is common knowledge needs no proof, and thus
the Tanya would actually need no approbation,

‫ שלא יגרום היזק למדפיסים‬,‫רק מחשש קלקול הדבר‬

but for the fear o f damage, so that no harm be caused to the
printers,

‫באתי ליתן תוקף ואזהרה לבל ירים איש את ידו ורגלו לדפוס‬
/ hereby sound a firm warning — that no man raise his hand
or foot^^ to print [the T anya]

‫עד משן חמש שנים מיום דלמטה‬

for a period o f five years from the date below.

‫ושומע לדברי אלה יבוא עליו ברכת טוב‬

M ay he who heeds these words o f mine be blessed w ith good.

‫הלא כה דברי המדבר זאת לכבוד התורה‬

These are the words of one who speaks thus for the glory of
the Torah,

‫היום יום ג׳ פרשה תבא תקנ״ו לפרט קטן‬

This day, Tuesday, o f the weekly portion T a v o , in the year
S56 o f the [sixth] millenium.

‫יהודא ליב הכהן‬

Yehudah Leib HaKohen
 10 Lessons in T anya

K20‫״‬1ev ‫הסכמת הרבנים שיחיו‬

‫בני הגאון המחבר זכרונו לברכה‬
‫נשמתו עדן‬
Approbation o f the rabbis, long may they live
sons o f the illustrious author o f blessed memory
Whose soul is in Eden

‫היות שהוסכם אצלינו ליתן רשות והרמנא להעלות על מכבש הדפוס‬

Whereas it has been agreed by us to grant permission and
authorization to bring to the printing press,

‫לזכרון לבני ישראל‬

for a remembrance for the Children o f Israel

‫ דברי אלקים חיים של אדוננו אבינו מורנו‬,‫כתוב דברי יושר ואמת‬

‫ ז״ל‬,‫ורבנו‬
the^^ w ritten w orip o f uprightness and truth,^^ “words o f
the living G -d ” (as chassidic discourses are called) by our lord our
father, master and teacher, o f blessed memory,

‫כתובים בכתב ידו הקדושה בעצמו ולשונו הקדוש‬

recorded personally by his ow n holy hand in his ow n saintly
expression,

‫שכל דבריו כגחלי אש בוערות ילהיבו הלבבות לקרבן לאביהן‬

‫שבשמים‬
whose words are all like burning fiery coals which ignite
people’s hearts, to draw them near to our Father in
heaven; —

17. Paraphrase of K o h e le t 12:10.

18. S id d u r , from the passage preceding K e ria t Shem a.
 A pprobations 11

‫ שרובם היו אגרת שלוח מאת כבוד‬,‫ובשם אגרת הקדש נקראו‬

‫קדושתו להורות לעם ה׳ הדרך ילכו בה והמעשה אשר יעשון‬
These discourses are collectively entitled l ^ e r e t H aK odesh
(“the holy epistle”), being m ostly epistles sent by his holy
eminence to teach the people o f G -d the w ay by which they
should walk and the deed which they should do; —
“ The way...” probably refers to the chassidic paths of self­
perfection, those letters offering guidance in attaining love and awe of
G-d and in the proper service of G-d through prayer and Torah study;
while “ the deed...” refers to the inspirational letters dealing with
charity and the like.

,‫ומחמת שבכמה מקומות הציב לו ציונים בספר לקוטי אמרים שלו‬

‫ודברי תורה עניים במקום אחד ועשירים במקום אחר‬
Inasmuch as [our father] has made reference, in many
places,^^ to his Sefer Likutei A m arim , andsince^^ “the words
o f Torah are scanty in one place and ample in another, ” so
that some subjects in Iggeret HaKodesh are more fully elucidated in
Likutei Amarim, and vice versa; —

‫ומה גם בשביל דבר שנתחדש בו — קונטרס אחרון על איזה פרקים‬

‫אשר כתב בעת חיברו הספר לקוטי אמרים‬
Especially also since the [I^ e r e t H aK odesh] introduces new
material (pertaining to Likutei Am arim j in the form of a
Kuntres Acharon ( “Later Booklet”) on certain chapters,
which he w rote when he composed the Sefer L ikutei A m a-
rim; —

19. In sections 3, 5, 6, 17, 18, 20, (25?), 29, and in K u n tre s A c h a ro n , sec.
beg. “And charity like a mighty stream...”
20. Paraphrase o iT a l m u d y e r u s h a l m i , R o s h H a S h a n a h 3:5, which is quoted
in T o s a fo t on K e r ito t 14a, s.v . ‫אלא‬.
12 L essons in T anya

‫פלפול ועיון עמוק על מאמרי זהר ועץ חיים ופרי עץ חיים שנראים‬
‫כסותרים זה את זה‬
[The Kuntres Acharonj consists o f profound discussions and
insights in passages o f the Zohar, Etz Chayim and Pri Etz
Chayim, which appear to contradict one another,

‫וברוח מבינתו מישבם כל דיבור על אופניו שכתב בלקוטי אמרים‬

and in his understanding spirit [the author] resolves each
passage according to its context as explained in Likutei
A m arim — and thus this part of Iggeret HaKodesh is certainly
directly conneaed to Likutei Amarim^^ —
‫ראו ראינו שראוי ונכון לחברם עם ספר לקוטי אמרים ואגרת‬
‫התשובה של כבוד קדושת אדוננו אבינו מורנו ורבנו זכרונו לברכה‬
Accordingly, w e have deemed it proper to join [the discourses
in Iggeret H aK odeshj to the Sefer L ikutei A m arim and
Iggeret H aT eshuvah o f his saintly eminence our lord father,
master and teacher (i.e., to print them together).
‫אי לזאת באנו להטיל גודא רבה וגזרת נח״ש דרבע דלית לה אסוותא‬
Therefore we hereby place a great fence (i.e., prohibition) and
the ‫( *^נח׳׳ש‬i.e., excommunication) o f the Rabbis for which there
is no remedy,
‫שלא ירים איש את ידו להדפיס כתבניתם או זה בלא זה‬
that no man lift his hand^^ to print [these discourses] in their
present form together with the Likutei Amarim, or one w ithout
the other,
‫משך חמשה שנים מיום דלמטה‬
for a period o f five years from the date below.

20a. However, see the passage that introduces K u n tre s A c h a ro n , E ssa y

O ne, in Voi. V of this series, p. 259.
21. ‫ שמתא‬,‫ חרס‬,‫ — נדרי‬three forms of excommunication, which also form
in acrostic the word ‫“ — נחש‬snake”, hence the expression “for which (i.e.,
‘for whose bite’) there is no remedy” (cf. Tractate S h a b b a t 110a).
22. The Shkiov 5574 [1814] edition bears the date “Thursday, the 22nd of
lyar, 5574,” subsequently omitted.
 A pprobations 13

‫ברם כגון דא צריך לאודועי‬

This, however, must be made known:

‫ אשר היו‬,‫שבעוונותינו הרבים ספו תמו כתבי ידו הקדושה בעצמו‬

‫בדקדוק גדול לא חסר ולא יתיר אות אחת‬
To our misfortune^^ the manuscripts written by his personal
saintly hand which were composed w ith great precision
w ithout a superfluous or deficient letter, have become
extinct.

‫ולא נשאר כי אם זה המעט מהרבה אשר נלקטו אחד לאחד‬

‫מהעתקות המפוזרים אצל התלמידים‬
All that has remained from the abundance o f material is this
small number o f writings, which have been collected one by
one from the copies spread amongst the disciples.

‫ ימצא הטעות‬,(‫ואם המצא תמצא איזה טעות )שגיאות מי יבין‬

‫דמוכח מטעות סופר והכוונה תהיה ברורה‬
Should, therefore, an error be disfovered — for “who can
avoid errors? — the obvious error w ill be identified as
deriving from a scribal slip, but the meaning w ill be clear.

,‫נאום דוב בער בן אדוני אבי מורי ורבי הגאון החסיד קדוש ישראל‬
‫ נשמתו בגנזי מרומים‬,‫ זכרונו לברכה‬,‫מרנא ורבנא שניאור זלמן‬
Declared by D ov Ber, the son o f my lord father, teacher and
master, gaon and chassid, saint of Israel, our teacher and
master Shneur Zalman, o f blessed memory, whose soul rests
in the hidden treasurehouses o f heaven.

‫ונאום חיים אבדהס בן אדוני אבי מורי ורבי הגאון החסיד מרנא‬
‫ נשמתו בגנזי מרומים‬,‫ זכר צדיק לברכה‬,‫ורבנא שניאור זלמן‬
Declared also by Chayim Avraham, the son o f my lord

23. Literally, “on account of our many sins.”

24. T e h illim 19:13.
14 Lessons in T anya

father, teacher and master, gaon and chassid, our teacher and
master Shneur Zalman; may the memory o f the tzaddik be
blessed, whose soul rests in the hidden treasurehouses of
heaven.

‫ אדוני אבי מורי ורבי הגאון החסיד שניאור זלמן‬p ‫ונאום משה‬
‫ נשמתו בגנזי מרומים‬,‫זכרונו לברכה‬
Declared also by Moshe, the son o f m y lord father, teacher
and master, gaon and chassid, Shneur Zalman, of blessed
memory, whose soul rests in the hidden treasurehouses o f
heaven.^^

25. “To date, I have found no explanation for the variations in the titles
with which each of the Alter Rebbe’s sons describes his father in his signature,
and why each in succession omits two words from the signature of the one
before him (as the text appears in all editions beginning with that of 5660
[1900]).” (— Comment by the Rebbe Shlita.)
It has been si^ested that at the time of signing the approbation, the first
signatory, as the Alter Rebbe’s successor, was himself a Rebbe, a “saint in
Israel”; he therefore emphasizes the Alter Rebbe’s greatness in being a “saint in
Israel.” The second signatory was at the time a rav and a halachic authority,
and he therefore places the emphasis on the Alter Rebbe’s greatness as “our
master and teacher.” The third signatory was then a gaon and a chassid (as is
known from the traditions handed on by the leaders of Chabad), and he
therefore emphasizes the Alter Rebbe’s greatness as a gaon and chassid.
In the same vein we could also understand the distinctive phrase, “the
memory of the tzaddik be blessed,” in the second signature — based on the
tradition that the second signatory was outstanding in his righteousness and
humility.
 ‫הקדמת המלקט‬ 20 kisier
21 Kislev
C om piler’s Foreword

As we have seen from the title page, the Alter Rebbe perceives
himself as a mere compiler rather than as an author.

‫והיא אגרת השלוחה לכללות אנשי שלומינו יצ״ו )יברכם צורנו‬

(‫וישמרם‬
Being a letter sent to all Anash — members of our fellowship, i.e.,
the Chassidim), may [G-d] our Stronghold bless and guard
them . ‫י‬
‫אליכם אישים אקרא‬
To you [worthy] men, do I call.

‫ למגדול‬,‫שמעו אלי רודפי צדק מבקשי ה׳ וישמע אליכם אלקים‬

‫ועד קטן‬
Listen to me, you who pursue righteousness, who seek G-d,
and may the Alm ighty listen to you, both great in spiritual
stature and small,
‫כל אנ״ש דמדינתינו וסמוכות שלה‬
all Anash in our land and in nearby countries:

‫איש על מקומו יבוא לסלום וחיים עד העולם נצח סלה ועד‬

may each in his own place achieve peace and eternal life.

‫ כן יהי רצון‬,‫אמן‬
Amen. M ay this be His Will.

1. The abbreviation may also represent: “May our Stronghold and Redee­
mer preserve them,” or some similar expression. Compare the phrase (in the
morning prayer): “Stronghold of Israel, arise to the aid of Israel...” It is
possible that the Alter Rebbe wrote the words in abbreviation to allow for a
variety of interpretations of the blessing. (— Comment of the Rebbe 5Mt<1.)

15
16 L essons in T anya

‫הנה מודעת זאת כי מרגלא בפומי דאינשי בכל אנ״ש לאמר‬

h is w ell known that all Anash are w ont to say

‫כי אינה דומה שמיעת דברי מוסר לראייה וקריאה בספרים‬

that hearing words of moral guidance from a teacher addressing
his student individually and directly is not the same as seeing and
reading such guidance in books, which arc impersonal and addressed
to the reading audience at large.

The spoken word will have far greater effect than the written
word, for two reasons. The first;

‫שהקורא קורא לפי דרכו ודעתו‬

For the reader, who gains such instruction in books, w ill read it
after his own manner and mind,

‫ולפי השגת ותפיסת שכלו באשר הוא שם‬

and will absorb the written message according to his mental grasp
and comprehension at that particular time.

‫ ובחשיכה יתהלכו בעבודת ה׳‬,‫ואם שכלו ודעתו מבולבלים‬

Hence, if his intellect and m ind are confused and wander
about in darkness in ideas pertaining to the service o f G -d

‫בקושי יכול לראות את האור כי טוב הגנוז בספרים‬

he w ill find it difficult to see the beneficial light hidden in
books,

‫אף כי מתוק האור לעינים ומרפא לנפש‬

although this light be pleasant to the eyes and therapeutic for
the soul.
In the case of personal guidance, on the other hand, the mentor can
ensure that his message is understood fully and correctly.
The Alter Rebbe now points out a second disadvantage in written
 C ompiler' s Foreword 17

advice. By its very nature its ability to inspire even the understanding
reader is restricted to a specific audience. A book does not allow for the
subjective differences between one reader’s character and another’s. It
will, of necessity, leave some of its readership untouched.
The Alter Rebbe next distinguishes between two categories of
inspirational books. In those books belonging to the first category this
problem is more obvious and acute; in those of the second category, less
so.
The first category embraces those books that argue for pious
conduct on grounds of human intellect. These will surely not affect all
readers equally; owing to the diversity of mind and temperament
among readers, what profoundly inspires one reader, will leave another
indifferent.
The second category comprises those works founded on the teach­
ings of our Sages. It would seem at first glance that in such books the
problem of subjective differences between readers would be irrelevant.
Since they are based on Torah, which is pertinent to every Jew without
exception, surely every Jew could be guided and inspired by them.
The Alter Rebbe points out, however, that not every Jew is
privileged to find his place in Torah and to derive the instruction
applicable to him as an individual. Thus the problem still obtains,
chough CO a lesser degree.

‫ובר מן דיו‬
Aside from this aforementioned possibility that the reader’s intellec­
tual shortcomings may prevent him from perceiving the light concealed
in the holy books, there is yet another difficulty;

‫ בודאי אינם שויו לכל‬,‫הנה ספרי היראה הבנויים על פי שכל אנושי‬

‫נפש‬
Those books on piety founded on human intelligence surely
do not affect all people equally.

‫כי אין כל השכלים והדעות שוות‬

for not alt intellects and minds are alike.
18 Lessons in T anya

‫ואין שכל אדם זה מתפעל ומתעורר ממה שמתפעל ומתעורר שכל‬

‫חבירו‬
and the intellect o f one man is not affected and aroused by
that which affects and arouses the intellect o f another.

‫וכמו שאמרו רז״ל גבי ברכת חכם הרזים על ששים ריבוא מישראל‬
As our Sages have said, in reference to the blessing o f “He
who is wise in secrets” ordained by the Sages to be recited on
[witnessing a gathering of] 600,000 Jews,^ whereby we praise
G-d’s omniscience in knowing the secrets of them all:
‫שאין דעותיהם דומות זו לזו וכו׳‬
“For their minds (i.e., thoughts, opinions and feelings) are all
different from one another.
,‫וכמו שכתב הרמב״ן ז״ל במלחמות שם בפירוש הספרי גבי יהושע‬
‫ איש אשר רוח בו‬:‫שנאמר בו‬
So too does R am ban (of blessed memory) [explain the reason
for the blessing] in his M ilc h a m o t/ elaborating on the
comment o /S ifr e i on the verse^ describing Joshua as “a man
in w hom there is sp irit”;
‫שיכול להלוך נגד רוחו של כל אחד ואחד‬
Sifrei explains “that he was able to meet the spirit o f every
man.

2. The reading in the text is ‫ “ — ששי□ ריבוא‬sixty ten-thousands,” corres­

ponding to the number of adult male Israelites in the Exodus from Egypt
{ S h m o t 12:37; B a m id b a r 11:21).
3. B era ch o t 58a.
4. Commenting on Alfasi’s omission of this passage in the G em ara.
5. B a m id b a r 27:18.
6. R a sh i, too {ib id .), cites the interpretation that “ he could meet the spirit
of every man,” yet the Alter Rebbe quotes it from R a m b a n . This may be
because R a m b a n suggests the possibility that a great sage may be the equivalent
of, and incorporate within himself, the minds of 600,000. (R a m b a n accord­
ingly explains why, as the G em a ra relates. Rabbi Chananya the son of Rabbi
Icka recited the blessing of “ he who is wise in secrets” when he met Rav Papa
and Rav Huna the son of Rabbi Yehoshua.) However, recognizing such a sage
 C ompiler's Foreword 19

‫אלא אפילו בספרי היראה אשר יסודותם בהררי קדש‬

But even those works o f mussar whose foundation is in the
peaks of holiness, meaning that they are founded

‫מדרשי חז״ל אשר רוח ה׳ דבר בם ומלתו על לשונם‬

on the M idrashim o f our Sages “in whom the spirit of G -d
speaks, and His w ord is on their tongues, — even in the case
of such works the aforementioned problem obtains.

‫ואורייתא ולןודשא ברין הוא כולא חד‬

For although “Torah and the H oly One, blessed be He, are
one. ’7a

‫ ופרטיהם ופרטי פרטיהם‬,‫וכל ששים רבוא נשמות כללות ישראל‬

and all 600,000 general souls o f Israel, and the individual
souls that are their offshoots,^

‫עד ניצוץ קל שבקלים ופחותי הערך שבעמינו בני ישראל‬

down to even the [soul-]spark residing w ithin the most
worthless and least estimable members o f our people, the
Children o f Israel,

‫אותן‬ ‫כולהו מתקשראן באורייתא ואורייתא היא המקשרת‬

‫להקדוש ברוך הוא‬
are all bound up w ith the Torah and the Torah is what binds
them to G-d,

requires a discerning mind on the part of the observer, and for this reason
Ramban rules in practice that one should recite the blessing only when he
actually sees 600,000 people. We see from Ramban, at any rate, that the
alternative possibility theoretically exists. The chassidim, who “ know” and
“ recognize” the Alter Rebbe {as he says of them later), know him to be such a
sage “ who can meet the spirit of every man” ; for inasmuch as his was a
“ comprehensive soul” (‫)נשמה כללית‬, he contained within himself the spirit of
every one of them.
7. Paraphrase of II Shmuel 23:2.
7a. Cf. Zohar I, 24a; II, 60a.
8. See Tanya, ch. 37.
20 Lessons in T anya

‫כנודע בזהר הקדוש‬

as is known from the holy Z o h a r,’ and since the Torah does
contain what is pertinent to every Jew, those works founded on the
Torah ought to appeal to every Jewish reader, —

‫הרי זה דרך כללות לכללות ישראל‬

yet this is [said] in a general w ay for the Jewish people as a
whole.
This statement of the Zohar speaks of the bond between Jewry in
genera] with the Torah in its entirety. It does not refer to a particular
Jew seeking individual instruction in a specific area in the Torah.

‫ואף שניתנה התורה לידרש בכלל ופרט ופרטי פרטות‬

It is true that the Torah lends itself to interpretation by the
rule o f “general principles and specific applications, ” and
these applications may be further broken dow n to even more
specific details,

‫לכל נפש פרטית מישראל המושרשת בה‬

to apply to each individual soul in Israel rooted in the Torah.
Thus the Torah contains not only general instruction for the
nation as a whole, but also specific instruction for each individual.
Therefore, despite subjective differences between people, every Jew
could theoretically find in such works instruction pertinent to his
circumstances.

‫הרי אין כל אדם זוכה להיות מכיר מקומו הפרטי שבתורה‬

Yet, not every man is privileged to recognize his specific place
in the Torah, so that he may know how to derive specific guidance
from it.

‫והנה אף בהלכות איסור והיתר הנגלות לנו ולבנינו‬

Even in the [Torah-Jlaws governing things forbidden and

9. Ill, p. 73b.
 C ompiler's Foreword 21

permissible which have been^° “revealed to us and to our

children [equally]” (for despite the differences between generations,
the law applies equally to all, complete objectivity prevailing), —

‫מצאנו ראינו מחלוקת תנאים ואמוראים מן הקצה אל הקצה ממש‬

even in these laws we witness arguments from one extreme to
the other between tannaitn and am oraim , with one tanna, for
instance, declaring perfectly permissible that which another tanna rules
absolutely forbidden.

‫ואלו ואלו דברי אלקים חיים‬

Y e l” ‘‘these as w ell as those are the words o f the living G-d. ’’

‫לשון רבים‬
In this phrase the words “ living G-d” appear in the plural form^^

‫על שם מקור החיים לנשמות ישראל‬

because [the diversity o f opinions in the H alachah stems
from plurality in] the source o f life o f the souls o f Israel —
within the “ living G-d” (i.e., within G-d as He is the source of life).

‫ שהם חסד‬,‫ ואמצע‬,‫ ושמאל‬,‫ ימין‬:‫הנחלקות דרך כלל לשלשה קוין‬

‫וגבורה וכו׳‬
The souls, and hence also their source, so to speak, are divided into
three general categories: right, left and center, representing
kindness (C hesed), severity (G evurah)... [and beauty
(Tiferer)^.

‫ונשמות ששרשן ממדת חסד הנהגתן גם כן להטות כלפי חסד להקל‬

‫כו׳ כנודע‬
Those souls which are rooted in the attribute o f kindness

10. Based on the verse ( Devarim 29:28); “ The hidden things are for G-d
Almighty, and the revealed things are for us and our children....”
11. Eruvin 13b.
12. ‫אלקים חיים‬, rather than ‫אלקה חי‬.
22 Lessons in T anya

tend to be lenient in their halachic decisions, being inclined

tow ard kindness, which dictates that the object be declared permissi­
ble and thus capable of being sanctified if used for a sacred purpose,
and so on, with the attribute of severity dictating stringency in
halachic decisions, and the attribute of beauty mediating, as is
known.
In his Iggeret HaKodesh, the Alter Rebbe applies this principle to
the legal arguments between the Schools of Shammai and Hillel. The
School of Shammai was usually stringent, because their spiritual source
was the attribute of severity; the school of Hillel usually lenient because
of their source in the attribute of kindness. In certain decisions, how­
ever, their positions were reversed. For the realm of holiness is governed
by the principle of mutual incorporation (‫)ההכללות‬, with kindness
containing elements of severity and vice versa.
N ow if one’s individual spiritual tendencies affect the way he
views the Torah even in the area of the Halachah, which is intrinsically
objective,

‫וכל שכן וקל וחומר בהנסתרות לה׳ אלקינו‬

surely, how much more so, will subjective differences play a role in
“matters hidden to G -d A lm ighty,”

‫דאינון דחילו ורחימו‬

namely, to one's awe and love o f G-d, which are subjective by
their very nature, for they express themselves

‫דבמוחא ולבא דכל חד וחד לפום שיעורא דיליה‬

in the m ind and heart o f each person according to his own
measure (his ,(‫שעור‬

‫לפום מה דמשער בלביה‬

according to his heart’s estimation {'‫)השערה‬, and according to
the “gate” (‫ )שער״‬that he makes in his heart, to permit his
intellectual understanding (of G-dliness) to pervade his heart and
generate within him a love and awe of G-d,
 C ompiler' s Foreword 23

‫ נודע בשערים בעלה וגו׳‬: ‫כמו שכתוב בזהר הקדוש על פסוק‬

as the Z oh ar” comments on the verse, “Her husband is
known by the gates...
The Zohar interprets the “ husband” of this verse as a reference to
G‫־‬d, Who is the “ husband” of the community of Israel. We “ know”
and attach ourselves to Him “ by the she'arim," which the Zohar
interprets in the sense of shaar (“gate” ), shiur (“ measure” ), and
hash’arah (“ estimation” ), as explained above. At any rate, we see that
being inspired in the love and fear of G-d is intrinsically subjective. To
return to the thread of our earlier argument: If even in the objective
halachah we find differences of opinion arising from the variety in
human nature, we will surely find a variety of response to inspirational
literature. The chassidic saying quoted above, that “seeing” (in books
— even Torah books) “ is not the same as hearing” (inspiration from a
teacher), seems quite justified. H ow then could the Alter Rcbbe now
propose to offer the Tanya to his followers as a substitute for the
personal guidance that he had been giving them until this time?
In answer the Alter Rebbe states that the Tanya is addressed to his
chassidim, with whom he has a long-standing relationship, and whose
specific needs for guidance are known to him from their personal
audiences with him. They will therefore find the advice provided in the
Tanya relevant to their individual needs.
Chassidim would add that this includes all those who study the
Tanya: the Alter Rebbe knew them all and addressed himself to each
one’s needs in the service of G-d, as though they had spoken to him in
private audience. As the Rebbe Rashab phrased it,'^ “ T o study the
Tanya is to converse with the Alter Rebbe.”

‫ הס כל אחד ואחד מאנשי שלומנו‬,‫^ אך ביודעיי ומכיריי קאמינא‬

‫שבמדינתינו וסמוכות שלה‬
/ speak, however, o f those who know me well, each and

13. P. 103a, b.
14. Mishlei 31:23.
15. Torat Shalom, p. 56.
24 L essons in T anya

every one o f Anash o f our country and those countries

nearby,

‫אשר היה הדיבור של חיבה מצוי בינינו‬

w ith whom affectionate words were often exchanged in pri­
vate audience,

‫וגילו לפני כל תעלומות לבם ומוחם בעבודת ה׳ התלויה בלב‬

and who revealed to me all the hidden recesses o f their heart
and m ind in matters related to the service o f G -d which is
dependent on the heart.

‫ בקונטרסים אלו הנקראים‬,‫ ולשוני עט סופר‬,‫אליהם תטוף מלתי‬

‫בשם לקוטי אמרים‬
T o them shall m y words seep through, and^^ m y fongw e shall
take the form of a scribe’s pen, in these pamphlets entitled
Likutei A m arim (“A Com pilation o f Teachings”),

,‫מלוקטים מפי ספרים ומפי סופרים קדושי עליון נשמתם עדן‬

‫המפורסמים אצלינו‬
being com piled from books and teachers, heavenly saints,
who are w ell known to us.
The “ books and teachers” alluded to have been explained above,
in the comments on the title page.

‫וקצת מהן נרמזין לחכימין באגרות הקדש מרבותינו שבארצנו‬

‫ תובב״א‬,‫הקדושה‬
Some o f these teachings, the wise (for whom “a hint is suffi­
cient” ) w ill find alluded to in the sacred letters o f our teachers
in the H oly Land.
As mentioned above, the Alter Rebbe considered certain senior
disciples of the Maggid of Mezritch as his mentors, especially Rabbi
Mendel of Vitebsk, who then resided in Eretz Yisrael.

16. T e h illim 45:2.

 C ompiler' s Foreword 25

‫וקצתם שמעתי מפיהם הקדוש בהיותם פה עמנו‬

Some o f them / heard from their saintly mouth when they
were here w ith us before they moved to Eretz Yisrael.

‫וכולם הן תשובות על שאלות רבות אשר שואלין בעצה כל אנשי‬

‫שלומינו דמדינתינו תמיד‬
A ll o f them are answers to many questions posed continually
by Anash o f our country seeking advice,

‫כל אחד לפי ערכו‬

each according to his stature in the service of G-d,

‫לשית עצות בנפשם בעבודת ה׳‬

so as to receive guidance for themselves in the service o f G-d,

‫להיות כי אין הזמן גרמא עוד להשיב לכל אחד ואחד על שאלתו‬
‫בפרטות‬
because tim e no longer permits [me] to reply to everyone
individually on his particular query,

‫וגם השכחה מצויה‬

and also because forgetfulness is common.

‫על כן רשמתי כל התשובות על כל השאלות‬

1 have therefore recorded all the replies to all the questions,

‫ להיות לכל אחד ואחד לזכרון בין עיניו‬,‫למשמרת לאות‬

to be preserved as a sign, and to serve as a reminder in
everyone’s mind.^^‫־‬

‫ולא ידחוק עוד ליכנם לדבר עמי ביחידות‬

N o longer w ill one need to press for a private audience.

17. As in the expression concerning the leN h ” (Shmot 13:9): “ They shall be
for you as a reminder between your eyes.”
26 Lessons in T anya

‫כי בהן ימצא מרגוע לנפשו ועצה נכונה לכל דבר הקשה עליו‬
,‫בעבודת הי‬
for in these Likutei Am arim one w ill find tranquillity for his
soul, and true counsel on everything that he finds difficult in
the service o f G-d.
‫ונכון יהיה לבו בטוח בה׳ גומר בעדינו‬
Thus his heart w ill be firm ly secure in G -d who completes
and perfects everything for us.

‫ומי שדעתו קצרה להבין דבר עצה מתוך קונטריסים אלו‬

He whose m ind is too lim ited to understand how to derive
advice from these pamphlets,

‫ והם יבוננהו‬,‫יפרש שיחתו לפני הגדולים שבעירו‬

let him discuss his problem w ith the foremost scholars o f his
tow n and they w ill enlighten him.

‫ואליהם בקשתי שלא לשום יד לפה‬

O f [ these scholars] I request that they not lay their hand upon
their mouth, i.e., not to keep silent when asked for advice, for fear of
appearing to be proud in their knowledge,

‫ חס ושלום‬,‫להתנהג בענוה ושפלות של שקר‬

to conduct themselves w ith false m odesty and hum ility — for
misplaced modesty is falsehood.

‫וכנודע עונש המר על מונע בר‬

It is w ell known how bitter is the punishment o f him who^^
“withholds food, ” i.e., who withholds Torah knowledge from
him who seeks it,

‫ מאיר עיני שניהם ה׳‬: ‫ ממאמר רז״ל על פסוק‬,‫וגודל השכר‬

and also how great is the reward granted to one who provides such

18. See Sanhedrin 91b on Mishlei 11:26.

 C ompiler' s Foreword 27

knowledge. This is well known from the comment ofourSages^^

on the verse,^° "G-d enlightens the eyes o f them both. ”
The verse reads, “ The pauper and the wealthy man meet; G-d
enlightens the eyes of them both.” The Gemara applies this to a pauper
in Torah knowledge and to one who is wealthy in Torah. When they
meet, and the wealthy one teaches the pauper, G-d enlightens the eyes of
both of them — with a light that transcends them both.

‫ אור פני מלך חיים‬,‫כי יאיר ה׳ פניו אליהם‬

Thus G -d w ill cause His face to shine upon them, w ith the
light o f the countenance o f the King [which provides] life.

‫ומחיה חיים יזכנו ויחיינו לימים אשר לא ילמדו עוד איש את רעהו‬
‫וגו׳ כי כולם ידעו אותי‬
M ay He who provides life to the living grant us the privilege
o f living to see the days when^^ '‘no longer w ill one man
teach another. ..[to know Me], for they w ill all know Me, [...
from the smallest to the greatest], ”

‫כי מלאה הארץ דעה את ה׳ וגו׳‬

for the knowledge of G -d w ill fill the earth as the waters
fill the sea. ”

‫אמן כן יהי רצון‬

Amen. M ay this be His Will.

‫והנה אחר שנתפשטו הקונטריסים הנ״ל בקרב כל אנ״ש הנ״ל‬ kuic23*

‫בהעתקות רבות מידי סופרים שונים ומשונים‬
As the aforementioned pamphlets have been distributed

19. Sec Temurah 16a on Mishlei 29:13.

20. Mishlei 29:13.
21. Yirmeyahu 31:33.
22. Yeshayahu 11:9.
28 Lessons in T anya

among all the Anash mentioned above, by means o f numer­

ous transcriptions at the hands o f sundry and diverse
copyists,
‫הנה על ידי ריבוי ההעתקות שונות רבו כמו רבו הטעויות סופרים‬
‫במאוד מאוד‬
the m ultitude o f transcriptions has given rise to an exceed­
Ingly great number o f textual errors.
As mentioned above, the words “sundry and diverse (copyists)”
may well allude to two kinds of errors — the intentional as well as the
innocent.

‫ולזאת נדבה רוחם של אנשים אפרתים הנקובים הנ״ל מעבר לדף‬

‫לטרוח בגופם ומאודם‬
Therefore the spirit o f the noble men mentioned on the
previous page^^ has generously moved them to make a per­
sonal and financial effort
‫ מנוקים מכל סיג וטעות‬,‫להביא את קונטריסים הנ״ל לבית הדפוס‬
‫סופר ומוגהים היטב‬
to have these pamphlets published, cleared o f all dross and
copyists’ errors (— another possible allusion to the two types of
errors mentioned above, with “ dross” representing the forgeries), and
thoroughly checked.
‫ואמינא לפעלא טבא יישר חילא‬
/ congratulate them on this w orthy deed.

‫ ארור מסיג גבול רעהו‬:‫ולהיות כי מקרא מלא דבר הכתוב‬

Inasmuch as the verse states explicitly,^‘* “Cursed be he who
encroaches on his fello w ’s border,”
‫ חס ושלום וכו׳‬,‫וארור בו קללה בו נידוי‬
and where the expression “cursed” is used, it implies both

23. Referring to the partners R. Shalom Shachna and R. Mordechai; see

approbation of Rabbi Zusya of Anipoli and footnote 11 there.
24. Devarim 27:17.
 C ompiler' s Foreword 29

damnation and excommunication,^^ G -d preserve us, it is

actually superfluous to add any further prohibition on violating the
copyright of the publishers.

‫על כן כיהודא ועוד לקרא קאתינא‬

I come therefore only to reinforce the words of Scripture as [the
T alm u d cites] a mere practice in Judah in order to reinforce
an explicit Scriptural statement,

‫ שלא להדפיס קונטריסים הנ״ל‬,‫למשדי גודא רבא על כל המדפיסים‬

‫לא על ידי עצמן ולא על ידי גירא דלהון‬
invoking a strict prohibition on all publishers against print­
ing these pamphlets, either themselves or through their
agents,

‫בלתי רשות הנקובים הנ״ל‬

w ithout the permission o f the above-named,

‫משך חמש שנים מיום כלות הדפוס‬

for a period o f five years frjom the day that this printing is
completed.^^

‫ולשומעים יונעם ותבוא עליהם ברכת טוב‬

M ay it be pleasant for those who comply, and may they be
blessed w ith good.

‫כה דברי המלקט לקוטי אמרים הנ״ל‬

These are the words o f the compiler o f the aforementioned
L ikutei A m arim .

25. Shevuot 36a (in inverted order); zndRambam, Yad, Hilchot Sanhedrin
26:3.
26. Kiddushin 6a.
27. As above, in the approbations: Tuesday, Parshat Ki Tai/o, 5556.
 Chapter O ne

‫ משביעים אותו‬:‫ ^ תניא בסוף פרק ג׳ דנדה‬kuZ

We have learned (N id d a h , end ofch. 3);' “An oath is admin­
istered to him:
Before a Jew is born an oath is administered to him in heaven,
charging him:

‫ ואפילו כל העולם כולו אומרים לך צדיק אתה‬,‫תהי צדיק ואל תהי רשע‬
‫היה בעיניך כרשע‬
‘Be righteous and be riot wicked; and even if the whole w orld
judging you by your actions tells you that you are righteous,
regard yourself as w icked.’ ”
The soul of a Jew descends into a body for a purpose — in order to
fulfill a specific spiritual mission in this world. To enable him to fulfill
it a heavenly oath is administered to him that he “ be righteous and not
wicked,” and concurrently, that he regard himself as wicked and not
righteous. The root (‫ )שבע‬of the verb ‫ “( משביעים‬an oath is adminis­
tered” ) is virtually identical with the root (‫ )שבע‬of the verb ‫משביעים‬
(“ one causes [him] to be sated” ). Accordingly, the oath charging him to
be righteous may also be understood to mean that the soul is thereby
invested (“ sated” ) with the power that enables it to fulfill its destiny in
life on earth.

‫ ואל תהי רשע בפני עצמך‬:(a ‫ דהא תק )אבות פרק‬,‫וצריך להבין‬

This calls for explanation, for we have learned in the M ish-
nah (Avot, ch. 2),^ “Be not wicked in your own estimation. ”

1. Niddah 30b.
2. Ai'ot 2:13.

31
32 Lessons in T anya

How, then, can we say that an oath is administered to the soul that
it regard itself as wicked, when this directly contradicts the Mishnaic
injunction not to regard oneself as wicked?^

‫וגם אם יהיה בעיניו כרשע ירע לבבו ויהיה עצב‬

Furthermore, if a person considers himself wicked, he w ill be
grieved at heart and depressed,

‫ולא יוכל לעבוד ה׳ בשמחה ובטוב לבב‬

and consequently w ill not be able to serve G -d joyfully and
w ith a contented heart;
Apart from the previously mentioned contradiction from the
Mishnah, an additional question is now raised. A cardinal principle in
the service of G-d is that it be performed with joy — joy at the privilege
of serving Him either through performing a positive command or by
refraining from that which is prohibited. How then can one be required
to take an oath to consider himself wicked, when this will cause him to
be depressed, making it impossible for him to serve G-d with joy?
Furthermore, just as the first part of the oath, “ Be righteous and be
not wicked,’’ is vital to his success in realizing his life’s mission, so too
the fulfillment of the second part of the oath, that he consider himself
wicked, is imperative. How can this possibly be so, when such an
attitude hinders his joyful service of G-d?

‫ואם לא ירע לבבו כלל מזה‬

while if his heart w ill not be at all grieved by this self­
appraisal,
I.e., if we should propose that in order to fulfill the oath the person
will indeed regard himself as wicked, but at the same time will resolve
that his wickedness shall not perturb him, so as not to encumber his
joyful service of G-d,

3. The apparent contradiction between the two statements is resolved in

ch. 13. See also chs. 14, 29 and 34.
 C hapter O ne 33

‫יכול לבוא לידי קלות חס ושלום‬

he may be led to irreverence, G -d forbid, by such an attitude,
with sin perturbing him not at all.

For although his original resolve that being wicked will not
perturb him stems only from his sincere desire to serve G-d with joy, yet
such a resolution may very well lead to a situation where wickedness
will truly not disturb him.

‫אך הענין‬
However, the [above] m atter vuiw be more clearly understood after
a preliminary discussion of the true meaning of “ righteous” and
“ wicked” .

‫ צדיק ורע לו‬,‫ צדיק וטוב לו‬:‫כי הנה מצינו בגמרא ה׳ חלוקות‬
We find in the Gemara^ five distinct types: a righteous man
who prospers, materially as well as spiritually — he knows only
good; a righteous man who suffers, in both a material as well as
spiritual sense: spiritually, he has not yet vanquished all his evil, and in
the material sense too he is wanting;

‫ ובינוני‬,‫ רשע ורע לו‬,‫רשע וטוב לו‬

a wicked man in whom there is some good and who prospers; a
wicked man who suffers spiritually'and materially; and an
intermediate man — the Beinoni.

‫ צדיק וטוב לו — צדיק גמור‬: ‫ופירשו בגמרא‬

The G em ara explains: “the righteous man who prospers” is
the consummate lit., “ complete” tzaddik;
Once he has achieved this level, physical suffering — to cleanse the
soul from the impurities of sin — is unnecessary; he therefore prospers
materially as well.

4. B erachol 7a.
34 Lessons in T anya

‫צדיק ורע לו — צדיק שאינו גמור‬

the “righteous man who suffers” is the imperfect lit .,“ incom-
plete” tzaddik.

He therefore experiences some measure of material suffering,

thereby cleansing the soul while it is yet clothed in the body, so that he
will not have to endure any spiritual suffering in the World to Come.
Accordingly, the Gemara is not referring to two tzaddikim on the
same spiritual level, one of whom prospers while the other suffers;
rather, it speaks of two distinct levels of tzaddikim. The Gemara thus
cites only two characterizations regarding the tzaddik — “ consum­
mate” and “ imperfect” (lit., “complete” and “ incomplete” ). The
terms “who prospers” or “ who suffers” do not indicate his spiritual
level: they merely describe his resultant material status.

‫וברעיא מהימנא פרשת משפטים פירש־ צדיק ורע לו— שהרע שבו כפוף‬
‫לטוב‬
In R a’aya M ehem na (Parshat M ishpatim )^ it is explained
that “the righteous man who suffers” is one whose evil natmt
is subservient to his good nature.‘
He is a tzaddik who still retains some vestige of evil, albeit
subservient to his good nature. Accordingly, a “ righteous man who
prospers” is a tzaddik in whom there is only good, since he has totally
transformed his evil nature.
According to the Zohar (of which Ra’aya Mehemna is a part), the
terms “ who prospers” and “ who suffers” also indicate and describe the
level of the tzaddik. The "tzaddik who prospers” is a tzaddik in whom
there is only good — the evil within him having already been trans­
formed to good; the "tzaddik who suffers” is a tzaddik of lower stature
— one who still harbors some evil.
However, we must now understand why redundant titles are given

5. Z o h a r II, 117b.
6. This is an alternative interpretation of the words ‫ורע לו‬, which may be
rendered literally as “evil [belongs] to him”; i.e, he is master of the evil nature
in him.
 C hapter O ne 35

to each level of tzaddik: “complete tzaddik” and “tzaddik who

prospers” ; “ incomplete tzaddik” and “tzaddik who suffers.” If the
“ complete tzaddik” is the “tzaddik who prospers” (i.e., in whom there
is only good) and the “ incomplete tzaddik” is the “tzaddik who
suffers” (i.e., retains a vestige of evil), why then is it necessary to give
each tzaddik two appellations?
The explanation provided further (in ch. 10) is that each descrip­
tive term denotes a specific aspect of the divine service of the tzaddik.
The terms “complete tzaddik” and “ incomplete tzaddik” denote the
level of service of the tzaddik's G-dly soul, i.e., the tzaddik's love of
G-d, for it is by virtue of this love that he is called “tzaddik. ” The
“ complete tzaddik” is he who has attained perfection in his love of G-d
in a manner of ahavah betaanugim (“ love of delights” ) — the serene
love of fulfillment. The tzaddik whose ahavah betaanugim is as yet
imperfect is called the “ incomplete (or unperfected) tzaddik. ”
The terms “tzaddik who prospers” and “tzaddik who suffers”
denote the tzaddik's status vis-a-vis his efforts in transforming his
animal soul to holiness. For the tzaddik, through his lofty service of
ahavah betaanugim, transforms the evil within him into holiness and
good. The designation “tzaddik who prospers” indicates that he has
already totally transformed the evil within him and now good alone
remains, while the “tzaddik who suffers” is one who has not yet
managed to totally transform the evil within him to good; a vestige of it
still remains.
The explanations that follow make it abundantly clear that the
evil referred to here is no more than an amorphous evil still harbored in
the heart of the “ incomplete tzaddik.” For the tzaddik has no associa­
tion with actual evil that manifests itself in th o u ^ t or speech, and most
certainly not with the evil that finds expression in actions.

‫ רשעים יצר‬,‫ צדיקים יצר טוב שופטן כר‬:‫ובגמרא סוף פרק ט׳ דברכות‬
‫הרע שופטן‬
/« the G em ara (end o f ch. 9 o f Berachot^j [it is stated] that
the righteous are “judged” i.e., motivated and ruled by their
good nature, their good nature having the final say; the wicked are

7. 61b.
36 Lessons in T anya

fudged i.e., motivated and ruled by their evil nature, their evil
nature having the final say;

‫בינונים זה וזה שופטן וכו׳‬

intermediate men are “fudged” by both the good and evil
nature.*

‫ לא שביק מר חיי לכל בריה‬:‫ אמר ליה אביי‬.‫ כגון אנא בינוני‬:‫אמר רבה‬
‫וכו׳‬
Rabbah declared: “1, for example, am a ‘B einoni’. ” Said
Abbaye to him, “Master, you make it impossible for any
creature to l i v e ... ”
Abbaye argued thus: “ If you are a Beinoni, then all those on a
lower level than you fall into the category of the wicked, concerning
whom our Sages say:* ‘The wicked, even while alive, are considered
dead.’ By calling yourself a Beinoni you thus make it impossible for
anyone to live.”

‫ולהבין כל זה באר היטב‬

To understand all the aforesaid clearly [an explanation is
called for].
In addition to the question which will soon follow — that
according to the common conception of a Beinoni as a person having
half mitzvot and half tran^ressions, how could a great sage like
Rabbah mistake himself for a Beinoni — a further question is implied:
If a Beinoni is simply one having half mitzvot and half transgres­
sions, then his status is readily identifiable, and there is no possible
room for debate.

‫ בראת‬,‫ רבומ של עולם‬:(‫וגם להבין מה שאמר איוב)בבא בתרא מ־ק א׳‬

‫צדיקים בראת רשעים כוי‬
And also to understand the statement o f Job (Bava Batra ch.

8. See beginning of ch. 9, and ch. 13.

9. Berachot 18b.
 C hapter O ne 37

1) ‘ ‘L-rd o f the Universe! You have created righteous men.

You have created w icked men , . . . ”

‫והא צדיק ורשע לא קאמר‬

for He does not decree [which persons are to be] righteous
and wicked.
The Gemara" relates that G-d decrees that a child about to be
born will be wise or foolish, strong or weak, and so on. However,
whether the child will be righteous or wicked G-d docs not say: this is
not predetermined; rather, it is left to the individual’s free choice.
How, then, are we to understand Job’s plaint, “ You have created
righteous men. You have created wicked men’’?’^

‫וגם להבין מהות מדריגת הבינוני‬

W e must also understand the essential nature (m ahut) o f the
rank o f the Beinoni.
The mahut of a tzaddik is righteousness; the mahut of the wicked
man is evil. What is the mahut — the essential nature — of the Beinoni?

‫ שאם כן איך טעה רבה בעצמו‬,‫שמדאי איט מחצה זכיות ומחצה עוונות‬
‫לומר שהוא בינוני‬
H e is certainly not one whose deeds are half virtuous and half
sinful: for if this were so, how could Rabbah err in [classify­
ing] himself as a Beinoni?

‫ עד שאפילו מלאך המות לא היה יכול‬,‫ונודע דלא פסיק פומיה מגירסא‬

‫לשלוט בו‬
— when it is known that “his mouth never ceased studying
[the Torah], so much so that even the Angel o f Death had
no dominion over him.’^
10. Bava Batra 16a.
11. Nidah 16b.
12. The question is answered in ch. 14 and ch. 27.
12a. Cf. Shabbat 30b.
13. See Bava Metzia 86a.
38 Lessons in T anya

Such was Rabbah’s diligence that he did not neglect his studies (or
even one moment. Qualitatively too, his learning was on so high a plane
that the Angel of Death was unable to overpower him.

‫ חס ושלום‬,‫ואיך חיה יכול לטעות במחצה עווטת‬

H ow, then, could he err in considering that half his deeds were
sinful, G -d forbid?

‫ שהרי בשעה שעושה עוטת נקרא רשע גמור‬,‫ועוד‬

Furthermore, when can a person be considered a Beinoni? For at the
tim e one sins until he repents he is deemed com pletely wicked,

(‫)ואם אחר כך עשה תשובה נקרא צדיק גמור‬

(and if he was sinful and then repented, thus ceasing to be wicked,
he is deemed completely righteous^“*).

‫ כדאיתא בפרק‬,‫ואפילו העובר על איסור קל של דברי סופרים מקרי רשע‬

‫ב׳ דיבמות ובפרק קמא דנדה‬
Ei/en he who violates a minor prohibition o f the Rabbis is
termed wicked, as is stated in Y evam ot, ch. 2,'^ and in
N id d a h , ch. 1 .^‫י‬

‫)ואפילו מי שיש בידו למחות ולא מיחה נקרא רשע)בפרק ו׳ דשבועות‬

Moreover, even he who himself does not sin, but has the oppor­
tunity to forewarn another against sinning and fails to do so
is termed wicked (Shavuot, ch. 6^^).

‫ובל שכן וקל וחומר במבטל איזו מצות עשה שאפשר לו לקיימה‬
All the more so he who neglects any positive law which he is
able to fulfill.

14. The Rcbbe S h lita notes that although the G e m a ra in Kiddtishin 49b
indicates only that the penitent sinner is considered a tzaddik, it is explicitly
stated in Or Zarua, sec. 112, that he is considered a tz a d d ik gam iir.
15. 20a.
16. 12a.
17. 39b.
 C hapter O ne 39

‫כמו כל שאפשר לו לעסוק בתורה ואינו עוסק‬

for instance, whoever is able to study Torah and does not do
so,
‫ כי דבר ה׳ בזה וגו׳ הכרת תכרת וגו׳‬:‫שעליו דרשו רבותיט ז״ל‬
to whom our Sages^^ have applied the verse,^^ “Because he
has despised the w ord of the L-rd (i.c., the Torah),.. .[that soul]
shall be utterly cut o f f . . . ”

‫ופשיטא דמקרי רשע טפי מעובר איסור דרבע‬

It is thus plain that such a person is called wicked, more so
than he who violates a prohibition o f the Sages.

‫ואם כן על כרחך הביטני אין בו אפילו עון ביטול תורה‬

This being so, we must conclude that the Beinoni is not
guilty even o f the sin 0f neglecting to study Torah;
a sin most difficult to avoid, and counted among those sins that
people transgress daily.“

‫ומשום הכי טעה רבה בעצמו לומר שהוא בינוני‬

This is w hy Rabbah m istook himself for a B ein on i.’^
Since a Beinoni is innocent even of neglecting Torah study, Rab-
bah could [mistakenly] consider himself a Beinoni, even though he
scrupulously observed even the most minor commandments and never
ceased from his studies.

‫הגהה‬
‫ כל שממועסין עוטתיו וכו׳‬:‫ומה שכתוב מ חר חלק ג׳ דף רל״א‬

’^NOTE
A s fo r w h a t is w r itte n in th e Zohar 111, p. 2 3 1 : “H e w h o s e sin s are f e w (is
classed as a 'rig h te o u s m a n w h o s u ffe r s ’] , "

18. S a n h e d rin 99a.

19. B a m id b a r 15:31.
20. See below, end of ch. 25.
 40 Lessons in T anya

implying that even according to the Zohar the meaning of a “righteous man who
suffers” is one who does have sins, albeit few; and if so, a Beinoni must be one who is in
part virtuous and in part sinful.

‫היא שאלת רב ה»ט>א לאליהו‬

this is the query o f Rav Hamnuna to Elijah.

‫ פירוש צדיק ורע לו הוא כסו שכתוב בריניא מהימגא פרסית‬,‫אבל לפי תשובת אליהו שם‬
‫משפטים דלעיל‬
But according to Elijah’s answer [ibid.], the m eaningof a "righteous man who
suffers" is as stated in Ra'aya Mehemna on Parshat Mishpatim, quoted
aboue,^ i.e., that the “righteous man who suffers” is one whose evil nature is
subservient to his good nature.
‫וסובעים פנים לתורה‬
And the Torah has seventy facets (modes of interpretation).^'
The Rebbe Shlita notes that the words, “And the Torah has seventy facets,” help
us understand Rav Hamnuna's query. It is difficult to understand how Rav Hamnuna
would even entertain the notion that a “righteous man who suffers” is one who actually
sins, inasmuch as all the abovemenrioned questions clearly lead us to assume the
opposite. Rav Hamnuna's query, however, was prompted only by the fact that “the
Torah has seventy facets,” and he thought that this was possibly one of these facets.
END OF NOTE

M ‫והא דאמריע בעלמא דמחצה על מחצה מקרי בינוני ורוב זכיויי מקרי‬
‫צדיק‬
A s f o r th e w e l l - k n o w n saying^^ t h a t o n e [ w h o s e d e e d s a n d
m is d e e d s a re ] e q u a lly b a la n c e d is c a lle d a Beinoni, w h ile [h e
w h o h a s] a m a j o r i t y o f v ir tu e s outweighing his sins is c a lle d a
rzaddik,
‫הוא שם המושאל‬
t h is is only a b o r r o w e d n a m e , i.e., a figurative use of the term
borrowed from its true usage in order to emphasize a particular point.
Thus the names Beinoni and tzaddik, denoting a balance between
merits and sins, are in fact but borrowed names

21. O tiot deRahbi Akiva; comp. Bainidbar Rabbah 14:12.

22. See Rambaiii, Hilchot Teshuvah 3:1; Rashi on Rosb HaSbatiab 16b.
 C hapter O ne 41

‫לענין שכר ועונש‬

u s e d in r e g a r d t o r e w a r d a n d p u n is h m e n t,

‫לפי שנדון אחר רובו‬

b e c a u s e o n e is ju d g e d a c c o r d in g t o th e m a j o r i t y [ o f h is
d e e d s ],

‫ומקרי צדיק בדינו מאחר שזוכח בדין‬

a n d h e is t e r m e d ‘'r ig h te o u s ' ’ in r e fe re n c e t o h is v e r d ic t, s in c e
h e is a c q u i t t e d a t h is tr ia l.

It is only in this legal sense that the term tzaddik is applied to one
who performs more good deeds than evil.

‫אבל לענין אמיתת שם התואר וחמעלה של מעלת ומדריגות חלוקות‬

‫צדיקים ובינונים‬
If, h o w e v e r , w e s e e k t o t r u ly d e fin e th e d i s t i n c t q u a litie s a n d
ran ks o f tzaddikim and Beinonim,
‫ ולבי חלל‬:‫ שנאמר‬,‫ יצר טוב שופטן‬- ‫ צדיקים‬:‫אמרו רבותיט ז״ל‬
‫בקרבי‬
o u r S a g e s h a v e r e m a r k e d t h a t th e r ig h te o u s a re " j u d g e d ” i.e.,
motivated and ruled, solely b y th e ir g o o d n a tu r e , a s i t is w r i t -
ten,^^ " A n d m y h e a r t is s la in w i t h i n m e ,"

‫שאין לו יצר הרע כי הרגו בתענית‬

m e a n in g t h a t h e i.e., David, the author of this verse w a s d e v o i d o f
a n e v i l n a tu r e , h a v in g s la in i t th r o u g h fa s tin g .

David extirpated his evil nature through fasting; other ways too
are possible.
We thus see from the Gemara that the definition of tzaddik in its
true sense applies to the person who has rid himself of his evil nature.

23. Tehillim 109:22. See ch. 13 for the comment of the Rebbe Shlila on the
interpretation of this verse.
42 Lessons in T anya

‫ אינו‬,‫ אף שזכיותיו מרובים על עונותיו‬,‫אבל כל מי שלא הגיע למדרגה זו‬

‫במעלת ומדריגת צדיק כלל‬
B u t w h o e v e r h a s n o t a t ta i n e d th is d e g r e e of ridding himself of
his evil nature, e v e n th o u g h h is v ir tu e s o u t n u m b e r h is s in s, is
n o t a t a l l a t th e le v e l a n d ra n k o f tzaddik.
In fact, not only has he not reached the rank of tzaddik: he has not
yet attained even the level of Beinoni, as has been demonstrated above.

‫ ראה הקדוש ברון הוא בצדיקים שהם‬:‫ולע אמרו רבותינו ז״ל במדרש‬
‫ עמד ושתלן ^ככל דור ודור‬,‫מועטים‬
T h is is w h y o u r S a g es h a v e e x p o u n d e d :^ * “ T h e A l m i g h t y s a w
t h a t th e r ig h te o u s w e r e f e w , s o H e a r o s e a n d p l a n te d i.e., and
spread t h e m in e v e r y g e n e r a tio n , ”

‫ וצדיק יסוד עולם‬:‫וכמו שכתוב‬

[ f o r ,] a s i t is w ritte n ,^ ^ “ T h e tzaddik is t h e f o u n d a t io n o f th e
w o r ld .”

Thus, in each generation there must be a tzaddik who serves as the

“ foundation of the world.”
This paucity of tzaddikim (“The righteous were few” ) can be
explained only if a tzaddik is he who has totally rid himself of his evil
nature. Were the term tzaddik to mean one whose good deeds outweigh
the evil, why then do our Sages say that “the righteous were few,” when
the overwhelming majority of Jews have more good deeds than evil!

‫אך ביאור העניו‬

H o w e v e r , th e e x p la n a tio n o f th e m a tte r , so that we better
understand the levels of tzaddik and Beinoni, as well as the various
gradations within their ranks.

24. Cf. Yoma 38b.

25. Mishlei 10:25.
 C hapter O ne 43

‫על פי מה שכתב הרב חיים ויטאל ז״ל בשער הקדושה)ובעץ חיים שער נ׳‬
(‫פרק ב׳‬
[is t o b e f o u n d ] in l ig h t o f w h a t R a b b i C h a y im V i t a l w r o t e in
Shaar HaKedushah (a n d in Etz Chayim, P o r ta l SO, ch . 2} —
‫דלכל איש ישראל אחד צדיק ואחד רשע יש שתי נשמות‬
t h a t e v e r y j e w , w h e t h e r r ig h te o u s o r w i c k e d , p o s s e s s e s t w o
s o u ls ,

‫ ונשמות אני עשיתי‬:‫וכדכוניב‬

a s i t is w r itte n ,^ ^ “A n d neshamot (so u ls) w h ic h / have
m ade. ”
Though the verse speaks of an individual Jew (as is indicated by
the singular form of the word ruach (spirit) in the preceding phrase,
“ When the spirit of a man whichx emanates from Me will be
humbled...’’), the plural term souls is nevertheless used, indicating that
every Jew possesses two souls.

‫שהן שתי נפשות‬

T h e s e a re t w o nefashot^^ two souls and life-forces.

‫נפש אחת מצד הקליפה וסטרא אחרא‬

O n e s o u l o r ig in a te s in th e kelipah a n d sitra achra.

"Kelipah” means a shell or peel. G-d created forces which conceal

the G-dly life-force found in all creation as a peel covers and conceals a
fruit. “Sitra achra” means “the other side” — the side of creation that
is the antithesis of holiness and purity. (The two terms are generally
synonymous.)

26. Y e sh a y a h u 57:16.
27. The Rebbe S h lila notes: The addition of the words, “ These are two
n e fa s h o t," makes it clear that the two souls possessed by every Jew are not
necessarily of the soul-level of N e s h a m a h , the third highest of the five soul-
levels (viz., N e fe sh , R u a c h , N e sh a m a h , C h a y a h and Y e c h id a h ), for this soul-
level is not necessarily found in every Jew, and certainly not in his animal soul.
Rather, this refers to the essential soul-level of N e fe s h possessed by every jew.
44 Lessons in T anya

‫והיא המתלבשת בדם האדם להחיות הגוף‬

I t is t h is nefesh (which originates in the kelipah and sitra achra) t h a t
is c l o t h e d in th e b l o o d o f a h u m a n b e in g , g iv in g lif e t o th e
body;

‫וכדכתיב; כי נפש הבשר בדם היא‬

a s i t is w r itte n ,^ * “ F o r t h e nefesh o f t h e fle s h (i.e., the nefesh
that sustains physical and corporeal life) is in th e b l o o d . ”

‫וממנה באות כל המדות רעות מארבעה יסודות רעים שבה‬

F rom [ th i s nefeshj s te m a ll th e e v i l c h a r a c te r is tic s , d e r iv in g
f r o m th e f o u r e v il e le m e n ts w i t h i n it.

Just as the four physical elements of Fire, Air, Water and Earth are
the foundation of all physical entities, so too is this nefesh comprised
of four corresponding spiritual elements. Since they derive from kelipah
and evil, they themselves are evil, and from them in turn one’s evil
characteristics come into being.

‫ כעס וגאוה מיסוד האש שנגבה למעלה‬:‫דהיינו‬

N a m e ly : a n g e r a n d p r id e [ e m a n a te ] f r o m t h e e le m e n t o f F ire
w h ic h rises u p w a r d s ;

Once ignited by anger and pride, a man (like fire) soars aloft. Pride
is the state of considering oneself superior to others. Anger too is an
offshoot of pride. Would a person not be proud, he would not be
angered when someone defied his will.

‫ כי המים מצמיחים כל מיני תענוג‬,‫ותאות התענוגים מיסוד המים‬

th e a p p e t i t e f o r p le a s u r e s [ e m a n a te s ] f r o m th e e le m e n t o f
W a te r , f o r w a t e r p r o m o t e s th e g r o w t h o f a ll k in d s o f
p le a s u r e - g iv in g th in g s;

The ability of water to make pleasurable things grow indicates

28. Vayikra 17:11.

 C hapter O ne 45

that concealed within it is the element of pleasure. Thus, the appetite

for pleasure derives from the element of Water.

‫והוללות וליצנות והתפארות ודברים בטלים מיסוד הרוח‬

f r i v o l i t y a n d s c o f f in g , b o a s tin g a n d id le t a lk [ e m a n a te ] f r o m
th e e le m e n t o f A ir ; like air, they lack substance;

‫ועצלות ועצבות מיסוד העפר‬

a n d s l o t h a n d m e la n c h o ly [ e m a n a te ] f r o m th e e le m e n t o f
E a rth .

Earth is characterized by heaviness. A man encumbered by sloth

and melancholy likewise senses a heaviness of the limbs.

‫ כמו רחמנות וגמילות‬,‫וגם מדות טובות שבטבע כל ישראל בתולדותם‬

‫ באות ממנה‬,‫חסדים‬
F r o m th is s o u l s t e m a ls o th e g o o d tr a i t s in h e r e n t in e v e r y
J e w 's c h a r a c te r , s u c h a s c o m p a s s io n a n d b e n e v o le n c e .

But since this is a nefesh of kelipah and evil, how do good

characteristics come from it? This matter is now addressed.

‫ טוב‬p ‫ שיש בה גם‬,‫כי בישראל נפש זו דקליפה היא מקליפת נוגה‬

F o r in th e [c a s e o f th e ] J e w , th is s o u l o f kelipah is d e r iv e d
f r o m th e kelipah c a lle d “nogah” , w h ic h a ls o c o n ta in ^ g o o d ;
and the good within this nefesh gives rise to these positive natural traits.

‫והיא מסוד עץ הדעת טוב ורע‬

[ T h is kelipahj is f r o m th e e s o te r ic “ T r e e o f K n o w l e d g e "
[ w h ic h is c o m p r is e d ] o f g o o d a n d evil.^^

‫מה שאין כן נפשות אומות העולם הן משאר קליפות טמאות שאין בהן‬
‫טוב כלל‬
T h e s o u ls o f th e n a tio n s o f th e w o r l d , h o w e v e r , e m a n a te

29. Sec Zohar 1, 12b.

46 Lessons in T anya

f r o m th e o th e r , u n c le a n kelipot w h ic h c o n ta in n o g o o d
w h a te v e r ,

‫ וכל טיכו דעבדין האומות‬:‫כמו שכתוב בעץ חיים שער מ״ט פרק ג׳‬
‫לגרמייהו עבדיו‬
a s is w r itte n in Etz Chayim, P o r ta l 4 9 , ch. 3 , th a t a ll th e
g o o d th a t th e n a tio n s d o , is d o n e o u t o f se lfish m o tiv e s .

Since their nefesh emanates from kelipot which contain no good,

it follows that any good done by them is for selfish motives.

‫ וחסד לאומים חטאת — שכל צדקה וחסד‬:‫וכדאיתא בגמרא על פסוק‬

‫שאומות העולם עושין אינן אלא להתייהר כו׳‬
So t h e Gemara^® c o m m e n ts o n th e v e r s e , " T h e k in d n e s s o f
th e n a tio n s is s i n ” — t h a t a ll th e c h a r ity a n d k in d n e s s d o n e
by th e n a tio n s of th e w o r ld is o n ly fo r t h e ir s e lf ­
g l o r i f ic a ti o n ...

When a Jew acts in a benevolent manner he is motivated mainly

out of concern for the welfare of his fellow. The proof of this is that
were his fellow not to need his help, this would give him greater
pleasure than the gratification derived from his act of kindness.
Concerning the nations of the world, however, this is not so. Their
motivation is not the welfare of their fellow; rather, it stems from a
self-serving motive — the desire for self-glorification, a feeling of
gratification, and the like.
It should be noted that among the nations of the world there are
also to be found those whose souls are derived from kelipat nogah.^^
Called “the pious ones of the nations of the world,” these righteous
individuals are benevolent not out of selfish motives but out of a
genuine concern for their fellow.

30. Bai'a Batra 10b.

31. Mishlei 14:34.
32. See Siddur Im D ’ach, Shaar Chag HaMatzot; l.ikiitei Biitrim (by Rabbi
Hillel Malisov of Paritch), 47b.
 C hapter T wo 47

Chapter Two

‫^ ונפש השנית בישראל היא חלק אלו־ה ממעל ממש‬

T h e s e c o n d , u n iq u e ly J e w is h , s o u l is tr u ly “ a p a r t o f G - d
above, ”
“ A part of G-d above” is a quotation from Scripture {lyov 31:2).
The Alter Rebbe adds the word “truly” to stress the literal meaning of
these words. For, as is known,' some verses employ hyperbolic Ian-
guage. For example, the verse^ describing “great and fortified cities
reaching into the heavens'’ is clearly meant to be taken figuratively, not
literally. In order that we should not interpret the phrase “a part of G-d
above” in a similar manner, the Alter Rebbe adds the word “ truly” ,
thus emphasizing that the Jewish soul is quite literally a part of G-d
above.

‫ ויפח באפיו נשמת חיים‬:‫כמו שכתוב‬

a s i t is w r itte n ^ concerning Adam (whose soul was a comprehensive
one, a neshamah klalit, in that it contained all the particular souls of
subsequent generations): “A n d H e b le w in to h is n o s tr ils a s o u l
o f l if e ”;

‫ואתה נפחת בי‬

and as we say in prayer concerning the soul of every individual Jew,^
“ Y o u b l e w [it] in to m e . ”

The significance of the verb “ to blow” as it relates to the infusion

of the Jewish soul is now explained.

1. See Tamid 29a.

2. Devarim 1:28.
3. Bereisbil 2:7.
4. Siddur, Morning Prayer; cf. Berachot 60b.
48 Lessons in T anya

‫ פירוש מתוכיותו‬,‫ מאן דנפח מתוכיה נפח‬:‫וכמו שכתוב בזוהר‬

‫ומפנימיותו‬
I t is w r i t t e n in th e Z ohar/ “H e w h o b l o w s , b l o w s f r o m
w i t h i n h i m , " t h a t is t o s a y , f r o m h is in w a r d n e s s a n d h is
in n e r m o s t b e in g .

‫שתוכיות ופנימיות החיות שבאדם מוציא בנפיחתו בכח‬

F o r i t is o f h is i n w a r d a n d in n e r m o s t v i t a l i t y t h a t a m a n
e m i t s th r o u g h b l o w i n g w i t h fo rc e .

Blowing tires a person much more quickly than speaking, as is

readily observed, for it requires a greater exertion of effort and vitality.
Hence, the fact that the metaphor of blowing is used to describe G-d’s
implanting the Jew’s soul in his body signifies that this soul originates
in the “ innermost” aspect of G-dliness.
That the Jew is rooted in G‫־‬d’s innermost and essential being is
indicated further by the designation of the Jewish people as G-d’s
“children”, whose souls originate in His “thought” just as a child stems
from his father’s brain, as the Alter Rebbe explains presently.

‫כך על דרך משל נשמות ישראל עלו במחשבה‬

S o , t o o , a lle g o r ic a lly s p e a k in g , h a v e J e w is h s o u ls risen in th e
[ D iv in e ] th o u g h t,^

The Jew has his source in Divine “thought” — the innermost level
of G‫־‬dliness. All other created beings, even angels, are rooted in and
created by Divine “speech” . Speech is external in comparison with
thought.

‫ בני בכורי ישראל‬:‫כדכתיב‬

a s i t is w r itte n ^ regarding the Jewish nation, “ Isra el is M y
f ir s tb o r n s o n ” ;

5. Not found in our editions of the Zohtjr.

6. Sec Bcreisbil Rabhab 1:4.
7. Sbmot 4:22.
 C hapter T wo 49

‫בנים אתם לח׳ אללןיכם‬

and concerning Jews as individuals," “ Y o u a re c h ild r e n u n t o G - d
y o u r L -r d . ”
‫ נמשך ממוח האב‬p ‫ כמו שה‬:‫פירוש‬
T h a t is t o s a y , i.e., the significance of the Jew’s being called G‫־‬d’s
child is that j u s t a s a c h i ld is d e r iv e d f r o m i t s f a t h e r ’s b r a in —
his inner and essential being,

‫כך כביכול נשמת כל איש ישראל נמשכה ממחשבתו וחכמתו יתברך‬

50 t o o ( to u se a n a n t h r o p o m o r p h is m ) is th e s o u l o f e v e r y J e w
d e r iv e d f r o m G - d ’s t h o u g h t a n d w i s d o m .

The Alter Rebbe now takes this concept a step further. Deriving
from G-d’s thought and wisdom actually implies that it derives from
G-d Himself, as he goes on to explain.

‫ אלא הוא וחכמתו אחד‬,‫דאיהו חכים ולא בחכמה ידיעא‬

For® ‘ ‘H e is w i s e — G-d possesses the quality of wisdom — b u t n o t
w i t h a w i s d o m t h a t is k n o w n t o ms created beings,” b e c a u s e H e
a n d H is w i s d o m a re o n e ,

‫וכמו שכתב הרמב״ם שהוא המדע והוא היודע כו׳‬

a n d a s M a im o n i d e s w r i t e s ’^,^° “ H e is K n o w le d g e a n d s im u l ­
ta n e o u s ly th e K n o w e r . .. Who knows and comprehends — through
the ‘Knowledge’...; [and He is that which is Known] — G-d is also
the subject of knowledge and comprehension, as Maimonides
concludes.

This means that G-d’s wisdom and comprehension are totally

different from man’s. In human comprehension there are three separate
and distinct components: (a) the person’s soul, the “knower” and

8. Dcfiirim 14:1.
9. Introdiicriun to Tikkiiiiei Zohiir.
10. Hilchot Yesoiii’i HiiTorah 2:10.
50 Lessons in T anya

possessor of knowledge; (b) the power of intellect and comprehension

— the “knowledge” — by which the person knows; (c) the subject of
the knowledge — the “known” — such as a law in the Mishnah or a
discussion in the Gemara which is apprehended and known.
Concerning G-d’s wisdom, however, Maimonides states; “ He is
the ‘Knowledge’, the ‘Knower’, and the ‘Known’.” G-d is the means of
comprehension — the “ Knowledge,” and at the same time is He Who
understands — the “ Knower”, and is also that which is understood —
the “ Known”.

‫ודבר זה אין ביכולת האדם להבינו על בוריו כוי‬

M a im o n id e s c o n tin u e s: “A n d th is is n o t w ith in th e p o w e r o f
a n y m a n t o c o m p r e h e n d c le a r ly ”;

‫ כי לא מחשבותי מחשבותיכם וגר‬:‫ וכתיב‬,‫ החקר אלו־ח תמצא‬:‫כדכתיב‬

a s i t is w r itte n ,* ^ “ C a n y o u f i n d and understand G - d b y
s e a r c h in g ? ” A n d i t is a ls o w r itte n ,* ^ “ F o r M y th o u g h ts are
n o t y o u r t h o u g h ts , ” (says G-d]; and consequently “your” [human]
thoughts cannot possibly comprehend “ My” thoughts.

Since His wisdom is one with G-d Himself, as has been shown, it
follows that the Jewish soul, which stems from Divine wisdom (as
stated above), actually derives from G-d Himself.
Many Jewish philosophers” rejected Maimonides’ description of
G-d as “the Knower, the Knowledge and the Known.” In fact they
considered it erroneous to ascribe to G-d a description of any sort —
even of the lofty level of intellect of which Maimonides writes —
inasmuch as description implies limitation, and G-d is inherently
limitless.
The Alter Rebbe therefore points out in this note that the Kabbal-
ists agreed with Maimonides, with the qualification that his concept
does not apply to G-d’s essence. For His essence is truly infinite — even

11. ly o f 11:7.
12. Yeshayahu 55:8.
13. Including Rabbi Yehudah Loewe (Maharal) of Prague in his Gei'urot
HaShem.
 C hapter T wo 51

higher than the inscrutable level of “Knowledge” that Maimonides

refers to. Regarding His essence, those who disagree with Maimonides
are correct in maintaining that G-d cannot be defined in terms of
“knowledge” , since He transcends it infinitely. Only after G-d limits
the infinite light of His essence through the process of tzimtzum
(progressive contractions), and thereby assumes the attribute of Choch-
mah (“Wisdom” ), — only then can it be said of G-d that He is the
“Knower, Knowledge and Known.”

‫הגהה‬

‫ כמו שכתוב בפרדס מחרמ׳׳ק‬,‫והודו לו חכמי הקבלה‬

»NOT£

The Kabbalists have agreed with him (that G-d can be described as “Knower,
Knowledge and Known” ), as stated in Pardes o f Rabbi Moshe Cordovero.’^

‫וגם לפי קבלת האריז״ל יציבא מילתא‬

Even according to the Kabbalah o f the AriZal (Rabbi Isaac Luria, of blessed
memory), Maimonides ’ statement stands.
The Kabbalah of the AriZal provides an even deeper insight into the limitlessness
of G-d’s essence, higher than even that level of “knowledge” to which Maimonides
refers. Still, even according to the teachings of the AriZal, Maimonides' statement is
acc^table — with one proviso, however.

‫ בכלים דחב״ד‬,‫ על ידי צמצומים רבים‬,‫הוא‬.‫בסוד התלבשות אור אין סוף ברוך‬
‫דאצילות‬
This is so only when applied to the mystic principle o f the clothing o f the Ein
Sof-light — by means o f numerous “contractions" (tzimtzumim) — in the
vessels o f the Sefirot o f ChaBaD (‫ — חב״ד‬an acronym of Chochmah, Binah and
Daat — “ wisdom” , “ understanding”, and “knowledge”, respectively; the triad of
Sefirot which represent Divine “intellect” ) o f theW orldof Atzilut (“Emanation").
Through a process of self-limitation called tzimtzum (“contraction” ), G-d
manifests (or, in kabbalistic terminology, “ clothes”) His infinite essence (referred to by
the Kabbalists as Ein Sof — “ the endless, infinite One” ) in the Sefirot, which are His
attributes. This manifestation occurs first in Atzilut; specifically, in ChaBaD of Atzilut

14. Shaar Mahut VeHanhagah, ch. 13.

52 Lessons in T anya

— Divine Intellect. Thus, at the level of Atzilut. G-d can indeed be defined in
Maimonides’ terms of “ Knower, Knowledge and Known,” i.e., intellect,

‫אן לא לגועלח מחאצילות‬

but not higher than Atzilut.
Above the World of Atzilut the Unknowable G-d cannot be defined. Accordingly,
in terms of the kabbalistic scale, Maimonides had nothing to say about G-d except from
the World of Atzilut and “down” .

‫ שאץ סוף ברוך הוא מרומם ומתנשא תממות אין קץ למעלה‬,‫וכמו שכתוב במקום אחר‬
‫מעלה ממהות ובחינת חב״ד‬
As explained elsewhere.’■'the Ein Sof, blessed be He, is infinitely exalted oner,
and transcends, the essence and level o f ChaBaD.

‫עד שמחות ובחינת חב״ד נחשבת כעשיי׳ גופנית אצלו יונברך‬

In fact, the level o f ChaBaD is regarded as being equally inferior asmaterial action
in relation to Him.

‫ כולם בחכמה עשית‬:‫כמו שכתוב‬

Thus it is written,‘^ "You have made them all w ith wisdom. ”
“ You have conceived them all with wisdom” would seem more appropriate:
conceiving, not “ making” , is surely the proper function of G-d’s wisdom. “ You have
made them all with wisdom" indicates however that to G-d, “ wisdom” — the highest
level within the Worlds — is as lowly as Asiyah, the lowest level.
END OF NOTE

The Alter Rebbe now addresses a difficulty arising from his

previous statement that every soul emanates from Divine wisdom. Since
all souls emanate from one source — Supernal Wisdom — it should
follow that all souls are of the same level and rank. How then do the
various levels and ranks found in Jewish souls come about?

‫ גס־ח מעל גבוה לאיו קץ‬,‫ואף שיש רבבות מיני חלוקי מדרגות בנשמות‬
T r u e , th e r e a re m y r ia d s o f d if f e r e n t g r a d a tio n s o f s o u ls
(Neshamot), r a n k u p o n ra n k , ad infinitum.

15. See, e.g., Shaar HaYichud VehaEmunah (Tanya, Part II), ch. 9.
16. Tehillim 104:24.
 C hapter T wo 53

‫ על נשמות‬,‫ עליו השלום‬,‫כמו גודל מעלת נשמות האבות ומשה רביט‬

‫דורותינו אלה דעקבי משיחא‬
F o r e x a m p l e , th e s o u ls o f th e P a tr ia r c h s a n d o f M o s e s o u r
T e a c h e r a re b y f a r s u p e r io r t o th e s o u ls o f o u r o w n g e n e r a ­
t io n s , [ w h ic h b e lo n g t o ] th e p e r io d p r e c e d in g th e c o m i n g (lit.,
the “heels” , i.e., the footsteps) o f th e M e s s ia h ;

‫שהם בחינת עקביים ממש לגבי המוח והראש‬

f o r [ th e l a t t e r s o u ls ] a re lik e th e v e r y s o le s o f th e f e e t in
c o m p a r is o n w i t h th e b r a in a n d th e h e a d .

Just as the life-force found in the soles of the feet cannot possibly
be compared to that found in the head and brain, so too can there be no
comparison between the souls of these present generations and those
souls (here called the “head” and “brain” ) of earlier generations.

‫ שנשמותיהם חם בחינת ראש‬,‫וכן בכל דור ודור יש ראשי אלפי ישראל‬

‫ומוח לגבי נשמות ההמון ועמי הארץ‬
S im ila r ly , w i t h i n e a c h g e n e r a tio n we find the same disparity
among Neshamot: th e r e a re th o s e w h o a re th e “ b e a d s (the
leaders) o f th e m u l t i t u d e o f Isra el, ” so designated because th e ir
s o u ls a re in th e c a te g o r y o f “ h e a d ” a n d “ b r a i n ” in c o m p a r i­
s o n w i t h t h o s e o f th e m a ss e s a n d th e ig n o r a n t.

‫ כי כל נפש כלולה מנפש רוח ונשמה‬,‫וכן נפשות לגבי נפשות‬

L ik e w is e there are similar distinctions b e tw e e n Nefashot a n d
Nefashot (the soul-levels of Nefesh), f o r e v e r y s o u l c o n s is ts o f
Nefesh, Ruach a n d Neshamah.'^
Just as the soul-level of Neshamah varies from one Jew to another,
so too do the levels of Ruach and Nefesh.
Thus we see how manifold are the differences in the ranks of souls.
Accordingly, we would expect similar variations in their divine sources
— the greater the soul, the higher its source.

17. See Zobar 1, 206a; also Rabbi Yeshayahu Hurwitz, Shnei l.11chol HaBril
I, 9b.
54 Lessons in T anya

‫ מראש כל המדריגות עד‬,‫מכל מקום שורש כל הנפש רוח ונשמה כולם‬

‫ המלובש בגוף עמי הארץ וקל שבקלים‬,‫סוף כל דרגין‬
N e v e r th e le s s , th e ro o t of every Nefcsh, Ruach and
Neshamah, f r o m th e h ig h e s t o f a ll r a n k s t o th e l o w e s t — the
“lowest” being those souls e m b o d i e d w i t h i n th e i l l it e r a t e a n d
th e m o s t l i g h t - m i n d e d o f lig h t - m i n d e d J e w s , —

‫נמשך ממוח העליון שהיא חכמה עילאה כביכול‬

a ll a re d e r iv e d , a s i t w e r e , f r o m th e S u p r e m e M i n d w h ic h is
Chochmah Ila’ah (S u p e rn a l W is d o m ) .

In order to help us better understand why the levels of individual

souls vary so widely despite their common source, the Alter Rebbe now
returns to the analogy of a father and son (used earlier to illustrate the
description of Jews as G-d’s “children” who are derived from Choch-
mah lla'ah — G‫־‬d’s “brain”, as it were).
An explanation in brief; In the analogy we observe that the child’s
entire body is derived from a drop of semen originating in its father’s
brain. Yet the many physical components which constitute the child’s
body are by no means uniform. They vary greatly, from the brain — the
highest component— to the nails of the feet, the lowest.
These radical differences come about through the presence of the
drop of semen in the mother’s womb during the nine months of
gestation. It is this period of physical development that produces the
differences between one organ and another: the more materialized a
particular component of the drop becomes, the more it diverges from its
original state and becomes an entity with its own unique physical
characteristics. We thus observe that though all the organs share a
common source, nevertheless in the process of development there arise
differences as radical as that between brqin and nails.
Another matter evident from the analogy: Though the nails are the
most insignificant part of the child’s body, they are still bound and
united with their first source — the father’s brain. For, like the other
parts of the child’s body, the nails too receive their nourishment and life
from its brain. Since the child’s brain retains the essence of its source
(the father’s brain) and is thus constantly bound to its source, even the
nails are therefore bound up with their original source.
 C hapter T wo 55

The same is true regarding souls. All souls are derived from the
same source and root, from Chochmah lla’ah. But the soul must
descend therefrom through a multitude of Worlds and levels, before
clothing itself in a physical body. It is this descent that creates changes
in the soul’s level and differences between one soul and another, for one
soul is affected by this descent to a greater degree than another.
The second aspect of the analogy too applies here. Although a soul
may descend to the very lowest of levels, it is still bound up and unified
with its original source in Chochmah lla'ah. In the analogy, the nails
remain bound to the father’s brain through their unity with the son’s
brain. Similarly, these souls of the lowest level remain bound to their
source in Chochmah lla'ah through their attachment to the souls of the
righteous and the sages of their generation, from whom they receive
their spiritual nourishment. Even when in this physical world, souls of a
higher level (analogous to the child’s brain) retain the spiritual level of
their source — the level of “head” and “brain”; and through these souls
even the souls of lower levels remain bound and unified with their
source within G-d. This, briefly, is what the Alter Rebbe goes on to
explain.

‫ שאפילו צפרני רגליו נתהוו מטפה זו ממש‬,‫כמשל הבן הנמשך ממוח האב‬
[ T h e m a n n e r o f th e s o u l's d e s c e n t] is a n a lo g o u s t o a c h ild
w h o is d e r iv e d f r o m h is f a th e r 's b r a in : e v e n th e n a ils o f h is
f e e t c o m e i n t o e x is te n c e f r o m th e v e r y s a m e d r o p o f s e m e n
which comes from the father’s brain. How then were nails created from
it?

,‫ וירדה ממדריגה למדריגה‬,‫על ידי שהייתה תשעה חדשים בבטן האם‬

‫להשתנות ולהתהוות ממנה צפרנים‬
— b y b e in g in th e m o th e r 's w o m b f o r n in e m o n th s , d e s c e n d ­
in g d e g r e e b y d e g r e e , c h a n g in g c o n tin u a lly , u n t i l [e v e n ] th e
n a ils a re f o r m e d f r o m it.

Though the child’s organs all derive from the same source — the
drop of semen which comes from the father’s brain — yet they develop
into entities as radically diverse as the brain and the nails.
56 Lessons in T anya

‫ועם כל זח עודנה קשורה ומיוחדת ביהוד נפלא ועצום במהותה ועצמותה‬

‫ שהיתה טפונ מוח האב‬,‫הראשון‬
Furthermore: Although the drop has been so altered as to become the
substance of the child’s nails, yet it is Still bound to and united in
a wondrous and mighty unity w ith its original essence and
being, namely, the drop of semen as it came from the father’s
brain.
‫ יניקת הצפרנים וחיותם נמשכת מהמוח שבראש‬,‫וגם עכשיו בבן‬
E u en n o w , in th e s o n , th e n a ils r e c e iv e th e ir n o u r is h m e n t a n d
l if e f r o m th e b r a in t h a t is in h is h e a d .
The nails derive their life from the child’s brain, which in turn
retains the substance of its source, the brain of the father. Thus the nails
too are bound up — through the brain of the son — with the father’s
brain.
Evidence is now brought that the nails remain bound to the
father’s brain:

‫ שממע גידים ועצמות וצפרנים‬p * :(‫כדאיתא בגמרא )נדה שם‬

As is w r i t t e n in th e Gemara (Niddah, ibid.’*), " F ro m th e
w h i t e of the father’s drop of semen a re f o r m e d th e v e in s , th e
b o n e s a n d th e n a ils of the child.”
According to the Kabbalah too, there is a connection between the
nails and the brain, as shall be presently stated.

‫ בסוד לבושים של אדם הראשון‬,‫ שער החשמל‬,‫)וכמו שכתוב בעץ חיים‬

‫בגן עדן‬
(In Etz Chayim, Shaar HaChashtnal, i t is l ik e w is e s t a t e d in
c o n n e c tio n w i t h th e e s o te r ic p r in c ip le o f A d a m ’s g a r m e n ts in
th e G a r d e n o f E d e n ,

(‫שהיו צפרנים מבחינת מוח תבונה‬

t h a t t h e y (the garments) w e r e o f " n a ils ” [ d e r iv e d ] f r o m th e
c o g n i ti v e f a c u lt y o f th e b r a in .)

18. 31a.
 C hapter T wo 57

‫וככה ממש כביכול בשורש כל הנפש רוח ונשמח של כללות ישראל למעלה‬
E x a c t ly s o , a s i t w e r e , is th e c a se w i t h r e g a rd t o e v e r y Nefesh,
Ruach, a n d Neshamah in th e c o m m u n i ty o f Isra e l o n h ig h .
The soul, too, is changed from its original state by a process of
“development” similar to the gestation which transforms the drop of
semen; in the case of the soul, however, this process consists of a descent
from World to World, and from level to level within each World, as
mentioned briefly above.
The Alter Rebbe will now go on to state the details of this descent.
Specifically, the soul passes through four spiritual Worlds, in its
descent from Supernal Wisdom to the human body. These “Worlds” ,
or stages in the creative process, are (in descending order): Atzilut (the
World of Emanation), Beriah (the World of Creation), Yetzirah (the
World of Formation) and Asiyah (the World of Action). (They are
written acrostically as ‫אבי״ע‬, pronounced ABiYA.)
The function and significance of these “ Worlds” will be clarified
further in the Tanya; for the moment a brief explanation will suffice.
Atzilut (Emanation) is a World where the Ein So^-light radiates,
so that Atzilut is, in effect, G-dliness Itself “transplanted” (so to speak)
to a lower level. (This rakes place by means of tzirntzum.) For this
reason, Atzilut is still united with its source — Ein Sof.
These two characteristics of Atzilut are indicated in its very name.
The word Atzilut is etymologically related to two roots: (a) The verb
‫אצל‬, meaning “to delegate” , as in the verse,” “ I (G-d) shall delegate
something of your (Moses’) spirit and place it upon them (the seventy
Elders).” The verse is saying, then, that the spirit of prophecy possessed
by the seventy Elders was merely an extension of Moses’ spirit, not
something new, and separate from him. Similarly, the properties of
Atzilut are extensions, on a lower level, of the Ein Sof. (b) Atzilut is also
related to the word "etzel", meaning “near” — thus indicating the
unity of Atzilut with its source.
The World of Beriah (Creation), as its name implies, is a creation,
not Divinity itself. It is the first creation to come about in a manner of
Yesh Me'Ayin — creatio ex nihilo; from Ayin (“ nothingness”) there
comes about a Yesh, a definite state of existence. Beriah, however.

19. Bamidhar 11:17.

58 Lessons in T anya

represents merely the passage out of non-existence; it is a state in

creation which cannot yet be spoken of as giving rise to proper “exist­
ence” , definable in terms of form and structure.
Yetzirah (Formation) is the World where that which was created
from Ayin assumes shape and form.
The World of Asiyah refers to the completed creation. Understan­
dably, this completed creation is still spiritual. The final world of
creation (“physical As/y<1A”), comprising our physical world with ail its
creatures, comes into being only at a later stage.
Together, these worlds form the Seder Hishtalshelut, “ the chain­
like order of descent,’’ so designated because just as the lowest link in a
chain is connected to the highest by means of all the interlocking links,
similarly, in the Seder Hishtalshelut, the lowest level in Asiyah is
connected to the highest level in Atzilut; all the levels interlock and flow
from each other.
In the course of its descent from Chochmah lla'ah (Supernal
Wisdom — the highest level in Atzilut) to the physical body, the soul
passes through the entire Seder Hishtalshelut; and, as stated earlier, this
descent produces the various levels of souls, just as gestation causes the
drop of semen to be transformed into the child’s bodily organs, even to
the point where it is formed into nails.
After this introduction, we return to the Alter Rebbe’s words:

‫ אצילות‬,‫בירידתו ממדריגה למדריגה על ידי השתלשלות העולמות‬

‫בריאה יצירה עשיה מחכמתו יתברך‬
B y [ th e s o u l's ] d e s c e n d in g d e g r e e b y d e g r e e th r o u g h th e
Hishtalshelut o f th e W o r ld s o f Atzilut, Beriah, Yetzirah a n d
Asiyah, f r o m G - d ’s w is d o m ,

‫ כולם בחכמה עשית‬:‫כדכתיב‬

a s i t is w r i tt e n : ‘'Y o u h a v e m a d e th e m a ll w i t h w i s d o m
(Chochtnah)” (i.e., everything emanates from Chochmah, which is
the source of all Hishtalshelut),

‫נתהוו ממנו נפש רוח ונשמה של עמי הארץ ופחותי הערך‬

[through this descent] th e Nefesh, Ruach a n d Neshamah o f th e
ig n o r a n t a n d le a s t w o r t h y c o m e i n t o b e in g .
 C hapter T wo 59

Their souls were most strongly affected by this descent, and

therefore they are on the lowest level. Similarly, all the various levels of
“higher” and “ lower” souls are determined by the soul’s descent
through Hishtalshelut; some souls are affected to a greater degree,
others less.
The Alter Rebbe now relates the second point in the analogy to our
case. Just as in the analogy, the nails of the child are still bound up with
their first source though their being constantly nurtured by the child’s
brain, so too, in the case of the soul:

‫ועם כל זה עודינח ק שותת ומיוחדות ביחוד נפלא ועצום במחותן‬

‫ שהיא המשכת חכמה עילאה‬,‫ועצמותן הראשון‬
N e v e r th e le s s (notwithstanding the fact that they have already become
souls of the lower levels — the souls of the ignorant and the least
worthy), t h e y (these lesser souls) r e m a in b o u n d a n d u n i t e d w i t h a
w o n d e r f u l a n d m i g h t y u n i t y w i t h th e ir o r ig in a l e sse n c e ,
n a m e ly , an e x te n s io n of Chochmah Ila’ah (S u p e rn a l
W is d o m ) ,

‫כי יניקת וחיות נפש רוח ונשמה של עמי הארץ הוא מנפש רוח ונשמה של‬
‫הצדיקים והחכמים ראשי בני ישראל שבדורם‬
f o r th e n u r tu r e a n d l if e o f th e Nefesh, Ruach a n d Neshamah
o f th e ig n o r a n t a re d r a w n f r o m th e Nefesh, Ruach, a n d
Neshamah o f th e r ig h te o u s a n d th e sa g e s, th e " h e a d s ” o f
Is ra e l in t h e ir g e n e r a tio n .

By drawing their nuture and life from those who represent the
levels of “head” and “brain”, all Jews are bound up with their source in
Chochmah Ila’ah — Supernal Wisdom.

‫ ולדבקה בו — שכל הדבק‬:‫ובזה יובן מאמר רבותינו ז״ל על פסוק‬

‫בתלמיד חכם מעלה עליו הכתוב כאלו נדבק בשכינה ממש‬
T h is e x p la in s th e c o m m e n t o f o u r Sages^° o n th e verse,^^

20. Ketubbot 111b.

21. Det/arim 30:20.
60 Lessons in T anya

“A n d c le a v e u n to H i m ” (concerning which the question arises:

How can mortal man cleave to G‫־‬d? In answer, our Sages comment):
“H e w h o c le a v e s u n t o a [T o r a h ] s c h o la r is d e e m e d b y th e
T o r a h t o h a v e a c tu a lly b e c o m e a t ta c h e d t o t h e Shechinah
(the Divine Presence).”

This seems difficult to comprehend: How can one equate cleaving

to a Torah scholar with cleaving to the Shechinah? However, in light of
the above, this is readily understood.

‫ש ת ח ונשמה של עמי‬5‫ ק שותת מ‬,‫כי על ידי דביקה בתלמידי חכמים‬

‫הארץ ומיוחדות במהותן הראשון ושרשם שבחכמה עילאה‬
F o r, th r o u g h a t ta c h m e n t t o t h e s c h o la r s , th e Nefesh, Ruach
a n d Neshamah o f t h e ig n o r a n t a re b o u n d u p a n d u n i t e d w i t h
t h e ir o r ig in a l e sse n c e a n d th e ir r o o t in S u p e r n a l W is d o m ,

‫ והוא המדע כר‬,‫שהוא יתברך וחכמתו אחד‬

(and thereby with G-d Himself, since) H e a n d H is w i s d o m a re o n e ,
a n d “ H e is th e K n o w l e d g e . . . ”

‫)והפושעים ומורדים בתלמידי חכמים‬

(^^As f o r t h o s e w h o w i l l f u l l y s in a n d r e b e l a g a in s t th e T o r a h
sa g e s: How do they receive their spiritual nurture and life? Spiritual
life and nurture flow only where there is a desire to nurture and give life.
In answer to this, the text continues:

‫יניקת נפש רוח ונשמה שלחם מבחינת אחוריים של נפש רוח ונשמת‬
(‫תלמידי חכמים‬
th e n u r tu r e o f th e ir Nefesh, Ruach a n d Neshamah c o m e s
f r o m th e h in d - p a r t, a s i t w e r e , o f th e Nefesh, Ruach a n d
Neshamah o f th e s c h o la r s .)
Nurture from “ the hind-part” can be understood by way of
comparison to one who gives an object to his enemy — obviously, not
out of a true desire to give, but rather due to some external factor. The

22. Parentheses are in the original text.

 C hapter T wo 61

grudging reluctance with which he gives will be reflected in his manner;

he will turn away from him, tossing the object to his enemy over his
shoulder. The same is true in the spiritual sphere. When spiritual
nurture is given unwillingly, it is described as coming from “the
hind-part” of the giver — an external level of nurture.
Nevertheless, even those who rebel against the sages receive some
measure of spiritual nourishment from them. For every soul, without
exception, must be bound up with its root and source, as explained
earlier. The level of nurture they receive, is however, is from the
“hind-part” of the souls of the sages.

Having^^ concluded that every Jew has a holy soul which emanates
“ from above” (from Supernal Wisdom), the Alter Rebbe now states
that even the quality (the “rank'’ or “level” ) of each individual soul is
determined only by factors “from above” — spiritual factors, such as
the soul’s above-mentioned descent through Hishtalshelut. No actions
of this physical world can determine its quality and rank. The Alter
Rebbe makes this statement indirectly by clarifying a quotation from
the Zohar which seems to indicate the contrary.

‫ומה שכתוב בזהר ובזהר חדש שהעיקר תלוי שיקדש עצמו בשעת תשמיש‬
‫דוקא‬
A s f o r w h a t is w r i t t e n in th e Zohar^^ a n d in Zohar Cha-
dash^^ t h a t th e e s s e n tia l f a c t o r is t o c o n d u c t o n e s e lf in a h o ly
m a n n e r d u r in g s e x u a l u n io n ,

‫מה שאין כן בני עמי הארץ כו׳‬

w h ic h is n o t th e c a se w i t h th e c h ild r e n o f th e ig n o r a n t a n d
t h e ir i l k who do not conduct themselves thus.

23. This interpretation of the following passage of Tanya follows a com­

ment of the Rebbe Shlila. This paragraph forms (for the most part) a transla­
tion of this comment.
24. See Zohar II, 204b; III, 80-82.
25. Bereishit, p. 11.
62 Lessons in T anya

The ignorant — as the Zohar goes on to imply — draw down for

their child a soul of a lower level, which seems to indicate that an action
occurring in this physical world can, in fact, affect the soul’s level. Not
so, declares the Alter Rebbe. The Zohar is not referring to the soul at all,
but to the soul’s spiritual “garment” — as follows:

‫היינו משום שאין לך נפש רוח ונשמה שאין לה לבוש מנפש דעצמות אביו‬
‫ואמו‬
th is is b e c a u s e n o Nefesh, Ruach a n d Neshamah is w i t h o u t a
g a r m e n t w h ic h s te m s f r o m th e Nefesh o f i ts f a th e r 's a n d
m o t h e r ’s esse n ce.

‫ ואפילו השפע שנותנים‬,‫ הכל עד ידי אותו הלבוש כוי‬,‫וכל המצות שעושה‬
‫ הכל הוא על ידי לבוש זה‬,‫לו מן השמים‬
A l l th e c o m m a n d m e n ts t h a t i t f u lf i ll s a re in f lu e n c e d b y t h a t
g a r m e n t — it is through this garment that the soul achieves its ability
to affect the body and to perform the commandments involving physi­
cal matters; e v e n th e b e n e v o le n c e th a t f l o w s t o o n e f r o m
h e a v e n is a ll g iv e n th r o u g h t h a t g a r m e n t. Because the soul is so
strongly bound up with this garment, the Zohar refers to the garment,
in this context, as the person’s “soul” .

‫ ימשיך לבוש קדוש לנשמת בנו‬,‫ואם יקדש את עצמו‬

N o w , i f th e p e r s o n s a n c tif ie s h im s e lf , h e w i l l b r in g f o r t h a
h o l y g a r m e n t f o r th e neshamah o f h is c h ild , thereby enabling
the child to serve G‫־‬d more readily.

‫ צריכה ע^ןידוש אביו כו׳‬,‫ואפילו היא נשמה גדולה‬

H o w e v e r g r e a t a s o u l i t m a y b e , i t s t i l l n e e d s th e f a t h e r ’s
s a n c ti f ic a ti o n at the time of intercourse.

‫ הנה לפעמים נשמת אדם גבוה לאין קץ בא להיות בנו‬,‫אבל הנשמה עצמה‬
‫של אדם נבזה ושפל כר‬
B u t th e s o u l i t s e l f as distinct from its “garment” is not affected by
the parents’ sanctification; in fact i t s o m e t im e s h a p p e n s t h a t th e
 C hapter T wo 63

s o u l o f a n i n f i n i t e l y l o f t y p e r s o n c o m e s t o b e th e s o n o f a n
i g n o b le a n d l o w l y p e r s o n . . .

‫ ובטעמי מצות‬,‫כמו שכתב האר״י ז״ל כל זה בליקוטי תורה פרשת וירא‬

‫פרשת בראשית‬
A l l t h is h a s b e e n e x p la i n e d b y R a b b i Isa a c L u r ia , o f b le s s e d
m e m o r y , in Likutei Torah o n Parshat Vayera, a n d in Taamei
HaMitzvot o n Parshat Bereishit.

Thus the physical world — of which the parents are a part — can
in no way affect the soul's spiritual rank. Even the statement of the
Zohar that the essential factor regarding the state of the soul is the holy
manner of conduct during sexual union, pertains only to the soul’s
“garment”. The soul itself, with all its various levels, emanates “from
above."
 64 L essons in T anya

Chapter Three

Kw27‫ כלולה מעשר ״‬,‫ נפש רוח ונשמה‬,‫וחנה כל בחינה ומדריגה משלש אלו‬
‫בחינות‬
N o w , e a c h o f th e s e th r e e d i s t i n c ti o n s a n d g r a d e s — Nefesh,
Ruach a n d Neshamah — c o n s is ts o f te n fa cu ltie s^
‫כנגד עשר ספירות עליונות שנשתלשלו מהן‬
c o r r e s p o n d in g t o th e T e n S u p e r n a l Sefirot (divine manifcsta-
tions),^ in which they originate and w h e n c e th e y d e sc e n d .

‫הנחלקות לשתים‬
The Ten Sefirot a re s u b d i v i d e d i n to t w o general categories.

‫שהן שלש אמות ושבע כפולות‬

T h e s e two categories are: th r e e “ m o t h e r s ” , i.e., three of these
Sefirot are termed “ mothers” for they are the source and root of the
other seven Sefirot, as a mother is the source of her offspring, a n d
s e v e n “ d o u b l e s ” — the seven divine attributes, called “doubles”
inasmuch as each of the emotional attributes manifests itself in a
twofold manner, as shall presently be explained.

‫ חסד גבורה תפארת כד‬:‫ ושבעת ימי הבנין‬,‫ חכמה בינה ודעת‬:‫פירוש‬
N a m e ly : Chochmah (“wisdom”), Binah (“ understanding”) a n d
D aat (“knowledge”) are called “mothers”; a n d the seven “doubles”

1. Elsewhere (e.g., I.ikiilei Torah, Bamidbar la , S lh \S h ir HaSbiriiu 16d)

the Alter Rebbe makes it clear that the soul does not “ consist” of the ten
faculties, but rather manifests itself through them, since the soul itself is
essentially indefinable and indivisible.
2. The Ten Sefirot are more fully discussed in l^geret HaKodesh (Tanya,
Part IV), ch. 15 and elsewhere.
 C hapter T hree 65

arc [ th e e m o t i o n a l a t t r i b u t e s k n o w n a s] th e " se ve n d a y s o f
C r e a t i o n ” : Chesed (“ kindness”), Gevurah (“severity” ), Tiferet
(“beauty” ), a n d s o o n , the other four being: Netzach (“endurance” ).
Hod (“splendor” ), Yesod (“foundation” ), and Malchut (“ royalty”).
These seven attributes arc known as the “seven days of Creation,”
for it was through these seven attributes that G-d created the world.
Each day’s creation came about through a particular attribute: during
the first day Chesed was dominant, the second day Gevurah, and so on.

‫וכך בגבש האדם שנחלקת לשתים — שכל ומדות‬

Just as the Ten Supernal Sefirot arc divided into two general categories,
s o , t o o , w i t h t h e h u m a n s o u l [ a n d i t s te n f a c u ltie s ] ; th e y a re
d i v i d e d i n t o t w o general categories: seichel ( " i n t e l l e c t ”) a n d
middot ( " e m o t i o n a l a t t r i b u t e s ”).

‫ והמדות הן אחבת ה׳ ופחדו ויראתו‬,‫השכל כולל חכמה בינה ודעת‬

‫ולפארו כר‬
T h e [ c a t e g o r y o f ] i n te l le c t in c lu d e s the three all-inclusive intellcc-
tual powers Chochmah, Binah a n d Daat (ChaBaD), w h i l s t th e
middot, which bear the same names as their corresponding seven
Sefirot: Chesed, Gevurah, etc., represent the following emotions: lo v e
o f G - d , d r e a d a n d a w e o f H im , g l o r i f ic a ti o n o f H im , a n d s o
f o r th .

Love corresponds to Chesed (“kindness” ), as they arc. rcspec-

tively, the internal (i.e., emotional) and external (i.c., practical) aspects
of the same trait; the dread and awe of G-d correspond to Gevurah, as
they arc its inner aspect; so too the glorification of Him corresponds to
Tiferet.
‫וחב״ד נקראו אמות ומקור למדות כי המדות הן תולדות חב״ד‬
C haBaD (the intellectual faculties) a re c a lle d th e " m o th e r s ” a n d
s o u r c e o f th e middot, f o r th e middot a re " o f f s p r in g ” o f {i.e.,
derive from) C haBaD .

At this point it would be worthwhile to explain briefly the

66 Lessons in T anya

function of the faculties Chochmah, Binah and Daat (abbreviated as

ChaBaD), mentioned frequently in the coming chapters.
Chochmah is the first flash of intellect. It is the seminal and inner
point of an idea. This seminal point of intellect already includes within
it all the details and ramifications of the idea, but as yet they are
concentrated and obscured. (This is analogous to a dot, in which the
dimensions of length and breadth are not evident — all that is seen is the
dot — although for the dot to exist it must certainly contain length and
breadth.)
Chochmah is also called barak hamavrik — the intuitive flash of
illumination which is the beginning of intellectual revelation. For
instance, we may observe how a person striving to answer an intellec­
tual question suddenly realizes in a flash of intuition that the question
can be answered along a particular line of reasoning. At the moment of
illumination he is as yet unaware exactly how the particular question is
answered: he knows only that he has found an adequate solution to the
problem.
Thereafter the faculty of Binah (“understanding") comes into
play. Through cogitation, Binah apprehends, crystallizes and clarifies
the details of the idea which were obscured in Chochmah, until the
whole edifice of the idea, in all its length and breadth, becomes
manifest. For this reason the function of Binah is described as meivin
davar mitoch davar — “to understand (or deduce) one matter out of
another" — i.e., that which was previously concentrated in the obscure
intuitive flash of Chochmah is now revealed and understood.
After the person fully understands the idea with all its details and
ramifications, he must then immerse himself in it, binding and unifying
himself with it to the extent that he not only understands it but also
feels it. Only in this way can he be affected by the idea; if his
understanding points to the desirability of a particular thing, it will give
birth to a love for it; if his understanding indicates instead the harmful­
ness of a particular thing, he will react with a feeling of fear and flee
from it; and similarly with other emotions. The faculty with which one
thus immerses himself in an idea is called Daat (“knowledge"), which is
etymologically related to the expression,^ “and Adam knew (‫ )ידע‬Eve,"
a verb which denotes attachment and union. We now return to the text:

3. Bereishit 4:1.
 C hapter T hree 67

‫ שהוא המשכיל כל דבר‬,‫ כי הנה השכל שבנפש המשכלת‬: ‫וביאור הענין‬

T h e e x p la n a ti o n o f th e m a tt e r (i.e., of the three intellectual
processes described above — inspiration, cogitation, and contempla­
tion) is a s f o l l o w s : t h a t in te lle c tu a l f a c u lt y o f th e r a tio n a l
s o u l t h a t first c o n c e iv e s a n y m a t t e r (i.e., the faculty which produ­
ces the seminal point of an idea and the first flash of illumination, as
explained above)

‫נקרא בשם חכמה — כ״ח מ״ה‬

is g iv e n th e a p p e ll a ti o n o f Chochtnah [ w h ic h is c o m p o s e d o f
th e t w o w o r d s ] ‫— כח מ ה‬ th e p o t e n t i a l o f “ w h a t is.

It is a faculty concerning which one can only pose the question

"Mah?" (“What is it.?” ) — for at this stage the idea in question is not
yet clear or comprehensible logically, since its details are still in poten-
tia, emerging only at a later stage.

‫ שמתבוק בשכלו להבין דבר לאשורו‬,‫וכשמוציא כחו אל הפועל‬

'W hen o n e b r in g s f o r t h this concentrated idea from t h e p o t e n t i a l
i n t o th e a c tu a l, t h a t is, w h e n o n e c o g ita te s w i t h h is in te lle c t
on the seminal point in o r d e r t o u n d e r s ta n d a m a t t e r f u ll
w e ll —
That is: when he ponders all the details which make up the totality
of the particular idea in its length and breadth. “Length” involves the
range of an idea; when one draws down a concept from a lofty level to a
lower one (by way of a parable, for example) in order to make it more
readily understood, he is “lengthening” it, giving it a greater range of
accessibility, so that it will be more readily intelligible to a student. For
a student whose capacity is more limited, one parable may not suffice; it
may be necessary to provide a second parable to explain the first,
thereby “lengthening” the concept still further downward. (As Scrip­
ture writes concerning King Solomon:^ “ He spoke three thousand
parables.” So great was Solomon’s wisdom that to explain one of his

4. Zohar III, 28a; 34a; Tikkunei Zohar, Tikkun 65.

5. I Melachim 5:12.
68 Lessons in T anya

thoughts he had to give three thousand parables; one parable to explain

the basic concept, a second parable to explain the first parable, and so
forth, until ultimately giving three thousand parables — an extreme
example of the “ length” of an idea.)
The “breadth” of an idea means the multitude of details which the
concept comprises, as well as all its ramifications. For example, the
logic behind a halachic ruling in the laws of kashrut may also apply to
laws governing financial disputes.
This is the meaning of the word ‫“( לאשורו‬full well”) — under­
standing the intellectual concept completely, in both its length and
breadth.

‫ולעמקו‬
[Thus, when one cogitates on a concept in its length and breadth] a n d
d e lv e s t o i t s v e r y d e p th s

‫מתוך איזה דבר חכמה המושכל בשכלו‬

a s i t e v o lv e s f r o m th e c o n c e p t w h ic h h e h a d c o n c e iv e d in h is
i n te l le c t (i.e., when he apprehends in a detailed manner the seminal
point of intellect, which prior to his cogitation was but a nebulous
point of Chochmah),

‫נקרא בינה‬
this is called Binah. (Binah is- that faculty which elucidates the
details of any concept and apprehends it “full well” and “ in depth.”)

‫וחן חם אב ואם המולידות אהבת ה׳ ויראתו ופחדו‬

T hey (Chochmah and Binah) a re th e v e r y “f a t h e r ” and
“ m o t h e r ” w h ic h g iv e b ir th t o lo v e o f G - d , a n d a w e (yirah)
a n d d read (pachad) o f H im .^

6. Yirah means an awe which is felt for the most part intellectually. Pachad
denotes a dread which is felt emotionally, in one’s heart. This is why at the
beginning of the chapter, where the emotions are enumerated and explained in
a general way, pachad precedes yirah, for pachad — the feeling of dread in
one’s heart — is a truer emotion than the intellectual yirah. Here, however,
 C hapter T hree 69

‫^ כי השכל שבנפש המשכלת כשמתבוע ומעמיק מאד בגדולת ה׳‬

F o r w h e n th e i n t e l l e c t in th e r a tio n a l s o u l d e e p ly c o n te n t-
p l a te s a n d im m e r s e s i t s e l f e x c e e d in g ly in th e g r e a tn e s s o f
G -d ,

‫איך חוא ממלא כל עלמין‬

h o w H e fills a ll w o r ld s .

i.c., how G-d animates all of creation with an immanent divine

light and life-force (just as the soul fills and gives life to every part of the
body) — a life-force which clothes itself in and unifies itself with each
creature, and which adapts itself to the individual needs of that
creature,

‫וסובב כל עלמין‬
a n d when one further contemplates h o w H e e n c o m p a s s e s a ll
w o r ld s ,^

He illuminates the worlds with a G-dly light and life-force that is

far beyond the capacity of the worlds to receive internally; rather, it
affects them in an encompassing manner.

‫וכולא קמיה כלא חשיב‬

Or, when one contemplates another aspect of G-d’s greatness, namely,
h o w in H is p r e s e n c e a ll creation is c o n s id e r e d a s n a u g h t, — *

‫נולדה ונתעוררה מדת יראת הרוממות במוחו ומחשבתו‬

Upon contemplating and immersing oneself in any of the above-
mentioned aspects of G-d’s greatness t h e m iddah o f a w e f o r th e
D i v in e M a j e s t y w i l l b e b o m a n d a r o u s e d in o n e ’s m i n d a n d
th o u g h t.

when dealing with the emotions as they are born from the intellect, yirah
precedes pachad, for only after the emotion is first formed in the mind, at
which stage it is yirah, does it then descend to the heart, as pachad.
7. Zohar III, 225a.
8. Zohar 1, l i b .
70 Lessons in T anya

‫ שאין לה סוף ותכלית‬,‫לירא ולהתבושש מגדולתו יתברך‬

t o f e a r a n d b e h u m b le b e fo r e H is b le s s e d g r e a tn e s s , w h ic h is
w i t h o u t e n d o r l im it ,

i.e., the fear will be coupled and permeated with humility, as in

the awe one feels in the presence of a very wise or righteous person,
which expresses one’s bashfulness and humility before him,

‫ופחד ה׳ בלבו‬
a n d there will also be born a d r e a d o f G - d in h is h e a r t.

This explains how contemplating G-d’s greatness arouses a fear

and dread of Him — an expression of the attribute of Gevurah.

‫ בחשיקה וחפיצה ותשוקה וגפש‬,‫ושוב יתלהב לבו באהבה עזה כרשפי אש‬
‫שוקקה‬
H e x t his contemplation will give birth to the attribute of Chesed,
expressed as a love of G-d, so that h is h e a r t w i l l g l o w w i t h an
in te n s e l o v e of G-d lik e f ie r y f la m e s , w i t h a p a s s io n , d e s ir e
a n d lo n g in g , a n d a y e a r n in g s o u l

‫לגדולת אין סוף ברוך הוא‬

(each of these expressions — “fiery flames,” “passion”, and so on,
denoting a different grade of love) t o w a r d th e g r e a tn e s s o f th e
b le s s e d Ein Sof.
‫ צמאה‬:‫ וכתיב‬,‫ נכספה וגם כלתה נפשי וגר‬:‫ כדכתיב‬,‫והיא כלות הנפש‬
‫ וכתיב צמאה לך נפשי וגו׳‬,‫נפשי לאלקים וגו׳‬
T h is is what is meant by the term kalot hanefesh (“a consuming
passion of the soul”), a s i t is w r itte n :^ “M y s o u l lo n g s [ f o r Y o u ] ;
in d e e d , i t f a i n t s . a n d ^ ° “M y s o u l t h ir s ts f o r G - d . .
a n d again,^^ “ M y s o u l t h ir s ts f o r Y o u . . . ”

9. Tehillim 84:3.
10. Ibid. 42:3.
11. Ibid. 63:2.
 C hapter T hree 71

So intense can one’s love become that the soul risks being con­
sumed in the fiery flames of its love of G-d, and totally leaving the
body. In fact, were one not to forestall this danger, and contain this
great love, he would indeed expire. But he restrains himself so that his
soul will remain clothed in his body — the only condition in which it is
possible for him to fulfill his G-d-given mission.

‫והצמאון הוא מיסוד האש שבנפש האלקית‬

T h is loving t h ir s t is d e r iv e d f r o m th e e le m e n t o f F ire in th e
d i v i n e s o u l.

‫ שיסוד האש הוא בלב‬,‫ ובן הוא בעץ חיים‬,‫וכמו שכתבו הטבעיים‬
A s s tu d e n ts o f n a tu r a l s c ie n c e a f f i r m , a n d s o i t is in Etz
Chayim, th e e le m e n t o f F ire is in th e h e a r t,

‫ומקור המים והליחות מהמוח‬

w h il e th e s o u r c e o f [ th e e le m e n t o f ] W a te r a n d m o is tu r e is in
th e b r a in ,

‫ שהיא בחינת חכמה שנקרא מים שבנפש‬,‫וכמו שכתוב בעץ חיים שער ני‬
‫האלקית‬
A s e x p la i n e d in Etz Chayim, P o r ta l SO, [the source of the
element of Water] is th e le v e l o f Chochmah w h ic h is c a lle d ‘ ‘th e
w a t e r o f th e d i v i n e s o u l. ”

Inasmuch as the heart is the seat of the emotions — of warmth —

we say that it is the abode of the element of Fire. In contrast, the brain
— being the seat of “cold” intellect, calm and measured intelligence —
is the source of the element of Water. One can readily observe this by
comparing the demeanor of an emotional person to that of an
intellectual.
So, too, with the intellect and emotions of the divine soul; the heat
and passion of one’s love of G-d is expressed in the heart, ultimately
leading him to expire in kalot hanefesh. The mind, however, remains
cool. This capacity of the intellect for calm appraisal of a situation
leads it to comprehend that G-d’s intent is that the soul remain clothed
in the body so that it will be able to fulfill the Torah and its command-
72 L essons in T anya

ments. This realization cools the fiery ardor of the heart and thus pre­
vents the soul from actually expiring in kalot hanefesh.
The Alter Rebbe’s discussion of the birth of middot from the in­
tellect has thus far been centered on two emotions: love and fear of
G-d. What of the others?

‫ כמו שכתוב‬,‫ושאר המדות כולן הן ענפי היראה והאהבה ותולדותיהן‬

‫במקום אחר‬
The rest o f the remaining five m id d ot are all offshoots an d de­
rivatives o f fear an d love (and obviously they, too, are bom of
Chochmah and Binah), as is explained elsewhere.
All the above explains why Chochmah and Binah are called the
“father” and “mother” of the middot, for it is through the contempla­
tion exercised by Chochmah and Binah that the middot are bom.
Chochmah is called the “father”. Just as the drop of semen which de­
rives from the father’s brain comprises, in concentrated and concealed
form, all the organs of the child’s body, similarly the seminal point of
chochmah contains, in a concealed manner, all the details of an idea,
as explained above. And just as it is the mother who reveals the
child’s organs from their concealed state, and brings them to a state of
completion, similarly, Binah reveals, expands and elucidates the con­
cept in all its details.
But what of Daat, the third of the intellectual faculties? Daat
too, as explained earlier, is a “mother” and source of middot. What
does it contribute to their birth? This issue is now addressed.

‫ והוא לשון התקשרות‬,‫ והאדם ידע את חוה‬:‫והדעת הוא מלשון‬

‫והתחברות‬
D a a t, w h ose etym ology m ay be fou n d in the verse,^ “A n d
A dam kn ew (yr>) Eve, ” im plies attachm en t a n d union.

‫ בגדולת‬,‫ ויתקע מחשבתו בחוזק‬,‫שמקשר דעתו בקשר אמיץ וחזק מאד‬

‫ ואינו מסיח דעתו‬,‫אין סוף ברוך הוא‬
(As applied to Daat of the divine soul, this means) binding one’s
m ind w ith a very firm , strong b o n d an d firm ly fixing o n e’s
th ought on the greatness o f the blessed Ein Sof, w ith o u t
 C hapter T hree 73

d iv e r tin g h is m in d f r o m it (i.e. the subject matter conceived in

Chochmah and developed in Binah is absorbed in the mind by con­
centration, Daat).

‫ הנה אם לא יקשר‬,‫כי אף מי שהוא חכם ונבון בגדולת אין סוף ברוך הוא‬
‫דעתו ויתקע מחשבתו בחוזק ובהתמדה‬
F o r e v e n o n e w h o is w is e (by utilizing his faculty of Chochmah)
a n d u n d e r s ta n d in g (by exercising his faculty of Binah) in th e
g r e a tn e s s o f th e b le s s e d Ein Sof, y e t, u n le ss h e a p p lie s h is
D a a t a n d f ix e s h is th o u g h t f ir m ly a n d d ilig e n tly on his under­
standing of G-d’s greatness,

‫ כי אם דמיונות שוא‬,‫לא יוליד בנפשו יראה ואהבה אמיתית‬

h e w i l l n o t p r o d u c e in h is s o u l tr u e fe a r a n d lo v e , b u t o n ly
v a in fa n c ie s.
He will only imagine that he fears G-d and loves Him, True fear
and love are attained only by way of Daat.

‫ועל כן הדעת הוא קיום המדות וחיותן‬

T h u s, Daat p r o v id e s th e s u b s ta n c e a n d v ita lity o f th e middot
(and is therefore termed a “mother” of the middot, another parent
side by side with Chochmah and Binah).

‫ אהבה וענפיה ויראה וענפיה‬:‫ פירוש‬,‫והוא כולל חסד וגבורה‬

It c o m p r is e s Chesed a n d Gevurah; th a t is to sa y , lo v e w ith
those other middot that are its o ffs h o o ts , a n d fe a r w ith its o ff­
s h o o ts .
 74 Lessons in T anya

Chapter Four

27 Kisirr
29 Kitfev
‫ועוד יש לכל נפש אלקי ת שלשה לבושים‬
In a d d i t i o n [to its ten faculties — discussed in ch. 3], e v e r y d iv in e
s o u l (nefesh Elokit) p o s s e s s e s th r e e g a r m e n ts .

The soul possesses three auxiliary powers, which arc its instru-
mcnts of expression. Like garments, they can be donned or shed at will.
When the soul utilizes any of these three powers it is “clothed” in them;
when it does not use them, it is “ divested” of them. Also, just as
garments give expression to their wearer’s beauty and importance, so,
too, when the soul dons and utilizes these “ garments” , its intellect and
emotion find expression.

‫שהם מחשבה דבור ומעשה של תרי״ג מצות התורה‬

T h e y (the garments) a re: th o u g h t, sp e e c h a n d a c tio n as they find
expression in th e 6 1 3 c o m m a n d m e n ts o f th e T o r a h .

The Alter Rebbe now goes on to explain how the divine soul
expresses itself through these three garments.

‫שכשהאדם מ קיי ם במעשה כל מצות מעשיות‬

F or, w h e n a p e r s o n a c tiv e ly f u lf i ll s a ll th e p r e c e p ts w h ic h
r e q u ir e p h y s ic a l a c tio n (e.g., when he dons the teftUin or fulfills the
commandment of tzitzit, etc.),

‫ובדיבור הוא עוסק בפירוש כל תרי״ג מצות והלכותיהן‬

and w ith h is p o w e r o f sp e e c h h e o c c u p ie s h i m s e l f in
e x p o u n d in g a ll th e 613 c o m m a n d m e n ts and th e l a w s
g o v e r n in g t h e ir f u lf illm e n ts ,

i.c., the person’s speech is immersed in the study of Torah which

includes the exposition of the commandments. For example. Tractate
Berachot deals with the commandments and the laws of blessings;
 C hapter Four 75

Tractate Shabbat deals with the commandments and laws of Sbabbat

observance, etc.,

‫ובמחשבה הוא משיג כל מה שאפשר לו להשיג בפרד״ס התורה‬

a n d w i t h h is p o w e r o f t h o u g h t h e c o m p r e h e n d s a ll t h a t h e is
c a p a b le o f u n d e r s ta n d in g in t h e Pardes (i.e., the four levels) o f
T orah ,

The word Pardes (xms), whose literal meaning is “orchard” , is

here used as an acronym of the four Hebrew words, Psbat, Remez,
Derusb and Sod, meaning, respectively: plain sense, intimation, homi•
letical exposition and esoteric meaning — the four levels of Scriptural
interpretation.

‫הרי כללות תרי״ג אברי נפשו מלובשים בתרי״ג מצות התורה‬

th e n a ll o f h is s o u l ’s 6 1 3 " o r g a n s ” a re c lo t h e d in th e 6 1 3
c o m m a n d m e n ts o f th e T o r a h .

Just as the human body consists of 248 organs and 365 blood
vessels, corresponding to the Torah’s 248 positive commandments and
365 prohibitive commandments (613 in all), the soul similarly com­
prises 613 “ organs” — the spiritual counterpart of the 613 bodily
organs — each “organ” corresponding to a specific commandment.
When, through its three “ garments” (thought, speech and action), the
soul embraces all 613 commandments, then all 613 “organs” of the
soul arc enclothed in all 613 commandments — each “ organ” of the
soul in its related commandment.
(Note the Alter Rebbe’s emphasis of the word “all” (“all the
precepts which require physical action,” “ in expounding all the 613
commandments,” “all that he is capable of understanding” ). Should
his “garments” fail to include all 613 commandments — were he to
omit one specific commandment — then the corresponding “ organ” of
the soul will remain bereft of its mitzvab-“g3LTmcnt".)
Thus we sec, in a general sense, how fulfillment of all the com­
mandments with one’s thought, speech and action, “clothes” the entire
soul in all 613 commandments of the Torah. The Alter Rebbe now goes
on to specify which components of the soul arc “ clothed” by which
particular garment.
 76 Lessons in T anya

30K«1o ‫ בחינות חב״ד שבנפשו מלובשות בהשגת התורה שהוא משיג‬:‫ובפרטות‬

‫ כפי יכולת השגתו ושרש נפשו למעלה‬,‫בפרד״ס‬
S p e c if ic a lly : th eChaBaD o f h is s o u l (i.e., his intellectual facul­
ties) a re c l o t h e d in th e c o m p r e h e n s io n o f th e T o r a h , w h ic h h e
c o m p r e h e n d s in [the four levels of] Pardes of the Torah, t o th e
e x t e n t o f h is m e n ta l c a p a c ity a n d a c c o r d in g t o th e s u p e r n a l
r o o t o f h is s o u l.

One’s mental capacity determines how much he may understand;

the root of his soul determines the area in Torah for which he will have
the greatest aptitude. For example, one whose soul is related to the level
of Pshat is more likely to comprehend the straightforward meaning of
the words of Torah; a soul related to Remez will delve to the stratum of
implied meaning underlying the words; and so on. When the person
comprehends Torah to the extent of his mental capacity then the
ChaBaD components of his soul are clothed in the garment of thought
of Torah, i.e., thought as it is related to Torah.

‫ מלובשות בקיום‬,‫ שהן יראה ואהבה וענפיהן ותולדותיהן‬,‫והמדות‬

‫המצות במעשה ובדיבור שהוא תלמוד תורה שכנגד כולן‬
A n d th e m id d o t, n a m e ly the emotions of f e a r a n d lo v e (of the
Almighty) t o g e t h e r w i t h th e ir o f f s h o o t s a n d r a m if ic a tio n s ,
a re c l o t h e d in th e f u lf i ll m e n t o f th e c o m m a n d m e n ts in d e e d
a n d in w o r d , (“ in word” ) m e a n in g in th e s t u d y o f T o r a h ,
w h ic h is^ " th e e q u iv a le n t o f a l l th e c o m m a n d m e n ts . ”
The Alter Rebbe's previous statement, that in comprehending
Torah the soul’s faculty of intellect clothes itself in thought, requires no
further elaboration; it goes without saying that the intellect can com­
prehend Torah only through the vehicle of thought.
His latter statement, however (that the middot are clothed in the
fulfillment of the commandments in deed or in word), requires further
amplification. What connection do the middot of fear and love have
with action and speech? The seat of the emotions is in the heart; how do

1. Misimah, Peah 1:1.

 C hapter Four 77

they come to clothe themselves in actions which are done with one’s
hand (in donning tefillin, for example), or in speech where one uses
his mouth (such as in oral Torah study)?
In answer to this question, the Alter Rebbe explains that com­
pleteness in the performance of the commandments demands love and
fear of G-d; one can bring to his fulfillment of the commandments the
fullness generated by vitality and depth of feeling only when he is im­
bued with fear and love of the Almighty.
In the Alter Rebbe’s words:

‫ ובלעדה‬,‫כי האהבה היא שרש כל רמ״ח מצות עשה וממנה הן נמשכות‬

‫אין להם קיום אמיתי‬
For lo v e is th e r o o t o f a Jew’s observance of a ll th e 2 4 8 p o s itiv e
c o m m a n d s ; f r o m i t th e y issu e fo r th , a n d w ith o u t i t th e y h a v e
n o tr u e su b s ta n c e .

‫כי המקיימן באמת הוא האוהב את שם ה׳ וחפץ לדבקה בו באמת‬

f o r h e w h o fu lfills th e m in tr u th , is h e w h o lo v e s G - d ’s N a m e
a n d w h o tr u ly d e s ir e s to c le a v e to H im .

‫ואי אפשר לדבקה בו באמת כי אם בקיום רמ״ח פקודין‬

N o w , o n e c a n n o t tr u ly c le a v e to H im e x c e p t th r o u g h th e fu l­
f illm e n t o f th e 2 4 8 positive c o m m a n d m e n ts .

Thus, one’s love of G-d and desire to cleave to Him dictate that
he observe the commandments. Why is it possible to cleave to G-d
only by fulfilling the commandments?

‫ כמו שכתוב במקום אחר‬,‫שהן רמ״ח אברין דמלכא כביכול‬

f o r th e y a re th e 2 4 8 ^ “o rg a n s o f th e K in g ” (of G-d, King of the
universe), a s i t w e r e , a s is e x p la in e d elsew h ere.^
Just as each of the organs of a human being is a vessel for the

2. T ik k u n e i Z o h a r , T ik k u n 30.
3. See further, ch. 23.
78 Lessons in T anya

particular soul power that clothes itself in it (e.g., the eye is a vessel fot
the power of sight, the ear for hearing, and so on), so is each command­
ment a vessel for the specific aspect of G‫־‬d’s Will (the ‘‘Supernal W ill” )
which clothes itself in that particular commandment. Each command­
ment expresses not only the Supernal Will that a specific act be carried
out, but also the particulars of its observance. Thus it is understood that
by performing the commandments one achieves unity with G-d, Whose
Will they express.
It follows, then, that love of G-d clothes (or expresses) itself in
one’s performance of the 248 positive commandments; it is their root
and life-force, which leads one to observe them with the totality of
one’5 being. For when one loves G-d and desires to cleave to Him, he
will perform His commandments as he would perform a task for a dear
friend — with delight and zest, and with all of his being.

‫ כי ירא למרוד במלך מלכי המלכים‬,‫והיראה היא שרש לשס״ה לא תעשה‬

‫הקדוש ברוך הוא‬
F ear is th e r o o t o f one’s observance of th e 3 6 5 p r o h i b it iv e
c o m m a n d s , f o r h e (the G-d-feating person) w i l l f e a r t o r e b e l
a g a in s t th e S u p r e m e K in g o f K in g s , th e H o l y O n e , b le s s e d b e
H e (by acting in defiance of His Will; he will therefore refrain from
anything that G-d forbade).

At this level, the word “ fear” is taken in its simple sense —

trepidation before the severity of G-d’s command.

‫ למרות עיני כבודו ולעשות‬,‫ שמתבושש מגדולתו‬,‫או יראה פנימית מזו‬

‫הרע בעיניו‬
O r a d e e p e r level of fe a r — th a t h e f e e ls ashamed b e fo r e G - d ’s
g r e a tn e s s , s o t h a t h e w i l l n o t r e b e l a g a in s t th e all-seeing e y e s o f
H is g l o r y b y d o in g w h a t is e v il in H is ey es,

‫ הם הקליפות וסטרא אחרא‬,‫כל תועבת ה׳ אשר שנא‬

n a m e ly , a n y o f th e a b o m in a b le th in g s h a te d b y G - d , w h ic h
a re th e kelipot and sitra achra (the “ other side” — that which is
the opposite of holiness),
 C hapter Four 79

‫ ו א חיז תם בו הוא בשס״ה מצות לא‬,‫אשר יניק תם מהאדם התחתון‬

‫תעשה‬
w h ic h d r a w t h e ir n u r tu r e f r o m m a n b e l o w (in this world) a n d
h a v e t h e ir h o l d in h im so that they be able to derive their nurture
and life through him th r o u g h his violation of th e 3 6 5 p r o h i b it iv e
c o m m a n d m e n ts .

When a person transgresses a prohibitive commandment, G‫־‬d

forbid, he provides the kelipot with additional strength and vitality.
Since kelipot and the sitra achra are entities which conceal G-dliness
and holiness and are as such despised by G‫־‬d, the Jew therefore guards
himself against transgressing. He is “ ashamed” to transgress and give
the kelipot strength and life. Thus, fear of G-d clothes itself in the
observance of prohibitive commandments; for one’s fear of G‫־‬d enables
him to withstand temptation and refrain from transgression.
We now understand clearly how fear and love of G‫־‬d are related to
the fulfillment of the commandments, and how the middot are the root
and life-force in the performance of commandments in both action and
speech.

28 Kisler
Until now it has been explained that the divine soul has three 1 Tcvct
garments in which it clothes itself; the thought, speech and action of
Torah and the commandments. The Alter Rebbe now goes on to state
that, unlike physical garments, which are less important than their
wearer, the garments of the divine soul are even loftier than the soul
which “ wears” them. Thus, “ wearing” its garments — i.e., thinking
and speaking words of Torah, and acting in performance of the com­
mandments — elevates the soul to a higher level. For, since Torah and
the commandments are one with G-d, the jew, by donning the garments
of Torah and the commandments, also becomes united with him. In the
Alter Rebbe’s words:

‫ אף שנקראים לבושים לנפש‬,‫והנה שלשה לבושים אלו מהתורה ומצותיה‬

‫רוח ונשמה‬
N o w th e s e th r e e “ g a r m e n t s ” d e r iv in g f r o m th e T o r a h a n d i ts
80 Lessons in T anya

c o m m a n d m e n ts , th o u g h t h e y a re c a lle d [ m e r e ly ] " g a r m e n ts ”
o f th e Nefesh, Ruach and Neshamah,
‫עם כל זה גבהה וגדלה מעלתם לאין קץ וסוף על מעלת נפש רוח ונשמה‬
‫עצמן‬
n e v e r th e le s s , t h e ir q u a l it y (the quality of the garments of the Torah
and its commandments) i s i n f i n i te l y h ig h e r a n d g r e a te r th a n t h a t
o f th e Nefesh, Ruach and Neshamah th e m s e lv e s ,

‫ דאורייתא וקודשא בריך הוא כולא חד‬,‫כמו שכתוב בזהר‬

[ f o r ] a s e x p la i n e d in th e Zohar,'‫׳‬ T o ra h a n d th e H o ly O n e,
b le s s e d b e H e , a re t r u ly o n e .

‫ והקדוש‬,‫ היא חכמתו ורצונו של הקדוש ברוך הוא‬,‫ דאורייתא‬:‫פירוש‬

‫ כולא חד‬,‫ברוך הוא בכבודו ובעצמו‬
T h is m e a n s: S in c e T o r a h is th e w i s d o m a n d W il l o f t h e H o l y
O n e , b le s s e d b e H e (i.e., the wisdom of Torah expresses G-d’s
wisdom; its practical application and laws — e.g., whether or not a
particular object is kosher — expresses His Will), i t is o n e w i t h H is
g l o r y a n d esse n ce,

‫כי הוא היודע והוא המדע וכו׳ כמו שכתוב לעיל בשם הרמב״ם‬
s in c e H e is th e K n o w e r , th e K n o w le d g e ... and the Known, as
e x p la i n e d a b o v e in ch. 2 in th e n a m e o f M a im o n id e s ( — that
these three aspects, separate and distinct in terms of human intellect,
arc, as they relate to G-d, one and the same entity; they arc all
G-dliness).

The Torah, being G-d’s intellect, is thus one with G-d Himself,
and when a Jew understands and unites himself with it, he is united
with G-d Himself.
From the above we understand that since the garments of thought
and speech of Torah study and the active performance of the command­
ments are united with G-d, they are even higher than the soul itself.

4. Part I, 24a; II, 60a.

 C hapter Four 81

However, a question presents itself: How can it be said that in

understanding Torah one comprehends G-d’s wisdom and W ill, when
G‫־‬d’s wisdom — like G-d Himself — is infinitely beyond man’s
limited comprehension? This will now be explained;

‫ ולית מחשבה‬,‫ ולגדולתו אין חקר‬,‫ואף דהקדוש ברוך הוא נקרא אין סוף‬
‫תפיסא ביה כלל‬
A l t h o u g h th e H o l y O n e , b le s s e d b e H e , is c a lle d Ein Sof
( “ I n f i n i t e ”) , and^ “ H is g r e a tn e s s ca n n e v e r b e f a t h o m e d , ”
and^ “ N o th o u g h t c a n a p p r e h e n d h im a t a l l , ”

‫וכן ברצונו וחכמתו‬

a n d s o a re a ls o H is W i l l a n d H is w i s d o m (infinite and
unfathomable),

‫ כי לא‬:‫ וכתיב‬,‫ החקר אלוקה תמצא‬:‫ וכתיב‬,‫ אין חקר לתבונתו‬:‫כדכתיב‬

‫מחשבותי מח שבותיכם‬
a s i t is w r itte n ,^ “ T h e r e is n o s e a rc h in g o f H is u n d e r s ta n d ­
i n g ” ; a n d i t is a ls o w r itte n ,^ “ W h e n y o u w i l l se a rc h (to
understand) G - d , w i l l y o u f i n d ? ” ; a n d i t is f u r th e r w r itte n ,^
“ F o r M y th o u g h t s a re n o t like y o u r th o u g h ts , ” says G-d to man;

Thus human thought is incapable of grasping Divine “ thought” .

How, then, can it be said that in understanding Torah man grasps G-d’s
wisdom?
T o this the Alter Rebbe answers that G-d “compressed” and
“ lowered” His wisdom, clothing it in the physical terms and objects of
Torah and its commandments, so that it might be accessible to human
intelligence, in order that man may thereby be united with G-d.

5. T e h illin t 145:3.
6. Cf. Introduction to T ik k u n e i Z o h a r .
7. Y e sh a y a h u 40:28.
8. ly o v 11:7.
9. Y esb d v a b ii 55:8.
82 Lessons in T anya

‫ שם‬,‫ ב מקו ם שאתה מוצא גדולתו של הקדוש ברוך הוא‬: ‫הנה על זה אמרו‬
‫אתה מוצא ענותטתו‬
c o n c e r n in g t h is disparity between human intelligence and Divine
wisdom, o u r S a g es h a v e s a i d , ‫‘‘ ״י‬W h e r e y o u f i n d th e g r e a tn e s s
of th e H o ly O n e, b le s s e d be H e, th e r e y o u f i n d H is
h u m i li ty . ”

I.e., how can we approach G-d’s greatness, to “find” it and be

united with it? — Through His “ humility” , by His lowering Himself
to our level.

‫וצמצם הקדוש בריד הוא רצוט וחכמתו בתרי׳יג מצות התורה‬

!‫ובהלכותיה‬
G - d c o m p r e s s e d H is W il l a n d w i s d o m in t h e 6 1 3 c o m m a n d ­
m e n ts o f th e T o r a h a n d in th e ir la w s .

As mentioned above, the logic of the law represents Divine wis­

dom, and the ruling, Divine Will —

‫ובצרופי אותיות תורה נביאים וכתובים‬

a n d in th e l e t t e r - c o m b i n a ti o n s o f S c r ip tu r e (Torah, Nevi’im
and Ketuvim),
The very letters and words of Scripture contain G-d’s Will and
wisdom; wherefore even one who is ignorant of their meaning fulfills
the precept of Torah study by merely reciting them —

‫תר שותיחן שבאגדות ומדרשי חכמינו ז״ל‬

a n d G-d’s Will and wisdom are also contained in t h e e x p o s it io n o f
th e s e v e rs e s f o u n d in th e A ^ ad o t and Midrashim o f our
S a g es, o f b le s s e d m e m o r y .

‫בכדי שכל הנשמה או ת ח ונפש שבגוף האדם תוכל להשיגן בדעתה‬

In all of these did G-d “compress” His Will and wisdom in o r d e r t h a t

10. Megillah 31a.

 C hapter Four 83

every Neshamah o r even the lower soul-levels of Ruach and

Nefesh, situated as they are in t h e h u m a n b o d y , w i l l b e a b le t o
g r a s p th e m w i t h i t s in te lle c t,

‫ולקיימן כל מה שאפשר לקיי ם מהן במעשה דבור ומחשבה‬

a n d [ in o r d e r ] t h a t i t (the Nefesh or Ruach or Neshamah) f u l f i l l
th e m , a s f a r a s t h e y c a n b e f u lf ille d , in a c tio n , s p e e c h a n d
th o u g h t;

‫ועל ידי זח תתלבש בכל עשר בחינותיה בשלשה לבושים אלו‬

th e r e b y c lo t h i n g i t s e l f w i t h a ll i t s te n f a c u ltie s in th e s e th r e e
g a r m e n ts (of the thought, speech and action of Torah and mitzvot).

2 ‫ מה מים יורדים מ מקו ם גבוה ל מקו ם נמוד‬: ‫ולכן נמשלה התורה למים‬Tc«t
T h e r e fo r e h a s th e T o r a h b e e n c o m p a r e d t o w a t e r , f o r fu s t
a s w a t e r d e s c e n d s f r o m a h ig h e r le v e l t o a l o w e r le v e l.

The water which reaches the lower level is the same water that left
its source within the higher level; unlike light, for example, which also
travels from its source, but in whose case it is not the source (the
luminous body) itself that is transmitted, but only a ray of it; and unlike
intellect which can also be communicated from one person to another,
but in whose case, too, it is not the source (the teacher’s mind) itself that
transmits itself to the lower level (the student’s mind), but only the
idea, a product of the source.

‫כך התורה ירדה מ מקום כבודה‬

Just as we find in the analogy of water, 50 h a s T o r a h d e s c e n d e d
f r o m i t s p la c e o f g lo r y , i.e., the lofty spiritual plane which is its
source.

‫ ולית‬,‫ ואורייתא וקודשא בריך הוא כולא חד‬,‫שהיא רצונו וחכק תו יתבי־ד‬
‫מחשבה תפיסא ביה כלל‬
In its original state i t is G - d ’s W i l l a n d w i s d o m , a n d “ T o r a h is

11. B at'd K a m a 17a.

84 Lessons in T anya

o n e a n d th e s a m e w i t h G - d , ” W h o m “ n o th o u g h t can
a p p r e h e n d a t a l l ” — on that plane, Torah is incomprehensible to
man, as is G-d Himself.

‫ומשם נסעה וירדה בסתר המדריגות ממדרגה למדרגה כהשתלשלות‬

‫העולמות‬
F ro m th e r e th e T o r a h h a s jo u r n e y e d in a d e s c e n t th r o u g h
h id d e n s ta g e s , s ta g e a f te r s ta g e , in t h e Hishtalshelut o f th e
W o r ld s (i.e., the chain-like order of interconnected spiritual
“ Worlds” , explained more fully in ch. 2; Torah descended through all
these levels — )

‫ שהן לוב מצות התורה‬,‫עד שנתלבשה בדברים גשמיים ועניני עולם הזה‬
‫ככולן והלכותיהן‬
u n t i l i t c l o t h e d i t s e l f in m a te r ia l m a tt e r s a n d th in g s o f th is
corporeal w o r l d , w h ic h c o m p r is e n e a r ly a ll th e T o r a h ’s c o m ­
m a n d m e n t s a n d th e ir la w s .

Nearly all the mitzvot involve material objects: tzitzit are made of
wool, tefillin of leather, and so on. Even the “ spiritual” mitzvot
involve material objects in their halachot — the laws governing their
practical application. For example, the mitzvah of loving one’s fellow,
although essentially a “ spiritual” mitzvah, as it consists of an emotion
— love, demands that one aid his fellow-Jew materially, financially,
etc.; these being concrete, material expressions of a “spiritual”
mitwah.

‫ עשרים וארממז ספרים שבתורה‬,‫ובצ תפי או תיו ת גשמיות בדיו על תספר‬

‫נביאים וכתובים‬
Thus, the Torah clothed itself in the material objects with which the
mitzvot are performed a n d a ls o in th e p h y s ic a l l e t t e r c o m b in a ­
t i o n s w r i t t e n w i t h in k in a b o o k , namely th e t w e n t y - f o u r
books o f Torah, Nevi’im, and Ketuvim.
(As mentioned above, the letters and words contain the holiness of
G-d’s Will and wisdom.)
 C hapter Four 85

‫ ואפילו בחינת דבור ומעשה שלמטה‬,‫כדי שתהא כל מחשבה תפיסא בהן‬

‫ממדרגת מחשבה תפיסא בהן ומתלבשת בהן‬
Torah underwent this great descent so t h a t e v e r y human t h o u g h t b e
a b le t o g r a s p t h e m , a n d s o t h a t e v e n s p e e c h a n d a c tio n ,
w h ic h a re o n a l e v e l l o w e r th a n th o u g h t, b e a b le t o g ra s p
th e m (— G-d’s Will and wisdom) a n d c lo th e th e m s e lv e s in th e m
— by performing the commandments in speech and action.

29 ‫ ומאחר שהתורה ומצותיה מלבישים כל עשר בחינות הנפש וכל תרי״ג‬Kid«■

‫אבריה מראשה ועד רגלה‬
N o w , s in c e T o r a h a n d i t s c o m m a n d m e n ts c lo t h e a ll te n
f a c u lt ie s o f th e s o u l, a n d a ll o f t h e s o u l ’s 6 1 3 ‘‘o r g a n s ’ ’, f r o m
h e a d t o f o o t , i.e, from its highest level — its “head” — to its lowest
level,

‫ ואור הוי׳ ממש מקיפה‬,‫הרי כולה צרורה בצרור החיים א ת הוי׳ ממש‬
‫ומלבישה מראשה ועד רגלה‬
i t the soul is t r u l y c o m p l e t e l y b o u n d u p w i t h G - d in the^^
“ b o n d o f lif e , ” a n d th e v e r y l ig h t o f G - d e n v e lo p s a n d
c lo th e s i t f r o m h e a d t o f o o t .

‫ כצנה רצון תעטרט‬:‫ וכתיב‬,‫ צורי א חס ה בו‬:‫כמו שכתוב‬

S o i t is w ritte n :^ ^ “ G - d is m y R o c k , in w h o m 1 ta k e r e f u g e ”
(and naturally, only that which surrounds a person can protect him);
a n d i t is f u r th e r w r i t t e n ,'* “ A s w i t h a s h ie ld G - d ’s W i l l
su rrou n ds h im ,”

‫ המלוב שים בתורתו ומצותיה‬,‫שהוא רצונו וחכמתו יתברך‬

m e a n in g H is W i l l a n d w i s d o m t h a t a re c l o t h e d in T o r a h a n d
i t s c o m m a n d m e n ts .

We see, at any rate, that although G-d’s wisdom and Will are

12. I Shmuel 25:29.

13. Tehillim 18:3.
1:4. Ibid. 5:13.
 86 Lessons in T anya

beyond man’s reach, they are made accessible to him because the Torah
is clothed in physical terms, and its commandments are vested in
physical objects.

T‫ יפה שעה א ח ת בתשובה ומעשים טובים בעולם הזה מכל חיי «׳״‬: ‫ולכן אמרו‬
‫עולם הבא‬
F o r t h is re a so n , i t h a s b e e n said:^^ " O n e h o u r o f r e p e n ta n c e
a n d g o o d d e e d s in th is w o r l d i s b e t t e r th a n t h e w h o le lif e o f
th e W o r l d t o C o m e . ”

‫ שהוא תענוג ההשגה‬,‫כי עולם הבא הוא שנהנין מזיו השכיטז‬

F o r the reward in th e W o r l d t o C o m e c o n s is ts o f e n jo y in g th e
r a d ia n c e o f th e D iv in e Presence;^^ i t is th e p le a s u r e d e r iv e d
f r o m c o m p r e h e n s io n of G-dliness.

‫ להשיג כי א ם איזו הארה‬,‫ אפילו מהעליונים‬,‫ואי אפשר לשום נברא‬

‫מאור הוי׳‬
N o w n o c r e a te d b e in g , e v e n a spiritual being o f th e h ig h e r
r e a lm s such as angels or souls, c a n c o m p r e h e n d a n y m o r e th a n a
g l i m m e r o f th e D iv in e lig h t,

‫ולכן נקרא בשם זיו השכינה‬

f o r w h ic h r e a so n the reward of the souls in the World to Come is
r e fe r r e d t o a s " th e radiance o f th e D iv in e P resen ce, ” since it is
no more than a remote gleam of the Divine light.

‫אבל הקדוש ברון הוא בכבודו ובעצמו לית מחשבה תפיסא ביה כלל‬
B u t a s f o r th e e sse n c e a n d g lo r y o f th e F io ly O n e , b le s s e d b e
Fie, " n o t h o u g h t c a n a p p r e h e n d H im a t a ll. ”

‫ אזי היא תפיסא‬,‫כי א ם כאשר תפיס א ומתלבשת בתורה ומצותיה‬

‫ומתלבשת בהקדוש ברוך הוא ממש‬
O n l y w h e n i t a p p r e h e n d s a n d c lo th e s i t s e l f in T o r a h a n d i t s
mitzvot d o e s i t g r a s p a n d c lo th e i t s e l f in G - d H im s e lf ,

15. At'ot 4:17.

16. Beracbot 17a.
 C hapter Four 87

‫דאורייתא וקודשא בריך הוא כולא חד‬

f o r “ T o r a h a n d th e H o l y O n e , b le s s e d b e H e , a re o n e a n d th e
sam e.

Hence the superiority of Torah and mitzuot in this world over the
life of the World to Come. In the World to Come the soul grasps only a
glimmer of G-dlincss; in this world, through Torah and mitzvot, it is
united with G-d Himself.

‫ואף שהתורה נתלבשה בדברים תחתונים גשמיים‬

F or, a lth o u g h th e T o r a h h a s b e e n c lo t h e d in l o w l y m a te r ia l
th in g s , and it is only these material things that man’s intellect grasps
when studying Torah, not the essence of G‫־‬d’s Will and wisdom, yet —

‫ דרך משל‬,‫הרי זה כמחבק א ת המלך‬

i t is, b y w a y o f ill u s tr a tio n , lik e o n e w h o e m b r a c e s a k in g .

‫ בין מחבקו כשהוא‬,‫שאין הפרש במעלת התקרבותו ודביקותו במלך‬

‫ בין שהוא לבוש כמה לבושים‬,‫לבוש לבוש אחד‬
T h e r e is n o d iff e r e n c e in th e d e g r e e o f h is c lo s e n e s s a n d
a t t a c h m e n t t o th e k in g w h e th e r h e e m b r a c e s h im w h e n th e
k in g is w e a r in g o n e r o b e o r m a n y ro b e s.

‫מאחר שגוף המלך ב תוכם‬

s in c e th e k in g 's b o d y is in th e m .

Similarly, when a Jew “embraces” G-d’s wisdom in Torah study,

the fact that His wisdom is clothed in material “robes” is irrelevant.
Another point understood from this analogy: in the study of
Torah, man is also “ embraced” , enveloped and encompassed by, G-d’s
wisdom that the Torah contains (as will be explained further in ch. 5)
— as the Alter Rebbe continues:

‫וכן א ם המלך מחבקו בזרועו גם שהיא מלובשת תוך מלבושיו‬

S im ila r ly , w h e n th e k in g e m b r a c e s o n e w i t h h is a r m , th o u g h
i t b e d r e s s e d in h is ro b e s.
88 Lessons in T anya

To illustrate that Torah is analogous to a royal embrace, the Alter

Rebbe quotes;

‫ וימינו תחבקני‬:‫כמו שכתוב‬

A s i t is w r i t t e n , “H i s (G-d’s) r ig h t h a n d e m b r a c e s m e , “

‫ שנתנה מימיו‬,‫שהיא התורה‬

w h ic h r e fe r s t o T o r a h , called “ the right hand” b e c a u s e T o r a h
w a s g iv e n b y G -d's^^ “ r ig h t h a n d , ”

‫שהיא בחינת ח סד ומים‬

f o r [ T o r a h ] is r e la te d t o th e a t t r i b u t e o f C h c s e d (“ kindness” ),
and “ water” .

As explained in the Kabbalah, the right hand represents both

Chesed and water (and, as said earlier, Torah is compared to water),
and the left hand represents Gevurah (“severity” ) and fire. When the
verse states that G-d’s right hand “ embraces me,” the intention is that
G-d “ embraces” and envelops the soul through Torah — G-d’s “ right
hand.”
Thus, the bond that Torah study creates between the soul and G-d
is two-fold: The soul “embraces” G-d and is “embraced” by G-d. In
this, Torah study is superior to other mitzvot, as discussed in the
following chapter.

17. S h ir H a S b iriiii 8:3.

18. D e t w i m 33:2.
 C hapter Five 89

Chapter Five

JO Kisifv
At the conclusion of the previous chapter, the Alter Rebbe 4Tevct
depicted the study of Torah as a royal embrace: When one studies
Torah, his intellect “embraces” and encompasses the Divine Will and
wisdom — and thus he “embraces” the King of kings Himself, since
“ He and His wisdom are one.” In turn, the “ King” (i.e., G‫־‬d’s Will and
wisdom) “embraces” the mind of the Torah student.
But while it is readily understood that the mind can be described as
“embracing” the Torah knowledge that it absorbs, the meaning of
Torah’s “ embracing” one’s intellect is unclear. In ch. 5 the Alter Rebbe
clarifies this point. He does so by elucidating the term “grasp” used in
the statement by Elijah (quoted in the previous chapter) that no thought
can “grasp” G‫־‬d except by way of “ grasping” the Torah.
Primarily, however, this chapter aims to show how Torah study is
superior to all other mitzvot; not only is one encompassed by G‫־‬d’s Will
when he studies the Torah, as when he performs any mitzuah, but
furthermore, he “embraces” G-d by understanding His wisdom as set
forth in Torah.

‫ לית מחשבה‬:‫ולתוספת ביאור באר היטב לשון תפיסא שאמר אליהו‬

‫תפיסא בך כר‬
A f u r th e r e x p la n a ti o n , t o m o r e f u ll y e lu c id a te th e e x p r e s s io n
“ tefissa” ( ' ‘g r a s p ”), in th e w o r d s o f E lija h , " N o t h o u g h t ca n
grasp Y o u ”:

As explained in ch. 4, we cannot ordinarily “grasp” G-d with our

intellect, but only through Torah study. Realizing our inability to
comprehend G‫־‬dliness will thus explain how we do grasp Him through
Torah.

‫ הרי השכל תופס את‬,‫הנה כל שכל כשמשכיל ומשיג בשכלו איזה מושג‬
‫המושכל ומקיפו בשכלו‬
W h e n a n y i n te l le c t p e r c e iv e s a n d u n d e r s ta n d s s o m e in te lle c -
90 Lessons in T anya

t u a l s u b je c t, th e m i n d g r a s p s t h a t s u b je c t a n d e n c o m p a s s e s
it,

‫והמושכל נתפס ומוקף ומלובש ב תון השכל שהשיגו והשכילו‬

a n d th e s u b je c t is g r a s p e d a n d e n c o m p a s s e d b y , a n d is
c l o t h e d w i t h i n , th e i n te lle c t t h a t u n d e r s to o d a n d p e r c e iv e d
it.

The subject, which is now within the human intellect, is sur­

rounded and encompassed by that intellect, much as a material object is
surrounded by the hand that grasps it.
But the subject can be said to be within the mind only once the
mind has lully understood it (as indicated also by the Alter Rebbe’s use
of the past tense — “ . .. the intellect that understood and perceived
it” ). Before mastering the subject, however, while the mind is engaged
in analyzing its details, the subject is still “above” the mind, and the
relationship between them is the reverse: the mind is “ within” the
subject and is encompassed by it.
In the Alter Rebbe’s words:

‫וגם השכל מלובש במושכל בשעה שמשיגו ו תופסו בשכלו‬

A ls o , th e i n te l le c t is c lo t h e d w i t h in th e s u b je c t a t t h e t i m e o f
in te l le c tu a l c o m p r e h e n s io n a n d g r a s p in g .‫י‬

Thus, in the act of understanding an idea the mind both encom­

passes the concept and is encompassed by it, and this is the significance
of the term “grasping” used above.

1. The Rebbc Shlita notes:

The process of understanding an idea is as follows: At first one grasps the
idea or concept in a general way, and at that time his intellect encompasses the
subject. Afterwards, one begins to dissect the general idea through analysis and
argument, at which time the subject encompasses his intellect. When he
finishes dissecting and analyzing (i.e., once he has mastered the concept
thoroughly, in the Alter Rebbe’s words: “ The intellect.. .understood and
perceived i t . . . ” ), his intellect once again encompasses the subject.
 C hapter F ive 91

‫ כשאדם מבין ומשיג איזו הלכה במשנה או בגמרא לאשורה על‬:‫דרך משל‬
‫בוריה‬
W h e n , f o r e x a m p le , o n e u n d e r s ta n d s a n d c o m p r e h e n d s a
p a r tic u la r halachah in th e Mishnah or Gemara, c le a r ly a n d
th o r o u g h ly , through strenuous application of his mind,

‫ וגם שכלו מאבש בה באותה שעה‬,‫הרי שכלו תופס ומקיף אותה‬

h is i n te l le c t g r a s p s a n d e n c o m p a s s e s t h a t halachah, a n d h is
i n te l le c t is a ls o c l o t h e d in i t a t t h a t t i m e when he strives to
understand it.

‫והנה הלכה זו היא חכמתו ורצונו של הקדוש ברוך הוא‬

N o w , t h is h alach ah is th e w i s d o m a n d W i l l o f G - d — the
rationale underlying the halachah is G-d’s wisdom, and the ruling itself
is G-d’s Will, as mentioned in ch. 4.

‫ יהיה‬,‫ ושמעון כך וכך‬,‫ דרך משל‬,‫ וכך‬p ^ ‫שעלה ברצונו שכשיטעון ראו‬
‫הפסק ביניהם כן וכך‬
I t s o a r o s e in H is W i l l t h a t if, f o r e x a m p le , R e u v e n w o u l d
c la im th u s a n d S h im o n th u s , su c h a n d su c h s h o u l d b e th e
v e r d i c t b e tw e e n th e m .

‫ לבא למשפט על טענות‬,‫ואף אם לא היה ולא יהיה הדבר הזה לעולם‬

‫ותביעות אלו‬
E v e n i f i t n e v e r d i d n o r e v e r w i l l c o m e t o p a s s t h a t l it ig a t io n
o c c u r o v e r th e s e a r g u m e n ts a n d c la im s .
Thus, were the purpose of Torah study only to learn how to
practice its laws — in this case: how to resolve this dispute — then the
study of such a law would indeed serve no purpose. In fact, however,
there is great value in studying even such a halachah, for thereby one
knows G-d’s Will and wisdom, and attaches himself to it, as the Alter
Rebbe continues:

‫ שאם‬,‫ מאחר שכך עלה ברצות וחכמתו של הקדוש בתך הוא‬,‫מכל מקום‬
‫יטעוך זה כך וזה כך יהיה חפלזק כך‬
y e t, s in c e i t a r o s e th u s in G - d ’s W i l l a n d w i s d o m t h a t i f o n e
92 Lessons in T anya

p e r s o n w o u l d c la im th is w a y a n d th e o th e r t h a t w a y , th e
v e r d i c t b e su c h a n d su ch ,

‫ כהלכה הערוכה במשנה או‬,‫הרי כשאדם יודע ומשיג בשכלו פ ס ק זה‬

‫גמרא או פוסקי ם‬
th e r e f o r e w h e n o n e k n o w s a n d c o m p r e h e n d s th is v e r d ic t a s a
halachah s e t f o r t h in th e Mishnah or Gemara or Poskim (th e
h a la c h ic c o d if ie r s ),

If one arrives at the identical verdict on the basis of any other legal
system, this verdict represents human knowledge, not Divine wisdom.
If, however, he derives the ruling from Torah,

,‫הרי זה משיג ו תופס ומקיף בשכלו רצונו וחכמתו של הקדוש ברוך הוא‬
‫דלית מחשבה תפיס א ביה ולא ברצונו וחכמתו‬
h e th e n a c tu a lly c o m p r e h e n d s a n d g r a s p s t h e W i l l a n d w i s ­
d o m o f G - d , W h o m n o th o u g h t c a n g r a s p , n o r [c a n a n y
th o u g h t g r a s p ] H is W i l l a n d w i s d o m ,

‫כי א ם בהתלב שותם בהלכות הערוכות לפנינו‬

e x c e p t w h e n th e y — G-d’s Will and wisdom — c lo t h e t h e m ­
s e lv e s in th e halachot s e t b e fo r e us.
This is one facet of understanding Torah, namely, that thereby
one’s intellect encompasses the Divine Will and wisdom. Furthermore;

‫וגם שכלו מלובש ב הם‬

within the Divine
H is i n te l le c t is a ls o c lo t h e d w i t h i n th e m —
Will and wisdom contained in Torah; his mind is encompassed by
them.

‫ שאין יחוד כמותו ולא כערכו נמצא כלל בגשמיות‬,‫והוא יחוד נפלא‬
N o w t h i s is a m o s t w o n d e r f u l u n ity ; in th e p h y s ic a l r e a lm
th e r e is n o u n ity s im ila r o r p a r a lle l to it, i.e., of two things as
disproportionate as human intellect and Torah, G-d’s intellect —
 C hapter Five 93

‫להיות לאחדים ומיוחדים ממש מכל צד ופנה‬

t h a t t h e y s h o u l d a c tu a ll y b e c o m e o n e a n d u n i t e d f r o m e v e r y
s id e a n d a n g le .

‫ אשר במצות ידיעת התורה‬,‫וז א ת מעלה יתירה גדולה ונפלאה לאין קזי‬ ! ‫״״ ׳‬
‫והשגתה‬
T h is is th e d i s t i n c t i v e , i n f i n i te l y g r e a t a n d w o n d e r f u l s u p e r ­
i o r i t y o f th e mitzvah o f k n o w in g a n d c o m p r e h e n d in g T o r a h

‫ ואפילו על‬,‫ ואפילו על מצות התלויות בדביר‬,‫על כל המצות מעשיות‬

‫מצות תלמוד תורה שבדיבור‬
ot‫^׳‬r a ll t h e tnitzvot i n v o lv in g a c tio n , a n d e v e n o v e r th o s e
p e r f o r m e d th r o u g h s p e e c h ; in d e e d , e v e n o v e r th e mitzvah of
o r a l T o r a h s tu d y .

The precept of Torah study may be performed by reciting passages

of Scripture, even if one is ignorant of their meaning. Such study,
however, lacks the infinitely superior quality of cOmprehendingTorah,
namely;

,‫כי על ידי כל המצות שבדבור ומעשה הקדוש ברוך הוא מלביש א ת הנפש‬
‫ומקיפה אור ה׳ מראשה ועד רגלה‬
F o r th r o u g h a ll th e mitzvot p e r f o r m e d in a c tio n a n d sp e e c h
G - d c lo th e s th e s o u l, a n d e n v e lo p s i t w i t h H is lig h t f r o m
“h e a d ” t o “ f o o t ” , i.e., from its highest level to its lowest;

‫ חנה גם חכ מ ת ה׳‬,‫ מלבד שהשכל מלובש בחכמת ה׳‬,‫ובידיעת התורה‬

‫בקרבו‬
w h i l e in t h e c a se o f th e k n o w le d g e o f T o r a h , a p a r t f r o m th e
i n t e l l e c t ’s b e in g c l o t h e d in (i.e., enveloped by) D i v in e w i s d o m ,
th e D i v in e w i s d o m is a ls o w i t h i n h im , s o t h a t h e e n v e lo p s it.

‫מה שהשכל משיג ו תופס ומקיף בשכלו מה שאפשר לו לונפוס ולהשיג‬

‫מידיעת התורה‬
th r o u g h h is i n t e l l e c t ’s c o m p r e h e n d in g , g r a s p in g a n d e n c o m -
94 Lessons in T anya

p a s s in g w h a te v e r T o r a h k n o w le d g e i t is c a p a b le o f g r a s p in g
a n d c o m p r e h e n d in g ,

‫איש כפי שכלו וכח ידיעתו והשגתו בפרד״ס‬

e a c h m a n a c c o r d in g t o h is i n te l le c t a n d h is c a p a c ity f o r
Pardes^ — the four modes of
k n o w le d g e a n d u n d e r s ta n d in g in
Torah interpretation: Pshat, Remez, Derush a n d Sod.
Thus, apart from the effect that Torah shares with other mitzvot,
namely, that a mitzvah when performed envelops the soul in Divine
light, Torah study has the additional effect of filling the soul (inter-
naily) with the light of Divine wisdom contained in the Torah that the
soul grasps and encompasses.

‫ התורה מלובשת בנפש האדם ושכלו ו מוקפת‬,‫ולפי שבידיעת התורה‬

‫בתוכם‬
S in c e th r o u g h th e k n o w le d g e o f T o r a h th e T o r a h is a b s o r b e d
in th e s o u l a n d i n te lle c t o f th e p e r s o n a n d is e n c o m p a s s e d
w i t h i n th e m ,

‫לכן נקר את בשם לחם ומזון הנפש‬

i t is th e r e f o r e c a lle d th e “ b r e a d ” a n d “ f o o d ” o f th e s o u l.

‫ ונהפך‬,‫כי כמו שהלחם הגשמי זן א ת הגוף כ שמכניסו בתוכו וקרבו ממש‬

‫שם להיות דם ובשר כבשרו‬
J u s t a s p h y s ic a l b r e a d n o u r is h e s th e b o d y w h e n i t is in g e s te d
a n d a b s o r b e d w i t h in i t , a n d [ w h e n ] i t is tr a n s f o r m e d th e r e
i n t o b l o o d a n d fle s h o f o n e ’s o w n fle s h ,

‫ואזי יחיה וי תקיים‬

a n d o n l y th e n w i l l th e b o d y liv e a n d b e s u s ta in e d ;

‫כך בידיעת התורה והשגתה בנפש האדם שלומדה היטב בעיון שכלו‬
s im ila r ly , th r o u g h th e k n o w le d g e a n d c o m p r e h e n s io n o f

2. Sec beginning of ch. 4 for the meaning of the term Pardes.

 C hapter Five 95

T o r a h b y th e s o u l o f a p e r s o n w h o s tu d ie s i t w e l l, w i t h th e
c o n c e n tr a tio n o f h is i n te lle c t,

‫עד שנתפסת בשכלו ומתאחדת עמו והיו לאחדים‬

t o th e p o i n t w h e r e th e T o r a h is g r a s p e d b y h is m i n d a n d is
j o i n e d w i t h h im s o t h a t th e y b e c o m e o n e ,

‫נעשה מזון לנפש‬

[ th e T o r a h th e r e b y ] b e c o m e s f o o d f o r th e s o u l.

‫ המלובש בחכמתו ותורתו‬,‫ אין סוף ברוך הוא‬,‫וחיים בקרבה מחיי החיים‬
‫שבקרבה‬
I t b e c o m e s in n e r l i f e f o r it, f r o m th e F o u n ta in h e a d o f life,
th e b le s s e d Ein Sof, W h o is c lo t h e d in H is w i s d o m a n d T o r a h
t h a t a re in [ th e s o u l] of the Torah student.

‫ ותורתך בתוך מעי‬:‫וזהו שכתוב‬

T h is is th e m e a n in g o f th e verse,^ “ Y o u r T o r a h is in m y in n e r
p a r ts , ” meaning that Torah is food for the soul.

‫ שלבושי הנשמות םנן עדן הן‬,‫ שער מ״ד פרק גי‬,‫וכמו שכתוב בעץ חיים‬
‫המצות‬
I t is s i m i l a r l y w r i t t e n in Etz Chayim (P o r ta l 4 4 , ch . 3 ) th a t
mitzvot a re th e “g a r m e n t s ” o f th e s o u ls in P a ra d ise .

In Paradise, souls enjoy the radiance of the Divine Presence. In

order that the soul, a finite being, be capable of bearing the infinite
radiance, it must be shielded by spiritual “garments” . The mitzvot it
performed during its life on earth provide the soul with these garments;
for, as explained above, performing mitzvot envelops the soul in Divine
light, as a garment envelops the body.

‫ וכמו‬,‫והתורה היא המזון לנשמות שעסקו בעולם הזה בתורה לשמה‬

‫ ויקהל דף ר״י‬,‫שכתוב בזהר‬
T o r a h on the other hand is th e fo o d o f th e s o u ls in P a r a d ise

3. Tehillim 40:9.
96 Lessons in T anya

w h ic h h a d e n g a g e d in T o r a h s t u d y f o r i t s o w n s a k e d u r in g
t h e ir l i f e o n th is e a rth . I t is s im i la r ly w r i t t e n in th e Zohar
(Vayakhel, p. 210).

‫ולשמה היינו כדי לקשר נפשו להי על ידי השגת התורה‬

T h e m e a n in g o f [ T o r a h s tu d y ] “ f o r i ts o w n s a k e ” is [ s tu d y ]
w i t h th e i n t e n t o f b in d in g o n e ’s s o u l t o G - d b y c o m p r e h e n d ­
in g th e T orah,'*

‫ כמו שכתוב בפרי עץ חיים‬,‫איש כפי שכלו‬

each m a n a c c o r d in g t o th e c a p a c ity o f h is i n te lle c t, as
e x p la i n e d in Pri Etz Chayim.
We thus see from the above statement in Etz Chayim that Torah, is
the food of the soul and mitzvot are its garments.
But the question now arises: If Torah and mitzvot each have their
own unique quality, why the superiority of Torah study over mitzvot?
The Alter Rebbe answers this by defining the terms “ food” and
“ garments” in their spiritual context. From this explanation it will
become clear that Torah has the qualities of both “ food” and “gar­
ment” — hence its superiority.

‫ והלבושים בחינת מקיפים‬,‫)והמזון היא בחינת אור פנימי‬

(^T he “ f o o d ” o f th e s o u l re fe rs t o th e le v e l o f “ i n d w e l li n g
l i g h t ”; th e “g a r m e n t s ” r e fe r t o t h e le v e l o f “ e n c o m p a s s in g
lig h t. ”

‫ולכן אמרו רבותיט ז״ל שתלמוד תורה שקול כנגד כל המצות‬

F o r th is re a so n , o u r S a g e s h a v e said^ t h a t T o r a h s t u d y is
e q u a l t o a ll th e o th e r mitzvot c o m b in e d ;

4. The Rebbe Sblila observes that the Alter Rebbe finds it necessary to
define the term ‫ “( ל שמה‬for its own sake” ), lest we misinterpret the Zohar to
mean that the factor that causes the Torah to become “ food” for the soul is
some other, incidental meaning of ‫ ;ל ש מה‬rather, “ The m eaning...is [study]
with the intent of binding one’s soul to G-d by comprehending the Torah.”
5. Parentheses are in the original text.
6. Mislmab, Peah 1:1.
 C hapter Five 97

‫ והתורה היא מזון וגם לבוש לנפש‬,‫לפי שהמצות הן לבושים לבד‬

‫המשכלת‬
fo r mitzvot a re " g a r m e n ts ” a lo n e , w h il e T o r a h is " f o o d ”
a n d a ls o a " g a r m e n t ” f o r th e i n te lle c tu a l s o u l.

‫שמתלבש בה בעיונה ולימודה‬

Torah serves as a “ garment” b e c a u s e o n e c lo th e s h i m s e l f w i t h i n
i t , b y h is s o u l ’s c o n c e n tr a tio n o n i t a n d s t u d y o f i t.

‫וכל שכן כשמוציא בפיו בדבור‬

H o w m u c h m o r e s o , i f o n e e x p r e s s e s the words of Torah o r a lly ,

(‫ כמו שכתוב בפרי ע(י חיים‬,‫שהבל הדיבור נעשה בחינת אור מקיף‬
f o r t h e b r e a th o f s p e e c h b e c o m e s a k i n d o f " e n c o m p a s s in g
l i g h t , ” a s w r i t t e n in Pri Etz Chayim.)
We thus see that Torah study possesses the qualities of both
“ food” and “ garment” . It is thus superior to other mitzvot, which are
“garments” alone.
 98 Lessons in T anya

Chapter Six

2 Tei-el
5 Tcvct In the previous chapters the Alter Rebbe discussed the divine soul;
its ten faculties — three intellectual and seven emotional — and its
three garments by which it expresses itself, namely, the thought, speech
and action of Torah and the mitzvot.
He explained that the garments of the divine soul are actually on a
higher level than the soul itself, inasmuch as Torah and G-d are one, and
that by “ clothing” itself in these garments, i.e., by studying the Torah
and by performing the mitzvot, the soul is united with G‫־‬d. This is
particularly true of Torah study, in which the soul both embraces and is
embraced by the G-dliness contained in Torah.
In ch. 6 the Alter Rebbe begins to discuss the animal soul. He
explains that its structure exactly parallels that of the divine soul; it too
has ten faculties and three garments; only, unlike the divine soul, the
substance of the animal soul is kelipah, and its faculties and garments
are impurity. By clothing itself in these garments the animal soul
descends to an even lower state of impurity.
Concerning the concept of kelipah, we have noted in ch. 1 that al­
though all existence was created by and receives its life from G-dliness,
yet, in order that man be able to choose between good and evil, and that
he earn his reward by serving his Creator by his own effort, G-d created
forces of impurity which conceal the G-dliness in all of creation. These
forces are called kelipah (plural: kelipot), literally meaning “ shells” or
“ peels” : Just as the shell conceals the fruit, so do the forces of kelipah
conceal the G-dliness in every created being.
There are two categories in kelipot: kelipat nogah (lit. “ a kelipah
[inclusive] of light” ), and “ the three unclean kelipot.”
The first category, kelipat nogah, contains some measure of good.
It is thus an intermediary level between the realms of good and evil, and
whatever receives its vitality via the concealing screen of this kelipah
may be utilized for either good or evil. To this category belong all
permitted physical objects; they may be used for a mitzvah and ascend
thereby to the realm of holiness, or they may be used sinfully, G-d
forbid, and thereby be further degraded.
 C hapter S ix 99

The second category — consisting of the “ three impure kelipot”

— is wholly evil. Whatever receives its vitality via the concealment of
this type of kelipah cannot be transformed into holiness, nor, in some
cases, may it even be used in the service of holiness. To this category
belong all forbidden physical objects; whether forbidden only for
consumption, in which case they cannot be transformed into holiness
but they may serve it, or whether forbidden for any form of benefit, in
which case they cannot even serve any holy purpose.

‫והנה זה לעומת זה עשה אלקים‬

^“ T b e A l m i g h t y h a s c r e a te d o n e th in g o p p o s i t e t h e o th e r . ”

Everything in the realm of holiness has its counterpart in kelipah.

In our context, the animal soul, with its faculties and garments, is the
counterpart (in kelipah) of the divine soul, with its faculties and
garments.

‫ כמו שנפש ה אלקי ת כלולה מע שרספירות קדו שות ומתלבשת בשלשה‬,‫כי‬

‫לבושים קדו שים‬
J u s t a s th e d i v i n e s o u l c o n s is ts o f te n h o l y [ fa c u ltie s , w h ic h
c o r r e s p o n d t o t h e T e n S u p e r n a l] Sefirot, a n d is c l o t h e d in
th r e e h o l y g a r m e n ts , i.e., the thought, speech and action of Torah
and the mitzuot,

‫כך הנפש דסטרא אחרא מקליפות נוגה המלובשת בדם האדם‬

50, t o o , th e s o u l o f sitra achra (defined further in this chapter)
d e r iv e d f r o m kelipat nogah, w h ic h is c l o t h e d in m a n 's b l o o d
— as explained in ch. 1, the animal soul is clothed in the blood, and
thereby animates the body — this soul too

‫כלולה מעשר כתרין דמסאבות א‬

c o n s is ts o f ten ^ “ c r o w n s o f i m p u r i t y , ” i.e., the faculties of
kelipah, called “ crowns" in !cabbalistic terminology.

1. Kohelet 7:14. See Zohar 111, 47b.

2. Ibid. 41a; 70a.
100 Lessons in T anya

‫שהן שבע מדות רעות‬

T h e s e ten faculties are: se v e n e v i l m id d o t (seven emotional traits),

e.g., lust, the equivalent in kelipah of the middah of Chesed

(“ kindness” ); anger, which expresses the middah of Gevurah (“ sever*
ity” ); boastfulness, the equivalent of Tiferet (“ beauty” ); and so forth,

‫הבאות מארבעה יסודו ת רעים הנזכרים לעיל‬

w h ic h s t e m f r o m th e f o u r e v il e le m e n ts m e n ti o n e d a b o v e (in
ch. 1),

Spiritual entities have their “elements” as physical objects do; in

this case evil elements, since this is a soul of kelipah.

‫ מקור המדות‬,‫ שהן חכמה בינה ודעת‬,‫ושכל המולידן הנחלק לשלש‬

a n d th e i n te l le c t (seichel) w h ic h g iv e s b i r t h t o th e s e [se v e n
middot], w h ic h is
e v il s u b d i v i d e d i n t o th r e e , v i z ., Choch-
mah, Binah a n d Daat, th e s o u r c e o f th e middot.
‫כי המדות הן לפי ערך השכל‬
The intellectual faculties are described as the source of the evil middot
f o r th e middot a re c o m m e n s u r a te w i t h th e q u a l it y o f o n e ’5
in te lle c t.

‫ לפי ששכלו ק טן וקצר‬,‫כי הק טן חושק ואוהב דברים ק טנים שזותי הערך‬

‫להשיג דברים יקרים יותר מ הם‬
A c h i ld d e s ir e s a n d lo v e s (i.e., he expresses his middah of Chesed
towards) p e t t y th in g s o f l i t t l e v a lu e , f o r h is in te lle c t is t o o
im m a tu r e a n d d e f ic ie n t t o a p p r e c ia te m o r e v a lu a b le th in g s .

‫ וכן בהתפארות ושאר מדות‬,‫וכן מתכעס ומתקצף מדברים ק טנים‬

S i m i la r l y with regard to the middah of Gevurah: h e is a n g e r e d a n d
v e x e d b y t r i v i a l th in g s , a n d l ik e w i s e w i t h r e g a r d t o b o a s tf u l ­
n ess (which expresses the middah of Tiferet), a n d O th er m id d o t.

This correlation between middot and intellect indicates that the

intellect affects the nature and expression of middot, and for this
 C hapter S ix 101

reason, the three intellectual (acuities are said to be the source of the
seven middot.^

‫ כשאדם מחשב בהן או מדבר או עושה‬,‫ועשר בחינות אלו הטמאות‬

N o w th e s e te n u n c le a n c a te g o r ie s , w h e n a p e r s o n th in k s
[ th o u g h ts o r ig i n a t in g f r o m ] th e m (e.g., when he thinks of ways of
obtaining something he desires), or s p e a k s words originating from
them or d o e s an act which serves or expresses them,

,‫הרי מח שבתו שבמוחו ודבורו שבפיו וכח המעשה שבידיו ושאר איבריו‬
‫נקראים לבושי מס אבו לעשר בחינות אלו הטמאות‬
th e n th e t h o u g h t in h is b r a in , t h e w o r d s in h is m o u th a n d th e
p o w e r o f a c ti o n in h is h a n d s a n d o t h e r o r g a n s , a re c a lle d
“ im p u r e g a r m e n t s ” f o r th e s e te n u n c le a n c a te g o r ie s ,

‫שמתלבשות בהן בשעת מעשה או דבור או מחשבה‬

w h ic h c l o t h e t h e m s e lv e s in th e s e g a r m e n ts , d u r in g t h e a c t,
s p e e c h o r t h o u g h t.

But what sort of thoughts, words and actions are the “ garments”

3. Comparison of the Alter Rebbe’s description here of the faculties of the

animal soul, with his description — in ch. 3 — of the divine soul, yields several
significant differences. In ch. 3 the seiche! faculties are given first; here middot
precede seiche!, in both cases the seiche! is said to be the source of middot; yet,
whereas in ch. 3 this is explained to mean that seiche! “ gives birth” to middot,
here it is stated only that middot are “ commensurate” with the quality of
seiche!.
These variations arise from the fundamental difference between the nature
of the divine soul and of the animal soul. The divine soul is essentially
intellective (wherefore it is called Adam, which, of the various Hebrew words
for “ man” , means “ man, the intelligent being” ). Its middot actually arise out
of the seiche!; i.e., its emotions of love and fear of G-d stem from the seiche!'s
contemplation of His greatness. The animal soul, on the othet hand,, is
essentially and instinctively passionate. It inclines naturally towards physical
pleasures, and need not ponder their desirability in order to desire them. Here,
the seiche! serves merely to steer and channel the development of middot.
Therefore the general quality of its middot reflects, and is commensurate with,
the general state of its seiche!.
 102 Lessons in T anya

of the animal soul? Earlier, in ch. 4, we learned that the divine soul has
specific thoughts, etc., in which it clothes itself, namely, thought,
speech and action in matters of Torah and the mitzvot. Are we then to
understand that the animal soul, too, has specific garments — sinful
thoughts, words or actions, perhaps?
Not so, states the Alter Rebbe presently. All thoughts, words and
acts that are not directed toward G-d and the service of G-d, even
though they are not actually sinful, are garments of the kelipah, and
hence, of the animal soul.
In his words;

‫והן ה ם כל המעשים אשר נעשים תח ת השמש‬

T h e s e garments of the animal soul c o m p r is e a ll th e d e e d s t h a t a re
d o n e u n d e r th e s u n (i.e., all mundane actions),

‫ שהן תבירו דרוחא‬,‫ וכמו שכתוב בזהר בשלח‬,‫אשר הכל הבל ורעות רוח‬
‫כו׳‬
w h ic h a re all* “ v a n i ty a n d a n a f f l ic t io n o f th e s p ir i t, ” a s th e
Zohar^ (Parshat Beshallach) in te r p r e ts th is : “ a r u in a tio n o f
th e s p ir i t [ o f h o lin e s s ]. ”

6 Tcv‫וכן כל הד מרי ם וכל המחשבות אשר לא לה׳ המה ולרצונו ולעבודתו ״‬

S im ila r ly , a ll w o r d s a n d a ll th o u g h ts t h a t a re n o t directed t o
G - d a n d t o H is W i l l a n d H is s e r v ic e are all garments for the
animal soul.

‫ שאינו צד הקדושה‬,‫ צד אחר‬:‫ פירוש‬,‫שזהו פירוש לשון סיטרא אחרא‬

F o r t h i s is th e m e a n in g o f th e te r m sitra achra — lit e r a l ly
“ th e o t h e r s id e , ” i.e ., n o t th e s id e o f h o lin e s s .

Thus, whatever does not belong to the realm of holiness is sitra

achra. But what, in fact, does the realm of holiness encompass?

4. Kohelet 1:14.
5. II, 59a.
 C hapter S ix 103

‫וצד הקדו שה אינו אלא השראה והמשכה מקדו שתו של הקדוש ברוך‬
‫הוא‬
T h e s id e o f h o lin e s s is n o th in g b u t th e in d w e l li n g a n d
e x te n s io n o f G - d ’s h o lin e s s .

‫ ביו בפועל‬,‫ואין הקדוש ברוך הוא שורה אלא על דבר שבטל אצלו יתברך‬
‫ כמלאכים עליונים‬,‫ממש‬
N o w , G - d d w e l l s o n l y o n t h a t w h ic h is s u r r e n d e r e d t o H im ,
w h e t h e r [ th e s u r r e n d e r is a n ] a c tu a l [o n e ] (and visible even in
that surrendered being’s external aspects) a s is th e c a se w i t h th e
s u p e r n a l a n g e ls , whose entire being is constantly and openly surren­
dered to G-d,

‫ שבכחו להיות בטל ממש לגבי הקדוש‬,‫ ככל איש ישראל למטה‬,‫ובין בכה‬
‫ברוך הוא ב מסיר ת נפשו על קדו שת ה׳‬
o r w h e t h e r [ i t is a ] p o t e n t i a l [su rre n d e r], a s in th e ca se o f
every J ew h e re b e l o w in this physical world, w h o h a s th e
c a p a c it y f o r s u r r e n d e r in g h i m s e l f c o m p l e t e l y b e fo r e G - d ,
th r o u g h m a r t y r d o m f o r th e s a n c tif ic a tio n o f G - d ’s N a m e .

As explained further in the Tanya, every Jew has the capacity for
such self-sacrifice; in the face of an attempt to coerce him to forsake
Judaism he will willingly suffer martyrdom. Thus, every Jew possesses
internally within his soul the potential for surrender to G-d, whatever
his external state; this potential, however, may reveal itself only in the
act of martyrdom. Because he is surrendered to G-d, G-d’s holiness rests
upon him.

‫ולכן אמרו רבותינו ז״ל שאפילו אחד שיושב ועוסק בונורה שכינה שרויה‬
‫כד‬
T h a t is w h y o u r Sages^ h a v e s a id t h a t " if e v e n o n e in d iv i d u a l
s it s a n d e n g a g e s in T o r a h s tu d y , th e D i v in e P re sen ce r e sts
u p o n h im . ”

For when one engages in Torah study his surrender to G-dliness

6. A i'o t 3:6.
 104 Lessons in T anya

emerges, to affect him on a revealed, external level, since such study

entails setting aside one’s own notions and presumptions in order to
understand and accept G-d’s wisdom and Will as expressed in Torah. It
is this surrender to G-dliness that causes the Divine Presence to rest
upon the Torah student.

‫וכל בי עשרה שכינתא שריא לעולם‬

Also,^ "On each gathering o f ten Jews the Divine Presence
rests” always; together, ten Jews form a “congregation of Israel,”
which is a fit abode for the Divine Presence.

j r‫״‬v( ‫ אינו‬,‫ א ^נ הוא דבר נפרד בפני עצמו‬,‫אבל כל מה שאיט בטל אצלו יתברך‬
‫מקבל חיו ת מקדו שתו של הקדוש ברוך הוא‬
Anything, however, that does not surrender itself to G-d, but
[considers itself as if it] is a thing separate unto itself, does
not receive its life from the holiness o f G -d —
But where else would it receive its vitality? G-dliness and holiness
is the source of vitality for every existing being, as it is written, "You
give life to them all” (Nechemiah 9:6). The Alter Rebbe goes on to
qualify his previous remark, stating that those beings which do not
surrender themselves to G-d receive their vitality only from a superfi­
cial, external level of G-dliness; and from this level, too, only when it
descends degree by degree through numerous “contractions” of the
life-force.

‫ אלא‬,‫מבחינונ פנימית הקדו שה ומהותה ועצמותה בכבודה ובעצמה‬

‫מבחינת אחוריים‬
To return to the Alter Rebbe’s words: The self-styled separate being
does not receive its vitality from the pnimiyut, the inner aspect of
holiness, from its very essence and core, but from its acho-
rayim, its "hind-part”, so to speak.
To bestow from one’s "pnimiyut ” (literally, one’s “face” ) means,
as explained in ch. 22, to give with a pleasurable will and desire;

7. Sanhedrin 39a.
 C hapter S ix 105

" a c h o r a y i m ” (literally, “behindone’s back” ) means to bestow without

desire or pleasure, out of some extenuating factor. The giver’s attitude
will be apparent, in either case, in his manner of giving. If one gives
something to his enemy, for example, he will avert his face from him,
for one’s face represents his inner feelings; since the giver’s heart is not in
his gift, he turns his face away, presenting his enemy with his back.
Thus, p n i m i y i i t and a c h o r a y i m in the sense of internal and external
aspects (of one’s will) are related to their literal meanings of “face” and
“rear” .
In our context, everything in the realm of holiness, whose exist­
ence and life G‫־‬d desires, receives its life from the p n i m i y i i t of
G-dliness; while the k e l i p o t , in which G-d has no desire (since He
created them only for the reasons given in the paragraphs introducing
this chapter), receive their life from the a c h o r a y i m of G-dliness.

‫ דרך‬,‫שיורדים ממדרגה למדרגה רבבות מדרגות בהשתלשלות העולמות‬

‫עלה ועלול‬
This limited form of life-force reaches the k e l i p o t by descending
degree by degree through myriads o f levels, in the chain-like
descent of the worlds, in the manner o f cause and effect.
The higher level is the “cause” for the lower level which emerges
from it. However, in a descent which is a sequence of cause and effect,
the effect, although lower, is always comparable to the cause. Such
descents, no matter how numerous, would be insufficient to produce
the low level of vitality bestowed upon k e l i p o t . This can be produced
only by the descent of the vitality through t z i r n t z i i m , as the Alter Rebbe
now continues:

‫וצמצומים רבים‬
The vitality descends also through many tzirntzumitn, or con­
tractions — and this process diminishes the vitality to the point
where it is incomparably lower than in its original state.

‫ עד שיכול‬,‫ מיעוט אחר מיעוט‬,‫עד שנתמעט כל כך האור והחיות‬

‫להתצמצם ולהתלבש בבחינת גלות‬
So greatly diminished does the light and life-force become.
 106 Lessons in T anya

diminution after diminution, until it is able to become

contracted and clothed in a manner o f exile, meaning that
instead of being surrendered to the Divine life-force, the object in which
the vitality is clothed masters it; as, for example, a captive in exile is
mastered by his captors.

‫ להחיותו ולקיימו מאין ליש‬,‫תוך אותו דבר הנפרד‬

The vitality is thus in a state of exile within that object which is
(i.e., which considers itself) separate from holiness, giving it
vitality and existence, causing that object to pass from non­
existence to existence,

‫שלא יחזור להיות אין ואפס כבתחלה מקודם שנברא‬

so that it does not return to its original state o f non­
existence, as it was before it was created by the vitality clothed in
it.

In brief: All that is not surrendered to G-d, but considers itself

separate from Him, receives its vitality from the achorayim of G-dliness
by way of numerous descents and various contractions. The Divine
life-force is concealed within it in a state of exile; thus it belongs to the
realm of kelipah. It is now clear why any thought, word or action not
directed toward [serving] G-d — hence, not surrendered to G-dliness —
is a garment of the animal soul that derives from kelipah, even if that
thought, word or deed is not actually evil.

7 Tevet ‫ולכן נקרא עולם הזה ומלואו עולם הקליפות וסטרא אחרא‬
That is why this world with all it contains is called the world
o f keiipot and sitra achra — despite the fact that this world, too,
receives its vitality from G-d’s holiness.

Since the creatures of this physical world feel themselves to be

independent, separate beings, and their surrender to G-dliness is not
apparent, they automatically belong to the realm of kelipah.
 C hapter S ix 107

‫ כמו שכתוב‬,‫ולכן כל מעשה שלם הזה קשים ורעים והרשעים גוברים בו‬
‫ שער מ״ב סוף פרק ד׳‬,‫בעץ חיים‬
This is also why all affairs o f this w orld are severe and evil,
and the wicked prevail in it (as is w ritten in Etz Chayim,
Portal 42, end o f ch. 4).*
In the following note, referring to his previous statement that this
is a world of kelipot, the Alter Rebbe writes that this is so notwith­
standing the fact that G-dliness pervades all existence; or, stated in the
terminology of the Kabbalah, that G-d’s infinite light (Or Ein Sof)
clothes itself in the Sefirot of the four Worlds — Atzilut, Beriah,
Yetzirah and Asiyah, and thereby even this physical world is filled with
the Or Ein Sof; yet, despite all this, it is still a world of kelipot.

‫הגהה‬
‫ שער מ׳׳ג‬,‫ וכמו שכתוב בעץ חיים‬,‫עם היות בתוכו עשר ספירות דעשיח דקדושוז‬

’^NOTE
T o b e sure, th is w o r ld c o n ta in s th e T e n Sefirot o f [th e W o r ld o f} Asiyah, as is
w r itte n in Etz Chayim, P o rta l 4 3 .
The World of A siya h comprises both our physical world, and the spiritual World
.
of A siy a h The S efiro t of the spiritual A siyah are, however, contained in the physical
A siya h as well.

,‫ ובתוכן עשר ספירות דבריאח‬,‫ובתוך עשר ספירות דעשיח אא חן עשר ספירות דיצירה‬
‫ שבתוכן אור אין סוף ברוך הוא‬,‫ובתוכן עשר ספירות דאציאת‬
Sefirot o f Asiyah are [co n ta in e d ] th e T e n Sefirot o f th e
N o w , w it h in th e se T e n
W o r ld o f Yetzirah, a n d w it h in th e m th e T e n Sefirot o f th e W o r ld o f Beriah,
a n d in th e m th e T e n Sefirot o f th e W o r ld o f Atzilut, in w h ic h a b id e s th e Or Ein
Sof.

‫ על ידי התלבשותו בעשר‬,‫ממצא אור אין סוף ברוך הוא מלא כל הארץ הלזו התחתובה‬
‫ אצילות בריאה יצירה עשיה‬,‫ספירות דארבע עולמות‬
Or Ein Sof p ervades th is e n tire lo w e s t w o r ld b y b e in g c lo th e d in th e
T h u s , th e
Ten Sefirot o f th e fo u r W o r ld s — Atzilut, Beriah, Yetzirah a n d Asiyah,

o ‫ ובספר גלגולים פרק‬,a ‫ שער מ׳׳ז פרק‬,‫כמו שכתוב בעץ חיים‬

as is w r itte n in Etz Chayim, P o rta l 4 7 , ch. 2, a n d in Sefer Gilgulim, ch. 20.
END OF NOTE
108 Lessons in T anya

Yet, because the creatures of this world are not openly surrendered
to G-d, this is a world of kelipot and sitra achra.

Until here it has been explained that all thoughts, utterances and
actions that are not directed towards holiness are sitra achra, and that
these are the garments by which the animal soul expresses itself.
But this merely places the garments on a par with the animal soul
itself, which like them stems from the sitra achra. It was explained
earlier, however, that the garments of the divine soul are of a higher
spiritual level than the soul itself, and elevate it, and that the animal
soul is structured as a mirror-image of the divine soul. It follows, then,
that the animal soul’s garments are on an even lower level than the
animal soul itself and that they degrade it.
The Alter Rebbe goes on to explain that this is indeed the case.
After a discussion of the two categories of kelipah (mentioned in the
introduction to this chapter), he concludes that there are those garments
of the animal soul that drag down the soul from the level of kelipat
nogah — the soul’s natural state — to the level of the three completely
impure kelipot. These are: sinful thoughts, and forbidden words and
actions.‘'

‫ זו למטה מזו‬,‫אלא שהקליפות הן נחלקות לשתי מדרגות‬

However, the kelipot are divided into tw o categories, one
lower than the other.

8. The Rebbe S h lita notes: in the case of one who ate “ neutrally” (neither
“ for the sake of heaven” nor to indulge his animal soul’s desire, but merely to
sate his hunger), it is questionable whether this applies (i.c., whether this too
degrades the animal soul), it would appear so from K iin lre s E tz H a C h a y im , ch.
3 (where it is written that eating “ neutrally” coarsens one at least to the point
of leading him to self-indulgence). It is similarly written further in ch. 13 of
T a n y a that one’s animal soul g a in s s tr e n g th by being exercised through eating
and drinking. N o proof to the contrary can be adduced from the expression in
ch. 7 that such (“ neutral” ) actions are “ no better” than the animal soul itself
(and hence, they are apparently also no worse), for it is quite possible that the
words “ no better” indicate merely that they all belong to the sa m e category:
like the animal soul itself, such actions are of the realm of k e lip a t n o g a h , not of
holiness. In his K itzu re i T a n y a , the Ticmach Tzedek apparently takes these
words in the same vein.
 C hapter S ix 109

‫ ואין בהם‬,‫המדרגה התחתונה היא שלש קליפות הטמאות ורעות לגמרי‬

‫טוב כלל‬
The low er category consists o f three completely unclean and
evil kelipot, containing no good whatever.

‫ רוח סערה ועע גדול וגו׳‬:‫ונקראו במרכבת יחזקאל‬

In the prophet YechezkeTs vision o f the Divine chariot in
which he saw and described rhe forces that conceal G-dliness they are
described^ as “a storm wind, ” "a great cloud” and “a flaring
fire,” representing these three wholly unclean kelipot.

‫ומהן נשפעות ונמשכות נפשות כל אומות העולם וקיו ם גופם‬

From them flo w and are derived the souls o f all the nations
o f the world, and the sustaining force o f their bodies which
sustains their existence; apart from rhe soul, which animates them.

‫ וקיום גופם‬,‫ונפשות כל בעלי חיים הטמאים ואסורים באכילה‬

Also derived from these kelipot are the souls o f all living creatures
that are unclean and forbidden to be eaten, and the sustain­
ing force o f their bodies.

,‫ כמו ערלה וכלאי הכרם כוי‬,‫וקיום וחיות כל מאכלות אסורות מהצומח‬

‫ שער מ״ט פרק ו׳‬,‫וכמו שכתוב בעץ חיים‬
The existence and life of all forbidden vegetation, too, such
as orlah (the first three years’ fruit of a tree), and a mixture o f
grain seeds in a vineyard, and so forth, are derived from these
kelipot, as is w ritten in Etz Chayim, Portal 49, ch. 6.

‫ קיום וחיות כל המעשה דבור ומחשבה של כל שס״ה לא תעשה‬,p ‫ו‬

‫ כמו שכתוב שם סוף פרק ה׳‬,‫וענפיהן‬.
Similarly, the existence and life o f any act, utterance or
thought in violation o f any one o f the 36S [Biblical] prohibi-

9. Y echezkel 1:4.
110 Lessons in T anya

tions, as w ell as their [Rabbinic] offshoots are all derived from

these three impure kelipot, as is written there, end o f ch. S.

The animal soul, on the other hand, is of kelipat nogah, which

contains an element of good (as mentioned in ch. 1). These sinful
garments, belonging to the realm of wholly impure kelipot, are thus
lower than the animal soul itself, and drag it down to their level; in
exact opposition to the divine soul’s garments of the thought, speech
and action of Torah and the mitzvot which are higher than the soul and
elevate it.
 C hapter S even I ll

Chapter Seven

‫ המלובשת בדם‬,‫ אך נפש החיונית הבהמית שבישראל שמצד הקליפה‬,

‫האדם כנזכר לעיל‬
However, unlike the life-forms mentioned at the conclusion of ch. 6,
which are derived from the three wholly unclean kelipot, the following
life-forms are derived from kelipat nogah: the vitalizing animal
soul in the Jew, which is derived from the side o/kelipah and
which clothes itself in the human being’s blood {pwvidinghim
with physical life), as stated above,^

‫ ו קיו ם‬,‫ונפשות בהמות וחיות ועופות ודגים טהורים ו מותרים לאכילה‬

‫וחיות כל הדומם וכל הצומח המותר באכילה‬
and the souls^ o f the animals, beasts, birds and fisb which are
pure according to the laws of the Torah and are thus perm itted for
Jewish consumption, as also the existence and vitality of
everything in the inanimate and the vegetable w orld that is
permissible for consumption.

‫וכן קיו ם וחיות כל המעשה דבור ומחשבה בעניני עולם הזה שאין בהם‬
‫צד איסור‬
So, too, the existence and vitality of every act, utterance and
thought in mundane matters that contain no forbidden
aspect

1. In ch. 1.
2. According to the AriZal, all things, including inanimate objects, possess
a soul, which is the creative and preserving force of the Creator, the thing’s
reality. This doctrine was adopted and expounded by the Baal Shem Tov and
the Alter Rebbe. See Shaar HaYichitd VebaEmtinab ch. 1.
112 Lessons in T anya

‫לא שורש ולא ענף משס״ה מצות לא תעשה וענפיהן דאורייתא ודרבנן‬
— being neither root nor branch o f the 365 prohibitive
precepts and their offshoots, prohibited either on the explicit
authority o f the Torah, or by Rabbinic enactment —

‫רק שאיע לשם שמים‬

yet (when these permitted thoughts, utterances, or acts) are not
performed for the sake o f heaven (as they ought to be);
A Jew’s actions, words and thoughts should be directed toward the
service of G‫־‬d. For example; in eating, one’s intention should be that
the food supply strength for study, prayer, or performing other com­
mandments; he should conduct his business with the intention of
providing for his family, educating his children in the path of Torah and
mitzuot, and giving charity, etc. But when his deeds, words and
thoughts do not serve this purpose —

‫אלא רצון הגוף וחפצו ות אותו‬

instead they serve only the will, desire and lust o f the body;

‫ אלא שכוונתו אינה לשם‬,‫ואפילו הוא צורך הגוף וקיומו וחיותו ממש‬
‫שמים כדי לעבוד א ת ה׳ בגופו‬
and even where it is a need of the body and necessary for its very
preservation and life (such as eating, which the body requires for its
very existence and without which it cannot possibly live. Thus, the act
itself cannot be faulted), but the fault lies in that his intention is not
for the sake o f heaven, i.e., to utilize his body as an instrument
in the service o f G-d.

‫לא עדיפי מעשה דבור ומחשבות אלו מנפש החיונית הבהמית בעצמה‬
If this spiritual intent is absent, then: All these acts, utterances and
thoughts are no better than the vitalizing animal soul itself;

,‫והכל כאשר לכל נשפע ונמשך ממדרגה השנית שבקליפות וסטרא אחרא‬
‫שהיא קליפה רביעית הנקראת קליפת נוגה‬
and everything in this totality o f things (i.e., the soul with its
 C hapter S even 113

actions, utterances and thoughts) flow s and is drawn from the

second gradation of kelipot and sitra achra, which is (in the
progressively ascending order of kelipot) the fourth kelipah, called
kelipat nogah (“kelipah that shines” ; for within this kelipah there is
yet found a ray of holiness).

‫ רק מעט טוב מעורב‬,‫שבעולם הזה הנקרא עולם העשיה רובו ככולו רע‬
‫בתוכה‬
For in this world, called the "World o f Asiyah (‘Action'}, ”
most, indeed almost all, o f [the kelipat nogah] is evil, w ith only
a little good intermingled within it.
Kelipat nogah is found in the higher Worlds as well. However, the
proportions of good and evil which comprise it vary from one World to
the next. In Beriah, kelipat nogah is mostly good, possessing only a
small measure of evil which is separate from the good. In Yetzirah it is
composed equally of good and evil, while in the spiritual Asiyah evil
predominates. In our physical world, kelipat nogah is almost totally
evil, with only a minute representation of good and light.

‫ כמו שכתוב‬,‫)שממנה באות מדות טובות שבנפש הבהמית שבישראל‬

<‫לעיל‬
(From this [minute amount o f good within kelipat nogahj
come the good qualities which are found in the animal soul
o f the Jew, as is explained above.
As explained in the first chapter, the Jew’s inherent qualities of
compassion and benevolence stem from his animal soul. This is a soul of
kelipah, yet, because its origins are in kelipat nogah which incorporates
good as well, it gives rise to the good traits of compassion and
benevolence.)
Since kelipat nogah is a mixture of good and evil, any action,
utterance and thought emanating from this kelipah can be utilized for
good or evil. Indeed, as the Alter Rebbe will explain presently, the very
same action, utterance or thought may be holy, if done for the sake of
heaven, or evil, if otherwise intended.
114 Lessons in T anya

‫והיא בחינה ממוצעת בין שלש קליפות הטמאות לגמרי ובין בחינת‬
‫ומדרגת הקדושה‬
N ow , kelipat nogah is an intermediate category between the
three completely unclean kelipot and the category and order
o f Sanctity.

‫ פעמים שהיא נכללת בשלש קליפות הטמאות )כמו שכתוב בעץ‬,‫ולכן‬

‫ ופעמים שהיא נכללת ועולה‬,(‫ בשם הזהר‬,‫ שער מ״ט ריש פרק ד׳‬,‫חיים‬
‫בבחינת ומדרגת הקדושה‬
Hence it is sometimes absorbed within the three unclean
kelipot (as is explained in Etz Chayim, Portal 49, beginning
o f ch. 4, citing the Zoharj, and at other times it is absorbed
in and elevated to the category and level o f Sanctity.

‫ וגובר ועולה ונכלל בקדושה‬,‫דהיינו כשהטוב המעורב בה נתברר מהרע‬

That is, it is absorbed within Sanctity when the good that is
intermingled in it is extracted and separated from the evil,
prevails [over it], and ascends to be absorbed in Sanctity.
The Alter Rebbe now provides an example of a “neutral” action
or utterance that is derived from kelipat nogah and can thus be utilized
for either good or evil, demonstrating how the action or word itself
becomes holy when its motivation is for the sake of heaven, and how it
is degraded to the level of the “three completely unclean kelipot" if
prompted purely by physical desire.

‫ להרחיב‬,‫ האוכל בשרא שמינא דתורא ושותה יין מבושם‬:‫ דרך משל‬,‫כגון‬
‫דעתו לה׳ ולתורתו‬
For instance, if one eats fat beef and drinks spiced wine not
out of physical desire, but in order to broaden his m ind for the
service of G -d and for His Torah,
‫ חמרא וריחא כו׳‬: ‫כדאמר רבא‬
as Rava said,^ ”Wine and fragrance [make my mind more
receptive],”

3. Yoma 76b.
 C hapter S even 115

‫או בשביל כדי לקיי ם מצות עוע שבת ויום טוב‬

or in order to fulfill the commandment to enjoy the Sabbath
and the festivals.*
In the latter case his eating and drinking are nor merely the means
to a spiritual end, as in the previous example, but arc a mitzvah in
themselves, for we are enjoined to enjoy the Sabbath and festivals
through eating meat and drinking wine.

‫ ועולה לח׳ כעולה‬,‫אזי נונברר חיו ת הבשר והיין שחיה נשפע מקליפת נוגח‬
p ‫וכקר‬
When one eats and drinks in the above-mentioned manner then the
vitality o f the meat and the wine which originated in kelipat
nogah is then extracted from the evil and ascends to G -d like a
burnt offering and sacrifice (i.e., the life-force of kelipat nogah
that the food and drink contain is absorbed in Sanctity).

‫וכן האומר מילתא דבדיחותא לפקח דעתו ולשמח לבו לה׳ ולתורתו‬
‫ שצריכים להיות בשלזחה‬,‫ולעבודתו‬
So, too, concerning speech: The vitality of words spoken for a sacred
purpose ascends and is absorbed in Sanctity. For example: he who
makes a humorous remark to sharpen his m ind and mdke his
heart rejoice in G -d and His Torah and service, which should
be practiced joyfully,

,‫ שאמר לפניהם מילתא דבדיחותא תחלה‬,‫וכמו שעשה רבא לתלמידת‬

‫ובדחי רבנן‬
as Rava was w ont to do w ith his pupils, prefacing his
discourse w ith a humorous remark, whereupon the students
became cheerful^ and thereby more receptive and better able to
understand the discourse.

4. Maimonides, Code, Hilchot Shabbat 30:7, Hilchot Yom-Toi/ 6:16;

Shulchan Aruch by the Alter Rebbe 242:1; 529:1,3.
5. Pesachim 117a (Rabbeimi Channanel’s reading).
 116 Lessons in T anya

When a humorous remark is made with this intent, the vitality of

th? words, which originates in kelipat nogah, is extracted from the evil
of kelipat nogah and is absorbed in Sanctity.

I ^‫׳״״‬,,‫אן מי שהוא בזוללי בשר וסוב אי יין למלאות ת או ת גופו ונפשו הבהמית‬
‫שהוא בחינת יסוד ה מים מארבע יסודות הרעים שבה שממנו מדת‬
‫התאוה‬
On the other hand, if a person is one o f those who glutto­
nously eat meat and quaff wine in order to satisfy their
bodily appetites and animal soul, then since, o f the animal
soul’s four evil elements, this desire belongs to the element o f
Water, from which comes the appetite for pleasures.
As explained in the first chapter, all evil characteristics come from
the four evil elements of the animal soul, with the appetite for pleasures
emanating from the element of Water,

‫ ונכלל לפי שעה ברע גמור‬,‫הנה על ידי זה יורד חיות הבשר והיין שבקרבו‬
‫שבשלש קליפות הטמאות‬
in such case the vitality o f the meat and wine that he ingested
is thereby degraded, and absorbed temporarily in the utter
evil o f the three unclean kelipot.

‫וגופו נעשה להן לבוש ומרכבה‬

His (theglutton’s) body becomes a garment and a “vehicle” for
these kelipot.
The term “vehicle” is an analogy for total subservience; just as a
vehicle is completely subservient to the will of its driver, having no will
of its own, so (in this case) is this person totally subservient to the three
unclean kelipot.

‫ עד אשר ישוב האדם ויחזור לעבודת ה׳ ולתורתו‬,‫לפי שעה‬

But his body remains so [only] temporarily, until the person
repents and returns to the service o f G -d and His Torah —
 C hapter S even 117

whereupon he ceases to be a vehicle for the kelipot; the energy of the

food and drink is then released from the kelipot and returns to Sanctity.

‫ לכך יבולים לחזור ולעלות עמו בשובו‬,‫כי לפי שהיה בשר היתר ויין כשר‬
‫לעבודת ה׳‬
For, inasmuch as the meat and wine were kosher and per­
missible and it was only the person’s desire for pleasure that degraded
them, they have the power to revert and ascend w ith him
when he returns to the service o f G -d — at which time the
strength gained from the food and drink are utilized in serving G-d.

‫ שאינו קשור ו אסור בידי החיצונים‬: ‫ כלומר‬,‫שזהו לשון היתר ומותר‬

This is im plied in the terms better (“perm issibility”) and
mutar (“permissible”). That which may be done or eaten is called
"mutar", literally meaning “released” or “unbound” . In our context
the term means that the permissible object is not “chained” to the
kelipot. That is to say, it is not tied and bound by the power of
the “extraneous forces, ” i.c., the kelipot and sitra achra which arc
extraneous to the realm of Sanctity,

‫שלא יוכל לחזור ולעלות לה׳‬

preventing it from returning and ascending to G-d.
Rather, it can return and ascend to G-d when the person involved
returns to the service of G-d, as explained above.

‫רק שהרשימו ממנו נשאר בגוף‬

Nevertheless, even when this energy reverts to Sanctity through the
person’s return to the service of G-d, a trace [of the evil] remains in
the body.
Eating permissible food for bodily pleasure causes the food to
descend into total evil. Subsequently, the food becomes part of the
body. Though repentance elevates not only the person but also the
energy of the food and drink as well, still, having become a part of the
body, a vestige of evil remains.
118 Lessons in T anya

‫ כמו שיתבאר לקמן‬,‫ועל כן צריך הגוף לחיבוט הקבר‬

For this reason the body must undergo the “Purgatory o f the
Grave," as w ill be explained later.^
Like all heavenly punishments, “Purgatory of the Grave” too is a
means of spiritual purification. All remaining traces of evil energy
created by eating and drinking for bodily pleasure are removed through
this punishment.

‫ שלא קידש עצמו‬,‫וכן החיות שבטנגות זרע שיצאו ממנו בתאוה בהמית‬
‫בשעת תשמיש עם אשתו טהורה‬
So, too, w ith regard to the vitality o f the drops o f semen
em itted from the body w ith animal lust, by him who has not
conducted himself in a holy manner during intimacy w ith his
wife during her state o f purity. Here, too, the vitality istemporar-
ily absorbed in the total evil of the three unclean kelipot until the person
repents.

In the above instances, the fault lies not in the acts, which in
themselves are permissible, but rather in the person’s intention in doing
them — acting out of regard for bodily pleasure, not for the sake of
heaven.

‫ שהן משלש קליפות‬,‫מה שאין כן במאכלות אסורו ת וביאות אסורות‬

‫הטמאות לגמרי‬
Such is not the case, however, w ith forbidden foods and
illicit coition, which inasmuch as they are prohibited acts derive
their vitality from the three entirely unclean k elip ot.

‫הם אסורי ם וק שורים בידי החיצונים לעולם‬

These are tied and bound by the “extraneous forces” (the
kelipot) forever.

6. Ch. 8.
 C hapter S even 119

‫ ו את‬:‫ כמו שכתוב‬,‫ואין עולים משם עד כי יבוא יו מם ויבולע המות לנצח‬

‫רוח הטומאה אעביר מן הארץ‬
They (the vitality of these prohibited acts) are not elevated from
[the k elipotj until “their day com es” (the time when evil will
totally disappear from the world), when “death (i.e., the kelipot,
called “death" because they oppose G-dliness, which is life) w ill be
sw allow ed up i.e., eradicated forever, ” as it is w ritten:‫“ ^־‬And I
(G‫־‬d) w ill remove the spirit o f im purity from the earth."
Then, when the kelipot cease to exist, the sparks of holiness will of
themselves be freed from them.

‫או עד שיעשה תשובה גדולה כל כך שזדוטת נעשו לו כזכיות ממש‬

Or, until the sinner repents in the manner presently described, in
which case the sparks of holiness need not remain in the clutches of the
kelipot until the End of Days; they may even be freed, and restored to
holiness, when he (the sinner) repents so earnestly that his
premeditated sins become transmuted into veritable merits.

‫ באהבה וח שיקה ונפש שוקקה‬,‫שהיא תשובה מאהבה מעומקא דלבא‬

‫לדבקה בו יתברך‬
This is achieved through “repentance out o f love (of G-d),”
coming from the depths o f the heart, w ith great love and
fervor, and from a soul passionately desiring to cleave to the
blessed G-d,

‫וצמאה נפשו לה׳ כארץ עיפה וציה‬

and thirsting for G -d like a parched and barren soil thirsts
desperately for water.

,‫ היא הסטרא אחרא‬,‫להיות כי עד הנה היתה נפשו בארץ ציה וצלמות‬

‫ורחוקה מאור פני ה׳ בתכלית‬
For inasmuch as till now until he repented his soul had been in a
barren wilderness and in the shadow o f death, which is the

7. Zechariah 13:2.
120 Lessons in T anya

sitra achra, and had been far removed from the light o f the
Divine Countenance, in the greatest possible measure,

‫ולזאת צמאה נפשו ביתר עז מצמאון נפשות הצדיקים‬

therefore, now that he “repents out of love” his soul thirsts for G-d
even more intensely than the souls o f the righteous who have
never sinned.

The righteous tzaddik, ever close to G-d, is like one who always
has water near at hand — his thirst is never so intense. The penitent,
however, finds himself as if in a desert, where the very absence of water
causes his thirst to burn with greater intensity.

‫ ב מקו ם שבעלי תשובה עומדים בו׳‬:‫כמאמרם ז״ל‬

As our Sages say:^ “Where penitents stand. ..[n o t even the
perfectly righteous can stand]. For, as explained earlier, the tzad-
dik lacks the penitent’s intense yearning for G-d.

‫ הואיל ועל ידי‬,‫ועל תשובה מאהבה רבה זו אמרו שזדונות נעשו לו כזכיות‬
‫זה בא לאהבה רבה זו‬
[Only] concerning repentance out o f such great love has it
been said^ that [the penitent’s] prem editated sins become, for
him, like virtues, since through them (through the sins which
previously had distanced him from G-d) he attained when he repented
to this great love. Thus, his sins affected him in the same way as
mitzvot: they brought about within him a greater love of G-d.
In summary: It is possible even now, before evil completely
disappears from the earth, to extricate the vitality of forbidden acts
from the kelip o t, through “repentance out of love of G-d.”

‫ מכל‬,‫ וה׳ יסלח לו‬,‫ אף שהיא תשובה נכונה‬,‫אבל תשובה שלא מאהבה זו‬
‫מ קו ם לא נעשו לו כזכיות‬
But in the case o f repentance that does not come from such

8. Beradnn 34b.
9. Yoma 86b.
 C hapter S even 121

love, though it be proper repentance, and G -d w ill surely

pardon him, nevertheless [his sins] are not transformed for
him into the equivalent of virtues.

‫ שיבולע המות לנצח‬,‫ואין עולים מהקליפה לגמרי עד עת קץ‬

They are not released and hence do not com pletely ascend from
the kelipah so that no trace of the sin remains'® “until the end of
time, ” when^* “death w ill be sw allow ed up forever. ”
Thus we have learned that the energy of forbidden foods and illicit
coition is released from the kelipot only when one repents out of love or
when evil ceases. Now we shall learn that in the case of one specific
prohibition, ordinary repentance can accomplish what normally
requires “repentance out of love.”

‫ אף שירדה ונכללה בשלש‬,‫אך החיות שבטט־ת זרע שיצאו ממנו לבטלה‬

‫ הרי זו עולה משם בתשובה נכונה ובכוונה עצומה‬,‫קליפות הטמאות‬
‫ כנודע מהאריז״ל‬,‫בקריאת שמע שעל המטה‬
However, the vitality in the drops o f semen that one issued
wastefully, even though it has been degraded and incorpo­
rated in the three unclean kelipot, can nevertheless ascend
from there by means o f true repentance and intense concen­
tration and devotion (kavanah) during the recital o f the
Shema at bedtime, as is known from the teachings o f our
master. Rabbi Isaac Luria, o f blessed memory.

‫ כל הקור א קרי א ת שמע על מטתו כאילו אוחז חרב של‬: ‫ומרומז בגמרא‬
‫שתי פיות כו׳‬
This is im plied in the Talmudic saying:^^ ‘'He who recites the
Shema at bedtim e is as if he held a double-edged sw ord.

10. Daniel 11:35.

11. Cf. Yeshayahii 25:8.
12. Berachot 5a.
122 Lessons in T anya

‫ ועולה החיות‬,‫כדי להרוג גופות החיצונים שנעשו לבוש לחיות שבטפות‬

‫ כידוע ליודעי ח״ן‬,‫מהם‬
meaning, one edge wherewith to slay the bodies o f the
“extraneous forces” (the kelipot) that have become garments
for the vitality in the drops of semen, and another edge by which
the vitality ascends from them (from the kelipot), as is known
to those familiar w ith the Esoteric W isdom (the Kabbalah).

‫ולכן לא הוזכר עון זרע לבטלה בתורה בכלל ביאות אסורות‬

Therefore the sin o f wasteful emission o f semen is not
mentioned in the Torah among the list o f forbidden coitions,

‫אף שחמור מהן וגדול עונו בבחינת הגדלות וריבוי הטומאה והקליפות‬
‫שמוליד ומרבה במאד מאד בהוצאת זרע לבטלה יותר מביאות אסורו ת‬
even though in one respect it is more heinous than they, and
[the individual’s] sin is greater w ith regard to the enormity
and abundance o f the im purity and o f the kelipot; he begets
and multiplies them to an exceedingly great extent through
wasteful emission o f semen, even more so than through
forbidden coitions. I,e., when measured by the “quantity” of keli-
pot that sin creates, this sin is graver than the forbidden coitions.

‫ עד שאינו‬,‫ שבביאות אסורו ת מוסיף כח וחיות בקליפה טמאה ביותר‬,‫רק‬

‫יכול להעלות משם החיות בתשובה‬
It is only that when measured qualitatively this sin is different. For in
the case o f forbidden coitions one contributes additional
strength and vitality to a m ost unclean kelipah, from which
he is powerless to raise up the vitality by means o f ordinary
repentance,'^'

‫ עד שזדונות נעשו לו‬,‫אלא א ם כן יעשה תשובה מאהבה רבה כל כך‬

‫כזכיות‬
unless he repents w ith such great love that his w illful wrongs
are transformed into merits.
Since the sin of wasteful emission of semen can be rectified even
 C hapter S even 123

without “repentance out of love,” the Torah does not include this sin
with the related sins of forbidden coition. Concerning this sin, all that is
necessary to elevate the degraded vitality to holiness is proper repent­
ance with true intent and devotion, during the recitation of the bedtime
Shema.
In the note which follows the Alter Rebbe explains why forbidden
coition requires greater repentance than wasteful emission.

‫הגהה‬

‫ המקבלת וקולטת החיות מהקדושה‬,‫מפני שנקלטה ביסוד תוקבא דקליפה‬

‫״‬NOTE
The reason is that through forbidden coitions this vitality has been absorbed by
the level o f Yesod in the “fem ale” element of kelipah, which receives and
absorbs the vitality from holittess — just as the physical semen is absorbed within
the female, in the case of these sins.

‫מה שאין כן בזרע לבטלה שאין שם בחינת נוקבא דקליטז‬

N ot so with wasteful emission o f semen, where there is no “female ” element o f
kelipah;

‫ כידוע ליודעי ח״ן‬,‫רק שכחותיח וחיילותיה מלבישים לחיות שבטפות‬

Only its (the kelipah's) power and forces garb (i.e., encompass) the vitality o f the
semen, as is known to those familiar w ith the Esoteric Wisdom.
END OF NOTE

‫ זה שבא על‬,‫ איזהו מעוות שלא יוכל לתקון‬:‫ מאמר רבותיט ז״ל‬p v ‫ובזה‬
‫הערוה והוליד ממזר‬
From the above explanation, that the vitality of the forbidden
coitions can be released through “repentance out of love,” w e w ill
understand that which our Sages say:^^ “Which is^* 'a fault
that cannot be rectified’? — Having incestuous intercourse
and giving birth to a bastard. ”

13. Chagigah 9a.

14. Kohelet 1:15.
124 Lessons in T anya

‫ אי אפשר לו להעלות החיות‬,‫שאז גם אם יעשה תשובה גדולה כל כך‬

‫לקדושה‬
For then, once the bastard is born, though the sinner undertakes
such great repentance as “repentance of great love,” he cannot
cause the vitality to ascend to Sanctity,

‫מאחר שכבר ירדה לעולם הזה ונתלבשה בגוף בשר ודם‬

since it has already descended into this w orld and has been
clothed in a body o f flesh and blood.
Even “repentance of great love” cannot rectify this. Still, it is
explained elsewhere that if the repentance is powerful enough it can
actually effect the death of the bastard; and once it ceases to be a body of
flesh and blood its vitality can ascend to holiness.'^

15. Cf. Introduction, by Rabbi Joseph I. Schneersohn of Lubavitch, to

P o k e a c h Ivrin t.
 C hapter E ight 125

Chapter Eight

7 7 >‫יויו‬/
‫ שלכך נקראים בשם איסור‬,‫ ועוד ז א ת במאכלות א סו ת ת‬, ] T c v «
There is an additional aspect in the m atter o f forbidden
foods, for which reason they are called issur (“bound” and
attached):

‫ לעבוד ח׳ בכח‬,‫ לעום שמים‬,‫מפני שאף מי שאכל מ אכל איסור בלא הודע‬
‫אכילה ההיא‬
Even if one ate a forbidden food unwittingly and his intention
in eating was for the sake o f heaven, i.e., in order to serve G -d
w ith the energy derived from it;
(Had the food been permitted, the very act of eating for the sake of
heaven would suffice to extract the good from the evil of the food’s
vitality, as explained above. In this instance, however, forbidden food
was eaten for the sake of heaven.)

‫ וקרא והתפלל בכה אכילה ההיא‬,‫וגם פעל ועשה כן‬

moreover, even if he actually carried out his intention, having
studied and prayed w ith the energy derived from that food;
(Again, had the food been permitted and the person studied and
prayed with the energy provided by the food, the energy would be
elevated to Sanctity. But because the food was forbidden — )

‫אין החיות שבה עולה ומתלבשת בתיבות התורה והתפלה כמו ההיתר‬
the vitality contained in it does not ascend or become clothed
in the words o f Torah and prayer that he studies and prays with
the energy of that food as is the case w ith perm itted foods,

‫מפני איסורה בידי חסטר א אחרא משלש קליפו ת הטמאות‬

because it is held captive in the pow er o f the sitra achra o f the
126 Lessons in T anya

three unclean kelipot which do not permit the energy of the food to
be elevated to Sanctity.

‫ שחמורים דברי סופרים יותר מדברי תורה כד‬,‫ואפילו הוא איסור דרבנן‬
This is so even if it is forbidden by reason of a Rabbinic prohibi­
tion, for^ “the words i.e., the prohibitions o f the Scribes are
even more stringent than the words o f the Torah.

‫ גם היצר הרע וכח המתאוה לדברים ה אסורים הוא שד משדיך‬,‫ולכן‬

‫ שנפשותיהם משלש קליפות‬,‫ שהוא יצר הרע של או מו ת העולם‬,‫נוכראין‬
‫הטמאות‬
Therefore, the yetzer hara (evil impulse) and the force that lusts
after forbidden things is also^ “one o f the non-Jewish dem ­
ons, ” which is the yetzer hara o f the nations, whose souls are
derived from the three unclean kelipot.
They therefore lust after forbidden matters, since the forbidden
matters, too, derive their energy from the three unclean kelipot.

‫ למלאות‬,‫מה שאין כן היצר הרע וכח המתאוה לדברים המותרים‬

‫ לפי שיכול לחזור לקדושה כדלעיל‬,‫ הוא שד משדין יהודאין‬,‫תאותו‬
On the other hand, the evil impulse and the craving force
after permissible things even when done solely to satisfy one’s
craving in which case, as mentioned earlier, even the permissible
matter descends into the utter evil of the three unclean kelipot; still it
is^ “one o f the Jewish dem ons”; it is, as it were, a Jewish evil
impulse, for it (the vitality of a permitted thing) can be reverted to
holiness, as was explained above. ^
Since the food itself is permissible, therefore, though it was eaten
to satisfy bodily desire, it can still be elevated to holiness (when the
person returns to the study of Torah and the service of G‫־‬d). The yetzer
hara for forbidden matters, however, is intrinsically un-Jewish, i.e..

1. Mishnah. Satthedrin 88b; Bamidbar Rabbah 14:12.

2. Zohar 111, 253a; 277a.
3. Ch. 7.
 C hapter Eight 127

essentially foreign to the Jew’s character. As explained elsewhere, one

acquires this “foreign” yetzer hara by immersing himself in “permit­
ted” pleasures. These so coarsen him that he begins to lust after
prohibited matters as well — a desire totally unnatural for the Jew.

‫אך מכל מ קו ם קודם שחזר לקדושה הוא ס טר א אחרא וקליפה‬

Although the vitality of permitted foods eaten out of bodily desire can
revert to holiness through the person’s repentance, nevertheless,
before it has reverted to holiness it fssitra achra <wt/kelipah,

‫וגם אחר כך הרשימו ממנו נשאר דבוק בגוף‬

and even afterwards (after the person repented and elevated the
energy of the food to holiness) a trace o f it remains attached to
the person’s body,

‫להיות כי מכל מאכל ומשקה נעשה תיכף דם ובשר מבשרו‬

since each item o f food and drink that one ingests im m e­
diately becomes blood and flesh o f his flesh.
Since the food which became his flesh and blood was evil at the
time of consumption — having been eaten for the sake of bodily
pleasure — a trace of the kelipah remains in the body even after the
person has repented and elevated the vitality of the food to holiness.

‫ לנקותו ולטהרו מטומאתו שקיבל בהנאת‬,‫ולכן צריך הגוף לחיבוט הקבר‬

‫ מטומאת קליפת נוגה ושדין יהודאין‬,‫עולם הזה ותענוגיו‬
That is why the body must undergo the “Purgatory o f the
G rave” (a specific punishment for the body‫ )״‬in order to cleanse it
and purify it o f the uncleanness which it had received from
the enjoyment o f mundane things and pleasures, which are
from the im purity of the kelipat nogah and o f the “Jewish
dem ons” (i.e., the “Jewish yetzer hara” which desires permitted
matters);

4. See Zobar II, 151a, and especially Rabbi Chayim Vital, end of Sefcr
HaGil^iiliiu, and Sefer HaKaranol, p. 55b.
 128 Lessons in T anya

‫אלא א ס כן מי שלא נהנה מעולם הזה כל ימיו‬

unless one had never derived enjoyment from this w orld all
his life (i.e., either he actually derived no enjoyment, or his enjoyment
was not of this world, since all his actions were completely for the sake
of mitzvot and holiness),

‫כרבינו הקדוש‬
as was the case w ith Rabbeinu HaKadosh (Rabbi Judah the
Prince, who said at the time of his demise that he had had no enjoyment
of this world even to the extent of his “small finger”).

He who never derived pleasure from this world all his life need not
undergo the “ Purgatory of the Grave.” However, anyone who has not
attained this level must undergo this punishment to purify his body of
the uncleanness received from the enjoyment of mundane pleasures.

« /‫(•<״‬ We shall now learn what is necessary for the rectification of

permitted words not spoken for the sake of heaven.

‫ כגון עם הארץ שאינו יכול ללמוד‬,‫ועל דברים בטלים בהיתר‬

As for innocent idle chatter, such as in the case of an ignoramus
who cannot study.
He who is able to study is constantly obligated to fulfill the
commandment of studying Torah; for him idle chatter is prohibited.
For the ignoramus, however, idle chatter may be permissible. But —

‫ כמו‬,‫צריך לטהר נפשו מטומאה זו דקליפה זו על ידי גלגולה בכף הקלע‬

‫ פרשת בשלח דף נ״ט‬,‫שכתוב בזהר‬
he must have his soul cleansed from the im purity o f this
kelipah, through its being rolled in the “H ollow o f aSling, ”‫י‬
as is stated in the Zohar, Parshat Beshallach, p. 59.

5. See / Sbniiicl 25:29: "H e shall sling out the souls of your enemies, as out
of the hollow of a sling."
 C hapter E ight 129

This punishment is described* as “being slung from one end of

the world to the other,” or “from Israel to other lands.” The meaning
of this is that the soul is flung from one extreme to the other: First it is
shown the truth and preciousness of holiness, and then it it “slung”
into and reminded of the thoughts and words it experienced while in
the physical world — a most painful experience for the soul.^

‫ שהן משלש‬,‫ כמו ליצנות ולשון הרע וכיוצא בהם‬,‫אבל לדיבורים אסורים‬
‫קליפות הטמאות לגמרי‬
But with regard to forbidden speech, such as scoffing and
slander and the like, which being prohibited stem from the
three completely unclean kelipot.

‫אין כף הקלע)לבדו( מועיל לטהר ולהעביר טומאתו מהנפש‬

the “Hollow o f a Sling” (alone) does not suffice to cleanse
and remove the impurity o f the soul,

‫רק צריכה לירד לגיהנם‬

but it (the soul) must descend into Gehinnom (Purgatory —
which is a greater punishment and thus more effective in cleansing the
soul).

‫וכן מי שאפשר לו לעסוק בתורה ועוסק בדברים בטלים‬

So, too, with one who is able to engage in the study o f Torah,
but occupies himself instead with idle chatter —

‫אין כף הקלע לבדו מועיל לנפשו למרקה ולזככה‬

the “Hollow o f the Sling” alone cannot effectively scour and
cleanse his soul.
152b.
6. S h a b b a t
7. Rabbi Joseph I. Schneersohn (sixth C h a B a D Rebbe) once stated that re­
citing from memory words of Torah — such as C h u m a s h , M ish n a h , T e h illim
or T a n y a — whenever one goes about his affairs, protects one from this pun­
ishment (in addition to its intrinsic value as Torah study, and its efficacy in
“purifying the atmosphere”).
130 Lessons in T anya

‫רק עונשים חמורים שמענישים על ביטול תורה בפרטות‬

but it must receive the severe penalties which are m eted out for
neglect o f the Torah in particular,

,‫ בגיהנם של שלג‬,‫מלבד עונש הכללי לכל ביטול מצוות עשה מח מת עצלות‬

‫במבואר ב מקום אחר‬
apart from the general retribution for the neglect o f positive
commandments through indolence, namely the “Purgatory
o f Snow, ” as is explained elsewhere^
The purgatory (Gehinnom), where the soul is cleansed of the
“stains” of sin so that it may enter Paradise to enjoy the radiance of
G‫־‬d’s glory, operates on the principle of “ measure for measure,” i.e.,
punishment in kind. Thus sins of commisssion caused by the heat of
passion and lust are cleansed in a “Gehinnom {nehar, lit., “stream” ) of
Fire,” while sins of omission, due to indolence and coolness (i.e., lack of
fervor), are cleansed in a “Gehinnom of Snow.”’

‫וכן העוסק בחכמות אומות העולם בכלל דברים בטלים יחשב לענין עון‬
‫ כמו שכתוב בהלכות תלמוד תורה‬,‫ביטול תורה‬
Occupying onself with the intellectual disciplines o f the na­
tions o f the world is likewise included in the category o f en­
gaging in inconsequential matters insofar as the sin o f ne­
glecting the Torah is concerned, for in studying the intellectual
disciplines of the nations, too, one is guilty of neglecting Torah study,
as is explained in the Laws o f Torah Study.

8. Rabbi Isaac Luria, L ik u te i T o ra h , S h m o t. Sec also Z o h a r 1, 62b; 237b;

II, 150a-b.
9. Another interpretation is that the “G e h in n o m of Snow” cures the soul
of the spiritual “ frostbite” which caused it to sin out of indolence. The Rebbe
S h lita rejects this interpretation on the basis of the passage in L ik u te i T o ra h
cited in note 8.
10. 3:7. The Alter Rebbe’s first printed work was a treatise on the Laws of
Torah Study (H ilc h o t T a lm u d T o ra h ), first published in Shklov, 1794 (5554),
and subsequently incorporated in his S h u lc h a n A ru ch .
 C hapter Eight 131

‫ יתירה טומאתה של חכמת האומות על טומא ת דברים בטלים‬,‫ועוד זאת‬

Moreover, the impurity o f the intellectual disciplines o f the
nations is greater than the impurity o f idle speech;

‫שאינו מלביש ומטמא רק המדות מיסוד הרוח הקדוש שבנפשו האלקית‬

for the latter clothe and defile only the em otions [which
emanate] from the holy element o f ruach (Air) within his
divine soul,

‫בטומאת קליפת נוגה שבדברים בטלים הבאים מתזוד הרוח הרע‬

‫ כדלעיל‬,‫שבקליפה זו בנפשו הבהמית‬
[by tainting them] w ith the im purity o f kelipat nogah con­
tained in idle speech (which is derived from the evil element
o f ruach (Air, which is one of the components) o f this kelipah in
his animal soul), as mentioned above.
The G-dly soul and the animal soul are both composed of four
spiritual “elements”: Fire, Air, Water and Earth. The emotions, such as
love and fear, which one expresses in idle talk, emanate from the
element of Air. Thus, idle speech defiles the emotional attributes of the
divine soul, which emanate from the holy element of Air, by using them
in the service of the animal soul’s element of Air, i.e., its emotional
attributes — which are “impure” , since they derive from kelipat nogah.

‫ מאחר שהם דברי שטות ובורות‬,‫ולא בחינות חב׳׳ד שבנפשו‬

[Idle speech does] not, however, [defile] the levels o/^ChaBaD
(the intellectual faculties) in his soul, for it is but words o f
foolishness and ignorance.

p ‫שגם השוטים ועמי הארץ יכולים לדבר‬

since even fools and ignoramuses can speak that way.
Since these are not intellectual matters, the intellect remains
uninvolved and untainted.
132 Lessons in T anya

‫מה שאין כן בחכמת האומות הוא מלביש ומטמא בחינות חב״ד שבנפשו‬
‫ בטומאת קליפת נוגה שבחכמות אלו‬,‫האלקית‬
N ot so in the case o f the science o f the nations; thereby one
clothes and defiles his divine soul’s faculties o f ChaBaD
(intellect) w ith the im purity o f the kelipat nogah contained in
those sciences,

‫ כידוע‬,‫שנפלו שמה בשבירת הכלים מבחינת אחוריים של חכמה דקדושה‬

‫ליודעי ח״ן‬
whither they (the sciences) have fallen, through the "shattering
o f the vessels, ” out o f the "hinder-part” o f Chochmah o f
holiness, as is known to those familiar w ith the Esoteric
Wisdom.
Thus the study of these sciences contaminates the intellectual
faculties of the G-dly soul, and it is therefore much worse than idle
speech, which contaminates only the emotional faculties,

‫ דהיינו כדי להתפרנס מהן‬,‫ עושה אותן קרדום לחתוך בה‬p ‫אלא אם‬
‫בריוח לעבוד ה׳‬
unless one employs them (these sciences) as a useful instru­
ment, viz., as a means o f earning a more affluent livelihood
w ith which to be able to serve G-d,

‫או שיודע להשתמש בהן לעבודת ה׳ או לתורתו‬

or unless he knows how to apply them (the sciences) in the
service o f G -d or to his better understanding of His Torah; e.g., he
utilizes mathematics to better understand the laws of the Sanctification
of the New Moon.

‫וזהו טעמו של הרמב״ם ורמב״ן ז״ל וסיעתן שעסקו בהן‬

This is the reason w hy Maimonides and Nachmanides, of
blessed memory, and their peers, engaged in them (in the
sciences — since they were able to utilize this knowledge in the service
of G-d and Torah).
 C hapter E ight 133

Regarding that which was stated at the beginning of this chapter

that a thing prohibited even by Rabbinic enactment remains attached to
the three unclean kelipot and cannot be elevated to holiness, even when
it is used unwittingly and for the sake of heaven (i.e., in order to have
strength to study and pray), — the following story is worth relating:
A chassid once came to the Alter Rebbe lamenting the fact that his
son-in-law was subject to periods when he would doubt his faith. The
Alter Rebbe responded that the son-in-law had unwittingly consumed
milk which was milked by a non-Jew, with no jew in attendance.
Though he was unaware of this fact, and though the prohibition against
such milk is only of Rabbinic origin, this had so strong an effect upon
him that it caused him to doubt his faith. The Alter Rebbe then
proceeded to tell the chassid how the matter could be rectified, thereby
healing the son-in-law of his spiritual malady.
 134 Lessons in T anya

Chapter Nine

12 Tct« previous chapters the Alter Rebbe elaborated on the compo­

sition of the Jew’s divine soul with its ten holy soul-powers and three
soul-garments, and his animal soul, with its corresponding ten powers
and three garments originating in kelipah. In the present chapter the
Alter Rebbe will discuss the battle fought within the Jew between these
two souls.

‫והנה מ קו ם משכן נפש הבהמית שמקליפת נוגח בכל איש ישראל הוא‬
‫בלב‬
The abode o f the animal soul derived from kelipat nogah in
every Jew, i.e., the place where the animal soul (nefesh habahamit)
resides and is most manifest, is in the heart; for, as mentioned in
previous chapters, the animal soul is predominantly emotional, and the
heart is the seat of emotion.

‫ כי הדם הוא הנפש‬:‫ שהוא מלא דם — וכתיב‬,‫בחלל השמאלי‬

More specifically, the abode of the animal soul is in the left
ventricle, as it is filled w ith blood, and it is written,^ “For
the blood is the soul ’’ (nefesh) — indicating that the soul resides in
that ventricle filled with blood, the left ventricle.

‫ולכן כל הת או ת והתפארות וכעס ודומיהן הן בלב‬

Because the animal soul resides in the heart, therefore all lusts and
boasting and anger and similar [passions] are in the heart,

‫ומהלב הן מתפ שטות בכל הגוף‬

and from the heart they spread throughout the entire body.

1. Devarim 12:23.
 C hapter N ine 135

‫ לחשב ולהרהר בהן ולהתחכם בהן‬,‫וגם עולה למוח שבראש‬

rising also to the brain in the head,^ to think and meditate
about them and to become cunning in them —

‫ וגם עולה להמוח‬,‫ ומהלב מתפשט לכל האברים‬,‫כמו שהדם מקו מו בלב‬
‫שבראש‬
just as the blood has its source in the heart, and from the
heart it circulates into every organ, rising also to the brain in
the headJ
Similarly the soul (nefesh) clothed in the blood abides in the heart
and spreads out from there to pervade one’s entire body. Thus, in the
case of the animal soul, the “brain” (the intellectual faculties) too,
instead of motivating the heart and guiding it, merely reacts to it, and
serves only as a clever tool for realizing the passions of the heart.

‫ ומ שם מתפ שטת לכל‬,‫אך מ קו ם משכן נפש האלקית הוא במוחין שבראש‬

‫האברים‬
But the abode o f the divine soul is in the brains that are in the
head, and from there it extends to all the limbs.
The divine soul is essentially intellective, and the brain is the seat
of intellect.
‫ בחלל הימני שאין בו דם‬,‫וגם בלב‬
[The divine soul resides] also in the heart, in the right
ventricle where there is no blood,

2. Note the difference in expression; The emotions merely “ spread” to all

the other organs, but “ rise” to the brain. When emotion is assimilated into the
intellect it indeed “ rises” , and is elevated (— even in the case of the animal
soul, where the intellect is merely the tool of emotion), for the essential nature
of intellect is more refined than that of emotion. With regard to the blood
{mentioned presently), the expression “ rises” is again used specifically in
connection with the brain: the blood, too, is elevated and refined upon
ascending to the brain.
3. The Rebbe Shlita explains that the specific mention of the brain (aside
from its inclusion with the other organs) parallels the statement further that
the divine soul’s abode is in the brain and the heart.
136 Lessons in T anya

‫ לב חכם לימיט‬:‫וכמו שכתוב‬

a s i t is w r i tt e n ,* ''T h e h e a r t o f th e w i s e m a n — i.c., the divine
soul (in contrast with the animal soul; specifically: the evil inclination,
the yetzer hara, which is described' as “an old fool”) — is o n h is
r ig h t.”

We thus see that the divine soul resides not only in the brain but in
the r i^ t ventricle of the heart as well.
As he did when speaking of the animal soul, the Alter Rebbe again
singles out the heart from among all the other organs; having said that
the divine soul extends to all the organs, he mentions the heart specifi­
cally: “and also in the heart.” For unlike the other organs in which
merely the extension of the divine soul is manifest, in the heart the
divine soul itself (i.e., its emotional faculties) is revealed. The Alter
Rebbe now goes on to explain this point.

‫והיא אהבת ה׳ כרשפי שלהבת‬

T h is revelation in the heart of the divine soul residing in the brain is
m a n ’s f ie r y l o v e t o w a r d s G - d ,

‫מתלהבת בלב משכילים‬

w h ic h f la r e s u p in t h e h e a r t o f d is c e r n in g m e n who utilize their
power of Chochmah,

‫המבינים ומתבוננים‬
w h o u n d e r s ta n d a n d r e fle c t with their faculty of Binah (“under­
standing” ), by which they understand the matter in all its details and
ramifications,

‫בדעתם אשר במוחם‬

w i t h th e k n o w le d g e o f th e ir b r a in , i.e., with their faculty of Daat
(“ knowledge”), by which they immerse themselves and sensitize them­
selves in that which they understand; thus, the love flares up in the

4 . Kobelet 10 :2 .
5 . IhiJ. 4 :13 .
 C hapter N ine 137

hearts of those who utilize all three faculties of Chochmah, Binah and
Daat —

‫בדברים המעוררים את האהבה‬

o n m a t t e r s t h a t a r o u s e th is lo v e , i.e., in contemplation of G‫־‬d’s
greatness (as the Alter Rebbe will soon conclude).

For, as explained in the third chapter, understanding the greatness

of G-d leads one to love Him. This love, then, is one example of the
divine soul’s reaching from the brain into the heart.

‫ שמחת לבב בתפארת ה׳ והדר גאונו‬p ‫ו‬

S im ila r ly : Another, deeper way in which the heart’s emotion gives
expression to the presence of the divine soul in the brain: th e g la d n e s s
o f th e h e a r t a t [ a p p r e h e n d in g ] th e b e a u ty o f G - d a n d th e
m a je s ty o f H is g lo r y ;

‫ במוח חכמתו ובינתו‬,‫כאשר עיני החכם אשר בראשו‬

the gladness that is aroused w h e n [the divine soul’s intellect, which the
Alter Rebbe, borrowing a phrase from Kohelet,^ describes as] th e w is e
m a n ’s e y e s , w h ic h a re " in h is h e a d , " m e a n in g in th e b r a in
h a r b o r in g h is w i s d o m a n d u n d e r s ta n d in g —
,‫מסתכלים ביקרא דמלכא ותפארת גדולתו עד אין חקר ואין סוף ותכלית‬
‫כמבואר במקום אחר‬
when these “eyes” i.e., intellectual faculties g a z e i n t e n t l y a t th e
g l o r y o f th e K in g a n d th e b e a u ty o f H is u n f a th o m a b le ,
i n f i n i t e a n d b o u n d le s s g r e a tn e s s , then the heart rejoices and is
glad, a s is e x p la i n e d e ls e w h e r e .

Gazing with the mind’s “eye” means that one not only under­
stands the greatness of G-d, but also perceives it — as though seeing it
with his very eyes. Such perception arouses great joy in one’s heart, and
this joy, like the love spoken of earlier, is a direct result and a manifesta­
tion of the intellect of the divine soul residing in the brain.

6. }hid. 2:14.
 138 Lessons in T anya

‫ שאר מדות קדושות שבלב חן מחב״ד שבמוחין‬p ‫ו‬

S im ila r ly th e o th e r h o l y e m o t io n s in th e h e a r t t o o , such as fear
of G-d, and the like, o r ig in a te f r o m th e C h a B a D ( w is d o m ,
u n d e r s ta n d in g , k n o w le d g e ) in th e b ra in s.

The Alter Rebbe has thus established^ that each of these two souls
has its own, separate abode and way of functioning. Lest we errone­
ously conclude that each soul goes about its own affairs, not interfering
or concerning itself with those of the other, the Alter Rebbe continues:

10 Trrtl
nT evcl ‫ ולאום מלאום יאמץ‬:‫אך הנה כתיב‬
I t is w r itte n ,^ h o w e v e r , ‫' י‬O n e n a tio n s h a ll p r e v a il o v e r th e
o t h e r n a tio n . ’*
The verse refers to Jacob and Esau. In terms of a Jew’s spiritual life
it is understood as an allusion to the divine soul and the animal soul
respectively, who are constantly warring with each other.

‫ שכל‬,‫ וכמו ששני מלכים נלחמים על עיר אחת‬,‫כי הגוף נקרא עיר קטנה‬
‫אחד תצח לכבשה ולמלוך עליה‬
For t h e b o d y is ca lled ^ a “ s m a ll c ity . ” The two souls, in relation
to one’s body, are ju s t a s t w o k in g s w h o w a g e w a r o v e r a c it y ,
w h ic h e a c h w is h e s t o c a p tu r e and dominate even against its will
a n d t o ru le with the consent of the populace;

‫ ושיהיו סרים למשמעתו בכל אשר יגזור‬,‫דהייט להנהיג יושביה כרצונו‬

‫עליהם‬
t h a t i s t o s a y , each king wishes t o d ir e c t i t s in h a b ita n ts a c c o r d ­
in g t o h is w i l l , s o t h a t th e y o b e y h im in a ll t h a t h e d e c re e s
u p o n th e m .

7. This paragraph is based on a comment of the Rebbe Shlita.

8. Bereishit 25:23.
9. Kohelet 9:14; Nedarim 32b.
 C hapter N ine 139

— ‫ והחיונית הבהמית שמהקליפה‬,‫כך שתי הנפשות — האלקית‬

‫נלחמות זו עם זו על הגוף וכל אבריו‬
So, t o o , d o th e t w o s o u ls — th e d iv in e s o u l a n d th e v it a li z in g
a n i m a l s o u l, w h ic h o r ig in a te s f r o m kelipah and is therefore the
very antithesis of the divine soul — w a g e w a r a g a in s t e a c h o th e r
o v e r th e b o d y a n d a l l i t s o r g a n s, the body being analogous to the
city and the organs to its inhabitants.
Here, too, each soul wishes to direct the city’s inhabitants accord­
ing to its will, as follows:

‫שהאלקית חפצה ורצונה שתהא היא לבדה המושלת עליו ומנהיגתו‬

T h e d i v i n e s o u l ’s w i l l a n d d e s ir e is t h a t sh e a lo n e ru le o v e r
th e p e r s o n a n d d ir e c t h im ,

‫וכל האברים יהיו סרים למשמעתה ובשלים אליה לגמרי‬

50 t h a t a l l th e o r g a n s b e s u b je c t t o h e r d is c ip lin e , following and
obeying her dictates, a n d furthermore t h a t th e y s u r r e n d e r t h e m ­
s e lv e s c o m p l e t e l y t o h er, i.e., that they not only obey her, but also
surrender their will to her,

‫ומרכבה אליה‬
a n d she desires further still that all the organs b e c o m e a " c h a r io t”
f o r h er.

The divine soul desires that the organs not only surrender their will
to it, implying that they do indeed have a will of their own, though it is
surrendered to the soul, but rather it desires also that they have no will
other than its own — similar to a chariot, which has no independent
will, but is merely an instrument of its driver.

‫ שיתלבשו כולם‬,‫ויחיו לבוש לעשר בחינותיה וג׳ לבושיה הנזכרים לעיל‬

‫באברי הגוף‬
M o r e o v e r , the divine soul desires t h a t [ th e o r g a n s ] b e a ls o a
g a r m e n t, an instrument of expression, f o r h e r te n f a c u ltie s a n d
140 Lessons in T anya

th r e e g a r m e n ts of thought, speech and action m e n ti o n e d a b o v e ,

a l l o f w h ic h s h o u ld c lo th e th e l im b s o f th e b o d y ,

‫ הגוף כולו מלא מהם לבדם‬,‫ויהיה‬

a n d th e e n tir e b o d y s h o u ld b e p e r m e a te d w i t h th e m a lo n e .

The body’s being harnessed in service of the divine soul might not
preclude its serving the animal soul, too, on occasion. The Alter Rebbe
therefore adds the phrase: “the entire body should be permeated [by the
divine soul] alone, ” emphasizing the divine soul’s desire to have exclu­
sive use of the body as an instrument of expression, leaving no place for
the faculties and garments of the animal soul.

‫ולא יעבור זר בתוכם ח״ו‬

No a lie n w o u l d th e n [so m u c h a s] p a s s th r o u g h [th e o rg a n s],
G - d f o r b id , i.e., the animal soul would exert no influence whatever
on the body.

The above forms a general description of the divine soul’s desire to

pervade the whole body. The Alter Rebbe now turns to specifics: which
organs would give expression to each particular faculty or garment of
the divine soul.

‫• תלת מוחין שבראש יהיו ממולאים מחב״ד שבנפש האלקית‬.‫דהיינו‬

T h a t is t o s a y , [ s p e c ific a lly : ] th e th r e e b r a in s — the three
sections of the brain, which correspond to the three intellectual facul­
ties: Chochmah, Binah, Daat — w o u l d b e p e r m e a t e d w i t h th e
ChaBaD o f th e d iv in e s o u l,

‫שהיא חכמת ה׳ ובינתו‬

n a m e ly , [ in ] d is c e r n in g G - d a n d u n d e r s ta n d in g H im , i.e.,
applying the faculties of Chochmah and Binah to the understanding of
G-dliness,

10. Chs. 3 and 4.

 C hapter N ine 141

‫להתבונן בגדולוגו אשר עד אין חקר ואין סוף‬

b y p o n d e r in g H is u n f a t h o m a b le a n d in f i n i te g r e a tn e s s with
these two faculties;

‫ היראה במוחו ופחד ה׳ בלבו‬,‫ על ידי הדעת‬,‫ולהוליד מהן‬

th r o u g h a p p l y i n g to this meditation th e f a c u lt y o f Daat
( k n o w le d g e ) [a s w e l l] , i.e., through immersing oneself in the subject
of G-d’s greatness with the depth typical of Daat, so that one not only
understands this greatness, but actually feels it, th e y i.e., his aforemen­
tioned faculties of Chochmah and Binah engaged in pondering G-d’s
greatness w i l l g i v e b i r t h t o a n a w e [ o f G - d ] in h is m in d , a n d
d r e a d o f G - d in h is h e a rt.

Thus, not only his mind but also his heart will be permeated with
the faculties of the divine soul: the mind — with the divine soul’s
ChaBaD faculties pondering G-d’s greatness, and the heart — with the
divine soul’s emotions (the fear just mentioned and the love soon to be
discussed) arising from this contemplation.

‫ואהבת ה׳ כאש בוערה בלבו כרשפי שלהבת‬

There will a ls o be born of this contemplation a lo v e o f G - d ,
b u r n in g in h is h e a r t lik e a f la m e , lik e f ie r y fla sh e s.

‫ לדבקה בו באין סוף‬,‫להיות נכספה וגם כלתה נפשו בחשיקה וחפיצה‬

‫בתך הוא בכל לב ונפש ומאד‬
H is s o u l w i l l t h i r s t a n d p in e w i t h d e s ir e a n d lo n g in g t o c le a v e
t o th e b le s s e d Ein Sof w i t h a ll h is h e a r t, s o u l, a n d m ig h t — as
it is written,'^ “And you shall love G-d, your L-rd, with all your heart,
with all your soul, and with all your might.’’

“ With all your heart’’ means that the heart is filled with the love
of G-d; “with all your soul’’ implies that the love spills over beyond the
heart, to affect all the organs of the body — the feet, for example, will

11. For the difference between “ awe” and “ dread” , and their relationship to
the mind and heart, respectively, see ch. '3, note 6.
12. Devarim 6:5.
142 Lessons in T anya

move with alacrity to do a mitzvah; “with all your might” means

loving G-d to the point where one will sacrifice his life for Him.

‫מעומקא דלבא שבחלל הימני‬

This love will rise/row t h e d e p th s o f th e h e a r t, t h a t is, f r o m th e
r ig h t v e n tr ic le — the seat of the divine soul’s emotional faculties, as
mentioned above.

‫ מלא וגדוש‬,‫שיהיה תוכו רצוף אהבה‬

The kind of love that the divine soul desires entails t h a t [ th e h e a r t] b e
in la i d w i t h l o v e f r o m w ith in ,^ ^and furthermore, not only would
the love be (as it were) on the “surface” of the heart, but the heart
would also be f u ll, with the love occupying its entire space, as it were;
and furthermore, it would be, in d e e d , f i l l e d t o o v e r f l o w i n g — i.e.,
the love would overflow into the left part of the heart, to affect the
emotional faculties of the animal soul which reside there, as the Alter
Rebbe continues:

‫ יסוד חמים‬,‫ לאנסיא לסטרא אחרא‬,‫עד שתתפשט גם לחלל השמאלי‬

‫הרעים שבה‬
[ T h e l o v e ] w o u l d th u s in u n d a te th e l e f t p a r t [ o f th e h e a r t] as
w e l l , t o c ru sh th e sitra achra; s p e c if ic a lly , th e e le m e n t o f
e v il W a te r in i t — in the animal soul,

‫שהיא התאוה שמקליפת נוגה‬

m e a n in g th e lu s t e m a n a tin g f r o m kelipat nogah.

As mentioned in ch. 1, the animal soul’s clement of Water gives

rise to lust for physical pleasures derived from kelipat nogah. Now, the
animal soul’s spirit of lust is the kelipah counterpart of the divine soul’s
spirit of love (for G-d). Thus, the divine soul’s intense love of G-d has
the power to crush the animal soul’s lust for physical pleasures.

13. Shir HaShirim 3:10.

 C hapter N ine 143

‫לשנותה ולהפכה מתענוגי עולם הזה לאהבת ה׳‬

The effect of the divine soul on the animal soul’s element of Water
would be t o c h a n g e a n d tr a n s f o r m i t f r o m [ a lu s t f o r ] m u n ­
d a n e p le a s u r e s t o a l o v e o f G - d ,

‫ בשני יצריך‬,‫ בכל לבבך‬:‫כמו שכתוב‬

a s i t is w r i t t e n , [ “ Y o u s h a ll lo v e G -d J ... w i t h a ll y o u r
h e a r t ’’ — which our Sages interpret'^ (basing themselves on the use of
the dual form of the word — ‫ לבבן‬instead of ^ ‫ל‬, which allows the verse
to imply “with all your hearts”): “ W i t h b o t h y o u r n a tu r e s , with
your good inclination and also with your evil inclination.”

Accordingly, the evil inclination (i.e., the lust of the animal soul)
must also come to love G-d, and this too is part of the divine soul’s
battle-plan.
The Alter Rebbe now describes the specific level of love of G-d
that accomplishes this:

‫ שיעלה ויבא ויגיע למדרגת אהבה רבה וחיבה יתירה ממדרגת‬,‫והיינו‬

‫אהבה עזה כרשפי אש‬
T h is transformation of the animal soul’s lust to a love of G-d e n ta ils
r is in g t o a t ta i n t o th e l e v e l o f ahavah rabbah (“abu n dan t
lo v e ’ a l o v e su r p a s s in g ev e n t h e le v e l o f th e ‘ ‘p o w e r f u l lo v e ,
lik e f ie r y f la s h e s ” that was mentioned earlier.

‫ להתענג על ה׳ מעין עולם הבא‬,‫! והיא הנקראת בכתוב אהבה בתענוגים‬4

T h is [le v e l o f lo v e ] is w h a t S c rip tu re describes^^ a s ahavah be-
taanugim ( “a lo v e w h ic h e x p e rie n c e s d e lig h ts ”); i t is th e e x ­
p e r ie n c e o f d e lig h t in G -d lin e s s th a t is a fo r e ta s te o f th e
W o r ld t o C o m e , since man’s reward in the World to Come consists
of delighting in G‫־‬dliness.‘*

14. Berachot 54a.

15. Shir HaShirim 1-J.
16. The Alter Rebbe here distinguishes various degrees of love: ahavah azah
144 Lessons in T anya

‫ כפי השגת‬,‫והענג הוא במוח חכמה ושכל המתענג בהשכלת ה׳ וידיעתו‬

‫שכלו וחכמתו‬
T h is d e lig h t is [ f e lt] in th e b r a in c o n ta in in g Chochmah
( w i s d o m ) a n d in te llig e n c e , w h ic h d e lig h ts in p e r c e iv in g a n d
k n o w i n g G - d , c o m m e n s u r a te w i t h th e c a p a c ity o f o n e 's
in te llig e n c e a n d w i s d o m — the greater one’s grasp of G-dliness, the
greater his delight.

‫ אור זרוע שבקדושת נפש האלקית‬,‫והוא בחינת המים וזרע‬

[ T h is d e lig h t] is th e le v e l o f W a te r a n d " s e e d ” , i .e ., lig h t t h a t
is s o w n in th e h o lin e s s o f th e d iv in e s o u l,

‫ שמהם באו תאות‬,‫המהפכת לטוב את בחינת המים שבנפש הסכמית‬

‫תענוגי עולם חזה מתחלה‬
w h ic h tr a n s f o r m s t o g o o d th e e le m e n t o f W a te r in th e
a n im a l s o u l f r o m w h ic h th e lu s t f o r p h y s ic a l p le a s u r e h a d
p r e v io u s ly a rise n .

This means that the element of Water in the animal soul, which
had previously expressed itself as a desire for physical pleasures, now
expresses itself as a love of G-d, having been transformed by the divine
soul’s love of G-d.

‫ שהרע נהפך להיות‬,‫ בשם הזהר‬,‫ שער נ׳ פרק ג׳‬,‫וכמו שכתוב בעץ חיים‬
‫ שהם‬,‫ בהסיר הבגדים הצואים ממנו‬,‫ כמו יצר טוב ממש‬,‫טוב גמור‬
‫תעמגי עולם חזה שהוא מלובש בהם‬
f t is s im i la r ly w r i t t e n in Etz Chayim, P o r ta l 5 0 , ch . 3 , o n th e
a u t h o r i t y o f th e Zohar, t h a t th e e v il of the animal soul is
tr a n s f o r m e d a n d b e c o m e s p e r fe c t g o o d lik e th e g o o d in c lin a ­
t i o n its e lf , w h e n i t is s tr i p p e d o f i t s " u n c le a n g a r m e n ts , ”

(“ ardent love"), and ahai’iih rahhab (“great love” ), also called ahavah betaan-
iigini (“ delightful love” ) — a serene love of fulfillment. The first is likened to
a burning flame; the second — to calm waters. These and other levels of love
are later discussed at length. See chapters 15, 16, 18, 40, 41, 46, 49.
 C hapter N ine 145

m e a n in g th e m u n d a n e p le a s u r e s in w h ic h it h a d been
c lo th e d .

The yetzer hara (evil inclination) consists of a powerful drive, an

appetite for whatever it perceives as good and desirable. This drive is
neutral, and may be steered in any direction; however, being clothed in a
corporeal body it inclines toward physical pleasures. These lusts become
“unclean garments” for the animal soul’s drive.
By steering it away from physical pleasures toward an appreciation
of spiritual pleasures, the divine soul strips the yetzer hara of its
“unclean garments” and clothes it in “pure garments,” so that it may
apply its powerful appetite for pleasures to G-dly, holy matters.
This, then, is the divine soul’s desire; that it create, by means of its
intellectual faculties, a fear and love of G-d so powerful as to transform
the animal soul to good.

‫ יהיו לה׳ לבדו‬,‫ שהן ענפי היראה והאהבה‬,‫וכן שאר כל המדות שבלב‬
The divine soul further desires that similarly, all Other emotions
of the heart, which are offshoots of fear and love, b e dedi­
cated solely to G - d .
Thus far, the Alter Rebbe has discussed the divine soul’s desire for
dominion over the mind and heart. He now goes on to speak of the
other organs of the body.

‫ יהיו ממולאים מן לבושי‬,‫וכל כח הדבור שבפה והמחשבה שבמוח‬

‫המחשבה והדבור של נפש האלקית לבדה‬
A ls o , th e e n tir e f a c u l t y o f sp e e c h t h a t is in th e m o u th , a n d
th e t h o u g h t t h a t is in th e m in d , b e f i l l e d e x c lu s iv e ly w i t h th e
d i v i n e s o u l's g a r m e n ts o f th o u g h t a n d sp e e c h ;

‫ לא פסיק פומיה‬,‫ להיות שיחתו כל היום‬,‫שהן מחשבת ה׳ ותורתו‬

‫מגירסא‬
n a m e ly , t h o u g h t s o f G - d a n d H is T o r a h , in w h ic h h e w o u l d
s p e a k a ll d a y , “ h is m o u th n e v e r c e a sin g f r o m s tu d y .

17. Hava Batra 86a.

146 Lessons in T anya

‫ שהוא‬,‫וכח המעשה שבידיו ושאר רמ״ח אבריו יהיה במעשה המצות לבד‬
‫לבוש השלישי של נפש האלקית‬
A n d th e f a c u l t y o f a c tio n v e s t e d in h is h a n d s a n d th e re st o f
h is 2 4 8 o r g a n s — th is faculty b e in g th e t h i r d o f th e g a r m e n ts
o f th e d i v i n e s o u l — b e e n g a g e d in th e f u l f i l l m e n t o f th e
mitzvot, i.e., that he utilize his ability to act solely in the observance
of mitzvot.

In summary: The divine soul desires that its faculties and garments
pervade the body, entirely and exclusively.

‫ רצונה להפך ממש‬,‫אך נפש הבהמית שמהקליפה‬

B u t th e a n im a l s o u l d e r iv e d f r o m kelipah d e s ir e s th e v e r y
o p p o s it e ; it desires that the body be pervaded with its faculties and its
thought, speech, and action.

‫ כמשל הזונה שבזהר הקדוש‬,‫ שיתגבר עליה וינצחנה‬,‫לטובת האדם‬

But the animal soul desires this f o r m a n ’s b e n e f it, in o r d e r t h a t h e
p r e v a il o v e r h e r a n d v a n q u is h h er, a s in th e p a r a b le o f th e
h a r lo t [ r e la te d ] in th e h o l y Zohar.’*
The parable: A king desired to test the moral strength of his only
son. He had a most charming and clever woman brought before him.
Explaining to her the purpose of the test, he ordered her to exert every
effort to seduce the crown prince. For the test to be valid, the supposed
harlot had to use all her charms and guile, without betraying her
mission in the slightest way. Any imperfection on her part would mean
disobedience, and the failure of her mission. However, while she uses all
her seductive powers, she inwardly desires that the prince should not
succumb to them.
So too in our case: The kelipah itself desires that man overcome it
and not permit himself to be led astray. The entire stratagem is solely
for man’s benefit.

18. Zohar II, 163a.

 C hapter T en 147

Chapter Ten

II Trivl
After elaborating in the previous chapter on the ongoing battle 15 Tcvct
between the divine and animal soul over mastery of a Jew’s body, the
Alter Rebbe now proceeds to explain that one who vanquishes his
animal soul and transforms its evil into good — is a tzaddik.
This level of tzaddik comprises two general categories. The “per-
feet tzaddik,” also called the ”tzaddik who knows only good,” is he
who has transformed all the evil of his animal soul to good; while he
who has not completely eradicated and converted the evil within him is
termed “an imperfect tzaddik” and “a tzaddik who knows (i.e.,
possesses some vestige of) evil.”
The difference between the two sets of descriptive terms —
“complete” and “ incomplete" tzaddik, and the tzaddik “who knows
only good” or “who knows evil” — is as follows. The former set
describes the degree of the tzaddik’s love of G-d, for it is this love that
earns for him the title “tzaddik”. In the case of the “complete tz<1ddfk”
it is a complete and perfect love; while the love of the “incomplete
tzaddik" is imperfea. The latter set of terms refers to the conversion of
the animal soul’s evil to good; an individual in whom it has been
entirely transformed is termed “a tzaddik who knows only good,”
whereas one in whom a vestige of evil remains is termed ‘‘a tzaddik who
knows evil.”
It goes without saying that “evil” in this context refers only to the
promptings of evil that may be harbored in the heart; not, of course, to
actual evil expressed in thought, speech, or action.

‫וחנה כשהאדם מגביר נפשו האלקית‬

W h e n a p e r s o n c a u se s h is d iv in e s o u l t o p r e v a il over the animal
soul,

‫ונלחם כל כן עם הבהמית עד שמגרש ומבער הרע שבה מחלל השמאלי‬

a n d w h e n h e w a g e s w a r a g a in s t th e a n im a l s o u l t o th e e x te n t
148 Lessons in T anya

t h a t h e b a n is h e s a n d e r a d ic a te s i t s e v i l f r o m its abode within

him, namely, th e l e f t p a r t [ o f th e h e a rt],

‫ ובערת הרע מקרבן‬:‫כמו שכתוב‬

a s is w r itte n :^ " A n d y o u s h a ll e r a d ic a te th e e v i l f r o m y o u r
m i d s t , ” which implies that one ought to eradicate the evil within
himself;
(The person who has in (act eradicated evil from his heart has not
only banished the external, practical expression of evil — evil thoughts,
words or actions — but has eradicated the evil itself: it has no place in
his heart; he no longer desires evil.)

‫ואין הרע נהפך לטוב ממש‬

as to one who achieves this goal, b u t finds that th e e v il h a s
n e v e r th e le s s n o t a c tu a lly b e e n c o n v e r te d i n t o g o o d , in which
case his entire capacity for desire would now be directed only toward
good and holiness; since with him this is not the case,

‫נקרא צדיק שאינו גמור‬

h e is c a lle d " an i n c o m p le te tzaddik.”

‫ דהיינו שיש בו עדיין מעט מזער רע בחלל השמאלי‬,‫וצדיק ורע לו‬

[ H e is a ls o c a lle d ] " a tzaddik w h o k n o w s e v il, ” m e a n in g t h a t
s o m e v e s tig e o f e v i l s t i l l lin g e rs w i t h i n h im , in th e l e f t p a r t
[ o f h is h e a r t],

‫אלא שכפוף ובטל לטוב מחמת מיעוטו‬

e x c e p t t h a t it finds no expression at ail, not even in evil desires,
because [ th e e v il,] b y re a so n o f i t s m in u te n e s s , is s u b ju g a te d
a n d n u l l if ie d b y th e g o o d , and cannot therefore be sensed.^

1. Devarim 21:21.
2. See ch. 1, note 6.
 C hapter T en 149

‫ולכן נדמה לו כי ויגרשהו וילך לו כולו לגמרי‬

H e n c e , h e (the tzaddik) m a y im a g in e t h a t h e h a s d r iv e n i t o u t
a n d i t h a s q u i t e d is a p p e a r e d .

‫ היה נהפך לטוב ממש‬,‫אבל באמת אלו חלף והלך לו לגמרי כל הרע שבו‬
In tr u th , h o w e v e r , h a d a ll th e e v il in h im d e p a r te d a n d
d is a p p e a r e d , i t w o u l d h a v e b e e n c o n v e r te d i n t o a c tu a lg o o d .^

This requires explanation: Perhaps the incomplete tzaddik feels no

desire for evil because he indeed no longer has any evil, having converted
it to good; why must we say that he only imagines himself to be
altogether free of evil?
T o explain this, the Alter Rebbe continues with a clarification of
the term “complete tzaddik.'' The explanation in brief:
As stated in the previous chapter, the complete tzaddik is able to
convert his evil to good only by dint of his great love of G-d, a love
known as “love of delights.” Accordingly, the “ incomplete tzaddik, ”
who has yet to attain to this lofty level of love, has obviously not yet
accomplished this conversion.
“ Love of delights,” then, is the ultimate criterion of where the
tzaddik stands vis-a-vis the eradication of his evil.
In the Alter Rebbe’s words:

‫וביאור העניו‬
T h e e x p la n a ti o n o f th e m a t t e r is a s f o ll o w s :

3. The Rebbe Shlita notes the apparent contradiction between the two
statements made here concerning the tzaddik’s evil nature: on the onehand we
are told that the evil is completely driven out and eradicated, and on the other
hand it is stated that it is converted to good. The Rebbe remarks:
There are actually two aspects to the “evil nature”: the power of the
animal soul, and its “filthy garments,” the evil desires into which the animal
soul’s energy has been channeled. These “garments” cannot be elevated or
converted; they must be removed and eradicated. The energy of the animal soul
and its tendency to find evil outlets for its energy can then be converted to good
by “clothing it in clean garments,” i.e., channeling this eneigy into holy
outlets. If the energy has not yet been transformed into good, clearly some of
the “filthy garments” must have remained.
150 Lessons in T anya

‫ ולכן נקרא צדיק וטוב לו‬,‫כי הנה צדיק גמור שנהפך הרע שלו לטוב‬
A “ c o m p l e t e tzaddik,” in w h o m th e e v il h a s b e e n c o n v e r te d
i n t o g o o d , a n d w h o is c o n s e q u e n tly c a lle d “ a tzaddik w h o
k n o w s [ o n ly ] g o o d , ”

‫הוא על ידי הסרת הבגדים הצואים לגמרי מהרע‬

has attained this level b y c o m p l e te l y r e m o v in g [h is ] f i l t h y g a r ­
m e n ts f r o m e v il.

‫ להתימג בם בתענוגות בני אדם‬,‫דהייט למאוס מאד בתענוגי עולם הזה‬

T h is m e a n s: h e d e s p is e s u t te r l y th e p le a s u r e s o f th is w o r l d ,
finding it repugnant t o d e r iv e f r o m th e m t h a t p le a s u r e w h ic h
o t h e r p e o p le d e r iv e ,

‫ ולא לעבודת ה׳‬,‫למלאת תאות הגוף בלבד‬

n a m e ly , the pleasure of m e r e ly g r a tif y in g t h e p h y s ic a l a p p e ti te ,
in s te a d o f using this pleasure t o w a r d th e s e r v ic e o f G - d .

For physical pleasures dedicated to serving G-d are in fact holy;

e.g., the pleasure of “enjoying the Shabbat ” with food and drink. It is
not such pleasure that is repugnant to the tzaddik, but pleasure for the
sake of self-indulgence.

‫מפני היותם נמשכים ונשפעים מהקלימז וסטרא אחרא‬

He despises such pleasures f o r th e y a re d e r iv e d f r o m a n d re c e iv e
th e ir s p ir i tu a l s u s te n a n c e f r o m th e kelipah and sitra achra,
the very antithesis of holiness.

‫ הצדיק גמור הוא שונאו בתכלית השנאה‬,‫וכל מה שהוא מהסטרא אחרא‬

F o r th e “ c o m p l e te tzaddik” u t te r l y h a te s w h a te v e r is o f th e
sitra achra,
‫ באהבה רבה בתעטגים וחיבה יתרה‬,‫מחמת גודל אהבונו לה׳ וקדושתו‬
‫הנזכרים לעיל‬
b e c a u s e o f h is g r e a t lo v e , a “ p r o fu s e lo v e o f d e lig h ts , ” a n d
h is s u p e r io r d e g re e o f a f f e c tio n f o r G - d a n d H is h o lin e s s , as
 C hapter T en 151

m e n t i o n e d a b o v e (in ch. 9, where the Alter Rebbe explained that

“love of delights” is the ultimate level in the love of G-d). To resume:
Because of the tzaddik’s great love for G-d and holiness he utterly hates
the kelipah and sitra achra —

‫כי הם זח לעומת זה‬

kelipah, a re a n tith e tic a l; his love of
s in c e th e y , i.e., holiness and
G-d therefore evokes a commensurate degree of hatred for sitra achra.

‫ חקרני ודע לבבי וגו׳‬,‫ לאויבים היו לי‬,‫ תכלית שנאה שנאתים‬:‫כדכתיב‬
S o i t is w r itte n : ^ “/ h a te th e m w i t h a c o n s u m in g h a tr e d , says
King David of those who oppose G-d, t h e y h a v e b e c o m e e n e m ie s
t o m e ; se a rc h m e , he says to G-d, a n d k n o w m y h e a r t . "

This means: “By searching me and knowing how great is the love
of You borne in my heart. You will know how great is my hatred
toward Your enemies”; for, as stated, love is the measure of hate.

‫ ערך גודל השנאה לסטרא אחרא והמיאוס‬p ,‫וכפי ערן גודל האהבה לה׳‬
‫ברע בתכלית‬
H e n c e , a c c o r d in g t o th e a b u n d a n c e o f lo v e t o w a r d s G - d , s o is
th e e x t e n t o f h a tr e d t o w a r d the spiritual sitra achra which
nurtures the physical pleasures, a n d th e u t t e r r e p u g n a n c e o f th e
e v i l of physical pleasures;

Since the sitra achra is spiritual, and hence distant from physical
man, the term “hatred” is appropriate to it; with regard to the evil of
physical pleasures, which arc closer to man, the term “repugnant” is
applicable: the repugnance of having something odious placed before
one’s very eyes.

‫כי המיאוס הוא הפך האהבה ממש כמו השנאה‬

f o r r e p u g n a n c e is a s m u c h th e e x a c t o p p o s i t e o f lo v e a s is
h a tr e d .

4. Paraphrase of Tehillim 139:22-23.

 152 Lessons in T anya

In any event, we have established that this tzaddik 5 utter despisal

of evil is predicated on his loving G-d to the greatest degree. He is
therefore called a “complete tzaddik,” since the quality by virtue of
which he is termed a tzaddik, i.e., his love of G-d, is on the highest and
most complete level. He is also called a “tzaddik who knows only
good” — he possesses only good, having transformed all theevil within
him to good.
Hence the “ incomplete tzaddik, ” whose “love of delights” is
imperfect, must also be lacking in his hatred of evil. This, in turn,
indicates that he retains some vestige of evil, albeit unfelt. He is
therefore called “a tzaddik who knows evil.”

16TCVC1 ‫וצדיק שאיט גמור הוא שאיט שונא הסטרא אחרא בתכלית השנאה‬
T h e “ i n c o m p l e t e tzaddik” is h e w h o d o e s n o t h a te th e sitra
achra — the spiritual kelipot — w i t h a n a b s o lu te h a tr e d ;

‫ ברע בתכלית‬p ‫ אינו מואס גם‬p ‫ול‬

th e r e f o r e h e a ls o d o e s n o t f i n d e v i l — physical desires and
pleasures — a b s o lu te l y r e p u g n a n t.

‫ על כרחך נשאר איזה שמץ אהבה‬,‫וכל שאין השנאה והמיאוס בתכלית‬

‫ותענוג לשם‬
A s l o n g a s h is h a tr e d a n d a b h o r r e n c e o f e v i l a re n o t a b s o lu te ,
p e r fo r c e h e m u s t h a v e r e ta in e d s o m e v e s tig e o f lo v e a n d
p le a s u r e t o w a r d s it.

‫ולא הוסרו הבגדים הצואים לגמרי מכל וכל‬

T h e “ f i l t h y g a r m e n t s ” in which the animal soul had been clothed,
meaning (as explained above) the evil inclination and the lusting after
worldly pleasures, h a v e [ o b v io u s ly ] n o t b e e n c o m p l e t e l y s h e d
from it.

‫ מאחר שיש לו איזה אחיזה עדיין בבגדים‬,‫ולכן לא נהפך לטוב ממש‬

‫הצואים‬
T h e r e fo r e , t o o , [ th e e v il] of the animal soul h a s n o t a c tu a lly
b e e n c o n v e r t e d t o g o o d , sin c e i t s t i l l h a s s o m e h o l d o n th e
 C hapter T en 153

“f i l t h y g a r m e n ts , ” i.e., the desires for pleasure in which the animal

soul had previously “clothed” and expressed itself,

‫אלא שהוא בטל במיעוטו וכלא חשיב‬

e x c e p t t h a t this vestige of evil is imperceptible and cannot express
itself in evil desires, etc., because [ th e e v il] is n u l l if ie d [in th e
g o o d ] b y r e a so n o f i t s m in u te n e s s , a n d is a c c o u n te d as
n o th in g , i.e., the overwhelming preponderance of good prevents the
evil from being sensed and from finding expression.

‫ ורע כפוף ובטל לו‬,‫ולכן נקרא צדיק‬

I n d e e d , h e is th e r e f o r e c a lle d ‫ צדיק ורע לו‬, which means (not only
a “tzaddik who knows (retains) evil,” but also) “ a tzaddik w h o s e
e v i l is [his” ; i .e .,] s u b j u g a te d a n d s u r r e n d e r e d t o h im , ” to the
good within him. Such a tzaddik is identified with the good, since he is
overwhelmingly good.

‫ו לה׳ אינה בתכלית‬ra ‫ועל כן גם אה‬

P e r fo r c e , th e n , the fact that he retains some evil indicates that h is
l o v e o f G - d is a ls o n o t c o m p l e te , for a complete love of G‫־‬d would
have converted all the evil within him to good.

‫ולכן נקרא צדיק שאינו גמור‬

H e is th e r e f o r e c a lle d a n “ in c o m p l e t e tzaddik.”

For, as explained above, the terms “complete” and “ incomplete”

denote the tzaddik’s level of love for G-d, and the terms “who knows
only good” and “who knows evil” denote the degree of his eradication
and transformation of evil.

‫ בענין בחינת מיעוט הרע‬,‫! והנה מדרגה זו מתחלקת לרבבות מדרגות‬2 !,■
‫הנשאר מאחד מארבעה יסודות רעים‬
N o w , t h i s le v e l — that of the “ incomplete tza d d ik " who “knows
evil” — is s u b d i v i d e d i n to m y r ia d s o f le v e ls , c o n s is tin g o f
[ v a r y in g d e g r e e s in ] th e q u a l it y o f th e m in u te r e m a in in g e v il
154 Lessons in T anya

[ d e r iv in g ] f r o m [a n y ] o n e o f th e f o u r “ e v il e le m e n t's ” oi which
the animal soul is composed (see ch. 1).

In one tzaddik the remaining evil may consist of the element of

Water, in another the evil may consist of a spark of the element of Fire,
and so on. This subdivision of levels is qualitative, based on the type of
remaining evil.
The Alter Rebbe will now describe (as it were) a quantitative
subdivision, depending on the degree to which the evil loses its identity
within the good. In one tzaddik the vestigial evil may be such that the
proportion of good to evil could be described as 60:1; the evil in another
tzaddik may be more minute, so that it is overwhelmed by a proportion
of good that is 1000:1; and so on.
Yet, to borrow a term from the law concerning non-kosher food­
stuffs, where in certain cases of error the rule is that even a preponder­
ance of 60 parts (kosher) to 1 (non-kosher) is sufficient to render the
entire mixture kosher (since the non-kosher food is no longer capable of
tainting the mixture with its flavor), we may likewise say in our case
that a preponderance of good over evil to the degree of 60:1 is also
capable of preventing the expression and perception of the remaining
evil.
In the Alter Rebbe’s words:

‫ובענין ביטולו במיעוטו‬

[ T h e s u b d i v i s io n ] a ls o ta k e s i n t o a c c o u n t th e d e g r e e t o w h ic h
[ th e r e m a in in g e v il] is n u llif ie d [in th e g o o d ] b e c a u s e o f i ts
m in u te n e s s ,

‫ על דרך משל‬,‫ או באלף ורבבה וכיוצא‬,‫בששים על דרך משל‬

w h e t h e r in s i x t y [ tim e s a s m u c h g o o d ] , f o r e x a m p le , o r in a
th o u s a n d , o r te n th o u s a n d , a n d s o o n .

‫והן הם בחינת צדיקים הרבים שבכל הדותת‬

T h e s e various sublevels in the ranks of “incomplete tzaddikim" are
th e le v e ls o f th e n u m e r o u s tzaddikim f o u n d in a ll g e n e r a ­
t io n s , all of whom belong to the category of the “incomplete
tzaddik,”
 C hapter T en 155

‫ דתמניסר אלפי צדיקיא קיימי קמיה הקדוש בריד הוא‬,‫כדאיתא בגמרא‬

a s w e f i n d in th e Gemara/ “ E ig h te e n t h o u s a n d tzaddikipi
s t a n d b e f o r e th e H o l y O n e , b le s s e d b e H e . ”

Thus, though many attain the level of tzaddik, they are in fact
“ incomplete tzaddikim.”

‫ ראיתי‬:‫ יוחאי‬p ‫ הוא שאמר רבי שמעון‬,‫אך על מעלת צדיק גמור‬

‫בני עליה והם מועטים כו׳‬
B u t c o n c e r n in g th e r a n k o f th e “ c o m p l e te tzaddik/’ R a b b i
S h im o n b e n Y o c h a i’s sta te m e n t^ a p p lie s : “I h a v e se en 'su p er­
io r m e n ' (bnei aliyah) a n d t h e y a re b u t f e w . "

‫ שמהפכין הרע ומעלים אותו לקדושה‬,‫שלבן נקראים בני עליה‬

T h e r e a s o n t h a t [ th e c o m p l e te tzaddikimj a re c a lle d bnei
aliyah (literally: “men of ascent”) is t h a t th e y c o n v e r t e v i l a n d
m a k e i t a s c e n d t o h o lin e s s .

p ‫ שכשרצה רבי חייא לעלות להיכל רבי שמעון‬,‫כדאיתא בזהר בהקדמה‬

‫יוחאי שמע קלא נפיק ואמר‬
I t is s i m i la r ly w r i t t e n in t h e in tr o d u c t io n t o t h e Zohar/ t h a t
w h e n R a b b i C h i y y a w i s h e d t o a s c e n d t o t h e heichal (h e a v e n ly
sh rin e) o f R a b b i S h im o n b e n Y o c h a i, h e h e a r d a v o ic e c o m e
o u t a n d sa y:

‫ וטעמין מרירו למיתקא עד לא‬,‫מאן מנכון די חשוכא מהפכן לנהורא‬

‫ייתון הכא וכד‬
“ W h ic h e v e r o f y o u , b e f o r e c o m in g h e re , h a v e c o n v e r te d th e
d a r k n e s s of the world t o lig h t (holiness), a n d [h a v e tr a n s f o r m e d ]
th e b i t t e r t a s t e of their animal soul and evil inclination t o s w e e t ­
n e ss (holiness)...[ o n ly th e s e m a y e n te r ] ."

5. Paraphrase of Sukkah 45b and Sanhedrin 97b.

6. Ibid.
7. Zohar I, 4a.
 156 Lessons in T anya

17 Ten! ‫ועוד נקראים בני עליה‬

A n o th e r re a so n f o r th e ir d e s ig n a tio n o f bnei aliyah:■*

‫ הוא‬,‫ בקיום התורה ומצותיה‬,‫מפני שגם עבודתם בבחינת ועשה טוב‬

‫לצורך גבוה ומעלה מעלה עד רום כל המעלות‬
E v e n th e ir d i v i n e s e r v ic e in th e a re a o f ‘'d o in g g o o d , ’ ’in th e ir
f u l f i l l m e n t o f T o r a h a n d i ts mitzvot, is f o r t h e s a k e o f th e
A b o v e , a n d their service is directed toward a m o s t h ig h le v e l,
toward th e l o f t i e s t h e ig h ts .

‫ לרוות צמאון נפשם הצמאה לה׳‬,‫ולא בדי לדבקה בו יתברך בלבד‬

[ T h e ir d i v i n e s e r v ic e ] is n o t [ in te n d e d ] m e r e ly t o a tta c h
t h e m s e lv e s t o G - d by serving Him through Torah and mitzvot, so as
t o q u e n c h th e th ir s t o f th e ir s o u l w h ic h t h ir s ts f o r G - d ,

The divine service of tzaddikim of lower levels may indeed be for

the purpose of stilling their thirst for G-d and their desire to cleave to
Him; for indeed, the fulfillment of Torah and mitzvot satisfies these
needs —

‫ הוי כל צמא לכו למים‬:‫כמו שכתוב‬

a s i t is w r itte n : ^ " H o , exclaims the prophet, a ll w h o a re t h ir s t y
for G-dliness, should go t o th e w a te r s of Torah,” i.e., let them
engage in Torah, which is likened to water.

8. The Rehbe Shlita notes that two reasons are given for the use of the name
bnei aliyah for the same level of tzaddikim, viz., the higher level. One reason
corresponds to the appellation “ complete tzaddik, ” while the other corres­
ponds to the term "tzaddik who knows only good.” (As we have seen, the
“ complete tzaddik" is so called because of the degree of his love of G-d; the
explanation appropriate here is the latter — that his love is utterly selfless. The
"tzaddik who knows only good” is so called because of his eradication and
conversion of evil; the explanation appropriate to him is the former — that he
elevates evil to holiness.)
9. Yeshayahu 55:1.
 C hapter T en 157

‫וכמו שכתוב במקום אחר‬

a s is e x p la i n e d e ls e w h e r e , that the “ thirsty ones” of this verse refer
to those who thirst for G-dliness.

The prophet’s words prove this point. Were he addressing those

who thirst for Torah, he need not exclaim “ Ho,” nor direct them to its
“waters” . Whoever thirsts for Torah will find it readily available for
study. Rather, the prophet is addressing those who thirst for G-d,
advising them to slake their thirst for Him through Torah, which binds
one to G-d.
The “ men of ascent,” however, whom we have been discussing,
are beyond this level of divine service. They do not study Torah or
perform mitzvot with the intention of quenching their own thirst for
G-dliness, for such service is — in a subtle sense — self-serving, as it is
motivated by one’s desire for a certain spiritual profit, namely, the bliss
of closeness to G-d.

‫ עם קו דיליה‬,‫ המתחסד עם קונו‬,‫ איזהו חסיד‬:‫אלא כדפירשו בוניקונים‬

Tikkunei Zohar*° e x p la in s
R a th e r their service of G-d is a s th e
that which our Sages have said: " W h o is a p io u s o n e (chassid)? He
w h o is b e n e v o le n t (mit’chassed) w i t h h is C r e a to r (kono).”
The Tikkunei Zohar comments, that kono (usually translated “his
Creator”) is here to be interpreted as “his nest” (derived from the root
ken — “nest”), and thus, the chassid is he who is benevolent “ w i t h
h is n e s t ” — i.e., his Source, G-d. This “benevolence” towards G-d
consists of —

‫לייחדא קודשא בריך הוא ושכינתיה בתחתונים‬

“ u n i t in g th e H o l y O n e , b le s s e d b e H e , w i t h H is Shechinah
( th e D i v in e P re sen ce ), so that the light of this union reach and be felt
even in th e l o w e s t w o r l d s . ”

‫ כברא דאשתדל בתר אבוי‬: ‫ פרשת תצא‬,‫וכמו שכתוב ברעיא מהימנא‬

‫ דרחים לון יתיר מגרמיה ונפשיה ורוחיה ונשמתיה כו׳‬,‫ואימיה‬
A s is a ls o e x p l a i n e d in Ra’aya Mehemna o n Parshat Tetze:

10. Introduction to Tikkunei Zohar lb . SeeZoA<»rII, 114b; III, 222b; 288a.

158 Lessons in T anya

‘‘In th e m a n n e r o f a s o n w h o e x e r ts h i m s e l f f o r h is f a th e r a n d
m o th e r , w h o m h e lo v e s m o r e th a n h im s e lf, [ m o r e th a n ] h is
ow n Nefesh, Ruach and Neshamah,

‫ ו כ מו ש כ תו ב ב מ ק ו ם א ח ר‬,‫ו מ ס ר ג ר מי ה ל מי ת ה ע ליי הו ל מי פ ר ק לון כוי‬

a n d w h o s a c r ific e s h is life f o r th e ir s a k e t o r e d e e m th e m ,
should they be held in captivity,” a n d as is a ls o e x p la in e d
e ls e w h e r e .

Such is the divine service of ‘‘men of ascent” : it is wholly altruis­

tic, motivated only by a desire to please G-d and make His presence felt
everywhere.
The Alter Rebbe now goes on to explain that the two aforemen­
tioned interpretations of the term ‘‘men of ascent” accord with each
other and are in fact complementary.
It is a kabbalistic axiom that the ‘‘elevation of m a h n ” (‫— מ״ן‬
initials of m ayin nukvin, lit., ‘‘feminine waters” ) effects a correspond­
ing ‘‘descent of m a h d ” (‫ — מ״ד‬initials of m ayin dechurin, lit.,
“ masculine waters” ). This means that theuirousal of the “ feminine”
level, i.e., the recipient (which in our case means the efforts of man
below, in actions directed “ upward” toward G-d), causes a reciprocal
arousal of the “ masculine” level, i.e., the giver (meaning, in our case,
G-d’s benevolence as it “ flows downward” and is bestowed upon man).
Applying this to the service of “ men of ascent” we find the
following. That aspect of their service mentioned in the first interpreta­
tion — that they elevate evil and convert it to good — constitutes an
“ ascent of m ahn. ” The aspect mentioned in the second interpretation
— that by their service of love they draw down G-d’s Presence upon
earth — constitutes a “ descent of m ahd, ” for every m itzva h that they
perform (as a channel for the descent of G-d’s Presence) is an expression
of G-d’s benevolence. Thus, the two interpretations are complemen­
tary, since the “ ascent of m a h n ” is what causes the “descent of m a h d ”
as stated above.
(The Alter Rebbe employs kabbalistic terms in his explanation,
which are explained in C hassidut at length; they will become clearer in
the course of further study.)
In the Alter Rebbe’s words:
 C hapter T en 159

‫ כי על ידי הבירורים שמבררים מנוגה מעלים‬.‫)ושניהם עולים בקנה אחד‬

‫מיין נוקביו‬
(^^Both in te r p r e ta t io n s a re c o m p le m e n ta r y . F o r b y r e fin in g
[ th e g o o d f o u n d in ] kelipat nogah, as the “ men of ascent” do by
converting their animal soul (which is derived from kelipat nogah) to
good, o n e e le v a te s ‘'fe m in in e w a t e r s ” (mahn),

‫ונעשים יחודים עליונים להוריד מיין דכוריו‬

e f f e c tin g u n io n s in th e h ig h e r r e a lm s , s o a s t o ca u se ‘‘m a s c u ­
lin e w a t e r s ” (mahd) t o d e s c e n d to this world.

‫ שכולו‬,‫שהם הם מימי החסדים שבכל מצוה ומצוה מרמ״ח מצות עשה‬

‫הן בחינת חסדים ומיין דכורין‬
T h e s e [ ‘‘m a s c u lin e p v a te rs ’’] are th e ‘ ‘w a te r s ’’ o f k in d n e s s that
flow into and are contained in ea ch o f th e 2 4 8 p o s it i v e mitzvot,
w h ic h a re a l l in th e n a tu r e o f “ k i n d n e s s ” , or benevolence, a n d
“ m a s c u lin e w a t e r s . ”

‫דהיינו המשכת קדושת אלקותו יתברך מלמעלה למטה להתלבש‬

(‫ כמו שכתוב במקום אחר‬,‫בתחתונים‬
T h is term “ masculine waters” as applied to mitzvot m e a n s that the
mitzvot d r a w G - d ' s h o lin e s s f r o m a b o v e , i.e., from the higher
realms, d o w n w a r d , s o t h a t [ G - d ’s h o lin e s s ] b e c lo t h e d in and
revealed within th e l o w e s t r e a lm s, i.e., our physical world, as
e x p la i n e d e ls e w h e r e .) Thus the two interpretations of the term
“ men of ascent” are complementary.

11. Parentheses are in the original text.

 160 L essons in T anya

Chapter Eleven

JJ Twfi
18 Tcvci Having described in ch. 9 the ongoing battle between the divine
and animal souls to capture and dominate the body, the Alter Rebbe
proceeds, in ch. 10, to define the term tzaddik within the context of this
struggle.
He explains there that tzaddikim are classified in two general
cat^ories. The first is that of the “complete tzaddik, ” also known as
the “ tzaddik who possesses (only) good.” Such a tzaddik has succeeded
in completely transforming the evil of his animal soul to good and
holiness. A tzaddik of the second category, that of the “incomplete
tzaddik, ” or the “ tzaddik who possesses evil,” is one who has not yet
completely converted his animal soul to good; he still retains a vestige of
its native evil. This remaining fragment of evil, however, is completely
nullified within the far greater proportion of good.
In ch. 11, the Alter Rebbe now addresses himself to the definition
of the rank that is the antithesis of the tzaddik — that of the wicked
person, the rasha. In direct contrast to the tzaddik, whose divine soul
overpowers his animal soul, the rasha is one whose animal soul over­
whelms his divine soul.
The rank of rasha, too, is divided into two general categories: the
“complete rasha," or the “rasha who possesses only evil,” and the
“ incomplete rasha," or the “rasha who possesses some good.” These
categories will be defined in this chapter.
(Note: Following the Talmudic expressions which the Alter Rebbe
employs, these terms are henceforth translated as the “rasha who knows
(only) evil,” and the “rasha who knows good,” respectively.)

‫ רשע וטוב לו לעומת צדיק ורע לו‬,‫וזה לעומת זה‬

^“ O n e is th e o p p o s it e o f th e o t h e r ” : t h e “ rasha w h o k n o w s
g o o d ” is th e a n tith e s is o f th e “ tzaddik w h o k n o w s e v il. ”

1. K o h e le l 7:14.
 C hapter Eleven 161

‫דהיינו שהטוב שבנפשו האלקית שבמוחו ובחלל הימני שבלבו‬

T h is m e a n s , t h a t t h e g o o d t h a t is in [ th i s rasha’s] d iv in e s o u l,
w h ic h is in h is b r a in a n d in th e r ig h t p a r t o f h is h e a r t (these
being the chief dwelling places of the divine soul, as explained in ch. 9),

‫כפוף ובטל לגבי הרע מהקליפה שבחלל השמאלי‬

is s u b s e r v ie n t t o , a n d n u l l if ie d w i t h i n , th e e v il of the animal
soul which stems f r o m th e kelipah, w h ic h is in t h e l e f t p a r t [ o f
th e h e a r t], as explained in ch. 9.

Thus, in the “rasha who knows good” the evil of the animal soul
overpowers the good of the divine soul, to the extent that the good is
subservient to the evil and is nullified within it.

‫וזח מתחלק גם כן לרבבות מדרגות‬

T h is ra n k , t o o , is s u b d i v i d e d i n t o m y r ia d s o f d e g re e s.

Just as the rank of the “tzaddik who knows evil” is subdivided

into myriads of degrees with respect to the nullification within him of
the evil to good, so too are there numerous subdivisions within the rank
of the “rasha who knows good” with respect to the nullification of
good to evil, as the Alter Rebbe continues:

‫חלוקות בענין כמות ואיכות הביטול וכפיפת הטוב לרע חס ושלום‬

[ T h e d iff e r e n c e b e tw e e n th e s e m y r i a d s u b le v e ls lie s ] in th e
q u a n t i t y i.e., the extent a n d th e q u a l it y o f t h e n u llif ic a tio n a n d
s u b s e r v ie n c e o f t h e g o o d t o th e evil,, G - d f o r b id .

The “quantitative” difference between one "rasha who knows

good” and another is indicated by whether the good is merely out­
weighed by a majority of evil, or whether the evil is (say) sixty times
more prevalent than the good, and so on. The “qualitative” classifica­
tion hinges on what aspect of the divine soul is subservient to its evil
counterpart: in one rasha the divine soul’s holy capacity for affection
may be subservient to the animal soul’s affection for forbidden matters,
while in another rasha the subservience may lie in another area. The
Alter Rebbe now provides practical illustrations of different levels
within the ranks of the "rasha who knows good.”
162 Lessons in T anya

‫יש מי שהכפיפה יחביטול אצלו מעט מזער‬

T h e r e is o n e in w h o m th e s u b s e r v ie n c e a n d n u llif ic a tio n of
good to evil a re e x c e e d in g ly m in o r ,

‫ ולא תדיר לפרקים קרובים‬,‫ואף גם זאת אינו בתמידות‬

a n d e v e n th e s e minor degrees a re n o t p e r m a n e n t, n o r re c u rre n t
a t f r e q u e n t in te r v a ls .

‫ וכובש את העיר קטנה הוא‬,‫אלא לעתים רחוקים מתגבר הרע על הטוב‬

‫הגוף‬
R a th e r , o n l y o n in fr e q u e n t o c c a s io n s d o e s th e e v il p r e v a il
o v e r th e g o o d , c o n q u e r in g th e “s m a l l c i t y , ” i .e ., th e b o d y
which, as mentioned in ch. 9, is likened to a small city, whose conquest
is the objective of both the divine and animal souls.

‫אך לא כולו אלא מקצתו לבד‬

Furthermore, even when the evil does conquer the body, y e t n o t a ll o f
th e b o d y falls under its dominion, b u t o n ly p a r t o f i t,

‫שיחיה סר למשמעתו ונעשה לו מרכבה‬

s u b je c tin g i t — that part of the body — t o its d is c ip lin e , a n d
c a u s in g i t t o b e a ' ‘c h a r i o t ” t o th e e v il, i.e., as subservient to the
evil as is a chariot to its driver,

‫ולבוש להתלבש בו אחד משלשה לבושיה הנ״ל‬

a n d further causing that part of the body t o s e rv e a s a “ g a r m e n t ”
w h e r e in o n e o f th e a n im a l s o u l ’s a f o r e m e n tio n e d th r e e g a r ­
m e n ts w i l l b e c lo th e d .

As mentioned in ch. 6, the garments of the animal soul are sinful

thought, speech and action. In the case of the rasha now described the
evil of the animal soul, even on those rare occasions when it docs prevail
over the good, can do no more than express itself in one of these areas or
“garments” .
Furthermore, even in this restricted field of expression, the evil is
further limited in that it can motivate this rasha to commit only minor
transgressions, as the Alter Rebbe now continues:
 C hapter Eleven 163

‫ ולא חמורות חס ושלום‬,‫ לעשות עבירות קלות‬,‫דהיינו או במעשה לבד‬

N a m e ly , the 3 1 3 ]‫ ת‬1‫ !ח‬soul prevails e ith e r in d e e d a lo n e , in th e
c o m m is s i o n o f m in o r tr a n s g r e s s io n s [ o n ly ] , n o t m a jo r o n e s,
G - d f o r b i d — for his animal soul has not the power to prevail to such
an extent;

‫ לדבר אבק לשון הרע וליצנות וכהאי גוונא‬,‫או בדיבור לבד‬

or it may prevail in s p e e c h a lo n e , [ b u t m e r e ly ] in th e u tte r a n c e
o f t h a t w h ic h b o r d e r s o n s la n d e r o r s c o ff in g , the evil being too
weak to cause him to engage in actual slander or scoffing a n d th e lik e ;

‫ הרהורי עבירה הקשים מעבירה‬,‫או במחשבה לבד‬

or the evil may prevail in t h o u g h t a lo n e , in c o n t e m p la t i o n s o f
s in w h ic h a re in certain respects w o r s e th a n a c tu a l sin .^

Thought is more refined than speech and action, and of the soul’s
three garments, it is the one most intimately connected with the soul
itself. Therefore, contemplations of sin can befoul the soul even more
than the sinful deed itself.

‫ אלא בענין זיווג זכר ונקיבה‬,‫וגם אם אינו מהרהר בעבירה לעשותה‬

‫בעולם‬
[ T h is is th e c a se ] e v e n w h e r e o n e d o e s n o t a c tu a lly c o n t e m ­
p l a t e c o m m i t t i n g a s in , b u t m e r e ly in d u lg e s in c o n t e m p la ­
t i o n o n th e c a r n a l u n io n o f m a le a n d f e m a le in g e n e ra l,

‫ שלא יהרהר ביום כוי‬,‫ ונשמרת מכל דבר רע‬:‫שעובר על אזהרת התורה‬
w h e r e b y b e v i o l a t e s th e a d m o n it io n o f t h e T o ra h ,^ “ Y o u
s h a ll g u a r d y o u r s e l f f r o m e v e r y w i c k e d th in g , ” which our Sages
interpret as an injunction thar• “ o n e m u s t n o t h a r b o r im p u r e
fa n c ie s b y d a y so that he will not become polluted at night” ; thus,
contemplation on such matters violates a command of the Torah.

2. Yoma 29a. Cf. Chiddushei Aggadot of Maharsha, ad. loc.; Netivot

Olam of Maharal, Netiv HaPerishut.
3. Devarim 23:10.
4. Ketubbot 46a.
164 Lessons in T anya

‫ והוא מפנה לבו לבטלה‬,‫או שהיא שעת הכושר לעסוק בונורה‬

o r another area in which the evil may prevail in the case of such a partial
rasha: w h e n , a t a t i m e f i t t i n g f o r T o r a h s tu d y , h e tu r n s h is
h e a r t t o in a n e m a tte r s ,

‫ הניעור בלילה כר ומפנה לבו כו׳‬:‫כדתע באבות‬

a s s t a t e d in th e Mishnah, T r a c ta te Avot:^ “ H e w h o a w a k e n s
a t n ig h t when he has time to study Torah. .. a n d tu r n s h is h e a r t t o
v a n i ty , is guilty against his own soul.”

In the latter two instances, then, the animal soul's garment of

thought has prevailed and manifested itself in his body.

‫שבאחת מכל אלה וכיוצא בהן נקרא רשע בעת ההיא‬

In a n y o n e o f a ll th e s e in s ta n c e s , o r th e ir lik e , i.e., whenever one
commits even a minor transgression in thought, speech or action, h e is
c a lle d rasha, wicked, a t t h a t tim e ;

‫ ומחטיאו ומטמאו‬,‫שהרע שבנפשו גובר בו ומתלבש בגופו‬

the term rasha m e a n in g t h a t th e e v il o f h is animal s o u l p r e v a ils
w i t h i n h im , c lo th in g i t s e l f in h is b o d y , in d u c in g i t t o s in a n d
d e f i l in g it.

‫ ומתחרט‬,‫ואחר כך גובר בו הטוב שבנפשו האלקית‬

A f t e r w a r d s , after this person has transgressed in any of the above-
mentioned matters, th e g o o d t h a t is in h is d iv in e s o u l a s s e r ts
i ts e lf , a n d h e is f i l l e d w i t h r e m o r s e over his transgression in
thought, word or action;

‫ אם שב בתשובה הראויה על פי‬,‫ וח׳ יסלח לו‬,‫ומבקש מחילה וסליחה מה׳‬

‫עצת חכמינו זכרונם לברכה בשלשה חלוקי כפרה שהיה רבי ישמעאל‬
‫ כמו שכתוב במקום אחר‬,‫דורש כר‬
h e w i l l s e e k p a r d o n a n d fo r g iv e n e s s o f G - d for his transgression.

5 . 3 :4 .
 C hapter Eleven 165

a n d i f h e r e p e n ts w i t h th e a p p r o p r ia te p e n ite n c e , in a c c o r ­
d a n c e w i t h th e c o u n s e l o f o u r S a g es o f b le s s e d m e m o r y , G - d
w i l l i n d e e d f o r g iv e h im , w i t h [o n e o f ] th e th r e e f o r m s o f
pardon expounded by Rabbi Y is h m a e l,^ as e x p la in e d
e ls e w h e r e .''

The three forms of pardon: (a) If one transgresses a positive

precept and repents, he is pardoned at once; (b) if he transgresses a
prohibitive commandment and repents, the Day of Atonement together
with his repentance atones; (c) if his transgression carries the penalty of
karet (spiritual excision) or execution at the hands of the court, then
after having repented and undergone the spiritual cleansing of Yom
Kippur, suffering brings about full atonement.
However, as the Rebbe Shlita notes, the divine pardon elicited by
this person’s repentance does not change his status of rasha in the true
sense of the term, but only in the borrowed sense of the terms rasha and
tzaddik as applied to reward and punishment. Indeed, when weighed on
the scales of merits and sins, such a person — who sins rarely, only in
minor matters, and then repents immediately — is deemed a tzaddik
and deserves reward, since the overwhelming majority of his deeds are
good.
But this usage of tzaddik is merely a borrowed term, as explained
in ch. 1. As true definitive terms, tzaddik and rasha describe the quality
of the good or evil in one’s soul. Viewed in this perspective the person
described above is classified as a rasha even after he repents and is
pardoned, for he still retains his predisposition toward sin, and his
animal soul still tends to dominate him.

Thus far the Alter Rebbe has discussed a higher-level rasha — the
"rasha who knows good” — one in whom the animal soul rarely
prevails, and then only in one of the three soul-garments of thought,
speech and action.

6. Yomtf 86a.
7. Tanya, Iggeret HaTeshuvah, ch. 1.
166 Lessons in T anya

‫ויש מי שהרע גובר בו יותר‬

T h e r e is, h o w e v e r , a n o th e r [ t y p e o f “ rasha w h o k n o w s
g o o d ”] , in w h o m th e e v il p r e v a ils m o r e s tr o n g ly .

‫ ומחטיאו בעבירות חמורות‬,‫ומתלבשים בו כל שלשה לבושים של הרע‬

‫ ובעתים קרובים יותר‬,‫יותר‬
A l l th r e e g a r m e n ts o f e v il c lo th e th e m s e lv e s in h im — he
transgresses in thought, in speech, as well as in action; a ls o , th e e v il
c a u se s h im t o c o m m i t m o r e h e in o u s sin s, a n d [ t o s in ] m o r e
f r e q u e n tly .

,‫ ובאים לו הרהורי תשובה מבחינת הטוב שבנפשו‬,‫אן בינתיים מתחרט‬

‫שמתגבר קצת בינתיים‬
Y e t he, too, is nevertheless described as a “rasha who knows good,” for
i n t e r m i t t e n t l y between one sin and the next h e e x p e r ie n c e s
r e m o r s e , a n d t h o u g h ts o f r e p e n ta n c e e n te r h is m in d , arising
f r o m th e a s p e c t o f g o o d t h a t is still in h is s o u l, t h a t g a th e r s a
d e g r e e o f s tr e n g th in th e in te r im .

‫אלא שאץ לו התגברות כל כן לנצח את הרע‬

H o w e v e r , th e g o o d w i t h i n h im d o e s n o t s tr e n g th e n i t s e l f
s u f f i c ie n t ly t o v a n q u is h th e e v il

‫ להיות מודה ועוזב‬,‫לפרוש מחטאיו לגמרי‬

50 t h a t h e c a n r id h im s e lf e n tir e ly o f h is sin s, a n d b e a s o n e
w h o c o n fe s s e s his sins a n d a b a n d o n s them once and for all.

‫ רשעים מלאים חרטות‬:‫ועל זה אמרו רז״ל‬

C o n c e r n in g s u c h a p e r so n , th e R a b b is o f b le s s e d m e m o r y
h a v e sa id ,^ ‘‘T h e w i c k e d a re f u l l o f r e m o r s e , ” i.e., between sins.
It is also possible that even while sinning they regret their actions, but
feel themselves unable to master their desires.

8. Nedarim 9b. (So cited in early sources, though not to be found in current
editions of the Talmud.)
 C hapter E leven 167

‫ שיש בחינת טוב בנפשס עדיין‬,‫שהם רוב הרשעים‬

T h e s e r e p r e s e n t th e m a j o r i ty o f th e w i c k e d , in w h o s e s o u l
th e r e s t i l l lin g e r s s o m e g o o d — and it is this good which causes
these feelings of vexation and remorse in their mind and heart.

We thus see that there are many levels within the rank of the
“rasha who knows good,” ranging from one who sins only rarely, only
in minor matters, and with the involvement of only one soul-garment,
to him who sins often, grievously, and with all three soul-garments. Yet
they all come under the same heading of the "rasha who knows good,”
the difference between them being to what degree the good within them
is dominated by the evil — in direct contrast to the rank of the "tzaddik
who knows evil,” where there are various degrees of dominance of the
evil by the good.
Having defined the "rasha who knows good,” the Alter Rebbe
now turns to consider the "rasha who knows (only) evil”:

‫ נקרא‬,‫ ואין באים לו הרהורי תשובה כלל‬,‫אבל מי שאינו מתחרט לעולם‬

‫רשע ורע לו‬
B u t h e w h o n e v e r f e e ls c o n tr itio n , a n d in w h o s e m i n d n o
t h o u g h t s o f r e p e n ta n c e a t a ll e v e r e n te r , is c a lle d a “ rasha
w h o k n o w s (o n ly ) e v il. ”

‫ כי גבר כל כך על הטוב עד‬,‫שהרע שבנפשו הוא לבדו נשאר בקרבו‬

‫שנסתלק מקרבו‬
F o r o n l y th e e v il in h is s o u l h a s r e m a in e d in h im , h a v in g s o
p r e v a ile d o v e r th e g o o d t h a t th e l a t t e r h a s d e p a r te d f r o m
w i t h i n h im .

‫ועומד בבחינת מקיף עליו מלמעלה‬

a n d th e g o o d n o w s ta n d s in a m a n n e r o f makkif o v e r h im ,
i.e., the good hovers over him, so to speak, in an aloof and external
manner, so that he has no conscious awareness of it.

Yet, since he still possesses good, albeit as a makkif, for after all,
he possesses a divine soul —
168 Lessons in T anya

‫ אכל בי עשרה שכינתא שריא‬:‫ולכן אמרו רז״ל‬

T h e r e fo r e h a v e th e S a g es sa id ,^ “ O v e r e v e r y gathering of any
te n J e w s r e sts th e Shechinah (th e D iv in e P resen ce). ”
That is to say, even if they are all in the category of the “rasha who
knows (only) evil,” the Shechinah still hovers over them; for they too
possess good in a manner of makkif. Since at such a gathering the
Shechinah is present only in the externally encompassing way of mak-
kif, not entering the consciousness of those assembled, therefore their
correspondingly makkif level of good is sufficient to enable them to
receive this revelation.

With regard to the subject of the Jew whose animal soul prevails
over his divine soul, the following story bears mention.
A certain freethinker once asked of the Tzemach Tzedek: The
word \ehudim ('*Jews” ) is normally spelled in the Book of Esther with
one letter yud before the final letter. Why is it that when the word is
used there in connection with the harsh decree against the jews, it is
spelled with two letters yud?
The Tzemach Tzedek answered: Yud is numerically equivalent to
ten; it represents the ten soul-powers possessed by both the divine and
animal souls. There are Jews who conduct their lives solely according to
the dictates of the divine soul’s ten powers, while in other Jews the
animal soul prevails, and their conduct is dictated also by the animal
soul’s ten powers. Haman planned to exterminate all the Jews, even
those who were of two yuds, i.e., those ruled by the ten evil soul-powers
as well.
But the man persisted: Why then is the word spelled several times
with two yuds even after the decree was repealed? To which the
Tzemach Tzedek responded: After suffering under Haman’s evil decree
and ultimately witnessing G-d’s salvation, even those Jews repented
and became equals of their brethren whose lives were led by the dictates
of the divine soul and good inclination. Thus, concluded the Tzemach
Tzedek, the two yuds (yud, or yid, is also Yiddish for “Jew” ) became
equal.

9. S a n h e d rin 39a.
 C hapter T welve 169

Chapter Twelve

14
In the previous chapters, the Alter Rebbe defined the terms tzaddik J, Tevct
and rasha. The tza d d ik, he explained, is one in whom the good qualities
of his divine soul vanquish the evil qualities of his animal soul, to the
extent of completely eradicating them. A rasha, conversely, is one in
whom the evil qualities of his animal soul overcome the good of his
divine soul, causing him to sin in thought, speech or action.
In this, the twelfth chapter, the term Beinoni — the “ intermediate
man” who is neither tza d d ik nor rasha — will be defined. The Beinoni,
the Alter Rebbe explains, is one whose practical conduct in thought,
speech and action is dictated solely by the divine soul; it has the upper
hand over the animal soul. The Beinoni accomplishes this by not
allowing himself to be dominated in any way by the animal soul, even
for the shortest duration, never thinking, speaking and surely not acting
in a sinful manner. The garments of the divine soul alone — namely
thought, speech and action in Torah and m itzv o t — arc those used by
the Beinoni.
Nevertheless, with respect to the essence of the divine and animal
souls, i.e., their respective faculties of intellect and emotion, the divine
soul does not dominate the animal soul, and the latter remains powerful
enough to arouse desires for physical matters. However, through con­
stant vigilance the Beinoni keeps these desires in check, never permitting
them any practical manifestation.

‫והבינוני הוא שלעולם אין הרע גובר כל כך לכבוש את העיר קטנה‬

T h e B ein o n i ( “ i n te r m e d ia te m a n ”) is h e in w h o m th e e v il of
the animal soul n e v e r a t ta i n s e n o u g h p o w e r t o c o n q u e r th e
“ s m a l l c i t y ” (i.e., the body, which is likened to a small city which the
divine and animal soul both wish to dominate),

‫להתלבש בגוף להחטיאו‬

s o a s t o c l o t h e i t s e l f in th e b o d y a n d m a k e i t sin .
170 Lessons in T anya

‫ שהם מחשבה דבור ומעשה שמצד‬,‫דהיינו ששלשת לבושי נפש הבהמית‬

‫הקליפה‬
T h a t is t o s a y , th e th r e e “ g a r m e n t s ” o f th e a n im a l s o u l —
n a m e ly t h o u g h t, sp e e c h a n d a c tio n o r ig in a tin g in t h e kelipah
— (i.e., forbidden thought, speech and action, which derive their
vitality from kelipah, as explained in previous chapters) are, in the
Beinoni, so subdued that they

‫אין גוברים בו על נפש האלקית להתלבש בגוף‬

d o n o t p r e v a il w i t h i n h im o v e r th e d iv in e s o u l t o t h e e x te n t
o f c lo t h i n g th e m s e lv e s in th e b o d y

‫ להחטיאם ולטמאם חס ושלום‬,‫במוח ובפה ובשאר רמ״ח אברים‬

— (n e ith e r) in th e b r a in (so that the brain think forbidden thoughts
with the animal soul’s garment of thought) n o r in th e m o u th (to
speak forbidden words — the garment of speech) n o r in a n y o f th e
o t h e r 2 4 8 o r g a n s (to act in a forbidden manner — the garment of
action) — in none of these do the garments of the animal soul clothe
themselves t o c a u se th e m t o s in a n d t o d e f ile th e m , G - d f o r b id ,
(in which case he would be a rasha, not a Beinoni).

‫ שהם מחשבה‬,‫רק שלשה לבושי נפש האלקית הם לבדם מתלבשים בגוף‬

‫דבור ומעשה של תרי״ג מצות התורה‬
O n l y th e th r e e g a r m e n ts o f th e d iv in e s o u l, th e y a lo n e
m a n if e s t th e m s e lv e s in th e b o d y , th e s e b e in g th e th o u g h t,
s p e e c h a n d a c tio n r e la te d t o th e 6 1 3 c o m m a n d m e n ts o f th e
T orah .

‫ולא עבר עבירה מימיו ולא יעבור לעולם‬

The Beinoni h a s n e v e r c o m m i t t e d a n y tr a n s g r e s s io n , n o r w i l l
h e e v e r tra n sg re ss;

‫ולא נקרא עליו שם רשע אפילו שעה אחת ורגע אחד כל ימיו‬
th e n a m e “ rasha” h a s n e v e r b e e n a p p l ie d t o h im , h o w e v e r
te m p o r a r il y , n o t e v e n f o r a m o m e n t , th r o u g h o u t h is life .
 C hapter T welve 171

The Rcbbe Shlita notes: “ The question is well k n o w n ...” ; i.e.,

with regard to the statement that the Beinoni is one who has never
transgressed, the following question is commonly raised:
Is it not possible, through repentance and subsequent divine ser­
vice, that one attain the rank of Beinoni despite his previous sins? After
repenting one can rise even to the level of tzaddik; surely, then, the rank
of Beinoni is not beyond his reach!
The Rebbe answers this question in the following manner:
When the Alter Rebbe states that the Beinoni has never trans­
gressed, he does not mean that the Beinoni never sinned in his life <15 a
human being, but that in his life <15 a Beinoni he has no history of sin.
The Beinoni’s present spiritual state is such that sin — in the past as
well as in the future — has no place in his life. He would nor sin even if
he were subject to the same temptations and trials which led him to sin
in the past. It is therefore true to state that from the perspective of his
present state he has never sinned.
Likewise, the Alter Rebbe’s statement that the Betnoni “ will never
sin” is to be understood in the same vein. The intention is not that it is
impossible for him to sin; he does not, after all, lose his freedom of
choice. Rather, as explained above, his present state is such that it
precludes his sinning in the future, despite the trials that the future may
bring.
To be classified as a true Beinoni, one must fulfill these conditions.
For if one’s spiritual state precludes his sinning only under present
conditions, but he would succumb to sin were he subject to the
temptations of the past or those the future may bring, then he is, in
potentia, a rasha; he could and would sin, except that the prevailing
circumstances are not sufficiently conducive for him to do so.
In the same vein, the Alter Rebbe concludes, “ The name ‘rasha’
(referring to one who sins in thought, speech or action) has never (again,
in his state of Beinoni) been applied to him, however temporarily. . . ”
For the Beinoni has reached a state where sin is precluded under any
circumstances, whether of the past or future.
It remains to be understood, however, why such a lofty person is
considered merely a Beinoni, not a tzaddik. This matter is now
clarified.
 172 Lessons in T anya

20 Tever ‫ שהן עשר בחינותיה‬,‫אך מהות ועצמות נפש האלקית‬

H o w e v e r , th e e sse n c e a n d b e in g o f th e d iv in e s o u l, w h ic h are
i t s te n f a c u ltie s ,

(The three soul-powers of intellect and the seven emotional facul­

ties are referred to as the “ essence” of the divine soul, in contrast with
the soul’s “garments” (thought, speech and action), which serve merely
as outlets and means of expression for the soul’s essential faculties.)

‫לא להן לבדן המלוכה והממשלה בעיר קטנה‬

do n o t h o l d u n d is p u te d s o v e r e ig n ty a n d s w a y o v e r th e
“s m a l l c i t y ” — the body.

For, as shall be explained later, the faculties of the animal soul,

too, exercise some degree of control over the body, through awakening
in one’s heart desires for worldly pleasures, which in turn cause forbid­
den thoughts to enter his mind.

‫כי אם בעתים מזומנים כמו בשעת קריאת שמע ותפלה‬

O n l y a t s p e c if ic t im e s do the faculties of the divine soul hold
undisputed sovereignty over the Beinoni with the animal soul having no
effect whatever on him, s u c h a s d u r in g th e r e c ita l o f th e Shema
o r th e Amidah.
‫שהיא שעת מוחין דגדלות למעלה‬
A t th is tim e [ o f p r a y e r ], th e S u p e r n a l I n te lle c t a b o v e is in a
s u b lim e s ta te — it is a time of great illumination in the higher
worlds;

‫וגם למטה היא שעת הכושר לכל אדם‬

l ik e w i s e b e l o w — in this physical world — th e t i m e [ o f p r a y e r ]
is p r o p i t i o u s f o r e v e r y m a n to ascend to a higher spiritual level.

‫שאז מקשר חב״ד שלו לה׳‬

T h e n , during the recital of Shema or during prayer, [ th e Beinonij
b in d s b is ChaBaD — his intellectual faculties, consisting of
Chochmah, Binah and Daat — t o G - d ,
 C hapter T welve 173

‫להעמיק דעתו בגדולת אין סוף ברוך הוא‬

m e d i t a t i n g d e e p ly o n th e g r e a tn e s s o f th e b le s s e d Ein Sof,

‫ולעורר את האהבה כרשפי אש בחלל הימני שבלבו‬

a n d a r o u s in g through this meditation a b u r n in g lo v e [ o f G - d ] in
th e r ig h t p a r t o f h is h e a rt; for, as explained in previous chapters,
meditation on G‫־‬d’s greatness arouses the love of Him within one’s
heart.

‫לדבקה בו בקיום התורה ומצותיה מאהבה‬

This love, in turn, leads the Beinoni to desire t o c le a v e t o H im b y
m e a n s o f f u l f i l l i n g th e T o r a h a n d i ts c o m m a n d m e n ts o u t o f
lo v e .

The realization that only the fulfillment of Torah and mitzvot

will fulfill his desire to become one with G-d channels the Beinoni's
love into a desire to observe Torah and mitzvot.

‫שזה עניו המבואר בקריאת שמע דאורייתא‬

T h is arousal of love for G-d, and its accompanying resolve to adhere to
Torah and mitzvot and thereby to cleave to Him, is th e e s s e n tia l
s u b je c t o f th e Shema, w h ic h B ib lic a l (deorayta) com m and­
m e n t e n jo in s u s t o re cite;

,‫וברכותיה שלפניה ולאחריה שהן מדרבע הן הכנה לקיום הקריאת שמע‬

‫כמו שכתוב במקום אחר‬
lik e w i s e , th e R a b b i n i c a lly o r d a in e d (derabbanan) b le s s in g s
p r e c e d in g a n d f o l l o w i n g [ th e Shema] a re a p r e p a r a tio n e n a ­
b l in g u s t o f u l f i l l [ t h a t w h ic h w e r e c ite in ] th e Shema, as
e x p la i n e d e ls e w h e re .^

1. Generally speaking, the blessings recited over the performance of a

mitzvah are a Rabbinic contribution to the Biblical mitzvah. This contribution
may be understood as follows.
Every mitzvah is a channel drawing down holiness upon the soul of the Jew
performing it. In order that one be a fitting vessel fot this sanctity, the Sages
174 Lessons in T anya

‫ואז הרע שבחלל השמאלי כפוף ובטל לטוב המתפשט בחלל הימני מחב״ד‬
‫שבמוח המקושרים בגדולת אין סוף ברוך הוא‬
A t su c h t im e , during the Shema or prayer, when the love of G-d burns
in the heart of the Beinoni, th e e v il in th e le f t p a r t o f h is h e a r t (the
animal soul’s principal area of manifestation) is s u b je c te d t o a n d is
n u l l if ie d b e fo r e th e g o o d n e s s (i.e.,the love of G‫־‬d) t h a t s p r e a d s
i n t o th e r ig h t p a r t o f th e h e a rt, where the divine soul is manifest,
f r o m th e ChaBaD f a c u ltie s in th e b r a in w h ic h a re b o u n d [in
m e d i t a t i o n ] t o th e g r e a tn e s s o f th e b le s s e d Ein Sof.
Contemplating G-d's greatness with the three intellectual faculties
— Wisdom, Understanding and Knowledge (ChaBaD) — arouses and
diffuses a love of G‫־‬d in (the right part of) the heart. This arousal of
love causes the evil of the animal soul to be nullified in the good of the
divine soul now pervading the heart. During the time of prayer, there­
fore, when the Beinoni arouses his love of G-d through meditation, his
animal soul is inactive, and he feels no inclination for physical plea-

ordained that he recite a blessing before performing the mitzvah. The connec­
tion between the blessing and the mitzvah is always clear: The blessing actually
mentions the particular commandment to be performed and thanks G-d for
sanctifying us by commanding us to perform it. For example, the blessing over
the tefillin concludes with the words, “ ... and He commanded us to don the
tefillin. ” In the case of the blessings said before reciting the Shema, however, it
is not clear what the blessings accomplish. They do not mention the mitzvah of
reciting these passages, nor have they any apparent connection with their
contents. Why were they ordained to be said at this particular juncture?
In ch. 49, the Alter Rebbe gives tKe following explanation.
The intention behind the reading of the Shema is that one should come to
“ love G-d your L-rd with all your heart, soul and might” (as the Alter Rebbe
states in our text). To achieve this, one must prepare himself by contemplating
those matters which evoke the love of G-d.
To this end, the Sages instituted two blessings. The first describes aspects
of the greatness of G-d — how the loftiest angels are utterly nullified before
Him, how He is far removed from them, and so forth. The second berachah
speaks of His great love for the Jewish People, how He draws them close to
Him, and so on. After meditating on the ideas expressed in these blessings one
is indeed ready to fulfill the precept of Shema — to fill his heart with the love
of G-d.
 C hapter T welve 175

sures. Thus, during prayer the Beinoni's divine soul is his “ undisputed
sovereign,” as the Alter Rebbe stated above.

‫ הרי‬,‫ בהסתלקות המוחין דגדלות איו סוף ברוך הוא‬,‫אבל אחר התפלה‬
‫ ומתאוה תאוה לתאות עולם הזה‬,‫הרע חוזר וניעור בחלל השמאלי‬
‫ותענוגיו‬
But this state of affairs lasts only for the duration of the spiritually-­
charged time of prayer. A f t e r p r a y e r , h o w e v e r , w h e n t h e i n te l ­
le c t o f th e b le s s e d Ein Sof is n o lo n g e r in a s ta t e o f s u b l im it y ,
i.e., when the spiritual illumination engendered by prayer ceases, th e
e v i l of the animal soul in th e l e f t p a r t o f th e h e a r t r e a w a k e n s ,
a n d h e (the Beinoni) [o n c e a g a in ] fe e ls a d e s ir e f o r th e lu s ts o f
th is w o r l d a n d i t s d e lig h ts , since the evil of the Beinoni's animal
soul remains undimini$hed even after prayer (as the Alter Rebbe will
explain shortly).

‫ אינו יכול להוציא‬,‫רק מפני שלא לו לבדו משפט המלוכה והממשלה בעיר‬
‫תאותו מכח אל הפועל להתלבש באברי הגוף‬
Y e t, b e c a u s e th e e v i l o f th e a n im a l s o u l h a s n o t th e s o le
a u t h o r i t y a n d d o m i n i o n o v e r th e " c i t y ” , for the good of the
divine soul (situated in the brain) has its say as well, i t is u n a b le t o
i m p l e m e n t th is d e s ir e b y c lo th in g i t s e l f in th e l im b s o f th e
body,

‫במעשה דבור ומחשבה ממש‬

[ t o e n g a g e ] in d e e d , s p e e c h , o r a c tu a l th o u g h t —

‫ איך למלאת תאות לבו‬,‫להעמיק מחשבתו בתענוגי עולם הזה‬

“ actual” thought meaning: t o c o n c e n tr a te h is a t te n t io n o n
w o r l d l y p le a s u r e s [ w i t h a v i e w t o ] d e v is in g m e a n s o f s a t i s f y ­
in g th e lu s t o f h is h e a r t.

The Beinoni's desire for worldly pleasures will cause thoughts of

such matters to rise from the heart to his mind; these thoughts are
beyond his control, beyond rhe sphere of dominance of his divine soul.
He can, however, control his “ actual” — i.e., conscious and wilfull —
176 Lessons jn T anya

thought, so that immediately he becomes aware of the forbidden

thoughts he dismisses them from his mind, not permitting himself to
dwell on them, nor to think how to implement them (as the Alter Rebbe
will state at greater length further in this chapter).
Returning now to his statement that the divine soul of the Beinoni
keeps the desires of his animal soul in check, preventing their expression
in deed, speech and actual thought, the Alter Rebbe explains why this is
possible.

(‫כי המוח שליט על הלב )כמו שכתוב ברעיא מהימנא פרשת פנחס‬
‫בתולדתו וטבע יצירתו‬
b e c a u s e th e b r a in ru les o v e r th e h e a r t (as i t is w r i t t e n in
Ra’aya Mehemna, Parshat Pinchas^) b y v ir tu e o f i t s in n a te ly
c r e a te d n a tu r e .

‫ שכל אדם יכול ברצונו שבמוחו להתאפק‬,‫שכך נוצר האדם בתולדתו‬

‫ולמשול ברוח תאותו שבלבו‬
F o r m a n w a s s o c r e a te d f r o m b ir th , t h a t e v e r y p e r s o n m a y ,
w i t h th e p o w e r o f th e w i l l in h is b r a in — i.e., the will created of
his mind’s understanding — r e stra in h i m s e l f a n d c o n t r o l th e
d r iv e o f h is h e a r t ’s lu s t,

‫שלא למלאת משאלות לבו במעשה דבור ומחשבה‬

p r e v e n tin g h is h e a r t ’s d e s ir e s f r o m f in d in g e x p r e s s io n in
d e e d , w o r d a n d th o u g h t, when the mind understands the evil
inherent in such deed, word or thought,

‫ולהסיח דעתו לגמרי מתאות לבו אל ההפך לגמרי‬

a n d [h e c a n , i f h is m in d w i l l i t ] d iv e r t h is a t t e n t i o n c o m ­
p l e t e l y f r o m t h a t w h ic h h is h e a r t c ra v e s [ a n d tu r n h is a t t e n ­
t io n ] t o th e e x a c tly o p p o s i t e d ir e c tio n .

This principle of mind over heart holds true even where the

2. Zohar III, 224a. The doctrine of the inherent supremacy of “ intellect

over emotion” is one of the basic, though not original, tenets of ChaBaD. Cf.
Rambatn, Moreh Neruchim III, 8.
 C hapter T welve 177

restraint of one’s desires is dictated by simple Ic^ic, without motives of

holiness; the demands of the mind’s logic arc, alone, sufficiently power­
ful to steer one’s attention in a direction diametrically opposite to that
which his heart craves.

‫ומ״רט אל צד חקדושח‬
If this is true whatever his motives, it is true p a r tic u la r ly in th e
d i r e c t io n o f h o lin e s s .

When, motivated by the knowledge that his lustful thoughts are

sinful, and thoughts of Torah and mitzvot good and praiseworthy, one
seeks to divert his attention from the former to the fatter, so that both
his goal and his motives arc holy, his mind’s will is particularly ef feaive
in mastering his heart and thoughts.

‫ כיתרון האור מן‬,‫ וראיתי שיש יתרון לחכמה מן הסכלות‬:‫כדכתיב‬

‫החושך‬
[F o r] th u s is i t w r itte n : ^ " T h e n / saw t h a t w i s d o m su r p a s s e s
f o l l y a s l i g h t s u r p a s s e s d a r k n e s s .”

Clearly, the use of analogy indicates that a difficult and unfamiliar

idea is to be clarified by comparison with a simple, familiar one.
However, nothing seems to be gained by equating wisdom and folly
with light and darkness; both are equally comprehensible.
Even assuming that the reference here is to a deeper aspect of
“ wisdom” , namely holiness (as in Ecclesiastes’ depiction of man’s
inclination for good as “ a poor and wise child” ^), and that “ folly”
refers to evil (as in his portrayal of the evil inclination as “ an old and
foolish king” ), there is still no need for analogy. Clearly, holiness is
vastly superior to evil.
Rather, the Alter Rebbe goes on to explain, the analogy is used
here to illustrate how wisdom is superior to folly: The superiority of
light over darkness is manifest in the ability of a tiny ray of light to
banish a great deal of darkness. Furthermore, the light need not battle
darkness to banish it; the darkness disappears as a matter of course with

3. Kohelet 2:13.
4. Jbid.4:U .
178 Lessons in T anya

the appearance of light. In the same way is the wisdom of holiness

superior to the folly of evil. A mere ray of holiness suffices to banish —
as a matter of course — a great deal of evil folly.
In the Alter Rebbe’s words:

‫ כמו שהאור יש לו יתרון ושליטה וממשלה על החושך‬:‫פירוש‬

T h is [ a n a lo g y ] m e a n s t h a t ju s t a s lig h t h a s s u p e r io r ity , p o w e r
a n d d o m i n i o n o v e r d a r k n e s s,

‫ שנדחה ממנו מאליו וממילא‬,‫שמעט אור גשמי דוחה הרבה מן החשך‬

so t h a t a little p h y s ic a l lig h t b a n ish e s a g r e a t d e a l o f d a r k ­
ness,*‘’ w h ic h is d is p la c e d a u to m a tic a lly a n d in e v ita b ly , with­
out any effort on the part of the light,

‫כך נדחה ממילא סכלות הרבה של קליפה וסיטרא אחרא שבחלל‬

‫השמאלי‬
so IS th e r e d r iv e n a w a y , a u t o m a t ic a l ly , m u c h f o o lis h n e s s o f
th e kelipah a n d sitra achra of the animal soul located in th e l e f t
p a r t o f th e h e a r t,

(‫ אלא אם כן נכנס בו רוח שטות וכר‬:‫)כמאמר רז״ל‬

(as i n d e e d o u r S a g e s say,^ “A m a n d o e s n o t s in u n le s s a s p ir it
o f f o l l y e n te r s h i m ”).

‫מפני החכמה שבנפש האלקית שבמוח‬

Thus our Sages described the desires of the animal soul as “ folly” .
Hence they are automatically banished b y th e w i s d o m o f th e
d iv in e s o u l t h a t is in th e b r a in ,

‫אשר רצונה למשול לבדה בעיר ולהתלבש בשלשה לבושיה הנ״ל בכל הגוף‬
‫כולו כנ״ל‬
w h ic h d e s ir e s t o ru le a lo n e o v e r th e ‘ ‘c i t y ” — the body — a n d

4a. Cf. Tzeidah LaDerech, sec. 12.

5. Sotah 3a.
 C hapter T welve 179

t o p e r v a d e t h e e n tir e b o d y b y m e a n s o f i t s a fo r e m e n tio n e d ^
th r e e g a r m e n ts ,

‫שחם מחשבה דבור ומעשה של תרי״ג מצות התורה כנ״ל‬

n a m e ly t h o u g h t , s p e e c h a n d a c tio n c o n n e c te d w i t h t h e 6 1 3
mitzvot o f th e T o r a h , a s d is c u s s e d a b o v e J
In the Beinoni, this desire of the divine soul in the brain — that it
alone pervade his thought, speech and action, and hence his entire body
— controls the lustful desires which the animal soul arouses in his heart.
Moreover, it prevents their actual expression because of the natural
supremacy of mind over heart and of holiness over evil.
But if the divine soul of the Beinoni indeed dominates his every
area of practical expression, alone dictating his every thought, word and
deed, why is he not considered a tzaddik?
The Alter Rebbe explains:

‫ואף על פי כן אינו נקרא צדיק כלל‬

N e v e r th e le s s , h e is n o t d e e m e d a tzaddik a t a ll.

‫מפני שיתרון הזה אשר לאור נפש האלקית על החושך וסכלות של‬
‫הקליפה הנדחה ממילא‬
F o r th is d o m in a n c e t h a t th e l ig h t o f t h e d iv in e s o u l h a s o v e r
th e d a r k n e s s a n d f o l l y o f th e k elip ah of the animal soul, w h ic h
is a u t o m a t i c a l l y d is p e lle d ,

‫אינה אלא בשלשה לבושיה חנ״ל‬

is l i m i t e d t o th e d i v i n e s o u l ’s a f o r e m e n tio n e d th r e e g a r m e n ts
— only in thought, speech and action does the divine soul of the Beinoni
dominate his animal soul,

‫ולא במהותה ועצמותח על מהותה ועצמותה של הקליפה‬

b u t th e e sse n c e a n d c o r e o f th e d iv in e s o u l d o e s not d o m in a t e
th e e sse n c e a n d c o r e o f th e [ a n im a l s o u l d e r iv in g f r o m th e ]
kelipah.

6. Ch. 4.
7. Ch. 9.
ISO Lessons in T anya

‫ הותה ועצמותח של מ«ש חבחמית שמהקליפח שבחלל חשמאלי לא‬6 ‫כי‬

‫נדחה כלל ממקומו בבינוני‬
F o r in th e Beinoni, th e e sse n c e a n d c o r e o f th e a n im a l s o u l
o r ig in a tin g in kelipah, w h ic h is lo d g e d in th e l e f t p a r t o f th e
h e a r t, r e m a in s u n d is tu r b e d (not displaced by the divine soul)

‫ שאין רשפי אש אהבת ה׳ בהתגלות לבו בחלל הימני‬,‫אחר התפלה‬

a f te r p r a y e r , w h e n th e b u r n in g lo v e o f G - d is n o lo n g e r i n a
r e v e a le d s t a t e in th e r ig h t p a r t o f h is h e a r t, as it was during
prayer when the love glowed openly and was palpably felt there;

‫ שהיא אהבה הטבעית שבנפש‬,‫כי אם תוכו רצוף אהבה מסותרת‬

‫ כמו שכתוב לקמן‬,‫האלקית‬
r a th e r , the love is (after prayer) only on the inside — h is h e a r t is
i n la i d w i t h h id d e n lo v e , m e a n in g t h a t l o v e w h ic h is n a tu r a l
t o th e d iv in e s o u l, not the revealed love born of meditation that the
Beinoni experiences during the prayer, but a natural, hidden love of
G*d, a s w i l l b e d is c u s s e d f u r th e r in ch. 18 — that in the heart of
every Jew lies hidden a natural love of G-d.

‫ואזי יכול להיות סכלות הכסיל הרע בהתגלות לבו בחלל השמאלי‬
T h e n after prayer, when the love of G-d is no longer revealed in the
heart of the Beinoni, i t is p o s s ib le f o r th e f o l l y o f th e “ w i c k e d
f o o l ” (i.e., the animal soul) t o r e v e a l i t s e l f in th e l e f t p a r t o f th e
h e a r t,

‫ז‬7‫ בין בהיתר בין באיסור ח‬,‫להתאות תאוה לכל ענייני גשמיות עולם הזה‬
‫ושלום‬
c r a v in g a ll p h y s ic a l m a tt e r s o f th is w o r l d , w h e t h e r p e r m i t t e d
(except that they should be desired and used as means of serving G-d,
whereas at this time the Beinoni craves them for their own sake, for the
pleasure they provide) o r w h e t h e r p r o h i b it e d , G - d f o r b i d .

‫כאלו לא התפלל כלל‬

a s th o u g h h e h a d n e v e r p r a y e d .
 C hapter T welve 181

‫ חס‬,‫אלא שבדבר איסור אינו עולה בדעתו לעשות האיסור בפועל ממש‬
‫ושלום‬
[ H is c r a v in g i s l i m i t e d ] o n l y [in t h a t ] in t h e c a se o f [ a c r a v in g
f o r ] a p r o h i b i t e d m a tte r , i t d o e s n o t e n te r h is m i n d t o
tra n sg r e s s in a c tu a l p r a c tic e , G - d f o r b id .

,‫אלא הרהורי עבירה הקשים מעבירה יבולים לפעול לעלות למוחו‬

‫ולבלבלו מתורה ועבודה‬
B u t t h o u g h t s o f s in , w h ic h a re in certain respects (as explained in
the previous chapter) “ m o r e h e in o u s th a n a c tu a l s i n , ” c a n
m a n a g e t o rise t o h is m in d , a n d t o d is tr a c t h im f r o m T o r a h
a n d d i v i n e s e r v ic e ,

‫ ג׳ עבירות אין אדם ניצול מהן בכל יום‬:‫וכמאמר רז״ל‬

as o u r S a g e s say,® “ T h e r e a re th r e e 5ms so difficult to avoid t h a t
n o m a n is s a fe f r o m [tr a n sg re ssin g ], d a ily :

‫ ועיון תפלה כו׳‬,‫הרהור עבירה‬

t h o u g h ts o f s in , [ la c k o f ] c o n c e n tr a tio n in p r a y e r ... [ a n d
s la n d e r o u s g o s s i p ] ” ; thus the Beinoni is included in the generaliza­
tion that “ no man” avoids thoughts of sin.

‫ ויראת ה׳ ואהבתו המסותרת בחלל‬,‫׳ רק שלזה מועיל הרשימו במוחין‬3^^

‫הימני‬
H o w e v e r , th e i m p r e s s io n r e ta in e d in h is m i n d from his medita­
tion, during prayer, on G-d’s greatness, a n d th e [ n a tu r a l] lo v e a n d
f e a r o f G - d h id d e n in th e r ig h t p a r t o f h is h e a r t, e n a b le h im

‫להתגבר ולשלוט על הרע הזה המתאוה תאוה‬

t o p r e v a il o v e r a n d d o m in a t e th e e v i l [ a n im a l s o u l ’s] c r a v in g ,

,‫ להוציא תאותו מכח אל הפועל‬,‫שלא להיות לו שליטה וממשלה בעיר‬

‫להתלבש באברי הגוף‬
p r e v e n tin g th e e v i l f r o m g a in in g th e s u p r e m a c y a n d d o m in -

8. Bat/a Batra 164b.

182 Lessons in T anya

to n o v e r th e ' ' c i t y ” (the body), a n d c a r r y in g o u t i t s c r a v in g

fro m th e p o t e n ti a l t o th e a c tu a l b y c lo t h i n g i t s e l f in th e
o r g a n s o f th e b o d y in actual speech or deed.

‫ אין לו שליטה וממשלה להרהר חס‬,‫ להרהר ברע‬,‫ואפילו במוח לבדו‬

‫ושלום ברצונו שבמוחו‬
F u rth e r m o r e : e v e n in th e m i n d a lo n e , w i t h r e s p e c t t o s in f u l
t h o u g h t, t h e e v il h a s n o t th e d o m in i o n a n d p o w e r t o ca u se
h im ( G - d f o r b id ) t o th in k su c h th o u g h ts c o n s c io u s ly ;

‫שיקבל ברצון חס ושלום הרהור זה הרע העולה מאליו מהלב למוח כנ״ל‬
i.e ., [ t o c a u se t h e m in d ] t o a c c e p t w i l li n g ly , G - d f o r b i d , th e
e v i l th o u g h t t h a t rises o f i t s o w n a c c o r d — unbidden — f r o m
th e h e a r t t o th e m in d , a s e x p la in e d a b o v e J
Evil thoughts will occur to him involuntarily, because the evil in
his heart craves evil; however, the evil does not have the final say on
what he will let his mind accept willingly; the Beinoni’s conscious mind
is dominated by the divine soul.

‫ דוחהו בשתי ידים ומסיח דעתו‬,‫אלא מיד בעלייתו לשם‬

I n s te a d , i m m e d i a t e l y u p o n [ th e t h o u g h t ’s] r is in g t o [ th e
m in d ] , h e — the Beinoni — th r u s ts i t a s id e as it were w i t h b o t h
h a n d s , a n d a v e r ts h is m in d f r o m it,

‫מיד שנזכר שהוא הרהור רע‬

th e i n s ta n t h e r e a lize s t h a t i t is an e v il th o u g h t.

‫ וכל שכן להעלותו על הדעת‬,‫ אפילו להרהר בו ברצון‬,‫ואינו מקבלו ברצון‬

‫ או •אפילו לדבר בו‬,‫ חס ושלום‬,‫לעשותו‬
H e w i l l re fu se t o a c c e p t i t e v e n a s a s u b je c t f o r m e r e c o n ­
s c io u s t h o u g h t, a n d w i l l c e r ta in ly n o t e n te r ta in t h e n o t io n o f
a c tin g o n i t , G - d f o r b id , o r e v e n s p e a k in g o f it.

‫כי המהרהר ברצון נקרא רשע באותה שעה‬

F o r h e w h o w i l li n g ly in d u lg e s in su c h th o u g h ts is d e e m e d a
rasha a t t h a t m o m e n t.
 C hapter T welve 183

‫והבינוני אינו רשע אפילו שעה אחת לעולם‬

w h i l e th e Beinoni is n e v e r w i c k e d e v e n f o r a s in g le m o m e n t .
Obviously, then, the Beinoni would not willingly entertain evil
thoughts.

The discussion of his mastery over his animal soul has thus far
centered on matters pertaining to man’s relationship with G-d. It now
moves to another area:

‫ בדברים שבין אדם לחבירו‬p ‫ו‬

S o , t o o , in m a tt e r s “ b e tw e e n m a n a n d h is f e l l o w - m a n . ”

The Beinoni will not grant expression in thought, speech or action

to any evil feelings toward his fellow.

‫ חס ושלום‬,‫מיד שעולה לו מחלב למוח איזו טינא ושנאה‬

A s s o o n a s th e r e rises f r o m h is h e a r t t o h is m in d a n y a n im o s ­
i t y o r h a tr e d , G - d f o r b id ,

‫או איזו קנאה או בעלז או קפידא ודומיהן‬

o r je a lo u s y , a n g e r o r a g r u d g e , a n d th e ir lik e ,

‫אינו מקבלן כלל במוחו וברצונו‬

h e w i l l b a r t h e m f r o m h is m in d a n d w i l l , refusing even to think
of them.

‫ואדרבה המוח שליט ומושל ברוח שבלבו לעשות ההפך ממש‬

O n th e c o n tr a r y , h is m i n d w i l l p r e v a il o v e r a n d d o m in a t e th e
f e e lin g s o f h is h e a r t, t o d o th e e x a c t o p p o s it e of that which the
heart desires,

‫להתנהג עם חבירו במדת חסד‬

n a m e ly , t o c o n d u c t h im s e lf t o w a r d h is f e l l o w w i t h th e
q u a l i t y o f k in d n e s s (as opposed to the quality of "severity” , where
hatred and anger originate),
184 Lessons in T anya

‫ לסבול ממנו עד קצה האחרון‬,‫וחיבה יתרה מודעת לו‬

a n d t o d i s p l a y t o w a r d s h is f e l l o w a d i s p r o p o r t io n a t e lo v e , in
s u f f e r in g f r o m h im t o th e f u r th e s t e x tr e m e ,

‫ חס ושלום‬,‫ולא לכעוס חס ושלום וגם שלא לשלם לו בפעלו‬

w i t h o u t b e in g p r o v o k e d i n t o a n g e r, G - d f o r b i d , o r t o ta k e
r e v e n g e in k in d , G - d f o r b id , even without anger;

‫אלא אדרבה לגמול לחייבים טובות‬

b u t, o n th e c o n tr a r y , t o r e p a y o f fe n d e r s w i t h f a v o r s ,

‫כמו שכתוב בזחר ללמוד מיוסף עם אחיו‬

a s t a u g h t in th e Zohar,^ t h a t w e s h o u ld le a rn f r o m th e
e x a m p l e o f J o s e p h ’s c o n d u c t w i t h h is b r o th e r s , when he repaid
them for the suffering they brought upon him, with kindness and
favors.

Thus, in his relations with his fellow-man as well, the Beinoni

does not permit the evil in his heart to express itself in thought, word or
deed.
It is thus understood from this chapter, that with regard to
practice the divine soul is the Beinoni's only master. He neither thinks,
speaks nor does anything forbidden, but acts only in accordance with
Torah and mitzvot. As r^ards his essence, however, i.c., his intellect
and emotions, he has another master as well; his animal soul is still
powerful, and it can and does arouse evil desires in his heart.

In connection with the statement made earlier in this chapter, that

the time of prayer is propitious for spiritual elevation, an aphorism of
the previous Lubavitcher Rebbe, Rabbi J.I. Schneersohn, comes to
mind:
When a Jew studies Torah he feels like a student before G-d, his
teacher. Whose wisdom he is studying. When he prays, he feels like a
child before his father.

9. Zohar I, 201a.
 C hapter T hirteen 185

Chapter Thirteen

In the previous chapter the Alter Rebbe described the spiritual

profile of the Beinoni. In the Beinoni's heart, said the Alter Rebbe, evil
desires may often arise, but his divine soul constantly prevents such
desires from finding expression in actual thought, speech or action. On
the contrary, these three soul-garments are the exclusive domain of the
divine soul and are utilized by the Beinoni only for thought, speech and
action of Torah studv and the fulfillment of the mitzi'ot.

‫ יצר טוב ויצר‬:‫ בינונים זה וזה שופטן)פירוש‬:‫ לשון מאמר רז״ל‬p v ‫ובזה‬
(‫הרע‬
A c c o r d in g ly , w e m a y u n d e r s ta n d th e c o m m e n t o f o u rS a g es^
th a t “ Beinonim a re ju d g e d b y b o t h [ th e ir g o o d a n d e v il
i n c l i n a t i o n s ] ” — both “ judge” him and dictate his conduct. As
Scriptural support for this contention, the Tnlnwd cites:

‫ כי יעמוד לימין אביון להושיע משופטי נפשו‬:‫דכתיב‬

F o r i t is w r itte n : ^ “ He — the Almighty — s ta n d s a t th e rig h t
h a n d o f th e p o o r m a n , t o s a v e h im f r o m th e m t h a t ju d g e h is
s o u l. ” The plural “ them that judge” indicates the presence of two
judges within the person, the evil inclination and the good.

We thus find that the Beinoni’s inclinations are described as his

"judges” . Now, were the term Beinoni to be understood in its simple,
literal sense of one who has an equal history of good deeds and bad, it
should more properly be said that “ the Beinoni is ruled by both
[inclinations]” . For one to sin, his evil inclination must rule him; for
him to do good his good inclination must rule. The Beinoni who

1. Bvraehot 61b.
2. TehiUim 109:31.
186 Lessons in T anya

supposedly does both, must be ruled (and not merely “ judged” ) by

both.
However, according to the explanation of the term Beinoni given
in the previous chapter, it is clear that, indeed, the Beinoni is merely
judged by both inclinations, not ruled by both, as shall be explained
presently.

‫ חס ושלום‬,‫ זה וזה מושלים‬:‫ולא אמרו‬

N o t e t h a t [ o u r S a g es] d i d n o t sa y , '‘H e is ruled b y b o t h the
good inclination and the evil,” G - d f o r b id ,

‫ אפילו לפי שעה‬,‫כי כשיש איזו שליטה וממשלה ליצר הרע בעיר קטנה‬
‫קלה‬
b e c a u s e w h e r e th e e v i l n a tu r e g a in s a n y ru le a n d d o m in io n ,
a l b e i t m o m e n ta r ily , o v e r th e “s m a l l c ity , ” i.e., whenever the
evil rules one’s body (likened to a city which both the good inclination
and the evil seek to conquer),

‫נקרא רשע באותה שעה‬

o n e is d e e m e d “ w i c k e d ” (rasha) a t su c h tim e s .

‫ כמו שופט ודייו האומר דעתו‬,‫ על דרך משל‬,‫אלא היצר הרע אינו רק‬
‫במשפט‬
R a th e r , th e e v i l in c lin a tio n in the Beinoni is n o m o r e th a n , f o r
e x a m p le , a m a g is tr a te o r ju d g e w h o e x p r e s s e s h is o p in io n o n
a p o in t o f la w ,

‫ מפני שיש עוד‬,‫ואף על פי כן יכול להיות שלא יהיה פסק הלכה כך למעשה‬
‫שופט ודיין החולק עליו‬
y e t in f a c t h is d e c is io n is n o t n e c e s s a r ily f in a l, f o r th e r e is
a n o th e r m a g is tr a te o r ju d g e w h o d isa g r e e s w i t h h im .

‫ והלכה כדברי המכריע‬,‫וצריך להכריע ביניהם‬

I t th e n b e c o m e s n e c e ssa ry , in order to formulate a binding decision,
t o a r b it r a te b e tw e e n th e t w o , a n d th e f in a l v e r d ic t w i l l re st
w i t h th e a r b itr a to r .
 C hapter T hirteen 187

‫כך היצר הרע אומר דעתו בחלל השמאלי שבלב‬

S im ila r ly , in the battle between the evil inclination and the good: T h e
e v i l i n c lin a tio n s ta t e s i t s o p in io n in th e le f t p a r t o f th e
[Beinoni’s] h e a r t, i.e., it creates an evil desire in his heart and
demands that he act accordingly, thus rendering “ judgment” as to his
future conduct.

‫ומהלב עולה למוח להרהר בו‬

F r o m th e h e a r t [ th e d e s ir e ] a s c e n d s t o th e m i n d f o r c o n t e m ­
p l a t i o n . This ascent is automatic; whenever a desire is awakened in the
heart, the brain will contemplate it.

‫ שהוא הנפש האלקית שבמוח‬,‫ומיד חולק עליו השופט השני‬

I m m e d i a t e l y upon its ascent to the brain i t is c h a lle n g e d b y th e
s e c o n d “ j u d g e ” , th e d i v in e s o u l [ r e s i d i n g in th e b r a in ,

‫ מקום משכן היצר הטוב‬,‫המתפשט בחלל הימני שבלב‬

w h ic h e x te n d s i n t o th e r ig h t p a r t o f t h e h e a r t w h e r e th e g o o d
i n c lin a tio n a b id e s (i.e., reveals itself).

The good inclination is actually the voice of the divine soul’s

emotional attributes, and is hence active in the right part of the heart;
see ch. 9. The good inclination thus battles the evil, ensuring that the
latter’s passion not be realized, for the “ opinion” of the good inclina­
tion is that all of the body’s faculties and organs be utilized only for
matters of holiness.

‫ העוזת להיצר טוב‬,‫ הוא הקב״ה‬,‫והלכה כדברי המכריע‬

T h e f in a l v e r d i c t r e s ts w i t h th e a r b it r a to r — th e H o l y O n e ,
b le s s e d b e H e , w h o c o m e s t o th e a i d o f th e g o o d in c lin a tio n ,
enabling it to prevail over the evil inclination.

‫ אלמלא הקב״ה עוזת אין יכול לו‬:‫כמאמר רז״ל‬

A s o u r S a g e s say,^ “[ M a n ’s e v il in c lin a tio n g a th e r s s tr e n g th

3. Kiddushin 30b.
188 Lessons in T anya

d a i l y , ... a n d ] i f th e A l m ig h t y d i d n o t h e lp h im (i.c., help his

good inclination) h e c o u ld n o t o v e r c o m e i t (his evil inclination).”

‫והעזר היא ההארה שמאיר אור ה׳ על נפש האלקית‬

T h e h e lp that G‫־‬d grants him is th e g l o w o f d iv in e lig h t th a t
ill u m i n a t e s h is d iv in e s o u l,

‫ כיתרון האור מן‬,‫להיות לה יתרון ושליטה על סכלות הכסיל ויצר הרע‬

‫ כנ״ל‬,‫החושך‬
t h a t i t m a y g a in s u p e r io r ity a n d m a s te r y o v e r th e f o l l y o f th e
“ f o o l ” , th e e v i l in c lin a tio n , [ a d o m in i o n ] p a r a lle lin g th e
s u p e r io r i ty o f l ig h t o v e r d a r k n e s s , a s s t a t e d a b o v e , in ch. 12.

Just as a little light banishes much darkness, so is the abounding

folly and darkness of one’s evil inclination driven away by dint of the
little light of holiness emanating from his divine soul. It is this ray of
divine illumination that constitutes G-d’s assistance to the divine soul.*
The Alter Rebbe now goes on to resolve the contradiction and
answer the question noted in the opening words of the Tanya:
The Talmud states that a Jew is charged with an oath to regard

4. It was stated in the previous chapter that man’s mind innately rules his
heart. Why, then, should he need special divine assistance in curbing his
appetites?
The Rebbe Shlita answers:
This divine assistance is necessary whenever the conflict between the two
souls does not involve a struggle of mind vs. heart; e.g., (1) when the divine
soul wishes to prevent sinful thoughts from arising in the mind, or (2) when the
emotive faculties of the divine soul seek to overpower those of the animal soul
(without recourse to contemplation and meditation).
But now the question may be reversed: Why in ch. 12 does the Alter Rebbe
use the argument of the mind's natural supremacy over the heart to point out
the divine soul’s supremacy over the animal soul?
To this the Rebbe Shlita answers: In ch. 12, the Alter Rebbe speaks of the
state of the Beinoni after prayer, when the effect of his meditation on G-dliness
during prayer still lingers in his mind. At such time his mind is suffused with
G-dliness to the point where the animal soul cannot so much as voice an
opinion there. Thus, any struggle between the souls at that time would be a
case of mind vs. heart, where the natural supremacy of the mind could confer
victory on the divine soul.
 C hapter T hirteen 189

himself as wicked, whereas elsewhere, the M ishuah declares; “Be not

wicked in your own estimarion." Also: “ If a person considers himself
wicked, he will be grieved at heart and depressed, and will not be able to
serve G‫־‬d joyfully and with a contented heart.”
He now explains that the meaning of the oath — which literally
reads, “ Be in your own eyes like a rasha" — is that one regard himself
not as an actual rasba, but as like one, having traits similar to those of a
rasha. This means that he must consider himself a Beinoni, who
possesses the same evil in his soul as does a rasba and can desire evil just
as a rasba does.
In the Alter Rebbe’s words:

,‫״ו ע אך מאחר שהרע שבחלל השמאלי בבינוני הוא בתקפו כתולדתו‬,!

‫להתאות תאוה לכל תענוגי עולם הזה‬
Y e t, in a s m u c h a s th e e v il in th e le f t p a r t o f th e Beinoni’s
h e a r t is in i t s n a tiv e s tr e n g th , c r a v in g a f te r a ll th e p le a s u r e s o f
th is w o r l d ,

‫ולא נתבטל במיעוט לגבי הטוב ולא נדחה ממקומו כלל‬

a n d is n e ith e r s o m in u te a s t o b e n u llif ie d b e fo r e th e g o o d of
the divine soul (as is the case with a tzaddik), n o r h a s i t b e e n
d is p la c e d f r o m i t s p o s i t i o n t o a n y d e g re e ,

‫רק שאין לו שליטה וממשלה להתפשט באברי הגוף‬

h u t m e r e ly la c k s a u t h o r it y a n d p o w e r t o b e c o m e d if f u s e d
th r o u g h o u t th e l i m b s o f th e b o d y to cause them to do, speak or
think evil; nor is the evil's lack of ability attributable to the Beinoni's
efforts, for his evil, like that of the rasha.'retains its native strength to
pervade the entire body; rather, the evil is powerless merely

‫ ועוזר ומאיר לנפש האלקית‬,‫מפני הקב״ה העומד לימין אביון‬

b e c a u s e o f th e H o l y O n e , b le s s e d b e H e , w h o “ s ta n d s a t.th e
r ig h t h a n d o f th e p o o r m a n , ’’h e lp in g h im a n d ir r a d ia tin g h is
d i v i n e s o u l so that it may be able to prevail over the evil.

Thus it is only Divine intervention that prevents the evil from

190 Lessons in T anya

pervading the body; essentially, however, the evil of the Beinoni’s

animal soul is as strong as it was at birth.

‫ אפילו כל העולם כולו או מתם לד צדיק‬:‫ כמאמר רז״ל‬,‫לכן נקרא כרשע‬

‫ היה בעיניך כרשע‬,‫אתה‬
T h e r e fo r e [ th e Beinonij is d e s c r ib e d a s b e in g “ k’rasha” (“like
a rasha” ), but not actually a rasha, a s in th e s ta t e m e n t o f o u r
S a g e s, “ E v e n i f th e w h o l e w o r l d te lls y o u t h a t y o u a re a
tzaddik, b e in y o u r o w n e y e s like a rasha.”

‫ולא רשע ממש‬

H e s h o u ld n o t [r e g a r d h im s e lf a s] a n a c tu a l rasha, for the
Mishnah admonishes,^ “ Be not wicked in your own estimation.”

Moreover, r^arding oneself as a rasha hinders one from serving

G‫־‬d joyfully.

‫אלא שיחזיק עצמו לבינוני‬

R a th e r , o n e s h o u l d c o n s id e r o n e s e lf a Beinoni,

‫ שזו‬,‫ולא להאמין להעולם שאומרים שהרע שבו נונבטל לגבי הטוב‬

‫מדרגת צדיק‬
a n d s h o u l d n o t b e lie v e i.e., accept th e w o r l d ’s o p in io n which
would have him believe t h a t th e e v il in h im h a s b e e n n u llif ie d b y
th e g o o d , f o r th is is th e le v e l o f a tzaddik.
Only the tzaddik succeeds in nullifying^nd transforming the evil
within him. But the “ world” , which judges the Beinoni by his actions
and secs that he never tran^esses, assumes that he too has effectively
banished from within him the evil that is the cause of sin; consequently,
people regard him as a tzaddik.
He is therefore cautioned against accepting the opinion of “ the
world.”

5. Avot 2:13.
 C hapter T hirteen 191

‫אלא יהיה בעיניו כאלו מהותו ועצמותו של הרע הוא בתקפו ובגבורתו‬
‫בחלל השמאלי בתולדתו‬
I n s te a d , h e s h o u l d t a k e th e v i e w t h a t th e e sse n c e a n d c o re o f
th e e v i l is in i t s f u l l n a t iv e s tr e n g th a n d m ig h t, in th e l e f t p a r t
o f h is h e a r t,

‫ולא חלף והלך ממנו מאומה‬

n o t h a v in g v a n is h e d o r d e p a r te d f r o m h im a t a ll.

‫ואדרבה נתחזק יותר בהמשך הזמן שנשתמש בו חרבה‬

O n th e c o n tr a r y , w i t h th e p a s s a g e o f t i m e [ th e e v il] h a s
g a in e d s tr e n g th b e c a u s e h e u t i l i z e d i t i.e., the animal soul
c o n s id e r a b ly ,

‫באכילה ושתיה ושאר עניני עולם הזה‬

in e a ti n g a n d d r in k in g a n d in o t h e r m u n d a n e p u r s u its .

As with every faculty, constant use of the animal soul causes it to

become even stronger than it was at birth.
The Alter Rebbe thus concludes that the words “consider yourself
iike a rasha’" mean that one must consider himself a Beinoni. The
above applies even to those who have reached a lofty spiritual level; they
too should consider themselves Beinonim. For should one consider
himself a tzaddik and maintain that the evil within him has already
been nullified by the good, he will cease to do battle with the evil. If he
is mistaken and is not in fact a tzaddik, such an unfounded attitude can
cause him to slip drastically from his level, descending even lower than
the level of a Beinoni to that of a rasha.

Until now we have been speaking of a working man who does not
have the opportunity to spend all his time in Torah study and divine
service. Now the discussion turns to the individual who spends all his
time immersed in the study of Torah.
 192 Lessons in T anya

19 T«.f1 ‫ ויהגה בה יומם ולילה לשמה‬,‫ואף מי שבתורת ה׳ חפצו‬

E i/en i f o n e ’s e n tir e a s p ir a tio n is in G - d ’s T o r a h , w h ic h he
s tu d ie s d a y a n d n ig h t f o r i ts o w n s a k e ,

‫אין וו הוכחה כלל שנדחה הרע מ מקו מו‬

th is is s t i l l n o p r o o f w h a te v e r t h a t th e e v il h a s b e e n d is l o d g e d
f r o m i t s p la c e .

‫אלא יכול להיות שמהותו ועצמותו הוא בתקפו ובגבורתו במקומו בחלל‬
‫השמאלי‬
P e rh a p s, r a th e r , th e esse n c e a n d s u b s ta n c e o f th e e v i l a re in
t h e ir f u l l s tr e n g th a n d m ig h t in i t s a b o d e in th e le f t p a r t o f
th e h e a r t,

‫רק שלבושיו שהם מחשבה דבור ומעשה של נפ ^הבה מית אינן מתלבשים‬
‫במוח והפה והידים ושאר אברי הגוף‬
e x c e p t t h a t i t s g a r m e n ts — n a m e ly , th e th o u g h t, sp e e c h a n d
a c ti o n o f th e a n im a l s o u l — a re n o t in v e s te d in th e b r a in ,
m o u t h a n d h a n d s a n d o th e r p a r ts o f th e b o d y , to think and do
that which is forbidden,

‫מפני ה׳ שנתן שליטה וממשלה למוח על הלב‬

b e c a u s e G - d h a s g r a n te d th e m i n d s u p r e m a c y a n d d o m in i o n
o v e r th e h e a r t.

‫ אברי הגוף כולם‬,‫ולכן נפש ה אלקי ת שבמוח מושלת בעיר קטנה‬

T h e r e fo r e th e d iv in e s o u l in th e m i n d ru les o v e r th e " s m a ll
c i t y , ” i.e ., [ o v e r ] a ll th e p a r ts o f th e b o d y ,

‫שיהיו לבוש ומרכבה‬

m a k in g th e m , the body’s organs, s e rv e a s " g a r m e n t a n d
v e h ic le ”

I.e., as a means of expression (“garment” ) that is totally subset-

vient to its user (as is a “ vehicle” to its rider); thus, because of its
G-d‫־‬given supremacy, the divine soul is able to use the body’s organs as
a “garment and vehicle” —
 C hapter T hirteen 193

‫ שהם מחשבה דבור ומעשה של תרי״ג‬,‫ולשת לבושיה שיתלבשו בהם‬8/‫ל‬

‫מצות התורה‬
th r o u g h w h ic h i t s th r e e “g a r m e n t s ” — n a m e ly , th e th o u g h t,
s p e e c h a n d a c ti o n o f th e T o r a h ’s 6 1 3 c o m m a n d m e n ts — a re
e x p r e s s e d ( “ c l o t h e d ”).

It m iy be, then, that with regard to this individual’s thinking and

speaking words of Torah and performing the mitzvot, the divine soul
rules over the body; in this area the divine soul has the upper hand and
the animal soul is subservient.

‫אבל מהותה ועצמותה של נבש האלקית אין לה שליטה וממשלה על‬

‫מהות ועצמותה של נפש הבהמית בבינוני‬
H o w e v e r , in i t s e s se n c e a n d s u b s ta n c e th e d i v i n e s o u l h a s n o
p r e p o n d e r a n c e o v e r th e e sse n c e a n d s u b s ta n c e o f th e a n im a l
s o u l, in th e c a se o f a Beinoni,

‫כי אם בשעה שאהבת ה׳ הוא בהתגלות לבו‬

e x c e p t a t t h o s e t i m e s w h e n h is lo v e f o r G - d m a n if e s ts i t s e l f
in h is h e a r t

‫בעתים מזומנים כמו בשעת התפלה וכיוצא בה‬

‫מס‬ p r o p i t i o u s o c c a s io n s su c h a s d u r in g p r a y e r a n d th e lik e .

Then, as mentioned in the previous chapter, the Beinoni is aroused

to a burning love of G-d that causes the evil of the animal soul to be
nullified before the goodness of the divine soul.

‫ואף גם זאת הפעם‬

E v e n th e n , during those times when the divine soul gains the upper
hand over the animal soul,

‫אינה רק שליטה וממשלה לבד‬

i t is l i m i t e d t o p r e p o n d e r a n c e a n d d o m in i o n a lo n e , i.e., the
divine soul succeeds in dominating the animal soul, not in vanquishing
it, in the sense of nullifying its essence.
194 Lessons in T anya

‫ ולאום מלאום יאמץ‬:‫כדכתיב‬

A s is w r i t t e n of the battle between Jacob and Esau,‘ allegorically
representing the war between the good and evil in man’s soul: “A n d
o n e n a t io n s h a ll prevail o v e r t h e o th e r . ” Jacob, exemplifying the
good, merely prevails over Esau, the evil, but does not succeed in totally
vanquishing him.

‫ וכשזה ק ם כר‬,‫כשזה קם זה נופל‬

This agrees with our Sages’ comment on this verse: “ W h e n th is o n e
rise s and prevails t h a t o n e f a lls , a n d w h e n t h a t o n e r is e s . . . [ th is
o n e fa lls ]. ”

The animal soul, although it had “ fallen” during prayer, is

afterwards able to “ rise” and rally once again, indicating that the divine
soul had not succeeded in vanquishing it even during prayer, for which
reason even its dominance is only temporary.^

,‫שנפש האלקית מתאמצת ומתגברת על נפש הבהמית במקור הגבורות‬

‫שהיא בינה‬
T h u s , th e d i v i n e s o u l g a in s s tr e n g th a n d a s c e n d a n c y o v e r th e
a n im a l s o u l, in th e s o u r c e o f s tr e n g th [“ Gcvurot” ], w h ic h is
u n d e r s ta n d in g [“ Binah” ] —
In the Kabbalah’s description of the Sefirot, Binah is the source of
Gevurah. In terms of one’s divine soul, this means that the source of its
strength (“Gevurah”) to combat the animal soul is found in its faculty
of understanding (“Binah”), the faculty with which it understands the
greatness of G-d.

6. Bereishit 25:23.
7. Based on a note by the Rebbe Shlita. The Rcbbe Shlita explains thereby
why the Alter Rebbe quotes only half of the second phrase — “ When this one
(referring to the divine soul) rises, that one (the animal soul) falls; and when
that one (the animal soul) rises...” — without concluding the part of the
quotation that deals with the divine soul. The Alter Rebbe’s purpose in
quoting the second phrase is to show that the animal soul could rise once again,
though it had “ fallen” during prayer. The rest of the phrase is thus irrelevant
here.
 C hapter T hirteen 195

‫ ולהוליד אהבה עזה לה׳ כרשפי‬,‫להתבוע בגדולת ה׳ אין סוף ברוך הוא‬
‫אש בחלל הימני שבלבו‬
[T h u s , w h e n th e d i v i n e s o u l g a in s s t r e n g t h . . . o v e r th e a n im a l
s o u l . . . during prayer,] p o n d e r in g o n th e g r e a tn e s s o f G - d , th e
b le s s e d Ein Sof, a n d [ th e r e b y ] g iv in g b i r t h t o in te n s e a n d
f la m in g l o v e o f G - d in th e r ig h t p a r t o f h is h e a r t;

‫ואז אתכפיא סטרא אחרא שבחלל השמאלי‬

a n d th e n when the divine soul dominates the animal soul with its
intense and revealed love of G-d, th e sitra achra (the evil of the
animal soul) in t h e l e f t p a r t o f th e h e a r t is s u b ju g a te d .

‫ ולבי חלל בקרבי‬:‫ שנאמר בו‬,‫ אלא בצדיק‬,‫אבל לא נתבטל לגמרי בבינוני‬
B u t i t i s n o t e n t ir e ly a b o lis h e d , in t h e c a se o f t h e Beinoni; i t is
s o o n l y in a tzaddik, c o n c e r n in g w h o m i t is s a id ,* “ M y h e a r t
is v o id ^ w i t h i n m e . ” The abode in the heart usually occupied by the
evil inclination is void in the heart of a tzaddik.

‫ או שלא בתכלית‬,‫והוא מואס ברע ושונאו בתכלית השנאה והמיאוס‬

‫השנאה כנ״ל‬
H e — the tzaddik — d e s p is e s a n d lo a th e s e v i l w i t h a c o n s u m ­
m a te h a t r e d if he is a “complete” tzaddik, o r w i t h o u t q u i t e su c h

8. Tehillim 109:22.
9. The word ‫ חלל‬has two meanings: “void”, and “slain”. The KthbeShlita
points out that the Alter Rebbe understands the ‫ חלל‬of this verse to mean
“void”. This may be inferred from ch. 1, where he interprets the verse as
meaning that “he (David HaMelech) had no Yetzer Hara." The Alter Rebbe
continues there: “ for he had ‫־‬slain it through fasting,” only as added explana­
tion (not in order to interpret the word ‫ — )חלל‬to indicate that David had not
attained the level of Avraham Avinu, who had transformed his Yetzer Hara (as
stated in Talmud Yerushalmi, end of Berachot ch. 9); David had merely slain
it. In the case of Avraham Avinu, his heart was indeed not void, but in fact
this was his virtue: his heart still housed the Yetzer Hara, but that Yetzer Hara
had undergone such a metamorphosis that it was now a Yetzer Tov.
From Kashi’s commentary on Berachot, however, and also from the plain
sense of the Yerushalmi, it appears that the meaning of ‫ חלל‬is “slain” . In his
commentary on this verse in Tehillim, Kashi cites both interpretations.
196 Lessons in T anya

u t t e r h a t r e d if he is an “ incomplete” tzaddik, a s e x p la in e d a b o v e
in ch. 10.

‫ שיכול לחזור וליעור משנתו‬,‫אבל בבינוני הוא דרך משל כאדם שישן‬
All the above applies to the tzaddik. B u t in a Beinoni [ th e e v il]
merely lies dormant, a s w i t h a s le e p in g m a n , f o r e x a m p le , w h o
c a n a w a k e n f r o m h is s le e p at any time and reactivate his faculties.

‫כך הרע בבינוני הוא כישן בחלל השמאלי‬

So is th e e v i l in th e Beinoni d o r m a n t, a s i t w e r e , in t h e l e f t
p a r t o f t h e h e a r t, not funaioning at all, not even desiring physical
pleasures —

‫ שלבו בוער באחבונ ח׳‬,‫בשעת קריאת שמע ותפלה‬

d u r in g th e r e c ita l o f th e Shema a n d Amidah, w h e n h is h e a r t
is a g l o w w i t h th e lo v e o f G - d , causing the evil of the animal soul to
be dormant.

‫ואחר כך יכול אזיות חוזר וניעור‬

[ T h e r e f o r e ,] a f te r p r a y e r i t c a n r e a w a k e n .

The Alter Rebbe will now describe an even higher level of Beinoni
— one who is permeated throughout the day with the same degree of
love for G-d that he feels during prayer. The animal soul of such a
Beinoni is permanently dormant. Accordingly, we will understand how
it was possible for Rabbah to classify himself mistakenly as a Beinoni.
In ch. 1 it was proved that the term Beinoni could not refer (as a
literal interpretation would lead us to believe) to a person half of whose
deeds are virtuous and half sinful. Were this so, how could such a sage
like Rabbah, who never neglected his Torah study for even a moment,
make the mistake of classifying himself as a Beinoni?
However, the Alter Rebbe’s definition of Beinoni as one who does
not sin in practice, does not seem to satisfy this difficulty. Indeed, as the
Alter Rebbe explained in ch. 12, a Beinoni never sins; yet he has sinful
desires. Rabbah, who was in fact a tzaddik, must have known full well
that he was free of such desire. How then could he even mistakenly
classify himself as a Beinoni?
 C hapter T hirteen 197

According to the discussion which now follows concerning the

level of the Beinoni who never even desires evil, this matter is readily
understood:

‫ אף דלא פסיק פומיה מגירסא‬,‫ חיה רבוז מחזיק עצמו כבינוני‬p ‫ול‬
For t h is r e a so n K a b b a h c o n s id e r e d h i m s e l f a Beinoni, th o u g h
h is m o u t h n e v e r c e a s e d f r o m T o r a h s tu d y ,

‫ובתורת ח׳ חפצו יומם ולילה בחפיצח וחשיקה ותשוקה‬

a n d h is d e s ir e w a s in [ s tu d y in g ] G - d ’s T o r a h d a y a n d n ig h t,
w i t h a c r a v in g , d e s ir e a n d lo n g in g ,

‫ כבשעת קריאת שמע ותפלה‬,‫ונפש שוקקה לח׳ באהבה רבה‬

h is s o u l y e a r n in g f o r G - d w i t h o v e r w h e lm in g lo v e , su c h as
t h a t e x p e r ie n c e d d u r in g th e r e c ita tio n o f th e Shetna a n d th e
Amidah.
During prayer, as mentioned above, the Beinoni'% heart is aroused
to a love of G-d so passionate that he does not feel the evil of his animal
soul at all. Rabbah, however, experienced this arousal of love not only
during prayer but throughout the day. Therefore, his animal soul was
always dormant and he never desired mundane matters.

‫ונדמה בעיניו כבינוני המתפלל כל היום‬

It was therefore possible for him to consider himself a Beinoni, for h e
a p p e a r e d in h is o w n e y e s a s a Beinoni w h o p r a y s a ll d a y , i.e., a
Beinoni who throughout the day retains the level attained during
prayer,

‫ חלואי שיתפלל אדם כל חיום כלו‬:‫וכמאמר רז״ל‬

a s, in d e e d , o u r S a g e s h a v e sa id ,^ ° “ W o u l d t h a t a m a n p r a y
th e w h o l e d a y l o n g ! ”

Such a Beinoni is constantly ablaze with the love of G-d, and

10. Berachot 21a.

 198 Lessons in T anya

consequently his desire for evil is always dormant, as explained. There­

fore, the absence of any evil desires did not conclusively prove to
Rabbah that he was a tzaddik; it was still possible for him to maintain
that he was a Beinoni — a Beinoni “who prays ail day long.”
What emerges from all that has been said is that even during prayer
when the Beinoni succeeds in arousing his love of G-d and rendering the
evil dormant, his divine soul has merely prevailed over his animal soul
but has not vanquished it, for which reason it is possible for this state to
cease after prayer. Therefore, the Beinoni'%level of divine service is not
considered truthful when compared to the service of the tzaddik. For
“ truth” implies continuity and consistency.
The Alter Rebbe goes on to explain that nevertheless, the Beinoni's
love — relative to his standing — is considered a true form of service.

20 T‫״‬rt ‫והנה מדת אהבה זו האמורה בבינונים בשעת התפלה על ידי חתגבתת‬
‫הנפש האלקית כד‬
N o w , t h is a f o r m e n tio n e d l o v e a t ta i n e d b y Beinonitn a t th e
t i m e o f p r a y e r b y v ir tu e o f th e temporary p r e p o n d e r a n c e o f th e
d i v i n e s o u l over the animal soul, e tc .,

‫ איו בחינת אהבה זו‬,‫חנה לגבי מדרגת הצדיקים עובדי ה׳ באמת לאמיתו‬
‫נקראת בשם עבתת אמת כלל‬
w h e n c o m p a r e d t o th e s ta n d a r d o f th e tzaddikim w h o s e rv e
G - d in p e r f e c t tr u th (“ in the truest manner of truth” ), [ th is lo v e ]
is n o t c a ll e d " tru e s e r v ic e ” a t a ll,

‫מאחר שחולפת ועוברת אחר התפלה‬

s in c e i t p a s s e s a n d d is a p p e a r s a f te r p r a y e r ;

‫ ארגיעה לשון שקר‬,‫ שפת אמת תכון לעד‬:‫וכתיב‬

w h e r e a s i t is w r i t t e n , ‘‘T h e la n g u a g e (lit., ‘the lip’) o f tr u th
s h a ll b e e s ta b lis h e d fo r e v e r , b u t th e to n g u e o f f a ls e h o o d is
o n ly m o m e n ta r y . ”

11. MisMei 12:19.

 C hapter T hirteen 199

Thus, the term “ truth” refers to something immutable; the tern-

porary and passing are not considered “ true” . The same applies here as
well: Since the Beinoni’s love of G-d is felt only during prayer and
disappears afterwards, it does not measure up to the “ truest” sense of
truth — the perfect truth attained by tzaddikim.

‫ואף על פי כן לגבי מדרגת חבינונים נקראת עבודה תמה באמת לאמיתו‬

‫שלחם‬
N e v e r th e le s s , in r e la tio n t o th e ra n k o f th e Beinoni, [ th i s
l e v e l o f l o v e ] is r e g a r d e d a s a t r u ly p e r fe c t s e r v ic e in t e r m s o f
their l e v e l o f t r u th , i.e., the level of Beinonim,

‫איש איש כפי מדרגתו במדרגת הבינונים‬

in e a c h m a n r e la tiv e t o h is s ta n d in g in th e c a te g o r y o f th e
Beinonim (for, as mentioned earlier, the rank of Beinoni is subdivided
into many levels).

‫ שפת אמת תכון לעד‬:‫והריני קורא באהבתם שבתפלתם גם כן‬

T h e ir lo v e , t o o , w h ic h t h e y p o s s e s s [ o n ly ] d u r in g p r a y e r , I
t e r m , “ T h e la n g u a g e o f t r u th [ ,w h ic h ] s h a ll b e e s ta b lis h e d
f o r e v e r , ” i.e., their love is true and permanent, though manifest only
during prayer,

,‫הואיל ובכח נפשם האלקית לחזור ולעורר בחינת אהבה זו לעולם‬

‫בהתגברותה בשעת התפלה מדי יום ביום‬
s in c e t h e ir d i v i n e s o u l h a s th e p o w e r t o r e a w a k e n th is lo v e
c o n s ta n tl y , w h e n e v e r i t g a th e r s s tr e n g th d u r in g p r a y e r , d a y
a fte r d a y,

‫על ידי הכנה הראויה לכל נפש כפי ערכה ומדרגתה‬

b y m e a n s o f th e s p ir i tu a l p r e p a r a tio n a p p r o p r ia te t o e a c h
s o u l's q u a l i t y a n d ra n k . The higher the level of the soul, the less
preparation it requires to awaken its love of G-d. Regardless, every soul
has the capacity to arouse its love of G-d during prayer.

The Beinoni’s love of G-d is thus constant, since it is either in an

200 Lessons in T anya

active, revealed state, or is in potentia, and can be revealed at any

moment throughout the day (for, as mentioned earlier, every Beinoni
has the potential to attain the level of “ praying the whole day long.”
One difficulty yet remains: How is it possible for the same level of
service to be considered untrue by the standards of tzaddikim, and true
with regard to Beinonim? Is truth not absolute?
This matter is now explained as follows:
The quality of truth is to be found on every level. In each, truth
means the essence and core of that level; i.e., truth is defined as that
which agrees with the essence of that particular level where it is
measured.
Since this is so in all the myriad levels of the spiritual worlds, from
the very highest to the very lowest, and since the lowest levels are
incomparable to the highest, how can it be said that the lower grades
possess truth? We must say, therefore, that the term “ truth” is relative
to the level on which it is found, that each grade has its own core of
truth. Things are true if they agree with [the essence of] their own level
and untrue if they do not; they need not agree with a higher level to be
considered “ true” .
In the Alter Rebbe’s words:

‫ הנקרא בריח התיכון המבריח מן‬,‫כי הנה מדת א מ ת היא מדתו של יעקב‬
‫הקצה אל הקצה‬
F o r t r u th is th e a t t r i b u t e o f J a c o b , as the verse states:'^ “ You give
truth to Jacob,” w h o is called*^ ‘‘th e m id d l e b o l t w h ic h se c u re s
everything f r o m e n d t o e n d , ” ** just as the middle bolt in the
Tabernacle secured and bolted together all the boards by passing
through them all.

‫מרום המעלות ומדרגות עד סוף כל דרגין‬

In spiritual terms, this means that the attribute of truth passes f r o m
t h e h ig h e s t g r a d a tio n s a n d le v e ls t o th e e n d (i.e., lowest) o f a ll
g r a d e s.

12. Michah 7:20.

13. Zohar I, p. lb ; p. 224a.
14. Paraphrase of Shmot 26:28.
 C hapter T hirteen 201

‫ובכל מעלה ומדרגה מבריח תוך נ ק ת ח האמצעית‬

in e a c h g r a d a tio n a n d le v e l i t p a s s e s th r o u g h t h e c e n tr a l p o i n t
of that particular level,

‫שהיא נקוד ת ובחינת מדת א מ ת שלה‬

w h ic h is, i.e., which then becomes th e p o i n t a n d q u a l i t y (i.e., the
standard) o f [ t h a t l e v e l ’s] a t t r i b u t e o f tr u th .

Proof is now given that each grade has its own standard of truth, as
it were:

‫ ואין לה שיעור למעלה עד רום‬,‫ומדת א מ ת היא נחלה בלי מצרים‬

‫המעלות‬
T h e a t t r i b u t e o f t r u th is a n u n b o u n d e d in h e r ita n c e ; i t h a s n o
u p p e r l i m i t [a s i t e x te n d s ] t o th e h ig h e s t le v e ls ,

‫וכל מעלות ומדרגות שלמטה הם כאין לגבי מעלות ומדרגות שלמעלה‬

‫מהן‬
a n d a ll l o w e r g r a d a ti o n s a n d le v e ls a re a s n o th in g c o m p a r e d
w i t h th o s e s u p e r io r t o th e m .

If, then, truth is found on all levels despite their disparity, we must
conclude that the standard of truth on each level is relative to the core of
that level.
In support for his statement that the lower levels and grades are
incomparable to the higher ones, the Alter Rebbe cites:

‫)כידוע ליודעי ח״ן שבחינת ראש ומוחין של מדרגות תחתונות הן למטה‬

‫מבחינת עקביים ורגלי מדרגות עליוטת מהן‬
i4s is k n o w n t o t h o s e f a m i li a r w i t h th e E s o te r ic D is c ip lin e
(i.e.. Kabbalah), th e q u a l i t y t h a t is th e “ h e a d a n d i n t e l l e c t ” —
the highest level — w i t h in l o w e r g r a d e s, is in f e r io r t o th e
“s o l e s ” a n d “ f e e t ” — the very lowest level — w i t h i n t h e h ig h e r
g r a d e s;
202 Lessons in T anya

(‫ רגלי החיות כנגד כולן‬:‫וכמאמר רז״ל‬

chayyot s u r p a s s a ll those
a s o u r S a g e s say,^^ “ T h e f e e t o f th e
levels lower than them, including the highest degree within those lower
levels.” )

The attribute of truth, then, is measured according to the stand­

ards of each level. We may thus conclude that the divine service of
Beinonim is considered “ true” service relative to their level, although
when compared with the service of tzaddikim it is not considered
“ true” , since it passes after prayer.

15. Chagigah 13a.

 C hapter Fourteen 203

Chapter Fourteen

In previous chapters the Alter Rebbe explained that though the ^

Beinoni is unsullied by sin in thought, speech or action, the internal evil
of his animal soul remains strong enough to desire evil. That these
desires do not find any practical expression is due only to the divine
soul’s restraining them, with the aid given it by the Almighty. The Alter
Rebbe now continues:

‫וחנה מדת הבינוני חיא מדת כל אדם ואחריח כל אדם ימשיד‬

N o w , th e r a n k o f Beinoni is o n e t h a t is a t ta i n a b le b y e v e r y
man•, e a c h p e r s o n s h o u l d s tr i v e a f te r i t if he has not yet attained
it, and should not think it beyond his reach,

‫שכל אדם יכול לחיות בינוני בכל עת ובכל שינה‬

f o r e v e r y p e r s o n ca n , a t a n y t i m e o r h o u r , b e a Beinoni,
‫כי הבינוני אינו מו אס ברע‬
becau se a Beinoni d o e s n o t a b h o r e v il; unlike the tzaddik, he does
not find worldly pleasures revolting and loathsome.

‫שזהו דבר ה מסור ללב‬

F o r t h is is a m a t t e r e n tr u s te d t o th e h e a r t, and as explained
earlier, the Beinoni has yet to conquer [the evil in] his heart; conse­
quently, he does not loathe evil.

‫ולא כל העתים שתת‬

A ls o , n o t a ll t i m e s a re a lik e .

There are times — such as during prayer — when one’s heart is

open and receptive; at such time he may evoke a loathing towards evil.
At other times the heart may be “ blocked” and spiritually insensitive,
and one is incapable of loathing evil.
204 L essons in T anya

Inasmuch as the Beinoni’s attitude towards evil varies, while his

status of Beinoni remains constant, it is understood that loathing evil is
not the measure of the Beinoni.

‫אלא סור מרע ועשה טוב דהיינו בפועל ממש במעשה דבור ומחשבה‬
Rather, the task of the Beinoni is o n l y t o “ tu r n a w a y f r o m e v il
a n d d o g o o d , ” in a c tu a l p r a c tic e — in d e e d , s p e e c h a n d
th o u g h t.

‫שבהם הבחירה והיכולת והרשות נתונה לכל אדם‬

In th e s e m a tt e r s , as opposed to “ matters of the heart,” e v e r y m a n
is g iv e n th e c h o ic e , a b i l i t y a n d f r e e d o m

‫לעשות ולדבר ולחשוב גם מה שהוא ע ד ת או ת לבו והפכה ממש‬

t o a c t, s p e a k a n d t h in k e v e n t h a t w h ic h is c o n tr a r y t o th e
d e s ir e o f h is h e a r t a n d d i a m e tr i c a ll y o p p o s e d t o it.

‫ או באיסור‬,‫כי גם בשעה שהלב חומד ומתאוה איזו תאוה גשמיית בהיתר‬

‫ח ס ושלום‬
For e v e n w h e n o n e ’s h e a r t c ra v e s a n d d e s ir e s a m a te r ia l
p le a s u r e , w h e t h e r p e r m i tt e d , in which case it is only the lustful
nature of the desire that is evil (instead of desiring the pleasure “ for the
sake of heaven,” as he should, he seeks self-gratification), o r w h e th e r ,
G - d f o r b i d , he desires that which is f o r b id d e n , and the desire is
intrinsically evil; whatever sort of craving it is —

‫ באמרו ללבו‬,‫יכול להתגבר ול הסיח דעתו ממנה לגמרי‬

h e c a n c o n q u e r [ th is d e s ir e ] a n d d iv e r t h is a t t e n t i o n f r o m i t
a lto g e th e r , b y d e c la r in g t o h i m s e l f (“saying to his heart” ) [a s
f o ll o w s ] :

‫אינני רוצח לחיות רשע <»ילו שעה א ח ת‬

“I d o n o t w a n t to be a rasha — in succumbing to the blandish­
ments of the animal soul — e v e n f o r a m o m e n t .
 C hapter Fourteen 205

,‫כי אינני רוצח לחיות מובדל ונפרד ח ס ושלום מחי אחד בשום אופן‬
‫ עוטתיכם מבדילים וגו׳‬:‫כדכתיב‬
b e c a u s e u n d e r n o c ir c u m s ta n c e s d o / w a n t t o b e p a r te d a n d
s e v e r e d , h e a v e n f o r b i d , f r o m th e O n e G - d ; a s is w r itte n ,^
“ Y o u r i n iq u it ie s s e p a r a t e . . . [ y o u f r o m G - d ] . ”

By reflecting that sin separates one from G-d, one will conclude
that he does not wish to be a rasha, since he will thereby sever his bond
with Him. In this way, one can always “ turn away from evil” and
refrain from sin although his heart craves it.
Similarly, in order for one to “ do good” and actively perform ihe
mitzuot, he should declare to himself:

‫ בחתלבשן בשלשח לבושיו‬,‫רק אני רוצח לדבקח בו נפשי רוחי ונשמתי‬

‫יתברך‬
‘7 d e s ir e , in s te a d , t o u n ite m y Nefesh, Ruach a n d Neshamah
w i t h G - d th r o u g h i n v e s tin g th e m in ‘H i s ’ th r e e g a r m e n ts ,

‫שחם מעשח דבור ומחשבח בח׳ ותורתו ומצותיו‬

n a m e ly , a c ti o n , s p e e c h a n d th o u g h t d e d ic a t e d t o G - d , H is
T o r a h a n d H is c o m m a n d m e n ts .

These are called “ His” (G-d’s) three garments because they lend
expression to His wisdom (Torah) and Will (mitzuot), which are one
with G-d Himself.

‫ כמו בלב כללות ישראל שנקראו אוחבי‬,‫מאחבח מסו תר ת שבלבי לחי‬

‫שמך‬
“ This desire to unite with G-d arises o u t o f th e l o v e o f G - d t h a t is
(su re ly ) h id d e n in m y h e a r t though 1 do not feel it, ju s t a s [ th is
l o v e i s f o u n d ] in th e h e a r t o f a l l J e w s , w h o a r e c a lle d ^ ‘lo v e r s
o f Y o u r (G-d’s) N a m e ’ by reason of their inherent love of G-d,
although they do not all feel this love consciously.

1. Yeshayahu 59:2.
2. Tehillim 5:12.
206 Lessons in T anya

‫ ולא טפל אנכי ממט‬,‫קדושת ה׳‬ ‫ואפילו קל שבקלים יכול למסור נפשו‬
‫בודאי‬
*'For this reason, e v e n a kal shebekalim (a most unworthy Jew) is
c a p a b le o f s a c r ific in g h is lif e f o r th e s a n c ti t y o f G - d should he
be forced to deny Him, G‫־‬d forbid. S u r e ly / a m n o t in f e r io r t o
h im .
As will be explained in later chapters, the ability of even the
lowliest Jew to give up his very life for G*d stems from every Jew’s
innate, hidden love of G-d, which is activated and aroused whenever he
feels that he is being tom away from Him. But if the kal shebekalim
does indeed love G-d so deeply that he will surrender his life for Him,
why is he a kal shebekalim? Why does he sin? Why does he not observe
the mitzvot?

‫ ואין‬,‫ ונדמה לו שבעבירה זו עודט ביהדותו‬,‫אלא שנכנס בו רוח שטות‬

‫נשמתו מובדלת מאלקי ישראל‬
“ I t is o n l y t h a t a s p ir i t o f f o l l y h a s o v e r c o m e (lit., ‘entered’)
h i m , as our Sages say:^ ‘N o man sins unless overcome by a spirit of
folly’; h e im a g in e s t h a t c o m m i t t i n g th is s in w i l l n o t a f f e c t h is
J e w is h n e s s , a n d t h a t h is s o u l w i l l n o t b e s e v e r e d th e r e b y f r o m
th e G - d o f Israel.

In fact, at the moment that a Jew sins he becomes separated from

G-d. Were the kal shebekalim to realize this, he would never sin. The
“ spirit of folly,’’ however, deludes him into thinking otherwise.

‫וגם שוכח אהבתו לה׳ המסותרת בלבו‬

“ Similarly, the kal shebekalim negleas the positive mitzvot, although
his natural love of G-d dictates that he fulfill them, because h e a ls o
f o r g e ts th e l o v e o f G - d h id d e n in h is h e a r t. Were he aware of this
love, he would seek out mitzvot to perform in order to unite with G-d.

‫אבל אני אינני רוצה להיות שוטה כמוהו לכפור האמת‬

All this applies to the kal shebekalim. “ B u t a s f o r m e — one should

3. Sotah 3a.
 C hapter Fourteen 207

say to himself I h a v e n o d e s ir e t o b e s u c h a f o o l a s h e, t o d e n y
th e t r u t h ! ”

For the truth of the matter is that sin does separate man from G-d,
and that one does have a natural love of G-d that dictates the perfor­
mance of mitzvot. “ These truths,” one must say to himself, “ I do not
wish to deny.”
Such arguments are effective in a conflict with one’s animal soul
over actual thought, speech and action. Using the above-mentioned
reasoning one can prevail over his evil inclination at all times (in both
“ turning from evil” and “ doing good” ), and thereby attain the rank of
the Beinoni.

27 ‫ דהיינו שיהא הרע מ אוס ממש בלב ושנאוי‬,‫ מה שאין כן בדבר המסור ללב‬t‫־״‬,
It is d if f e r e n t, h o w e v e r ; w i t h s o m e th in g e n tr u s te d t o th e
h e a r t, i.e., involving one’s feelings, m e a n in g , in our case, t h a t o n e ’s
h e a r t a c tu a ll y a b h o r a n d d e s p is e th e e v i l that he now craves,

‫ או אפילו שלא בתכלית שנאה‬,‫בתכלית שנאה‬

[ w h e th e r ] w i t h a b s o lu te h a tr e d as the perfect tzaddik does, or
e v e n n o t q u i t e s o u t te r l y , as does the “ incomplete tzaddik.”

‫הנה זה אי אפשר שיהיה ב א מת לאמיתו אלא על ידי גודל ו תוקף האהבה‬

‫ בבחינת אהבה בתענוגים להתענג על ה׳‬,‫לה׳‬
T h is c a n n o t b e a tta in e d in c o m p le te tr u th e x c e p t th r o u g h
th a t le v e l o f in te n s e lo v e o f G - d c a lle d “lo v e w h ic h e x ­
p e r ie n c e s d e lig h ts , ” which consists of d e lig h tin g in G -d lin e s s ,

‫מעין עולם הבא‬

a k in t o [ th e b lis s o f ] th e W o r l d t o C o m e , concerning which our
Sages say that souls “ will bask in the radiance of the Divine Presence.”
Only such “love which experiences delights” creates a hatred of evil,
as explained in the previous chapters.

‫ ואין כל אדם זוכה לזה כי זה‬,‫ עולמך תראה בחייך כוי‬:‫ועל זה אמרו רז״ל‬
‫כעין קבול שכר‬
C o n c e r n in g one who experiences th is [ ” lo v e o f d e l i g h t s ”] o u r
208 Lessons in T anya

S a g e s s a id ,* “ Y o u s h a ll se e a glimmer of y o u r reward in the

W o r l d t o C o m e in y o u r lif e tim e . ” N o t e v e r y m a n is p r i v i ­
le g e d t o a t t a i n t h is s ta te , f o r i t is in th e n a tu r e o f a r e w a r d
r e c e iv e d from above, and a reward can only be received, not taken.

‫ עבודת מתנה אתן א ת כהונתכם וגו׳‬:‫וכדכתיב‬

T h u s i t is w ritte n ,^ “I (G‫־‬d) sh a ll g r a n t [y o u ] y o u r p r ie s tly se r ­
v ic e a s a g ift, ”

Service of G-d with this ecstatically blissful love is designated

“ priesthood” even though it is not restricted to theKohanim, members
of the priestly family of Aaron. The above-quoted verse tells us that this
lofty level of divine service is a gift from G-d,

‫כמו שכתוב ב מ קו ם אחר‬

a s is e x p la i n e d e lse w h ere .^

Consequently, the rank of tzaddik is not within every man’s reach:

it is dependent upon one’s loathing of evil, which is in turn contingent
on his experiencing that blissful love which is a gift from G-d. The level
of Beinoni, however, is attainable by all.
With this in mind, the Alter Rebbe clarifies the Talmudic passage
that describes Job as saying to G-d: “ You have created tzaddikim
(righteous men), and You have created resha’im (wicked men).” In the
first chapter of Tanya the Alter Rebbe asked: How can G-d be said to
have “created” righteous and wicked men? If man is wicked, it is his
own doing. G-d ordains only whether one shall be clever or foolish,
strong or weak, and the like; he docs not declare whether one will be
righteous or wicked, for doing so would n ^ate man’s freedom of
choice. H ow, then, could Job say, “ You hzve created men as tzaddikim
and resha’im?”
The matter becomes clear, however, in light of the Alter Rebbe’s
statement here that the ability to become a tzaddik is a gift from G-d,

4. Berachot 17a.
5. Bamidbar 18:7.
6. See further, ch. 43.
 C hapter Fourteen 209

not granted to every man. “ You have created tzaddikim” thus means
that G-d created souls capable of attaining the rank of tzaddik. In the
Alter Rebbe’s words:

‫ בראת צדיקים כו׳‬:‫ אמר איוב‬p>1

T h e r e fo r e d i d J o b s a y , “ Y o u c r e a te d tzaddikim— ”
We can now understand Job’s statement as a reference to those
souls created with the capacity of attaining the rank of tzaddik. (The
meaning of “ You have created resha’im ” is explained in ch. 27.)

‫ שיש בנשמות ישראל כמה מיני מדרגות ובחיטת‬,‫וכדאיתא ב תיקונים‬

A s s t a t e d in Tikkunei Zohar,^ th e r e a re m a n y g r a d e s a n d
d e g r e e s in J e w is h s o u ls :

‫ צדיקים‬,‫ נביאים כד‬,‫ מארי תורה‬,‫ גבורים המתגברים על יצרם‬,‫חסידים‬

‫ עיין שם‬,‫כד‬
P io u s m e n ( “ c h a s s id i m ”), s tr o n g m e n (“ gibborim” ) who
g a in m a s t e r y o v e r t h e ir e v i l in c lin a tio n , s c h o la r s o f th e
T orah , p r o p h e ts ,... tzaddikim, a n d s o f o r th . N o t e th e re .

Accordingly, within the ranks of the souls there are those who are
categorized as tzaddikim.*

‫ תהי צדיק ואל תהי רשע‬:‫כפל לשון השבועה‬ y iv ‫ובזה‬

N o w w e m a y u n d e r s ta n d th e r e p e titio u s w o r d i n g in th e o a th

1. Introduction to T ik k u n e i Z o h a r lb.
8. This appears to be the Alter Rebbe’s intention in citing T i k k u n e i Z o h a r.
However, the Rebbe S h lita remarks: “ This bears examination." Possibly, the
Rebbe S h lita is implying doubt as to whether the Alter Rebbe understands the
mention of tz a d d ik i m in T ik k u n e i Z o h a r as referring to those souls born with
the capacity to become tz a d d ik im , since the other qualities mentioned there —
especially those that characterize the “g ib b o r im , who prevail with might over
their Y e tz e r H a r a ’’ — are not innate, but are attained by dint of one’s
efforts. On the other hand, “g ib b o r im " may refer to souls that are inherently
inclined toward G evu ra h , as are “c h a s s id im " toward C h esed , and so on.
210 Lessons in T anya

adm inistered to every Jew before birth, “B e a tzaddik a n d b e not a

rasha” {as quoted from the T a lm u d in the opening w ords of Tanya).

‫ למה צריכים‬,‫ תהי צדיק‬: ‫ כי מאחר שמשביעים אותו‬,‫דלכאורה תמוה‬

‫להשביעו עוד שלא יהיה רשע‬
A t f ir s t g la n c e i t s e e m s p u z z lin g : o n c e h e is c h a r g e d t o “ b e a
tzaddik,” im plying clearly th a t he n o t be a rasha, w h y th e n e e d to
a d ju r e h im a g a in n o t to h e a rasha?

‫ ואין לאדם משפט הבחירה‬,‫אלא מ שום שאין כל אדם זוכה להיות צדיק‬
‫ ושיהיה הרע מ אוס ממש באמת‬,‫ להתעע על ה׳ באמת‬,‫בזה כל כך‬
T h e a n s w e r is t h a t in a s m u c h a s n o t e v e r y o n e is p r iv ile g e d t o
becom e a tzaddik, n o r h a s a p e r s o n th e f u l l a d v a n ta g e o f
c h o ic e in t h is m a t t e r o f e x p e r ie n c in g tr u e d e lig h t in G - d a n d
o f a c tu a ll y a n d t r u ly a b h o r r in g e v il,

‫ אל תהי רשע על כל פנים‬:‫ולכן משביעים שנית‬

[e a c h p e r s o n ] is c o n s e q u e n tly a d ju r e d a s e c o n d tim e : “ Y o u
s h a ll, a t a n y r a te , n o t b e a rasha.”
Even if a person is not privileged to become a tzaddik he should at
the very least n o t be a rasha, being instead a Beinoni.

‫שבזה משפט הבחירה והרשות נתונה לכל אדם‬

W i t h r e g a r d t o th is (not being a rasha) th e r ig h t o f c h o ic e a n d
f r e e d o m is e x te n d e d t o e v e r y m a n ,

‫ שלא יהיה רשע אפילו שעה‬,‫למשול ברוח תאותו שבלבו ולכבוש יצרו‬
‫אחת כל ימיו‬
t o c o n t r o l th e s p ir i t o f lu s t in h is h e a r t a n d t o c o n q u e r h is
n a tu r e , s o t h a t h e s h a ll n o t b e w i c k e d f o r e v e n o n e m o m e n t
t h r o u g h o u t h is life .

‫ ואין טוב אלא תורה‬,‫בין בבחינת סור מרע בין בבחינת ועשה טוב‬
[ T h is a p p lie s ] b o t h in th e r e a lm o f “ tu r n in g a w a y f r o m e v i l ”
— refraining from transgression, a n d in t h a t o f “ d o in g g o o d ” —
 C hapter Fourteen 211

performing all the positive mitzvot in which he is obligated; a n d

especially the mitzvah of Torah study, which is specifically termed
“good” , as our Sages say,’ “ T h e r e is n o ‘g o o d ’ o th e r th a n
T o r a h ,"
‫דהיינו תלמוד תורה שכעד כולו‬
m e a n in g th e s t u d y o f T o r a h , w h ic h “ b a la n c e s (i.e., is equal to)
a ll [th e o th e r m i t z v o t c o m b in e d ].

By reason of the freedom of choice granted him, one is expected to

surmount even the difficulty of faithfully observing this most difficult
mitzvah of constant Torah study.
For this reason the oath is administered a second time. Even if one
does not have the opportunity to become a tzaddik, it is still possible for
him — and therefore expected of him — not to be a rasha.
The Alter Rcbbe now goes on to state that everyone should strive
to emulate the tzaddik ’5 service of G*d, although he may never actually
reach the rank of tzaddik. Specifically, one should train oneself to
loathe worldly pleasures; and, conversely, he should try to awaken in
himself a delight in the love of G-d, which is accomplished through
reflecting deeply on His greatness. Thereby one fulfills the charge, “ Be a
tzaddik, ” to the best of his ability.

‫אך אף על פי כן צריך לקבוע לו עתים גם כן לשית עצות בנפשו לחיות‬

‫מו אס ברע‬
N e v e r th e le s s , though it has been said that not every person can loathe
evil and attain the “ love of delights” characteristic of a tzaddik — and
we ate dealing here with a Beinoni — yet o n e m u s t a ls o s e t a s id e
s p e c if ic p e r io d s t o s e e k f o r h im s e lf m e a n s o f a b h o r r in g e v il
— i.e., of loathing worldly pleasures.

‫ וכחאי גוונא‬,‫ אשח ח מ ת מלאה צואה‬:‫כגון בעצת חכמינו ז״ל‬

For e x a m p l e , [ f o l l o w i n g ] th e a d v ic e o f o u r S a g e s on overcom­
ing a lust for women, let one reflect on their words, “ W o m a n is a
v e s s e l fu ll o f f i l t h , ” a n d th e lik e.

9. Berachot 5a.
10. Peak 1:1.
11. ShabbatlSla.
 212 Lessons in T anya

‫וכן כל מיני מטעמים ומעדנים נעשים כך ח מ ת מלא כו׳‬

S o , t o o , one may learn to despise gluttony by reflecting that a ll
d a i n ti e s a n d d e lic a c ie s s im ila r ly b e c o m e “ v e ss e ls f u l l o f
w a s te . ”
‫ לרקוב ולחיות‬p ‫ שסו‬,‫ החכם רואה חנולד מהן‬: ‫וכן בל תענוגי עולם הזה‬
‫רמת וא שטז‬
L ik e w is e w i t h r e g a rd t o a ll th e p le a s u r e s o f th is w o r l d : t h e
w i s e m a n f o r e s e e s w h a t b e c o m e s o f th e m : t h e y u l t i m a t e l y r o t
a n d b e c o m e w o r m s a n d refu se.

In this way one cultivates an abhorrence of worldly pleasures.

‫ להתענג ולשמוח בה׳ על ידי תתבומות בגדולת אין סוף ברוך הוא‬,‫וההפך‬
‫כפי יכולתו‬
C o n v e r s e ly , one should train himself t o d e lig h t a n d r e jo ic e in
G - d , b y r e fle c tin g , t o th e b e s t o f h is a b i l i t y , o n th e g r e a tn e s s
o f th e b le s s e d Ein Sof.

‫ כי אם בדמיונות‬,‫אף שיודע בנפשו שלא יגיע למדרגה זו באמת לאמיתו‬

H e m a y w e l l k n o w t h a t h e w i l l n o t a t ta i n th is d e g r e e of
loathing evil and delighting in G-dliness w i t h t h e f u lle s t m e a s u r e
o f t r u th , b u t w i l l o n l y im a g in e it.

He will fancy that he truly abhors evil and delights in G-dliness;

why, then, should he exert himself merely to produce a fantasy (espe-
dally in the service of G-d, where sincerity is essential) ?

‫ תהי‬: ‫ לקיים א ת השבועה שמשביעים‬,‫אף על פי כן הוא יעשה א ת שלו‬

‫צדיק‬
N e v e r th e le s s , h e s h o u l d d o h is p a r t t o u p h o l d th e o a t h
a d m in i s te r e d t o h im t o “B e a tzaddik,”

‫וה׳ יעשה הטוב בעיניו‬

A n d G - d w i l l d o a s H e se es f i t — whether to grant him the level of
tzaddik, or not.
 C hapter Fourteen 213

‫ועוד‬
F u rth e rrn o re , emulating the tzaddik in loathing evil and delighting in
G‫־‬d produces another benefit for the Beinoni:

‫ ונעשה טבע שני‬,‫שההרגל על כל דבר שלטין‬

H a b it re ig n s s u p r e m e in a ll m atters;^^ it b e c o m e s s e c o n d n a ­
tu re.

‫»מת‬0 ‫ יהיה נ מ אס ק צ ת‬,‫וכשירגיל ל מ אס א ת הרע‬

T h e r e fo r e , w h e n o n e a c c u s to m s h im s e lf t o lo a th e e v il, h e
w i l l b e g in t o f i n d i t t r u ly lo a th s o m e , t o s o m e e x te n t.

‫וכשירגיל לשמח נפשו בה׳ על ידי התבוננות בגדולת ה׳‬

A n d w h e n h e a c c u s to m s h i m s e l f t o r e jo ic e in G - d th r o u g h
r e f le c tin g o n H is g r e a tn e s s ,

‫ וכולי האי ואולי יערה עליו‬,‫הרי באתערותא דלתתא אתערותא דלעילא‬

‫רוח ממרום‬
th e n , [ o n th e p r in c ip le t h a t ] “a n a r o u s a l of man b e l o w b r in g s
a c o r r e s p o n d in g a r o u s a l a b o v e , p e r h a p s a fe r a ll th is effort
of his, "a s p ir i t [Ruach] f r o m a b o v e w ill d e s c e n d u p o n
him,”i^

‫ לעבוד ח׳ בשמחה‬,‫ויזכה לבחינת רוח משרש איזה צדיק שתתעבר בו‬

‫אמיתית‬
a n d i t w i l l b e g r a n t e d h im t h a t th e [ s o u l- le v e l o f ] Ruach,
o r ig i n a t in g in t h e s o u l o f s o m e tzaddik, w i l l b e “im p r e g -
n o t e d ” in h im , s o t h a t h e m a y s e r v e G - d w ith tru e jo y .

Kabbalah speaks of the soul of a tzaddik “ impregnating” anoth­

er’s soul with its faculties so that the latter may serve G-d as the tzaddik
does. (This concept is somewhat akin to gilgul — transmigration —

12. Cf. Tishbi, s.v. regel.

13. Zofcar II, 135b.
14. Cf. Yes/1>‫׳‬yd/;« 32:15.
214 Lessons in T anya

where a soul is attached to some object or animal, or another human

being, except that in the case of gilgul the soul is chained to and
dominated by the body to which it attaches, whereas in the case of
“ impregnation” it is not; the soul of the tzaddik serves merely as an
additional spiritual charge for the soul of the recipient.)
In our context, the “ impregnation” of the Beinoni's soul with the
(Kuach originating in) the tzaddik’s soul enables the Beinoni to ex•
perience a delight in G-d that he could not attain on his own.

‫ שמחו צדיקים בה׳‬:‫כדכתיב‬

T h u s is i t w ritten,^^ “R e jo ic e , O tzaddikim, in G - d .”

This alludes also to the idea that when two types of tzaddikim are
joined together (the verse addresses tzaddikim, in the plural form),
when the Beinoni — called a “ lower-level tzaddik” — is impregnated
with the soul of a tzaddik — a “higher-level tzaddik” — they both
rejoice in G-d, for the tzaddik imparts his delight in G-dliness to the
BeinonU^

‫ תהי צדיק‬: ‫ו ת תקיים בו באמת השבועה שמשביעים‬

In th is w a y , t h e o a th c h a r g in g h im t o “ b e a tzaddik” w ill be
t r u l y f u lf i ll e d .

15. Tehillim 97-.12.

16. Yet, as the Rebbe Shlita points out, his own soul is not transformed (to
the rank of the tzaddik)■, it is merely activated by the soul of the tzaddik.
Thus, this does not contradict the statement: “You have created tzaddikim,”
as explained above at length.
 C hapter Fifteen 215

Chapter Fifteen

23 Tetvi
In the previous chapters, the Alter Rebbe discussed the difference 29Tcvct
between the tzaddik and the Beinoni. The tzaddik has no evil inclina­
tion. Since there is no longer any evil in his own soul, evil holds no
attraction for him. In the Beinoni, however, the evil remains strong.
The Beinoni therefore finds evil desirable, and it is only through the
constant vigilance and struggle of his divine soul that he is able to
prevent his animal soul from implementing its desires in thought,
speech and action.

‫ מח שכתוב‬p v ‫ובזה‬
W i t h th is distinction in mind, w e m a y u n d e r s ta n d th e v e rse

‫ בין עובד אלקי ם לאשר לא עבדו‬,‫ושבתם וראיתם בין צדיק לרשע‬

“A n d y o u w ill r e tu r n a n d se e th e d iffe re n c e b e tw e e n th e
r ig h te o u s m a n a n d th e w ic k e d o n e , b e tw e e n h im w h o se rv e s
G - d a n d h im w h o s e r v e s H im n o t. ”

The Talmud^ raises the question: The term “righteous man” is

identical with “him who serves G-d,” and “the wicked man” is obvi­
ously “him who serves Him not.” Why, then, does the text repeat the
contrast.^ In answer, the Talmud states: “Both ‘him who serves G-d’
and ‘him who serves Him not’ are fully righteous; yet one who re­
views his studies one hundred times cannot compare to him who re­
views his studies 101 times.
However, this answer seems to clarify only the second set of
seemingly repetitive terms — “the wicked man” and “him who serves
Him not.” Far from being wicked, “him who serves Him not” is so

1. Malachi 3:18.
2. Chagigah 9b.
3. The significance of the 101st revision will be explained further in this
chapter.
216 L essons in T anya

described only because he reviews his T orah studies no m ore than 100
times. Yet we rem ain w ith the difficulty posed by the first set of iden­
tical descriptions — “the righteous m an ” and “ him w ho serves G -d.”
In fact, the above-quoted Talm udic interpretation of the verse adds
yet a third category: “him w ho serves H im n o t,” yet is also righteous!
It is this difficulty th a t the A lter Rebbe now resolves, based on his pre­
vious distinction between the tzaddik and the Beinoni.

‫ שהוא‬,‫שההפרש בין עובד אלקים לצדיק הוא שעובד הוא לשון היה‬
‫באמצע העבודה‬
T h e d iffe re n c e b e tw e e n “h im w h o s e r v e s G - d ” (oved) and a
r ig h te o u s m a n (tzaddik) is th a t “h im w h o se rv e s G - d , ” w r i t ­
te n in th e p r e s e n t ten se , d e s c r ib e s o n e w h o is s till p r e s e n tly
la b o r in g in h is d iv in e se rv ic e .

‫ ולגרשו מהעיר ק טנה‬,‫ להתגבר עליו‬,‫שהיא המלחמה עם היצר הרע‬

T h is s e r v ic e c o n s is ts o f th e s tr u g g le a g a in s t o n e ’s e v il n a tu r e
w i t h th e a im o f o v e r p o w e r in g i t , a n d b a n is h in g i t f r o m th e
“ s m a l l c i t y ’’ i.e., the body, w hich is like a city whose conquest is the
objective o f b o th the good and the evil nature,■*

‫שלא יתלבש באברי הגוף‬

so t h a t i t s h o u ld n o t v e s t i t s e l f in t h e o r g a n s o f t h e b o d y
th r o u g h e v i l t h o u g h t, s p e e c h o r a c tio n .^ D oing b attle against his
evil natu re is the avodah (“service” ) o f “ him w ho serves G -d.”

‫שהוא ב א מ ת עבודה ועמל גדול להלחם בו תמיד‬

T h is c o n s ta n t b a t t l e w i t h o n e ’s e v i l n a tu r e t r u l y e n ta ils m u c h
e f f o r t ( “ s e r v i c e ’’) a n d t o il .

‫והיינו הבינוני‬
T h is is th e Beinoni.

4. K o h e le l 9:14; N e d a r im 32b; and see above, ch. 9.

5. See ch. 12.
 C hapter Fifteen 217

It is he who must wage this battle; it is the Beinoni who is called

“him who serves G-d,” for he is actively engaged at present in his ser­
vice.

‫אבל הצדיק נקרא עבד ה׳ בשם התואר‬

T h e tz a d d ik , o n th e o t h e r h a n d , is d e s ig n a te d “ a s e r v a n t
(eved) o f G - d , ” a s a t i t l e conferred on the person himself; it is not
merely a description of one’s active role as is the designation “ one who
serves.”
‫ שכבר נעשה חכם או מלך‬,‫כמו שם חכם או מלך‬
The term “servant” is s im i la r t o th e t i t l e “ s a g e ” o r “ k i n g ” ,
b e s t o w e d o n o n e w h o h a s a lr e a d y b e c o m e a sa g e o r k in g .

‫ עד כי ויגרשהו וילד‬,‫ זה כבר עבד וגמר לגמרי עבודת המלחמה עם הרע‬p

‫ ולבו חלל בקרבו‬,‫לו‬
5 0 , t o o , h e (the tzaddik) h a s a lr e a d y e f f e c te d a n d c o m p l e t e l y
a c c o m p l is h e d h is “s e r v i c e ” o f w a g in g w a r w i t h t h e e v il in
h im . H e h a s b a n is h e d i t a n d i t is g o n e f r o m h im , le a v in g the
seat of evil nature in h is h eart^ “ v o i d w i t h i n h im . ” Having
completed this task, the tzaddik has earned the title “ servant of G-d.”

We now see that the expressions “a righteous man” and “him

who serves G-d” are not repetitious; “him who serves G-d” is not a
description of a tzaddik but of a Beinoni.
The Alter Rebbe now goes on to discuss the difference between
“him who serves G-d” and “him who serves Him not,” who, as the
Talmud declares, is not wicked.

‫ עובד אללןים ואשר לא עבדו‬,‫ ובבינוני יש ג״כ שתי מדרגות‬I Shevat

In th e c a te g o r y o f Beinoni th e re a re a ls o t w o levels: “H im
w h o s e r v e s G - d ” a n d “h im w h o s e rv e s H im n o t. ”

‫ואף על פי כן אינו רשע‬

Y e t h e who “serves Him not” is n o t w i c k e d , although he does not
wage war with his evil nature,

6. See ch. 1.
218 Lessons in T anya

‫כי לא עבר מימיו שום עבירה קלה‬

f o r n e v e r in h is lif e h a s h e c o m m i t t e d e v e n a m in o r tr a n s g r e s ­
s io n in the realm of negative commandments.

‫ ותלמוד תורה כנגד כולם‬,‫וגם קיי ם כל המצות שאפשר לו לקיימן‬

H e h a s a ls o f u l f i l l e d a ll th e positive c o m m a n d m e n ts w h ic h h e
w a s a b le t o f u lf ill, in c lu d in g th e p r e c e p t o f T o r a h s t u d y —
w h ic h is e q u a l t o a ll t h e o th e r c o m m a n d m e n ts c o m b i n e d —

‫ולא פסיק פומיה מגי מז א‬

t o th e e x t e n t t h a t h is m o u th n e v e r c e a se d f r o m s tu d y , despite
the difficulty involved in this.

‫אלא‬
Y e t he is still described as one who “does not serve G-d,” for

‫שאינו עושה שום מלחמה עם היצר‬

h e d o e s n o t w a g e a n y b a t t l e a g a in s t h is e v il in c lin a tio n

‫ השליט על הלב‬,‫לנצחו על ידי אור ה׳ המאיר על נפש האלקית שבמוח‬

‫כנ״ל‬
t o v a n q u is h i t th r o u g h th e a i d o f th e D i v in e lig h t th a t
i llu m in a te s th e G - d l y s o u l a b id in g in th e b r a in , w h ic h ru le s
— a s e x p la in e d a b o v e ^ that the G-dly soul and the
o v e r th e h e a r t
Divine light illuminating it are the Beinoni's answer to his evil inclina­
tion. He (“ who serves Him not” ) does not struggle with it —

‫ ואינו צריך‬,‫מפני שאין יצרו עומד לנגדו כלל לבטלו מתורתו ועבודתו‬
‫ללחום עמו כלל‬
f o r h is e v i l i n c lin a tio n d o e s n o t o p p o s e h im a t a ll in a n
a t t e m p t t o d e te r h im f r o m h is T o r a h s tu d y a n d d iv in e
s e r v ic e , a n d th u s h e n e e d n o t w a g e a n y w a r a g a in s t i t.

7. Sec chs. 12 and 13.

 C hapter F ifteen 219

‫ על ידי תגבורת חמרה‬,‫כגון שהוא מתמיד בלמודו בטבעו מתולדתו‬

‫שחורה‬
S o i t is, f o r e x a m p l e , w i t h o n e w h o is b y n a tu r e a n a s s id u o u s
s tu d e n t d u e t o h is s t o l i d te m p e r a m e n t,

‫ אין לו מלחמה מת או ת נשים מפני שהוא מצוע בטבעו‬p ‫ו‬

a n d w h o is a ls o f r e e o f c o n f lic t w i t h s e x u a l d e s ir e d u e t o h is
f r i g i d n a tu r e ;

‫ בשאר תענוגי עולם חזה הוא מחוסר הרגש הנאה בטבעו‬p ‫ו‬
a n d s i m i l a r l y w i t h o t h e r m u n d a n e p le a s u r e s he need not exert
himself to master a desire for them, for h e n a tu r a lly la c k s a n y
f e e lin g f o r e n j o y m e n t.

‫ להוליד מבינתו רוח דעת ויראת‬,‫ אין צריך להתבוע כל כך בגדולת חי‬p ‫ול‬
‫ח׳ במוחו‬
F o r th is r e a so n h e d o e s n o t n e e d t o c o n t e m p la t e s o m u c h o n
th e g r e a tn e s s o f G - d t o c o n s c io u s ly c r e a te a s p ir i t o f k n o w l ­
e d g e a n d f e a r o f G - d in h is m in d

‫לחשמר שלא לעבור על מצות לא תעשה‬

in o r d e r t o g u a r d h i m s e l f f r o m tra n sg r e s s in g a n y p r o h i b it iv e
c o m m a n d m e n ts .

‫ ותלמוד תורה כנגד כולו‬,‫ לדבקה בו בקיום המצות‬,‫ואהבת ח׳ בלבו‬

He also need not create a l o v e o f G - d in h is h e a r t, which would
motivate him t o b i n d h i m s e lf t o H im th r o u g h f u lf i ll in g th e
positive c o m m a n d m e n ts a n d th r o u g h T o r a h s t u d y w h ic h
e q u a ls a l l the other commandments together.

‫ שנקראו אוהבי‬,‫אלא די לו באהבה מסו תר ת אשר בלב כללות ישראל‬

‫שמו‬
T h e h id d e n l o v e o f G - d f o u n d in th e h e a r t o f a l l J e w s , w h o
a re c a lle d ^ “ th e lo v e r s o f H is n a m e , ” is s u f f ic ie n t f o r h im to

8. Tehillim 69:37.
 220 Lessons in T anya

motivate his fulfilling the commandments, s in c e h e is n a tu r a lly s o

in c lin e d .

For a Jew who must engage in battle with his evil inclination, the
love hidden in his heart is not enough. He must arouse it to an active,
conscious state. For the person who is free of conflict with evil,
however, this hidden love (tt^ether with his naturally favorable charac­
ter traits) is sufficient.

‫ולכן אינו נקרא עובד בלל‬

F o r th is re a so n , h e is n o t c o n s id e r e d “o n e w h o is s e r v in g
G - d " a t a ll.

‫ אלא היא ירושתנו‬,‫כי אהבה זו ה מסו תר ת אינה פעולתו ועבודתו כלל‬

‫ וכמ״ש לקמן‬,‫מאבותינו לכלל ישראל‬
F o r t h i s l a te n t lo v e is n o t o f h is m a k in g o r a c h ie v e m e n t b y
a n y m e a n s . I t is o u r in h e r ita n c e , b e q u e a th e d b y o u r P a tr i­
a rc h s t o th e e n tir e J e w is h n a tio n , a s w i l l h e e x p la in e d
fu r th e r .^

With this the Alter Rebbe concluded the thought that within the
level of Beinoni there are two sub-categories — “him who serves
G-d,” and “him who serves Him not.”
He now goes on to say that even one who is not naturally endowed
with traits favorable to G-d’s service, may yet come under the category
of “him who serves Him not.”

‫ רק שהרגיל עצמו ללמוד‬,‫וכן אף מי שאינו מתמיד בלמודו בטבעו‬

‫ ונעשה ההרגל לו טבע שני‬,‫בהתמדה גדולה‬
S o , t o o , h e w h o is n o t in h e r e n tly s tu d io u s , b u t h a s a c c u s ­
t o m e d h i m s e l f t o s t u d y d i li g e n tl y , s o t h a t th is h a b i t h a s
b e c o m e h is s e c o n d n a tu r e ; thus, diligence is now natural for
him, —

9. Chs. 18, 19, and 44.

 C hapter Fifteen 221

‫ אלא א ם כן רוצה ללמוד יותר מרגילותו‬,‫די לו באהבה מסו תר ת זו‬

f o r h i m , t o o , th e h id d e n lo v e o f G - d is now s u f f ic ie n t, u n le ss
h e w is h e s t o s t u d y m o r e th a n h e u s u a lly d o e s .

To do so, he must arouse a conscious love of G-d in his heart. Only

such a love can supply the strength necessary to free himself from the
restraints of his acquired nature.

‫״ ובזה יובן מ״ש בגמרא דילובד אלקי ם היינו מי ששונה פרקו מאה פילמים‬
‫ ולא עבדו היינו מי ששונה פרקו מאה פילמים לבד‬,‫ואחד‬
T h is e x p la in s t h e T a l m u d ic s ta te m e n t^ t h a t ''h e w h o se rv e s
G - d ” re fe rs to o n e w h o r e v ie w s h is s tu d ie s 1 0 1 tim e s , w h ile
“h im w h o s e r v e s H im n o t ” refers t o o n e w h o r e v ie w s his
s tu d ie s o n ly 1 0 0 tim e s .

It seems strange that this 101st revision should outweigh all the
previous hundred, and should earn the student the designation of “him
who serves G-d.” However, when we appreciate the struggle one must
face in order to learn more than is his custom, this is readily understood,
as the Alter Rebbe goes on to explain.

‫והיינו מ שום שבימיהם היה הרגילות לשנות כל פרק מאה פילמים‬

T h is is s o b e c a u s e in t h o s e Talmudic d a y s , i t w a s c u s to m a r y t o
r e v i e w e a c h le s s o n o n e h u n d r e d tim e s .

Thus, to review one hundred times did not require any effort; it
was second nature. Only the 101st revision, which required effort
beyond the student’s custom, could gain him the appellation of “him
who serves G-d.”

‫ שנשכרים לעשר פרסי‬,‫כדאיתא ה ת ם בגמרא משל מ שוק של חמרים‬

‫ני שהוא יותר מרגילותם‬5«‫ נ‬,‫בזוז א ולאחד עשר פרסי בתרי זוזי‬
The Talmud i ll u s tr a t e s th is b y th e a n a lo g y o f th e m a r k e t o f
th e d o n k e y d r iv e r s . T h e d r iv e r s w o u l d c h a rg e o n e zuz f o r te n
parsi (P e rsia n m ile s ) , b u t d e m a n d e d two zuz f o r d r iv in g 11
parsi, f o r d r iv i n g a n e le v e n th m ile e x c e e d e d t h e ir c u s to m a r y
p r a c tic e .
222 L essons in T anya

‫ולכן ז א ת הפעם המאה ו אח ת היתרה על הרגילות שהורגל מ מוריו‬

‫שקולה כנגד כולן‬
T h e r e fo r e , t h is 1 0 1 s t r e v is io n , w h ic h is b e y o n d t h e n o r m a l
p r a c tic e t o w h ic h th e s tu d e n t h a s b e e n a c c u s to m e d s in c e h is
c h i ld h o o d , is e q u iv a le n t t o a ll th e p r e v io u s o n e h u n d r e d
r e v is io n s c o m b in e d .

‫ אלקי ם‬n w ‫ לחיות נקר א‬,‫ועולה על גביהן ביתר שאת ויתר עז‬
In f a c t i t s q u a l i t y su r p a s s e s th e m in i t s g r e a te r s tr e n g th a n d
p o w e r , s o t h a t i t is o n l y t h is o n e e x tr a r e v is io n w h ic h e n t it le s
th e s tu d e n t to b e c a lle d “h im w h o se rv e s G - d . ”

‫ צרין לעורר א ת האהבה לה׳ על ידי‬,‫מפני שכדי ל שמת טבע הרגילות‬

‫שמתבוק בגדולת ה׳ במוחו‬
F o r in o r d e r t o c h a n g e h is h a b itu a l n a tu r e h e m u s t a r o u s e
within himself th e lo v e o f G - d , b y c o n t e m p la t i n g G - d ’s g r e a t­
n e ss in h is m in d ,

‫לשלוט על הטבע שבחלל השמאלי המלא דם הנפש הבהמית שמחקליפה‬

in o r d e r t o m a s te r th e n a tu r e t h a t is in th e l e f t p a r t o f th e
h e a r t, the seat of the animal soul, w h ic h is f u ll o f th e b l o o d o f th e
a n i m a l s o u l o r ig in a tin g in kelipah,

‫שממנה הוא הטבע‬

w h e n c e c o m e s th is n a tu r e ; and the power of his love enables him to
transcend his nature.

‫וזו היא עבודה תמה לבינוני‬

A ru i t h is —
to overpower one’s animal soul through a love of G-d
generated by meditation — is a p e r fe c t s e r v ic e f o r a Beinoni.

‫או לעורר א ת האהבה המסותרת שבלבו‬

A n a lte r n a te type of service for a Beinoni is t o a r o u s e to a revealed
state th e l o v e o f G - d inherently found h id d e n in h is h e a r t.
 C hapter Fifteen 223

‫למשול על ידה על הטבע שבחלל השמאלי‬

th e r e b y t o c o n t r o l t h e n a tu r e t h a t is in th e l e f t p a r t o f th e
h e a r t.

‫שזו נקרא גם כן עבודה‬

T h is , t o o , i s c a ll e d s e r v in g G - d , although an imperfect service —

‫להלחם עם הטבע והיצר על ידי שמעורר האהבה ה מסו תר ת בלבו‬

t o w a g e w a r a g a in s t b i s n a tu r e a n d in c lin a tio n b y a r o u s in g
t h e l o v e h id d e n in h is h e a r t.

‫מה שאין כן כשאין לו מלחמה בלל‬

If, h o w e v e r , h e w a g e s n o w a r a t a ll — not engaging even in the
lesser struggle of arousing the love hidden within him, e.g., when he
studies only to the limits of his natural diligence, then although he
employs his hidden love of G-d in his divine service,'‫ ״‬yet —

‫אין אהבה זו מצד עצמה נקר את עבודתו כלל‬

T h is l o v e in i t s e l f c a n in n o w a y b e c r e d ite d t o h is s e r v ic e and
he is therefore called “him who serves Him not.”

To be designated “ one who serves G-d,’’ the Beinoni must engage

in a struggle with his evil inclination, either through a love of G-d born
of meditation or at least by arousing his hidden love.

10. He must employ at least his hidden love of G-d to motivate him to study
Torah, for although he may be studious by nature yet he still desires his bodily
comforts more than the constant study that displaces them.
 224 Lessons in T anya

Chapter Sixteen

25 Tetvl
3 Shcvat
‫וזה כלל גדול בעבזדת ה׳ לבינונים‬
T h is , th e n , is th e i m p o r t a n t p r in c ip le r e g a r d in g t h e d iv in e
s e r v ic e o f th e Beinoni:
‫העיקר הוא למשול ולשלוט על הטבע שבחלל השמאלי‬
T h e e s s e n tia l t h in g is t o g o v e r n a n d ru le th e n a tu r e t h a t is in
th e l e f t p a r t o f th e h e a r t,

‫על ידי אור ה׳ המאיר לנפש האלקית שבמוח‬

b y m e a n s o f th e D i v in e lig h t t h a t illu m in a te s th e d i v i n e s o u l
a b i d in g in th e b ra in .

‫ולשלוט על הלב‬
a n d t o ru le the desires of th e h e a rt.

To enable him to master his desires the Beinoni requires (in

addition to the natural ability of one’s mind to govern his heart) the
help of the Divine light which illuminates his mind' upon contemplat­
ing G-d’s greatness.

‫ להוליד מבינתו רוח דעת‬,‫כ שמתבוק במוחו בגדולת אין סוף ב ת ך הוא‬
‫ויראת ה׳ במוחו‬
This mastery of one’s nature and desires is achieved w h e n h e m e d i ­
t a te s in h is m i n d o n th e g r e a tn e s s o f th e b le s s e d I n f in ite G - d ,
s o a s t o c r e a te th r o u g h h is u n d e r s ta n d in g a s p ir i t o f k n o w l ­
e d g e a n d f e a r o f G - d in h is m in d .

1. See above, ch. 13.

 C hapter S ixteen 225

‫ ואפילו איסור קל של דבריהם ח ס‬,‫לחיות סור מרע דאורייתא ודרבנן‬

‫ושלום‬
T h is knowledge and fear w i l l c a u se h im t o tu r n a w a y f r o m th e
e v i l c o n d e m n e d h y th e T o r a h o r b y o u r S a g e s, e v e n f r o m a
m i n o r R a b b i n i c p r o h i b i t i o n , h e a v e n f o r b id .

‫ואהבת ח׳ בלבו בחלל הימני‬

Contemplation on G-d’s greatness will bring about a ls o a l o v e o f
G - d which will reveal itself in th e r ig h t p a r t o f h is h e a r t — the
seat of the G-dly soul’s emotional faculties,

‫ ותלמוד‬,‫בח שיקח וחפיצה לדבקה בו בקיום המצות דאורייתא ודרבע‬

‫תורה שכעד כולן‬
w i t h a lo n g in g a n d d e s ir e t o c le a v e t o H im b y f u lf i ll in g th e
p r e c e p ts o f th e T o r a h a n d o f th e R a b b is , a n d th e s t u d y o f
T o r a h w h ic h is e q u i v a l e n t t o th e m a ll.

As the Alter Rebbe has already pointed out,^ the commandments

cannot be performed fully, that is, with the totality of one’s being,
unless the performance is motivated by love of G‫־‬d (for the fulfillment
of the positive commandments) and fear of G‫־‬d (for avoiding transgres­
sion of the negative commandments). When one’s observance is so
motivated, his love and fear of G-d permeate the performance of the
commandments, and enhance them with their power.
Seemingly, however, this is true only of a love and fear that are
openly felt in one’s heart. What if, despite one’s efforts in meditating on
G-d’s greatness, he cannot excite himself to an arousal of love or fear of
G-d? In answer, the Alter Rebbe now goes on to say that even if the love
and fear born of one’s meditation remain hidden in one’s mind and
heart (in a state which the Alter Rebbe refers to as tevunah — an
“ intellectual love” ), they still permeate his performance of the com­
mandments, as though these emotions were open and aroused.

2. In ch. 4.
226 Lessons in T anya

‫ויתר על כן צריך לידע כלל גדול בעבודה לביטנים‬

F u r th e r m o r e , o n e m u s t k n o w a n a d d i ti o n a l i m p o r t a n t p r in ­
c ip le in th e Beinoni 5 se rv ic e o f G -d :

‫שגם אם אץ יד שכלו ורוח בינתו משגת להוליד אהבת ה׳ בהתגלות לבו‬

E v e n i f o n e ’s i n te lle c t a n d u n d e r s ta n d in g a re in c a p a b le o f
p r o d u c in g a r e v e a le d lo v e o f G - d in h is h e a r t,

‫ וחפץ בחפיצח וחשיקה ותשוקה מורגשת‬,‫שיחיה לבו בוער כרשפי אש‬

‫בלב לדמןה בו‬
t o m a k e i t b u r n as it ought w i t h f ie r y f la m e s , w i t h a d e s ir e a n d
a lo n g in g a n d a p a s s io n m a n if e s tly f e l t in t h e h e a r t, t o c le a v e
to G -d ;

‫ האהבה מסותרת במוחו ותעלומות לבו‬pn

in s te a d , th e l o v e is h id d e n in h is m i n d a n d in t h e recesses o f
h is h e a r t”^ —^

At this point the Alter Rebbe inserts a note, stating that one’s
inability to reveal the love in his heart does not indicate a fault in his
meditation; the cause may well be inherent in the spiritual root of his
soul.

‫הגהה‬

‫וחסיבח לוח חוא מפני חיות תמוחין שלו ונפש רוח נשמח שלו מבחינת עיבור ותעלה‬
‫ כידוע ליודעי ח״ן‬,‫ ולא מבחינת לידח וחתגלות‬,‫ומץ חתבונח‬

‫״‬NOTE

T h e reason f o r th is lin h ib itio n ] is th a t th is p e r s o n ’s in te lle c t a n d Nefesh, Ruach

3. Not to be confused with the “ hidden love” mentioned in ch. 15. The
love mentioned there is inherent, and cannot be said to constitute a v o d a h —
divine service — while in its latent (“ hidden” ) state. The love spoken of here is
of man’s making and does, indeed, constitute a v o d a h . It is “ hidden” only in
the sense that it is !harked by the reserve characteristic of the intellect, and thus
lacks the intensity and the force of expression of an emotionally-charged love.
 C hapter S ixteen 227

and Neshamah derive from the so-called ibbur (conception) and concealment
within the [Supernal]'understanding, arid not from the quality o f leidah (birth)
and revelation — as is known to those familiar with the Kabbalah.
END OF NOTE

Briefly, this means:

In human emotions born of the intellect (e.g., a love of G-d is
“ born” through meditation on G-d’s greatness), there are two states:
(1) where the emotion has already been born and revealed, and (2) an
earlier stage, where the emotion is still part of the intellect. In this latter
state, the “ emotion” consists merely of an intellectual inclination
toward the object of one’s understanding.
These two stages are similarly found in the Divine attributes, to
which the human emotions are analogous. The Divine attributes — the
middot of kindness (Chesed), severity (Gevurah), etc. — prior to their
existence in a revealed state, are concealed within and encompassed by
the Supernal Intellect (Binah) which is their source. The soul, in turn,
stems from the Divine attributes, and hence reflects their characteris­
tics. Thus, those souls which derive from the attributes as they are in
their revealed state possess the quality of revelation, i.e., they are
capable of bringing their love of G-d into a revealed state; whereas the
souls deriving from the concealed state of the attributes lack this
capacity, and their emotions remain concealed within their intellect.

The Alter Rebbe now goes on to describe a love of G-d as it is

concealed within one’s intellect.

‫דהיינו שחלב מבין ברוח חכמה ובינה שבמוחו‬

T h is m e a n s t h a t th e h e a r t c o m p r e h e n d s , w i t h th e s p i r i t o f
w i s d o m a n d u n d e r s ta n d in g in th e b r a in (i.e., instead of being
excited with the love of G-d, as it ought to be, the heart merely
experiences an understanding of)

‫ דכולא ק מיה כלא חשיב ממש‬,‫גדולת אין סוף ברוך הוא‬

th e g r e a tn e s s o f th e b le s s e d I n f in ite G - d , b e fo r e W h o m a ll
e ls e is a s n a u g h t.
228 L essons in T anya

‫אשר על כן יאתה לו יתברך שתכלה אליו נפש כל חי לידבק ולהכלל באורו‬

f o r w h ic h re a so n i t is f i t t i n g a n d d u e u n to H im , b le s s e d b e
H e , t h a t th e s o u l o f e v e r y liv in g th in g s h o u l d p in e f o r H im ,
t o c le a v e t o a n d b e c o m e a b s o r b e d in H is D i v in e lig h t.

‫ להיות כלות אליו בחשיקה‬,‫ כ ך יאתה לחן‬,‫וגם נפשו ורוחו אשר בקרבו‬
‫ לדבקה בו‬,‫והפיצה לצאת מנרתקן הוא הגוף‬
I t is l i k e w i s e f i t t i n g f o r h is o w n s o u l, t h e Nefesh a n d Ruach
w i t h i n h im ,* t o la n g u is h f o r H im w i t h a f e r v e n t d e s ir e t o
le a v e t h e ir s h e a th , i .e ., th e b o d y , which surrounds and conceals
the soul like a sheath, in o r d e r t o c le a v e t o H im .

‫ וצרורות בו כאלמנות חיות‬,‫רק שבעל כרחן חיו ת חנה בתוך הגוף‬

So intensely, his thoughts continue, should his Nefesh and Ruach long
for G-d, that o n l y a g a in s t th e ir w i l l d o t h e y d w e l l in t h e b o d y ;
t h e y a re b o u n d t o i t lik e d e s e r te d w i v e s (literally, “ living wid­
ows,” who are bound to their husbands and are forbidden to remarry as
long as the husbands who left them are alive).

‫ כי א ם כאשר תפיסא ומתלבשת‬,‫ולית מחשבה דילחון תפיסא ביה כלל‬

‫בתורה ובמצותיה‬
In their present state th e ir th o u g h t c a n n o t g r a s p G - d a t a ll,
e x c e p t w h e n i t g r a s p s a n d v e s ts i t s e l f in th e T o r a h a n d i ts
c o m m a n d m e n ts . By studying Torah and observing its command­
ments, one grasps G‫־‬d's Will and His wisdom, which arc one with G-d
Himself,

‫ הנזכר לעיל‬,‫כמשל המחבק א ת המלך‬

a s i l l u s t r a t e d p r e v io u s ly ^ b y th e e x a m p le o f o n e w h o e m b r a ­
c e s th e k in g .

4. Neshamah is omitted here, for it is already alluded to in the “ hidden love

in the brain and the recesses of the heart," just mentioned.
5. Ch. 4.
 C hapter S ixteen 229

Although the king is dressed in his robes, this does not detract from
the royal embrace; similarly, although the Torah and its command­
ments are clothed in material matters, yet, since they express G-d’s Will
and wisdom, when one grasps them it is as though he grasped G-d
Himself.

‫ואי לז א ת יאתה לחן לחבקו בכל לב ונפש ומאד‬

All the above thoughts pass through his mind and heart, and lead him to
resolve that: I t i s th e r e f o r e f i t t i n g a n d p r o p e r f o r th e m — for his
Nefesh and Ruach — t o e m b r a c e G - d w i t h a ll t h e ir h e a r t, s o u l
a n d m ig h t.

‫ שהיא חשגת‬,‫דהיינו קיו ם התרי״ג מצות במעשה ובדבור ובמחשבה‬

‫וידיעת התורה כנזכר ^גיל‬
T h is m e a n s , in a practical sense, t o f u l f i l l th e 6 1 3 c o m m a n d ­
m e n ts in a c t, s p e e c h a n d th o u g h t, th e t h o u g h t b e in g th e
c o m p r e h e n s io n a n d k n o w le d g e o f th e T o r a h , a s e x p la in e d
a b o v e in the previous chapters, that through Torah and the command­
ments one grasps G-d Himself, so to speak.

Thus we see that what motivates this person’s actual observance of

the commandments is meditation on G-d’s greatness; this brings about
the realization that one ought to strive to bind himself to G-d — a bond
which can be achieved only through the commandments.

‫הטז כשמעמיק בענין זה בתעלומת תבונות לבו ומוחו‬

C o n s e q u e n tly , w h e n the Beinoni p o n d e r s th is s u b je c t in th e
re ce sse s o f h is h e a r t ’s a n d m i n d ’s u n d e r s ta n d in g ,

‫ופיו ולבו שויו‬

a n d h is m o u t h a n d h e a r t a re in a c c o r d , i.e., what his heart feels,
finds full expression in his speech,

‫שמקיים כן בפיו כפי אשר ע מר בתבונת לבו ומוחו‬

in t h a t h e f u l f i l l s w i t h h is m o u th , in his speech, th e r e s o lv e o f
h is m i n d ’s a n d h e a r t ’s u n d e r s ta n d in g —
230 Lessons in T anya

‫ ויהגה בה יו מם ולילה בפיו‬,‫דהיינו להיות בתורת ה׳ י»צו‬

n a m e ly , t o d ir e c t h is d e s ir e t o w a r d s G - d ’s T o r a h , m e d i ta t i n g
o n i t d a y a n d n ig h t in o r a l s tu d y ,

‫וכן הידים ושאר אברים מקיי מים המצות כפי מה שעמר בתבונת לבו‬
‫ומוחו‬
and when h is h a n d s a n d o th e r b o d i l y o rg a n s , t o o , c a r r y o u t th e
c o m m a n d m e n ts , a s w a s r e s o lv e d in h is m i n d ’s a n d h e a r t ’s
u n d e r s ta n d in g ;

‫הרי תבונה זו מתלבשת במעשה דבור ומחשבת התורה ומצותיה להיות‬

‫לחם בחינת מוח ץ וחיות וגדפין לפרחא לעילא‬
th e n when he implements his resolution th is tevunah — the “ intel­
lectual emotion,” which cannot properly be called love or fear, but
tevunah, literally, “ understanding” — is c lo t h e d in t h e a c t, sp e e c h
a n d th o u g h t o f th e T o r a h a n d i t s c o m m a n d m e n ts , p r o v id in g
t h e m w i t h in te lle c tu a l p o w e r , a n d v i t a l i t y , a n d “ w i n g s "
t h a t e n a b le th e m t o s o a r o n h ig h ,

for so it is written in the Zohar:* “ Torah without love and fear (of
G-d) does not soar aloft.”

‫כאלו עסק בחם בדחילו ורחימו ממש אשר בוזתגלות לבו‬

The love and fear referred to as tevunah, although not heartfelt emo­
tions, nevertheless serve as “ wings” for one’s Torah and mitzvot in th e
s a m e w a y a s i f h e p r a c tic e d th e m w i t h re a l fe a r a n d lo v e as
r e v e a le d in th e h e a r t,

‫ מפני רשפי‬,‫)בחפיצח וח שיקה ות שוקה מורגשת בלבו ונפשו הצמאה לחי‬

(‫אש אהבתו שבלבו כנ״ל‬
{^in which case he would have performed them w i t h a d e s ir e , f e r v o r
a n d p a s s io n t h a t a re f e l t in th e h e a r t a n d s o u l t h ir s tin g f o r

6. Tikkunei Zohar, Tikkun 10.

7. Parentheses are in the original text.
 C hapter S ixteen 231

G - d , d u e t o th e f la m in g lo v e o f G - d in h is h e a r t, a s e x p la in e d
a b o v e — that a revealed love of G-d elevates one’s Torah and mitzpot,
by lending warmth and vitality to one’s actions).

However, the statement that the tevunah-lowe too possesses this

power requires further elucidation. When does the tevunah-Xowe add to
the quality of one’s observance, that would enable it to elevate his
actions? This the Alter Rebbe now goes on to explain.

‫תואיל ותבונה זו שבמוחו ותעלומות לבו היא חמביאתו לעסוק ב הם‬

F o r i t is t h i s tevunah in h is m in d a n d in t h e recesses o f h is
h e a r t t h a t le a d s h im t o e n g a g e in th e T o r a h a n d mitzvot, as
explained above.

‫ אלא בצרכי גופו‬,‫ולולי שתית מ תבו ע בתבונה זו לא היה עוסק ב הם כלל‬

‫לבד‬
H a d h e n o t m e d i t a t e d o n th is tevunah, he w o u ld n o t have
o c c u p ie d h i m s e l f w i t h th e m a t a ll, b u t w i t h h is p h y s ic a l
n e e d s a lo n e .

‫ אף על פי כן אוהב א ת גופו יותר‬,‫)וגם אם הוא מתמיד בלמודו בטבעו‬

(‫בטבעו‬
C E v e n i f h e is a n a s s id u o u s s tu d e n t b y n a tu r e , n e v e r th e le s s h e
n a tu r a lly lo v e s h is b o d y m o r e .)

What is it, then, that diverts one from his natural inclination to
engage in his bodily wants, and that enables his diligence to overcome
his physical self-love? It is the love of G-d — in this case, the hidden
tevunahAowt. For this reason, the tevunah provides his Torah and
mitzvot with “ wings” , enabling them to rise heavenward, as though
motivated by a revealed and conscious love of G-d.

‫ וזה רמזו רבותינו ז״ל‬26

O u r S a g es, o f b le s s e d m e m o r y , h in te d a t th is principle stated
here, that the tevunah-love, too, has the power of elevating one’s Torah
and mitzvot
232 Lessons in T anya

‫ מחשבה טובה הקב״ה מצרפה למעשה‬: ‫באמרם‬

w h e n th e y said:^ ‘ ‘T h e H o l y O n e , b le s s e d b e H e , j o in s a g o o d
t h o u g h t t o th e d e e d . ”

‫ מעלה עליו הכתוב כאלו עש<»ז‬: ‫והוה ליה למימר‬

T h e s i m p l e m e a n in g o f th e p h ra se , that when one intends to do a
mitzi/ah, but is prevented from doing so, G-d ascribes it to him as
though he had actually performed it, w a r r a n ts th e e x p r e s s io n :
“ T o r a h c o n s id e r s h im a s th o u g h h e h a d a c tu a lly d o n e i t . ”

Why the oblique expression, “ G‫־‬d joins the thought to the deed,”
which seems to indicate that the thought was indeed implemented, but
that the action is somehow detached from it, and requires that G-d join
the two together?

‫אלא העניו‬
T h e e x p la n a tio n , h o w e v e r , lies in the previously-mentioned
principle:

,‫כי דחילו ורחימו שבהתגלות לבו ה ם המתלב שים במעשה המצות‬

‫להחיותם לפרחא לעילא‬
I t is th e r e v e a le d fe a r a n d l o v e o f G - d in th e h e a r t t h a t v e s t
th e m s e lv e s in o n e ’s p e r fo r m a n c e o f th e c o m m a n d m e n ts ,
g i v i n g t h e m v i t a l i t y t o s o a r o n h ig h .

‫ כשאר אברים שהם כלי המעשה‬,‫כי הלב הוא גם כן חומרי‬

F o r th e h e a r t is a ls o c o r p o r e a l, lik e t h e o th e r o r g a n s o f th e
b o d y w h ic h a re th e in s tr u m e n ts o f a c tio n .

Therefore, when one feels a palpable love in his heart — which

indicates that the revelation in the soul has become “ materialized” to
the point where it can be experienced as a feeling o f love in the corporeal
heart — then this soul-revelation, this love, can also be received by and
expressed in the other corporeal organs of the body. When it is so

8. Cf. Kiddushin 40a.

 C hapter S ixteen 233

received, and when the organs act in accordance with the love in the
heart, then this love lends vitality to these actions, for the heart is the
source of vitality for all the organs, as the Alter Rebbe goes on to say.

‫אלא שחוא פנימי וחיות לחם‬

T h e h e a r t is, h o w e v e r , in te r n a l a n d is th e o r g a n s ' s o u r c e o f
v ita lity .

‫ולכן יכול להתלבש ב הם להיות לחם גדפין להעלותם‬

T h e r e fo r e , because the heart, in its corporeality, is close to the other
organs, and also provides their vitality, i t ca n c lo t h e i t s e l f in th e ir
a c tio n s , t o b e t h e ir “ w in g s " , e le v a tin g th e m .

As we see in practice: When one acts out of love, his hands

suddenly become animated; for, as stated, when the soul’s revelation
reaches the point where it is felt in a revealed love, it has become so
materialized that it can be experienced in the other organs of the body,
and can therefore animate their actions.

‫אך חדחילו ורחימו שבתבונות מוחו ותעלומות לבו הנ״ל‬

H o w e v e r , t h e a b o v e - m e n ti o n e d f e a r a n d l o v e t h a t a r e in th e
in te llig e n c e o f th e b r a in a n d th e recesses o f t h e h e a r t

‫גבהו דרכיהם למעלה מעלה מבחינת המעשה‬

a re o f a f a r h ig h e r o r d e r th a n t h e le v e l o f “ a c tio n " .

‫ להיות להם בחינת‬,‫ואי אפשר לחם להתלבש בבחינת מעשה המצות‬

‫ להעלותן לפרחא לעילא‬,‫מוחין וחיות‬
T h e r e fo r e , t h e y c a n n o t c lo th e th e m s e lv e s in t h e p e r fo r m a n c e
o f th e c o m m a n d m e n ts , t o b e c o m e th e ir i n te lle c tu a l p o w e r
a n d v i t a l i t y , t o e le v a te th e m , s o t h a t th e y m a y s o a r o n h ig h ;

The inability of the love to find expression beyond the mind —

which is far more spiritual than the other organs — indicates that the
revelation of soul present in the tevunah-\ovc has not become material-
izcd enough to affect the other, more corporeal organs. As we see, when
one's actions are motivated, not by the desire of his heart, but solely by
234 Lessons in T anya

his understanding that he ought to act in a particular manner, then his

actions lack vitality. So it is too of the tevunah-\o\c, and tevunah-leai;
they are so far removed from the organs, that they are incapable of
lending vitality to the actual performance of the mitzvot, and to elevate
them thereby.

‫אם לא שהקב״ח מצרפן ומחברן לבחינת המעשה‬

i f n o t f o r th e f a c t t h a t G - d jo in s a n d u n ite s th e m to g e th e r
w i t h th e a c tio n , so that they may serve as its “ wings” .

‫ כי אי ע דחילו ורחימו ממש בהתגלות‬,‫והן נקר או ת בשם מחשבה טובח‬

‫לבו‬
T h e y — the tevunah-iai and love — a re c a lle d “g o o d th o u g h t, ”
f o r t h e y a re n o t a c tu a l f e a r a n d lo v e in a r e v e a le d s t a t e in th e
h e a r t,

‫כי א ם בתבונת מוחו וומגלומות לבו בנ״ל‬

b u t o n l y in th e in te llig e n c e o f th e b r a in a n d th e recesses o f th e
h e a r t, a s m e n t i o n e d a b o v e ; ’^ since they express themselves in the
mind, they are called “good thought.”

This, then, is the allusion contained in the statement, “ G-d joins

the good thought to the deed” : G-d joins the “ good thought” — the
tevunah-\o\e and fear — to the good deed (that one has actually
performed), so that the deed is not separate from the thought, but
instead is elevated by it.

In the following note, the Alter Rebbe states that this idea is
expressed in the Kabbalah in terms of t\\tSefirot (the Divine attributes),
and from this we may understand its parallel in the human faculties.

‫הגהה‬
‫ דתבונה אותיות ב״ן וס׳ת שהן דחילו ורחימו‬,‫וכמו שכתוב בזוהר ועץ חיים‬

‫״‬N O T £

Thids it is a ls o w r itte n in th e Zohar a n d Eta Chayim, th a t th e H e b r e w w o r d

‫ "( תבונת‬u n d e r s ta n d in g ”) c o m p ris e s th e le tte r s w h ic h fo r m th e w o r d s p a n d ‫בת‬
 C hapter S ixteen 235

( “s o n ” a n d “d a u g h te r ”), w h ic h , in terras of humanemotions, re p re se n t lo v e a n d

fear.

‫ שהן אותיות התורה‬,‫ולפעמים התבובה יורדת להמת מוחין בגוקבא דזעיר אגפין‬
‫ותמצות‬
tevunah d escen d s to b e c o m e th e in te llig e n c e in th e fe m in in e
S o m e tim e s th e
a sp ect o f th e “s m a ll im a g e ” (i.e., the recipient of the Divine m iddot, orattributes,
which are referred to collectively as the “small image"), w h ic h , in the humansphere,
refers to th e le tte r s o f T o r a h a n d mitzvot.

The normal order would be that the tevunah descend first to the “small image”
(the m iddot) and thence to the “feminine aspect” (the attribute of M alchut). Some­
times, however, there is a direct flowfromBinah toM alchut, bypassingtheintervening
m iddot. In terms of one’s service to G-d this means: The normal procedure should be
that the understanding derived from one’s meditation should affect his emotions,
arousing a love and fear within him, and these emotions should, in turn, express
themselves in one’s actual performance of the commandments. There is, however, an
alternative method of affeaing one’s actions — through the direct influence of the
tevunah.

‫והמשכיל יבין‬
I.e., the !cabbalistic references contained in the note
T h e in itia te d s h a ll u n d e rsta n d .
will be more fully elucidated in the course of further study.
END OF NO TE

The Alter Rebbe now goes on to say that the effect of G‫־‬d’s joining
the “ good thought” of tevunah to one’s good deeds, is that in this way
the mitzvot are able to ascend to the World of Beriah. This is a “ world
of comprehension,” and all the mitzvot motivated by emotions arising
from an understanding of G-d’s greatness ascend thereto. But even
without this act of joining the good thought to the deed, one’s Torah
and mitzvot ascend to the (lower) World of Yetzirah, a “ world of
feeling,” since one’s performance is motivated (at the very least) by the
inherent love and fear of G-d that is hidden in the heart of every Jew.

,‫אך צירוף זה מצרף הקב״ה כדי להעלות מעשה המצות ועסק התורה‬
‫ עד עולם הבריאה‬,‫הנעשים על ידי מחשבה טובה הנ״ל‬
B u t G - d e f f e c ts t h is jo in in g o f tevunah t o a c tio n in o r d e r t o
e le v a te th e p e r f o r m a n c e o f th e c o m m a n d m e n ts a n d th e
T o ra h s tu d y — w h ic h a re c a r r ie d o u t th r o u g h t h e in flu e n c e
236 Lessons in T anya

o f t h e " g o o d t h o u g h t ” (viz., the tevunah) m e n ti o n e d a b o v e —

i n t o th e W o r l d o f Beriah;
,‫מ קו ם עליית התורה והמצות הנעשים על ידי דחילו ורחימו שכליים‬
‫אשר בהתגלות לבו ממש‬
th e W o r l d o f Beriah b e in g t h e le v e l t o w h ic h a s c e n d s th e
p e rfo rm a n c e o f T o ra h a n d tnitzvot w h e n m o tiv a te d b y a fea r
a n d l o v e d e r iv in g f r o m o n e ’s m e d i ta t i o n , a n d w h ic h a r e t r u ly
r e v e a le d in o n e ’s h e a r t.

‫אבל בלאו הכי נמי עולים לעולם היצירה על ידי דחילו ורחימו טבעיים‬
‫ כמו שכתוב לקמן באריכות‬,‫המסו תרים בלב כל ישראל בתולדותם‬
H o w e v e r , e v e n w i t h o u t th is joining th e y rise t o th e W o r l d o f
Yetzirah, b y m e a n s o f th e n a tu r a l f e a r a n d lo v e w h ic h a re
l a te n t in th e h e a r t o f a ll J e w s f r o m b ir th , a s w i l l b e la te r
e x p la i n e d a t le n g th .^

In summary: Even he who cannot create a conscious, palpable love

and fear of G‫־‬d in his heart, can serve G-d with a perfect service through
the tevunah-emotiom. Thereby, too, his performance of the Torah and
mitzvot will ascend to the same level as that motivated by a revealed
love and fear of G‫־‬d.

9. Chs. 38, 39, 40.

 C hapter S eventeen 237

Chapter Seventeen

‫ובזה יובן מה שכתוב‬

W i t h t h is explanation — that even a fear and love of G-d which
remain concealed in one’s mind and heart suffice to infuse one’s
fulfillment of the commandments with vitality, thereby perfecting and
elevating them, w e w i l l u n d e r s ta n d th e verse:^

‫ בפיך ובלבבך אגשותו‬,‫כי ק ת ב א ל ^ הדבר מאד‬

“For t h is t h in g i s v e r y n e a r t o y o u , in y o u r m o u th a n d in y o u r
h e a r t, t h a t y o u m a y d o i t . ”
The verse states that it is easy for one to fulfill Torah and mitzvot
with all three “ garments’’ of the soul — thought, speech and action.
The words “ with your mouth’’ refer to speech, “ with your heart” — to
thought, and “ that you may do it” refers to action. In a deeper sense,
however, “ your heart” refers not only to the power of thought, but also
to the heart as the seat of the emotions — love, fear, and so on. The
verse is telling us, then, that it is within easy reach of every Jew to fulfill
the mitzvot with a feeling of awe and love of G-d. Concerning this, the
Alter Rebbe poses the question:

‫דלכאורה הוא בלבבך עד החוש שלנו‬

A t f ir s t g la n c e , [ th e s ta t e m e n t t h a t '*this th in g is v e r y n e a r t o
y o u j . . , in y o u r h e a r t ” s e e m s c o n tr a r y t o o u r e x p e r ie n c e — in
our experience we find that it is no simplefeat to acquire a spirit of love
and fear of G-d.

(‫)והתורה היא נצחית‬

(^ Y et th e T o r a h i s e te rn a l),^ hence it could not refer only to Moses’

1. Devarim 30:14.
2. Parentheses are in the original text.
3. Maimonides, Hilchot Yesodei HaTorah, 9:4
238 Lessons in T anya

generation — “a generation of understanding” but must hold true

for our own age as well.

‫ להפך לבו מת אוות עולם הזה לאהבת ה׳ באמת‬,‫שאין קרוב מאד הדבר‬
In our experience we sec that i t is n o t a “ v e r y n e a r t h i n g ” t o
c h a n g e o n e 's h e a r t f r o m w o r l d l y d e s ir e s t o a sin c e r e l o v e o f
G - d , for by nature one is inclined toward the former.

And as is written in The Duties of the Heart,* “ Desires for worldly

pleasures are unable to dwell in the heart together with a love of G-d.”
In order to attain a love of G-d, therefore, it is necessary for one to
change his nature from one extreme to the other — by no means an easy
matter!

‫ אטו יראה מילתא זוטרתי היא‬: ‫וכמו שכתוב בגמרא‬

I n d e e d , commenting on Moses’ statement: “ What does G-d ask of
you, but to fear Him?” th e Talmud qu eries:^ “ Is fe a r o f h e a v e n a
s m a l l m a tt e r ? "

This indicates, as the Rebbe Shlita points out, that even in Moses’
generation (and surely in subsequent generations) it was no simple
matter to acquire a fear of G-d.

‫וכל שכן אהבה‬

And if this is true of fear of G-d, then h o w m u c h m o r e SO — a lo v e
o f G - d , for fear of G-d is generally more easily attainable than love of
G-d.

Thus, not only our experience, but also this quotation from the
Talmud seems to contradict the verse which states that fear and love of
G-d arc “ very near to you.”

‫וגם אמרו רז״ל דצדיקים דוקא לבם ברשותם‬

M o r e o v e r , o u r S a g es a ls o said^ t h a t o n ly tz a d d ik im h a v e

4. C h o v o t H a L e v a v o t, introduction to S h a a r A h a v a t H aShem .
5. B era ch o t 33b; M e g illa h 25a.
6. B ereish it K a b b a h 34:10; 67:8.
 C hapter S eventeen 239

c o n t r o l o v e r t h e ir h e a r ts — to arouse a love and fear of G-d

whenever they so desire.

This latter quotation intensifies the question, as the Rebbe

points out. N ot only is it not “ very near” to us to achieve a love of G‫־‬d,
but on the contrary, it is possible only for tzaddikim, who are a
minority. Surely the Torah does not address only tzaddikim; how, then,
can it state that a love of G-d is very near to us, indicating that our heart
is in our control, that we can divert it from mundane desires to a love of
G-d?

‫ האהבה המביאה לידי עשיית המצות בלבד‬: ‫אלא דלעשותו רצונו לומר‬
B u t th e w o r d s “ t h a t y o u m a y d o i t ” r e fe r t o a l o v e w h ic h
m e r e ly le a d s t o th e f u lf i ll m e n t o f th e c o m m a n d m e n ts ,
although, strictly speaking, it is not an actual love.

The author thus interprets the words “ that you may do it” as a
qualification of the earlier phrase “ for it is near to y o u ...w ith your
heart.” What is “ near to you with your heart” (i.e., What sort of love is
easily attainable)? That love which pertains to action (“ that you may
do it” ).
Thereby we may also understand the order of the words in the
verse. The words “ in your mouth, in your heart, that you may do it”
refer to the three “ soul-garments” of thought, speech, and action, as we
have observed earlier. However, the order in which they are listed in the
verse is difficult to understand, for it seems to be neither an ascending
order (action, speech, thought) nor a descending order (thought, speech,
action). Why is the middle faculty, speech, put first, followed by
thought (“ in your heart” ), and then action (“ that you may do it” )?
However, according to the interpretation of the words “ that you may
do it” given here, this is readily understood. These words follow
immediately after the words “ in your heart,” for they serve to explain
and to qualify them: the love of which the verse speaks here (“ in your
heart” ), is that which leads to action (“ that you may do it").

‫ גם כי אינה בהתגלות לבו כרשפי‬,‫שהיא רעותא דלבא שבתעלומות לב‬

‫אש‬
T h is m e a n s th e h id d e n d e s ir e o f th e h e a r t; e v e n i f i t d o e s n o t
 240 Lessons in T anya

b u m o p e n l y lik e a f la m in g fir e , yet it can still lead one to fulfill the

commandments.

‫ודבר זה קרוב מאד ונקל לכל אדם אשר יש לו מוח בקדקדו‬

T h is m a t t e r of arousing a love which remains hidden in the heart is
v e r y e a s y a n d v e r y n e a r t o e v e r y m a n w h o h a s a b r a in in h is
head.

‫ ויכול להתבונן בו בכל אשר יחפוץ‬,‫כי מוחו ברשותו‬

F o r h is m i n d is u n d e r h is c o n tr o l even if his heart is not, a n d w i t h
i t h e c a n m e d i ta t e a s h e p le a s e s , o n a n y s u b je c t.

‫ ממילא יוליד במוחו על כל פנים‬,‫וכשיתבונן בו סנדולת אין סוף ברוך הוא‬

‫ לדבקה בו בקיום מצותיו ותורתו‬,‫האהבה להי‬
If, th e n , h e w i l l c o n t e m p la t e w i t h i t o n th e g r e a tn e s s o f th e
A l m i g h t y , h e w i l l i n e v i ta b l y g e n e r a te — in h is m in d , a t le a s t
— a l o v e o f G - d , t o c le a v e t o H im th r o u g h t h e p e r fo r m a n c e
o f H is c o m m a n d m e n ts a n d th e s t u d y o f H is T o r a h .

5 shcva. ‫ שהיום הוא עולם המעשה דוק א‬,‫ כי היום לעשותם כתיב‬,‫וזה כל האדם‬
T h is Torah study and fulfilling the mitzvot c o n s titu te s ^ “ th e
w h o le p u r p o s e o f m a n , ” f o r i t is w ritten :'^ “ 1 command you
these mitzvot, t h a t y o u d o th e m th is d a y ” — “ th is d a y ”
r e fe r r in g s p e c if ic a lly t o th is w o r l d o f p h y s ic a l a c tio n .

The Alter Rebbe’s point is that the main objective in the com­
mandment to love G-d lies, not in the love itself, but in the practical and
wholehearted fulfillment of the commandments that is motivated by
this love, for the main thing in this world is action.

‫ולמחר כו׳ כמו שכתוב ב מקו ם אחר‬

O n l y “ t o m o r r o w ” i.e., in ihe zhcrliie is th e t i m e o f re w a r d ,^ as
is e x p la i n e d e ls e w h e r e .

7. K o h e le t 12:13.
8. D e v a rim 7:11.
9. E riw in 22a.
 C hapter S eventeen 241

Hence the true love of G-d, which is in itself a partial reward for
one’s serving Him, is not as important in this life as the aaual
performance of the mitzvot, which can be generated even by a love
which remains hidden in the mind and heart. This, then, is the love
referred to in the verse, “ for it is very near to you in your heart that you
may do it’’ — a love which, though it may not find overt expression in
the heart, is yet sufficient to motivate the performance of the mitzvot,
and within reach of every Jew.
How does this love motivate one to perform the commandments?
This the Alter Rebbe now goes on to explain:

‫ ועל פיו ועל כל‬,‫והמוח שליט בטבעו ותולדתו על חלל השמאלי שבלב‬
‫האברים שהם כלי הנעשה‬
T h e m in d , b y v ir tu e o f i t s in h e r e n t n a tu r e , is m a s te r o v e r th e
l e f t p a r t o f th e h e a r t, the seat of the animal soul, whence come one’s
mundane desires and evil thoughts, a n d o v e r th e m o u t h a n d th e
o t h e r b o d i l y o r g a n s , w h ic h a re th e i n s tr u m e n ts o f a c tio n .

Hence by having — in his mind, at least — a love of G-d and a

desire to fulfill the mitzvot, one can utilize the natural mastery of the
mind to overcome the desires of his heart, and to motivate his mouth
and other bodily organs to study Torah and fulfill its commandments.
We thus sec that this can be done even by one whose heart is not under
his control, as is a tzaddik ’5.

‫ א ם לא מי שהוא רשע באמת‬2* ‫״׳‬w

This is true of everyone e x c e p t h e w h o is t r u ly w i c k e d — that is,
not the Beinoni who is considered “like a rasha, ’’but one who is truly a
rasha; in his case it cannot be said that his mind is master over his heart.

‫ שהרשעים ה ם ברשות לבם ואין לבם ברשותם כלל‬,‫כמאמר רז״ל‬

On the contrary, o u r S a g e s sta te ^ t h a t th e w i c k e d a r e u n d e r th e
c o n t r o l o f t h e ir h e a r t b u t th e ir h e a r t is n o t u n d e r th e ir
c o n t r o l a t a l l — they are unable to master the desires of their heart,
for their mind has no active control over it.

This also resolves an apparent contradiction. The statement,

242 Lessons in T anya

“Tzaddikim have control over their heart,” indicates that anyone of a

lesser rank, including a Beinoni, is not in control of his heart, while the
statement that only the wicked are “ under the control of their heart,”
implies that anyone outside the category of rasha — even a Beinoni — is
in control of his heart. Where, then, does the Beinoni actually stand?
The previous discussion of the mastery of mind over heart explains this
point. There are actually not two alternatives — of either being in
control of one’s heart or controlled by it — but three. The tzaddik
controls his heart. He can arouse a love of G-d in his heart, directly,
without resorting to his mind as a medium of influence. The rasha, on
the other hand, not only does not control his heart, but is controlled by
it. The Beinoni, although not in control of his heart, as is a tzaddik,
rules his heart by way of his mind, which is under his control. To a
certain extent, then, i.e., as r^ards the practical effect of his heart on his
thought, speech, and action, the Beinoni does in fact control his heart,
Therefore the Alter Rebbe says of the rasha “ his heart is not under his
control at all, ” emphasizing that he is unable to influence his heart even
by means of his mind.
The author previously stated that the ability of the mind to master
the heart is natural and inherent in the mind. Why, then, do the wicked
(resha’itn) lack this capacity? He answers:

‫וזה עונש על גודל ועוצם עונם‬

T h is is a p u n is h m e n t f o r th e e n o r m i t y a n d p o t e n c y o f th e ir
s in fu ln e s s .

However, this raises another question: If they have in fact lost the
ability to master their heart, how can it be “ very near” to them to
observe the mitzuot “ with their heart” ? In answer, the author states:

‫ולא דברה תורה במתים אלו שבחייהם קרוים מתים‬

T h e T o r a h d o e s n o t s p e a k o f th e d e a d , t h a t is, th o s e w i c k e d
o n e s w h o a re c o n s id e r e d dea d ^ ° e v e n d u r in g t h e ir life tim e .^ *

10. B e ra c h o t 18b.
11. The Rebbe S h lita notes that in the following sentences the Altet Rebbe
addresses a difficulty which arises from his previous statement concerning the
rasha: If, indeed, the mind of the rasha is under the control of his heart, and if
 C hapter S eventeen 243

‫על‬ ‫כי באמת אי אפשר לרשעים להתחיל לעבוד ה׳ בלי שיעשו תשובה‬
‫העבר תחלה‬
I n d e e d , i t is i m p o s s ib l e f o r th e w i c k e d t o b e g in t o s e rv e G - d ,
that is, to observe the mitzvot out of a feeling of love and fear of G‫־‬d,
w i t h o u t f ir s t r e p e n tin g f o r th e ir p a s t,

‫ שהם מ סן מבדיל ומחיצה של ברזל ה מפסק ת בינם‬,‫לשבר הקליפות‬

‫לאביהם שבשמים‬
in o r d e r t o s h a t t e r t h e k e lip o t that were created by their sins,
w h ic h f o r m a s u n d e r in g c u r ta in a n d a n “ ir o n w a l l ” t h a t
in te r p o s e s b e tw e e n t h e m a n d th e ir F a th e r in H e a v e n

‫על ידי שבירת לבו ומרירת נפשו על חטאיו‬

How are these kelipot shattered? — By m e a n s o f c o n tr ite n e s s o f
h e a r t a n d b i tte r n e s s o f s o u l o v e r o n e 's sin s.

‫ זבחי אלקי ם רוח נשברה לב נשבר וגו׳ שעל‬:‫כמו שכתוב בזהר על פ סו ק‬

‫ נשברה ת ח הטומאה דסיטרא אחרא‬,‫ידי לב נשבר‬
A s th e Zohar i n te r p r e ts th e verse,^^ “ T h e s a c r ific e s t o th e
A lm ig h ty (Elokim) a re a b r o k e n s p ir i t, a b r o k e n a n d c o n t r i t e
h e a r t . , . , ” t o m e a n t h a t th r o u g h o n e ’s b r e a k in g h is h e a r t th e
u n c le a n s p i r i t o f th e sitra achra (the kelipot) is b r o k e n , and this
is the sacrifice that we offer to the Divine Name, Elokim.

the heart is naturally inclined, not toward love and fear of G-d (in any form,
not even a love which remains hidden in the mind) but toward material
pleasures, then (a) it is not only “far”, but in fact im p o s s ib le for himto acquire
a love or fear of G-d; (b) it will remain impossible for himfo re v e r, G-d forbid,
for what will arouse himto love and fear once hehas lost control over his mind,
which is the medium of influence on the heart?
Indeed, answers the Alter Rebbe; in his present state, it is in fact impossible
for the rasha to attain a love or fear of G-d. But it is in his hands to change this
state of affairs — through repentance, which destroys the evil in his h eart.
In this way, the rasha tackles the problem at its source. Once his heart rules
him no longer, his mind is free to influence it, and to arouse a love and fear of
G-d.
12. Cf. Y e sh a y a h u 59:2.
13. T e h illim 51:19; Z o h a r II, 116b.
 244 Lessons in T anya

When speaking of the sacrifices and the laws pertaining to them,

the Torah mentions only the Divine Name Havayeh (as in the oft-
repeated phrase describing the sacrifices: “ an appealing fragrance to
G-d (Havayeh)” ). N o mention is made of a sacrifice to the Divine
Name, Elokim. What, asks t\\eZohar, docs constitute a sacrifice to that
Name? The Zohar interprets the previously quoted verse as answering
this question. “The sacrifice to Elokim is a broken spirit” (i.e., break­
ing the spirit of the sitra achra; and this is accomplished by means of) “ a
broken and contrite heart.”

‫ ופרשת ויקרא דף ח׳ ודף ה׳ עמוד‬,‫)עיין שם פרשת פינ חס דף ר״מ‬

(‫ ובפירוש הרמ״ז שם‬/‫א‬
(^See Zohar on Parshat Pinchas, p. 240, and on Parshat
Vayikra, p . 8 a n d p . 5 a , a n d th e c o m m e n ta r y o f R a b b i
M o s h e Z a c u t o th e r e o n .)

6 shcvai Returning now to his original point, that the wicked cannot begin
serving G‫־‬d with love and fear before repenting their sins, the Alter
Rebbe says:

‫ להעלות ה׳ תת אה להקימה מנפילתה שנפלה‬,‫והיא בחינת תשובה תתאה‬

‫אל החיצונים‬
T h is is th e l o w e r c a te g o r y o f r e p e n ta n c e , w h e r e b y t h e l o w e r
hei
le tte r is r a is e d u p f r o m i t s f a ll i n t o th e f o r c e s o f e v il, th e
kelipot.
Teshuvah (repentance), spelled ‫ת שובה‬, forms the words “ return­
ing the hei"; this implies that repentance “ returns” the hei of the Divine
Name, Havayeh (yud hei vav hei), to its proper place. The higher
category of teshuvah returns the “higher” (the first) hei to the yud
preceding it, while the lower form of teshuvah returns the “ lower” hei
to the vav preceding it. The teshuvah mentioned earlier as a prerequisite
for a love and fear of G-d, is of the lower category.

‫ גלו לאדום שכינה עמהם‬:‫ כמאמר רז״ל‬,‫שהוא סוד גלות השכינה‬

T h is fall of the lower hei of the Divine Name into the k elipot is th e
m y s t e r y o f th e Shechinah (th e D i v in e P resen ce) in e x ile , as
 C hapter S eventeen 245

o u r S a g e s h a v e said:^^ “ W h e n th e J e w s w e r e e x i l e d t o E d o m ,
th e Shechinah w e n t i n t o e x ile w i t h t h e m . ”

‫ מוריד וממשיך לשם בחינת וניצוץ‬,‫דהיינו כשאדם עושה מעשה אדום‬

‫אלקו ת המחיה א ת נפש רוח ונשמה שלו‬
In a spiritual sense, in terms of one’s service to G-d, th is s t a t e m e n t
m e a n s t h a t w h e n o n e a c ts lik e “ E d o m ” , the embodiment of evil,
w h e n h e s in s , h e d e g r a d e s a n d d r a w s d o w n t o Edom, to the
kelipot, th e D i v in e s p a r k w h ic h v it a li z e s h is Nefesh, Ruach,
and Neshamah w i t h G - d l y , h o l y life . In this way, the Shechinah
within him is drawn into exile.

‫ המולכת‬,‫המלובשים בנפש הבהמית מחקליפח שבלבו שבחלל השמאלי‬

‫בו בעודו רשע ומושלת בעיר ק טנ ה שלו‬
What constitutes “ exile” in this case is the fact that the Divine spark
gives life to his G-dly soul w h ic h is c lo t h e d in th e a n im a l s o u l o f
kelipah s i t u a t e d in th e l e f t p a r t o f h is h e a r t; a n d a s lo n g a s h e
r e m a in s w i c k e d , th e a n im a l s o u l re ig n s o v e r h im , d o m i n a t ­
in g h is “s m a l l c it y , ” h is b o d y . Thus the Divine spark within his
G-dly soul is in exile in the kelipah of his animal soul.

‫ונר״נ כבו שים □נולה אצלה‬

The Nefesh, Ruach a n d Neshamah a r e th u s h e ld c a p ti v e in
e x ile u n d e r it.

A captive not only lacks the freedom to act as he wishes, but is also
forced to carry out the wishes of his captor. The Divine spark within the
soul, however, although in exile, is still not in captivity. It has merely
lost its ability to affect the person with its G-dly vitality.

‫ ויתפרדו כוי‬,‫ ונשברה רוח הטומאה וסי טר א אחרא‬,‫בקרבו‬ ‫לבך‬ ‫וכשנשבר‬

W h e n t h e h e a r t of the rasha is b r o k e n w i t h i n h im , a n d thereby
th e s p i r i t o f u n c le a n lin e s s a n d o f th e sitra achra a re broken ,
a n d th e f o r c e s o f e v i l a re d is p e r s e d .

14. Cf. Megillah 29a.

246 Lessons in T anya

‫ כמו שכתוב ב מקו ם אחר‬,‫היא ק מ ח מגפילתה וגם נצבה‬

th e n th e l o w e r hei o f th e D iv in e N a m e — th e Shechinah —
r ise s f r o m i t s f a ll a n d s ta n d s f ir m , a s d is c u s s e d e ls e w h e r e .

Only when he repents and thereby frees the Shechinah from exile,
and allows the Divine spark within him to affect his soul and body, may
he begin to serve G-d with love and fear.

In summary: It is indeed “ very near” to us to love and fear G-d, for

we are able to create at least an “ intellectual emotion” by means of our
mind, which is under our control even if our heart is not. However, this
does not apply to the rasha, who is a slave to the desires of his animal
soul, and must repent before beginning to serve G-d with love and fear.
 C hapter Eighteen 247

Chapter Eighteen

In the previous chapter the Alter Rebbe discussed the verse,' “ For
this thing is very near to you, in your mouth and in your heart, that you
may do it” (i.e., it is simple for you to fulfill the mitzvot with your
heart, with love and awe of G-d). He explained that through contem­
plating G-d’s greatness every person can come to experience such love
and awe. N ot every man, to be sure, is a tzaddik, with his heart under
his control. But everyone’s mind is under his control, and he can focus
his mind in meditation on any subject he chooses. Even if the love and
awe produced by such meditation do not make themselves felt in the
heart in a revealed way, they will at least appear in his mind, and in the
recesses of his heart, as an attitude of love and awe. Even this detached
form of love and awe is sufficient to motivate one to observe the
mitzvot, and will enable the mitzvot so motivated to soar heavenward
as though he had observed them with a true love and awe of G-d
actually felt in the heart.
But it cannot truly be said of love and awe which must be created
by way of meditation, that their attainment is ‘Very near” to everyone.
Meditation requires knowledge of the subject at hand, and intellectual
predisposition. If one’s understanding of G-d’s greatness is scant, or if
he lacks the intellectual capacity for meditation, how is it “ very near”
to him to observe the mitzvot with love and awe of G-d?
In the following chapters the Alter Rebbe will therefore explain an
alternative method of attaining the love and awe of G-d, a method that
may be used even by one with the aforementioned shortcomings. It
consists of arousing the natural love of G-d that lies hidden in the heart
of every Jew, a love that is his birthright, his inheritance from our
Patriarchs. N o meditation is needed to arouse it; all that is required of
him is to recall and to make himself aware of this love — and he will be
motivated by this recollection to observe the mitzvot. Since no medita­
tion is required to create them, such love and awe of G-d are indeed
“very near.” They are accessible to all.

1. D e v a rim 30:14,
248 Lessons in T anya

‫ כי קרוב אליך הדבר‬: ‫ולתוספת ביאור באר היטב מלת מאד שבפסוק‬
‫מאד וגו׳‬
To e x p la in m o r e c le a r ly a n d m o r e p r e c is e ly th e w o r d " v e r y ”
in th e verse,^ " F o r th is th in g is v e r y n e a r t o y o u . . . . ”

The word “ very” indicates that it is an extremely simple matter to

serve G-d “ with one’s heart” — with love and fear of G‫־‬d. In the
previous chapter the Alter Rebbe explained that a love of G-d is readily
attainable through meditation on G-d’s greatness, whereby one can
generate at least an “ intellectual love” — tei'unah. Yet it cannot be said
of profound meditation that it is "very near to you.”

‫ ואין לו לב להביו‬,‫צריך לידע נאמנה כי אף מי שדעתו קצרה בידיעת חי‬

‫בגדולת אין סוף ברוך הוא‬
o n e s h o u l d r e c o g n iz e w i t h c e r ta in ty t h a t e v e n th e p e r s o n w h o
h a s o n l y a l i m i t e d u n d e r s ta n d in g o f G - d ’s g r e a tn e s s , so that he
lacks the materials necessary for meditation, a n d h e h a s n o h e a r t t o
c o m p r e h e n d th e g r e a tn e s s o f th e b le s s e d in f i n i te G - d — his
mind and heart are not suited to meditation, so that he lacks the tools of
meditation,

‫ אפילו במוחו ותבונתו לבד‬,‫להוליד ממנה דחילו ורחימו‬

t o p r o d u c e , th r o u g h m e d i ta t i o n , a f e a r a n d lo v e e v e n in h is
m i n d a n d u n d e r s ta n d in g a lo n e — how much more so is he unable
to produce a vibrant, fervent love and fear:

,‫אף על פי כן קרוב אליו הדבר מאד לשמור ולעשות כל מצות התורה‬

‫ותלמוד תורה כנגד כולו‬
y e t i t is a " v e r y n e a r t h i n g ” f o r h im t o g u a r d himself from
transgressing the prohibitive commandments, through a fear of G-d,
a n d t o p r a c tic e the positive commandments, which require a love of
G-d — these together comprising a ll th e c o m m a n d m e n ts o f th e
T o r a h , a n d in particular th e s t u d y o f T o r a h w h ic h c o u n te r b a l­
a n c e s th e m a ll.
 C hapter Eighteen 249

‫ בדחילו ורחימו‬,‫ מעומקא דלבא ב א מ ת לאמיתו‬,‫יו ובלבבו ממש‬£0

He can fulfil! all this in h is m o u th a n d in h is h e a r t — in t h e tr u e
se n se o f “ h e a r t ” — that is, not only in the superficial sense of the
word “ heart,” which means to say “ in his thoughts” ; but in the true
sense of “ with heart” — namely, “with feeling,” fr o n t th e d e p th s o f
h is h e a r t, in a b s o lu te s in c e r ity , w i t h lo v e a n d fe a r , as opposed
to the fej‫;«׳‬w/;‫־‬emotions, which cannot properly be called love and fear;
they are so designated only insofar as they motivate one's actions.

The love and fear of which the Alter Rebbe will now speak are
emotions in the fullest sense of the word. But how can one acquire a true
love and fear of G-d if he is incapable of meditation? In answer, the
author continues:

‫שהיא אהבה מסו תר ת שבלב כללות ישראל שהיא ירושה לנו מאבותינו‬
T h is is th e h id d e n l o v e p r e s e n t in th e h e a r t o f a ll J e w s , w h ic h
is a n in h e r ita n c e t o u s f r o m o u r P a tria rc h s.

Since every Jew already possesses this love as an inheritance, he

need not create it through meditation; all that is requited of him is that
he arouse it and implement it in his observance of the mitzi'ot. In order
to explain how one goes about doing so, the author first discusses the
characteristics of this love.

‫רק שצריך לבאר ולהקדים תחלה באר היטב שרש אהבה זו ועניינה‬
B u t w e m u s t f ir s t p r e fa c e a c le a r a n d p r e c is e e x p la n a tio n o f
th e o r ig in o f t h is lo v e , i.c., which level of the soul it stems from,
a n d i t s c h a r a c te r , i.e., what sort of striving this love constitutes.

There is a love of G-d which seeks a unity with G‫־‬d while still
remaining a separate entity — a soul clothed in a body; there is another
kind of love which is a yearning for self-extinction; and so forth. What
drive is contained in this love which is our inheritance?

‫ ואיך נכלל בה גם דחילו‬,‫ואיך היא ירושה לנו‬

A ls o , h o w d i d t h is l o v e b e c o m e o u r in h e r ita n c e ? How does one
inherit a love? A n d h o w is f e a r a ls o i n c o r p o r a t e d in it?
 250 Lessons in T anya

For, as stated previously, observance of the prohibitive command­

ments requires a fear of G-d. Therefore, the statement that the hidden
loi/e in every Jew will lead him to observe all the commandments,
implies that this love also contains an element of awe.

BShcvat ‫ כי האבות הן הן המרכבה‬:‫והענין‬

T h e e x p la n a ti o n is a s fo llo w s :^ T h e P a tr ia r c h s w e r e t r u ly th e
" c h a r io t ” o f G - d , i.e., they were completely subservient to Him and
had no other will but the Divine Will, just as a chariot has no will of its
own but is directed solely by the will of the rider.

‫ מעשר‬,‫ועל כן זכו להמשיך נפש רוח ונשמה לבניהם אחריהם עד עולם‬

‫ לכל‬,‫ספירות דקדושה שבארבע עולמות אצילות בריאה יצירה עשיה‬
‫אחד ואחד כפי מדרגתו וכפי מעשיו‬
T h e r e fo r e , t h e y m e r i te d the privilege of d r a w in g d o w n , f o r a ll
s u b s e q u e n t g e n e r a tio n s o f th e ir d e s c e n d a n ts , f o r e v e r , a
Nefesh, Ruach and Neshamah f r o m th e te n h o l y Sefirot o f
th e F o u r W o r l d s o f Atzilut, Beriah, Yetzirah a n d Asiyah.^ In
which of the Four Worlds, and from which Sefirah within these
Worlds, does the soul originate? E a c h i n d iv id u a l — a c c o r d in g t o
h is le v e l a n d a c c o r d in g t o h is d e e d s.

“ His level” refers to the level of the root of his soul; “ his deeds”
refers to one’s efforts towards refining himself — as the Zohar states:
“ When one betters himself, he is given a higher order of soul.”

‫ועל כל פנים אפילו לקל שבקלים ופושעי ישראל נמשך בזיווגם נפש דנפש‬
‫דמלכות דעשיה‬
A t a n y r a te , e v e n t h e u n w o r th ie s t a n d m o s t s in f u l J e w s d r a w
d o w n , b y t h e ir m a r ita l u n io n , a Nefesh f r o m th e le v e l o f
Nefesh of Malchut deAsiyah { “ th e A t t r i b u t e o f R o y a l t y in
th e W o r l d o f A c t i o n ”).

2. See ch. 23.

3. These terms are explained above, ch. 2.
 C hapter Eighteen 251

This means to say that the union of every Jewish couple, no matter
how low their spiritual level, brings forth a soul from, at the very least,
the lowest level of holiness. This lowest level is Nefesh deMalchut
deAsiyah. For Asiyah is the lowest of the Four Worlds, and Malchut is
the lowest Sefirah within that World. Malchut itself is further com­
posed of three levels — Nefesh, Ruach and Neshamah, Nefesh being the
lowest of the three. In addition, as we have seen in the previous
chapters, the soul itself consists of the three levels of Nefesh, Ruach and
Neshamah. Thus, one who has been given only a Nefesh which stems
from Nefesh deMalchut deAsiyah, has the lowest order of soul deriving
from the lowest level in the spiritual hierarchy — as the Alter Rebbe
now goes on to say.

‫שהיא מדרגה התחתונה שבקדושת העשיה‬

T h is is th e l o w e s t l e v e l o f h o lin e s s in th e w o r l d o f Asiyah.

‫ מאחר שהיא מעשר ספירות קדו שות‬,‫ואף על פי כן‬

Y e t, s in c e [Malchut] is o n e o f th e te n h o ly Sefirot, and since
holiness is the realm of unity, where every level is comprised of all the
other levels, perforce

‫ גם מחכמה דעשיה‬,‫היא כלולה מכולן‬

i t (the lowest level in Asiyah) is c o m p o u n d e d o f a ll t h e Other
le v e ls in Asiyah, i n c lu d in g Chochmah deAsiyah (“Wisdom of
the World of Action” ), the highest Sefirah in Asiyah.

‫שבתוכה מלובשת חכמה דמלכות דאצילות‬

W i t h i n [Chochmah deAsiyah] is c lo t h e d Chochmah deMal-
chut deAtzilut (“ Wisdom of Royalty in the World of Emanation” ).
As the author explains in ch. 52, the Sefirah of Malchut deAtzilut
clothes itself in, and illuminates, the World of Asiyah. Since Malchut
deAtzilut contains ail the Sefirot of Atzilut, the illumination of Asiyah
by Malchut thus means that each Sefirah of Atzilut as it is contained in
Malchut deAtzilut, garbs itself in the corresponding Sefirah of Asiyah
— Chochmah deMalchut deAtzilut in Chochmah deAsiyah, Binah
deMalchut deAtzilut in Binah deAsiyah, and so forth.
252 Lessons in T anya

‫ שבה מאיר אור אין סוף בריד הוא ממש‬,‫שבתוכה חכמה דאצילות‬
InChochmah deMalchut deAtzilut is c lo t h e d Chochmah
deAtzilut, since all the Sefirot of Atzilut incorporate each other,
w h ic h , in tu r n , is i ll u m i n a t e d b y t h e a c tu a l l ig h t o f th e
b le s s e d Ein Sof,
‫ וכולם בחכמה עשית‬,‫ ה׳ בחכמה יסד ארץ‬:‫כדכתיב‬
a s i t is w r i tt e n ,* " G - d , in H is w i s d o m , f o u n d e d th e e a r t h ” ;
The words “ G-d in His wisdom” show that the light of the Ein Sof
illuminates the Sefirah of Chochmah, while the words “ wisdom
founded the earth” indicate that Chochmah is clothed in Malchut,
which is called “earth” (for, like the earth, Malchut is the lowest level
in its hierarchy); a n d i t is f u r th e r w r itte n ,^ “ In w i s d o m y o u
h a v e m a d e t h e m a l l ” (the word “ made” indicating that Chochmah
is clothed in Asiyah — action).

‫ יהיה‬,‫ונמצא כי אין סוף ברוך הוא מלובש בבחינת חכמה שבנפש האדם‬
‫מי שיהיה מישראל‬
T h u s w e s e e t h a t th e l ig h t o f t h e b le s s e d Ein Sof is g a r b e d in
th e f a c u l t y o f w i s d o m in th e h u m a n s o u l, o f w h a te v e r s o r t o f
a J e w h e m a y b e . (Further in the chapter, the Alter Rcbbe explains
why it is the faculty of wisdom in the soul that receives the illumination
of the Ein Sof.)

‫ מתפ שטת‬,‫ עם אור אין סוף ברוך הוא המלובש בה‬,‫ובחינת החכמה שבה‬
‫בכל בחינת הנפש כולה להחיותה מבחינת ראשה עד בחינת רגלה‬
In tu r n , th e s o u l 5 f a c u lt y o f w i s d o m , t o g e t h e r w i t h t h e lig h t
o f th e b le s s e d Ein Sof t h a t is g a r b e d in i t , s u ffu s e s a ll th e
le v e ls o f th e s o u l in i t s e n tir e ty , f r o m h e a d t o f o o t , a s i t w e r e ,
i.e., from the highest level of the soul to the lowest, t o a n im a te th e m
with G-dly vitality.

4. Mishlei 3:19.
5. Tehillim 104:24.
 C hapter Eighteen 253

‫כדכתיב; החכמה תחיה בעליה‬

a s i t is w r itte n ,^ " W is d o m g iv e s lif e t o th o s e w h o p o s s e s s i t ”
— the soul, which possesses the faculty of wisdom, receives its life by
means of this faculty, as stated above.

‫)ולפעמים ממ שיכים פושעי ישראל נשמות גבוהות מאד שהיו בעמקי‬

(‫ כמו שכתוב בספר גלגולים‬,‫הקליפות‬
f A t t i m e s , t h e s in n e r s o f Isra e l m a y e v e n b r in g d o w n for their
children v e r y l o f t y s o u ls w h ic h h a d b e e n in th e d e p th s o f th e
kelipot, a s is e x p la i n e d in Sefer Gilgulim.)*
A soul that has fallen captive in the hands of the kelipot remains in
this state until the kelipot release it of their own will. Anything in the
hold of the kelipot cannot be wrested from them against their will, for
the principle that* “ G-d does not make unjustifiable demands of His
creations,” holds true even with regard to kelipot. In the case of a child
to be bom to sinful parents, the kelipot willingly release the soul, in the
hope that such a child will be influenced by its parents, and will become
a sinner like them. In this way, the kelipot stand to extract an even
greater measure of vitality from the holiness of the soul by means of its
eventual sins. However, having such a lofty soul, the child is able to
overcome the obstacles imposed by its parents' wickedness, and may rise
to the level of a tzaddik. In this way, paradoxically, it comes to pass
that a tzaddik may be born to wicked parents because of their
wickedness.'‫״‬
Returning to his original point, that every Jew has a soul which
stems from the holy Sefirot, and that ultimately each soul is animated
by the light of the Ein Sof by way of the soul’s faculty of wisdom
(Chochmah), the Alter Rebbe now goes on to explain why it is Choch-
mah that is the original recipient of the light of the Ein Sof. The

6. Kohelet 7:12.
7. Parentheses are in the original text.
8. Book on Transmigration, by R. Chayim Vital.
9. At>odah Zarah 3a.
10. The relevance of this point here is clarified by the explanation given by
the Rebbe Shlita of the final passage of ch. 2. Sec there.
 254 Lessons in T anya

explanation is based on a discussion of the nature of the soul’s faculty of

wisdom, which now follows:

] S h era i
9 Shevac ‫הנה החכמה היא מקור השכל וההבנה‬
N ow Chochmah which, as explained in ch. 3, is the initial flash of
intellect, the nebulous, seminal glimmer of an idea, is th e s o u r c e o f
in te llig e n c e a n d c o m p r e h e n s io n which first begin to emerge in the
faculty of Binah, for, as explained there, Binah represents the ability to
grasp an idea in all its details and ramifications;

‫ שהוא הבנת השכל והשגתו‬,‫והיא למעלה מהבינה‬

i t is h ig h e r th a n Binah, w h ic h is t h e f a c u lt y o f u n d e r s ta n d in g
a n id e a a n d g r a s p in g it.

‫ והיא מקור להן‬,‫והחכמה היא למעלה מההבנה וההשגה‬

So that in its relation to the soul’s lower faculties, this single level of
Chochmah comprises two opposite aspects: On one hand Choch-
mah is a b o v e c o m p r e h e n s io n a n d u n d e r s ta n d in g — thus it
transcends the lower faculties of the soul, and it is this aspect of
Chochmah which enables it to be the recipient of the light of the Ein
Sof, as will soon be explained; while on the other hand Chochmah
is th e s o u r c e o f in te llig e n c e a n d c o m p r e h e n s io n and is thus con­
nected to the lower faculties.

It is this latter aspect of Chochmah which enables it to suffuse the

entire soul (as stated earlier), and, in its active state, to affect even one’s
thought, speech and action (which are even lower than the soul’s lowest
faculties, being merely the “garments” , the organs of expression, for the
soul), as will be stated further, in ch. 19.

‫ שהוא מה שאינו מושג ומובן ואינו נונפס‬,‫וזה לשון חכמה כ״ח מ״ה‬
‫בהשגה עדיין‬
T h e e t y m o l o g i c a l c o m p o s i ti o n o f th e w o r d Chochmah i n d i ­
c a te s th is dual nature. Chochmah c o n ta in s t w o w o r d s : ‫כ״חמ״ה‬
— “ th e f a c u l t y o f th e u n k n o w n . ” (Literally,‫ מה‬means “ What.’”
— as one would ask of something he cannot comprehend, “ What is
 C hapter Eighteen 255

it?” ) Hence, while it is an intellectual faculty (and thus related to the

other, lower faculties), yet i t is a f a c u lt y w h ic h c a n n o t a s y e t b e
c o m p r e h e n d e d o r g r a s p e d b y th e i n te l le c t, and is therefore also
above and beyond the others."

‫ דלית מחשבח תפיסא ביח כלל‬,‫ולכן מתלבש כה אור אין סוף ברוך הוא‬
F o r th is r e a so n , th e lig h t o f th e Ein Sof, b le s s e d b e H e , 'Who
ca n in n o w a y b e c o m p r e h e n d e d b y a n y th o u g h t, is v e s te d in
[Chochmah].
Those faculties whose functions are intelligence and comprehen­
sion cannot serve as receptacles for the light of the Ein Sof, for
knowledge cannot grasp the unknowable. Only Chochmah, which
itself is higher than comprehension, can receive this light.

‫ שהאמונה‬,‫ולכן כל ישראל אפילו הנשים ועמי הארץ ה ם מאמינים כה׳‬

‫היא למעלה מן הדעת וההשגה‬
H e n c e a ll J e w s , e v e n t h e w o m e n a n d t h e ill it e r a t e , who have no
knowledge of G-d’s greatness, b e lie v e in G - d , s in c e f a it h is
b e y o n d u n d e r s ta n d in g a n d c o m p r e h e n s io n ; i.e., faith represents
the ability to grasp that which the intellect cannot.

‫ וערום יבין וגו׳‬,‫כי פתי יאמין לכל דבר‬

F o r, a s S c r ip tu r e s ta te s -M " T h e f o o l b e lie v e s e v e r y th in g , b u t
t h e c le v e r m a n u n d e r s ta n d s . ”

That is, the fool, lacking understanding, grasps every subject

through the medium of faith, while the clever man’s grasp is based on
reason. However, this derogation of the fool for approaching every idea
with faith, can apply only where the subject of his belief is within the
grasp of reason. In this case, the basis for his faith is his own lack of
understanding, and he is therefore called a fool. When dealing with

11. Our interpretation of the foregoing passage follows a comment by the

Rebbe S h lita , where the Rebbedismisses the notion that the Alter Rebbe speaks
here of two sub-levels within C h o c h m a h . The Rebbe maintains that neither
the context nor the wording permit such an interpretation.
12. M is h le i 14:14.
256 Lessons in T anya

G-dliness, however, which is essentialiy beyond comprehension, there is

no other approach, as the Alter Rebbe goes on to say:

‫ ולית מחשבה תפיסא ביה‬,‫ שהוא למעלה מן השכל והדעת‬,‫ולגבי הקב״ה‬

‫ הכל בפתיים אצלו יתברך‬,‫כלל‬
‫מ‬/ r e la tio n t o th e A l m ig h t y , W h o is b e y o n d in te llig e n c e a n d
k n o w le d g e , a n d “ W h o c a n in n o w a y b e c o m p r e h e n d e d b y
an y th o u g h t” — a l l m e n a re lik e f o o ls b e fo r e H im , and they
can therefore grasp Him only through faith.

‫ ואני תמיד עמך וגו׳‬,‫ בהמות הייתי עמך‬,‫ ואני בער ולא אדע‬:‫כדכתיב‬
A s i t i s w r itte n ,^ ^ ‘ 7 a m f o o li s h a n d ig n o r a n t, 1 a m a s a b e a s t
b e f o r e Y o u — a n d I a m c o n s ta n tl y w i t h Y o u . .

‫ אני תמיד עמך‬,‫כלומר שבזה שאני בער ובהמות‬

m e a n in g t h a t “ because I a p p r o a c h Y o u a s a f o o l a n d a b e a s t
— i.e., through the irrational power of faith — p r e c is e ly th e r e f o r e
a n d th e r e b y a m / c o n s ta n tly w i t h Y o u . ”

‫ולכן אפילו קל שבקלים ופושעי ישראל מוסרים נפשם על קדושת ה׳ על‬

‫ שלא לכפור בה׳ אחד‬,‫ וסובלים עינוים קשים‬,‫הרוב‬
T h e r e fo r e , a s a ru le, e v e n th e m o s t w o r t h l e s s o f th e w o r th le s s
a n d th e s in n e rs a m o n g Isra e l s a c r ific e th e ir liv e s f o r th e
s a n c t i t y o f G - d ’s N a m e a n d s u f fe r h a rsh t o r tu r e r a th e r th a n
d e n y G - d ' s u n ity .

‫ואף אם הם בורים ועמי הארץ ואין יודעים גדולת ה׳‬

e v e n i f t h e y b e b o o r s a n d i ll it e r a t e s w h o a r e ig n o r a n t o f G - d ' s
g r e a tn e s s .

‫ ואין ממזרים נפשם מחמת דעת‬,‫וגם במעט שיודעים אין מתבוננים כלל‬
‫והתבונמת בה׳ כלל‬
E v e n th e l i t t l e k n o w le d g e th a t t h e y d o p o s s e s s is not what

13■ T e h illim 73:22-23.

 C hapter E ighteen 257

motivates them, for t h e y d o n o t d e lv e i n t o i t a t a ll; s o t h a t b y n o

m e a n s d o e s t h e ir s e lf - s a c r if ic e r e s u lt f r o m a n y k n o w le d g e o r
c o n te m p la tio n o f G -d .

‫ רלן כאלו הוא דבר שאי אפשר כלל לכפור‬,‫אלא בלי שוס דעת והתבוננות‬
‫בחי אחד‬
R a th e r , they are prepared to sacrifice their lives w i t h o u t a n y
k n o w le d g e o r r e f le c tio n , b u t a s th o u g h i t w e r e a b s o lu te l y
i m p o s s i b l e t o r e n o u n c e th e o n e G - d ,

‫בלי שום טעם וטענה ומענה כלל‬

w i t h o u t a n y r e a so n o r r a tio n a l a r g u m e n t w h a ts o e v e r .

Were their readiness to face martyrdom intellectually motivated,

the benefits and costs of the act would first be carefully weighed. But in
fact we see that the decision to sacrifice oneself is not based on such
rational arguments, stemming instead from a non-intellectual resolve
that it is simply impossible to do otherwise.

‫והיינו משום שה׳ אחד מאיר ומחיה כל הנפש‬

T h is is s o b e c a u s e th e o n e G - d illu m in a te s a n d a n im a te s th e
e n tir e s o u l,

‫ שהיא למעלה מן הדעת והשכל‬,‫על ידי התלב שותו בבחינת חכמה שבה‬
p ‫המושג ומו‬
th r o u g h b e in g c l o t h e d in i t s f a c u lt y o f Chochmah, w h ic h is
b e y o n d a n y g r a s p a b le k n o w le d g e o r in te llig e n c e .

Since the light of the Ein Sof is vested in every Jew’s soul, everyone,
regardless of his level of knowledge, is prepared to sacrifice his life for
his faith in G-d.
 258 Lessons in T anya

Chapter Nineteen

2 Sheval
10 Shcvac
In the previous chapter the Alter Rebbe began to discuss the
“hidden love of G-d” inherent in every Jew, by virtue of which it is
indeed “ very near” to us to fulfill all the commandments out of a spirit
of love and awe of G-d. He stated that this love originates in the divine
soul’s faculty of Chochmah where the light of Ein Sof is vested, and that
it is this love which causes every Jew to choose death rather than
repudiate his faith in G-d. It was further explained that the divine soul,
and thus also the love of G-d intrinsic to it, is every Jew’s inheritance
from the Patriarchs, who merited to bequeath it to their descendants,
eternally.
Thus, of the four questions raised in the previous chapter concern­
ing the “ hidden love,” two have been answered; (1) What is the root of
this love.’ (2) How did we come to inherit it.’
Two questions remain: (1) What is the nature of this love (i.e.,
what does it strive for)? (2) How is fear of G-d incorporated in it?
They will be dealt with in this chapter.

‫ נר ח׳ נשמת אדם‬:‫ולתוספת ביאור צריך לבאר היטב מה שכתוב‬

To f u r th e r e lu c id a te [ th e n a tu r e o f th e “ h id d e n l o v e ”], i t is
n e c e ss a r y t o c la r if y th e m e a n in g o f th e verse,^ “ T h e s o u l
(Neshamah) o f m a n is a c a n d le o f G - d . ”

‫ נשמתם היא למשל כאור הנר‬,‫ הקרוים אדם‬,‫ שישראל‬:‫פירוש‬

T h is m e a n s t h a t th e s o u ls o f J e w s , w h o a re c a lle d “ m a n ” , (as
our Sages remark,’ “ You — the Jewish people — are called ‘man’” )
a re , b y w a y o f i llu s tr a tio n , lik e th e f la m e o f a c a n d le

‫שמתנענע תמיד למעלה בטבעו‬

w h o s e n a tu r e i t is a lw a y s t o f lic k e r u p w a r d s ;

1. M is h le i 20:27.
2. Y e v a m o t 61a.
 C hapter N ineteen 259

‫ ולידבק בשרשו למעלה‬,‫מפני שאור האש חפץ בטבע ליפרד מהפתילה‬

‫ כמו שכתוב בעץ חיים‬,‫ביסוד האש הכללי שתחת גלגל הירח‬
f o r th e f la m e o f th e f ir e in tr in s ic a lly s e e k s t o p a r t f r o m th e
w i c k that holds it, a n d t o u n ite w i t h i t s s o u r c e a b o v e — in th e
u n iv e r s a l e le m e n t o f F ire w h ic h is in t h e s u b lu n a r s p h e r e , a s is
e x p la i n e d in Etz Chayim.
The four elements — Earth, Water, Air, and Fire — are so
positioned that the higher and more ethereal elements surround and
encompass the lower, coarser elements.
Earth is the coarsest of the elements; it is therefore physically the
lowest. Water, the next highest element, should, by right, surround and
be located above the earth: it is only because of G-d’s kindness that the
earth is above the waters, as it is written:^ “ He spreads the earth over the
waters, for His kindness is everlasting.’’ The element of Air is higher
than Water and therefore surrounds it. Fire, the highest element,
surrounds the entire atmosphere and is found in the sublunar sphere.
The flame’s constant drawing upwards thus represents its desire to unite
with its source.

‫ וגם למעלה בשרשו יתבטל‬,‫ואף שעל ידי זה יכבה ולא יאיר כלום למטה‬
‫אורו במציאות בשרשו‬
A l t h o u g h th e r e b y — by parting from the wick and becoming part of
its source — i t w o u l d b e e x tin g u is h e d , a n d w o u l d e m i t n o
lig h t a t a l l h e re b e lo w ; a ls o a b o v e , in i t s s o u r c e , i t s i d e n t i t y
w o u l d b e l o s t w i t h i n t h a t o f i t s so u rc e .

I.e., it would cease to be a luminary — for since a candle is

ineffective in illuminating its environment when surrounded by the
overwhelmingly greater brilliance of daylight, surely within the element
of fire itself its identity is completely nullified. The flame’s striving to
unite with its source cannot, therefore, be construed as seeking a higher
form of existence. Furthermore, this desire for unification with its
source which can be achieved only through self-annihilation, defies the
axiom that “ Every existing being desires its continued existence.’’
Logically, then, the flame ought not to draw upwards, to its source.

3. T e h illim 136:6.
260 Lessons in T anya

‫ בכך חוא חפץ בטבעו‬,p ‫אף על פי‬

Y e t t h is is w h a t i t “ d e s ir e s ” b y n a tu r e , i.e., it constantly strains
upwards as though this were its conscious “desire” .

‫ בחינת רוח ונפש‬p ‫ ו‬,‫כך נשמת חאדם‬

Just as the candle constantly seeks to reunite with its source, SO a ls o
th e Neshamah o f a J e w , a n d a ls o th e le v e ls o f Ruach a n d
Nefesh.
Although the verse states that the Neshamah of man is the candle
of G-d, this comparison is not limited to one within whom the higher
soul-level of Neshamah is actively revealed. The word Neshamah is used
here in the broader sense of “soul” , which includes also the levels of
Ruach and Nefesh: thus the analogy of the candle extends also to those
within whom only the lower soul-level of Ruach or Nefesh is revealed.

‫ ולידבק בשרשה ומקורה‬,‫חפצה וחשקה בטבעה ליפרד ולצאת מן הגוף‬

‫בה׳ חיי החיים בריד הוא‬
f T h e s o u l] n a t u r a lly d e s ir e s a n d y e a r n s t o s e p a r a te i t s e l f a n d
d e p a r t f r o m th e b o d y , a n d t o u n ite w i t h i t s o r ig in a n d s o u r c e
in G - d , b le s s e d b e H e , W h o is th e f o u n ta in h e a d o f a ll life .

The soul whose very essence is life is thus especially drawn to G-d,
the Source of all life, and desires to sever its connection with the body
which hinders its ability to become■ one with G-d.

‫ ולא ישאר ממנה‬,‫הגם שתהיה אין ואפס ותתבטל שם במציאות לגמרי‬

‫מאומה ממהותה ועצמותה הראשון‬
T h o u g h th e r e b y i t w o u l d b e c o m e n u ll a n d n a u g h t, a n d i ts
i d e n t i t y w o u l d th e r e — in its source— b e c o m p l e t e l y n u llif ie d ,
w i t h n o t h i n g a t a ll r e m a in in g o f i t s o r ig in a l e sse n c e a n d s e lf,

‫ זה רצונה וחפצה בטבעה‬p ‫אף על פי‬

y e t t h is is i t s w i l l a n d d e s ir e b y i t s n a tu r e .

Note the expression, “with nothing at all remaining of its original

self.” Unity with its source would not cause the soul to cease to exist.
 C hapter N ineteen 261

On the contrary, this is the soul’s ttue quintessence. However, in this

state the soul ceases to exist as it exists while clothed in the body — a
distina entity, with its own intellectual and emotional powers, and so
on. Therefore it cannot be postulated that the soul's yearning to unite
with its essence merely represents a desire for self-elevation, for self­
elevation is possible only where the original self remains. For example, a
person may well strive to better himself — to become wiser, stronger,
etc. — but he cannot strive to become something which is not himself
(e.g., an angel). Why then should the soul desire to leave the body and
unite with its source, since this union causes the cessation of its original
self? Indeed, there is no rational explanation for this desire. It comes
only as a result of the soul’s intrinsic nature.
The term “nature” is usually used derogatorily, in the sense that it
denotes irrationality (phenomena lacking any rational basis are usually
ascribed to “nature”). In our case, however, the term is used compli­
mentarily, as it describes the soul’s sMprn-rational desire. This the Alter
Rebbe now goes on to say:

‫וטבע זה חוא שם המו שאל לכל דבר שאיט בבחינת טעם ודעת‬
“ N a t u r e ” is a n a p p l i e d t e r m f o r a n y th in g t h a t is n o t in th e
r e a lm o f r e a s o n a n d c o m p r e h e n s io n .

‫ץ ז ח בנפש אינו בבחינת טעם ודעת ושכל מושג‬1‫וגם כאן הכוונה שרצון ורא‬
pram ‫ אלא למעלה מהדעת ושכל המושג‬,p ‫ומו‬
H e r e , t o o — with regard to the soul’s desire ro unite with its source
— th e in fe r e n c e of the word “ nature” is t h a t t h e s o u l ’s w i l l a n d
d e s ir e is n o t b a s e d o n r e a so n , k n o w le d g e a n d in te llig e n c e
t h a t c a n b e u n d e r s to o d , b u t r a th e r is b e y o n d th e g r a s p a n d
c o m p r e h e n s io n o f r a ti o n a l in te llig e n c e .

‫ שבח אור אין סוף ב ת ך הוא‬,‫והיא בחינת חכמה שבנפש‬

for this [nature] is the soul’s faculty o f C hochm ah and, as
discussed in the previous chapter, Chochmah is a faculty that transcends
comprehension — a faculty wherein the light o f the blessed Ein
S of abides; and as a result, the soul is drawn to its Source, the Ein Sof,
with a longing beyond comprehension.
 262 Lessons in T anya

Thus we see that the “nature” of the “hidden love,” i.e., its quest,
is the longing of the soul to be united with its Source. The Alter Rebbe
now goes on to explain the designation “hidden love.”

3 stm a, ‫ שגקראת‬,‫וזהו כלל בכל ס טר א דקדושה שאינו אלא מה שנמשך מחכמה‬

‫קודש העליון‬
N ow this is a general principle in the whole realm o f holi­
ness: Holiness (Twnp) is only that which derives from Choch-
mah, called ‫“ — קודש העליון‬supernal holiness.”
The word ‫ קזדש‬refers to Chochmah, while ‫ קדושת‬refers to any
manifestation of holiness as derived from Chochmah. As Chochmah
represents nullification of self before G-d, only those matters that
manifest this character of Chochmah may be said to possess holiness.
Those matters in which this charaaeristic is lacking, lack holiness as
well. The Alter Rebbe continues, speaking of Chochmah:

‫ ואינו דבר בפני‬,‫הבטל במציאות באור אין סוף ברוך הוא המלובש בו‬
‫עצמו כנ״ל‬
Its very existence is nullified in the light o f the blessed Ein
Sof which is clothed in it, and it is not a thing apart — as
explained earlier.*

‫ולכן נקרא כ״ח מ״ה‬

Therefore, this faculty is called Chochmah, which consists o f
the tw o words ‫( כ״ח מ״ח‬the power o f hum ility and
abnegation).
The word ‫ — מח‬literally meaning “ What?*’ — denotes immate­
riality, as one might say when belittling himself: “ What am I?” Thus
“holiness” refers to anything which, like Chochmah, draws down from
G-d, and nullifies itself before Him.

4. In ch. 6.
 C hapter N ineteen 263

‫ שממנה נפשות או מו ת‬,‫והוא ח פן ממש מבחינת הקליפה וסיטרא אחרא‬

‫העולם‬
T h is s ta n d s in d ir e c t c o n tr a s t t o t h e kelipah a n d sitra achra,
f r o n t w h ic h a re d e r iv e d th e s o u ls o f th e g en tiles^

‫ לחיות יש ודבר בפני עצמו‬,‫דעבדין לגרמייהו ואמרין הב חב והלעיטני‬

‫ הפך בחינת החכמה‬,‫כנ״ל‬
w h o a c t o n l y f o r th e m s e lv e s , sa y in g ,^ “ G iv e , g i v e ! ” a n d (as
Esau said:’^) “ F e e d m e ! ” — in o r d e r t o b e in d e p e n d e n t b e in g s
a n d e n t i t i e s (separated from G-d), a s m e n ti o n e d e a r lie r, that
kelipah is a separate and distinct entity, far removed from G-d, in
d ir e c t c o n t r a s t t o Chochmah (whose nature is humility and self­
nullification).

‫ ימותו ולא בחכמה‬:‫ וכתיב‬,‫ כי החכמה תחיה‬,‫ולכן נקר אים מ תים‬

T h e r e fo r e t h e y (those of the realm of kelipah) a re d e scrib e d ^ as
‘‘d e a d , ” for^ ‘ " W is d o m (Chochmah) g iv e s lif e ’’(hence that which
is the opposite of Chochmah lacks life), a n d i t is w ritte n :^ ^ “ T h e y
d ie , w i t h o u t w i s d o m ” ; i.e., “death” is a direct result of lack of
wisdom (Chochmah), therefore the nations that receive their life-force
from kelipah are considered “ dead” .

‫וכן הרשעים ופושעי ישראל קוד ם שבאו לידי נסיון לקדש השם‬
(Just as the heathen nations are called “ dead” ) s o t o o a re th e w i c k e d
— (but only) b e f o r e th e y a re p u t t o
a n d th e s in n e r s o f Israel^
th e t e s t o f s a n c ti f y i n g G - d ’s N a m e .

For, facing such a test, the Chochmah within them is aroused until

5. Cf. ch. 1.
6. M is h le i 30:15.
7. B ereish it 25:30.
8. B era ch o t 18b.
9. K o h e le t 7:12.
10. ty o i/ 4:21.
264 Lessons in T anya

it fills the entire soul with its spirit of self-nullification before G-d. At
this point, they are “ alive” once again. However, as long as they do not
face this test, the level of Chochmah is dormant within them, as the
Alter Rebbe continues:

‫ עם ניצוץ אל קו ת מאור אין סוף ב ת ך‬,‫כי בחינת החכמה שבנפש האלקית‬

‫הוא המלובש בה‬
F o r th e f a c u l t y o f Chochmah in th e d iv in e s o u l, w i t h th e
s p a r k o f G - d lin e s s f r o m th e lig h t o f th e b le s s e d Ein Sof th a t
is c l o t h e d in i t,

‫ בנפש הבהמית מצד ה קלי טז שבחלל השמאלי‬,‫הם בבחינת גלות בגופם‬

‫ המולכת ומושלו! בגופם‬,‫שבלב‬
a re in a s t a t e o f e x ile in th e ir b o d y , w i t h i n t h e a n im a l s o u l o f
th e r e a lm o/^kelipah in t h e le f t p a r t o f th e h e a r t, w h ic h re ig n s
o v e r t h e m a n d d o m in a t e s th e ir b o d y .

‫בסוד גלות השכינה כנ״ל‬

T h is “exile” of the faculty of Chochmah while the animal soul
dominates the body e c h o e s th e e s o te r ic d o c tr in e o f th e e x ile o f
th e Shechinah (since the Ein Sof abides in Chochmah), as m en­
tioned earlier.

‫ שרצונה וחפצה לדבק בה׳ חיי‬,‫ולכן נקר א ת אהבה זו בנפש האלקית‬

‫ בשם אהבה מסו תר ת‬,‫החיים ב ת ך הוא‬
For th is r e a so n , t h is lo v e f o u n d in t h e d i v i n e s o u l, w h o s e
w i s h a n d d e s ir e is t o u n ite w i t h G - d , “ th e f o u n ta in h e a d o f
a l l lif e , ” is c a lle d “ h id d e n l o v e ” — an apparent contradiction in
terms; love denotes a manifest emotion and is not at all hidden.

It is called “ hidden” only when it is obstructed by an alien entity,

and not because of any inherent quality of concealment, as the Alter
Rebbe goes on to say;

11. In ch. 17.

 C hapter N ineteen 265

‫כי היא מסו תר ת ומכוסה בלבוש שק דקליפה בפושעי ישראל‬

F o r i t is h id d e n a n d v e ile d , in th e c a se o f th e tr a n sg r e s s o r s o f
Isra e l, in th e s a c k c lo th o f th e kelipah.
‫ אין אד ם חוט א כף‬:‫ כמאמר רז׳יל‬,‫וממנה נכנס ב ח ם רוח שטות לחטוא‬
F r o m th e kelipah, th e r e e n te r s i n t o th e m a " s p ir it o f f o l l y ”
w h ic h le a d s t h e m t o s in , a s o u r S a g es rem ark:^^ " A p e r s o n
d o e s n o t s in u n le s s a spirit of folly enters into him.”

As the Alter Rebbe explains further, the foolishness consists of the

self-delusion that one remains ”a good Jew” in spite of his sins — an
insensitivity to the serious breach that his sins create between himself
and G-d. If a Jew felt how each sinful act tore him away from G-d, he
would never sin; for after all, every Jew’s love of G-d is so strong that he
is prepared to sacrifice his very life for G-d (as discussed in the previous
chapter). It is only that the “ spirit of folly” dulls his senses so that he
does not feel the wrench caused by each sin.
However, if his senses are so dulled, why is it that even the worst
sinner will willingly sacrifice his life for G-d, when his faith is put to the
test? In answer, the Alter Rebbe explains that the kelipah can obstruct
only those matters that do not directly affect the G-dly soul’s level of
Chochmah. However, in such matters as faith — a derivative of
Chochmah — kelipah can neither penetrate nor obstruct. Conse­
quently, in such matters the Jew is aware that to succumb to sin would
mean being torn away from G-d, and therefore he will readily lay down
his life rather than sin. This the Alter Rebbe now goes on to explain:

‫״״״עי■ אלא שגלות הזה לבחינת חכמה אינו אלא לבחינה המתפ שטת ממנה‬
‫בנפש כולה להחיותה‬
B u t t h is e x il e o f th e f a c u lt y o f Chochmah a f f e c ts o n l y th a t
a s p e c t o f i t w h ic h is d i f f u s e d th r o u g h o u t th e Nefesh and
a n i m a t e s i t [ w i t h D i v in e v it a li t y ] .

Being in exile, it is unable to pervade the entire soul, and through it

12. S o ta h 3a.
266 Lessons in T anya

the entire body, with the feeling of self-nullification before G‫־‬d charac­
teristic of Chochmah; thus, in this state of exile, it is unable to prevent
one from sinning.

‫ ואינה‬,‫אבל שרש ועיקר של בחינונ חכמה שבנפש ה אלקית הוא במוחין‬

‫מתלבשת בלבוש שק דקליפה שבלב בחלל השמאלי בבחינת גלות ממש‬
Y e t, th e r o o t a n d c o re o f th e Chochmah in th e d i v i n e s o u l is
in th e b r a in , a n d d o e s n o t c lo th e i t s e l f in th e s a c k c lo th o f th e
kelipah in th e le f t p a r t o f th e h e a r t, in a tr u e s t a t e o f e x ile ,
i.e., so that it be powerless to prevent one from sinning.

yox ‫ כל‬,‫רק שהיא בבחינת שינה ברשעים ואינה פועלת פעולתה בחם‬
‫שעסוקים בדעתם ובינתם בתאות העולם‬
I t is m e r e ly d o r m a n t in th e ca se o f th e w ic k e d , n o t e x e r c is in g
i t s in flu e n c e w i t h i n th e m (i.e., not creating within the Jew the
spirit of self-nullification before G-d that it ought to create), a s lo n g
a s th e ir k n o w le d g e a n d u n d e r s ta n d in g a re p r e o c c u p ie d w i t h
m u n d a n e p le a su re s.

The soul-faculties of “ knowledge” (Daat) and “ understanding”

(Binah) are lower than Chochmah: yet the level of Chochmah is
prevented from acting upon them (and upon the other, still lower,
faculties) as long as they are immersed in mundane pleasures. Thus, the
Chochmah of their divine soul is dormant, not dead. It has lost none of
its potency, only its ability to exercise it; just as when one sleeps he
retains full possession of his faculties though he cannot use them.

‫ שהיא למעלה מהדעת ועעח עד‬,‫אך כשבאים לידי נסיון בדבר אמונה‬
‫הנפש לבחינת חכמה שבה‬
H o w e v e r , w h e n t h e y (the wicked) a re c o n f r o n te d w i t h a te s t o f
f a it h , w h ic h tr a n s c e n d s k n o w le d g e , to u c h in g t h e v e r y s o u l
a n d th e f a c u lt y o f Chochmah w i t h i n i t — the source of faith.

‫אזי היא ניעורה משנתה ופועלת פעולתה בכח ה׳ המלובש בה‬

th e n i t “a r is e s f r o m i ts s l e e p ” (i.e., Chochmah reveals itself) a n d
i t e x e r ts i t s in flu e n c e w i t h th e D iv in e f o r c e t h a t is c l o t h e d in
 C hapter N ineteen 267

i t (its influence being to create a spirit of self-sacrifice for G-d, as the

Alter Rebbe states further).

‫ ויקץ כישן ה׳‬:‫וכמו שכתוב‬

A s i t is w ritte n :^ ^ “ T h e n th e L - r d a w a k e n e d a s o n e o u t o f
s le e p . ”

This verse refers also to the level of Chochmah and the light of the
Ein Sof clothed therein, which was previously in a state of “ sleep” —
inactive — but “ arises” and exerts its influence when faced with a test
of faith.

‫לעמוד בנסיון באמונת ה׳ בלי שום טעם ודעת ושכל מושג לו‬
The revelation of Chochmah leads even the sinner t o w i t h s t a n d th e
t e s t o f f a i t h in G - d , w i t h o u t a n y r e a s o n in g o r k n o w le d g e
t h a t h e c a n c o m p r e h e n d which would motivate him to sacrifice his
life,

,‫להתגבר על הקליפות ות אוות עולם הזה בהיתר ובאיסור שהורגל בהם‬

‫ולמ אוס ב ה ם‬
a n d t o p r e v a il o v e r th e kelipot a n d o v e r h is d e s ir e s t o w a r d
w o r l d l y m a tte r s , b o t h p e r m i t t e d a n d f o r b id d e n , w h ic h h e
w a s a c c u s to m e d t o in d u lg e , a n d e v e n t o d e s p is e th e m ,

I.e., in this state of readiness for martyrdom, the sinner not only
overcomes his desires for worldly pleasures, but loses them entirely, and
the objects of his past desires are now detestable to him,

‫ולבחור לו ה׳ לחלקו ולגורלו‬

a n d t o c h o o s e G - d a s h is p o r ti o n a n d h is l o t ,

I.e., he dedicates to G-d both his internal faculties of intellect and

emotion, referred to as one’s “portion” , and his higher transcendent
faculties — his will and pleasure, which are called one’s “ lot” .

13. Tehillim 78:65.

268 Lessons in T anya

‫למסור לו נפשו על קדושת שמו‬

so that he is prepared t o o f f e r h is s o u l t o G - d in martyrdom f o r th e
s a n c ti f ic a ti o n o f H is N a m e .

:‫ כמאמר רז״ל‬,‫ואף כי הקליפות גברו עליו כל ימיו ולא יכול להם‬

‫שהרשעים ה ם ברשות לבם‬
kelipot p r e v a ile d o v e r h im (over this sinner who is
A lth o u g h th e
now prepared to accept martyrdom) a ll h is lif e , a n d h e w a s
i m p o t e n t a g a in s t th e m , a s th e R a b b is h a v e s a id th at^ * “ T h e
w i c k e d a re u n d e r th e c o n t r o l o f th e ir h e a r t, ” i.e., the animal
soul of the kelipah, situated in the left part of the heart,

‫ שיסודתה בהררי‬,‫מכל מ קו ם כשבא לידי נסיון בדבר אמונה בה׳ אחד‬

‫ שבה מלובש אור אין סוף ברוך‬,‫קודש היא בחינת חכמה שבנפש האלקית‬
‫הוא‬
n e v e r th e le s s , w h e n h e fa c e s a te s t c h a lle n g in g h is f a i t h in th e
o n e G - d , [a f a ith ] w h o s e f o u n d a t io n is in [ th a t le v e l o f th e
d i v i n e s o u l c a lle d ] “ th e h e ig h ts o f h o l in e s s ,” n a m e ly , th e
fa c u lty o f Chochmah
which is called «mp — the source of holiness
— as previously explained, in w h ic h is c lo t h e d th e lig h t o f Ein
Sof, b le s s e d b e H e ,

‫ והיו כלא היו ממש לפני ה׳‬,‫הרי כל הקליפות בטלים ומבוטלים‬

th e n a l l th e kelipot b e c o m e n u llif ie d , a n d t h e y v a n is h as
th o u g h t h e y h a d n e v e r b e e n , in th e p r e se n c e o f th e L -r d .

‫ כי הנה אויביך ה׳ כי הנה‬:‫ וכתיב‬,‫ כל הגוים כאין מדו וגוי‬:‫כדכתיב‬

,‫ וגו׳‬m ‫ כ ה מס דו מ מפני אש יא‬:‫ וכתיב‬,‫אויביך יאבדו יתפרדו וגו׳‬
‫ הרים כדומ נמסו‬: ‫וכתיב‬
S o i t is w r itte n : ^ ^ “ A l l th e n a tio n s including also the kelipot a re
a s n o t h i n g b e f o r e H i m ” ; and^^ “ F o r a l l Y o u r e n e m ie s , O

14. Bereishit Rabbah 34:11.

15. Yeshayahu 40:17.
16. Tehillim 92:10.
 C hapter N ineteen 269

L - r d , referring also to the kelipot, which are the “ enemies of G-d,” a ll

Y o u r e n e m ie s w i l l p e r is h , th e y w i l l b e s c a t t e r e d . . . ” ; a n d
again ,*^ “A s w a x m e l t s b e fo r e fir e , s o s h a ll th e w i c k e d
p e r is h ” ; and^* " T h e h ills referring to the kelipot which are com­
pared to hills by reason of their hauteur m e l t e d lik e w a x . ”

All these verses illustrate how the kelipot vanish when the light of
G-d found in the Chochmah of the divine soul reveals itself. Therefore,
despite the fact that kelipot always had the upper hand over a sinner, he
is able to overcome them when his faith is challenged. We thus see that
every Jew has an inherent ability to overcome temptation by virtue of
his soul’s “hidden love’’ of G-d originating in its faculty of Chochmah.
He need merely arouse it.
The Alter Rebbe now goes on to explain how this “ hidden love’’
also comprises the fear of G-d necessary in observing the prohibitive
commandments.

‫ גדול ועצום כחו‬,‫והנה אור ה׳ אין סוף ברוד הוא המלובש בחכמה שבגפש‬
‫כל כד‬
T h e f o r c e o f th e D i v in e l ig h t o f th e Ein Sof t h a t is c l o t h e d in
th e s o u l ’s f a c u l t y o f Chochmah is s o in te n s e

,‫יוכלו יגעו אפילו בלבושיו‬ ‫לגרש ולדחות הסשרא אחרא והקליפות‬

‫שחם מחשבה דבור ומעשה של אמונת ח׳ אחד‬
a s t o b a n is h a n d r e p e l th e sitra achra a n d th e kelipot s o th a t
t h e y a r e u n a b le t o to u c h e v e n i t s " g a r m e n ts ” , n a m e ly th e
t h o u g h t , s p e e c h , a n d a c tio n t h a t e x p r e s s o n e ’s f a i t h in th e
u n ity o f G -d .

That is, not only can the kelipot not weaken one’s faith, but they
cannot even prevent his faith from expressing itself in thought, speech
and action.

17. Ibid. 68:3.

18. Ibid. 97:5.
270 Lessons in T anya

‫דהיינו לעמוד בנסיון למסור נפשו אפילו שלא לעשות רק איזח מעשה‬
‫ סנון לה שתחוות לעבודה זרה אף שאינו מאמין‬,‫לבד עד אמונונ ח׳ אחד‬
‫בה כלל בלבו‬
T h is m e a n s that the Divine light vested in Chochmah enables him t o
w i t h s t a n d a t e s t o f s e lf-s a c r ific e , t o th e e x te n t o f e v e n
r e fu s in g t o d o a m e r e ( e m p ty ) a c t t h a t is c o n tr a r y t o h is b e li e f
in th e o n e G - d , e .g ., t o b o w d o w n b e fo r e a n i d o l, e v e n
w i t h o u t a c k n o w le d g in g i t in h is h e a r t a t a ll, in which case it is
not his faith that is being challenged, but its expression in the act of
prostrating oneself; and even for his expression of faith a Jew will give
his life.

‫ רק‬,‫וכן שלא לדבר תושז ח ס ושלום על אחדות ה׳ אף שאין פיו ולבו שויו‬
‫לבו שלם באמונת ה׳‬
5 0 t o o he will sacrifice his life so as n o t t o s p e a k f a ls e ly ( G - d
f o r b i d ) c o n c e r n in g th e u n i t y o f G - d , e v e n w h e r e h is w o r d s d o
n o t r e fle c t h is tr u e f e e lin g s , f o r h is h e a r t is p e r f e c t in i t s b e lie f
in G - d .

This readiness for self-sacrifice is not an expression of one’s love of

G-d which reveals itself when confronted with a test of faith, for his
love is not directly affected by such empty actions or words. Rather, it
expresses the fear contained in the “ hidden love,” the fear of being torn
away from G-d.

‫ שהיא אהבה הטבעית שבנפש ה אלקית‬,‫וזה נקרא דחילו הנכלל ברחימו‬

‫ שחפצה ורצונה בטבעה לידבק בשרשה ומקורה אור‬,‫שבכללות ישראל‬
‫אין סוף ברוך הוא‬
T h is is c a lle d “ t b e f e a r c o n ta in e d in l o v e , ” m e a n in g th e
n a tu r a l l o v e f o u n d in th e d iv in e s o u l o f a ll J e w s , w h o s e
in tr in s ic d e s ir e a n d w i l l is t o b e a tta c h e d t o i t s o r ig in a n d
so u rce — th e lig h t o f th e b le s s e d Ein Sof.
‫שמפני אהבה זו ורצון זה היא יראה ומפחדת בטבעה מעוע בקצה‬
‫ שהיא עד אמונת ה׳ אחד‬,‫טומאת עבודה זרה ח ס ושלום‬
F o r b y v ir tu e q f th is lo v e a n d th is d e s ir e i t i n s tin c tiv e ly
 C hapter N ineteen 271

r e c o ils in f e a r a n d d r e a d f r o m to u c h in g ( G - d f o r b id ) e v e n th e
fr in g e o f th e i m p u r i t y o f i d o la t r y , w h ic h d e n ie s th e f a i t h in
G - d ' s u n ity ,

‫ בלי אמונה בלב כלל‬,‫אפילו בלבושיה החיצונים שהם דבור או מעשה‬

e v e n where such contact involves only i ts o u te r g a r m e n ts , n a m e ly ,
( id o la tr o u s ) s p e e c h a n d a c tio n , w i t h o u t a n y f a it h w h a te v e r
in th e h e a r t in the validity of the idol worship.

Even this the soul dreads; and this dread represents the fear
contained in the “ hidden love.”

When a Jew considers that he would willingly give up his life

rather than be parted from G-d, he will surely realize that: (a) he should
certainly refrain from sin for the very same reason, since every sin tears
one away from G-d; and (b) he ought to fulfill all the commandments,
for through them one achieves the objective of his “hidden love” —
unity with G-d. In this way one may utilize his “ hidden love” and the
fear of G-d contained in it as a motivation for observing all the
commandments, as will be explained at length in the coming chapters.
 272 Lessons in T anya

Chapter Twenty

11 ^he previous chapters the Alter Rebbe discussed the Torah’s

assertion that “ it is very near” to us to fulfill all the commandments
with a love and fear of G-d. He explained that it is indeed “ very near,”
by means of the natural love of G‫־‬d inherent in every Jew. He further
stated that this love stems from the faculty of Chochmah of the divine
soul, in which the light of the Ein Sof is clothed. This love is the source
of a Jew’s power of self-sacrifice; it is what inspires every jew , regard­
less of spiritual stature, to forfeit his life rather than deny G-d’s unity.
In fact, were a Jew to feel that sin tears him away from G-d, he would
never sin — his love of G-d and his fear of separation from Him would
not permit it. It is only the “ spirit of folly” inspired by the kelipah —
the self-delusion that sin does not weaken his attachment to G-d — that
allows him to sin. But when he is confronted with an attempt to coerce
him to practice idolatry, for example, no such delusion is possible;
clearly he is being torn away from G-d. Thereupon, a Jew’s inherent
love of G-d is aroused, and even the most hardened sinner willingly
suffers martyrdom for his faith in the One G-d.
This same power of self-sacrifice, says the Alter Rebbe, can enable
a Jew to refrain from every transgression, and to fulfill all the com­
mandments. But if, in fact, only a clear challenge to one’s faith — such
as idolatry — arouses and activates one’s hidden love, how can this love
serve to motivate one’s observance of all the commandments? The Alter
Rebbe begins to provide the answer in this chapter by explaining the
relationship of all the positive commandments to the precept of belief
in G-d’s unity (stated in the first of the Ten Commandments: “ I am
G-d your L-rd” ), and of all the prohibitive commandments to the
prohibition of idolatry (the second commandment in the Decalogue:
“ You shall have no other g o d s...” ).

‫ שחם שני דברות‬,‫והנה מודעת ז א ת לכל כי מצות ואזהרת עבודה זרה‬

‫ הם כללות כל התורה כולה‬,‫ ולא יהיה לזך‬,‫ אנכי‬,‫הראשונים‬
I t i s w e l l k n o w n t h a t th e [ p o s itii/e ] c o m m a n d m e n t to believe in
 C hapter T wenty 273

G-d’s unity, a n d th e a d m o n it io n c o n c e r n in g id o la t r y , w h ic h
f o r m th e f i r s t t w o c o m m a n d m e n ts in t h e D e c a lo g u e :^ “/ a m
G - d . . . ” a n d “ Y o u s h a ll h a v e n o o th e r g o d s . . ., ” c o m p r is e
th e e n tir e T o r a h .

‫ ולא יהיה לך כולל כל שס״ה‬,‫כי דבור אנכי כולל כל רמ״ח מצות עשה‬
‫מצות לא תעשה‬
F o r th e c o m m a n d m e n t “/ a m G - d ” c o n ta in s a ll t h e 2 4 8
p o s i t i v e p r e c e p ts , w h i l e t h e c o m m a n d m e n t “ Y o u s h a ll h a v e
no o th e r gods” c o n ta in s a ll th e 365 p r o h i b it iv e
c o m m a n d m e n ts . ^

‫ מפני‬: ‫ כמאמר רז״ל‬,‫ולכן שמענו אנכי ולא יהיה לך לבד מפי הגבורה‬
‫שחם כללות התורה כולה‬
T h a t is w h y w e h e a r d o n l y th e s e t w o c o m m a n d m e n ts , “ I
a m . . . , ” a n d “ Y o u s h a ll n o t h a v e . . . , ” d i r e c t ly f r o m G - d ,
while the other eight commandments were transmitted by Moses, a s
o u r S a g e s h a v e sa id ,^ f o r th e y a re th e s u m t o t a l o f t h e w h o le
T orah .

Thus, we actually heard the entire Torah from G-d Himself; for
all the commandments are contained within these two, as are particu­
lars within a generalization. Therefore just as one’s love of G-d moti­
vates him to obey these two commandments even at the expense of his
life, it may also serve to motivate him to observe all the
commandments.
However, this concept requires further clarification. Why should
all the positive precepts be considered as affirmations of G-d’s unity,
and why should all the prohibitions be manifestations of idol-worship?
It is readily understood that belief in G-d is the basis of all the
commandments. The Mechilta^ illustrates this idea by the parable of a
king who entered a land, and was requested by the populace to provide
them with a system of laws. To this the king replied: ‘‘First accept me as

1. S h m o t 20:2-3.
2. See S h n e i L u c h o t H a B r it, beg. P arshat V itro; Z o h a r II, 276a.
3. M a k k o t 24a.
274 Lessons in T anya

your king; afterwards I will issue my decrees.” In the same way, belief in
the One G-d constitutes the foundation upon which all the other
commandments are built. But why should the two commandments
regarding G-d’s unity be considered the sum total of the entire Torah,
all the other commandments being merely an extension of them?
The explanation is based on a deeper understanding of the concept
of the unity of G-d. G-d’s unity means not only that there is but one
Creator, but that G-d is the only existing being. AH of existence is
absolutely nullified before Him, and completely one with Him. There­
fore when one acts in defiance of G-d’s Will as expressed in the
commandments, he sets himself apart from G-d as though he were a
separate and independent entity. This constitutes a denial of G-d’s
unity, and the transgressor is therefore considered an idolator. This the
Alter Rebbe now explains in detail.

‫ולבאר היטב ענין זה צריך להזכיר תחלה בקצרה ענץ ו מהות אחדותו של‬
‫הקב״ה שנקרא יחיד ומיוחד‬
In o r d e r t o e lu c id a te th is m a tt e r c le a r ly , w e m u s t f ir s t b r ie f ly
s p e a k o f th e id e a a n d th e e sse n c e o f th e u n i t y o f G - d , W h o is
c a lle d “ O n e a n d U n iq u e . ”

I.e., we must understand the essential meaning of this phrase,

which lends itself to various interpretations: that there is only one G-d,
one Creator; that He is one Being, not a compound of various powers;
and so on.

‫וכל מאמינים שהוא לבדו הוא כמו שהיה קודם שנברא העולם ממש‬
A l l b e lie v e t h a t H e is O n e A lo n e * now, after creation, e x a c tl y a s
H e w a s b e fo r e th e w o r l d w a s c r e a te d , w h e n H e w a s
[ o b v i o u s l y ] a lo n e since nothing else had yet come into being, so too
now after creation, nothing exists apa•■. from Him.

‫ אתה הוא משנברא כר‬,‫ אתה הוא עד שלא נברא העולם‬:‫וכמו שכתוב‬
A s i t is w r i t t e n in the prayer book:^ “ Y o u a re H e W h o w a s

4. Liturgy of Rosh HaShanah and Yom Kippur.

5. Daily morning service.
 C hapter T wenty 275

b e f o r e th e w o r l d w a s c r e a te d , a n d Y o u a re H e W h o is s in c e
th e w o r l d w a s c r e a t e d .”

If the meaning of this passage were only that G-d is eternal,

without beginning or end, it could have been stated simply: “ You were
before the world was created.. .” ; why the circumlocution of “ You arc
He Who was before the world was aeated . . . ” ?

‫ אני ח׳ ל א שני תי‬:‫ ב ד כ תי ב‬,‫ ח ו א מ מ ש ב לי שו ם שינוי‬: ‫פי ת ש‬

T h is emphasis provided by the repeated phrase, “ You arc He w h o .. . ”
m e a n s : “ You are exactly th e s a m e ‘H tf’ before and after creation,
w i t h o u t a n y c h a n g e , ” a s i t is w r itte n :^ th e L -r d , h a v e n o t
c h a n g e d ” since creation. G - d is s t i l l O n e a lo n e d e s p it e th e
p r e s e n c e o f m y r i a d b e in g s, a s th e A l t e r R e b b e g o e s o n t o
e x p la in .

‫כי עו ל ם ה ז ה ו כן כ ל ה עו ל מו ת ה ע ליוני ם א י נ ם פו ע לי ם שו ם שינוי‬

‫ב א ח דו תו י ת ב ר ך ב ה ב ר א ם מ איו לי ש‬
F o r th is w o r l d , a n d l ik e w is e a ll th e s u p e r n a l w o r l d s , d o n o t
e f f e c t a n y c h a n g e in H is u n i t y b y th e ir h a v in g b e e n c r e a te d
o u t o f a s t a t e o f n o th in g n e s s .

‫ הו א ל ב דו הו א‬p , ‫ש כ מו ש חי ה הו א ל ב דו ה ו א י חי ד ו מיו ח ד ק ו ד ם ח ב ר א ם‬
‫ מ שו ם ד כו ל א ק מ י ח כ ל א ח שי ב ו כ אין ו א פ ס‬,‫י חי ד ו מיו ח ד א ח ר ש ב ר א ם‬
‫ממ ש‬
J u s t a s G - d w a s O n e a lo n e , s in g le a n d u n iq u e , b e f o r e th e y
w e r e c r e a te d , s o is H e O n e a lo n e , s in g le a n d u n iq u e , a f te r H e
c r e a te d th e m .

How can it be so? What of all the creatures that exist besides Him?

Yet it is so, b e c a u s e a ll is a s n a u g h t b e s id e H im , a s i f a b s o lu te l y
n o n e x is te n t.

The Alter Rebbe now goes on to clarify this point. His explanation 12 shevat

6. Malachi 3:6.
 276 Lessons in T anya

in brief: All of creation came about through the Word of G-d. As we see
with man, one word has no value whatever next to his power of speech,
which has the capacity to allow him to go on speaking endlessly. It has
even less value compared to one’s power of thought, the source of
speech; and next to the soul itself, whence derive both thought and
speech, one word (or even many words) is certainly a nonentity. How
much more so, then, that in comparison with G-d who is infinite. His
Word, which represents His creative and animative powers, is as totally
nonexistent.
What follows is a lengthy exposition of this concept, which is
carried over into the next chapter.

‫ וחיותם וקיו מם‬,‫כי התהוות כל העולמות עליונים ותחתונים מאין ליש‬

‫ה מקיי מם שלא יחזרו להיות אין ו אפס כשהיה‬
F o r t h e c o m i n g i n t o b e in g o f a l l th e u p p e r a n d l o w e r w o r l d s
o u t o f n o th in g n e s s , a n d th e ir lif e a n d t h e ir e x is te n c e , i.e .,
t h a t [ fo r c e ] w h ic h s u s ta in s th e m s o t h a t th e y d o n o t r e v e r t t o
n o th in g n e s s and n a u g h t, a s th e y w e r e b e fo r e they were
created —

For unlike the product of a human craftsman, which (if left

undisturbed) will remain in exactly the same state and shape as it was
when it left the hands of the craftsman, the continued existence of
creation is dependent on the constant renewal of the creative power.
Were this power to cease, all of creation would revert to nothingness.
This force, which animates and sustains the existence of all creation —

‫אעו אלא דבר חי ורוח פיו יתברך המלובש ב ח ם‬

is n o th in g o th e r th a n th e W o r d o f G - d a n d the^ " b r e a th o f
H is m o u t h ” t h a t is c lo t h e d in th e s e w o r ld s .

6 ‫ שדבור זח לבדו כלא ממש‬,‫ולמשל כמו בנפש האדם כשמדבר דבור אחד‬
‫אפילו לגבי כללות נפשו המדברת‬
T o i ll u s tr a t e f r o m th e s o u l o f a h u m a n b e in g : W h e n a m a n

7, T e h illim 33:6.
 C hapter T wenty 277

u tte r s a w o r d , t h is s in g le w o r d is a s a b s o lu te l y n o th in g e v e n
w h e n c o m p a r e d o n l y t o h is a r tic u la te s o u l (i.c., power of speech)
a s a w h o le ,

‫ שהוא כח הדבור שלח‬,‫שחוא בחינת לבוש חאמצעי שלח‬

w h ic h is th e s o u l ’s m i d d l e " g a r m e n t” i.e,, organ of expression,
n a m e ly i t s f a c u l t y o f s p e e c h .

The soul has three “ garments” — thought, speech, and action, of

which speech is the middle one, with action being lower than it, and
thought, higher; one word has no value even in comparison with this
faculty,

‫שיכול לדבר דבורים לאין קץ ותכלית‬

s in c e t h is f a c u l t y c a n p r o d u c e a n in f i n i te n u m b e r o f w o r d s —
and next to infinity, one word has no value whatever.

In actual practice, there is a limit to the number of words one can

speak. However, this is only because the physical organs involved in
speech have a limited functional ability. The soul’s capacity for speech
is limitless.

‫ שממנח נמשכו‬,‫וכל שכן לגבי בחינת לבוש הפנימי שלח שחוא חמחשבח‬
‫חדבורים והיא חיו תם‬
S u r e ly , th e n , th is w o r d h a s n o v a lu e w h e n c o m p a r e d t o th e
s o u l ’s i n n e r m o s t " g a r m e n t” i.e., that “garment” which is closest
to the soul itself, n a m e ly , i t s f a c u lt y o f th o u g h t, w h ic h is th e
s o u r c e o f s p e e c h a n d i t s lif e -f o r c e .

Since thought is higher and closer to the soul than is speech, this
one word surely has no value in comparison with it.

,‫ שחן עשר בחינותיה הנ״ל‬,‫ואין צריך לומר לגבי מ חו ת ועצמות חנפש‬

‫חכמה בינח דעוז כו׳‬
I t g o e s w i t h o u t s a y in g , that this word is as naught w h e n c o m ­
p a r e d w i t h th e e sse n c e a n d e n t i t y as opposed to the “ garments”
 278 Lessons in T anya

o f th e s o u l, th e s e b e in g i t s te n a t tr i b u te s m e n ti o n e d a b o ve:^
Chochmah, Binah, Daat, a n d s o o n , i.e., the seven emotional
attributes

‫שמהן נמשכו אותיות מחשבה זו חמלובשות בדבור זה כשמדבר‬

f r o m w h ic h a re d e r iv e d th e " le t t e r s ” o f th o u g h t t h a t a re
c l o t h e d in o n e ’s sp e e c h , w h e n i t is u tte r e d .

Since all of man’s thoughts are either of an intellectual or an

emotional nature, they derive from the soul’s intellectual or emotional
faculties. When one speaks, the letters of his thought descend to a lower
level.

‫ רק שהן רוחניות‬,‫ בחינת אותיות כמו הדבור‬p ‫כי המחשבה היא גם‬
‫ודקו ת יותר‬
For t h o u g h t t o o , lik e sp e e c h , c o n s is ts o f le tte r s , e x c e p t th a t
th e le tte r s o f th o u g h t a re m o r e s p ir itu a l a n d r e fin e d — thus
thought and speech share a common characteristic.

13shcv« ‫ הן שרש ומקור המחשבה ואיו‬,‫ חכמה בינה דעת כד‬,‫אבל י^\ר בחיטת‬
‫בהם בחינת או תיו ת עדיין קודם שמתלבשות בלבוש המחשבה‬
B u t th e te n a t t r i b u te s — Chochmah, Binah, Daat, a n d s o on,
a re th e r o o t a n d s o u r c e o f th o u g f jt a n d , b e f o r e b e in g c lo t h e d
in th e g a r m e n t o f th o u g h t, th e y a s y e t la c k th e e le m e n t o f
le tte r s .

The letters are formed only when one applies his thoughts to a
particular idea or a feeling, as explained further.
Since the intellectual and emotional soul-powers are so subtle and
amorphous that they cannot be defined even in terms of the spiritual
thought-letters, they are obviously of an altogether different, more
spiritual, order than thought, and the spoken word is surely without
value in comparison to them. What follows is a description of the
process whereby the letters of thought are formed.

8. Ch. 3.
 C hapter T wenty 279

‫ל מ ש ל כ ש מ פ ל ת איז ו א ה ב ה ו ח מ ד ה ב ל בו של א ד ם ק ו ד ם ש עול ה מ ה ל ב א ל‬
‫ה מו ח ל ח ש ב ו ל ה ר ה ר ב ה‬
For e x a m p le , w h e n a m a n s u d d e n ly b e c o m e s c o n s c io u s o f a
c e r ta in l o v e o r d e s ir e in h is h e a r t, b e f o r e i t h a s rise n f r o m th e
h e a r t t o th e b r a in t o m e d i ta t e o n i t a n d p o n d e r i t ,

‫ ר ק חפ ץ פ שו ט ו ח שי ק ה ב ל ב א ל ה ד ב ר ה ה ו א‬,‫אין ב ה ב חינ ת א ו ת י ו ת עדיין‬

‫הנ ח מ ד א צ לו‬
i t h a s n o t y e t a c q u ir e d th e e le m e n t o f le tte r s ; i t is o n l y a p u r e
d e s ir e a n d lo n g in g f o r th e o b j e c t o f h is a f f e c tio n .

‫ ר ק הי ת ה ב כ ח‬,‫ ק ו ד ם שנ פל ה ה ת א ו ה ו ה ח מ ד ה ב ל בו ל או תו ד ב ר‬p ‫ו כ ל ש‬
‫ח כ מ ת ו ו ש כלו וי די ע תו‬
A l l th e m o r e s o b e f o r e h e b e g a n t o f e e l in h is h e a r t a c r a v in g
a n d d e s ir e f o r th a t th in g , w h e n i t w a s y e t c o n f in e d w i t h i n th e
r e a lm o f h is i n t e l l e c t (Chochmah), u n d e r s ta n d in g (corrcs-
ponding to Binah), a n d k n o w le d g e (D a a t),

‫ש הי ה נו ד ע א צ לו א ו ת ו ד ב ר ש הו א נ ח מ ד ונ עי ם ו טו ב וי פ ה ל ה שיגו ו לי ד ב ק‬
‫ כגון ל ל מ ת איז ו ח כ מ ה או ל א כו ל א י ז ה מ א כ ל ער ב‬,‫בו‬
m e a n in g t h a t th e t h in g w a s k n o w n t o h im t o b e d e s ir a b le
a n d g r a tif y in g , s o m e t h i n g g o o d a n d p le a s a n t t o a t ta i n a n d t o
c lin g t o ; a s f o r in s ta n c e , t o s t u d y a c e r ta in d is c ip lin e o r t o e a t
s o m e d e lic a c y — then, in this state of intellectual appreciation of the
desirable object, before the appreciation has even developed into an
emotion, there are certainly no “ letters” present in one’s mind.

‫ר ק ל א ח ר ש כ ב ר נ פ ל ה ה ח מ ד ה ו ח ת א ו ה ב ל בו ב כ ח ח כ מ ת ו ו ש כלו וי די ע תו‬
O n l y a f te r th e d e s ir e a n d c r a v in g h a v e a lr e a d y d e s c e n d e d i n to
h is h e a r t i.e., after they have developed into emotions th r o u g h th e
s ti m u lu s o f h is w i s d o m , u n d e r s ta n d in g a n d k n o w le d g e ,

‫ו א ח ר כ ך ח ז ר ה ו ע ל ת ה מ ה ל ב ל מו ח ל ח ש ב ו ל ה ר ה ר ב ה אי ד ל הו צי א‬
‫ לה שיג ה מ א כ ל או ל מי ד ת ה ח כ מ ה ב פו ע ל‬,‫ת א ו ת ו מ כ ח א ל הפו על‬
a n d o n l y a f te r t h e y h a v e a s c e n d e d o n c e a g a in f r o m th e h e a r t
280 Lessons in T anya

b a c k t o th e b r a in , t o th in k a n d m e d i t a t e o n h o w t o i m p l e ­
m e n t h is d e s ir e b y a c tu a lly o b ta in in g t h a t f o o d o r a c tu a lly
s tu d y i n g t h a t s u b je c t,

‫ שחן אותיות כלשון עם ועם‬,‫הרי בכאן נולדו בחינת או תיו ת במוחו‬

‫המדברים ומהרהרים ב ח ם כל עניני העולם‬
i t is o n l y a t t h is p o i n t — when one applies his thoughts to
implementing his desire — th a t ‘‘l e tte r s ’’a re b o r n in o n e ’s m in d ,
c o r r e s p o n d in g t o th e la n g u a g e o f e a c h o f th e n a tio n s , w h o
e m p l o y th e s e l e tte r s w h e n s p e a k in g a n d th in k in g a b o u t
e v e r y th in g in th e w o r l d ; i.e., each of us thinks in his own language.

“ Pure” feeling, however, that is feeling that has not yet reached
the “ applied” , implemental stage of thought, transcends differences of
nation and language, since it does not express itself in “ letters” .

From all this we may understand the Alter Rebbe’s earlier state­
ment that a spoken word is utterly without value in comparison with
the soul’s intellectual and emotional powers (which are described here,
for our purposes, as the essence of the soul). Surely, then, the Divine
“ Word” by which G-d creates and animates ail the worlds has no value
at all next to G-d, Who is truly and absolutely infinite. Thus all the
worlds created and sustained by the Divine Word are as if nonexistent,
from G-d’s perspective, and their presence does not effect any change in
His unity. This theme will be further discussed in the following chapter.
 C hapter T wenty- O ne 281

Chapter Twenty-One

‫והנח מדת הקב״ח שלא כמדת כשר ודם‬

N 0 U/' th e n a tu r e o f t h e D iv in e o r d e r is n o t lik e t h a t o f a
h u m a n b e in g , a c r e a tu r e o f fle s h a n d b l o o d . Therefore human
terms cannot adequately describe Divine qualities. Thus in our case:

‫ הרי הבל הדבור שבפיו הוא מורגש ונראה דבר‬,‫שהאדם כשמדבר דבור‬
‫ שהן עשר בחינות הנפש עצמה‬,‫בפני עצמו מובדל משרשו‬
W h e n a m a n s a y s s o m e th in g , th e b r e a th o f t h e s p o k e n w o r d
m a y b e s e n s e d , a n d is p e r c e iv e d as a n in d e p e n d e n t e n t i t y
s e p a r a te d f r o m i t s s o u r c e , n a m e ly , th e te n intellectual and
emotional f a c u lt ie s o f th e s o u l its e lf .

While still encapsulated in its source, the word is utterly nullified;

however, when it is spoken and it leaves its source, it takes on an
identity of its own. This is true, however, only with regard to human
speech.

‫ כי אין דבר חוץ‬,‫אבל הקב״ה אין דבורו מובדל ממנו יתברך ח ס ושלום‬
‫ ולית אתר פנוי מיניה‬,‫ממט‬
B u t th e s p e e c h o f G - d is n o t, h e a v e n f o r b i d , s e p a r a te d f r o m
H is D i v i n e s e lf . F o r n o th in g is o u t s id e o f H im , an d^ " n o
p la c e is d e v o i d o f H i m ’’ — so that His speech is always contained
within him.

‫ולכן אין דבורו יתברך כדבורט ח ס ושלום )כמו שאין מחשבתו‬

‫ וכתיב־ כן גבהו‬,‫ כי לא מחשבותי מח שבותיכם‬:‫ כדכתיב‬,‫כמח שבתיט‬
(‫דרכי מדרכיכם וגוי‬
T h e r e fo r e , H is s p e e c h is n o t lik e o u r sp e e c h , G - d f o r b i d (ju s t

1. Cf. B e ra c h o t 40a.
2. T ik k t m e i Z o h a r , T ik k i tn 57, p. 91b.
282 Lessons in T anya

as, obviously. H is th o u g h t is n o t lik e o u r th o u g h t, a s i t is

w r itte n :^ “ F o r M y th o u g h ts a re n o t l ik e y o u r t h o u g h t s ”; a n d
i t is a ls o w r itte n :^ “S o M y w a y s are h ig h e r th a n y o u r w a y s
[ a n d M y t h o u g h ts h ig h e r th a n y o u r th o u g h ts ]). ” Similarly,
G-d’s speech is different from human speech.

But if Divine speech is indeed never separated from G-d, how can it
be described as “speech” at all.’ Human speech constitutes communica­
tion only because the spoken word becomes separated from the speaker.
(Thought, by contrast, because it remains within one’s soul, is hidden
from all but the thinker himself.) But since nothing ever becomes
separated from G-d, the term “speech” seemingly provides us with no
understanding at all of the nature of Divine communication.
In explanation, the Alter Rebbe states that speech is distinguished
by tw o characteristics: (a) it reveals that which was previously hidden in
the speaker’s thoughts; (b) it becomes separated from its source. Only
the former characteristic of human speech is analogous to Divine
“ speech” , which reveals to Creation that which was hitherto hidden
within G-dliness.
In the Alter Rebbe’s words:

‫ כמו שדבור התחתון‬,‫ולא נקרא דבורו יתברך בשם דבור רק על דרך משל‬
‫שבאדם הוא מגלה לשומעים מה שהיה צפון ונעלם במחשבתו‬
G - d ’s s p e e c h is c a lle d “s p e e c h ” o n l y in o r d e r t o illu s tr a te
t h a t quality of revelation which it possesses. For ju s t a s m a n ’s
S p eech r e v e a ls t o h is a u d ie n c e w h a t w a s h id d e n a n d c o n ­
c e a le d in h is th o u g h ts ,

‫ יציאת האור והחיות ממנו יתברך‬,‫כך למעלה באין סוף ב ת ך הוא‬

‫ נקר את בשם דבור‬,‫ לברוא עולמות ולהחיותם‬,‫מההעלם אל הגילוי‬
SO t o o th e e m e r g e n c e o f th e l ig h t a n d lif e - f o r c e o f t h e Ein Sof
f r o m c o n c e a lm e n t before creation i n t o r e v e la tio n through the act
of creation, f o r th e p u r p o s e o f c r e a tin g a n d a n im a tin g th e
w o r l d s , is c a lle d “ s p e e c h ” .

3. Veshayahu 5 5 :8 .
4. Ibid. V .9 .
 C hapter T wenty- O ne 283

In this case, the audience is the created being, which, from its own
perspective at least, is separate from G-d.

‫והן הן עשרה מאמרות שבהן נברא העולם‬

I t is th e s e revelations of Divine light and life-force t h a t c o m p r is e
the^ te n D i v in e u tte r a n c e s recorded in the Torah, namely,‘ “ And
G-d said, ‘Let there be light,’ ‘Let the earth sprout fo r th ...,” ’ and so
on, b y w h ic h th e w o r l d w a s c r e a te d .

‫וכן שאר כל התורה נביאים וכתובים שהשיגו הנביאים במראה נבואתם‬

L i k e w is e a l l t h e o t h e r w o r d s o f t h e T o r a h , th e P r o p h e ts , a n d
th e H o l y W r it in g s are also called “ speech” , even though they were
not revealed for the purpose of creation, since they too represent the
Divine revelation w h ic h th e P r o p h e ts p e r c e iv e d in th e ir p r o ­
p h e t ic v is io n .

Hence, when we refer to G-d’s revelation as His “speech” , the

analogy extends only to speech as revelation and communication, but
not to speech as something separate from the speaker — an idea which is
not applicable to G-dliness.

‫ דרך משל‬,‫ *! והרי דבורו ומחשבתו כביכול מיוחדות עמו בתכלית היחוד‬sh!.‫״‬
‫כמו דבורו ומחשבתו של אדם בעודן בכח חכמתו ושכלו‬
T h u s , G - d ’s s p e e c h a n d th o u g h t a re u n i t e d w i t h H im in
a b s o lu te u n io n , ju s t l ik e th e sp e e c h a n d t h o u g h t o f m a n
before he actually expresses them as speech and thought, rather a s th e y
a re w h i l e s t i l l in h is f a c u lt y o f w i s d o m a n d in te lle c t,

‫ להרהר בה‬,‫או בת שוקה וחמדת שבלבו קודם שעלתה מהלב למוח‬

‫בבחינת אותיות‬
o r as they exist in a d e s ir e o r c r a v in g t h a t a re s t i l l in th e h e a r t,
b e f o r e th e y rise f r o m th e h e a r t t o th e b r a in , th e r e t o b e
m e d i t a t e d u p o n w i t h th e le tte r s o f t h o u g h t .‫^־‬

5. A v o t 5:1.
6. B ereish it 1:3,11.
7. See ch. 20, above.
284 Lessons in T anya

,‫ הנמשכות מחמדה ות שוקה וו‬,‫שאז היו או תיו ת המחשבה והדבור הזה‬

‫בכח בלב‬
A t t h a t p o i n t before one speaks or thinks, th e l e tte r s o f h is sp e e c h
a n d th o u g h t , w h ic h e v o lv e f r o m t h e aforementioned lo n g in g
a n d d e s ir e , w e r e s t i l l in a p o t e n t i a l s t a t e in th e h e a r t,

,‫ שהן החכמה ושכל שבמוח‬,‫ומיוחדות שם בתכלית היחוד בשרשן‬

‫ור»!»דה ות שוקה שבלב‬
w h ere th e y w ere a b s o lu te l y u n if ie d w ith th e ir s o u r c e ,
n a m e ly , th e w i s d o m a n d in te lle c t in th e b r a in , a n d th e
lo n g in g a n d d e s ir e in th e h e a r t.

In the case of a mortal, his thought and speech are completely

unified with him before he speaks; at that point the letters which
constitute his thought and speech are still telescoped within their
source. In the case of the Creator, however. His “ thought” and
“ speech” remain unified with Him even after He “ thinks” and
“ speaks” : they are always within their source — the omnipresent G-d,
as the Alter Rebbe now concludes:

‫ מיוחדות דבורו ומחשבתו של הקב״ה בתכלית‬,‫ דרך משל‬,‫וככה ממש‬

‫היחוד במהותו ועצמותו יתברך גם אחר שיצא דבורו יתברך אל הפועל‬
‫ כמו שהיה מיוחד עמו קודם בריאת העולמות‬,‫בבריאות העולמות‬
P r e c is e ly s o , b y w a y o f a n a lo g y , a re G - d ' s " s p e e c h ” a n d
‘ ‘t h o u g h t ’' a b s o lu te l y u n i t e d w i t h H is e sse n c e a n d b e in g e v e n
after H is “s p e e c h ” h a s a lr e a d y b e c o m e m a te r ia l iz e d in th e
c r e a tio n o f th e w o r ld s , ju s t a s i t w a s u n i t e d w i t h H im b e fo r e
th e w o r l d s w e r e c r e a te d .

‫ואין שום שינוי כלל לפניו יתברך אלא אל הברואים ה מקבלים חיו ת ם‬
‫מסתינת דבורו יתברך בבחינת יציאתו כבר אל הפועל בבריאת העולמות‬
T h u s , f o r G - d , n o th in g w h a te v e r w a s c h a n g e d by the revelation
of His creative power in Creation. The change wrought by Creation
e x is t s o n l y w i t h re g a rd t o th e c r e a te d b e in g s , w h o re c e iv e
t h e ir l if e - f o r c e f r o m G - d ’s W o r d w h e n i t p r o c e e d s (from
concealment) t o a c tu a liz a tio n , w i t h th e c r e a tio n o f t h e w o r ld s .
 C hapter T wenty-O ne 285

For the created beings, the revelation of the creative power con-
rained in G-d’s Word represents the greatest possible change — the
passage from nonexistence to existence, since they come into being only
when the Divine Word begins to actually create worlds.

‫שמתלבש ב הם להחיותם‬
a t w h ic h t i m e i t c lo t h e s i t s e l f in th e s e w o r l d s , t o g i v e th e m
life .

‫ וירידת המדרגות בצמצומים רבים‬,‫על ידי השתלשלות מעלה לעלול‬

‫ושונים‬
This process takes place th r o u g h a g r a d u a l d e s c e n t f r o m le v e l t o
l e v e l (with the higher level referred to as the 10‫עי‬, the “cause” , and the
lower level — the ‫ע>ול‬, the “ effect” ), a n d a d o w n w a r d g r a d a tio n
b y m e a n s o f n u m e r o u s a n d v a r io u s c o n tr a c tio n s (tzim tzum im ,
i.e., a progressive decrease in the intensity of the revealed Divine
powers).

‫עד שיוכלו הברואים לקבל חיו ת ם ו ה תהוו תם ממנו ולא יתבטלו‬

‫במציאות‬
G-d’s Word descends and is contraaed t o th e p o i n t w h e r e th e
c r e a te d b e in g s c a n d e r iv e th e ir lif e - f o r c e a n d e x is te n c e f r o m
i t , w i t h o u t lo s in g t h e ir i d e n ti ty .

An undimmed revelation of the G-dly life-force would create

beings whose identity would be utterly nullified within their life-force.
It was G-d’s intention that His creations perceive themselves to be
separate from Him, and that through their own efforts they achieve a
spirit of self-nullification vis-a-vis their Creator. To this end, G-d
revealed His creative power only through a series of contractions, whose
effect the Alter Rebbe now goes on to explain:

16 ‫ להס תיר ולהעלים האור והחיות‬,‫ וכל הצמצומים ח ם בחינת הס תר פנים‬Sbeval

‫ שלא יתגלח בבחינת גילוי רב שלא יוכלו‬,‫הנמשך מדבורו יתברך‬
‫התחתונים לקבל‬
A l l th e c o n t r a c t io n s c o n s ti t u te a " v e ilin g o f t h e [ D iv in e ]
286 Lessons in T anya

C o u n te n a n c e t h a t is, th e y v e il a n d c o n c e a l the “ face,” i.e., the

essential aspects of th e lig h t a n d lif e - f o r c e t h a t a re d e r iv e d f r o m
G - d ’s W o r d , s o t h a t i t s h o u l d n o t r e v e a l i t s e l f w i t h a n in te n s e
r a d ia n c e w h ic h th e l o w e r w o r l d s w o u l d b e in c a p a b le o f
r e c e iv in g .

‫אור וחיות הדבור של מ קו ם ברוך הוא המלובש‬ ‫ולכן גם כן נדמה‬

‫ כאלו הוא דבר מובדל ממהותו ועצמותו יתברד‬,‫בהם‬
T h e r e fo r e t o o , because it is thus obscured through tv m tz u m , th e
lig h t a n d l if e - f o r c e o f G - d ’s W o r d t h a t is c lo t h e d in th e m
a p p e a r s t o t h e m a s i f i t is s o m e th in g s e p a r a te f r o m G - d
H im s e lf ,

‫רק שנמשך ממנו יתברך כמו דבור של אדם מנפשו‬

and as though i t o n l y issu e s f r o m H im , ju s t a s th e s p e e c h o f a
h u m a n b e in g issu e s f r o m h im but then becomes separated from
him.

This false perception of the G‫־‬dly life-force as something separate

from G-d is possible only because the life-force is hidden from creation
by means of the tzimtzumim.

,‫אך לגבי הקב״ה אין שום צמצום והסתר ותעלם מסתיר ומעלים לפניו‬
‫וכחשכה כאורה‬
Y e t , in r e g a r d t o G - d , n o c o n c e a lm e n t o r v e il h id e s o r
o b s c u r e s a n y t h in g f r o m H im ; t o H im ,^ “ ‘d a r k n e s s ’ (conceal-
mcnt) a n d ‘l i g h t ’ (revelation) a re a l i k e , ”

‫ גם חשך לא יחשיך ממך וגד‬:‫כדכתיב‬

a s i t is w r itte n :^ ‘‘E v e n th e d a r k n e s s d o e s n o t o b s c u r e [ a n y ­
th in g ] f r o m y o u . ”

This may also be interpreted: “ Even the darkness does not obscure
because it derives from you” ; i.e., the veil of tzimtzum is itself of divine
origin, and therefore it cannot obscure G-dliness. For as the Alter Rebbe

8. T e h illim 139:12.
 C hapter T wenty- O ne 287

goes on to say, only a foreign body can constitute an obstruction; one

cannot hide from his own self.

,‫ ח ס ושלום‬,‫משום שאין הצמצומים והלבושים דבר נפרד ממנו יתברך‬

‫ דלבושיה מיניה וביה‬,‫אלא כהדין קמצא‬
F o r th e tzimtzumim a n d th e ' ‘v e i l s ” a re n o t th in g s d i s tin c t
f r o m H i m , h e a v e n f o r f e n d , since nothing is separate from G-d,
b u t are^ ‘‘l i k e th e t u r t l e (or: *snail'), w h o s e g a r m e n t i.e., its shell
i s p a r t o f i t s b o d y ”; so too, the very “shell” — rhe process of
tzimtzum — that hides G-dliness is itself G-dly.

‫ וכמו שכתוב ב מ קו ם אחר‬,‫ כי ה׳ הוא האלקים‬:‫כמו שכתוב‬

T h u s i t is w r itte n : ^ ° “ G - d — H e is th e L o r d , ” a s is e x p la in e d
e ls e w h e re .^ ^
In Hebrew: “Yud-hei-vav-hei — He is Elokim. ” The Four-Letter
Name of G-d denotes Divine revelation and transcendence, while the
Name Elokim refers to G-d’s power of self-concealment by which he
vests Himself in creation. The equation points out that they are one;
Elokim is G-dly just as is the level of G-dliness signified by the other
Name. Thus, Elokim does not act as a veil obscuring G-d, since it is
essentially one with Yud-hei-vav-hei, the power of revelation.

‫ולכן ק מיה כולא כלא חשיב ממש‬

T h e r e fo r e , in H is p r e se n c e , a ll e ls e is o f a b s o lu te l y n o
a c c o u n t.
Since G-d is not affected by the tzimtzumim which make it
possible for a created being to feel separate from Him, He perceives all
the creations brought into being by His Word as being still within their
source — Himself. There they are in a state of absolute nullification.
From His perspective they are still nonentities, and the fact of their
creation in no way detracts from His absolute unity — He is One alone
after Creation just as He was before Creation.

9. B e reish it R a b b a h 21:5.
10. D e v a rim 4:35.
11. S h aar H a Y ic h u d V e h a E m im a h , ch. 6.
 288 Lessons in T anya

Chapter Twenty-Two

9 Shn'iil
17 S hc«« In the previous chapter the Alter Rebbe contrasted human speech
and Divine speech. He pointed out that human speech is marked by two
characteristics: (1) it reveals to the hearer that which was previously
hidden in the speaker’s thoughts; (2) the spoken word becomes a
distinct entity, separate from the speaker. Divine speech, however,
cannot become separate from G‫־‬d, since nothing exists “outside” G-d.
G-d’s Word, even after being “ spoken” and revealed (whether in
Creation or in prophecy), is thus still united with Him, and nullified
before Him, to the same degree that a word spoken by a human being is
united with the speaker before he speaks, while the word was still
within its source, viz., the desire or understanding that prompted the
thought that ultimately produced the spoken word.
In this chapter the Alter Rebbe goes on to say that since, after all,
the Torah does use the term “ speech” with regard to Divine revelation,
we must say that Divine speech contains, to some extent at least, the
second characteristic of human speech as well (i.e., that it becomes
separated from the speaker). He explains that this is in fact so, but only
with respect to the beings created by Divine “ speech” — they perceive
G-d’s Word that created them, and consequently also themselves, as
being separate from G-d. This is specifically the case with the kelipot
and the sitra achra, which represent a denial of G-d’s unity.

‫ ונקרא בתורה דבורו של מ קו ס ברוך‬,‫רק שהתורה דברה כלשון בני אדם‬

‫הוא בשם דבור ממש כ ד בו ת של אדם‬
Y et^ “ th e T o r a h e m p l o y s h u m a n la n g u a g e ,” a n d in th e
T o r a h th e ” W o r d ” o f G - d is a c tu a lly c a lle d “ s p e e c h ” , lik e
t h e s p e e c h o f a h u m a n b e in g which is characterized by separation
from the speaker; indicating that, in some way at least, G-d’s “ Word”
is also separated from Him.

1. B era ch o t 31b.
 C hapter T wenty -T wo 289

‫לצי שבאמת כך הוא דרך ירידת והמשכת החיות לתחתונים‬

For in t r u t h i t is s o — that G‫־‬d’s Word is separated from Him; not
indeed with respect to Himself, but only with respect to the various
creations, as will soon be explained; and this separation comes about
b y w a y o f th e d e s c e n t a n d f l o w o f th e lif e - f o r c e t o th e l o w e r
p la n e s .

‫ להבראות מהם‬,‫ מינים ממינים שונים‬,‫בצמצומים רבים ועצומים‬

‫ מינים ממינים שונים‬,‫ברואים רבים‬
This descent is accomplished th r o u g h m a n y p o w e r f u l c o n tr a c ­
t io n s with each successive contraction increasingly veiling the Divine
life-force; and these contractions are o f v a r io u s k in d s , in o r d e r
t h a t m a n y d iv e r s e c r e a tu r e s m a y b e c r e a te d th r o u g h th e m .

Thus the diversity found in creation stems from the diverse con­
tractions of the creative power.

‫וכל כך גברו ועצמו הצמצומים והסתר פנים העליונים‬

I n d e e d , s o g r e a t a n d p o w e r f u l a re th e c o n tr a c tio n s a n d th e
c o n c e a lm e n t o f th e “S u p e r n a l C o u n te n a n c e ,” i.e., the inner,
deeper aspect of the Divine life-force is so heavily veiled,

‫עד שיוכלו להתהוות ולהבראות גם דברים טמ אים וקליפות וסטר א‬

‫אחרא‬
t h a t e v e n u n c le a n th in g s , a n d kelipot a n d th e sitra achra, ca n
c o m e i n t o b e in g a n d b e c r e a te d .

N o amount of contractions could give rise to kelipot. Even at its

lowest level, the Divine life-force would not ordinarily produce crca-
tions that deny G-d. It is the quality and intensity of the tzimtzumim,
rather than their numerousness, that permits the kelipot to come into
being,

‫ בהסתר פנים וירידת‬,‫ולקבל חיו ת ם וקיו מם מדבר ה׳ ורוח פיו יתברך‬

‫המדרגות‬
a n d t o r e c e iv e t h e ir lif e a n d e x is te n c e f r o m th e D i v in e W o r d
290 Lessons in T anya

a n d th e b r e a th o f H is m o u th , th r o u g h th e c o n c e a lm e n t o f
H is C o u n te n a n c e a n d th r o u g h th e d o w n w a r d g r a d a tio n s .

‫ולכן נקראים אלקי ם אחרים מפני שיניקתם וחיותם אינה מבחינת פנים‬
‫אלא מבחינת אחוריים דקדושה‬
F o r th is re a so n th e k e lip o t a re c a lle d ‫“ — א ל קי ם א ח רי ם‬o t h e r
g o d s , ” f o r t h e ir n u r tu r e a n d u i t a l i t y which they draw from the
realm of holiness — since every existing being draws its life-force from
holiness — d o e s n o t d e r iv e f r o m th e “ C o u n te n a n c e ” , i.e., the
inner aspect of the Divine Will, b u t f r o m t h e ‫ — א חוריי ם‬the^
“h i n d e r - p a r t ” o f h o lin e s s , i.e., the external, superficial aspect of
the Divine Will.

The Alter Rebbe now goes on to explain the terms “ Countenance”

and “ hinder-part” as relating to the Divine Will. The explanation in
brief: An “ inner” will is a direct, pleasurable yearning for the object of
one’s desire. An “ external” will is one that is, as it were, “ forced” ; i.e.,
the object is desired only as a means to an end — the fulfillment of the
“ inner” will — and not as an end in itself.

‫ שמשליכו לו‬,‫ופירוש אחוריים ; כאדם הנותן דבר לשונאו שלא ברצונו‬

‫ כי מחזיר פניו ממנו משנאתו אותו‬,‫כלאחר כתפו‬
T h e m e a n in g o f “ h i n d e r - p a r t ” is e x e m p l if ie d in th e a c t o f a
p e r s o n w h o g iv e s s o m e th in g u n w illin g ly t o h is e n e m y with an
ulterior motive; h e t h r o w s th e o b j e c t t o h im o v e r h is s h o u ld e r ,
w h i l e h e tu r n s h is fa c e a w a y f r o m h im , o u t o f h is h a tr e d f o r
h im .

For one’s bodily actions express the feelings of his soul. Thus,
when the act of giving is motivated by an external will, the giver turns
away his face, which is where the inner facets of one’s soul express
themselves.

2. This teaching is based on the similarity between ‫ אחריס‬and ‫אחוריים‬.

 C hapter T wenty -T wo 291

‫ א ש ר‬,‫ ב חינ ת פני ם הו א פני מי ת ה ר צון ה עליון ו ח פ צו ה א מי תי‬: ‫כ ך ל מ ע ל ה‬

‫חפץ ה׳ לה שפיע חיו ת ל כ ל ה ק רו ב א ליו מ ס ט ר א ד ק דו ש ה‬
S o t o o o n h ig h , th e te r m " C o u n te n a n c e ” r e p re s e n ts the^
in n e r q u a l i t y o f th e S u p e r n a l W i l l a n d i t s tr u e d e sire ; n a m e ly ,
th e d e s ir e o f G - d t o d is p e n s e lif e t o a ll w h o b e lo n g t o th e
r e a lm o f h o lin e s s , w h o a re c lo s e t o H im .

‫א ב ל ה ס ט ר א א ח ר א ו ה טו מ א ה הי א תו ע ב ת ה׳ א ש ר שנ א‬
B u t th e sitra achra, a n d s o t o o u n h o lin e s s , is* " a n a b o m in a ­
t i o n b e f o r e G - d , w h ic h H e h a t e s .”

‫ ח ס‬,‫ו אינו מ שפיע ל ה ח י ו ת מ פני מי ת ה ר צון ו ח פ צו ה א מ י ת י א ש ר חפ ץ ב ה‬

‫ו שלו ם‬
H e d o e s n o t g i v e i t l if e f r o m H is in n e r W i l l a n d tr u e d e s ir e as
i f H e d e li g h t e d in i t . H e a v e n f o r b id ,

‫כי א ם כ מ א ן ד שדי ב ת ר כ ת פוי ל שונ או של א ב ר צונו‬

b u t in th e m a n n e r o f o n e w h o u n w il l in g l y t h r o w s s o m e th in g
o v e r h is s h o u ld e r t o h is e n e m y . This He docs not out of His inner
Will,

‫ר ק כ די ל העני ש א ת ה ר ש עי ם ו לי תן שכר טו ב ל צ די קי ם ד א כ פיין ל ס ט ר א‬

‫אחרא‬
b u t m e r e ly t o p u n is h th e w i c k e d who subjugate themselves to the
kelipot, and derive their power from them, a n d t o g r a n t a rich
r e w a r d t o th e r ig h te o u s w h o s u b d u e th e sitra achra.
In order that there may be freedom of choice for one to be either
righteous or wicked, the existence of the sitra achra is necessary, and for
this reason G-d gives it life.

‫ ב רו ך הו א‬,‫וז ה נ ק ר א ב חינ ת א חו ריי ם ד ר צון העליון‬

T h is is c a lle d th e " h i n d e r - p a r t” o f th e S u p e r n a l W ill.

3. This teaching is based on the similarity between ‫ פנים‬and ‫פנימיות‬.

4. D e u a rim 12:31.
292 Lessons in T anya

Thus we sec that the kelipot are designated ‫ “ — אלקים אחרים‬other

gods,” because they derive from ‫ארווריים‬, the “ hinder-part” of the Divine
Will.

‫ו הנ ח ר צון ה עליון ב ב חינ ת פני ם הו א מ ק ו ר ה ח י י ם ה מ חי ה א ת כ ל‬

‫ה עו ל מו ת‬
N o w , th e S u p e r n a l W il l , o f th e q u a l it y o f ‘" C o u n te n a n c e ” ,
i.e., the inner aspect of G-d’s W ill, which is directed toward the
ultimate object of G-d’s desire, is th e s o u r c e o f lif e w h ic h a n i­
m a te s a l l w o r ld s .

‫ ו ג ם ב חי נ ת א חו ריי ם של ר צון‬,‫ולפי ש אינו שור ה כ ל ל על ה ס ט ר א א ח ר א‬

‫ ל כ ן הי א‬,‫ א ל א מ ק י ף ע לי ה מ ל מ ע ל ה‬,‫ה עליון א י ט מלו ב ש ב ת ו כ ה מ מ ש‬
‫ ה׳ י ש מרנו‬,‫מ ק ו ם ה מי ת ה ו ה טו מ א ה‬
B u t s in c e i t is n o t b e s t o w e d o n t h e sitra achra a t a ll, a n d even
th e “ h i n d e r - p a r t ” o f th e D i v in e W i l l is n o t a c tu a lly c lo t h e d
w i t h i n i t b u t m e r e ly e n c o m p a s s e s i t f r o m a b o v e , th e r e f o r e i t
is t h e a b o d e o f d e a th a n d i m p u r i ty ( M a y G - d p r e s e r v e u s
f r o m th e m ! ).

‫כי מ ע ט מז ע ר או ר ו חיו ת שיונ ק ת ו מ ק ב ל ת ל תו כ ה מ ב חינ ת א חו ריי ם‬

‫ ב ס ו ד ג לו ת ה ש כינ ה‬,‫ד ק דו ש ה של מ ע ל ה הו א ב ב חינ ת ג לו ת מ מ ש ב תו כ ה‬
‫הנ ״ ל‬
F o r th e m in u te m e a s u r e o f l ig h t a n d lif e t h a t i t d e r iv e s a n d
t h a t i t a b s o r b s in te r n a lly f r o m th e e x te r n a l a s p e c t o f D iv in e
h o lin e s s , is in a s ta t e o f a c tu a l e x ile w i t h i n i t — a s in th e
c o n c e p t o f th e “e x ile o f th e Shechinah [ w i t h i n th e kelipot/”
d e s c r ib e d earlier.^

‫ול כן נ ק ר א ב ש ם א ל ק י ם א ח ר י ם‬
I t is f o r t h is re a so n too t h a t th e kelipah is t e r m e d “ o th e r
g o d s , ” apart from the reason given above — namely, that the kelipot
derive from ‫ א חו ריי ם‬, the “ hinder-part” of G-d’s Will,

5. Ch. 19.
 C hapter T wenty-T wo 293

‫ ו כ פי ר ה ב א ח ד ו תו של מ ל ך מ ל כי ה מ ל כ י ם ה ק ב ״ ה‬,‫ש הי א ע בו ד ה ז ר ה מ מ ש‬
f o r i t c o n s t i t u t e s a c tu a l i d o la t r y a n d a d e n ia l o f t h e u n i t y o f
G - d , th e S u p r e m e K in g o f k in g s — th e H o l y O n e , b le s s e d b e
H e.

The explanation of these two reasons is as follows: Every created

being is animated by two types of Divine life-force. One is an internal­
ized life-force, which is beamed to suit the character and capacity of
each individual creature. It is this power that determines the character
of each being; it becomes one with it and is felt by it — in fact, this
internalized life-force constitutes its identity. The second type of life-
force is o f an encompassing, transcendental nature. It does not adapt
itself to the individual character of each being, and is not clothed within
it; rather, it animates from without, so to speak — from its own level,
above the created being which it animates.
The kelipot, too, are animated by these two types of Divine
life-force. The latter type, since it does not permeate them, does not
conflict with their ego. The kelipot can thus consider themselves
independent beings, even while acknowledging G-d as the source of
their vitality. They need not deny Him. With regard to this type of
G-dly life-force, the kelipot are called ‫ “ — אלקים אחריס‬other gods,” only
because they receive their life from the ‫אחוריים‬, from the “ hinder-part”
of G‫־‬d’s Will.
The kelipot cannot, however, acknowledge the former, internal­
ized type of G-dly life-force, while asserting at the same time that they
are separate from G-d. To do so would be self-contradictory; for, as
explained, this kind of life-force constitutes the very identity of every
created being. The kelipot therefore completely deny this life-force (and
it is thus truly in a state of exile within them). It is thus with regard to
this life-force that the kelipot are called ‫ “ — אלוזים אחרים‬other gods,” in
the literal sense of the term — implying idolatry and a denial of G-d’s
unity.
This the Alter Rebbe now goes on to say:

‫ אינ ה ב טי ל ה‬,‫כי מ א ח ר ש או ר ו חיו ת ד ק דו ש ח ה ו א ב ב חינ ת ג לו ת ב תו כ ה‬

‫כ ל ל לג בי ק דו ש ת ח ק ב ״ ה‬
F o r in a s m u c h a s t h e l ig h t a n d lif e o f h o lin e s s i.e., the internal-
294 Lessons in T anya

ized life-force a re in a s t a t e o f e x ile w i t h i n t h e kelipah, i t d o e s

n o t s u r r e n d e r i t s e l f a t a ll t o th e h o lin e s s o f G - d .

‫ י או ר לי ו אני‬: ‫ ו כ מ א מ ר‬,‫ לו מ ר אני ו א פ סי עוד‬,‫ו א ד ר ב ה מ ג בי ה ע צ מ ה כנ שר‬

‫ע שיתני‬
O n th e c o n tr a r y , i t s o a r s a l o f t lik e a n e a g le , sa yin g :^ “/ a m ,
a n d th e r e is n o th in g b e s id e m e ” ; o r , a s in th e s t a t e m e n t of
Pharaoh:^ " T h e r iv e r is m in e , a n d I h a v e m a d e m y s e l f ! ”

‫ול כן א מ רו רז׳׳ ל ש ג סו ת ה רו ח ש קו ל ה כ ע בו ד ה ז ר ה מ מ ש‬
T h a t is w h y th e S a g es, o f b le s s e d m e m o r y , s a id th a t^ a r r o ­
g a n c e is t r u ly ta n ta m o u n t t o id o la tr y .

‫ נ פרד‬,‫כי עי ק ר ו שרש ע בו ד ה ז ר ה הו א מ ה שנח שב ל ד ב ר בפני ע צ מו‬

‫ ו ל א כ פי ר ה ב ה׳ לג מ רי‬,‫מ ק דו ש תו של מ ק ו ם‬
F o r th e e sse n c e a n d r o o t o f i d o la t r y is t h a t i t is r e g a r d e d a s a n
in d e p e n d e n t e n t i t y , s e p a r a te f r o m t h e h o lin e s s o f G - d ; i d o l a ­
t r y d o e s n o t i m p l y a n o u tr ig h t d e n ia l o f G - d ;

‫כ ד אי ת א ב ג מ ר א ד ק ר ו לי ה א ל ק א ד א ל קי א‬
a s i t is s t a t e d in t h e Gemara^ t h a t th e y of the realm of kelipah
c a ll H im “ th e G - d o f g o d s , ” so that although they do not deny His
supremacy, their statement nevertheless constitutes idolatry,

‫ ו ב ז ה מ פ רי די ם א ת‬,‫א ל א שג ם ח ם מ ח שי בי ם ע צ מ ם לי ש ו ד ב ר ב פני ע צ מו‬

‫ מ א ח ר ש אין ב ט לי ם לו י ת ב ר ך‬,‫ ב רו ך הו א‬,‫ע צ מ ם מ ק דו ש תו של מ ק ו ם‬
o n l y b e c a u s e th e y c o n s id e r th e m s e lv e s , t o o , t o b e s e p a r a te
e n t i t i e s a n d i n d e p e n d e n t b e in g s; a n d th e r e b y t h e y s e p a r a te
th e m s e lv e s f r o m th e h o lin e s s o f G - d , s in c e t h e y d o n o t e ffa c e
th e m s e lv e s b e fo r e H im .

6. Y e s h a y a h u 4 7 :S -,Z e p h a n ia h 2 :1 5 .
7. A compound of Y e sh a y a h u 29:9 and 29:3.
8. S o ta h 4b.
9. M e n a c h o t 110a.
 C hapter T wenty-T wo 295

‫ כנ״ל‬,‫כי אין קדושה עליונה שורה אלא על מה שבטל לו יתברך‬

F o r th e s u p e r n a l h o lin e s s r e sts o n l y o n t h a t w h ic h is s u r r e n ­
d e r e d t o H im , a s e x p la i n e d a b o v e .

‫ולכן נקראים טורי דפרודא בזהר הקדוש‬

F o r th is r e a so n th e Zohar^' ca lls [th e kelipoty “p e a k s o f s e p ­
a r a ti o n ” i.e., they are as haughty as mountain peaks, and are thus
separate from G-d.

‫ ובטל‬,‫ דכולא ק מי ה כלא חשיב‬,‫והרי זו כפירה באחדותו האמיתית‬

‫באמת לו יתברך‬
B u t th is c o n s t i t u t e s a d e n ia l o f G - d ’s tr u e u n ity , s in c e His
unity implies that'^ “ a l l is e s te e m e d a s n o th in g b e fo r e H im , ”
a n d that a ll is, u t t e r l y n u llif ie d b e fo r e H im ,

‫ולרצונו המחיה א ת כולם ומהוה או ת ם מאין ליש תמיד‬

a n d b e f o r e H is W i l l w h ic h a n im a te s th e m a ll, a n d w h ic h
c o n s t a n t l y b r in g s th e m i n t o b e in g o u t o f n o th in g n e s s .

Arrogance, therefore, which is the aggrandizement of one’s own

identity, is diametrically opposed to the surrender of one’s identity
which is a corollary of the concept of G-d’s unity. Arrogance thus
represents a denial of the unity of G-d, and for this reason the Gemara
equates it with idolatry.

To summarize briefly the points made in this chapter: Through

many and varied tzimtzumim the Divine Word brought into being
kelipot and the sitra achra, who perceive themselves to be entities
separate from G-d. For this reason, G-d’s Word is described in the
Torah as speech, for the element of separation found in human speech

10. Ch. 6.
11. I, 158a.
12. Z o h a r l , 11b.
296 Lessons in T anya

(where the spoken word becomes separated from the speaker) is also
present in the Divine “ speech” of Creation. However, this separateness
exists only in the perspective from which the created beings view their
relationship with their source; from G‫־‬d’s perspective there is no
separation at all, for everything is united with Him and is contained
within Him even after it is created.
With this, the Alter Rebbe concludes one step of the discussion
begun in ch. 20. iTiere he stated that in order to explain how all the
commandments of the Torah arc encapsulated in the two command­
ments concerning idolatry, it is first necessary to clarify the true
meaning of idolatry. This in turn necessitated an in-depth discussion of
the meaning of the unity of G-d, which idolatry denies. The Alter
Rebbe has thus far explained that G-d’s unity means not only that there
is but one G-d: rather G-d is the only existing being. All else is as naught
before Him. Thus, any feeling (such as the kelipot feel) of having an
identity of one’s own, apart from G-d, actually represents idolatry.
In the following two chapters the Alter Rebbe now resumes his
discussion, explaining how the above concept of G-d’s unity finds
expression in all the m itzvot of the Torah.
 C hapter T wenty-T hree 297

Chapter Twenty-Three

J I S/jtiuif
In the previous chapters the Alter Rebbe explained that from G-d’s I S .Shcv«t
perspective nothing is ever separate from Him. For the Divine “ Word”
which creates everything is unlike a word spoken by a human being. The
latter becomes separated from the speaker, while the former remains
always within its source — G-d. It is only from the subjective viewpoint
of the created beings that they are considered as separate, independent
entities. They are able to regard themselves as such because they receive
the Divine life-force which animates them by way of many tzim tzum im
and through the concealment of the Divine “ Countenance” , i.e., the
concealment of the inner, ultimate aspect of G-d’s Will.
The logical corollary to this idea is that anything in which the
Divine Will stands revealed, is completely nullified before G-d, and
absolutely one with Him. In this chapter the Alter Rebbe applies this
idea to the Torah and the m itzvot, in which G-d’s Will is manifest. He
demonstrates how one can unite with G-d’s Will and wisdom, and
thereby with G-d Himself, through study of the Torah and observance
of the m itzvot.

,‫ועם כל הנ״ל יובן ויבואר היטב בתוספת ביאור מה שאמרו בזהר‬

‫דאורייתא וקודשא ברין הוא כולא חד‬
In lig h t o f a ll t h a t h a s b e e n s a id a b o v e , w e c a n b e tt e r
u n d e r s ta n d a n d m o r e f u l l y a n d c le a r ly e lu c id a te th e s t a t e ­
m e n t in th e Zohar' t h a t “ T h e T o r a h a n d G - d a re e n tir e ly
one, ”
‫ובתיקונים פירשו דרמ״ח פיקודיך אינון רמ״ח אברין דמלכא‬
and th e c o m m e n ta r y in th e Tikkunei ZohaH t h a t “ T h e 2 4 8
c o m m a n d m e n ts a re th e 2 4 8 ‘o r g a n s ’ o f th e [ D iv in e ] K in g . ”

1. Cf. I, 24a; II, 60a; Tikkunei Zohar 21b.

2. Tikkun 30.
298 Lessons in T anya

Just as every organ in the human body is a repository for the

particular faculty of the soul that is vested in that organ (e.g., the eye is
the receptacle for the faculty of sight, and the ear for the faculty of
hearing), so too is every commandment a channel and a repository for
the Divine Will that is vested and expressed in that particular com­
mandment. (The commandments in general represent G-d’s Will, and
each individual mitzvah is an expression of a particular aspect of this
Will.)
It should be noted, however, that according to this analogy the
mitzvot are no more than G‫־‬d’s “organs” . An organ of the body is not
one with the soul. True, when any particular soul-power is vested in its
corresponding organ, they function together as one. But they remain
two separate entities that have been joined together. By the same token,
the mitzvot are not actually one with G‫־‬d: they are merely (as it were)
joined to Him. Yet the Torah, whose whole purpose is to explain the
mitzvot, is “ entirely one with G-d,” as quoted earlier from the Zohar.
What is the meaning of this greater unity with G-d found in the Torah
(and in the act of Torah study), that surpasses even the unity in the
mitzvot and in their fulfillment? This the Alter Rebbe now goes on to
explain.

‫ המלובש בכל‬,‫לפי שהמצות הן פנימיות רצון העליון וחפצו האמיתי‬

‫העולמות העליונים ותחתונים להחיותם‬
For th e mitzvot c o n s ti t u te G - d ’s in n e r m o s t W i l l a n d H is tr u e
d e s ir e , w h ic h is c lo t h e d in a ll th e u p p e r a n d l o w e r w o r ld s ,
th e r e b y g iv in g th e m life .

All the worlds are a product of G‫־‬d’s Will. He desired that they
exist, and this desire is what brought them into being. However, this
desire is but an external manifestation of His underlying, internal Will
— the desire for mitzvot. Why, in fact, does G-d desire that the worlds
exist? Because He desires that the mitzvot be performed — and this is
possible only when there is someone to perform them, and when there
are objects with which to perform them. T o this end G-d created all the
worlds.
This can be illustrated by the analogy of a man who travels abroad
on business. Naturally, he travels because he wishes to do so. But his
“ internal” (i.e., ultimate) desire in the journey, his underlying motive.
 C hapter T wenty-T hree 299

lies in the profit he expects to reap. When we probe still deeper, we find
that the desire for profit is itself an external expression of an even more
“ internal” desire — the desire for the things which he will be able to
buy with the proceeds of his business. Here lies the true object of his
pleasure. It is this desire which creates the desire for profit, which leads
in turn to his desire to travel. So too in the case of the worlds and the
m itzvot. G-d’s external W ill, His desire that the worlds exist, is
motivated by His desire for the true object of His pleasure — the
m itzvot. Thus, the m itzvot represent His innermost will. It is for their
sake that G-d gives life to all the worlds.

‫כי כל חיותם ושפעם תלוי במעשה המצות של התחתונים כמדע‬

T h e v e r y lif e a n d s u s te n a n c e o f a ll th e w o r l d s is d e p e n d e n t
u p o n th e p e r f o r m a n c e o f th e mitzvot b y th e c r e a tu r e s o f th e
l o w e r w o r l d s , a s is k n o w n — that performing a mitzvah draws
G-dly life and sustenance into all the worlds.

‫ונמצא שמעשה המצות וקיומן הוא לבוש הפנימי לפנימית רצון העליון‬
I t f o l l o w s t h a t th e p e r f o r m a n c e a n d f u l f i l l m e n t o f t h e mitz-
vot is th e in n e r m o s t g a r m e n t f o r th e in n e r m o s t a s p e c t o f
G - d ’s W ill,

‫שממעשה זח נמשך אור וחיות רצון העליון להתלבש בעולמות‬

s in c e i t is d u e t o t h is p e r fo r m a n c e of the m itzvo t t h a t th e lig h t
a n d lif e o f th e w o r l d s issu e s f o r t h f r o m th e D i v in e W il l , t o b e
c l o t h e d in t h e m —
I.e., since G-d desires the worlds only as a vehicle for the perfor­
mance of the m itzvot, as explained above, and it is only for this reason
that He animates the worlds.

‫ כמו שאברי גוף האדם הם לבוש‬,‫ דרך משל‬,‫ י! ולכן נקראות אברי דמלכא‬s1««.
‫ ובטלים לגמרי אליה מכל וכל‬,‫לנפשו‬
H e n c e th e mitzvot a re f ig u r a tiv e ly d e s c r ib e d a s ' ‘o r g a n s o f
th e K in g . ” F o r ju s t a s th e o r g a n s o f th e h u m a n b o d y a re a
 300 Lessons in T anya

g a r m e n t f o r i t s s o u l, a n d a re c o m p l e t e l y a n d u t te r l y s u rre n ­
d e r e d t o i t,

‫כי מיד שעולה ברצונו של אדם לפשוט ידו או רגלו הן נשמעות לרצונו‬
‫ ובלי שום שהייה כלל‬,‫ בלי שום צווי ואמירה להן‬,‫תכף ומיד‬
a s is e v id e n t f r o m th e f a c t t h a t a s s o o n as a p e r s o n d e s ir e s t o
s tr e tc h o u t h is h a n d o r f o o t , th e y o b e y h is w i l l i m m e d i a t e l y ,
w i t h o u t a n y c o m m a n d o r in s tr u c tio n t o th e m a n d w i t h n o
d e la y w h a te v e r ,

‫אלא כרגע ממש כשעלה ברצונו‬

b u t a t t h e v e r y in s ta n t t h a t i t e n te r e d h is w i l l [ t o d o so ].

The response of his organs is automatic; one need not consciously

occupy himself with activating his hand. As to the phrase, “ without any
command or instruction” : When one must exert effort in activating his
faculties (e.g., when one dislikes a particular task, but forces himself to
do it on the strength of logic) this effort is spoken of as an internal
command from one faculty to another. However, when one’s will
activates the organs of his body, there is no such command involved.

‫כך דרך משל החיות של מעשה המצות וקיומן הוא בטל לגמרי לגבי רצון‬
‫ ונעשה לו ממש כגוף לנשמה‬,‫העליון המלובש בו‬
Just as the organs of the human body are completely united with one’s
soul and are surrendered to it, s o t o o is th e l if e - f o r c e a n im a tin g
th e p e r f o r m a n c e a n d f u lf i ll m e n t o f t h e c o m m a n d m e n ts
c o m p l e t e l y s u r r e n d e r e d t o th e D i v in e W i l l w h ic h is c lo t h e d
th e r e in , a n d this life-force b e c o m e s , in r e la tio n t o th e D iv in e
W ill, l i k e a b o d y t o a s o u l.

20shcvai ,‫וכן הלבוש החיצון של נפש האלקית שבאדם המקיים ועושה המצוה‬
‫שהוא כח ובחינת המעשה שלה‬
L ik e w is e th e e x te r n a l g a r m e n t o f th e d iv in e s o u l, i .e ., i t s
f a c u l t y o f a c ti o n which is external compared to the faculties of
speech and thought, since it functions outside oneself, o f th e p e r s o n
f u l f i l l i n g a n d p r a c tis in g th e c o m m a n d m e n t.
 C hapter T wenty-T hree 301

‫ ונעשה גם כן כגוף לנשמה לרצון‬,‫הוא מתלבש בחיות של מעשה המצוה‬

‫ ובטל אליו לגמרי‬,‫העליון‬
c lo th e s i t s e l f in th e v i t a l i t y o f th e p e r fo r m a n c e o f th e mitz-
vah, a n d th u s i t , t o o , b e c o m e s lik e a b o d y t o a s o u l in
r e la tio n t o t h e D i v i n e W ill; i.e., the soul’s power of action becomes
united with the Divine Will in the same way as one’s body is united
with his soul, a n d is c o m p l e t e l y s u r r e n d e r e d t o t h e D i v in e W ill.

‫ שכח ובחינת המעשה של‬,‫ גם אברי גוף האדם המקיימים המצוה‬p ‫ועל‬
‫ הם נעשו מרכבה‬,‫נפש חאלקית מלובש בחם בשעת מעשה וקיום המצוה‬
‫ממש לרצון העליון‬
In th is w a y , th o s e o r g a n s o f th e h u m a n b o d y w h ic h p e r f o r m
th e mitzvah — i . e . , th o s e o rg a n s in w h ic h th e d iv in e s o u l ’s
f a c u l t y o f a c ti o n is c l o t h e d d u r in g th e p e r fo r m a n c e a n d
f u l f i l l m e n t o f th e mitzvah — th e y , t o o , b e c o m e a v e r ita b le
v e h ic le (lit., merkavah — a “ chariot” ) f o r th e D iv in e W ill.

‫ המחלקת צדקה לעניים או עושה מצוה אחרת‬T ‫כגון ה‬

F o r e x a m p l e , th e h a n d w h ic h d i s tr ib u te s c h a r ity t o th e p o o r ,
o r p e r f o r m s a n o t h e r c o m m a n d m e n t becomes, in the act of per­
forming the mitzvah, a “ chariot” for the Divine Will.

,‫ וכן חפה ולשון שמדברים דברי תורה‬,‫ורגלים המהלכות לדבר מצוה‬

‫והמוח שמהרהר בדברי תורה ויראת שמים ובגדולת ה׳ ב תן הוא‬
S i m i la r l y t h e f e e t w h ic h w a l k f o r th e p u r p o s e o f f u lf i ll in g a
mitzvah, or th e m o u t h a n d to n g u e w h ic h s p e a k w o r d s o f
T o r a h , o r t h e b r a in r e f le c tin g o n th e T o r a h o r o n th e f e a r o f
h e a v e n , o r o n th e g r e a tn e s s o f G - d , b le s s e d b e H e.

When these organs are occupied with the m itzvot they are torally
surrendered, like a chariot, to the Divine Will clothed in these m itzvot.
Note that a physical o i^ n becomes merely a chariot for the Divine
Will. It docs not become surrendered to and unified with the Divine
Will to the same extent as the divine soul’s faculty of action, whose
unity the Alter Rebbe previously compared to the unity of body and
soul. The unity of body and soul surpasses that of the chariot with its
 302 Lessons in T anya

rider. Body and soul, although originally two separate, disparate enti­
ties, one physical and the other spiritual, become one entity when
united. N o part of the body is devoid of the soul; conversely, the soul
completely adapts itself to the body, becoming transformed into a
corporeal life-force. The divine soul’s faculty of action, being a G-dly
power, can achieve this level of unity with G-d when it is employed in
the performance of a mitzvah.
The organs of the body, on the other hand, although they too are
involved in fulfilling the mitzvah, can reach no higher than the level
illustrated in the analogy of the chariot. A chariot, having no will of its
own, is indeed completely subservient to its rider — yet it is not united
with him.

‫ האבות הן הן ה מר ע ה‬:‫וזהו שאמרו רז״ל‬

T h is is w h a t th e S a g e s m e a n t w h e n th e y s a id th a t^ “ T h e
P a tr ia r c h s a re tr u ly th e [ D iv in e ] c h a r i o t ,”

‫ ולא נעשו‬,‫שכל אבריהם כולם היו קדושים ומובדלים מענייני עולם הזה‬
‫מרכבה רק לרצון העליון לבדו כל ימיהם‬
f o r all t h e i r o r g a n s w e r e c o m p l e te l y h o l y a n d d e ta c h e d f r o m
m u n d a n e m a tters^ a n d th r o u g h o u t th e ir liv e s th e y s e r v e d as a
v e h ic le f o r n o th in g b u t th e D iv in e W ill.

The reason for the Sages’ designating specifically the Patriarchs as

G-d’s chariot, although every Jew’s body becomes a “ chariot” when he
performs a mitzvah, is that the Patriarchs’ submission to the Divine
Will was unique in its power, its scope, and its consistency. All their
organs were totally surrendered to the Divine Will throughout their
lives — whereas with other Jews, only those organs which perform a
mitzvah are a “chariot” , and then only during the act. In fact, the same
organ which today served as a “ chariot” to G-d’s Will might conceiva­
bly serve the opposite purpose tomorrow.

12 Sljeval
21 Shevat The Alter Rebbe has thus far discussed two levels of union with the

3. Bereishit Rabbah 47:6.

 C hapter T wenty-T hree 303

Divine Will, one analogous to the chariot and its rider, and the second,
to the unity of body and soul. Both these levels of unity are achieved by
performing the m itzvot. He now goes on to describe a third and higher
level of unity, that is achieved through the study of the Torah.

‫ וכח הדבור בדברי תורה‬,‫אך המחשבה וההרהור בדברי תורה שבמוח‬

‫ שהם לבושים הפנימים של נפש האלקית‬,‫שבפה‬
B u t th e t h o u g h t a n d m e d i t a t i o n o n t h e w o r d s o f T o r a h ,
w h ic h is a c c o m p lis h e d in th e b r a in , a n d th e p o w e r o f sp e e c h
e n g a g e d in th e w o r d s o f T o r a h , w h ic h is in th e m o u th —
th e s e b e in g th e in n e r m o s t g a r m e n ts o f th e d iv in e s o u l, and
thus closer to the soul itself than the faculty of action, the “ external”
garment,

‫וכל שכן נפש האלקית עצמה המלובשת בהם‬

a n d s u r e ly th e d i v i n e s o u l i t s e l f w h ic h is c lo t h e d in th e m i.e.,
in the thought and speech engaged in Torah study,

‫ ולא מרכבה לבד‬,‫כולם מיוחדים ממש ביחוד גמור ברצון העליון‬

a l l o f t h e m a r e f u s e d in p e r fe c t u n i t y w i t h th e D i v in e W ill,
a n d a re n o t m e r e ly a v e h ic le , a “ c h a r i o t ” f o r it,* as are the
mouth and brain in which the thought and speech of Torah study take
place.

The term “ perfect unity” indicates that the two become one and
the same; unlike, for example, the unity of body and soul, which retain
their separate identities even when they are joined together and form

4. In saying “ and not m erely...a ‘chariot’ for it,” the Alter Rebbe
contrasts the thought and the power of speech engaged in Torah with the brain
and mouth which do the thinking and speaking. The latter become (merely) a
“ chariot” for G-d’s Will, while the former are “ fused in perfect unity” with it.
If we were to contrast the faculty of speech engaged in Torah study with that
same faculty as it engages in observing a mitzvah (reciting the grace after meals,
for example), we would say that in the act of Torah study the faculty of speech
is fused in perfect unity with the Divine Will; it is not merely as an organ of the
body is to the soul in relation to this Will, as the Alter Rebbe indeed states
shortly. ( — Based on a comment by the Rebbe Shlita.)
304 Lessons in T anya

one unit. An example of a “ perfect” unity can be found in the unity of

the soul with its faculties, which are a part of it, and are thus completely
united with it. In the same way the divine soul and its faculties of speech
and thought are united with the Divine Will, when one thinks or speaks
of matters of Torah.
The Alter Rebbe now goes on to explain how Torah study is able
to effect this level of unity.

‫ שכל‬,‫כי רצון העליון הוא הוא הדבר הלכה עצמה שמהרהר ומדבר בח‬
‫ההלכות הן פרטי המשכות פנימיות רצון העליון עצמו‬
F o r t h e D ii/ir te W i l l is id e n tic a l w i t h th e h a la c h ic s u b je c t o f
w h ic h o n e t h in k s a n d s p e a k s , in a s m u c h a s a ll t h e l a w s o f th e
Halachah a re p a r tic u la r e x p r e s s io n s o f th e in n e r m o s t D iv in e
W i l l its e lf ;

‫ או‬,‫ או פטור או זכאי‬,‫ שדבר זה מותר או כשר‬,‫שכך עלה ברצונו יתברך‬

‫להפך‬
f o r G - d w i l l e d i t th u s — t h a t a p a r tic u la r th in g b e d e e m e d
p e r m is s ib le o r k o s h e r , o r t h a t th is p e r s o n b e f o u n d e x e m p t
a n d a n o th e r in n o c e n t, o r th e reverse.

Since every halachah expresses the Divine Will, the unity which
the study of the Halachah effects between the soul and the Divine Will
surpasses even the unity of body and soul.

‫וכן כל צרופי אותיות תנ״ך הן המשכת רצונו וחכמתו המיוחדות באין‬

‫ שהוא היודע והוא המדע כו׳‬,‫סוף ברוך הוא בתכלית היחוד‬
S im ila r ly , a ll th e l e t t e r c o m b in a tio n s o f th e P e n ta te u c h ,
P r o p h e ts a n d th e H o l y W r itin g s (Ketuvim), a re a ls o e x p r e s ­
s io n s o f G - d ' s W i l l a n d w i s d o m w h ic h a re u n i t e d w i t h th e
b le s s e d Ein Sof in a p e r fe c t u n i t y — s in c e H e is th e K n o w e r ,
th e K n o w le d g e , a n d th e [ s u b je c t] K n o w n .

Thus, when one studies the Torah, Prophets, and the Writings, he
becomes united with the Divine Will and wisdom, which are absolutely
one with G-d Himself.
 C hapter T wenty-T hree 305

The difference between the two levels of unity with G‫־‬d achieved
through Torah and m itzvot respectively, may be clarified by the follow­
ing analogy:
A king orders his servants to build a palace for him, and draws up a
detailed blueprint for it. When they carry out his wishes, they are united
with his desire as expressed in the palace. However, the palace walls
themselves do not represent the king’s will and wisdom. But the
blueprint does, and the architects who study it are actually involved in
the study of the king’s will and wisdom.
So too in our case. The actual performance of the m itzvot,
although dictated by G-d’s W ill, does not actually constitute this Will.
Not so the wisdom of Torah, which is itself G-d’s wisdom, and the
halachic rulings are actually expressions of His Will; and thus, when
one speaks or thinks words of Torah, he attains the greatest possible
level of union with G-d, Who is one with His Will and wisdom.

‫ ולא אברין דמלכא‬,‫ווהו שכתוב דאורייתא וקודשא בריך הוא כולא חד‬
‫לחוד כפיקודין‬
T h is is w h a t is m e a n t b y th e s t a t e m e n t t h a t “ T h e T o r a h a n d
— th e y
G - d a re a b s o l u t e l y o n e ” a re n o t m e r e ly “o r g a n s ” o f
th e K in g , a s a re th e mitzvot.
For, as explained above, the unity of the m itzvot with G-d is like
that of body and soul, where two separate entities are joined, whereas
Torah is entirely one with G-d.

‫ הוא‬,‫ ומאחר שרצון העליון המיוחד באין סוף ברוך הוא בתכלית היחוד‬Sheval 22
‫בגילוי לגמרי ולא בהסתר פנים כלל וכלל בנפש חאלקית ולבושיה‬
‫ באותה שעה שהאדם עוסק בדברי‬,‫ שהם מחשבתה ודבורה‬,‫הפנימים‬
‫תורה‬
N o w , s in c e th e D i v in e W il l , w h ic h is in p e r fe c t u n i t y w i t h
G - d H im s e l f , s ta n d s c o m p l e te l y r e v e a le d in th e d iv in e s o u l
a n d in i ts in n e r g a r m e n ts — i.e ., i ts th o u g h t a n d sp e e c h —
w h i l e a p e r s o n o c c u p ie s h im s e lf w i t h w o r d s o f T o r a h , a n d
th e r e is n o th in g o b s c u r in g th e D iv in e W i l l a t t h a t t im e , for
when one studies Torah, the Divine Will and wisdom contained in it
306 Lessons in T anya

come into full expression in one’s soul and its faculties of thought and
speech,

‫הרי גם הנפש ולבושיה אלו מיוחדים ממש באין סוף ברוך הוא באותה‬
‫שעה בתכלית היחוד‬
i t f o l l o w s t h a t a t t h a t t im e , th e s o u l a n d th e s e g a r m e n ts of
thought and speech a re a ls o tr u ly u n ite d w i t h G - d ,

‫כיחוד דבורו ומחשבתו של הקב״ה במהותו ועצמותו כנ״ל‬

w i t h a u n i t y c o m p a r a b le t o t h a t o f G - d ’s s p e e c h a n d th o u g h t
w i t h H is e sse n c e a n d b e in g a s e x p la in e d a b o v e J

‫כי אין שום דבר נפרד כי אם בהסתר פנים כנ״ל‬

F o r n o t h i n g is s e p a r a te f r o m G - d , e x c e p t in s o f a r a s H is
C o u n te n a n c e is c o n c e a le d .

Only then can created beings perceive themselves as distinct enti­

ties (as explained in ch. 22). Since there is no such concealment when
one studies the Torah, one attains thereby a perfect unity with G-d — a
unity comparable to that of G-d’s speech and thought with Himself
prior to their revelation as “speech” and “ thought” , but as they are
contained within Himself.

‫ולא עוד אלא שיחודם הוא ביתר שאת ויתר עז מיחוד אור איו סוף ברוך‬
‫הוא בעולמות עליונים‬
M o r e o v e r , t h e ir u n i t y i.e., the unity of the divine soul and its
faculties with G-d, that is attained through Torah study is e v e n m o r e
e x a l t e d a n d m o r e p o w e r f u l th a n th e u n i t y o f G - d ’s in f in ite
lig h t w i t h th e u p p e r (s p ir itu a l) w o r ld s .

,‫מאחר שרצון העליון הוא בגילוי ממש בנפש ולבושיה העוסקים בתורה‬
‫שהרי הוא הוא התורה עצמה‬
For th e D i v in e W i l l is a c tu a lly m a n if e s t in th e s o u l a n d i t s
g a r m e n ts t h a t a re e n g a g e d in T o r a h s tu d y , s in c e i t is id e n tic a l
w i t h th e T o r a h being studied.

5. Ch. 21.
 C hapter T wenty-T hree 307

‫וכל העולמות העליונים מקבלים חיותם מאור וחיות הנמשך מהתורה‬

‫ כולם בחכמה עשית‬:‫ כדכתיב‬,‫שהיא רצונו וחכמתו יתברך‬
A l l th e s u p e r n a l w o r l d s r e c e iv e th e ir v i t a l i t y b y w a y o f th e
lig h t a n d lif e d e r iv e d f r o m th e T o r a h w h ic h is G - d ’s W i l l a n d
w i s d o m ; a s i t is w r itte n ,^ “ T h r o u g h w i s d o m Y o u h a v e m a d e
t h e m a ll. ”

G-d’s wisdom is thus the source of vitality for all the worlds.

‫ למעלה מכולם‬,‫ שהיא התורה‬,‫ואם כן החכמה‬

T h u s i t f o l l o w s t h a t G - d ’s w i s d o m , i .e ., t h e T o r a h , tr a n s ­
c e n d s t h e m a ll.

It must be above all the worlds, since it is their source.

‫ שהיא בחינת מה שאינו‬,‫והיא היא רצונו יתברך הנקרא סובב כל עלמין‬

‫ רק מחיה ומאיר למעלה בבחינת מקיף‬,‫יכול להתלבש בתוך עלמין‬
In f a c t th e T o r a h , G - d ’s W il l , is d e s c r ib e d a s “ e n c o m p a s s ­
i n g ” a l l t h e w o r l d s , m e a n in g t h a t i t is a t a le v e l t h a t c a n n o t
b e c o m e c lo th e d within th e w o r ld s , b u t r a th e r a n im a te s a n d
i ll u m i n a t e s t h e m as if from a distance, from above, in a tr a n s ­
c e n d in g a n d “e n c o m p a s s in g ” m a n n er,^

‫והיא היא המתלבשת בנפש ולבושיה בבחינת גילוי ממש כשעוסקים‬

‫בדברי תורה‬
a n d i t is t h is le v e l which transcends all the worlds t h a t is c lo t h e d
in a t r u l y r e v e a le d f o r m in o n e ’s s o u l a n d h is s o u l-g a r m e n ts ,
w h e n h e s tu d ie s T o r a h ,

‫ מה‬,‫ואף על גב דאיהו לא חזי כו׳)ומשום הכי יכול לסבול משום דלא חזי‬
(‫שאין כן בעליונים‬
even though he does not see it,^ I.e., when one studies Torah he

6. Tehillim 104:24.
7. See below, chs. 41, 46, 48 and 51.
8. Cf. Megillah 3a.
 308 Lessons in T anya

is unable to consciously experience the unity of his soul with G-d which
is attained thereby, yet his soul feels it. (H n f a c t, th is is p r e c is e ly
w h y h e c a n e n d u r e such a unity with G-d, p r e c is e ly b ecau se h e
ca n n o t feel it— u n lik e t h e s u p e r n a l w o r l d s where G-dliness is
not obscured as it is in this world, and they cannot therefore endure such
a unity with G-d without becoming completely nullified and losing
their identities entirely.)

u »«•.‫ ואפילו ״‬,‫ובזה יובן למה גדלה מאד מעלת העסק בתורה יותר מכל חמצות‬
‫מתפלה שהיא יחוד עולמות עליונים‬
T h is discussion of the exalted unity with G-d attained th rou ^ Torah
study, which is even greater than that accomplished by performing the
m itzvot, e x p la in s w h y T o r a h s t u d y is s o m u c h l o f t i e r th a n a ll
th e o t h e r c o m m a n d m e n ts , in c lu d in g e v e n p r a y e r , w h ic h
e f f e c ts u n i t y w i t h i n th e s u p e r n a l w o r ld s .

‫ היינו מאחר דמפסיק‬,^‫)והא דמי שאין תורתו אומנתו צריך לחפס‬

(‫ומבטל בלאו הכי‬
(^ A lth o u g h t h e l a w r e q u ir e s o f a n y o n e w h o s e T o r a h s t u d y is
n o t h is e n tir e o c c u p a tio n t h a t h e in te r r u p t h is s t u d y f o r
prayer,^^ which would seem to indicate that prayer surpasses Torah
study, th is is s o o n ly b e c a u s e h e w o u l d in a n y c a se p a u s e a n d
i n te r r u p t h is s tu d ie s .)

Thus it is not the law which causes him to interrupt. The law
merely states that the interruption which he would have made regard­
less, be made at the time designated for prayer; and as soon as he
interrupts his studies, he is automatically obliged to pray.'’

23sh‫־‬va, ‫ומזה יוכל המשכיל להמשיך עליו יראה גדולה בעסקו בתורה‬
F r o m t h is explanation of the lofty stature of Torah study th e w is e

9. Parentheses are in the original text.

10. Shabbat 11a; Rambam, Hilchot Tefillah 6:8; R. Shneur Zalman,
Shulchan Aruch 106:4.
11. This interpretation is based on a note by the Rebbe Shlita.
 C hapter T wenty-T hree 309

m a n w i l l b e a b le t o d r a w u p o n h i m s e l f a se n se o f g r e a t a w e as
h e e n g a g e s in t h e s t u d y o f th e T o r a h ,

‫כשיתביע איד שנפשו ולבושיה שבמוחו ובפיו הם מיוחדים ממש בתכלית‬

‫היחוד ברצון העליון ואור אין סוף ברוך הוא ממש המתגלה בהם‬
w h e n h e c o n s id e r s h o w h is s o u l a n d i t s ‘'g a r m e n ts ” o i thought
and speech th a it a r e f o u n d in h is b r a in a n d m o u th a re t r u ly
f u s e d in p e r f e c t u n i t y w i t h t h e D i v in e W i l l a n d th e infinite
lig h t o f Ein Sof t h a t is m a n if e s t in th e m i.e., in the soul and its
garments when he studies Torah.

‫מה שכל העולמות עליונים ותחתונים כלא חשיבי קמיה וכאין ואפס‬
‫ אלא סובב כל עלמין בבחינת מקיף‬,‫ עד שאיצו מונלבש בונוכם ממש‬,‫מצנש‬
‫ רק איזו הארה מתלבשת בתוכם מה שיכולים‬,‫להחיותם עיקר חיותם‬
‫לסבול שלא יתבטלו במציאות לגמרי‬
This infinite light manifest in one’s Torah study is of such a lofty level
t h a t a l l th e u p p e r a n d l o w e r w o r l d s a re t r u ly a s n a u g h t in
c o m p a r is o n w i t h i t; a re in f a c t a s a b s o lu te l y n o th in g a t a ll,
s o m u c h s o t h a t t h e y c a n o n l y b e a r t o h a v e a m in u te g l o w o f

12. The point of the following discussion of the awe of G-d that Torah
study engenders in the student, and its relevance here, are explained by the
Rebbe Shlita as follows:
The Alter Rebbe has pointed our that the level of union with G-d’s Will
found in the study of the Torah is greater than the union attained through
other mitzt/ot. He now goes on to say that as a result of this superior quality,
the study of the Torah is superior in yet another respect, viz., it creates in the
student a greater awe of G-d than that which the mitzuot create in those who
perform them.
In fact, this latter quality is more important than the former. Since the
goal of all the mitzvot (and their attendant union with G-d’s Will) is to lead us
to fear Him (as the Alter Rebbe will quote shortly), the superiority of Torah
over mitzt/ot in the attainment of this goal is more important than its intrinsic
superiority — in union with G-d’s Will.
The relevance of this subject here lies in the fact that the entire discussion
of the qualities of Torah and mitzvot is intended to show how “it is very near
to you...in your mouth and heart...’’ (see our introduction to ch. 18).
Clearly, the greater one’s awe of G-d, the more is it “very near to you.”
310 Lessons in T anya

H c l o t h e d in th e m w i t h o u t th e ir r e v e r tin g t o n o th in g n e s s
a lto g e th e r . T h e ir m a in lif e - f o r c e w h ic h t h e y r e c e iv e f r o m i t ,
h o w e v e r , is n o t c lo t h e d w i t h i n th e m , b u t a n im a te s th e m
f r o m t h e o u ts id e , s o t o s p e a k , in a tr a n s c e n d e n t, e n c o m p a s s ­
in g m a n n e r .

When he considers that the very same Divine light that is com­
pletely beyond the capacity of all the worlds manifests itself openly in
his Torah study, the thinking man will naturally experience a sense of
awe when he studies Torah.

‫ ויצונו ה׳ את בל החוקים האלה ליראה את ה׳ וגו׳‬:‫וזהו שכתוב‬

T h is is th e m e a n in g o f th e verse,^^ “ A n d G - d c o m m a n d e d us
[ t o f u lf i ll ] a l l th e s e s ta tu te s , in o r d e r t o f e a r G - d . ”

According to this verse, observing the m itzvot would appear to be

the first step, and this leads to the fear of G-d. Logically, however, the
performance of G‫־‬d’s commandments would seem to be a result of
one’s fear of Him, and not vice versa. The Alter Rebbe therefore
explains that the above verse speaks of a higher level of awe than that
which is a prerequisite for performing the commandments. This level
can only be attained as a result of one’s observance of the
commandments.
Now if the commandments lead one to a higher level in the fear of
G-d, surely the study of the Torah leads one to a still higher level. This
the Alter Rebbe now discusses.

‫ והתורה נקראת‬,‫ אם אין חכמה אין יראה‬:‫)ועל יראה גדולה זו אמרו‬

(‫ כמו שכתוב במקום אחר‬,‫אצלה תרעא לדרתא‬
(^ R e g a rd in g t h is g r e a t f e a r o u r S a g e s said,^ * “ I f th e r e is n o
w i s d o m th e r e is n o fe a r. ” In this context, “ wisdom” represents
Torah study, and “ fear” — the higher level of the awe of G-d which can
be reached only by way of the Torah. By contrast, the statement, “ If

13. Cf. Devarim 6:24.

14. Avot 3:17.
 C hapter T wenty-T hree 311

there is no fear, there is no wisdom,” refers to the lower level of fear

which is a prerequisite for Torah study, as stated above. In r e la tio n t o
t h is le v e l o f fe a r , th e T o r a h is called*^ “ a g a t e w a y t o th e
d w e l l i n g , ” i.e., the sole means of entering the dwelling, viz., the
higher level of fear, a s is e x p la in e d e ls e w h e r e .)

‫ אך גם מאן דלא סביל מוחו כלל‬.‫אלא דלאו כל מוחא סביל דא יראה כזו‬
‫ מפני פחיתות ערך ופשו בשרשה ומקורה‬,‫ לא מינה ולא מקצתה‬,‫יראה זו‬
‫ אין יראה זו מעכבת בו‬,‫במדרגות תחתונות דעשר ספיתת דעשיה‬
‫ כמו שכתוב לקמן‬,‫למעשה‬
N o t e v e r y m in d , h o w e v e r , c a n s u s ta in su c h a fe a r . Y e t e v e n h e
w h o s e m i n d c a n n o t b e a r su c h a fe a r , n o r e v e n a m in u te p a r t
o f i t , b e c a u s e th e r o o t a n d so u r c e o f h is s o u l d e r iv e s f r o m a n
in f e r io r le v e l — th e l o w e r g r a d a tio n s o f th e T e n Sefirot o f
th e W o r l d o f Asiyah, — e v e n h e s h o u l d n o t b e d e te r r e d f r o m
th e a c tu a l p e r f o r m a n c e o f th e T o r a h a n d th e mitzvot f o r
w a n t o f th is fe a r , a s w i l l b e e x p la in e d fu r th e r .

15. Shabhat 31b; Yoma 72b.

16. Ch. 41.
 312 Lessons in T anya

Chapter Twenty-Four

14 Shfrat
Shtfvjic In ch. 18 the Alter Rebbe began to explain how it is very near and
accessible to each oI us to serve G-d out of a feeling of love and awe, by
means of awakening the hidden love latent in us all. To clarify how this
hidden love can lead to the observance of all the m itzvot, the Alter
Rebbe proceeded to discuss the relationship of ail the m itzvot to the
precept of belief in G-d’s unity and to the prohibition against idolatry.
The unity of G-d, he explained, means not only that there is but one
G-d; rather that G-d is the only existing being, and all else is contained
within Him. Conversely, idolatry does not necessarily mean a denial of
G-d’s existence, or of His being unique. Any assertion that something
exists beyond and separate from G-d also constitutes idolatry.
In ch. 23, the Alter Rebbe went on to state that through Torah and
m itzvot, in which the Divine Will stands revealed, one reaches a perfect
union with G-d. In this chapter he explains that a transgression has
exactly the opposite effect of a mitzvah. Whereas a mitzvah joins one to
G-d, a transgression severs one from Him; whereas a mitzvah attests to
G-d’s unity, a transgression implies idolatry.

‫וזה לעומת זה‬

Since e v e r y th in g in the realm of holiness h a s i t s c o u n te r p a r t in the
unholy realms of the sitra achra, there is also an unholy counterpart to
the observance of the m itzvot and to Torah study, which produce union
with G-d. Their counterpart is:

‫ וכל איסורי דרבנן‬,‫הן שס״ה מצות לא תעשה דאורייתא‬

th e 3 6 S p r o h i b it io n s s t a t e d in th e T o r a h , a n d a ll th e R a b b in ­
ic a l p r o h i b it io n s .

‫ הם נפרדיס מיחודו‬,‫מאחר שהן עד רצונו וחכמתו יתברך והפכם ממש‬

‫יתברך ואחדותו יתברך בתכלית הפירוד ממש‬
S in c e th e y a re c o n tr a r y t o a n d th e v e r y o p p o s i t e o f G - d ’s W il l
 C hapter T wenty-Four 313

a n d w i s d o m , t h e y r e p r e s e n t t o t a l a n d c o m p l e te s e p a r a tio n
f r o m H is u n i t y a n d o n e n e ss.

,‫כמו ומזטרא אחרא והקליפה הנקראת עבודה זרה ואלקים אחרים‬

‫מחמת הסתר פנים של רצון העליון כנ״ל‬
T h e y a r e th e s a m e a s th e sitra achra a n d th e kelipah w h ic h a re
c a lle d “ i d o l a t r y ” a n d “ o t h e r g o d s , ” s in c e th e in te r n a l a s p e c t
o f th e D i v in e W i l l is c o n c e a le d f r o m th e m , a s e x p la in e d
a b o ve^ —
that they receive their life-force from the “ hinder-part” of
the Divine Will, the level of ‫אחוריים‬, and for this reason they are called
‫“ — אלקים אחרים‬other gods.”

‫ שהם מחשבה דבור ומעשה‬,‫וכן ג׳ לבושי הנפש שמקליפת נוגה שבישראל‬

‫המלובשים בשס״ה לא תעשה דאורייתא ודרבע‬
Just as the forbidden actions themselves represent separation from
G-dliness s o t o o th e th r e e g a r m e n ts o f a J e w ’s animal s o u l,
w h ic h s t e m s f r o m th e kelipah of nogah — n a m e ly , th e
t h o u g h t , s p e e c h a n d a c tio n t h a t a re c lo t h e d in i.e., that think,
speak or act in violation of th e 3 6 5 T o r a h - p r o h ib itio n s , o r a n y o f
t h e R a b b i n i c in ju n c tio n s ,

‫וכן מהות הנפש עצמה המלובשת בלבושיה‬

a n d s i m i la r ly th e e sse n c e o f th e s o u l i t s e l f w h ic h is c lo t h e d in
i t s g a r m e n ts , since it is the soul itself, after all, which thinks, speaks
and acts through its “garments” — the faculties of thought, speech and
action,

‫כולם מיוחדים ממש בסטרא אחרא וקליפה זו הנקראת עבודה זרה‬

— a ll o f t h e m b e c o m e c o m p l e t e l y u n i t e d w i t h th is sitra
achra a n d kelipah c a lle d “ avodah zarah,” i .e ., id o la tr y .
‫ וגרועים ופחותים ממנה מאד‬,‫ולא עוד אלא שבטלים וטפלים אליה‬
Not only are they united with the kelipah, and thus equal to it, but

1. Ch. 22.
314 Lessons in T anya

f u r th e r m o r e t h e y b e c o m e s e c o n d a r y a n d s u b o r d in a te t o it,
a n d m u c h l o w e r a n d m o r e d e b a s e d th a n it.

‫ ויודעת את רבונח ואינה מורדת בו‬,‫כי היא אינה מלובשת בגוף חומרי‬
,‫ שלא בשליחותו של מקום‬,‫לפעול פעולתה במשלחת מלאכי רעים שלה‬
‫ חס ושלום‬,‫ברוך הוא‬
F o r th e kelipah is n o t c lo t h e d in a c o r p o r e a l b o d y and hence is
more exposed to the divine light; i t k n o w s i t s M a s te r a n d d o e s n o t
r e b e l a g a in s t H im ( G - d f o r b id ) b y a n y in d e p e n d e n t a c t o f
s e n d in g i t s e v i l m e sse n g e rs, o t h e r th a n in th e se rv ic e o f G - d .

Any evil act of the sitra achra is performed only in the service of
G-d. Thus, the kelipot that are not clothed in a body cannot rebel
against G‫־‬d’s Will; only the animal soul clothed in the human body can
do so. Hence, it is even lower than the kelipah.

‫ לא אוכל לעבור את פי ה׳ וגו׳‬:‫וכמאמר בלעם‬

S o d i d B ila a m say:^ “ I c a n n o t v io l a te th e W o r d o f G - d . . . ”

Although Bilaam was a kelipah clothed in a body, yet when he

spoke for the spiritual kelipah within him, viz., the unholy prophetic
power with which he wished to curse the Jewish people, he said, “ I
cannot violate the Word of G-d.”

‫ הא קרו ליה אל׳קא דאלקיא‬,‫ואף שנקרא עבודה זרה‬

A lth o u g h th e kelipot a re c a lle d avodah zarah, i d o la t r y , which
is a denial of G-d, y e t t h e y r e fe r t o H im a s “ t h e G - d o f g o d s , "
indicating that they do not deny Him completely.

‫ כי יודעים ומשיגים שהוא‬,‫ואינם יכולים לעבור כלל על רצונו יתברך‬

,‫ שיונקים מבחינת אחוריים דאחוריים של רצון העליון‬,‫חיותם וקיומם‬
‫ המקיף עליהם‬,‫ברוך הוא‬
T h e y cannot v io la te G -d * s W il l , f o r th e y k n o w a n d p e r c e iv e

2. Bamidbar 22:18.
 C hapter T wenty-Four 315

t h a t H e is t h e ir lif e a n d s u s te n a n c e , s in c e th e y d e r iv e th e ir
n u r tu r e f r o m th e “ h i n d e r m o s t a s p e c t ” o f th e D i v in e W i l l
w h ic h e n c o m p a s s e s th e m .

,‫ להחשיב עצמן אלקות‬,‫אלא שיניקתם וחיותם היא בבחינת גלות בתוכם‬

‫והרי זו כפירה באחדותו‬
I t is o n l y th e s u s te n a n c e a n d lif e - f o r c e t h a t is within th e m ,
i.e., the internal life-force which constitutes the identity of every
created being, as explained in ch. 22, t h a t is in a s t a t e o f e x ile , s o
t h a t th e y r e g a r d th e m s e lv e s a s g o d s — w h ic h is a d e n ia l o f
G - d ’s u n ity .

‫ אלא דקרו‬,‫אבל מכל מקום איע כופרים וכחשו בה׳ לגמרי ולומר לא הוא‬
‫ דהיינו חיותם וקיומם הנמשך ויורד עליהם מרצונו‬,‫ליה אלקא דאלקיא‬
‫יתברך‬
B u t t h e y a r e n o t s o c o m p l e te l y h e r e tic a l a s t o d e n y G - d a n d
t o a s s e r t t h a t H e d o e s n o t e x is t. O n t h e c o n tr a r y , th e y r e g a rd
H im a s “ th e G - d o f g o d s , ” r e c o g n iz in g t h a t th e ir lif e a n d
e x is te n c e u l t i m a t e l y d e r iv e f r o m H is W ill.

‫ אינן עוברין רצונו יתברך לעולם‬p ‫ול‬

T h e r e fo r e th e y n e v e r r e b e l a g a in s t G - d ’s W ill.

‫ואם כן האדם העובר על רצונו יתברך הוא גרוע ופחות הרבה מאד‬
‫מהסטרא אחרא וקליפה הנקראת עבודה זרה ואלקים אחרים‬
I t f o l l o w s , th e n , t h a t th e p e r s o n w h o does v io l a te G - d ’s W i l l
is g r e a tl y in f e r io r t o a n d m o r e d e b a s e d th a n th e kelipah a n d
sitra achra w h ic h a re c a lle d avodah zarah a n d “ o t h e r g o d s . ”

‫ וכאלו‬,‫והוא בתכלית הפירוד מיחודו ואחדותו של הקב״ה יותר ממנה‬

‫ חס ושלום‬,‫כופר באחדותו יותר ממנה‬
H e is s e p a r a te d c o m p l e t e l y f r o m G - d ' s u n ity a n d o n e n e s s
e v e n m o r e th a n th e y a re, a s th o u g h d e n y in g H is u n i t y e v e n
m o r e r a d ic a lly th a n th e y , G - d f o r b id .
 316 Lessons in T anya

‫ שהרע שבעולם הזה‬,‫וכמו שכתוב בעץ חיים שער מ״ב סוף פרק ד׳‬
‫ והוא תכלית הבירור וכד‬,‫החומרי הוא שמרי הקליפות הגסות כד‬
T h is is s im ila r t o w h a t is w r i t t e n in Etz Chayim, P o r ta l 4 2 ,
e n d o f ch . 4 , t h a t th e e v il in th is c o r p o r e a l w o r l d is t h e d re g s
o f th e c o a r se kelipot; i t is th e s e d im e n t o f th e p u r if y in g
p ro cess, a n d so on.

I.e., after whatever sparks of good that are found in the kelipot
have been isolated and elevated, what remains is kelipah in its lowest,
coarsest form. This kelipah is the evil found in this material world.

‫ והרשעים גוברים בו וכד‬,‫ כל מעשה עולם הזה קשים ורעים‬p ‫ול‬

F o r th is r e a so n , a ll m a tte r s o f th is w o r l d a re h a rsh a n d e v il,
a n d th e w i c k e d p r e v a il in i t , a n d s o f o r th .

ISsherM ‫ אין אדם עובר עבירה כר‬:‫ולכן אמרו רז״ל על פסוק כי תשטה אשתו‬
T h is e x p la in s th e c o m m e n ta r y o f o u r S a g es o n t h e verse,^ ‘'I f
a m a n 's w i f e tu r n s a s id e [ a n d c o m m i t s a d u l t e r y ] . . . " * —
“No m a n c o m m it s a n y tr a n s g r e s s io n [u n le s s a s p i r i t o f f o l l y
h a s e n te r e d i n t o h im ]. ”

The Sages thus relate the root of ‫תשטה‬- ■“ turns aside,” to ‫שטות‬-
“ folly” .

‫ היתה מושלת ברוח תאותה לולי‬,‫ שדעתה קלה‬,‫דאפילו אשה המנאפת‬

‫רוח שטות שבה‬
F o r e v e n a n a d u lte r o u s w o m a n , w i t h h e r f r i v o lo u s n a tu r e ,
c o u l d h a v e c o n t r o l l e d h e r p a s s io n a te d r iv e w e r e i t n o t f o r th e
s p i r i t o f f o l l y w i t h i n h er,

,‫המכסה ומסתיר ומעלים את האהבה מסותרת שבנפשה האלקית‬

,‫ ולא ליפרד חס ושלום מאחדותו‬,‫לדבקה באמונת ה׳ ויחודו ואחדותו‬
‫ חס ושלום‬,‫ לעבוד עבודה זרה‬,‫אפילו נוטלים את נפשה ממנה‬
w h ic h c o v e r s a n d c o n c e a ls t h e h id d e n lo v e w i t h i n h e r d iv in e

3. Bamidbar 5:12.
4. Sot ah 3a.
 C hapter T wenty-Four 317

s o u l, t h a t y e a r n s t o c le a v e t o h e r f a it h in G - d , a n d t o H is
u n i t y a n d o n e n e s s , a n d t h a t r e sis ts e v e n o n p a in o f d e a th , a n y
s e p a r a tio n f r o m H is u n i t y th r o u g h i d o l - w o r s h i p , i.e., even this
adulteress would willingly sacrifice her life, rather than submit to co­
ercion to practice idolatry,

‫ בלי שוס אמונה בלב כלל‬,‫ואפילו בהשתחואה לבדה‬

e v e n i f t h is i d o l - w o r s h i p w o u l d c o n s is t m ere/yo/^ an empty act
of p r o s t r a t i n g h e r s e lf before the idolized object, w i t h o u t a n y
b e l i e f in h e r h e a r t in the validity of idol-worship.

‫ ה׳‬,‫וכל שכן לכבוש היצר ותאות הניאוף שהם יסורים קלים מסיתה‬
‫ישמרנו‬
N ow , if her hidden love of G-d has the power to enable her to face death
rather than be separated from Him, s u r e ly th e n it is within its power
t o o v e r c o m e th e t e m p t a t i o n a n d lu s t f o r a d u lte r y , w h ic h is
l ig h t e r s u f f e r in g th a n d e a th ( M a y G - d p r o te c t us!).

It is only the “ spirit of folly,” i.e., the notion that her sin will not
tear her away from G-dliness, that leads her to commit adultery.
It might be argued, however, that she differentiates between
idolatry and adultery; she regards the former as much more heinous
(and thus more certain to tear her away from G-d) than the latter.
Perhaps this differentiation (not the “ spirit of folly” ) is why she would
sacrifice her life rather than practice idolatry, yet at the same time she
would not sacrifice her temptation for adultery. In answer, the Alter
Rebbe states:

‫ הוא‬,‫וההפרש שאצלה בין איסור ניאוף לאיסור השתחו<מז י^לבודה זרזז‬

‫גם כן רוח שטות דקליפה‬
T h e d i s t i n c t i o n sh e m a k e s b e tw e e n th e p r o h i b it io n a g a in s t
i d o l a t r y a n d t h a t a g a in s t a d u lte r y is a ls o b u t a “s p i r i t o f
f o l l y ” s t e m m i n g f r o m th e kelipah.
It renders her insensitive to the enormous breach between herself
and G-d that is created by every sin. If she were aware of this breach, she
would certainly overcome desire and refrain from sin.
318 Lessons in T anya

‫ מפני אור‬,‫ ולא עד בכלל‬,‫המלבשת לנפש האלקית עד בחינת חכמה שבה‬

‫ה׳ המלובש בחכמה כנ״ל‬
Yet the “ spirit of folly” e n v e lo p s th e d iv in e s o u l only u p t o , b u t
n o t in c lu d in g , i ts f a c u lt y o f Chochmah which, as explained in
ch. 18, represents the power of faith in G-d; this faith is unaffected by
the “ spirit of folly,” b e c a u s e o f th e D i v in e l ig h t t h a t is c lo t h e d
in th e f a c u l t y o f Chochmah, a s e x p la in e d a b o v e .^

Therefore, when confronted with a matter that directly bears on

her faith in G-d, such as idolatry, where the “ spirit of folly” is
powerless, she would willingly sacrifice her life. But when faced with
the temptation for adultery, where the “ spirit of folly” can — and does
— conceal her faith in G-d and her hidden love for Him, she succumbs.
As stated, the subjective distinction between the two stems from
foolishness and insensitivity.

‫ הרי העוברה עובר על רצון‬,‫ אפילו עבירה קלה‬,‫אבל באמת לאמיתו‬

‫ ברון הוא‬,‫העליון‬
In tr u th , h o w e v e r , e v e n h e w h o c o m m i t s a m in o r s in tr a n s ­
g re sse s th e D i v in e W ill,

‫ יותר מסטרא אחרא‬,‫והוא בתכלית הפירת מיחודו ואחדותו יתברך‬

‫ ויותר מכל הדברים‬,‫וקליפה הנקראת אלקים אחרים ועבודה זרה ממש‬
‫הנשפעים ממנה בעולם הזה‬
a n d h e is c o m p l e te l y s u n d e r e d f r o m G - d ' s u n i t y a n d o n e n e ss
e v e n m o r e th a n th e sitra achra a n d kelipah, w h ic h a re c a lle d
“s tr a n g e g o d s ” a n d “ i d o l a t r y ” , since kelipah does not violate
G-d’s W ill, whereas he does, a n d m o r e th a n a ll th in g s o f th is
w o r l d t h a t a r e d e r iv e d f r o m th e m ,

‫שהם בהמות טמאות וחיות ועופות טמאים ושקצים ורמשים‬

n a m e ly , th e u n c le a n c a tt le , b e a s ts , a n d b ir d s , a n d th e v e r m in

5. Ch. 19.
 C hapter T wenty-Four 319

a n d r e p tile s which all receive their life-force from the three com­
pletely unclean kelipot.

The person who tran^resscs even a minor sin, then, is worse and
lower than the kelipot and all that derives from them.

‫ יתוש קדמך‬:‫וכמאמר‬
A s o u r S a g e s h a v e sa id ,^ “ When a man sins, he is told: ‘T h e g n a t
preceded you . ’”
The simple meaning of this statement is: "You have no cause for
pride! Even the lowly gnat was created before you!” But the deeper
spiritual meaning is that the gnat takes precedence over the sinner in
rank — as the Alter Rebbe goes on to explain:

‫ דאף יתוש שמכניס ואינו מוציא‬:‫פירוש‬

T h is m e a n s t h a t e v e n th e g n a t w h ic h as the Talmud states
c o n s u m e s [ f o o d ] b u t d o e s n o t e x c r e te , indicating a kelipah which
is the height of selfishness — it does not give anything of itself,

‫ המשפעת‬,‫היא קליפה היותר תחתונה ורחוקה מבחינת הקדושה‬

‫ קודמת לאיש החוטא בהשתלשלות וירידת החיות‬,‫בתכלית ריחוק‬
‫ ברוך הוא‬,‫מרצון העליון‬
w h ic h is th e v e r y l o w e s t f o r m o f kelipah, a n d is fa r r e m o v e d
f r o m h o lin e s s , w h ic h c h a r a c te r is tic a lly g iv e s o f i t s e l f e v e n t o
t h o s e f a r f r o m i t — for holiness implies humility, which leads to
kindness and to benevolence, while kelipah represents egocentricity and
selfishness; now even the very lowest kelipah, symbolized by the gnat,
t a k e s p r e c e d e n c e o v e r th e s in n e r in t h e o r d e r o f d e s c e n t o f th e
D i v in e l if e - f o r c e f r o m th e D iv in e W ill.

This means that the kelipah symbolized by the gnat derives its
life-force from a higher level of G-dliness than that from which the
sinner is sustained.

6. Sanhedrin 38a.
320 Lessons in T anya

‫ שכולם אינם‬,‫וכל שכן שאר בעלי חיים הטמאים ואפילו חיות רעות‬
‫ ואף על גב דאיהו לא חזי‬,‫ ופקודתו יתברך שמרה רוחם‬,‫משנים תפקידם‬
‫כו׳‬
A n d s u r e ty th e o th e r u n c le a n c r e a tu r e s a n d e v e n t h e fe r o c io u s
b e a s ts [a re h ig h e r th a n th e sin n e r]. A l l o f th e s e d o n o t d e v ia te
f r o m t h e ir D i v in e l y in te n d e d p u r p o s e , b u t o b e y G - d ’s c o m ­
m a n d . A l t h o u g h th e y c a n n o t p e r c e iv e i t , for the animal cannot
perceive G-d’s command, y e t th e ir “s p i r i t ” p e r c e iv e s it.^

I.e., the life-force animating them, which is aware of the Divine

Will, does not permit them to act in violation of it.

,‫ וכפיתש רז״ל‬,‫ ומוראכם וחתכם יהיה על כל חית הארץ‬:‫וכמו שכתוב‬

‫שאין חיה רעה מושלת באדם אלא אם כן נדמה לה כבהמה‬
A s i t is w r itte n : ^ “ T h e f e a r a n d d r e a d o f y o u s h a ll lie u p o n
e v e r y b e a s t o f th e e a r th , ’’ a n d a s o u r S a g e s e x p la in :^ ‘'A w i l d
b e a s t w i l l n e v e r d e f y a h u m a n b e in g u n le ss h e a p p e a r s t o it
lik e a n a n im a l. ”

‫ כל חיות רעות‬,‫ שאין צלם אלקים מסתלק מעל פניהם‬,‫והצדיקים‬

‫ כמו שכתוב בזהר גבי דניאל בגוב אריות‬,‫אתכפיין קמייהו‬
In f a c t, w h e n c o n f r o n tin g tzaddikim, f r o m w h o s e fa c e th e
D i v in e im a g e n e v e r d e p a r ts , th e e v i l b e a s ts a r e h u m b le d
b e f o r e t h e m , a s is s t a t e d in th e Zohar c o n c e r n in g D a n ie l in
th e l i o n s ’ d e n .

Not only did the lions not harm him, but on the contrary they
humbled themselves before him.'‫ ״‬At any rate, what emerges from the
above is that even the animals do not violate G‫־‬d’s Will.

7. Cf. Megillah 3a.

8. Bereishit 9:2.
9. Sanhedrin 38b.
10. Each of these two quotations is cited in support of one part of the Alter
Rebbe’s contention concerning the creatures’ submission to G-d’s Will:
The first, relating to “ the fear and dread of man,” proves that the creatures
do not deviate from their mission in that they dare not defy any human being.
 C hapter T wenty-Four 321

‫ בשעת מעשה‬,‫ואם כן החוטא ועובר רצונו יתברך אפילו בעבירה קלה‬

‫ שהיא יחודו ואחדותו יתברך‬,‫הוא בתכלית הריחוק מקדושה העליונה‬
It is th u s c le a r t h a t h e w h o s in s a n d tra n sg re sse s a g a in s t G - d ' s
W i l l e v e n in a m i n o r o ffe n s e , is, a t th e t i m e h e c o m m i t s i t ,
c o m p le te ly r e m o v e d fro m th e D i v in e H o lin e s s , m e a n in g
G - d ’s u n i t y a n d o n e n e ss,

‫יותר מכל בעלי חיים הטמאים ושקצים ורמשים המושפעים מסטרא‬

‫אחרא וקליפת עבודה זרה‬
e v e n m o r e s o th a n a ll th e u n c le a n c r e a tu r e s , th e v e r m in a n d
th e r e p tile s w h ic h d e r iv e th e ir s u s te n a n c e f r o m t h e sitra achra
a n d th e kelipah of avodah zarah.
All th e aforesaid dem onstrates how one’s hidden love fo r G ‫־‬d can
enable him to overcom e his desire to transgress any sin. W hen he
considers th a t thereby he becomes separated from G -d even m ore than
the unclean creatures, he w ill recoil from every sin just as he recoils from
the tho u g h t of idolatry — because of his awareness th a t it represents an
attack on his love o f G -d and his faith in H im .

‫>׳׳ ומה שפיקוח נפש דוחה שאר עבירות וגם יעבור ואל יהרג‬
T r u e , w e f i n d a p r in c ip le t h a t s a v in g a lif e o v e r r id e s o th e r
p r o h i b i t i o n s though not the prohibition of idolatry; SO t o o th e l a w
sometimes c a lls f o r o n e t o c o m m i t a tr a n s g r e s s io n r a th e r th a n
b e k i ll e d , whereas w ith idolatry, incest and murder, the law requires
that he submit to death rather than commit any one of the three.

T h is w ould seem to indicate th a t the T o rah itself distinguishes

betw een idolatry and m ost other com m andm ents — w hile the Alter

not even a child (see Sbabhat 151b: A day-old child need not be guarded from
weasels and mice; not so the corpse of Og, the mighty king of Bashan). The
second, relating to Daniel in the lions’ den, demonstrates that “ their spirit
sees,” to the extent that they can discern whether the G-dly image rests upon
one’s face — in which case they actually humble themselves before him, or
whether this image is absent — in which case they will merely not defy him,
but will also not humble themselves before him. (— Based on a note by the
Rebbe Shlita.)
322 Lessons in T anya

Rebbe previously seated that the adultress who makes such a distinction
has been blinded by a “spirit of folly,” for in reality every sin tears one
away from G‫־‬d in the same way as idolatry.
In the following paragraph the Alter Rebbe states that there is no
contradiction here. The requirement or non-requirement to sacrifice
one’s life for a prohibition does not reflect its intrinsic worth.

‫ חלל עליו שבת אחת כדי שישמור‬,‫ אמרה תורה‬:‫היינו כפירוש חז״ל‬
‫שבתות הרבה‬
T h is fact that saving a life overrides other prohibitions is b e c a u se , a s
th e S a g e s explain;^^ “ T h e T o r a h d e c la re s: ‘D e s e c r a te o n e
Shabbat f o r h is s a k e s o th a t h e m a y liv e t o o b s e r v e o th e r
Shabbatot.’”
When the medical treatment of a patient involves an activity
normally forbidden on Shabbat, the Torah requires that we desecrate
the Shabbat to cure him so that he may live to observe Shabbat in the
future. Thus the precept of Shabbat has not been waived in the face of
an external consideration. It is in the interests of the Shabbat itself (i.e.,
the patient’s future observance of Shabbat) that we desecrate this one
Shabbat,

‫ולא משום קלות העבירות וחומרן‬

a n d i t is n o t b e c a u se o f th e r e la tiv e le n ie n c y (of the Shabbat) o r
g r a v it y o f th e s in s (such as idolatry), that one is waived while the
other is not.

‫ שהרי שבת חמורה ושקולה כעבודה זרה לענין שחיטת מומר לדבר‬,‫)תדע‬
‫ ביורה דעה סימן ב׳‬,‫אחד‬
(^^This c o n t e n tio n is s u p p o r te d b y th e f o l l o w i n g f a c t: V io la ­
t io n o f th e Shabbat is a g r a v e o ffe n s e , a n d c o m p a r a b le t o
i d o l a t r y w i t h r e g a r d t o th e l a w o f Shechitah b y a n y o n e w h o
h a b i tu a ll y v i o l a te s a p a r tic u la r p r e c e p t, a s c o d i f i e d in Yoreh
Deah, S e c tio n 2 .

11. Shabbat 151b; Yoma 85b.

12. Parentheses are in the original text.
 C hapter T wenty-Four 323

There the Shulchan Aruch states that one who regularly desecrates
the Shabbat is unfit for Sbecbitab, as though he habitually practiced
idolatry.

‫מה שאין כן במומר לגילוי עריות‬

A h a b i tu a l s e x u a l o f f e n d e r o n th e o t h e r h a n d d o e s n o t h a v e
th e s a m e l a w a p p l i e d t o h im a s a h a b itu a l id o la t o r , indicating
that the violation of Sbabbat is graver than sexual offenses.

‫ואפילו הכי פיקוח נפש דוחה שבת ולא גילוי עריות‬

Y e t th e c o n s id e r a tio n o f l if e o v e r r id e s Shabbat, b u t n o t th e
s e x u a l p r o h i b it io n s .

Thus it cannot be argued that the requirement to sacrifice oneself

for the sexual prohibitions is due to their gravity, for we see that the
desecration of Sbabbat is even graver than them with regard to Sbe-
cbitab. Hence we must conclude that the laws governing self-sacrifice
are no measure of the relative gravity of the mitzvot,

(‫אלא דגזירת הכתוב הוא‬

b u t th e y a r e s im p ly a m a tt e r o f S c r ip tu r a l decree.^ ‫ף‬

The sinner, however, who does distinguish between the gravity of

the various transgressions, sacrificing his life for the prohibition of
idolatry but not even restraining his desire for others, surely has his
thinking clouded by the “ spirit of folly” of the kelipah, which obscures
his hidden love of G-d. For in reality, every transgression creates the
ultimate separation between the sinner and G-d.
The Alter Rebbe now goes on to say that if a difference is indeed to
be drawn between the various sins, it is only with regard to their effect
after they have taken place.

‫ אם היא מעבירות שאין בהן כרת ומיתה‬,‫אלא שלאחר מעשה החטא‬

‫בידי שמים‬
A f t e r th e s in f u l a c t, h o w e v e r , i f th e s in is o f th e t y p e t h a t
c a r rie s n e ith e r th e p e n a l t y o f !caret ( s p ir itu a l e x ti n c ti o n o f
th e s o u l), o r d e a th a t th e h a n d s o f h e a v e n .
324 Lessons in T anya

‫שאין נפ שו ה א ל ק י ת מ ת ה לג מ רי ונ כ ר ת ת מ שר ש ה ב א ל ק י ם חיי ם‬
in w h ic h c a se th e d iv in e s o u l d o e s n o t c o m p l e te l y p e r is h a n d
is n o t e n tir e ly c u t o f f f r o m i ts so u r c e in th e liv in g G - d ;

‫ שנ פג ם ק צ ת ד ב י קו ת ה ו א ח י ז ת ה ב שר שה ב ח ט א ז ה‬pn
e x c e p t t h a t th r o u g h th is s in i t s a tta c h m e n t t o i t s s o u r c e a n d
i t s c o n n e c tio n w i t h i t h a s b e e n w e a k e n e d s o m e w h a t — in
the case of such a sin, the Alter Rebbe concludes (after a parenthetical
note), the animal soul and the body can rise out of the kelipah and unite
with the holiness of the divine soul.

The difference between — on the one hand — the sins carrying the
penalty of karet or death at the hands of heaven, and other sins, is
explained elsewhere’^ as follows: The connection of the divine soul
with its G-dly source is comparable to a rope woven of 613 strands,
each strand representing one of the commandments. Every sin severs a
corresponding strand. When one strand is broken, the entire rope is
weakened, but not severed entirely. The penalties of karet or death at
the hands of heaven, however, cut the rope entirely, so to speak.
0■
In the following note, the Alter Rebbe states that the varying
degrees of severity in the punishments imposed for various sins corres­
pond to the blemish caused by each sin. The purpose of punishment is
not the punishment perse, but purification of the soul from the blemish
which the sin brought about. Thus, the greater the blemish, the more
severe the punishment.

‫הג ה ה‬

‫ולפי ש־ך וחלוקי בחינת הפגם בנפש ובשרשה בעליונים‬

’^NOTE
Corresponding to the extent and specific nature o f the blemish caused by the sin
in the soul and in its source in the supernal worlds.

13. Iggeret HaTeshuvah, ch. 5.

 C hapter T wenty-Four 325

‫כך חם חלוקי בחימת המירוק והעונש □ניחנם או בעולם הזח‬

are the various purifying processes and punishments in purgatory or in this
world (i.e., the suffering of the soul in putRatory, or one's sufferinR in this world —
whose purpose is to purify the soul),

‫ למרק ולחעביר חלללוך והפגם‬,‫לכל עון וחטא עונש מיוחד‬

for each transgression and sin its appropriate punishment, for the purpose o f
cleansing and removing the stain and the blemish caused by that specific sin.

‫וכן בחייבי מיתה וכרת אין פוגמין כולם בשוח‬

Similarly, the blemish caused by the sins carrying the penalty o f death at the
hands o f heaven or karet varies from one sin to another.
END OF NOTE

‫ גופו‬p ‫ ו‬,‫הרי גם נפשו החיונית חבחמית חמלובשת בגופו‬

(To return to our original point:) After the sinful act, in the case of
those sins which do not carry the punishment of karet or death at the
hands of heaven, th e s in n e r ’s a n im a l s o u l, w h ic h a n im a te s th e
b o d y a n d is c l o t h e d in i t , a s w e l l a s h is b o d y i ts e lf ,

‫חוזרים ועולים מחסטרא אחרא וקליפה זו ומתקרבים לקדושת נפש‬

‫האלקית חמלובשת בהם‬
r e tu r n a n d rise f r o m t h e sitra achra a n d kelipah whereto they
descended when the sin was committed, a n d th e y d r a w c lo s e r t o
th e h o lin e s s o f th e d i v i n e s o u l t h a t p e r v a d e s th e m .

‫ וגם בשעת החטא היתה באמנה אתו יתברך‬,‫המאמינה בה׳ אחד‬

The divine soul a l w a y s b e lie v e s in th e O n e G - d , a n d r e m a in s
f a i t h f u l t o H i m e v e n w h il e th e s in is b e in g c o m m i t t e d .

For it is only the animal soul, via the body, that performs the sinful
act.

,‫רק שהיתה בבחינונ גלות ממש תוך נפש הבהמית מסטרא אחרא‬
‫המחטיאה את הגוף ומורידתו עמה בעמקי שאול‬
B u t a t t h a t t i m e , [ th e d i v in e s o u l] w a s in a s t a t e o f v e r ita b le
e x il e in t b e a n i m a l s o u l — w h ic h d e r iv e s f r o m t h e sitra achra
326 Lessons in T anya

— w h ic h c a u se s th e b o d y t o sin , a n d d r a g s i t d o w n w i t h
i t s e l f t o th e l o w e s t d e p th s ;

‫ ה׳ ישמרנו‬,‫למטה מטה תחת טומאת הסטרא אחרא וקליפת עבודה זרח‬

s o l o w , in fact, t h a t i t is e v e n l o w e r th a n t h e i m p u r i t y o f th e'
sitra achra a n d th e kelipah o f i d o la t r y ( M a y G - d p r e se r v e
us!).
An exile’s foreign surroundings restrict him from expressing his
abilities and ideas. Similarly the divine soul (which is in exile within the
animal soul when one sins) is unable to express itself in mastery of the
body and in harnessing it for the service of G-d, by reason of the foreign
environment of the kelipah.

‫ מאיגרא רמה כו׳‬,‫ואין לך גלות גדול מזה‬

T h e r e is n o g r e a te r e x ile th a n th is exile ot the divine soul within
the animal soul, that is brought on through sin. I t IS aplunge “ f r o m a
l o f t y r o o f [ t o a d e e p p it] . ”

‫ דשרש ומקור נפשות כל בית ישראל הוא מחכמה‬,‫וכמו שכתוב לעיל‬

‫ והוא יתברך וחכמתו אחד וכד‬,‫עילאה‬
F o r, a s e x p la i n e d earlier,^'* th e s o u r c e a n d r o o t o f a ll J e w is h
s o u ls is in th e D i v in e W is d o m , a n d G - d a n d H is w i s d o m a re
o n e a n d th e s a m e . . . and sin plunges the soul from this lofty plane to
the depths of exile within the sitra achra.

‫והוא כמשל האוחז בראשו של מלך ומורידו למטה וטומן פניו בתוך בית‬
‫ לפי שעה‬p ‫ אפילו עושה‬,‫ שאין לך עלבון גדול מזה‬,‫הכסא מלא צואה‬
I t is c o m p a r a b le t o o n e w h o s e iz e s th e k i n g ’s h e a d , d r a g s i t
d o w n , a n d d i p s h is fa c e in a p r iv y f u ll o f f i l t h — th e u l ti m a t e
in h u m i li a ti o n , e v e n i f h e d o e s i t o n l y f o r a m o m e n t.

‫ כנודע‬,‫שהקליפות וסטרא אחרא נקראות קיא צואה‬

F o r th e kelipot a n d sitra achra a re c a lle d “ v o m i t a n d f i l t h , ”
a s is k n o w n .

14. ch. 2.
 C hapter T wenty-Four 327

Similarly, when one seizes the divine soul, which stems from
Divine wisdom (“ the king’s head” ), and through his sins forces it into
the kelipah (“ a privy full of filth” ), he brings upon his soul the most
unspeakable humiliation — even if he does so only for a moment (for
afterwards the soul rises out of its exile).
We thus see that the differences between the various sins apply
only after the sin has been committed. During the act, however, every
sin tears one away from G-d. Since every Jew is endowed with a hidden
love of G-d, by virtue of which he wishes to be constantly united with
Him, and never to be separated from Him, not even for a moment, he
can employ this hidden love in fulfilling all the mitzuot and in avoiding
every sin — as the Alter Rebbe concludes in the following chapter.
 328 Lessons in T anya

Chapter Twenty-Five

17 Shfva!
25 Shcvftt
In this chapter the Alter Rebbe concludes the discussion begun in
ch. 18. There, he began to explain the verse, “ For this thing is very near
to you, in your mouth and in your heart, that you may do it,” meaning
that to serve G-d out of a feeling of love and awe for Him, is a very easy
matter for everyone. This assertion seems contrary to our experience,
for it is no easy matter (as the Alter Rebbe pointed our inch. 17) to turn
one’s heart from worldly matters to a love and fear of G‫־‬d. In answer he
stated that it is indeed an easy matter, for we need not create these
feelings: we already have them. All that is required of us is to arouse our
innate love and fear of G-d from their latent state, and to employ them
in the service of G-d.
He then went on to explain (in chs. 18 and 19) the nature and
essence of this love and fear. The soul, with its power of faith in G-d by
which it is attached to Him, intrinsically desires to cleave to its Divine
source. This desire also contains an element of fear — the fear of
anything that constitutes separation from G-d. So powerful are these
feelings that, by his very nature, a Jew will sacrifice his life rather than
practice idolatry, which is a repudiation of G-d’s unity.
In the following chapters, the Alter Rebbe explained that all the
mitzvot are an affirmation of G-d’s unity, which means that everything
exists within G-d and is one with Him. For in the mitzvot G-d’s Will is
revealed, and he who performs them becomes perfectly united with
Him. Conversely all sins constitute idolatry, for idolatry implies that
there is something — anything — that exists outside of G-d, and
separate from Him. Through any transgression, one separates himself
from G-d’s Will as expressed in the commandments, and thus from G-d
Himself, placing himself in the domain of the kelipot who deny G-d’s
unity.
By his very nature, then, a Jew would always observe the mitzvot
and would never sin — were it not for a “ spirit of folly” that obscures
his innate hidden love for G-d, and does not permit him to feel the
diverse effects of mitzvot and sins on his connection with G-d.
 C hapter T wenty -F ive 329

In this chapter the Alter Rebbe concludes the discussion, stating

that every Jew, at any time, is able to dispel the “ spirit of folly" and to
arouse his hidden love for G-d. Thus when he is tempted to sin, he will
actually feel how the sin would tear him away from G-d, and he will
therefore resist the impulse. Similarly, when he is required to perform a
mitzuah, he will feel his love for G-d diaating that he do so, so as to be
united with Him.

‫ כי קרוב אליך הדבר מאד וגר‬: ‫וזהו שכתוב‬

T h is , th e n , is th e m e a n in g o f th e verse,* " F o r th is th in g is
very near to y o u . . . — to observe the Torah and its command-
menrs out of love and fear of G-d.

‫שבכל עת ובכל שעה בידו של אדם וברשותו הוא להעביר רוח שטות‬
‫והשכחה מקרבו‬
F o r a t a n y t i m e a n d m o m e n t a p e r s o n is c a p a b le a n d fre e t o
r id h i m s e l f o f th e s p ir i t o f f o l l y which renders him insensitive to
the separation between himself and G-d caused by sin, a n d th e
f o r g e tf u ln e s s that he has a love of G-d by virtue of which he desires to
unite with Him, through the fulfillment of the mitzvot.

‫ולזכור ולעורר אהבתו לה׳ אחד המסותרת בודאי בלבבו בלי שום ספק‬
He is always able t o r e m e m b e r a n d a r o u s e h is lo v e o f th e O n e
G - d , t h a t is c e r ta in ly , u n d o u b te d ly , l a te n t in h is h e a r t —
since everyone, even the most hardened sinner, is endowed with this
inborn love.

‫ ובלבבך‬: ‫וזהו שכתוב‬

T h is is th e m e a n in g o f " in y o u r h e a r t ” i.e., that everyone can
serve G-d out of love, which is an emotion of the heart.

Yet love of G-d, by itself, is insufficient. One needs also a fear of

G-d, to guard against violating the prohibitive commandments. There­
fore the Alter Rebbe continues:

1. Devarim 30:14.
330 Lessons in T anya

‫ דהיימ שלא ליפרד בשוס אופן מי ח תו ואחדותו‬,‫ונכלל בה גם דחילו‬

‫ אפילו במסירת נפש ממש‬,‫יתברך‬
T h is l o v e c a rrie s w i t h i t a ls o fea r; t h a t is, th e d r e a d o f b e in g
s e p a r a te d o n a n y a c c o u n t f r o m G - d ’s u n i t y a n d o n e n e ss.
E v e n i f i t m e a n s s a c r ific in g h is lif e so as not to be separated from
Him, he will do so,

‫ אלא בטבע אלקי‬,‫בלי שום טעם ושכל מושג‬

w i t h o u t a n y r e a so n o r lo g ic , b u t p u r e ly o u t o f o n e ’s d iv in e
n a tu re .

As illustrated in ch. 19 by the analogy of the flame of a candle,

which intrinsically seeks to unite with its source, the soul instinctively
seeks to unite with its Divine source. Because of this nature, it recoils in
fear from anything that may sever its connection with G-d, even at the
cost of life itself.

‫ שקרוב אליו הדבר יותר‬,‫ הקלה מיסורי מיתה‬,‫וכל שכן בשבירת התאוות‬
‫לכבוש היצר‬
S u r e ly , th e n , i t is f a r e a s ie r t o s u b d u e o n e ’s a p p e ti te s , s in c e
t h is e n ta ils m u c h lig h te r s u ffe r in g th a n d e a th which he would
willingly endure so as not to be torn away from G-d. Mastering his evil
inclination is easier,

‫הן בבחינת סור מרע‬

b o t h in th e c a te g o r y o p “ tu r n in g a w a y f r o m e v i l ” and the
category of^ “doing good” — i.c., refraining from sin, and observing
the jxisitive commandments, respectively.

‫ מאחר‬,‫אפילו מעבירה קלה של דברי סופרים שלא אלבור על רצונו יתברך‬

‫ודה זרה ממש בשעת מעשה‬:‫שנפרד בה מיחודו ואחדותו כמו םמ‬
T o be specific: E v e n w h e n i t c o n c e rn s a m in o r R a b b in ic p r o h i­
b i t i o n one can easily master his evil inclination SO a s n o t t o

2. Cf. T e h illim 34:15.

 C hapter T wenty-F ive 331

tr a n s g r e s s G - d ' s W i l l , s in c e a t th e t i m e t h a t h e d o e s th e
f o r b i d d e n a c t, h e t h e r e b y b e c o m e s s e p a r a te d f r o m G - d ’s
u n i t y ju s t a s m u c h a s th r o u g h a c tu a l i d o la t r y , as explained in
the previous chapter.

It follows therefore, that he ought to display the same strength in

resisting the temptation for such a sin as he would display (even to the
point of sacrificing his life) in rejecting idolatry, since this sin too
separates him from G-d.
There would appear to be a difference, however, between idolatry
and the minor sin with which we are dealing. With idolatry, the sinner
remains separated from G-d even after the idolatrous act (as explained
in the previous chapter), whereas with a minor sin the separation lasts
only as long as the sinful act itself.
The Alter Rebbe refutes this argument in the next paragraph by
stating that in the case of idolatry, too, there is a means of ensuring that
the separation from G-d brought on thereby end immediately after the
act. That method is teshuvah — repentance. Yet, despite the fact that
this resource is available to him, a Jew would rather be killed than
practice idolatry, for he cannot accept even a m o m entary separation
from G-d. He may now apply the same consideration to refraining from
even a minor sin, since it too imposes upon him a separation from G-d,
albeit a momentary one.

‫והרי גם בעבודה זרה יכול לעשות תשובה אחר כך‬

N o w , e v e n w i t h r e g a r d t o i d o la t r y , h e ca n r e p e n t a f te r w a r d s
and thus assure himself of unity with G-d after the idol-worship.
Nevertheless, a Jew would give up his life rather than exercise this
option.

Yet one may argue that in reality this is no option at all. The 2« s 1k v m
T a lm u d states that when one sins because he relies on subsequent
teshuvah, G-d does not allow him to practice teshuvah. Since he cannot
rely on this, he m u st sacrifice his life so as not to remain perm anently
separated from G-d through idolatry. With a minor sin, however, the
separation from G-d that it causes is in any case temporary, even
without recourse to teshuvah.
We are thus once again left with our original question: H ow can it
332 Lessons in T anya

be said that the same fear of separation from G‫־‬d that motivates a Jew
to sacrifice his life with regard to idolatry, can also motivate him to
refrain from even a minor sin? The two cases are altogether different;
the former causes a lasting separation, and the latter, a momentary one.
The Alter Rebbe answers this objection by clarifying the Talmudic
statement on which it is based. The Talmud does not imply, he
explains, that the sinner who relies on teshiwah utterly loses his ability
to repent, but rather that the Divine assistance usually granted to a
penitent sinner is withheld from him.
Thus one could, after all, submit to coercion and practice idolatry,
and rely on teshuvah to save him from a lasting separation from G‫־‬d.
Yet no Jew would take advantage of this resource; the love of G-d
innate in every Jew dictates that he sacrifice his life rather than bear the
temporary separation caused by idolatry.
This discussion is contained in the following paragraphs.

‫ אין מספיקין כו׳‬,‫)ואף שחאומר אחטא ואשוב‬

(^ A lth o u g h the Talmud states that^ “H e w h o s a y s, 7 w i l l s in a n d
r e p e n t, [sin a n d r e p e n t,] ’ is n o t g iv e n a n o p p o r tu n ity [ to d o
s o ],”

‫חיינו שאין מחזיקי ם ידו להיות לו שעת הכושר לעשות תשובה‬

y e t t h is m e a n s merely t h a t G - d d o e s n o t a i d su c h a sin n e r,
g r a n tin g h im th e a u s p ic io u s o c c a s io n t o r e p e n t.

Generally, G-d grants one who wishes to repent the necessary

power and the opportune moment to realize his good intentions.
However, where one’s reliance on teshuvah formed the basis for his sin,
he is lent neither the strength nor the opportunity.

(‫ אין לך דבר שעומד בפני התשובה‬,‫אבל אם דחק השעה ועשה תשובה‬

If, h ow ever, h e s e iz e s t h e o p p o r t u n i t y h im s e lf a n d he
r e p e n ts ,^ ‘‘N o t h i n g c a n s ta n d in t h e w a y o f r e p e n ta n c e . ”)

3. Parentheses are in the original text.

4. Toma 85b.
5. Cf. Talmud Yerushalmi, Pe’ah 1:1.
 C hapter T wenty-F ive 333

Thus, even in the case of idolatry one could conceivably rely on

teshuvah to prevent a lasting separation from G-d.

‫ כל איש ישראל מוכן ומזומן למסור נפשו על קדושת ה׳‬,‫ואף על פי כן‬

N e v e r th e le s s , e v e r y J e w is p r e p a r e d a n d r e a d y t o s u f fe r m a r ­
t y r d o m f o r th e s a n c ti f ic a tio n o f G - d ' s N a m e ,

‫שלא להשתחוות לעבודה זרה אפילו לפי שעה ולעשות תשובה אחר כך‬
a n d w i l l n o t p e r f o r m a n i d o la tr o u s a c t lit., “ to bow down before
an idol” e v e n t e m p o r a r ily , w i t h th e in te n t io n o f r e p e n tin g
a f te r w a r d s — indicating that the fear of even a temporary separation
from G-d is sufficient motivation for self-sacrifice.

‫ שאינו בבחינת זמן ושעה כלל‬,‫והייט מפני אור ה׳ המלובש בנפשם כנ״ל‬
‫ ושליט ומושל עליו כנודע‬,‫אלא למעלה מהזמן‬
T h is is b e c a u s e o f th e D i v in e lig h t w h ic h is c lo t h e d in h is
s o u l, a s e x p la i n e d a b o v e , w h ic h d o e s n o t c o m e w i t h i n th e
r e a lm o f t i m e a t a ll, b u t tr a n s c e n d s tim e , and therefore in
relation to this light every action is eternal; f u r th e r m o r e , a s is
k n o w n this Divine light ru les a n d d o m in a te s t i m e — not only is
it not governed by the laws of time, but on the contrary it governs them.

Thus, an action which took but a moment (and, judged by

temporal standards, has no value) can become more momentous than
one which takes much longer.^
Since the Divine light clothed in the soul transcends and dominates
time, it does not permit any separation from G-d, no matter how short
its duration.
The discussion until now centered on the category of “ turning
away from evil.” The Alter Rebbe showed how one could utilize his
hidden love of G-d in refraining from sin. He now goes on to the
category of “ doing good,'’ discussing the use of the hidden love in
leading one to perform all the positive commandments.

6. Based on a comment by the Rebbe Shlita.

 334 Lessons in T anya

I S S h fv a t
27 Shcvat ‫ להתגבר כארי בגבורה ואומץ הלב‬,‫והן בבחינת ועשה טוב‬
L ik e w is e in th e c a te g o r y o f “ d o in g g o o d ” one can employ the
power of his “ hidden love,’’ t o S tre n g th e n h i m s e l f lik e a lio n
w i t h m ig h t a n d d e te r m in a tio n o f h e a r t,

‫ש‬£0‫ר שב‬0‫ מבחינת יסוד הע‬,‫נגד היצר המכביד את גופו ומפיל עליו יסנלה‬
‫הבהמית‬
a g a in s t th e e v i l n a tu r e w h ic h w e ig h s d o w n h is b o d y a n d c a s ts
o v e r h i m a s lo th , w h ic h s te m s f r o m t h e e le m e n t o f E a r th th a t
is in h is a n im a l s o u l J

‫מלהטריח גופו בזריזות בבל מיני טורח ועבודת משא מנבודת ה׳ שיש בה‬
‫טורח ועמל‬
This laziness prevents him f r o m e x e r tin g h is b o d y e n e r g e tic a lly
w i t h e v e r y t y p e o f e f f o r t a n d s tr a in , in t h e s e r v ic e o f G - d t h a t
e n ta ils e f f o r t a n d to il.

‫ לא פסיק מ׳מיה מגירסא‬: ‫ ובפח‬,‫כגון לעמול בתוחת בעיון‬

F o r e x a m p l e , t o la b o r in t h e T o r a h w i t h d e e p c o n c e n tr a tio n ,
a n d a ls o o r a lly , s o t h a t “ h is m o u th w i l l n e v e r c e a se f r o m
T o ra h s tu d y ”;

‫ לעולם ישים אדם עצמו על דברי תורה כשור לעול‬:‫וכמאמר רז״ל‬

‫וכחמור למשאוי‬
a s o u r S a g e s h a v e said:^ “A m a n s h o u ld a lw a y s s u b m i t t o th e
w o r d s o f T o r a h lik e th e o x t o th e y o k e , a n d th e a ss t o th e
lo a d .”

‫ בכל כחו ממש‬,‫ לרנפלח בכונה‬p ‫ו‬

S i m i la r l y w i t h r e g a rd t o d e v o u t p r a y e r , he should exert himself
w i t h a ll th e s tr e n g th h e c a n m u s te r .

7. See ch. 1.
8. Avodah Zarah 5b.
 C hapter T wenty-F ive 335

‫ כמו עבודת הצדקה‬,‫וכן בעבודת ה׳ שהיא בדבר שבממון‬

S o t o o w i t h r e g a r d t o s e r v in g G - d in m o n e ta r y m a tte r s , su c h
a s th e d u t y o f c h a r ity ,^

‫ שלא‬,‫ לקרר נפש האדם‬,‫ וכיוצא באלו ממלחמות היצר ותחבולותיו‬sh28‫־‬v‫״‬

‫להפקיר ממונו ובריאות גופו‬
a n d in s im i la r m a tt e r s that entail great effort w h e r e o n e m u s t
s tr u g g le w i t h th e e v il in c lin a tio n a n d i t s w i l e s w h ic h s e e k t o
c o o l th e a r d o r o f a m a n 's s o u l, c la im in g th a t h e o u g h t n o t
d is s ip a te h is m o n e y in the case of charity o r h is h e a lth in matters
requiring physical exertion.

‫ כשישים אל לבו שלנצח היצר‬,‫שלעמוד נגדו ולכבשו קרוב מאד אל האדם‬

‫ ה׳‬,‫ קל מאד מיסורי מיתה‬,‫ ולעשות הפכו ממש‬,‫בכל זה ויותר מזה‬
‫ישמרנו‬
It is v e r y e a s y f o r a p e r so n t o re sis t a n d s u b ju g a te h is n a tu r e
w h e n h e c o n s id e r s d e e p ly th a t t o c o n q u e r h is n a tu r e in a ll th e
a b o v e a n d m o r e , a n d in f a c t t o d o th e v e r y o p p o s it e , i.e., to
exert himself strenuously, both bodily and financially, is m u c h
l ig h t e r s u f f e r in g th a n d e a th ( M a y G - d p r e s e r v e us!).

‫ שלא ליפרד מיחודו‬,‫ היה מקבל באהבה וברצון‬,‫ ה׳ ישמרנו‬,‫ותזורי מיתה‬

‫ ח ס ושלום‬,‫ לה שתחוות לעבודה זרה‬,‫ואחדותו יתברך אפילו לפי שעה‬
Y e t h e w o u l d l o v i n g l y a n d w i l l i n g l y h a v e a c c e p te d th e p a in
o f d e a th ( G - d p r e s e r v e us!) s o as n o t t o b e s e p a r a te d f r o m
G - d ’s u n i t y a n d o n e n e ss e v e n f o r a m o m e n t b y a n a c t o f
id o la tr y , G - d fo rb id .

For, as mentioned earlier, every Jew would sacrifice his life rather
than practice idolatry, since he knows that it represents separation from
G-d.

9. The three examples given here correspond to the three “ pillars” of

Torah, avodah, and gemilut chassadim.
336 Lessons in T anya

‫וכל שכן שיש לו לקבל באהבה וברצון בדי לדבקה בו לעולם ועד‬
C e r ta in ly , th e n , h e o u g h t t o a c c e p t l o v i n g l y a n d w i l l i n g l y the
comparatively minor pain of exerting himself in the performance of the
m itzvo t in o r d e r t o b i n d h i m s e l f t o G - d w i t h a n e te r n a l b o n d .

There is a twofold a fortiori argument here/ Firstly, performing a

mitzvah actively binds man to G-d, as opposed to refraining from
idolatry, which merely prevents separation ftom Him. Secondly, the
bond effected by the mitzvah is an eternal one, as opposed to the
temporary separation from G-d caused by idolatry. N ow if one would
sacrifice his life to refrain from idolatry, how much more so ought he
accept whatever hardships are entailed by fulfilling the mitzvot, since
their performance has both these gains that are not found in the
rejection of idolatry.
The Alter Rebbe now goes on to explain how mitzvot effect an
eternal bond with G-d.

‫ יתגלה בה פנימית רצון העליון‬,‫דהיינו כשיעשה רצומ יתברך בעבודה זו‬

‫ ולא בהסתר כלל‬,‫בבחינת פנים וגילוי רב‬
F o r b y f u lf i ll in g G - d ’s W i l l th r o u g h th is s e r v ic e despite the
exertion involved, th e in n e r m o s t D iv in e W il l w i l l b e r e v e a le d in
it — in te r n a lly as opposed to “ surrounding” it or “hovering” over it
from above, a n d v e r y m a n if e s tly , w i t h o u t a n y o b s c u r ity
w h a te v e r .

As explained in ch. 23, the mitzvot represent G-d’s innermost

Will, and when one performs them, this Will stands completely
revealed.

,‫ אזי אין דבר נפרד כלל וכלל‬,‫וכשאין שום הסתר פנים ברצון העליון‬
‫להיות יש ודבר בפני עצמו‬
N o w , w h e n th e r e is n o “c o n c e a lm e n t o f th e C o u n te n a n c e ”
o f th e D i v in e W ill, n o th in g is a t a ll s e p a r a te f r o m G -d lin e s s ,
h a v in g a n i n d e p e n d e n t a n d s e p a r a te i d e n t i t y o f i ts o w n .

For, as explained in chs. 22 and 24, no created being can possibly

consider itself separate from G-d unless the Divine Will is concealed
 C hapter T wenty-F ive 337

from it. Since the inner aspect of this Will stands revealed in one’s
performance of a mitzvah, it does not permit any sense of separation.

‫ולזאת תהיינה נפשו ה אלקי ת והחיונית ולבושיהן כולן מיוחדות בתכלית‬

‫היחוד ברצון העליון ואור אין סוף ברוך הוא כנ״ל‬
T h u s h is s o u l i.e., the soul of the person performing the mitzvah,
b o t h th e d i v i n e a n d th e a n im a tin g s o u ls , a n d t h e ir " g a r­
m e n t s ” of thought, speech, and action, w i l l b e u n i t e d in p e r fe c t
u n i t y w i t h th e D i v in e W i l l a n d w i t h th e i n f i n i te lig h t o f G - d ,
b le s s e d b e H e , a s e x p la in e d a b o v e .

This details how the mitzvot effect a bond between man and G-d.
The Alter Rebbe will now go on to explain why this bond is eternal.

29 ‫ כי הוא יתברך ורצונו למעלה‬,‫ ויחוד זה למעלה הוא נצחי לעולם ועד‬sh.v«
‫מהזמן‬
In th e u p p e r s p h e r e s , t h is u n io n between the soul and G-d is
e te r n a l. F o r G - d , b le s s e d b e H e , a n d H is W i l l tr a n s c e n d t im e ,
and thus the union with G-d and His Will also transcends time and is
eternal.

‫וכן גילוי רצונו שבדבורו שהיא התורה הוא נצחי‬

So t o o even in this world H is r e v e a le d W ill, a s e x p r e s s e d in H is
W ord — th e T o r a h , is a ls o e te r n a l,

‫ ולא‬,‫ ודבריו חיים וקיי מים כוי‬,‫ ודבר אלקינו י קו ם לעולם‬:‫וכמו שכתוב‬
‫יחליף ולא ימיר דתו לעולמים כר‬
a s i t is w r itte n :^ ^ " B u t th e W o r d o f o u r G - d s h a ll s ta n d
f o r e v e r ” ; and^^ " H is w o r d s l iv e a n d e n d u r e ( e te r n a lly ) ”;
and^^ " H e w i l l n e v e r a lte r o r e x c h a n g e H is la w . ”

10. Yeshayahti 40:8.

11. From the prayer following the morning
12. From the medieval hymn Yigdul, based on the Thirteen Principles of
Faith formulated by Rambam.
 338 Lessons in T anya

Since the revelation of G-d’s Will as expressed in the Torah is

beyond time, the union of the soul with G-d that Torah and mitzvot
effect is likewise eternal.

19s;‫ ובאותה שעה לבדה שעוסק בה בתורה או ״״׳‬,‫אלא שלמטה הוא תחת הזמן‬
‫במצוה‬
H e r e b e l o w , h o w e v e r , th is union is w i t h i n th e l i m i t s o f t im e ,
for in this world the soul is under the dominion of time, a n d the soul is
united with G-d o n l y w h ile i t is e n g a g e d in T o r a h s t u d y o r in
th e p e r f o r m a n c e o f a m itzvah .

‫ נפרד מהיחוד העליון למטה )והיינו‬,‫כי אחר כך אם עוסק בדבר אחר‬

(‫כשעוסק בדברים בשלים לגמרי שאין בחם צורך בלל לעבודת ה׳‬
For i f h e e n g a g e s a f te r w a r d s in a n y th in g e ls e h e b e c o m e s
s e p a r a te d , h e r e b e lo w , f r o m th is S u p e r n a l u n io n {— t h a t is,
i f h e o c c u p ie s h i m s e l f w i t h a b s o lu te ly u n n e c e ssa ry m a tte r s
t h a t a re in n o w a y u s e fu l in th e se rv ic e o f G -d ).

‫ ומבקש‬,‫ לתורה ולתפלה‬,‫ כשחוזר ושב לעבודת ה׳ אחר כך‬,‫ואף על פי כן‬

‫ ה׳ יסלח לו‬,‫מחילה מה׳ על שהיה אפשר לו לעסוק אז בתורה ולא עסק‬
N e v e r th e le s s , w h e n h e r e p e n ts a n d re su m e s h is s e r v ic e o f G - d
th r o u g h T o r a h s t u d y o r p r a y e r , a n d h e a s k s f o r g iv e n e s s o f
G - d f o r n o t h a v in g s tu d ie d T o r a h a t th e t i m e of his occupation
in vain matters w h e n h e c o u ld h a v e d o n e so , G - d f o r g iv e s h im .

‫ לא זז משם עד שמוחלין לו‬,‫ עבר על מצות עשה ושב‬: ‫כמאמר רז״ל‬

A s o u r S a g e s h a v e said,^^ “ I f o n e n e g le c te d t o p e r f o r m a
p o s i t i v e p r e c e p t a n d r e p e n te d , h e is p a r d o n e d f o r t h w i t h , ”
and is thus reunited even here below, with G-d and His Will.

‫ שאין‬,‫ולזה תקנו ברכת סלח לנו שלש פעמים בכל יום על עון ביטול תורה‬
‫אדם ניצול ממנו בכל יום‬
F o r th is r e a so n i.e., because such a request for forgiveness is imme-

13. Yoma 86a.

 C hapter T wenty -F ive 339

diately effective in reuniting the soul to G-d, so that it will not be parted
from Him even momentarily, th e S a g es o r d a in e d th a t t h e b le s s in g
b e g in n in g “ F o r g iv e u s . . ” in which we beg forgiveness f o r th e
s in o f n e g le c tin g th e s t u d y o f th e T o r a h , b e r e c ite d as often as
th r e e t i m e s d a ily , s in c e n o o n e e s c a p e s th is s in e v e n a s in g le
day.

‫ו כ מו ה ת מ י ד ש הי ה מ כ פ ר על מ צו ת ע שה‬
T h is [ b le s s in g ] is l ik e th e d a i l y b u m t - o f f e r i n g sacrificed in the
Holy Temple, t h a t a t o n e d f o r n e g le c t o f t h e p o s i t i v e p r e c e p ts .

Yet it may be argued: Since this sin is repeated constantly, begging

forgiveness for it is similar to saying, “ I will sin and repent, sin and
repent.” Our Sages have said‘^ that in such a case, G-d does not grant
the sinner the opportunity to repent; why then should the request
beginning “ Forgive us . . be effective in the case of negleaing Torah
study? The Alter Rebbe now differentiates between the two cases.

‫ שב שעת ה ח ט א מ מ ש הו א ס ו מ ך על‬p ‫ א ל א א ם‬,‫ו אין ז ח א ח ט א ו א שו ב‬

‫ כ מ ו ש כ תו ב ב מ ק ו ם א ח ר‬,‫ה ת שו ב ה ו ל כ ך ח ו ט א‬
T h is is n o t th e s a m e a s s a y in g , “ I w i l l s in a n d r e p e n t, s in a n d
r e p e n t, ” u n le s s a t th e v e r y t i m e w h e n o n e c o m m i t s t h e s in h e
r e lie s o n s u b s e q u e n t r e p e n ta n c e , a n d s in s b e c a u s e o f i t , a s
e x p la i n e d e ls e w h e r e .

Since he perverted the idea of repentance by using it as an excuse

for sinning, he is not given the opportunity to practice it. However, in
our case of the oft-repeated sin of neglecting to study Torah, the
offender does not rely on teshuvah at the time of his sin, and he is
therefore granted the opportunity to ask for forgiveness thrice daily in
the blessing of “ Forgive us.”

At any rate, we see that the union of the soul with G-d that is

14. Ibid. 85b.

 340 Lessons in T anya

effected through the mitzuot is eternal. When one considers that he

would gladly give up his life so as not to be (even momentarily) parted
from G-d by practicing idolatry, he will realize that he surely ought to
exert himself in performing the mitzvot which bind him to G-d forever.
The Alter Rebbe has thus demonstrated how being aware of one’s
willingness to sacrifice his life for G-d, affects both the areas of
“ turning away from evil” and “doinggood,” i.e., the observance of the
negative and positive commandments respectively. It follows that this
awareness should constantly be on one’s mind, so that he will always be
ready to apply it to his performance of the mitzuot.

30She.‫ובזה יובן למה וגוה משה רבינו עליו השלום במשנה תורה לדור שנכנסו ״‬
‫ לקבל עליו מלכות שמים‬,‫ לקרו ת קרי א ת שמע פעמים בכל יום‬,‫לארץ‬
‫במסירת נפש‬
In l ig h t o f th e a b o v e , i t w i l l b e u n d e r s to o d w h y M o s h e
R a b b e in u , p e a c e b e u p o n h im , c o m m a n d e d in th e B o o k o f
Devarim (— not in the earlier Books of the Bible addressed to the
generation of Jews who wandered in the desert,‘ but) t o th e g e n e r a ­
t i o n t h a t e n te r e d th e H o l y L a n d t h a t th e y (too, and not only the
subsequent generations‘) r e c ite th e Shema t w i c e d a ily , the inten­
tion in the Shema being t o a c k n o w le d g e th e K i n g d o m o f H e a v e n
w i t h s e lf -s a c r if ic e ; i.e., the Shema teaches us to accept martyrdom
for the sanctification of G-d’s Name.

‫ פחדכם ומוראכם יתן ה׳ וגד‬: ‫והלא הבטיח להם‬

Now one may ask: Why was it necessary for our forefathers to prepare
themselves for martyrdom? H a d th e y n o t b e e n p r o m i s e d th aV ^
“ G - d w i l l l a y th e fe a r a n d d r e a d o f y o u [u p o n a ll th e
in h a b i ta n t s o f th e l a n d ] ” ?

They had no reason to fear that anyone would attempt to force

them to deny the Kingdom of Heaven, necessitating self-sacrifice to
resist such efforts. In this sense, they were as well protected as the Jews
who traveled the desert with Moses (who were not commanded to recite

15. Devarim 11:25.

 C hapter T wenty-F ive 341

the Shema).^ We must therefore conclude that preparation for martyr­

dom is necessary not only to ensure that it will be put into practice if
and when necessary,

‫אלא משום שקיום התורה ומצותיה תלוי בזה שיזכור תמיד ענין מסירת‬
‫ שיהיה קבוע בלבו תמיד ממש יומם ולילה לא ימיש‬,‫נפשו לה׳ על יחודו‬
‫מזכרונו‬
b u t b e c a u s e th e f u l f i l l m e n t o f th e T o r a h a n d i t s c o m m a n d ­
m e n ts is c o n t in g e n t o n o n e ’s b e in g c o n s ta n tl y a w a r e o f h is
r e a d in e s s t o s u r r e n d e r h is lif e t o G - d f o r th e s a k e o f H is
u n i t y , i.e., that a person remember that he would be willing to sacrifice
his life for the sake of G-d’s unity, if the situation would warrant it —
which is the message contained in the Shema; he must therefore recite it
twice daily, morning and evening, 50 t h a t th is a w a r e n e s s w i l l b e
f i x e d p e r m a n e n t l y in h is h e a r t, a n d w i l l n o t d e p a r t f r o m h is
m e m o r y n ig h t a n d d a y .

‫כי בזה יוכל לעמוד ע ד יצרו לנצחו תמיד בכל עת ובכל שעוז‬
In th is w a y , o n e is a b le t o w i t h s t a n d h is E v il I n c lin a tio n a n d
t o v a n q u is h i t a t e v e r y t i m e a n d e v e r y m o m e n t , even after
Moses’ passing, whenever Jews are engaged in an intense struggle with
the Evil Inclination, as it is written:'* “ G-d said to Moses, ‘Behold, yon
are about to sleep with your fathers, and this people will rise up and
stray.

‫כנ״ל‬
a s e x p la i n e d a b o v e — that when one remembers that he would be
prepared to suffer martyrdom for his love of G-d and his belief in G-d’s
unity, he will surely be able to overcome his Evil Inclination and
perform all the mitzvot.

16. Ibid. 31:16.

 342 Lessons in T anya

Chapter Twenty-Six

20Sherat
1 Adar I In the previous chapters, the Alter Rebbe explained how it is “ very
near to you,” i.e., how it is very easy and accessible to every Jew to serve
G-d with love and awe. He stated that this can be accomplished either
by creating a love and fear of G-d through meditation on G-d’s
greatness, or by arousing the “hidden love” (which also comprises a fear
of G-d) inherent in every Jew.
In the coming chapters, the Alter Rebbe will discuss means of
overcoming possible obstacles in the path of one’s service to G-d. In the
first instance, he shows how one may overcome the sadness, and
dullness of heart, whereby the heart becomes insensitive to feelings of
love and fear of G-d.

‫ברם כגון דא צריך לאודועי כלל גדול‬

B u t th is m u s t b e m a d e k n o w n as a c a r d in a l p r in c ip le :

‫ כגון שני אנשים ה מ ת א מןי ם זה עם זה‬,‫כי כמו שנצחון לנצח דבר גשמי‬
‫להפיל זה את זה‬
It is with the service of G-d ju s t a s i t is w i t h a v ic t o r y o v e r a
p h y s ic a l o p p o n e n t; f o r in s ta n c e , t w o p e o p le w h o w r e s tle
w i t h e a c h o th e r , e a c h s tr iv in g t o f e l l t h e o th e r .

‫ גם אם הוא גבור‬,‫הנה אם האחד הוא בעצלות וכבדות ינוצח בקל ויפול‬

‫יותר מ חבי ת‬
I f o n e o f t h e m is la z y a n d s lu g g is h h e w i l l e a s ily b e d e f e a te d
a n d w i l l f a ll, e v e n i f h e b e s tr o n g e r th a n th e o th e r , since his
laziness and sluggishness prevent him from revealing his strength.

‫ככה ממש בנצחון היצר‬

S i m i la r l y w i t h th e c o n q u e s t o f o n e ’s e v il n a tu r e .

Despite the fact that the good nature is stronger than the evil, for
 C hapter T wenty -S ix 343

as explained in previous chapters, “ Even a little of the light of holiness

dispels m uch darkness of the k e lip a h ,” yet here to o the previous rule
applies; and thus:

‫ הנ מ ש כו ת מ ע צ בו ת ו ט מ ט ו ם ה ל ב כ א בן‬,‫אי אפ שר לנ צ חו ב ע צ לו ת ו כ ב דו ת‬
I t is i m p o s s ib l e t o c o n q u e r th e e v i l n a tu r e w i t h la z in e s s a n d
s lu g g is h n e s s , w h ic h s t e m f r o m s a d n e s s a n d a s to n e - l ik e d u ll­
n e ss o f th e h e a r t,

‫ ו ט ה ר ת ו מ כ ל נ דנו ד‬,‫ הנ מ ש כ ת מ ש מ ח ה ו פ תי ח ת ה ל ב‬,‫כי א ם בז ריזו ת‬

‫ד אג ה וע צב ב עו ל ם‬
b u t r a th e r w i t h a la c r ity , w h ic h d e r iv e s f r o m j o y a n d a n o p e n
i.e., responsive h e a r t t h a t is u n b le m is h e d b y a n y tr a c e o f w o r r y
a n d s a d n e s s in th e w o r ld .

‫ שי הי ה א י ז ה י ת רון ו מ ע ל ה‬: ‫ פירו שו‬,‫ ב כ ל ע צב י הי ה מו ת ר‬: ‫ו מ ה ש כ תו ב‬

‫מז ה‬
A s f o r th e v e r s e ,^ “ In e v e r y s a d n e s s th e r e w i l l b e p r o f i t , ”
w h ic h m e a n s t h a t s o m e p r o f i t a n d a d v a n ta g e w o u l d b e
d e r iv e d f r o m i t ,

‫ ר ק שיגיע‬,‫ מל שון ז ה מ ש מ ע שהעצב מ צ ד ע צ מו אין בו מ ע ל ה‬,‫הנ ה א ד ר ב ה‬

‫וי ב א מ מנו אי ז ה י ת רון‬
th e w o r d i n g (“ there w ill be p ro fit” ) im p lie s t h a t, o n th e c o n ­
tr a r y , th e s a d n e s s i t s e l f h a s n o v ir tu e , e x c e p t t h a t s o m e p r o f i t
w i l l u l t i m a t e l y b e d e r iv e d f r o m it.

‫ ל ע תי ם‬,‫ו היינו ה ש מ ח ה ה א מ י ת י ת ב ה׳ א ל קיו ה ב א ה א ח ר ה ע צב ה א מי תי‬

‫ על עונו תיו ב מ ר נפ שו ו ל ב נ שבר‬,‫מזו מני ם‬
T h is p ro fit is th e tr u e j o y in G - d w h ic h f o l l o w s th e tr u e i.e.,
justified s a d n e s s o v e r o n e ’s sin s, w i t h b itte r n e s s o f s o u l a n d a
b r o k e n h e a r t, w h ic h m u s t c o m e a t s p e c if ic , s u ita b le tim e s .

H ence the “ p ro fit” of sadness is the joy th at follow s it.

1. Mishlei 14:23.
344 Lessons in T anya

‫שעל ידי זה נשברה רוח הטומאה וסטרא אחרא ומחיצה של ברזל‬

‫הכמ״סקת בינו לאביו שבשמים‬
Why should this sadness lead the worshiper to joy? F o r th e r e b y
(through one’s sadness) th e S p ir it o f i m p u r i t y a n d o f t h e sitra
achra is b r o k e n , a n d s o t o o th e “ ir o n w a l l ” t h a t s e p a r a te s
h im f r o m h is F a th e r in h e a v e n ,

‫ רוח נשברה לב נשבר וגו׳‬: ‫כמו שכתוב בזהר על פסוק‬

as th e Zohar c o m m e n ts ^ o n th e verse,^ “ A b r o k e n s p ir i t, a
b r o k e n h e a r t, [ Y o u w i l l n o t d e s p is e ]. ”
The Zohar interprets the verse as follows: “ A broken spirit of the
sitra achra is brought about by means of a broken heart. . Since
sadness over one’s sins causes the sitra achra to\xhto)f.en, and the“ iron
wall” to vanish, it leads one to rejoice — as the Alter Rebbe now goes
on to say:

‫ השיבה לי‬,‫ תשמיעיני ששון ושמחה וגו׳‬: ‫ואזי יקוי ם בו רישיה דקרא‬
‫ששון ישעך ורוח נדיבה וגו׳‬
T h e n th e p r e c e d in g v e rse s w i l l b e f u lf i ll e d f o r h im :* “ M a k e
m e h e a r j o y a n d g la d n e s s ” ; . . “ R e s to r e t o m e th e j o y o f
Y o u r s a lv a tio n , a n d [ s u p p o r t m e ] w ith Y o u r g e n e r o u s s p ir it. ”

This joy is the “ profit” of sadness, whereas sadness itself is neither

“ profitable” nor advantageous.

‫וזהו טעם הפשוט לתיקון האר״י ז״ל לומר מזמור זה אחר תיקון חצות‬
‫קודם הלימוד‬
T h is is th e s im p le re a so n i.e., apart from the deeper, mystical ones
f o r th e p r a c tic e i n s t i t u t e d b y th e AriZal ( R a b b i Isa a c L u ria )
o f r e c itin g th is P s a lm containing the verses quoted above a f te r

2. See ch. 17.

3. T e h illim 51:19.
4. Ib id . 51:10.
5. Ib id . 51:14.
 C hapter T wenty-S ix 345

Tikkun Chatzot (th e m id n ig h t p r a y e r ) b e fo r e resuming one’s

Torah s t u d y —

‫כדי ללמוד בשמחה אמיתית בה׳ הבאה אחר העצב‬

in o r d e r t h a t o n e s h o u l d s t u d y w i t h th e tr u e j o y in G - d , t h a t
s u c c e e d s th e r e m o r s e of Tikkun Chatzot.

‫שיש לשמחה זו יתרון כיתרון האור הבא מן החשך דוקא‬

S u c h j o y is o f a g r e a te r q u a l i t y than joy which is not preceded by
sadness, s im i la r t o th e d i s t i n c ti v e q u a l i t y o f l ig h t w h ic h
f o llo w s d a rk n ess.

‫ ראיתי שיש יתרון לחכמה מן הסכלות‬: ‫כמו שכתוב בזהר על פסוק‬

‫ ודי למבין‬,‫ עיין שם‬,‫כיתרון האור כוי‬
A s th e Zohar* c o m m e n ts o n th e v e r s e J ' ' A n d / (King Solomon)
s a w t h a t w i s d o m s u r p a s s e s f o o lis h n e s s a s lig h t su r p a s s e s
d a r k n e s s .” N o t e th e r e , a n d th is w i l l s u f f ic e f o r h im w h o
u n d e r s ta n d s .

The Zohar asks: Does it take a Solomon to see this? And it answers
that the intention of the verse is that just as darkness contributes to
light, for we cannot truly appreciate light unless we have experienced
darkness, so too does foolishness contribute to the appreciation of
wisdom. Similarly in our case, one’s earlier sadness adds strength to the
joy which follows it, and this is the “ profit” of sadness. Sadness itself,
however, is a hindrance in one’s service of G-d.

‫ תחת אשר לא עבדת את ה׳ אלקיך בשמחה‬:‫ומקרא מלא דבר הכתוב‬

‫ ונודע לכל פירוש האר״י ז״ל על פסוק זה‬,‫וגוי‬
F u r th e r m o r e , th e v e rse s ta te s e x p lic itly : ^ ''B eca u se y o u d i d
n o t s e r v e G - d y o u r L - r d w i t h j o y ...[ t h e r e f o r e y o u w i l l s e rv e

6. Ill, 47b.
7. Kohelet 2:13.
8. Devarim 28:47.
 346 Lessons in T anya

y o u r e n e m ie s ] ” — a n d e v e r y o n e is f a m ilia r w i t h th e e x p la n a ­
t io n o f th e A riZ al o n th is verse. ’

The verse reads; “ Because you did not serve G-d your L-rd with joy
and gladness of heart, from an abundance of everything [good]. . The
simple meaning is: “ When you had an abundance of everything you did
not serve G-d with joy. . (This meaning is borne out by the context of
the following verse: “ You will serve your enem ies... in hunger, thirst,
and nakedness, and in want of everything. ’’) But the AriZal interprets it
thus: “ You did not serve G-d with a joy greater than that caused by an
abundance of everything...”
We sec from all the above the importance of serving G-d joyfully.
Yet, many things in one’s life, both physical and spiritual, may cause
him sadness. The Alter Rcbbc now goes on to propose means of
combating this sadness, so that one may always be joyful.

21 a‫ ׳™״‬,‫והנה עצה היעוצה לטהר לבו מכל עצב ונדנוד דאגה ממילי דעלמא‬
‫ואפילו בני חיי ומזוני‬
S o u n d a d v ic e h a s b e e n o f f e r e d by our Sages o n c le a n s in g o n e 's
h e a r t o f a ll s a d n e s s a n d a n y tra c e o f w o r r y a b o u t m u n d a n e
m a tt e r s , e v e n a sadness or worry caused by the lack of such essentials
as c h ild r e n , h e a lth , o r liv e lih o o d .

‫ כשם שמברך על הטוסת כו׳‬: ‫מודעת זאת לכל מאמר רז׳׳ל‬

The advice is contained in th e w e l l - k n o w n s a y in g o f o u r Sages:^^
' 'Just a s o n e r e c ite s a b le s s in g f o r h is g o o d f o r tu n e (‘Blessed are
You, G -d ,...W h o is good and does good’), so must he also recite a
blessing for misfortune.”

‫ לקבולי בשמחה כמו שמחת הטובה הנגלית והנראית‬: ‫ופירשו בגמרא‬

T h e G em ara e x p la in s ^ ^ that this does not mean that he recite the
same blessing (for the blessing in a case of misfortune, G-d forbid, is

9. Quoted in Shelah, Asarah Maamarot, Maamar 3:4.

10. Berachot 9:5.
11. Ibid. 60a.
 C hapter T wenty-S ix 347

“ Blessed are You, G-d,. .. the true Judge’’); rather, the implication is
t h a t o n e s h o u l d a c c e p t m is f o r tu n e w i t h j o y , l ik e th e j o y in a
v is i b le a n d o b v io u s g o o d .

‫ כי הוא מעלמא‬,‫ רק שאינה עלי ת ונראית לעיני בשר‬,‫כי גם זו לטובה‬

‫ שלמעלה מעלמא דאתגליא‬,‫דאתכסיא‬
F o r i t , t o o , is f o r t h e g o o d , e x c e p t t h a t i t is n o t a p p a r e n t a n d
v is ib le t o m o r t a l e y e s , f o r i t s te m s f r o m th e ' ‘h id d e n ( s p ir it­
u a l) w o r l d , ” w h ic h is h ig h e r th a n th e ‘‘r e v e a le d ( s p ir itu a l)
w o r l d , ” whence derives an apparent and revealed good.

‫ ועלמא דאתכסיא הוא י׳׳ה‬,‫שהוא ו״ה משם הוי״ה ברוך הוא‬

The l a t t e r e m a n a te s f r o m th e le tte r s vav a n d hei o f th e
T e t r a g r a m m a t o n (the Four-Letter Divine Name, composed of the
letters yud hei vav hei), w h i l e th e f o r m e r d e r iv e s f r o m t h e le tte r s
yud hei.’^

‫ אשרי הגבר אשר תיסרנו י״ה וגו׳‬:‫וזה שכתוב‬

T h is is a ls o th e m e a n in g o f th e verse,^^ ‘‘H a p p y is t h e m a n
w h o m Y o u , G - d ( s p e lle d yud hei), chasten.”
Since the verse
speaks of man’s suffering, only the letters yud and hei are mentioned.

Man sees misfortune only because he cannot perceive that which

derives from a higher, hidden level of G-dliness. In truth, however, the
“ misfortunes” are actually blessings in disguise. On the contrary, they
represent an even higher level of good than the revealed good, since they
originate in a higher world.

‫ ואוהביו‬: ‫ עליהם הכתוב אומר‬,‫ אמרו רז״ל כי השמחים ביסורים‬p ‫ול‬

‫כצאת השמש בגבורתו‬
F o r th is re a so n , o u r S a g e s o f b le s s e d m e m o r y stated^"* t h a t th e

12. See Iggeret HaTeshuvah, ch. 4, where the relation of the various Worlds
to the letters of the Tetragrammaton is discussed at length.
13. Tehillim 94:12.
14. Voma 23a.
348 Lessons in T anya

verse,^^ “ T h o s e w h o lo v e H im s h a ll b e a s th e s u n w h e n i t
CO m e s o u t in i t s m ig h t, ’ ’ re fe rs t o the reward of th o s e w h o r e jo ic e
in t h e ir a f f lic tio n s .

G-d always rewards man “ measure for measure.” What is the

connection, then, between rejoicing in affliction and “ the sun..."?
Also, why are those who rejoice in affliction described as “ those who
love G-d” ?The Alter Rebbe now explains that since misfortune is really
nothing but a disguise for the higher form of good that derives from the
“ hidden world,” the option as to whether it will bring man either joy or
misery depends on his priorities. If he deems his physical life all­
important, he will indeed be miserable, while if nearness to G-d is his
primary concern he will rejoice, since nearness to G-d is found in greater
measure in the “ hidden world,” whence derives the good that is hidden
in misfortune.
Those who rejoice in suffering are therefore called “ lovers of
G-d,” and are rewarded by being granted the vision of “ the sun
emerging in its might.” Since in this world they disregarded externals
and ignored the veil of misfortune hiding the good within, choosing
instead to concern themselves with the deeper aspect of good and
G-dliness lying behind the veil, G-d rewards them in the World to
Come “ measure for measure,” by casting off the veils that surround
Him, and revealing Himself in His full glory to those who love Him.
For the Four-Letter Divine Name, signifying G-d in His Essence, is
compared to a sun, and the Name Elokim, signifying G-d as He is
clothed and concealed in the created universe, is compared to a veil
shielding the created beings from the intensity of its rays; as it is
written,'* “ A sun and a shield (respectively) are Hashem (i.e., the
Four-Letter Name) Elokim. ” In the World to Come, the “ sun” will
emerge from its “shield” , i.e., the Four-Letter Name will no longer be
veiled by Elokim, and it will shine forth “ in its might” as a reward for
those who love Him.
This, in summary, is the explanation contained in the following
paragraphs.

15. Shoftim 5:31.

16. Tehillim 84:12; cf. Shaar HaYichud VehaEmunah, ch. 4.
 C hapter T wenty -S ix 349

‫כי ה ש מ ח ה הי א מ א ה ב ת ו ק ר ב ת ה׳ יו ת ר מ כ ל חיי ה עו ל ם ח ז ה‬
F o r o n e ’s j o y in affliction s te m s f r o m t h e f a c t t h a t b e in g n e a r
t o G - d is d e a r e r t o h i m th a n a n y th in g o f th e lif e o f th is
w o r ld ,

‫ כי טו ב ח ס ד ן מ ח י י ם וגו׳‬: ‫כ ד כ תי ב‬
a s i t is w ritte n :^ ^ " F o r Y o u r lo v in g k in d n e s s is b e t t e r th a n
lif e ..."

‫ כי ש ם‬,‫ו ק ר ב ת ה׳ הי א בי ת ר ש א ת ו מ ע ל ה ל אין ק ץ ב ע ל מ א ד א ת כ ס י א‬
‫ ויו שב ב ס ת ר עליון‬,‫ח ביון עוזו‬
N o w , th e n e a r n e s s t o G - d is i n f i n i te l y g r e a te r a n d m o r e
s u b l im e in th e " h id d e n w o r l d , " for^ * " th e r e th e c o n c e a lm e n t
o f H is p o w e r is l o d g e d ” ; a n d it is also written,” " T h e M o s t
H ig h a b id e s in s e c r e c y ."
Both these verses indicate that the “hidden world” contains a
higher aspect of G-dliness than the “revealed world.” Since the “hidden
world” is the source of seeming affliction, he who loves G-d rejoices in
it, for it represents a greater nearness to G-d than revealed good, which
derives from the “revealed world.”

‫ ש הי א י צי א ת ח מ ה‬,‫ועל כן ז ו כ ה ל צ א ת ה ש מ ש ב ג בו ר תו ל ע תי ד ל ב א‬
‫ ו ל ע תי ד ת ת ג ל ה מ כ ס ו י ח‬,‫מ נ ר ת ק ח ש הי א מ כ ת ז ה בו ב עו ל ם הז ה‬
T h e r e fo r e h e is f o u n d w o r t h y o f s e e in g " th e s u n e m e r g in g in
i t s m i g h t ” in th e W o r l d t o C o m e , w h e n th e " s u n ” w i l l
e m e r g e f r o m th e " s h e a th ” in w h ic h i t is h id d e n in t h is w o r l d ,
a n d w i l l th e n b e r e v e a le d .

‫ ויז ר ח וי אי ר בגי לוי ר ב ו ע צו ם לכ ל‬,‫ד היינו ש אז י ת ג ל ח ע ל מ א ד א ת ב ס י א‬

‫ ש הו א ב חינ ת צ ל‬,‫ צל ה ח כ מ ה‬,‫ ו מ ס תו פ פ י ם ב צ לו‬,‫ה ח ו ס י ם בו ב עו ל ם חז ה‬
‫ ו די ל מ בין‬,‫ו ל א א ו ר ה ו טו ב ה נ ר אי ת‬
T h is m e a n s t h a t what is presently th e " h id d e n w o r l d ” w i l l th e n

17. Tehillim 63:4.

18. Chavakuk 3:4.
19. Tehillim 91:1.
 350 Lessons in T anya

b e r e v e a le d , a n d i t w i l l s h in e f o r t h a n d g l o w in a g r e a t a n d
in te n s e r e v e la tio n u p o n a ll w h o s e e k re fu g e in H im in T h is
W o r ld , t a k in g s h e lte r in h is “s h a d o w ”, th e “s h a d o w o f
w i s d o m , ” w h ic h is presently in a s t a t e o f “ s h a d e ” a s o p p o s e d
t o r e v e a le d lig h t a n d g o o d n e s s . I.e. they find shelter and refuge
even in that which presents an external appearance of “shade” and
darkness, whereas the light and goodness contained in it is concealed.
T h is is s u f f ic ie n t e x p la n a tio n f o r th e u n d e r s ta n d in g .

To return to our original point: When one considers that whatever

appears as suffering is actually a higher form of good, he will no longer
be saddened or worried by it.

22 sfcri'di The Alter Rebbe now goes on to discuss a different type of sadness,
that caused by one’s failings in matters of the spirit.

ro‫ צריך לשית עצות בגפשו ליפטר ממ‬,‫אך העצבות ממילי דשמיא‬
A s f o r s a d n e s s c o n n e c te d w i t h h e a v e n ly m a tte r s , o n e m u s t
s e e k w a y s a n d m e a n s o f fr e e in g o n e s e lf f r o m it.

‫ שצריך לעבוד ה׳ בשמחה ובטוב לבב‬,‫אין צריך לומר בשעת עבודה‬

T h a t th is a p p lie s t o th e t im e o f o n e ’s d iv in e s e rv ic e , is
s e lf - e v id e n t, f o r o n e m u s t s e rv e G - d w i t h j o y a n d g la d n e s s o f
h e a r t.

‫ אם נופל לו עצב ודאגה‬,‫אלא אפילו מי שהוא בעל עסקים ודרך ארץ‬

‫ממילי דשמיא בשעת עסקיו‬
B u t e v e n o n e w h o is o c c u p ie d in b u s in e ss a n d w o r l d l y a ffa ir s ,
s h o u l d th e r e d e s c e n d u p o n h im a n y s a d n e s s o r a n x i e ty a b o u t
h e a v e n ly m a tt e r s d u r in g h is b u s in e s s a ffa ir s ,

,‫ חס ושלום‬,‫ כדי להפילו אחר בן בתאוות‬,‫בידוע שהוא תחבולת היצר‬

‫כנודע‬
i t is c e r ta in ly a tr ic k o f th e E v il I n c lin a tio n which saddens him,
ostensibly for spiritual reasons, in o r d e r t o lu r e h im a f te r w a r d s
i n t o lu s ts , G - d f o r b id , a s is w e l l k n o w n .
 C hapter T wenty-S ix 351

It is man’s nature to seek pleasure and not to remain depressed. If

his feeling of spiritual failure distresses him, he will seek his pleasure in
physical gratification. The Evil Inclination therefore wishes that one be
depressed, be it even over spiritual matters, so that he will later succumb
to temptation.

,‫ מחמת <»תבת ח׳ או יראתו‬,‫ מאין באה לו עצבות אמיתית‬,‫שאם לא כן‬

‫באמצע עסקיו‬
F o r i f i t w e r e n o t s o , that this depression is the doing of the Yetzer
Hara, w h e n c e w o u l d a g e n u in e sa d n e s s, o n e t h a t is d e r iv e d
f r o m l o v e o r f e a r o f G - d , c o m e t o h im in t h e m i d s t o f h is
b u s in e s s a ffa ir s ?

Since a genuine sadness is an expression of love or fear of G-d, it

should express itself at a time when these emotions are active — during
prayer, Torah study and the like, but not during one’s business. Clearly,
then, the sadness is artificial, created by the Yetzer Hara for its own
purposes, and one must therefore rid himself of it. The next paragraph
provides the means:

‫ וביו‬,‫ בין שנפלה לו העצבות בשעת עבודה בונלמוד תורה או בתפלה‬,‫והנה‬

‫ זאת ישים אל לבו‬,‫שנפלה לו שלא בשעת עבודה‬
W h e th e r t h e d e p r e s s io n s e tt le s u p o n h im d u r in g h is s e r v ic e o f
G - d in T o r a h s t u d y o r p r a y e r , o r w h e n h e is n o t e n g a g e d th u s ,
but with his material affairs, th is is w h a t h e s h o u ld c o n s id e r :

,‫ אפילו לדאגת עונות חמורים‬,‫כי אין הזמן גרמא כעת לעצבות אמיתית‬
‫חס ושלום‬
" N o w is n o t th e p r o p e r t im e f o r g e n u in e s a d n e s s, n o r e v e n
f o r w o r r y o v e r g r a v e s in s, G - d f o r b id . ”

‫ להתבוק‬,‫רק לזאת צריך קביעות עתים ושעת הכושר בישוב הדעת‬

‫בגדולת ה׳ אשר חטא לו‬
F o r th is o n e m u s t s e t a s id e o p p o r tu n e tim e s , w h e n th e m in d
is c a lm , t o r e fle c t o n th e g r e a tn e s s o f G - d a g a in s t W h o m h e
h a s s in n e d .
352 Lessons in T anya

‫ וכמ מאר עת זו‬,‫כדי שעל ידי זה יהיה לבו נשבר באמת במרירות אמיתית‬
‫במקום אחר‬
s o t h a t t h e r e b y h is h e a r t w i l l tr u ly b e re n t w i t h g e n u in e
b itte r n e s s i.c., bitterness — remorse — as opposed to depression; the
former is alive and active, while the latter is resigned and “dead” . I t is
e x p la i n e d e ls e w h e r e w h e n th is t i m e s h o u l d be.^°

‫ אז יסיר‬,‫ושם נתבאר גם כן כי מיד אחר שנשבר לבו בעתים קבועים החם‬

‫העצב מלבו לגמרי‬
T h e r e i t is a ls o e x p la in e d t h a t i m m e d i a t e l y a f te r h is h e a r t h a s
b e e n b r o k e n d u r in g th o s e a p p o i n t e d tim e s , h e s h o u l d c o m ­
p l e t e l y r e m o v e th e s o r r o w f r o m h is h e a rt,

‫ ורב לסלוח‬,‫ויאמין אמונה שלימה כי ה׳ העביר חטאתו‬

a n d h e s h o u l d b e lie v e w i t h p e r fe c t f a i t h t h a t G - d h a s e r a se d
h is s in , a n d t h a t “H e p a r d o n s a b u n d a n tly . ”
Thus, even if one has sinned repeatedly against Him, G-d will
readily forgive him as though he had sinned for the first time; unlike
man, who easily forgives a first offense but finds it difficult to do so
when the offense is oft repeated.

‫ כנ״ל‬,‫וזו היא השמחה האמיתית בה׳ הבאה אחר העצב‬

T h is knowledge that G-d has surely cleansed him of his sins is t h e tr u e
j o y in G - d w h ic h f o l l o w s th e s a d n e s s, a s e x p la in e d a b o v e
— that the advantage of sadness lies in the joy to which it gives rise.

20. See Iggeret H aT eshw ab, chs. 7, 11.

 C hapter T wenty-S even 353

Chapter Twenty-Seven

2J S i w J t
In the previous chapter the Alter Rebbe stated that sadness hinders 1 Adar I
one’s service of G‫־‬d in general, and his battle with the Yetzer Hara in
particular. He therefore discussed means of overcoming sadness caused
by material concerns, and by anxiety over one’s sins.
In this chapter and the next, he will discuss another type of
melancholy, that caused by concern over one's sinful thoughts and
desires. This category itself may be further subdivided into two: (1)
Where these thoughts occur while one is occupied with his material
affairs, and (2) Where these thoughts disturb his service of G-d in Torah
study, prayer and the like.
In this chapter the Alter Rebbe discusses the first situation. He
states that not only are these thoughts no cause for sadness, but on the
contrary, they ought to give rise to joy.

‫ אלא מהרהורים רעים ותאוות רעות‬,‫ואם העצבות אינה מדאגת עונות‬

‫שנופלות במחשבתו‬
If, h o w e v e r , h is s a d n e s s d o e s n o t s te m f r o m a n x i e ty o v e r sin s
th a t h e h a s c o m m itte d , b u t fro m th e f a c t t h a t s in f u l
t h o u g h t s a n d d e s ir e s e n te r h is m in d , th e n :

‫ אלא בעת עסקו בעסקיו ודרך‬,‫הנה אם נופלות לו שלא בשעת העבודה‬

‫ארץ ובהאי גוונא‬
I f th e s e t h o u g h t s o c c u r t o h im n o t d u r in g h is s e r v ic e o f G - d ,
b u t w h i l e h e is o c c u p ie d w i t h h is o w n a ffa ir s a n d w i t h
m u n d a n e m a t t e r s a n d th e lik e ,

‫ שאף שנופלות לו במחשבתו הוא מסיח‬,‫אדרבה יש לו לשמוח בחלקו‬

‫דעתו מהם‬
h e s h o u ld , o n t h e c o n tr a r y , b e h a p p y in h is l o t; f o r a lth o u g h
th e s e s in f u l t h o u g h t s e n te r h is m in d , h e a v e r ts h is a t te n t io n
f r o m th e m .
354 Lessons in T anya

It is clear that here we are speaking of one who does not wilfully
dwell on sinful thoughts, for if he does so he is a sinner, and the previous
chapter has already dealt with sadness arising from sins.

‫ ולא תתורו אחרי לבבכם ואחרי עיניכם אשר אתם‬: ‫לקיים מה שנאמר‬
‫זונים אחריהם‬
By averting his mind from sinful thoughts h e f u lf i ll s th e in ju n c ­
tio n ,* “ Y o u s h a ll n o t f o l l o w a f te r y o u r h e a r t a n d a f te r y o u r
e y e s , b y w h ic h y o u g o a s tr a y . ”

Only when sinful thoughts enter one’s mind can he fulfill this
command. For the intention of the verse is not that one be at a level
where such thoughts would not occur to him: this is the level of
tzaddikim, who have eradicated all evil from their hearts. Surely, then,
this verse is not addressed to tzaddikim. The verse refers rather to one
who does have such thoughts, and he is commanded to banish them —
as the Alter Rcbbe continues:

‫ חס ושלום‬,‫ואיו הכתוב מדבר בצדיקים לקראם זונים‬

The above v e rs e s u r e ly d o e s n o t s p e a k o f tzaddikim, r e fe rrin g
t o t h e m ( G - d f o r b id ) a s “g o in g a s tr a y ,"

‫ בין בהיתר‬,‫אלא בבינונים כיוצא בו שנופלים לו הרהורי ניאוף במחשבתו‬

‫כו׳‬
b u t o f Beinonim lik e h im s e lf, in w h o s e m i n d th e re d o e n te r
e r o ti c th o u g h ts , w h e th e r of an in n o c e n t n a tu r e [o r
o th e r w is e ] ,

‫ מקיים לאו זה‬,‫וכשמסיח דעתו‬

a n d w h e n h e a v e r ts h is m in d f r o m th e m , h e f u lf i ll s th is
in ju n c tio n .

‫ מתנים לו שכר כאילו עשה מצוה‬,‫ ישב ולא עבר עבירה‬:‫ואמרו רז״ל‬
O u r S a g e s h a v e said:^ “ W h e n o n e p a s s iv e ly r e fra in s f r o m

1. Bamidbar 15:39.
2. Cf. Kiddushin 39b.
 C hapter T wenty-S even 355

s in , he is r e w a r d e d a s th o u g h h e h a d a c ti v e l y p e r f o r m e d a
mitzvah.”

‫ועל כן צריך לשמוח בקיום הלאו במו בקיום מצות עשה ממש‬
C o n s e q u e n tly , h e s h o u l d r e jo ic e in h is c o m p lia n c e w i t h th e
i n ju n c tio n ju s t a s h e d o e s w h e n p e r f o r m in g a n a c tu a l p o s i ­
t i v e p r e c e p t.

Thus not only should the occurrence of these thoughts not grieve
him, but it ought to bring him joy, for only thereby is he able to fulfill
this commandment.

‫ העצבות היא מגסות הרוח‬,‫ ואדרבה‬3 1

O n th e c o n tr a r y , su c h s a d n e s s is d u e t o c o n c e it.

‫ ועל כן ירע לבבו על שאינו במדרגת צדיק‬,‫שאינו מכיר מקומו‬

F o r h e d o e s n o t k n o w h is p la c e , a n d t h a t is w h y h e is
d is tr e s s e d b e c a u s e h e h a s n o t a t ta i n e d th e le v e l o f a tzaddik,

‫שלצדיקים בודאי אין נופלים להם הרהורי שטות כאלו‬

t o w h o m s u c h f o o l i s h th o u g h ts s u r e ly d o n o t o c c u r.

‫ שהוא רחוק מאד ממדרגת צדיק‬,‫כי אילו הי׳ מכיר מקומו‬

F o r w e r e h e t o r e c o g n iz e h is s ta t i o n , t h a t h e is v e r y f a r f r o m
th e r a n k o f tzaddik,

‫והלואי היה בינוני ולא רשע כל ימיו אפילו שעה אחת‬

a n d w o u ld t h a t h e b e a Beinoni a n d n o t a rasha f o r e v e n a
this is what he should be
s in g le m o m e n t t h r o u g h o u t h is lif e (i.e.,
striving for at present, rather than vainly desiring to be a tzaddik).

‫הרי זאת היא מדת הבינונים ועבודתם‬

th e n s u r e ly , t h is is th e d u e m e a s u r e o f th e Beinonim a n d th e ir
ta s k :
 356 Lessons in T anya

‫ ולהסיח דעתו לגמרי ממנו‬,‫לכבוש היצר וההרהור העולה מהלב למוח‬

‫ כנ״ל‬,‫ולדחותו בשתי ידים‬
To s u b d u e th e e v il im p u ls e a n d th e th o u g h t t h a t rise s f r o m
th e h e a r t t o th e m in d , a n d t o c o m p l e te l y a v e r t h is m i n d f r o m
i t , r e p u ls in g i t as it were w i t h b o t h h a n d s , a s e x p la in e d a b o v e
in ch. 12.

The Alter Rebbe explained there that the evil in the soul of the
Beinoni remains vigorous; his task is to prevent it from expressing itself
in thought, speech, and action. Thus, he has no control over the
occurrence of evil thoughts in his mind, but only over his acceptance or
rejection of these thoughts.

4 Ad‫״‬r I ‫ אתכפיא סטרא אחרא לתתא‬,‫ובכל דחיה ת חי ה שמדחהו ממחשבתו‬

W i t h e v e r y r e p u ls io n o f th is th o u g h t f r o m h is m in d , th e sitra
achra is s u p p r e s s e d h e re b e l o w in This World,
‫ובאתערותא דלתתא אתערותא דלעילא‬
a n d , s in c e “ th e a r o u s a l f r o m b e l o w (in our case, the initiative of
the Beinoni in suppressing the sitra achra) p r o d u c e s a corresponding
arou sal a b o v e ,”

‫ואתכפיא סטרא אחרא דלעילא המגביה עצמה כנשר‬

th e sitra achra a b o v e in the supernal worlds (the root of the sitra
achra of this world) w h ic h s o a r s l ik e a n e a g le , is a ls o s u p p r e s s e d ,

‫ אם תגביה כנשר וגו׳ משם אור תך נאם ה׳‬:‫לקיים מה שכתוב‬

th u s r e a liz in g th e v e r s e ,^ “ T h o u g h y o u s o a r a l o f t lik e th e
e a g l e . . . 1 w i l l y e t b r in g y o u d o w n f r o m th e re , s a y s G - d . ”

‫וכמו שהפליג בזהר פרשת תרומה)דף קכח( בגודל נחת רוח לפניו יתברך‬
‫כד אתכפיא סטרא אחרא לתתא‬
I n d e e d th e Zohar, in Parshat Terumah (p. 1 2 8 ), e x t o l l s th e

3. Ovadiah 1:4.
 C hapter T wenty -S even 357

D i v in e s a ti s f a c t io n th a t occu rs w h en th e sitra achra is

s u b d u e d h e re b e l o w ,

,‫דאסתלק יקרא דקודשא כריך הוא לעילא על כולא יתיר משבחא אחרא‬
‫ואסתלקותא דא יתיר מכולא וכר‬
f o r “ th e r e b y G - d ’s g l o r y rises a b o v e a ll, m o r e th a n b y a n y
o t h e r p r a is e , a n d t h i s a s c e n t is g r e a te r th a n a ll e lse , e tc . ”

Thus, it is the evil thoughts which enter the mind of the Beinoni
that enable him to fulfill G‫־‬d’s command in averting his attention from
them, thereby subduing the sitra achra.

‫ולכן אל יפול לב אדם עליו ולא ירע לבבו מאד‬

T h e r e fo r e o n e s h o u l d n o t f e e l d e p r e s s e d o r v e r y t r o u b le d a t
h e a r t (— he ought to be somewhat troubled by the occurrence of these
thoughts, otherwise he may become indifferent to them and will cease
to wage war against them; but he ought not to be sorely troubled by
them),

‫ כל ימיו במלחמה זו‬p ‫גם אם יהיה‬

e v e n i f h e b e e n g a g e d a ll h is d a y s in th is c o n f li c t with the
thoughts which will always enter his mind.

Though he may never rise to the level which precludes their

occurrence, yet he should not be depressed.

‫ לאכפיא לסטרא אחרא תמיד‬: ‫ וז א ת עבודתו‬,‫כי אולי לכך נברא‬

F o r p e r h a p s t h is i s w h a t h e w a s c r e a te d f o r , a n d th is is th e
s e r v ic e d e m a n d e d o f h im — t o s u b d u e th e sitra achra
c o n s ta n tl y .

‫ בראת רשעים‬: ‫ועל זה אמר איוב‬

C o n c e r n in g th is J o b s a i d to G‫־‬d:^ “ Y o u h a v e c r e a te d w i c k e d

4. Bava Batra 16a.

358 Lessons in T anya

m e n , ” as though it were preordained that one man be wicked, and

another righteous.

In the first chapter, the Alter Rebbe pointed out that this is
contradicted by the statement in the Gemara that before a child is born,
G‫־‬d decrees whether he shall be wise or foolish, strong or weak, and so
on, but does not determine whether he will be righteous or wicked —
this is left to one’s own choice. The meaning of Job’s statement
becomes clear, however, in light of the above discussion. True, G-d does
nor ordain whether man will act wickedly, but He does “create wicked
men,’’ in the sense that their minds work like the mind of the rasha,
with evil thoughts constantly occurring to them. G‫־‬d created them in
this way so that they will engage in battle with these thoughts, and
thereby subjugate the sitra achra — as the Alter Rebbe now goes on to
say.

‫ חס ושלום‬,‫ולא שיהיו רשעים באמת‬

The implication of Job’s statement is n o t that they were created t o
a c tu a lly b e w i c k e d , G - d f o r b id , i.e., sinful in thought, speech and
action,

‫אלא שיגיע אליהם כמעשה הרשעים במחשבתם וחרחורם בלבד‬

b u t t h a t th e r e s h o u ld o c c u r t o th e m , in th e ir th o u g h ts a n d
m u s in g s a lo n e , th a t w h ic h o c c u rs t o th e w ic k e d ,^ i.e., that evil
thoughts should enter their mind, as they do in the mind of the wicked,

‫והם יהיו נלחמים תמיד להסיח דעתם מה ם כדי לאכפיא לסטרא אחרא‬
a n d t h e y s h a ll e te r n a lly w a g e w a r t o a v e r t th e ir m in d s f r o m
t h e m in o r d e r t o s u b ju g a te th e sitr a a ch ra ,

‫ כי זה נעשה על ידי הצדיקים‬,‫ולא יוכלו לבטלה מכל וכל‬

y e t t h e y w i l l n e v e r b e a b le t o a n n ih ila te th e sitr a a ch ra in their
souls c o m p l e te l y , f o r th is is a c c o m p lis h e d b y tz a d d ik im .

5. Cf. Kohelet 8:14.

 C hapter T wenty-S even 359

A tzaddik subjugates his animal soul to such a degree that it is

unable to arouse temptation in his heart. His mind is therefore untrou­
bled by evil thoughts. Those, however, of whom Job said that they were
“created wicked,” cannot rise to this level. It is always possible for evil
thoughts to enter their minds; their task is not to give them free rein.

‫ י ושני מיני נחת ת ח לפניו יתברך למעלה‬mm \

F o r th e r e a r e t w o k in d s o f D iv in e p le a su re :

‫ ואתחפכא ממרירו למתקא‬,‫ מביטול חסטרא אחרא לגמרי‬,‫אחת‬

‫ על ידי הצדיקים‬,‫ומחשוכא לנהורא‬
o n e , f r o m t h e c o m p l e t e a n n ih ila tio n o f th e sitra achra, a n d
(—
th e c o n v e r s io n o f b i t t e r t o s w e e t a n d o f d a r k n e s s t o lig h t
the former referring to the emotional faculties of the animal soul, and
the latter to its mental faculties), w h ic h is a c c o m p lis h e d b y
tzaddikim;
‫ ומגביה‬,‫ כד אתכפיא הסטרא אחרא בעודה בתקפה וגבורתה‬,‫והשנית‬
‫עצמה כנשר‬
a n d th e s e c o n d : w h e n th e sitra achra is s u b d u e d w h il e i t is
s t i l l a t i t s s tr o n g e s t a n d m o s t p o w e r f u l, s o a r in g lik e a n e a g le ,

‫ומשם מורידה ה׳ באתערותא דלתתא על ידי הבינונים‬

a n d f r o m t h is h e ig h t G - d t o p p le s i t in r e sp o n se t o h u m a n
i n i t i a t i v e , i.e., as a result of one’s efforts at subduing the sitra achra in
his soul. T h is is a c c o m p l is h e d b y Beinonim.
Each of the two aforementioned categories — those who were
“created righteous” and who were “created wicked” — brings about
one of these two kinds of Divine gratification.

‫ ועשה לי מטעמים כאשר אהבתי‬:‫וזהו שאמר הכתוב‬

T h is is a l lu d e d t o in th e verse,^ “A n d m a k e m e d e lic a c ie s ,
su c h a s I l o v e , ”

6. B ereish it 27:4.
360 Lessons in T anya

‫ שני מיני נ ח ת רו ח‬,‫מ ט ע מי ם ל שון ר בי ם‬

w h e r e th e w o r d matamim ( “ d e lic a c ie s ”) is w r i t t e n in th e
p lu r a l, i n d ic a tin g t w o k in d s o f p le a su re .

‫ כד פיר ש ב ת י ק ו נ י ם‬,‫ו הו א מ א מ ר ה ש כינ ה ל בני ה כ ל ל ו ת י שר אל‬

T h e s e w o r d s a re th e c h a rg e o f th e Shechinah t o i t s c h ild r e n ,
th e c o m m u n i ty o f Isra el, a s e x p la in e d in Tikkunei Zohar —
that with these words G-d asks of the Jewish people to please Him with
their divine service.

‫ יש שני מיני מ ע דני ם‬,‫ ד ר ך מ של‬,‫ו כ מו ש ב מ ט ע מי ם ג ש מיי ם‬

Ju st as w ith m a te r ia l fo o d , th e r e a re tw o k in d s of
d e lic a c ie s —
‫ וה שני מ ד ב רי ם ח רי פי ם או ח מו צי ם‬,‫ מ מ א כ לי ם ע ר בי ם ו מ ת ו ק י ם‬,‫א ח ד‬
o n e o f s w e e t a n d lu s c io u s f o o d s , a n d th e o th e r o f s h a r p o r
s o u r a r tic le s which ai‫־‬e unpleasant to eat in their natural state,

‫ר ק ש ה ם מ ת ו ב ל י ם ו מ ת ו ק נ י ם הי ט ב עד שנעשו מ ע דני ם ל ה שי ב הנפ ש‬

b u t h a v e b e e n w e l l s p ic e d a n d p r e p a r e d s o t h a t th e y b e c o m e
d e lic a c ie s w h ic h r e v iv e th e s o u l — so too are there two kinds of
spiritual delicacies.

One is provided by tzaddikim, who are occupied solely with

matters that are “good” and “sweet” — holy matters. Having con­
quered the evil of their animal soul, they no longer need grapple with
the sitra achra. Their divine service consists of increasing the light of
holiness. The second kind of delicacy is provided by Beinonim, who are
occupied with “bitter” matters, with battling against the sitra achra in
their soul, and with the evil thoughts that it spawns.

‫ וג ם ר שע ליו ם ר ע ה‬,‫ כ ל פ על ה׳ ל מ ענ הו‬:‫וז הו ש א מ ר ה כ תו ב‬

T h is is i n d ic a te d in th e v e r s e , “ T h e L - r d h a s m a d e e v e r y ­
th in g f o r H is sa k e ; e v e n th e w i c k e d f o r th e d a y o f e v il. ”

7. Mishlei 16:4.
 C hapter T wenty-S even 361

How can it be said that the rasha was created for G-d’s sake?

‫ שי שוב מר שעו ויע שה ה ר ע שלו י ו ם ו או ר ל מ ע ל ה‬: ‫פירו ש‬

T h is m e a n s , h o w e v e r , t h a t h e s h o u ld r e p e n t o f h is e v il, a n d
tu r n h is e v i l i n t o “ d a y ” a n d lig h t a b o v e ,

‫כ ד א ת כ פי א ס ט ר א א ח ר א ו א ס ת ל ק י ק ר א ד קו ד ש א ב רי ך הו א ל עי ל א‬
w h e n th e sitra achra is s u b d u e d , a n d th e g l o r y o f G - d is
u p l i f t e d o n h ig h .

Thus, the meaning of the words “even the wicked for the day of
evil” is that the purpose of the wicked is to transform the “evil” into
“day”.

The central point of the above discussion was that through the 2S6 A S tw a t
darl
occurrence of evil thoughts in one’s mind, and through one’s battle
against them, the sitra achra is subdued, causing great pleasure above.
The Alter Rebbe now goes on to say that this subjugation of the
sitra achra and the consequent Divine pleasure are brought about not
only by one’s struggle against the atra achra when it attempts to lead
one to sin (as in our case, where the lack of a struggle against evil
thoughts, and the continued meditation on them would constitute a
sin). Rather, one produces the same effect by struggling with one's
nature in abstaining from permitted matters. For as explained in ch. 6,
any permitted action done without the specific intention of leading one
to the serving of G-d (as, for example, eating in order to obtain strength
for Torah study or performing the mitzvot) derives its vitality from the
sitra achra. (This term simply means “the other side,” i.e., the absence
of holiness.) Only an action so directed can draw its vitality from the
realm of holiness. Therefore, whenever one refrains from doing even a
permissible act (in which this intention is lacking) in order to subdue
the sitra achra, he gives rise to Divine pleasure.

‫ א ל א א פי לו ב ד ב רי ם ה מו ת ר י ם לג מ רי‬,‫ו ל א עוד‬
F u r th e r m o r e , not only by fighting his evil thoughts does one subdue
the sitra achra, but e v e n in m a tt e r s t h a t a re f u l l y p e r m is s ib le .
362 Lessons in T anya

‫ ו מ ת כוין ל א כ פי א ל ס ט ר א‬,‫כ ל מ ה ש ה א ד ם זו ב ח י צ רו א פי לו שעה ק ל ה‬

‫א ח ר א ש ב ח ל ל ה ש מ א לי‬
e v e r y a c t o f s a c r ific in g o n e ’s im p u ls e , e v e n i f o n l y f o r a s h o r t
w h il e i.e., if he delays partaking of even the permissible and essential,
w i t h th e i n te n t io n o f s u b d u in g th e sitra achra in th e l e f t p a r t
o f h is h e a r t, achieves this end.

‫ ו מ א ח ר ס עו ד תו עד ל א ח ר שעה או פ חו ת‬,‫כגון שחפץ ל א כו ל‬

F o r e x a m p le : w h e n h e w a n ts t o e a t b u t d e la y s h is m e a l f o r a n
h o u r o r less,

‫ו עו ס ק ב ת ו ר ה ב או ת ה שעה‬
a n d d u r in g t h a t t im e h e s tu d ie s T o r a h .

For if he occupies himself with other physical matters, he does not

subdue the sitra achra by postponing his meal, since he is in any case
indulging his animal soul; but if he studies Torah during that time then
even when the delay of his meal does not gain him any time for Torah
study, for he would have studied Torah regardless (as will soon be
stated), and despite the fact that he eventually does eat, yet he subdues
the sitra achra by the mere effort of postponing his meal, and thereby he
brings about the Divine pleasure caused by every subjugation of the sitra
achra.

‫ שעה ש שית מ א כ ל ת ל מי די‬,‫ שעה ר בי עי ת מ א כ ל כ ל א ד ם‬: ‫כ ד אי ת א בג מ ר א‬

‫ח כ מי ם‬
A s th e Gemara sta te s:^ ‘’T h e f o u r th h o u r [ o f th e d a y ] is w h e n
a ll m e n e a t, b u t th e s ix t h h o u r is th e m e a l ti m e f o r s c h o la r s , ”

‫ו היו מ ר עי בי ם ע צ מ ם שתי שעות ל כוונ ה זו‬

b e c a u s e t h e y w o u l d g o h u n g r y f o r t w o h o u r s w i t h th is
i n te n tio n ,

‫א ף שג ם א ח ר ה ס עו ד ה היו לו מ די ם כ ל היו ם‬
a lth o u g h e v e n a f te r th e m e a l th e y w o u l d s t u d y a ll d a y .

8. S h a b b a t 10a.
 C hapter T wenty-S even 363

‫וכן א ם בו ל ם פיו מ ל ד ב ר ד ב רי ם שלבו מ ת א ו ה מ א ד ל ד ב ר ם מ ענייני‬

‫א עו ל ם‬
So t o o i f o n e r e s tr a in s h is m o u th f r o m s a y in g th in g s w h ic h h e
— even
g r e a tly d e s ir e s t o s a y , c o n c e r n in g m u n d a n e m a tt e r s
where there is nothing wrong with the words perse, yet he refrains from
speaking them precisely because he feels a desire to do so;

‫וכן ב ה ר הו רי מ ח ש ב תו‬
a n d l i k e w i s e r e g a r d in g th e th o u g h ts o f h is m in d h c suppresses
an urge to think about some mundane matter.

‫א פי לו ב מ ע ט מז עי ר ד א ת כ פי א ס ט ר א א ח ר א ל ת ת א‬
E v e n b y th e s lig h te s t s u b ju g a tio n o f th e sitra achra h ere
b e lo w ,

‫ הו א ו ק דו ש תו ל עיל א ה ר ב ה‬T ‫א ס ת ל לן י ק ר א ד קו ד ש א ב ר‬
th e g l o r y o f G - d a n d H is h o lin e s s is g r e a tly e le v a te d o n h ig h .

‫ י ו מ ק דו ש ה זו נ מ ש כ ת ק דו ש ה ע ליונ ה על ה א ד ם ל מ ט ה ל סיי עו סיו ע ר ב‬Ad« 1

‫ו ע צו ם ל ע בו ד תו י ת ב ר ך‬
F ro m th is h o lin e s s , a s u b lim e h o lin e s s issu e s f o r t h u p o n m a n
b e l o w , t o a s s is t h im w i t h a g r e a t a n d p o w e r f u l a i d in h is
s e r v ic e o f G - d .

‫ מ ק ד שין או ת ו ה ר ב ה‬,‫ א ד ם מ ק ד ש ע צ מו מ ע ט ל מ ט ה‬:‫וז הו ש א מ רו רז ״ ל‬

‫מל מעלה‬
T h is is w h a t o u r S a g e s m e a n t w h e n th e y sa id:^ “ I f a m a n
c o n s e c r a te s h i m s e l f in a s m a ll m e a s u r e h ere b e lo w , h e is
s a n c ti f ie d g r e a tly f r o m a b o v e . ”

‫ כ ש מ ק ד ש ע צ מו‬,‫ ו ה ת ק ד ש ת ם ו כ ר‬: ‫ל ב ד מ ה ש מ קיי ם מ צ ו ת ע שה של תו ר ה‬

‫ב מו ת ר לו‬
T h is is a p a r t f r o m th e f a c t t h a t w h e n o n e s a n c tif ie s h i m s e l f

9. Cf. Yom a 39a.

364 Lessons in T anya

in p e r m is s ib le m a tte r s , h e th e r e b y f u lf i ll s th e p o s i t i v e c o m ­
m a n d m e n t o f th e T o ra h :^ ° ''S a n c tify y o u r s e lv e s , a n d b e
h o ly . ”

Hence, apart from the consolation previously offered the Beinoni

— that through “turning away from evil” by combating evil thoughts
and desires, he affords G-d a pleasure that tzaddikim cannot — his
battle with the sitra achra also contains a positive quality in the
category of “doing good,” that is likewise not present in the divine
service of tzaddikim." This positive quality is the fulfillment of the
mitzvah: “Sanctify yourselves...,” which applies only to Beinonim,
not to tzaddikim. For the intention of the commandment is that even
one’s personal, permissible, and mundane matters should not be
attended to out of the desire of one’s animal soul, but for the sake of
G-d. This directive cannot apply to tzaddikim, who are unencumbered
by desires of the animal soul, as the Alter Rebbe continues:

‫ שתע שו ע צ מ כ ם ק דו שי ם‬: ‫ופירו ש ו ה ת ק ד ש ת ם‬

T h e m e a n in g o f " S a n c tify y o u r s e lv e s ” is: " Y o u s h a ll make
y o u r s e lv e s h o ly . ”

‫ א ף ש ב א מ ת אינו ק דו ש ו מו ב ד ל מ ס ט ר א א ח ר א‬: ‫כ לו מ ר‬
T h a t is t o s a y , a lth o u g h in t r u th o n e is n o t h o l y a n d s e p a r ­
a t e d f r o m th e sitra achra,
‫כי ה י א ב ת ק פ ה ו ב ג בו ר ת ה כ תו ל ד ת ה ב ח ל ל ה ש מ א לי‬
fo r th e sitra achra o f h is a n im a l s o u l is s t i l l , a s a t b ir th , a t i ts
f u l l s tr e n g th a n d m ig h t, in th e l e f t p a r t o f h is h e a r t — the seat
of the animal soul and evil inclination.

The world kedushah (“holiness”) means “setting apart,” i.e.,

separation from the unholy.*^ The verse thus means: One should
sanctify himself even if he must yet make himself holy and separate

10. Vayikra 20:7.

11. Based on a comment by the Rebbe Shlita.
12. Cf. Rashi on Vayikra 19:2.
 C hapter T wenty-S even 365

from the sitra achra, for at his present level his heart still desires those
things that derive from it,

‫ר ק שכוב ש י צ רו ו מ ק ד ש ע צ מו‬
y e t if even while at this level h e s u b d u e s a n d m a s te r s h is e v il
im p u ls e a n d m a k e s h i m s e l f “ h o l y ” , s e p a r a te f r o m th e sitra
achra, then, continues the verse:
‫ו היי ת ם ק דו שי ם‬
“Y ou will b e h o ly . ”

The words “be holy” which, in their simple sense, voice a com­
mand, can also be understood as conveying a promise,

‫ סו פו ל חיו ת ק דו ש ו מו ב ד ל ב א מ ת מ ה ס ט ר א א ח ר א‬: ‫כ לו מ ר‬
m e a n in g t h a t u l t i m a t e l y h e w i l l b e tr u ly “ h o l y ” a n d re­
m o v e d f r o m th e sitra achra,
‫על ידי ש מ ק ד שי ם או ת ו ה ר ב ה מ ל מ ע ל ה‬
th r o u g h h is b e in g “ g r e a tly s a n c tif ie d f r o m a b o v e , ” as quoted
earlier from the Gemara,

‫ מ ע ט מ ע ט‬,‫ו מ סיי עי ם א ו ת ו לגר ש ה מ ל בו‬

a n d th r o u g h h is b e in g a id e d from above t o e x p e l [ th e sitra
achraj f r o m h is h e a r t, l i t t l e b y l i t t l e , so that even in his heart he
will no longer have any desire for anything originating in the realm of
the.sitra achra.
 366 L essons in T anya

Chapter Twenty-Eight

Z6 ShfVtit
8 Adarl In the previous chapter the Alter Rebbe taught that the Beinoni
should not be distressed by the occurrence of sinful thoughts in his mind.
On the contrary, he ought to rejoice, for by repulsing these thoughts and
promptly averting his mind from them, he fulfills the commandment of
"not going astray after one’s heart," and thereby crushes the spirit of
the sitra achra, consequently causing intense Divine pleasure.
However, this reasoning can only be applied when such thoughts
occur to the Beinoni while engaged in his material pursuits. If, however,
they occur to him while occupied in the service of G-d (e.g., while
praying or studying the Torah), they are certainly no cause for rejoicing,
since they distract him from his divine service. How is he to deal with
them in this case? — This is the subject of ch. 28.

‫ו א פי לו א ם נו פ לי ם לו ה ר הו רי ת א ו ו ת ו ש אר מ ח ש בו ת ז ת ת ב ש עת ה ע בו ד ה‬
‫ב תו ר ה או ב ת פ ל ה ב כוונ ה‬
E v e n i f lu s tf u l im a g in in g s o r o th e r e x tr a n e o u s th o u g h ts
o c c u r t o h im d u r in g h is se rv ic e o f G - d — in T o r a h o r in
p rayer w ith kavanah,

‫ א ל א י סי ח ד ע תו מ הן כרג ע‬,‫א ל י שי ת ל ב א לי הן‬

h e s h o u l d p a y th e m n o a t te n t io n , b u t a v e r t h is m i n d f r o m
th e m im m e d i a te ly .

‫ ל ע סו ק ב ה ע ל א ת ה מ ד ו ת של ה מ ח ש ב ה ז ר ה‬,‫וג ם א ל י הי שו ט ה‬
N o r s h o u l d h e b e s o f o o lis h a s t o e n g a g e in “s u b l im a ti o n o f
th e middot” o f th e e x tr a n e o u s th o u g h t,

‫כנוד ע‬
a s is k n o w n — that one can overcome extraneous thoughts by
elevating their source.
 C hapter T wenty -E ight 367

For every such thought stems from one of the middot of the animal
soul. For example, the middah of love in the animal soul gives rise to
one’s lustful thoughts; the middah of fear gives rise to hatred, and to
fears inappropriate to him; and so on. It is therefore written’ that when
one is disturbed by such a thought, he should determine which middah
is its source, and should then refocus that middah on the spiritual
aspects of the object of his thoughts. For example, if the extraneous
thought is a desire for some physical object, one should contemplate
that the desirability of the object which he craves is actually a manifes­
tation of the Divine power that made it desirable — beautiful, tasty, or
whatever. Therefore, rather than applying his desire (i.e., his middah of
love) to the object’s physical sheath, he should direct it to theG-dliness
that underlies it. He will thereby elevate the corresponding middah of
his animal soul to its Divine source, and thus destroy the evil in the
thoughts caused by the middah, leaving only the good — the “sparks”
of holiness embedded in them. This is what is meant by “sublimating
the m iddot” in order to overcome extraneous thoughts.
For the Beinoni, however, such an exercise would be sheer foolish­
ness, as the Alter Rebbe explains presently.

‫כי ל א נ א מ רו ד ב רי ם ה ה ם א ל א ל צ די קי ם‬
F o r su c h th in g s w e r e in te n d e d o n l y f o r tzaddikim,
‫שאין נו פ לי ם ל ה ם מ ח ש בו ת ז רו ת ש ל ה ם כי א ם מ של א ח ר י ם‬
in w h o m th e r e d o n o t o c c u r a n y e v i l th o u g h ts o f th e ir o w n
evil middot, b u t o n l y f r o m the middot of o th e rs .

Since the tzaddik has transformed the middot of his animal soul to
good, no evil thoughts can arise from them. Any evil thought that may
arise in his mind stems from the middot of others. For another individ­
ual, whose soul-root is connected with this tzaddik, finds himself in
difficulty combating his own evil middot, and requires his assistance.
This person’s evil thought is therefore planted in the mind of the
tzaddik, though in the form of mere abstract “letters of thought,”

1. Keter Shem Tov (collected teachings of the Baal Shem Tov), Section
171.
368 Lessons in T anya

without any feeling of evil attached to it. The tzaddik, recognizing the
source of this thought, redirects it towards the spiritual realm (as
explained above), and thereby elevates the middah whence it stems,
thus enabling his fellow-Jew to overcome his own evil middot. But only
the tzaddik can accomplish this, since he himself possesses no evil
middot.

‫א ב ל מי שנופל לו מ שלו מ ב חינ ת ה ר ע שבלבו ב ח ל ל ה ש מ א לי‬

B u t a s f o r o n e , i.e., a Behwni, t o w h o m th e r e o c c u r s a n e v il
t h o u g h t o f h is o w n , f r o m th e e v il t h a t is lo d g e d in th e l e f t
p a r t o f h is h e a r t i.e., the evil middot of his animal soul,

‫אי ד י על הו ל מ ע ל ה ו הו א עצמו ק שו ר ל מ ט ה‬
h o w c a n h e ra ise i t u p to the spiritual realm w h e n h e h i m s e l f is
b o u n d b e l o w by his desire for the material?

It would therefore be foolish for the Beinoni to attempt to rid

himself of extraneous thoughts by engaging in the sublimation of his
middot.

,‫א ך א ף על פי כן א ל י פו ל ל בו ב ק ר בו ל היו ת מ ז ה ע צב נ בז ה ב ש עת ה ע בו ד ה‬
‫שצריך ל היו ת ב ש מ ח ה ר ב ה‬
N e v e r th e le s s , h e m u s t n o t b e d o w n h e a r te d , n o r f e e l d e je c te d
a n d d e s p ic a b le b e c a u se o f occurrence of extraneous thoughts
d u r in g h is s e r v ic e o f G - d , w h e n h e o u g h t t o b e m o s t jo y o u s .

‫ י ת ח ז ק יו ת ר ויו סי ף או מ ץ ב כ ל כ חו ב כוונ ת ה ת פ ל ה ב ח דו ה‬,‫א ל א א ד ר ב ה‬

‫ו ש מ ח ה י תי ר ה‬
O n th e c o n tr a r y , h e s h o u ld d r a w fre sh s tr e n g th , a n d in te n s if y
h is d e te r m in a t io n w i t h a ll h is p o w e r , t o p r a y w i t h c o n c e n ­
t r a t i o n , w i t h e v e n g r e a te r j o y a n d g la d n e ss ,

,‫ב שו מו א ל ל בו כי נ פי ל ת ה מ ח ש ב ה ז ר ה הי א מ ה ק לי פ ה ש ב ח ל ל ה ש מ א לי‬
‫העו שה מ ל ח מ ה ב בינוני ע ם נפש א ל ק י ת שבו‬
in t h e r e a liz a tio n t h a t th e fo r e ig n th o u g h t w h ic h o c c u r r e d t o
h im d e r iv e s f r o m th e kelipah o f th e l e f t p a r t o f th e h e a r t.
 C hapter T wenty -E ight 369

w h ic h H’a g e s w a r w i t h i n th e Beinoni a g a in s t th e d iv in e s o u l
i v i th in h im .

‫ונודע ד ר ך הנ ל ח מי ם ו כן ה נ א ב ק י ם י ח ד‬
I t is k n o tv n , t h a t i t is th e w a y o f c o m b a t a n t s who seek to
destroy one another a n d s i m ila r ly o f w r e s tle r s who aim merely to
topple one another,

‫כ ש ה א ח ד מ ת ג ב ר א ז י ה שני מ ת א מ ץ ל ה ת ג ב ר ג ם כן ב כ ל מ א מ צי כ חו‬
t h a t w h e n o n e is g a in in g th e u p p e r h a n d , th e o th e r lik e ir is e
e x e r ts h i m s e l f w i t h a ll th e re so u rc e s o f h is s tr e n g th in o r d e r
t o p r e v a il.

‫ולכן כ שנפ ש ה א ל ק י ת מ ת א מ צ ת ו מ ת ג ב ר ת ל ה ת פ ל ל‬
T h e r e fo r e , in the battle between the divine soul and the animal soul,
iv h e n th e d i v i n e s o u l e x e r ts i t s e l f a n d m u s te r s a ll i t s s tr e n g th
in p r a y e r , thereby to weaken or even vanquish the animal soul,

‫ ל ב ל ב ל ה ו ל ה פי ל ה ב מ ח ש ב ה ז ר ה שלה‬,‫אזי ג ם ה ק לי פ ה מ ת ג ב ר ת כנגד ה‬
th e kelipah of the animal soul t o o g a th e r s s tr e n g th t o c o u n te r it,
aiming t o c o n f u s e a n d t o p p l e th e d iv in e s o u l b y m e a n s o f a
f o r e ig n t h o u g h t o f i t s o w n .

The animal soul, sensing danger in the divine soul’s increased

efforts in prayer with devotion, contrives to jar one’s concentration by
conjuring up assorted foreign thoughts in his mind. Thus, the appear­
ance of an extraneous thought during prayer indicates that one’s devo­
tion was of sufficient quality to give the animal soul cause for concern;
and this realization itself should gladden one and encourage him to
continue his efforts.

‫ מ כ ל ל ש אין‬,‫ג ו ל א כ ט עו ת ה עו ל ם ש טו עי ם ל הו כי ח מנ פי ל ת ה מ ח ש ב ה ז ר ה‬- ‫ל‬/ , ‫״‬

‫ת פ ל ת ם כ לו ם‬
T h is r e fu te s a c o m m o n erro r. W h e n a fo r e ig n th o u g h t o c c u rs
t o s o m e p e o p le d u r in g p ra y e r , th e y m is t a k e n ly c o n c lu d e th a t
th e ir p r a y e r is iv o r th le s s .
370 Lessons in T anya

‫שאילו התפלל כראוי ונכון לא היו נופלים לו מחשבות זרות‬

f o r i f o n e p r a y e d p r o p e r ly a n d c o r r e c tly , so they mistakenly
believe, n o f o r e ig n th o u g h ts w o u l d a rise in h is m in d .

‫ הי א ה מ ת פ ל ל ת ו הי א‬,‫ו ה א מ ת הי ה כ ד ב רי ה ם א ם הי ת ה נפ ש א ח ת ל ב ד ח‬
‫ה מ ח ש ב ת ו מ ה ר ה ר ת ה מ ח ש בו ת ז רו ת‬
T h e y w o u l d b e c o r r e c t i f th e re w o u l d b e b u t o n e s o u l within a
person, th e s a m e s o u l t h a t p r a y s b e in g a ls o th e o n e t h a t th in k s
a n d p o n d e r s o n th e fo r e ig n th o u g h ts .

For in this case, if the G‫־‬dly soul were truly immersed in the
prayers, there would be no room within it for foreign thoughts.

‫ ה נ ל ח מ ו ת זו ע ם זו ב מו חו של א ד ם‬,‫א ב ל ב א מ ת ל א מי ת ו הן ש תי נפ שו ת‬
b u t in f a c t th e r e a re two s o u ls , e a c h w a g in g w a r a g a in s t th e
o t h e r in th e p e r s o n ’s m in d .

The mind is thus not only the battleground, but also the prize, the
object of the battle between the two souls, for:

‫כ ל א ח ת ח פ צ ה ו ר צונ ה ל מ שו ל בו ו ל היו ת ה מו ח מ מו ל א מ מנ ה ל ב ד ה‬
E a c h o f t h e m w is h e s a n d d e s ir e s t o ru le a n d p e r v a d e th e m i n d
e x c lu s iv e ly .

‫ ו כ ל מי לי ד ע ל מ א מנפ ש‬,‫ו כ ל ה ר הו רי תו ר ה וי ר א ת ש מי ם מנפ ש ה א ל קי ת‬

‫ה ב ה מי ת‬
A l l th o u g h t s o f T o r a h a n d th e fe a r o f G - d c o m e f r o m th e
G - d l y s o u l, w h ile a ll thoughts of w o r l d l y m a tte r s d e r iv e f r o m
th e a n im a l s o u l.

Similarly in our case, thoughts of prayer are from the divine soul,
while foreign thoughts stem from the animal soul. Thus, the occurrence
of a foreign thought during prayer is no indication of a fault in theprayer.
In fact the opposite may be true, as the Alter Rebbe explained earlier with
the analogy of two combatants.
But if there are indeed two separate souls, why should theextrane-
ous thoughts of one interfere with the devotions of the other? — They
would not interfere, answers the Alter Rebbe,
 C hapter T wenty -E ight 371

‫ר ק ש ה א ל קי ת מ לו ב ש ת ב ה‬
e x c e p t t h a t th e G - d l y s o u l is c lo t h e d w i t h in i t — within the
animal soul.

Therefore the G-dly soul cannot ignore foreign thoughts rising

from the animal soul; and thus foreign thoughts disturb one's devotion
in prayer.

‫ ו מ שי ח ו מ ד ב ר‬,‫ ו עו מד ל ע ד ו ער ל רשע‬,‫ו הו א כ מ ש ל א ד ם ה מ ת פ ל ל ב כוונ ה‬

‫ע מו כ די ל ב ל ב לו‬
T h is is, t o u s e a n e x a m p le , l ik e a p e r s o n w h o is p r a y in g w i t h
d e v o t i o n , w h il e fa c in g h im th e r e s ta n d s a w i c k e d h e a th e n
w h o c h a ts a n d s p e a k s t o h im in o r d e r t o c o n fu s e h im .

If the other’s intention were not to disturb him but merely, say, to
ask him a question, then he could rid himself of the disturbance simply
by responding to the questioner. But when the intention is to disturb his
prayers, he will gain nothing by responding; if he answers one question,
he will promptly be asked another.

‫ ול ע שו ת ע צ מו כ ח ר ש ל א‬,‫שז א ת ע צ תו בו ד אי ש ל א ל ה שי ב לו מ ט ו ב ועד רע‬

‫י שמע‬
S u r e ly th e b e s t a d v ic e in th is c a se w o u l d b e t o a n s w e r h im
n e ith e r g o o d n o r e v il, b u t r a th e r t o a c t a s th o u g h h e w e r e
d e a f, w i t h o u t h e a rin g .

‫ ת שו ה לו ג ם א ת ה‬p ,‫ א ל תען כ ס י ל כ או ל ת ו‬: ‫ו ל קיי ם מ ה ש כ תו ב‬

a n d t o c o m p l y w i t h th e verse,^ “A n s w e r n o t a f o o l a c c o r d in g
t o h is f o l l y , le s t y o u t o o b e c o m e lik e h im . ”

‫כ ן א ל י שיב מ או מ ה ו שו ם ט ענ ה ו מ ענ ה ע ד ה מ ח ש ב ה ז ר ה‬
Just as in the analogy of the heathen who disturbs one during prayer, s o
t o o when foreign thoughts enter one’s mind while praying h e s h o u ld
a n s w e r n o th in g a t a ll, n o r s h o u ld h e e n g a g e in a r g u m e n t

1. Mishlei 26:4.
372 Lessons in T anya

a g a in s t th e f o r e ig n th o u g h t, i.e., he should not occupy himself

with mental discussions on the best strategy for countering the foreign
thought,

‫כי ה מ ת א ב ק ע ם מנוו ל מ ת מ ו ל ג ם כן‬

f o r h e w h o w r e s tle s w i t h a f i l t h y p e r s o n is b o u n d t o b e c o m e
s o il e d h im s e lf.

Similarly, in the process of fighting the foreign thought, one's

mind becomes filled and tainted by it. He should therefore not seek to
grapple with it.

‫ וי סי ר ם מ ד ע תו‬,‫ר ק יע שה ע צ מו כ ל א יודע ו ל א שו מע ה ה ר הו רי ם שמ!לו לו‬

I n s te a d h e s h o u ld p r e te n d n o t t o k n o w n o r h e a r th e fo r e ig n
th o u g h t s t h a t o c c u r r e d t o h im , s h o u l d d is m is s th e m f r o m h is
m in d ,

‫ויו סי ף או מ ץ ב כ ה כוונ תו‬

a n d s tr e n g th e n s t i l l m o r e th e p o w e r o f h is c o n c e n tr a tio n .

‫ו א ם י ק ש ה לו ל ה ס י ר ם מ ד ע תו מ פני ש טו ר די ם ד ע תו מ א ד ב ח ז ק ה‬
If, h o w e v e r , he f in d s it d i f f ic u l t t o d is m is s th e m b e c a u s e th e y
d i s t r a c t h is m i n d w i t h g r e a t in te n s ity ,

‫ ו י ת ח ע לו י ת ב ר ך ב מ ח ש ב תו ל ר ח ם עליו ב ר ח מיו‬,‫אזי י שפיל נפ שו ל ה׳‬

‫ה מ רו בי ם‬
th e n h e s h o u l d h u m b le h is s o u l b e fo r e G - d , a n d s u p p lic a te
H i m in h is th o u g h t t o h a v e c o m p a s s io n u p o n h im in H is
a b u n d a n t m e r c ie s,

‫ ו כ כ ה י ר ח ם ה׳ על נפ שו הנ מ ש כ ת‬,‫כ ר ח ם א ב על בני ם הנ מ ש כי ם מ מו חו‬

‫מ א תו י תברך‬
lik e a f a th e r w h o ta k e s p i t y o n h is c h ild r e n w h o s te m f r o m
h is b r a in — and s o t o o s h o u l d G - d b e c o m p a s s io n a te o n h is
s o u l, w h ic h d e r iv e s f r o m G - d ’s " m i n d ” — the attribute of
Chochmah, as explained in ch. 2,
 C hapter T wenty -E ight 373

‫ כי ח ל ק ה׳ מ מ ש ע מו‬,‫ ו ל מ ענו יע שה‬,‫ל ה צי ל ה מ מ י ם הז דוני ם‬

t o re sc u e i t f r o m the^ " tu r b u le n t w a t e r s , ” i.e., the thoughts
which disturb the soul. T h is H e s h o u l d d o f o r H is oti'U sa k e ,
s in c e tru ly * " H is p e o p le is a p a r t o f th e L -rd . ”
In order that one should not incur Divine judgment as to whether
he is worthy of G‫־‬d’s compassion, the Alter Rebbe advises that one
should beseech G-d’s mercies for His own sake. Since the soul is "a part
of G-d,” in aiding the soul he actually helps Himself, so to speak. The
question of whether one is deserving of such aid thus becomes
irrelevant.
Another interpretation sees the words, "This He should do for His
own sake.. nor as parr of the worshiper’s plea, but as a guarantee:
G-d will certainly come to the aid of one who entreats Him, and
certainly will “rescue his soul from the turbulent waters” ; this is for His
own sake, for the soul is veritably a part of G-d.

3. Tehillint 124:5.
4. Devarim 32:9.
 374 Lessons in T anya

Chapter Twenty-Nine

H Shtivt
9Adari In ch. 26 the Alter Rebbe stated that both depression and dullness
of heart produce a state of sluggishness which prevents a person from
overcoming the evil inclination of the animal soul. He therefore out­
lined in chs. 26-28 methods of overcoming depression arising from
various causes. In this chapter the Alter Rebbe will discuss means of
dealing with “dullness of heart” (timtum halev), after describing this
state more clearly.

‫ צ רי ך ל שי ת ע צו ת בנ פ שו ת ה בינוני ם‬,‫א ך עו ד ז א ת‬
T h o s e w h o s e s o u ls a re o f th e le v e l o f Beinonim m u s t se e k
m e a n s o f c o n te n d in g w i t h y e t a n o th e r d if f ic u lty .

‫ ו ל א י כו ל‬, p ‫א שר ל פ ע מי ם ו ע תי ם ר בי ם יש ל ה ם ט מ ט ו ם ה ל ב שנע שה כ א‬
‫ זו ת פ ל ה‬,‫ ל ע בו ד ה שבלב‬p w ‫ל פ תו ח ל בו ב שו ם‬
O c c a s io n a lly , a n d e v e n f r e q u e n tly , th e y e x p e r ie n c e a d u lln e s s
o f th e h e a r t, a s th o u g h i t h a d tu r n e d t o s to n e , a n d , t r y a s th e y
m ig h t , t h e y c a n n o t o p e n th e ir h e a r t in p r a y e r , w h ic h is by
definition the^ '"service o f th e h e a rt. ”

Chassidut explains that prayer is the “service of the heart” in a

two-fold sense: (a) It takes place in the heart, for in prayer one strives to
extend his intellectual apprehension of G-dliness into the realm of
emotions experienced in the heart — the love and fear of G-d; (b) The
object of prayer is the heart, for in prayer one tries to transform the
nature of his heart — to steer it away from the mundane desires to
which it naturally inclines, and to direct it instead towards a yearning
for the spiritual and the G-dly. To accomplish both these objectives of
prayer, the heart must of course be open and receptive, and thus timtum
halev is a major hindrance.

1. Taanit 2a.
 C hapter T wenty-N ine 375

‫ מ פני‬,‫וג ם ל פ ע מי ם ל א יו כ ל ל ה ל ח ם ע ם הי צ ר ל ק ד ש ע צ מו ב מו ת ר לו‬
‫כ ב דו ת שבלבו‬
A ls o , th e h e a v in e s s in h is h e a r t p r e v e n ts h im a t t im e s f r o m
w a g in g w a r a g a in s t th e e v il im p u ls e , in s a n c tif y in g h i m s e l f
in p e r m i t t e d m a tte r s .

As the Alter Rebbe explained in ch. 27, it is the task of the Beinoni
to suppress the desires of his heart, e.g., by not eating as soon as he has
the urge to do so. This requires a battle with one’s evil impulse, which
demands that he gratify all of his desires. When his heart is dull, heavy
and insensitive he cannot fight the evil impulse.

‫ א ע א‬: ‫ ד א מ ר ר ב מ ת י ב ת א בגן עדן‬,‫ו ז א ת הי א ע צ ה הי עו צ ה ב ז ה ר ה ק דו ש‬

‫ גו פ א ד ל א ס ל י ק בי ה נ הו ר א‬,‫ מ ב ט שין לי ה כ ר‬,‫ד ל א ס ל י ק בי ה נ הו ר א‬
‫ מ ב ט שין לי ה כ ר‬,‫דנ ש מ ת א‬
In th is c a se, th e a d v ic e g iv e n in th e h o l y Zohar^ is, a s th e
p r e s id e n t o f th e a c a d e m y o f Gan Eden s a id : “A w o o d e n
b e a m w h ic h d o e s n o t c a tc h fir e s h o u ld b e s p lin te r e d , and
similarly a b o d y i n t o w h ic h th e lig h t o f th e s o u l d o e s n o t
p e n e tr a te s h o u l d b e c r u s h e d ,” and thereby the body becomes
receptive to the soul’s light, as the Zohar concludes.

In the analogy quoted from the Zohar we see that the wood is
made receptive to the flame, rather than the flame being increased or
improved to the point where it overwhelms the wood. Similarly with
the insensitive heart. Timtum halev must be eradicated (by removing its
underlying cause, as the Alter Rebbe will soon conclude), rather than
overwhelmed (by increasing the intellectual light of contemplation on
the greatness of G-d).

‫ ש או ר הנ ש מ ה ו ה ש כ ל אינו מ אי ר כ ל כ ן ל מ שו ל‬: ‫פירו ש נ הו ר א דנ ש מ ת א‬

‫על חו מ רי ו ת שבגוף‬
T h e r e fe re n c e t o th e “ lig h t o f th e s o u l ” which, in this case, does

2. Ill, 168a.
 376 Lessons in T anya

not penetrate the body m e a n s th a t th e lig h t o f th e s o u l a n d o f th e

i n te l le c t d o e s n o t illu m in a te t o su c h an e x te n t a s t o p r e v a il
o v e r th e c o a r se n e ss o f th e b o d y .

‫ אינו נ ת פ ס ונ ד ב ק ב מו חו כ ל כ ד‬,‫ו א ף ש מבין ו מ ת ב ו ע ב ש כלו בג דו ל ת ה׳‬

‫ מ ח מ ת חו מ ריו תן ו ג סו תן‬,‫שיוכל ל מ שו ל על חו מ ריו ת ה ל ב‬
T h u s , a lth o u g h h e u n d e r s ta n d s a n d m e d i ta t e s in h is m i n d o n
th e g r e a tn e s s o f G - d , y e t t h a t w h ic h h e u n d e r s ta n d s is n o t
a p p r e h e n d e d a n d i m p l a n te d in h is m in d t o th e p o i n t w h e r e i t
e n a b le s h im t o p r e v a il o v e r th e c o a rse n e ss o f th e h e a r t —
b e c a u s e o f th e d e g re e o f th e ir (the mind and heart’s) c o a rse n e ss
a n d crassness.^'■‫־‬

10 Ad,r I ‫ ש מג בי ה ע צ מ ה על או ר ק דו ש ת נפ ש‬,‫ו ה סי ב ה הי א ג ס ו ת ה ק לי פ ה‬
‫ ו מ ס ת ר ת ו מ ח שי כ ה או ר ה‬,‫ה א ל קי ת‬
T h e c a u se of this deficiency is th e a rr o g a n c e o f th e kelipah of the
animal soul, w h ic h e x a lts i t s e l f a b o v e th e h o lin e s s o f th e lig h t
o f th e d iv in e s o u l, s o th a t i t o b s c u r e s a n d d a r k e n s i ts lig h t.

2*. Note the discrepancy; The Alter Rebbe began the chapter speaking of
“ dullness of heart’’-, here, the problem is identified as the crassness of mind and
heart. It has accordingly been suggested — in light of the well-known doctrine
that mind and heart have a cause-and-effect relationship, so that the emotions
ought naturally to respond to any idea that the intellect apprehends — that any
emotional insensitivity is indicative of a flaw in one’s intellectual
apprehension.
The Rebbe Shlita rejects this suggestion, arguing that if this were the case,
the Alter Rebbe would have mentioned the problem of this species of “ mental
block” at the beginning of the chapter.
The Rebbe resolves the problem as follows: The Alter Rebbe, who
addresses himself to the Beinoni, speaks of that type of insensitivity which can
trouble the Beinoni. As explained earlier (in ch. 17), the Beinoni is always in
control of his mind, and the Alter Rebbe therefore speaks only of “ dullness of
heart. ” When the Alter Rebbe mentions “ the crassness of mind and heart” he is
explaining the citation from the Zohar. The statement of the Zohar, while
applicable to the Beinoni as well (which is why the Alter Rebbe cites it), does
not address the Beinoni exclusively; it obviously deals with the rasha, too, who
is not master over his mind; he indeed has a dual problem — the crassness of his
mind as well as of his heart.
 C hapter T wenty -N ine 377

‫ו ל ז א ת צריך ל ב ט ש ה ו ל ה ש פי ל ה לעפר‬
T h e r e fo r e , o n e m u s t c ru sh i t a n d c a s t i t d o w n t o t h e g r o u n d ,
just as in the previously quoted analogy the beam is splintered so that it
will catch (ire.

The Alter Rebbe now proceeds to explain how this is accomp­

lished. He points out that the personality o( the Beinoni is his animal
soul. (When a Bemom says “ I,” he is referring to his animal soul.) Thus,
by crushing his own spirit, he crushes the sitra achra, and thereby
enables the light of the soul and intellect to penetrate himself.

‫ כ כ תו ב‬,‫ ל היו ת נ בז ה ב עיניו נ מ א ס‬,‫ד היינו ל ק בו ע ע תי ם ל ה ש פי ל ע צ מו‬

T h is m e a n s that one must crush the sitra achra and cast it to the
ground by s e t t i n g a s id e a p p o i n t e d t im e s f o r h u m b lin g o n e s e lf
a n d c o n s id e r in g h i m s e l p “ d e s p ic a b le a n d c o n t e m p t i b l e , ” as
i t is w r i t t e n .

‫ ש הי א ה י א ה א ד ם ע צ מו‬,‫ו ל ב נ שבר רו ח נ ש בר ה הי א ה ס ט ר א א ח ר א‬
‫ב בינוני ם‬
N ow ^ “A b r o k e n h e a r t [le a d s t o ] a b r o k e n s p i r i t , ” th e
“ s p i r i t ” b e in g t h e sitra achra w h ic h , in t h e c a se o/^Beinonim,
is th e v e r y m a n h im s e lf.

‫ נ מ צ א הי א הי א‬,‫שנפש ה חיוני ת ה מ ח י ה הגו ף הי א בונ ק פ ה כ תו ל ד ת ה ב ל בו‬

‫ה א ד ם ע צ מו‬
F o r in h is h e a r t th e v i t a l s o u l w h ic h a n im a te s th e b o d y is in
i t s f u l l s tr e n g th a s i t w a s a t b ir th ; h e n c e i t is in d e e d th e v e r y
m a n h im s e lf.

‫ שנ ת ת בי‬,‫ נ ש מ ה שנ ת ת בי ט ה ו ר ה הי א‬: ‫ נ א מ ר‬,‫ועל נפ ש ה א ל ק י ת שבו‬

‫ כי א ם ב צ די קי ם‬,‫ מ כ ל ל ש ה א ד ם ע צ מו איננו הנ ש מ ה ה ט הו ר ה‬,‫דיי ק א‬
W i t h r e g a r d t o th e d i v in e s o u l w i t h i n h im i t is said:^ “ T h e

3. A play on Tehillim 15:4.

4. Cf. Tehillim 51:19.
5. Morning liturgy; Berachot 60b.
 378 Lessons in T anya

s o u l w h ic h Y o u g a v e w i t h in m e is p u re . ” The word “ (within)

me” cannot be understood as referring to the body alone; the body
cannot speak for itself as a complete man. Thus, it must refer also to the
(animating) soul. Therefore, th e w o r d s “ (w h ic h Y o u gavej
within me” i m p l y th a t th e m a n h im s e lf who is saying these
words is n o t i d e n ti f i e d w i t h th e “ p u r e s o u l ” ; i.e., the divine soul
is a thing apart, which has been “placed within ” this “me” — the body
and animal soul — e x c e p t in th e c a se o f tzaddikim.

,‫ שנ ש מ ה ה ט הו ר ה ש הי א נפ ש ה א ל ק י ת הו א ה א ד ם‬: ‫ש ב ה ם הו א ל ה פ ך‬
‫וגו פ ם נ ק ר א ב שר א ד ם‬
W i t h th e m th e c o n tr a r y is tru e : th e m a n h i m s e l f is th e “ p u r e
s o u l , ” i.e , th e d iv in e s o u l, w h ile th e ir b o d y is c a lle d “ th e
.f le s h o f m a n ” i.e., secondary to the man himself — the divine soul

n Adar I ‫ כ ש הי ה הו ל ך ל א כו ל הי ה או מ ר ש הו א‬,‫ו כ מ א מ ר ה ל ל ה ז ק ן ל ת ל מי דיו‬

,‫ כי כ מ ו ז ר נ ח שב א צ לו‬,‫ הו א גופו‬,‫הו ל ך לג מו ל ח ס ד ע ם ה ע לו ב ה ועניה‬
‫ כי הו א ע צ מו אינו ר ק נפ ש‬,‫ולכן א מ ר ש הו א גו מ ל ח ס ד ע מו ב מ ה ש מ א כי לו‬
‫ שהרע ש הי ה בנפ ש‬,‫ כי הי א ל ב ד ה מ חי ה גופו וב שרו‬,‫ה א ל ק י ת ל ב ד‬
‫ ונ כ ל ל ב ק דו ש ת נפש‬,‫ה חיוני ת ה מ לו ב ש ת ב ד מו וב שרו נ ת ה פ ך ל טו ב‬
‫ה א ל ק י ת מ מ ש ב צ די קי ם‬
I t w a s in t h is s e n se t h a t H ille l th e E ld e r w o u l d s a y t o h is
d is c ip le s w h e n h e w e n t t o e a t th a t h e w a s g o in g t o d o a f a v o r
t o the^ “ l o w l y a n d p o o r c r e a tu r e ,” m e a n in g h is b o d y . H e
r e g a r d e d h is b o d y a s a fo r e ig n th in g , a n d th e r e f o r e u s e d th is
e x p r e s s io n — t h a t h e w a s d o in g i t a f a v o r b y g iv in g i t f o o d .
F o r h e h i m s e l f w a s n o th in g o th e r th a n th e d iv in e s o u l. I t
a lo n e a n i m a t e d h is b o d y a n d fle s h , in a s m u c h a s in tzaddikim
th e e v i l t h a t w a s in th e v i t a l s o u l p e r v a d in g th e ir b l o o d a n d
f le s h has been tr a n s f o r m e d in to good and c o m p l e te l y
a b s o r b e d i n t o th e h o lin e s s o f th e d iv in e s o u l, and thus, the
divine soul is the man himself.

6. Vayikra Rabbah 34:3.

 C hapter T wenty-N ine 379

‫ מ א ח ר ש מ הו ת ה ו ע צ מו ת ה של נפש ה חיוני ת ה ב ה מ י ת‬,‫ א ב ל ב בינוני‬29* ‫ ״‬,‫׳‬

‫ ה רי הי א הי א‬,‫ש מ ס ט ר א א ח ר א ה מ לו ב ש ת ב ד מו וב שרו ל א נ ה פ ך ל טו ב‬
‫ה א ד ם ע צ מו‬

W i t h a B einoni, h o w e v e r , sin c e th e s u b s ta n c e a n d e sse n c e o f

th e v it a li z in g , a n im a l s o u l ( s te m m in g f r o m th e sitra achra)
w h ic h p e r v a d e s h is b l o o d a n d fle s h h a s n o t b e e n tr a n s f o r m e d
i n t o g o o d , i t in d e e d c o n s ti t u te s th e m a n h im s e lf , and therefore,
by crushing his own spirit the Beinoni actually crushes the sitra achra.

The Alter Rebbe now proceeds to suggest various lines of reason­

ing that the Beinoni may use in order to humble and crush his spirit —
and thereby the sitra achra of his animal soul. The first of these follows
from the point just concluded, that the personality of the Beinoni is, in
fact, an expression of the sitra achra — the animal soul.

‫ ש הרי כ ח ה מ ת א ו ה שבנפ שו‬,‫! ו א ם כן הו א ר חו ק מ ה׳ ב ת כ לי ת ה רי חו ק‬2 !

‫ ש ה ם ע ד ר צונו י ת ב ר ך‬,‫ה ב ה מי ת י כו ל ג ם כן ל ה ת א ו ו ת ל ד ב רי ם ה א סו ר י ם‬

I f s o , that he is actually the animal soul, h e is r e m o v e d f r o m G - d

w i t h th e u t m o s t r e m o te n e s s . F o r th e lu s tin g d r iv e in h is
a n im a l s o u l is c a p a b le o f lu s tin g a ls o a f te r f o r b id d e n th in g s ,
w h ic h a re c o n tr a r y t o G - d ’s W ill.

‫ ר ק ש אינ ם מ א ו ס י ם‬,‫ ח ס ו ש לו ם‬,‫א ף ש אינו מ ת א ו ה ל ע שו ת ם בפו על מ מ ש‬

‫ כ מו ש כ תו ב ל עיל ) פר ק י ״ ס‬,‫א צ לו ב א מ ת כ ב צ די קי ם‬

W h i le h e d o e s n o t d e s ir e t o d o th e m (these forbidden things) in

a c tu a l p r a c tic e , G - d f o r b i d , y e t th e y a re n o t t r u ly r e p u ls iv e t o
h im , a s t h e y a re t o tzad dik im , a s e x p la in e d a b o v e (in ch . 1 2 ).

There the Alter Rebbe explains that after his prayers, when the
love of G-d is no longet revealed in his heart, a Beinoni can feel a craving
for material pleasures, whether they be permitted or forbidden —
except that in the case of forbidden matters, he does not actually wish to
implement his desires in forbidden actions; they remain instead in the
category of “sinful thoughts.”
380 Lessons in T anya

‫ו בז ה הו א גרוע ו מ שו ק ץ ומוע־עב יו ת ר מ ב ע לי חיי ם ה ט מ א י ם ו ש ק צי ם‬

‫' כנ ״ ל‬,‫ו ר מ שי ם‬
In th is h e is in f e r io r t o a n d m o r e l o a th s o m e a n d a b o m in a b le
th a n u n c le a n a n im a ls a n d in s e c ts a n d r e p tile s , a s m e n ti o n e d
a b o v e — for even they do not transgress against G-d’s Will (see ch.
24), and since he does do so (in his mind, at least) he is worse than they;

‫ ו אנ כי תו ל ע ת ו ל א אי ש וגו׳‬: ‫ו כ מו ש כ תו ב‬
a n d a s i t is w r itte n :^ " B u t J a m a w o r m , a n d n o t a m a n . .. ”
As a human being who chooses to lower himself to the level of a
worm, I am worse than a worm, for it is a worm by creation rather than
by choice.
But what of the times when the divine soul of the Beinoni
dominates him, such as during prayer, when he experiences a revealed
love of G-d and there is no room in his heart for any mundane desires?
To this the Alter Rebbe answers:

,‫)וג ם כ ש מ ת ג ב ר ת בו נפ שו ה א ל ק י ת ל עורר ה א ה ב ה ל ה׳ ב ש ע ת ה ת פ ל ה‬
,‫ מ א ח ר ש חו ל פ ת ו עו ב ר ת א ח ר ה ת פ ל ה כנ ״ל‬,‫אינ ה ב א מ ת ל א מי תו לג מ רי‬
(‫סו ף פ ר ק י״ג‬
(^E ven w h e n h is d iv in e s o u l g a th e r s s tr e n g th w i t h i n h im t o
a r o u s e h is l o v e o f G - d d u r in g p r a y e r , th is predominance of the
divine soul is n o t a lto g e th e r g e n u in e , s in c e i t is tr a n s ie n t a n d
v a n is h e s a f te r p r a y e r , a s m e n ti o n e d e a r lie r, e n d o f ch . 1 3 .)

The Alter Rebbe explains there that only that which is permanent
and unchanging can be described as “ true” . Relative to the rank of
Beinoni, this arousal of the divine soul during prayer may be considered
“ truthful” , since the Beinoni is capable of generating it always —
whenever he prays. It cannot, however, be described as “absolutely
truthful” {emet la ’amito) since it is not constant, occurring only during
prayer.

7. Tehillim 22:7.
8. Parentheses are in the original text.
 C hapter T wenty -N ine 381

,‫ ו ה פ ג ם ע«צשה ב ע ליוני ם‬,‫ י! ו ב פ ר ט כ שיז כו ר ט ו מ א ת נפ שו ב ח ט א ת נ עו רי ם‬Ad‫! ״‬

‫ מ מ ש‬,‫ ח ס ו ש לו ם‬,‫ ו כ א לו פ ג ם ונ ט מ א היו ם‬,‫ו ש ם הו א ל מ ע ל ה מ הז מן‬
E s p e c ia lly s o , i f h e c a lls t o m in d th e c o n t a m i n a ti o n o f h is
s o u l w i t h th e s in o f y o u t h , a n d th e b le m is h h e h a s w r o u g h t
th e r e b y in th e s u p e r n a l w o r l d s —the source of his soul. The fact
that they were sins of “youth” , belonging to a time and to a spiritual
level from which he may presently be far removed, is irrelevant in these
supernal worlds — w h e r e e v e r y th in g is tim e le s s , a n d i t is a s i f
h e h a d c a u s e d th e b l e m is h a n d d e f i l e d h i m s e l f th is v e r y d a y ,
G - d fo rb id .

‫ ו ה ל ב יש בו‬,‫ ה רי עי ק ר ה ת שו ב ה ב ל ב‬,‫ו א ף ש כ ב ר ע שה ת שו ב ה נ כונ ה‬

,‫ ו ל פי ה ז מ ן ו ה מ ק ו ם‬,‫ ו ה כ ל ל פי מ ה ש הו א א ד ם‬,‫ב חינו ת ו מ ד ר גו ת ר בו ת‬
‫כי דו ע ליו ד עי ם‬
T r u e , h e m a y a lr e a d y h a v e r e p e n te d s in c e r e ly and thereby
removed the blemish and cleansed himself. B u t th e e sse n c e o f
r e p e n ta n c e is in t h e h e a r t, a n d in th e h e a r t th e r e a re m a n y
d i s t i n c t i o n s a n d le v e ls . M o r e o v e r , e v e r y th in g d e p e n d s o n
w h a t k i n d o f a m a n h e is (— the greater his stature, the higher the
level of repentance required of him), a n d o n th e t i m e a n d p la c e in
which he now stands, a s is k n o w n t o th e k n o w in g .
Whenever and wherever one is less tempted by a particular sin, a
deeper and loftier level of repentance is expected of him for having
committed that sin, than at a time when he is more strongly tempted,
and must fight more insistently to resist that temptation. Similarly time
and place create other differences with respect to repentance. Therefore,
judging by one’s present situation, his earlier repentance may be inade­
quate in erasing his past sins. Perhaps, then, the absence of a higher form
of repentance required of him now causes his sins to interpose between
himself and G-d, preventing the light of his soul from penetrating his
heart — as the Alter Rebbe continues:

,‫ ש רו א ה ב ע צ מו ד ל א ס ל י ק בי ה נ הו ר א דנ ש מ ת א‬,‫ול כן עכ שיו ב ש ע ה זו‬

‫ או ש רו צי ם‬,‫ ו עונו תיו מ ב די לי ם‬,‫מ כ ל ל ש היו ם ל א נונ ק ב ל ה ת שו ב תו‬
‫ מ ע ו מ ק א ד ל ב א יו ת ר‬,‫ל ה ע לו תו ל ת שו ב ה עי ל א ה יו ת ר‬
C o n s e q u e n t l y , n o w , a t th is tim e , w h e n o b s e r v in g h i m s e l f h e
 382 Lessons in T anya

s e e s t h a t “ th e lig h t o f th e s o u l d o e s n o t p e n e tr a te i n t o h im , ”
i t is e v id e n t t h a t e ith e r , (a) h is r e p e n ta n c e h a s n o t b e e n
a c c e p te d , a n d h is sin s s t i l l s e p a r a te h im from G-dliness; or (b) i t
is d e s ir e d t h a t h e b e r a is e d t o a m o r e s u b lim e le v e l o f
r e p e n ta n c e , c o m in g f r o m a p o i n t y e t d e e p e r in h is h e a r t than
his earlier repentance.

Far from indicating Divine displeasure, the rejection of his repent­

ance in this latter case points to Divine favor: a desire to raise this person
to yet greater heights of repentance. Hence the difficulties in his divine
service and the timtum halev — so that he will call forth greater
resources from within himself, and repent more deeply.

‫ ו ח ט א ת י ע ד י ת מי ד‬: ‫ול כן א מ ר דו ד‬
For t h is re a so n . K in g D a v i d s a id , despite the fact that he was a
tzaddik, who was also able to say of himself:’ “ My heart is a void
within me,” which means (as Rashi comments,*® “ The evil impulse is as
if dead within me,” — despite this he would still say:)*' “M y s in is
c o n s ta n tl y b e f o r e m e . ”

Why was it necessary for a man of David’s caliber to constantly

bear in mind his past sins.’ Surely he had repented for them adequately!
Obviously, then, the memory is necessary in order to spur one on to
greater heights within the ranks of holiness, to deeper levels of repent­
ance, as said earlier.*^

MAdT'i ‫ ® א מר‬° ‫וג ם מי ש הו א נ קי מ ח ט א ו ת נ עו רי ם ה ח מ ו ר י ם י שי ם א ל ל בי ל ק י י‬

‫ ל היו ת מ מ א רי ד חו ש בנ א‬: ‫ז ה ר ה ק ד ש‬
E v e n h e w h o is in n o c e n t o f th e g r ie v o u s s in s o f y o u th , but yet

9. Tehillim 109:22.
10. Berachot 61b.
11. Tehillim 51:5.
12. Based on a comment by the Rebbe Shlita. The Rebbe adds: The Alter
Rebbe finds it necessary to cite Scriptural proof to support his seemingly
sttange contention — that the soul’s light might be prevented from irradiating
one’s body (even where no sins interpose between himself and G-d) merely as a
divine device for elevating him to a higher level of teshuvah.
 C hapter T wenty -N ine 383

wants to attain a broken spirit, s h o u ld s e t h is h e a r t t o f u l f i l l th e

c o u n s e l o f th e h o l y Zohar'^ — t o b e “ a m a s te r o f a c c o u n ts . ”

This means that he should do the spiritual accounting described

below as a “master”, a proprietor, to whom each set of figures repres­
ents either a profit or a loss that directly affects him — rather than as a
“servant", a hired accountant, who can view whatever bottom line
eventuates with academic detachment.

‫ד היינו ל ע שו ת ח ש בון ע ם נפ שו מ כ ל ה מ ח ש בו ת ו ה די בו רי ם ו ה מ ע שי ם‬
‫ או‬,‫ א ם חיו כו ל ם מ צ ד ה ק דו ש ה‬,‫ש חל פו ו עברו מי ו ם היו תו עד ה י ו ם הז ה‬
‫ ד היינו כ ל ה מ ח ש בו ת ו ה די בו רי ם ו ה מ ע שי ם‬,‫ ר ח מנ א ל צלן‬,‫מ צ ד ה טו מ א ה‬
‫ שז הו פ י ת ש ל שון ס ט ר א א ח ר א‬,‫ ו ל ר צונו ו ל ע בו ד תו‬,‫א שר ל א ל ה׳ ה מ ה‬
(‫כנ ״ ל ) פ ר ק ו׳‬
T h is m e a n s t h a t h e s h o u ld ta k e s to c k w i t h h is s o u l o f a ll h is
th o u g h ts , u tte r a n c e s a n d a c tio n s t h a t h a v e c o m e a n d g o n e
s in c e th e d a y h e c a m e i n to b e in g a n d u n til th e p r e s e n t d a y .
W e r e t h e y a l l o f th e r e a lm o f h o lin e s s , o r o f th e r e a lm o f
i m p u r i t y ( G - d f o r b id ) ? T h is latter realm in c lu d e s also a n y
t h o u g h t, u tte r a n c e o r a c tio n n o t d ir e c te d t o w a r d G - d , H is
W i l l a n d H is s e r v ic e even when they are not actually sinful, s in c e
th is is th e m e a n in g o f th e te r m sitra achra: not necessarily
“evil”, but simply “the other side” — the “side” (realm) that is not
holy; thus anything that does not contain holiness belongs to the realm
of impurity, OS e x p la i n e d e a r lie r, in ch. 6.

‫ו מו ד ע ת ז א ת כי כ ל ע ת ש ה א ד ם מ ח ש ב מ ח ש בו ת ק דו שו ת נע שה מ ר כ ב ה‬
‫ ש מ חן מו ש פ עו ת מ ח ש בו ת ה ל לו‬,‫ב ע ת זו ל הי כ לו ת ה ק דו ש ה‬
N ow , i t is k n o w n t h a t w h e n e v e r a p e r s o n t h in k s h o ly
t h o u g h t s h e b e c o m e s , d u r in g t h a t t im e , a " c h a r io t ” f o r th e
" ch am bers” (heichalot) o f h o lin e s s w h e n c e th e s e th o u g h ts
o r ig in a te , or, more precisely, whence their vitality originates.

Becoming a “chariot” means that he becomes completely subset-

13. See Zohar III, 178a.

 384 Lessons in T anya

vient to these heichalot, to the same degree that a vehicle, having no will
of its own, is completely subservient to its driver’s will.'^ When he
meditates on the love of G‫־‬d, for example, he becomes a “vehicle” for
the supernal “chamber of love,” and so on.

‫ נע שה מ ר כ ב ה ט מ א ה ב ע ת זו ל הי כ לו ת ה טו מ א ה ש מ חן‬,‫וכן ל ה פ ך‬
‫ ו כן ב ד בו ר ו מ ע ש ה‬,‫מו שפ עו ת כ ל מ ח ש בו ת ר עו ת‬
C o n v e r s e ly , when he thinks impure thoughts h e b e c o m e s a n
u n c le a n “ v e h i c l e ” f o r th e heichalot o f i m p u r i t y , w h e n c e a ll
im p u r e t h o u g h ts o r ig in a te . S o , t o o , w i t h s p e e c h a n d a c tio n .

Thus, even one who cannot call to mind any past sins can humble
his spirit by contemplating how often he has become a vehicle for
impurity through his thoughts, words and actions which, though not
sinful, were still of the realm of the sitra achra — since they were not
directed toward G-dliness.

IS A<ur I ‫ מ שו ם שאין נפ שו עו ל ה‬,‫עוד י שי ם א ל ל בו ח לו מו תי ו ש ה ם ה ב ל ו ר עו ת רו ח‬

‫ נ ק י כ פי ם וגו׳‬. . . ‫ מי י על ה ב ה ר ה ׳‬:‫ ו כ מו ש כ תו ב‬,‫ל מ ע ל ה‬
L e t h im f u r th e r c o n s id e r h is d r e a m s in order to humble his spirit;
for one may learn more about himself from his dreams than from his
waking, conscious thoughts. F o r th e m o s t p a r t, th e y a re “ v a n ity ,
a n d a n a f f l i c t i o n o f th e s p ir i t, f o r h is s o u l d o e s n o t a s c e n d
h e a v e n w a r d during his sleep; s in c e i t is w ritte n :^ ^ “ W h o s h a ll
a s c e n d th e m o u n ta in o f th e L o r d ? ” — meaning, in our context,
“ Whose soul shall rise heavenward while he sleeps, to see and absorb
matters of Torah and holiness, which will in turn be reflected in his
dreams?” And the next verse gives the answer: “H e t h a t h a s c le a n
h a n d s a n d a p u r e h e a r t ” — implying that the soul of one whose
hands and heart are not pure, does not ascend, and that is why his
dreams are a patchwork of vanity and foolishness.

14. See ch. 23.

15. See ch. 6.
16. Tehillim 24:3,4.
 C hapter T wenty -N ine 385

‫ ו מו ד עין לי ה ב ח ל מ א מי לין‬,‫ו אי מן ס ט רי ן בי שין א תיין ו מ ת ד ב ק ן בי ה‬

‫ ו צערין לי ה‬,‫ ו לז מנין ד חיי כן בי ה ו א ח זי או לי ה מי לי ש ק ר‬,‫ד ע ל מ א ו כ ד‬
‫ עיין‬,(‫ כ מו ש כ תו ב ב ז ה ר וי ק ר א )דף כ ״ ה ע מו ד א׳ ו ע מו ד ב׳‬,‫ב ח ל מי ה כ ד‬
‫ש ם ב א רי כו ת‬
Furthermore, “ th o s e o r ig in a tin g f r o m th e 'e v il s id e ' c o m e a n d
a t ta c h t h e m s e lv e s t o h im a n d i n f o r m h im in h is d r e a m s o f
m u n d a n e a f f a i r s . .. a n d s o m e t im e s m o c k h im a n d s h o w h im
f a ls e th in g s a n d t o r m e n t h im in h is d r e a m s , ” a n d s o o n , as
s t a t e d in th e Zohar on Vayikra (p. 2 S a ,b ). S e e i t th e re
d is c u s s e d a t le n g th .

We thus see from the Zohar that one may evaluate himself by
studying the content of his dreams. Thereby, he can humble his spirit
even if he finds himself free of sin, and in this way he may crush the sitra
achra within him, as explained above.

‫ ל היו ת‬,‫ ו ג ם ב עיונו ב ס פ רי ם‬,‫׳ ו הנ ה כ ל מ ה שי א רי ך ב ענייני ם א לו ב מ ח ש ב תו‬

‫ ו ל מ א ס‬,‫ ב ת כ לי ת ה מי א ו ס‬,‫ ונ בז ה ב עיניו נ מ א ס כ כ תו ב‬,‫ל בו נ שבר ב ק ר בו‬
‫ ה רי ב ז ה מ מ א ס ו מ ב ז ה ה ס ט ר א א ח ר א ו מ ש פי ל ה ל עפר‬,‫חייו מ מ ש‬
‫ ש מג בי ה א ת ע צ מ ה ע ל או ר‬,‫ו מו רי ד ה מ ג דו ל ת ה ו ג ס ו ת רו ח ה ו ג ב הו ת ה‬
‫ק דו ש ת נפ ש ה א ל ק י ת ל ה ח שי ך או ר ה‬
T h e lo n g e r h e r e fle c ts o n th e s e m a tte r s , b o t h in h is o w n
t h o u g h ts a n d b y d e lv i n g d e e p ly i n to b o o k s which speak of these
matters, in o r d e r t o b r e a k d o w n h is h e a r t w i t h i n h im a n d
r e n d e r h i m s e l f s h a m e d a n d d e s p is e d in h is o w n e y e s , a s is
w r i t t e n in th e S c rip tu re s,^ s o u t t e r l y d e s p is e d t h a t h e d e s p is e s
h is v e r y lif e , — th e m o r e h e d e s p is e s a n d d e g r a d e s th e r e b y th e
sitra achra, c a s tin g i t d o w n t o th e g r o u n d a n d h u m b lin g it
f r o m i t s h a u g h tin e s s a n d p r id e a n d s e lf - e x a l ta t io n , w h e r e ­
w i t h i t e x a lt s i t s e l f o v e r th e lig h t o f th e d iv in e s o u l ’s h o l i ­
n ess, o b s c u r in g i t s ra d ia n c e .

Up to now, the Alter Rebbe has proposed means of crushing the

sitra achra within one’s animal soul by humbling his own spirit through
intellectual contemplation. He now turns to another method, that of
“raging” against one’s evil impulse, without entering into an analysis
of his spiritual level.
386 Lessons in T anya

‫ ל עו ל ם י רגיז‬: ‫ כ מ א מ ר רז ״ ל‬,‫וג ם י ר עי ם עלי ה ב קו ל רעש ו רוגז ל ה ש פיל ה‬

‫ רגזו וגו׳‬: ‫ שנ א מ ר‬,‫א ד ם י צר ט ו ב על י צר הרע‬
H e s h o u l d a ls o th u n d e r a g a in s t i t (the sitraachra) w i t h a s tr o n g
a n d r a g in g v o ic e in o r d e r t o h u m b le i t, a s o u r S a g e s state,^'^
“A p e r s o n s h o u ld a l w a y s ro u se th e g o o d im p u ls e a g a in s t th e
e v i l im p u ls e , a s i t is w r i t t e n , ’^ ‘R a g e , a n d s in n o t . ’ ”

‫ ב קו ל רעש ו רוגז‬,‫ ש הי א י צ רו הרע‬,‫ד היינו ל רגוז על נפ ש ה ב ה מי ת‬

‫ כ כ ל‬,‫ א ת ה רע ור שע ו מ שו ק ץ ו מ תו ע ב ו מנוו ל וכו׳‬: ‫ לו מ ר לו‬,‫ב מ ח ש ב תו‬
‫ ב א מ ת‬,‫ה ש מו ת ש ק ר או לו ח כ מינו ז ״ל‬
T h is m e a n s t h a t o n e s h o u ld ra g e — in h is m in d — a g a in s t
t h e a n im a l s o u l, w h ic h is h is e v il im p u ls e , w i t h a v o ic e o f
s t o r m y in d ig n a tio n , s a y in g t o it: " I n d e e d , y o u a re t r u ly e v il
a n d w i c k e d , a b o m in a b le , lo a th s o m e a n d d i s g r a c e f u l,” a n d
s o f o r t h , u s in g a ll th e e p it h e ts b y w h ic h o u r S a g es h a v e c a lle d
iU^
‫ הי ה הו ה‬,‫עד מ ת י ת ס ת י ר ל פני או ר אין סו ף ב רו ך הו א ה מ מ ל א כ ל על מין‬
‫ ג ם ב מ ק ו ם ז ה ש אני עליו כ מו ש הי ה או ר אין סו ף ב רו ך הו א‬,‫וי הי ה ב שו ה‬
‫ ב לי שו ם שינוי‬,‫לבדו ק ו ד ם שנ ב ר א ה עו ל ם‬
" H o w l o n g w i l l y o u o b s c u r e th e l ig h t o f th e b le s s e d Ein Sof,
w h ic h p e r v a d e s a ll t h e w o r ld s ; w h ic h w a s , is, a n d w i l l b e th e
s a m e , e v e n in th e v e r y p la c e w h e r e 1 s ta n d , ju s t a s th e l ig h t o f
th e b le s s e d Ein Sof w a s a lo n e b e fo r e th e w o r l d w a s c r e a te d
— u tte r ly u n ch an ged;

‫ כי הו א ל מ ע ל ה מ הז מ ן וכו׳‬,‫ אני ה׳ ל א שניתי‬: ‫כ מו ש כ תו ב‬

a s i t is w r itte n :^ ° 7, th e L -r d , h a v e n o t c h a n g e d , ’ i.e., the fact of
creation has wrought no change in Him, f o r H e tr a n s c e n d s t im e ,
a n d s o o n ? And therefore, the fact that it is now ‘after’ creation,
cannot affect Him.

17. Berachot 5a.

18. Tehillim 4:5.
19. Sukkah 52a.
20. Malachi 3:6.
 C hapter T wenty-N ine 387

‫ ד כו ל א ק מ י ה כ ל א מ מ ש‬,‫ו א ת ה מנוו ל ו כ ר מ כ חי ש ה א מ ת הנ ר א ה ל עיני ם‬

‫ ב ב חינ ת ר איי ה חו שיי ת‬,‫ב א מ ת‬
B u t y o u , r e p u ls iv e o n e (a n d s o fo r th ) d e n y th e t r u th w h ic h is
— t h a t a ll is tr u ly a s n o th in g in
s o p l a i n l y v is i b le H is
p r e se n c e — a truth which is so apparent as to be ‘v is ib le t o th e
>i >>
eye !

‫ו הנ ה על י די ז ה יו עיל לנפ שו ה א ל ק י ת ל ה אי ר עיני ה ב א מ ת י חו ד או ר אין‬

‫ ו ל א ב חינ ת ש מי ע ה ו ה בנ ה ל ב ד ה‬,‫סו ף ב ר איי ה חו שיי ת‬
In t h is w a y h e w i l l h e lp h is d iv in e s o u l, e n lig h te n in g i t s e y e s
t o p e r c e iv e th e t r u t h o f th e u n i t y o f th e infinite l ig h t o f Ein
Sof a s th o u g h w i t h p h y s ic a l s ig h t, a n d n o t m e r e ly th r o u g h the
lesser perception of “ h e a r in g ” a n d u n d e r s ta n d in g .

‫ שז הו שר ש כ ל ה ע בו ד ה‬,‫כ מו ש כ תו ב ב מ ק ו ם א ח ר‬
F o r, a s e x p la i n e d e ls e w h e r e , th is is t h e c o r e o f th e w h o le
[ d iv in e ] s e rv ic e .

Intellectual comprehension — i.e., the “hearing” — of G-dliness

can lead only to a desire and longing for G-d; the level of perception
described as “sight” leads far higher — to one’s self-nullification before
Him.

‫ שלכן נ מ ש ל ה‬,‫ ל פי ש ב א מ ת אין שו ם מ מ שו ת כ ל ל ב ס ט ר א א ח ר א‬: ‫ ו ה ט ע ם‬2 -‫״׳־י‬

‫ ו מ מי ל א נ ד ח ה מ פני ה א ו ר‬,‫ל ח ש ך ש אין בו שו ם מ מ שו ת כ ל ל‬
T h e r e a so n that humbling the spirit of the sitra achra is effective in
crushing it is t h a t in t r u th th e r e is n o s u b s ta n c e w h a te v e r in th e
sitra achra. T h a t is w h y i t is c o m p a r e d t o d a r k n e s s, w h ic h
h a s n o s u b s ta n c e w h a ts o e v e r , a n d is a u t o m a t ic a l ly b a n is h e d
b y th e p r e s e n c e o f lig h t.

‫ ל ה חיו ת כ ל ב עלי חיי ם‬,‫ א ף שיש ב ה ח י ו ת ה ר ב ה‬,‫וכך ה ס ט ר א א ח ר א‬

,‫ כנ ״ל‬,‫ ו ג ם נפש ה ב ה מ י ת שבי שר אל‬,‫ ונ פ שו ת א ו מ ו ת ה עו ל ם‬,‫ה ט מ אי ם‬
‫ א ל א מ צ ד‬,‫ ח ס ו ש לו ם‬,‫מ כ ל מ ק ו ם ה רי כ ל ח יו ת ה אינ ה מ צ ד ע צ מ ה‬
‫ כ בי טו ל ה ח ש ך‬,‫ ול כן הי א ב ט ל ה לג מ רי מ פני ה ק דו ש ה‬,‫ כנ ״ל‬,‫ה ק דו ש ה‬
‫ נ תן ל ה‬,‫ ר ק שלגבי ק דו ש ת נפ ש ה א ל ק י ת ש ב א ד ם‬,‫מ פני ה או ר הג ש מי‬
388 L essons in T anya

‫ כ די ש ה א ד ם י ת עו ר ר ל ה ת ג ב ר‬,‫ה ק ב ״ ה ר שו ת וי כו ל ת ל הג בי ה ע צ מ ה כנגד ה‬
‫ ונ בז ה ב עיניו נ מ א ס‬,‫עלי ה ל ה ש פי ל ה על י די ש פלו ת ונ מי כ ת רו חו‬
S i m i la r l y w i t h th e sitra achra. In deed, it p o ssesses a b u n d a n t
v i t a l i t y w i t h w h ic h t o a n im a te a ll th e im p u r e a n im a ls a n d
th e s o u ls o f t h e n a tio n s o f th e w o r l d , a n d a ls o t h e a n im a l
s o u l o f th e J e w , a s h a s b e e n e x p la in e d J ^ Y e t th is v i t a l i t y is
n o t i t s o w n , G - d f o r b id , b u t s te m s f r o m th e r e a lm o f
h o lin e s s , for the realm of holiness is the source of all life, including
even the life-force of the sitra achra, a s h a s b e e n e x p la in e d a b o v e .
T h e r e fo r e i t is c o m p l e te l y n u llif ie d in th e p r e se n c e o f h o l i ­
n ess, a s d a r k n e s s is n u llif ie d in t h e p re se n c e o f p h y s ic a l lig h t.
Its power lies only in the fact that in r e g a r d t o th e h o lin e s s o f
m a n ’s d i v i n e s o u l, G - d h a s g iv e n i t (— the sitra achra) p e r m is ­
s io n a n d a b i l i t y t o ra ise i t s e l f a g a in s t i t (— the divine soul), in
o rd e r th a t m a n s h o u ld b e ro u sed to o v e r p o w e r it a n d to
b u m b le i t b y m e a n s o f t h e h u m i l i t y a n d s u b m is s io n o f h is
s p ir i t, a n d b y b e in g a b h o r r e n t a n d d e s p is e d in h is o w n e y e s —
for through this he humbles the sitra achra and abhors it.

‫ מ ש ם‬:‫ ל קיי ם מ ה ש כ תו ב‬,‫ א ת ע ת ת א דל עיל א‬: ‫ו ב א ת ע רו ת א ד ל ת ת א‬

‫ נ א ם ה׳‬,‫או רי ד ך‬
T h e a r o u s a l o f m a n b e l o w to crush the sitra achra c a u se s a n
a r o u s a l a b o v e , t o f u l f i l l w h a t is w ritten :^ ^ “ F r o m th e r e w i l l I
b r in g y o u d o w n , s a y s G - d ” to the sitra achra, which seeks to rise
against G-dliness and to obscure it.

‫ ו מ ס ל ק מ מנ ה ה כ ח ו ר שו ת שנ תן ל ה‬,‫ד היינו ש מ סי ר ה מ מ מ ש ל ת ה וי כ ל ת ה‬
‫ל הג בי ה ע צ מ ה נג ד או ר ק דו ש ת נפ ש ה א ל ק י ת‬
T h is m e a n s t h a t H e d e p r iv e s i t o f i t s d o m in i o n a n d p o w e r ,
a n d w i t h d r a w s f r o m i t th e s tr e n g th a n d a u t h o r it y w h ic h h a d

21. Chs. 6, 7.
22. Chs. 6, 22.
23. Ovadiah 1:4.
 C hapter T wenty -N ine 389

b e e n g iv e n i t t o rise u p a g a in s t th e lig h t o f th e h o lin e s s o f th e

d i v i n e s o u l.

‫ כ בי טו ל ה ח ש ן מ פני או ר הג ש מי‬,‫ו אז י מ מי ל א ב טי ל ה ונ ד חי ת‬
T h e r e u p o n i t a u t o m a t i c a l ly b e c o m e s n u l l if ie d a n d is b a n ­
is h e d , j u s t a s d a r k n e s s is n u llif ie d b e fo r e p h y s ic a l lig h t.

‫ כי‬: ‫ ש מ ת ח ל ה א מ רו‬,‫ו כ מו ש מ צינו ד ב ר ז ח מ פו ר ש ב תו ר ה גבי מ ר ג לי ם‬

‫ ו א ח ר כ ן‬,‫ ש ל א ה א מינו בי כו ל ת חי‬,‫ א ל ת ק ר י מ מנו כ ד‬,‫ח ז ק הו א מ מנו‬
‫ח ז ת ו א מ ר ו ; הננו ועלינו וג ד‬
I n d e e d , w e f i n d t h is e x p l i c i t l y s t a t e d in t h e T o r a h in c o n n e c ­
t io n w i t h t h e S p ie s sent by Moses to scout out the Holy Land. A t
th e o u t s e t t h e y declared:^ * ‘ ‘F o r h e (the enemy) is s tr o n g e r th a n
w e, ” and, interpreting the word ‫מסנו‬, the Sages say;^^ “R e a d n o t
‘t h a n w e , ’ b u t ‘th a n H e , ’ " m e a n in g t h a t t h e y h a d n o f a i t h in
G - d ’s a b i l i t y to lead them into the Holy Land. B u t a f te r w a r d s
t h e y r e v e r s e d t h e m s e lv e s a n d an n ou n ced:^ ^ “ W e w i l l r e a d ily
g o u p [ t o c o n q u e r th e L a n d ]. ”

‫ ה רי ל א ה ר א ה ל ה ם מ ש ה‬,‫ו מ אין ח ז ר ה ו ב א ה א ל י ה ם ה א מונוז בי כו ל ת הי‬

‫ ר ק ש א מ ר ל ה ם אי ד‬,‫ר בנו עליו ח ש לו ם שו ם א ו ת ו מו פ ת על ז ה בנ תיי ם‬
‫ש ק צ ף ה׳ ע לי ה ם ונ שבע ש ל א ל ה בי א ם א ל ה א ר ץ‬
W h e n c e d i d t h e ir f a it h in G - d ' s a b i l i t y r e tu r n t o th e m ? O u r
te a c h e r M o s e s , p e a c e u n to h im , h a d n o t s h o w n th e m in th e
i n te r i m a n y s ig n o r m ir a c le c o n c e r n in g th is , which would res­
tore their faith. H e h a d m e r e ly t o l d t h e m t h a t G - d w a s a n g r y
w i t h t h e m a n d h a d s w o r n n o t t o a l l o w th e m t o e n te r th e
Land.^^

24. Bamidbar 13:31.

25. Sotah 35a; Menachot 53b.
26. Bamidbar 14:40.
27. Ibid., V. 39.
 390 Lessons in T anya

‫ לכבוש‬,‫ חס ושלום‬,‫ומה הועיל זה לחם אם לא היו מאמינים ביכולת ה׳‬

‫ ומפני זה לא רצו כלל ליכנס לארץ‬,‫ל״א מלכים‬
W h a t v a lu e d i d th is Divine anger and oath h a v e t o th e m , i f in any
case t h e y d i d n o t b e lie v e in G - d ’s a b i l i t y t o s u b d u e th e,
t h ir t y - o n e kings^^ who reigned in the Land at that time, f o r w h ic h
re a so n th e y h a d h a d n o d e s ir e w h a te v e r t o e n te r th e L a n d ?

‫ רק שהסטרא‬,‫אלא ודאי מפני שישראל עצמן חם מאמינים בני מאמינים‬

,‫ הגביה עצמה על אור קדושת נפשם חאלקית‬tMm ‫אחרא המלובשת‬
‫בגסות רוחה וגבהותה בחוצפה בלי טעם ודעת‬
S u r e ly , th e n , th e e x p la n a tio n is as follows: I s r a e lite s t h e m ­
s e lv e s are^*‘* “ b e lie v e r s , [ b e in g ] t h e d e s c e n d a n ts o f b e lie v e r s . ”
Even while they stated, “The enemy is stronger than He,” their divine
soul still believed in G‫־‬d. They professed a lack of faith in His ability
o n l y b e c a u s e th e sitra achra c lo t h e d in th e ir b o d y in the person
of their animal soul h a d risen a g a in s t t h e l ig h t o f t h e h o lin e s s o f
th e d i v i n e s o u l, w i t h i t s characteristic i m p u d e n t a r r o g a n c e a n d
h a u g h tin e s s , w i t h o u t se n se o r rea so n .

‫ עד מתי לעדה הרעה‬:‫ולכן מיד שקצף ה׳ עליהם והרעים בקול רעש ורוגז‬
‫הזאת וגו׳ במדבר הזה יפלו פגריכם וגו׳ אני ה׳ דברתי אם לא זאת אעשה‬
‫ נכנע ונשבר‬,‫ וכששמעו דברים קשים אלו‬,‫לכל העדה הרעה הזאת וגו׳‬
‫ וממילא נפלה הסטרא אחרא‬,‫ ויתאבלו העם מאד‬:‫ כדכתיב‬,‫לבם בקרבם‬
‫מממשלתה וגבהותה וגסות רוחה‬
T h e r e fo r e a s s o o n a s G - d b e c a m e a n g r y w i t h th e m , a n d
t h u n d e r e d a n g r i l y “H o w lo n g s h a ll I b e a r w i t h t h is e v il
c o n g r e g a t i o n . . . Y o u r c a rca sses s h a ll f a l l in t h is w i l d e r ­
n e s s . . . I, G - d , h a v e s p o k e n : / w i l l s u r e ly d o i t u n to a ll th is
e v il c o n g r e g a tio n ...,” — th e ir h e a r t w a s h u m b l e d a n d
b r o k e n w i t h i n th e m w h e n th e y h e a r d th e s e s te r n w o r d s , a s it

28. Enumerated in Yehoshua 12.

28*. Bamidbar Rabbah 7:5.
29. Bamidbar 14:27, 29, 35.
 C hapter T wenty-N ine 391

is w r itte n ,^ ^ “A n d th e p e o p le m o u r n e d g r e a t l y . ” C o n s e ­
q u e n t ly , th e sitra achra t o p p l e d f r o m i t s d o m in i o n , f r o m i t s
h a u g h tin e s s a n d a r r o g a n c e .

‫וישראל עצמן חם מאמינים‬

B u t th e I s r a e lite s t h e m s e lv e s i.e., as far as their divine soul was
concerned h a d b e li e v e d in G - d a ll a lo n g .

Therefore, as soon as they were released from the dominion of the

sitra achra, they proclaimed, “We will readily go up. . There was no
need of a miracle to convince them of G-d’s ability. All that was
necessary was to divest the dtra achra of its arrogance, and this was
accomplished by G-d’s “raging" at them.
Similarly with every Jew: When the light of his soul does not
penetrate his heart, it is merely due to the arrogance of the sitra achra,
which will vanish as soon as he rages at it.

‫ומזה יכול ללמוד כל אדם שנופלים לו במחשבתו ספיקות על אמונה כי‬

‫ אבל ישראל‬,‫ המגביה עצמה על נפשו‬,‫הם דברי רוח הסשרא אחרא לבדה‬
‫עצמן הם מאמינים בו׳‬
E v e r y p e r s o n in w h o s e m i n d th e r e o c c u r d o u b t s c o n c e r n in g
f a i t h in G - d c a n d e d u c e f r o m t h i s episode of the Spies t h a t th e se
d o u b t s a re n o t h i n g b u t th e e m p t y w o r d s o f th e sitra achra
w h ic h ra is e s i t s e l f a g a in s t h is divine s o u l. B u t I s r a e lite s t h e m ­
s e lv e s a re b e l i e v e r s . . .

‫ רק שניתן לח‬,‫וגם הסטרא אחרא עצמה אין לה ספיקות בלל באמונה‬

‫רשות לבלבל האדם בדברי שקר ומרמה להרבות שכרו‬
F u r th e r m o r e , th e sitra achra i t s e l f e n te r ta in s n o d o u b t s a t a ll
c o n c e r n in g f a ith . As explained in ch. 22, the kelipah in its spiritual
state (i.e., when not clothed in the human body) does not deny G-d’s
sovereignty. I t h a s m e r e ly b e e n g r a n te d p e r m is s io n t o c o n fu s e
m a n w i t h f a ls e a n d d e c e itf u l w o r d s , in o r d e r t h a t h e m a y b e
m o r e r ic h ly r e w a r d e d for mastering it.

30. Ibid., V. 39.

392 Lessons in T anya

‫ כ מו ש כ תו ב בז ה ר‬,‫כ פי תויי הזו צ ה ל ^ ה מ ל ך ב ש ק ר ו מ ר מ ה ב ר שו ת ה מ ל ך‬

‫ה ק דו ש‬
In t h i s i t is s im ila r t o th e h a r lo t w h o a t t e m p t s t o s e d u c e th e
k i n g ’s s o n th r o u g h f a ls e h o o d a n d d e c e it, w i t h t h e k i n g ’s
a p p r o v a l, a s in the parable n a r r a te d in th e h o l y Zohar.^'
The parable: A king hires a harlor to seduce his son, so that the
prince will reveal his wisdom in resisting her wiles. The harlot herself,
knowing the king’s intention, does not want the prince ro submit to
temptation. Similarly with the sitra achra: it is merely fulfilling its
G-d-given task in attempting to lure man away from G-d, but actually
desires that man resist it, thereby earning a greater reward.
However, this is true only of the spiritual kelipah which is the
source of the animal soul. The animal soul and evil impulse as clothed
tvithin man, on the other hand, are truly evil, and their unequivocal aim
is to entice man to do evil.
In the context of the parable, this may be described as follows: The
harlot originally commissioned by the king subcontracts a second
harlot, and the second a third, and so on. As the actual executor of the
mission becomes successively further removed from the king, the origi­
nal intention is lost, and finally the prince is approached by a harlot
who has her own intentions in mind, not those of the king, as she
attempts to seduce the prince.
In any event, we see that any doubts one may have concerning faith
in G‫־‬d, are merely the empty words of the sitra achra. The soul within
every Jew, however, believes in G-d with a perfea faith.

31. II, 163a. See above, end of ch. 9.

 C hapter T hirty 393

Chapter Thirty

.) A ja r
In ch. 29 the Alter Rebbe discussed various means of overcoming 16 Adar I
tim tum halev — the state of insensitivity in which one’s heart is dull,
and unresponsive to his contemplation of G-d’s greatness. All these
methods are aimed at crushing one’s spirit, whereby one crushes the
cause of the tim tum halev — the arrogance of the sitra achra of the
animal soul.
In ch. 30, the Alter Rebbe continues this discussion by outlining
another method of dealing with this problem.

‫ ו ה וי ש פ ל רו ח ב פני כ ל ה א ד ם‬: ‫ע ת ז א ת י שי ם א ל ל בו ל קיי ם מ א מ ר רז ״ ל‬

O n e who suffers from tim tum halev m u s t a ls o s e t h is h e a r t t o
f u l f i l l t h e i n s tr u c t io n o f o u r Sages:^ “ B e l o w l y o f s p ir i t
b e fo re e v e ry m a n . ”
Now a number of commentators have noted a difficulty in this
Mishnaic dictum. For the Hebrew language distinguishes between two
types of humility: the first is a feeling of inferiority in comparison with
others; the second is the absence of self-glorification even while recog­
nizing one’s superiority — the thought that his superior qualities are a
G-d-given gift, and that another man similarly endowed might in fact
have invested them to better advantage.
The former type of humility is called ‫ — שפלות‬literally, “ lowli­
ness”, and the latter — ‫עניוות‬.
Since the Mishnah employs the adjective ‫שפל רוח‬, it is explicitly
advocating the former type of humility, and here the difficulty arises:
Why should one regard himself as being lowlier than every man, lowlier
even than the lowliest sinner?
Because of this difficulty, some commentators interpret the Mish-
nah as saying: “Conduct yourself self-effacingly toward every man,”

1. Avot 4:10.
394 Lessons in T anya

i.e., “ Treat every man with deference, as though he were superior to

you.”
The Alter Rebbe, however, objects to this interpretation, as
follows:

‫ו הוי ב א מ ת ל א מי תו‬
The wording implies; “ Be th u s , ” and do not merely act thus, in a ll
s in c e r ity ,

‫ א פי לו ב פני ק ל ש ב ק לי ם‬,‫ב פני כ ל ה א ד ם מ מ ש‬

in th e p r e se n c e of every m a n , e v e n in th e p re se n c e o f th e m o s t
w o r th le s s o f w o r th le s s m e n (kal shebekalim).
Having rejected this interpretation, however, we remain with the
original difficulty: How is one expected to regard himself as being
lowlier than the lowliest sinner?
In answer, the Alter Rebbe states that the introspective Beinoni
will find that he often fails to wage war against his evil inclination to
the same extent as the sinner is required to wage war against his desires.
Although the lapses of the Beinoni may be in seemingly inconsequential
matters, they arc more reprehensible than the lowly sinner’s transgres­
sions. Thus, even the Beinoni, whose observance of the Torah and
mitzvot is impeccable, can indeed regard himself as being lowlier than
literally every man, as the Alter Rebbe goes on to say:

‫ א ל ת דין א ת ח בי ר ך ע ד ש תגי ע ל מ קו מו‬: ‫ו היי נו ע ל פי מ א מ ר רז ״ ל‬

T h is c a n b e a c c o m p lis h e d b y f o l l o w i n g th e i n s tr u c tio n o f o u r
Sages:^ “J u d g e n o t y o u r f e l l o w m a n u n til y o u h a v e s t o o d i.e.,
placed yourself in h is p l a c e . ”

‫כי מ ק ו מ ו גו ר ם לו ל ח טו א‬
F o r i t is literally h is “p l a c e ” i.e., his physical environment th a t
c a u se s h im t o sin .

2. Ibid. 2:4.
 C hapter T hirty 395

‫ ו עי ניו רו או ת‬,‫ל היו ת פ רנ ס תו לי ל ך ב שו ק כ ל היו ם ו ל היו ת מיו ש בי ק ר מ ת‬

‫ ו ה עין רו א ה ו ה ל ב חו מ ד‬,‫כ ל ה ת אוו ת‬
s in c e h is l i v e l i h o o d r e q u ire s h im t o g o a b o u t th e m a r k e t­
p la c e a ll d a y , a n d whenever he is not thus engaged h e is o f th o s e
w h o s it a t th e s tr e e t- c o r n e r s . Thus h is e y e s see a ll s o r ts o f
t e m p t a t i o n ; a n d ‘“ w h a t th e e y e s see, th e h e a r t d e s ir e s .”

‫ הו א בו ע ר כ א ש‬:‫ כ מו ש כ תו ב ב הו ש ע‬,‫וי צ רו בו ע ר כ תנו ר בו ע ר ה מ או פ ה‬

‫ל ה ב ה ו גו׳‬
A d d i t i o n a l l y it may be his spiritual “ place” , the nature of his evil
impulse, that leads him to sin: h is e v il n a tu r e b u r n s lik e a b a k e r ’s
f ie r y o v e n , which is heated with greater frequency and intensity than a
domestic oven, a s i t is w r i t t e n in Hoshea:^ “ I t b u m s l ik e a
f la m in g fir e . ”

‫ ו רו ב היו ם יו ש ב ב בי תו‬,‫מ ה ש אין כן מ י ש הו ל ך ב שו ק מ ע ט‬

It is d if f e r e n t, h o w e v e r , w i t h h im w h o g o e s a b o u t b u t l i t t l e
in th e m a r k e t- p la c e , a n d m o s t o f th e d a y h e is a t h o m e rather
than at the street-corners, and he therefore encounters less temptation.

‫ י כו ל ל היו ת ש אינו מ חו מ ם כ ל כ ך ב ט ב עו‬,‫ו ג ם א ם הו ל ך כ ל הי ו ם ב שו ק‬

E v e n i f h e d o e s g o a b o u t th e m a r k e t- p la c e a ll d a y , so that his
physical “place” is the same as that of the kal shebekalint, y e t i t m a y
b e t h a t his spiritual “ place” is different, in that h e is n o t SO
p a s s io n a te b y n a tu r e , and is therefore not as greatly tempted by the
sights of the market-place.

‫ כ מו ש כ תו ב ב מ קו ם א ח ר‬,‫ י ש שי צ רו כוי‬:‫כי א י ן הי צ ר שו ה ב כ ל נ פ ש‬
F o r th e e v i l im p u l s e is n o t th e s a m e in e v e r y o n e . O n e p e r s o n ’s
n a tu r e may be more passionate, and the other’s less so, a s e x p la in e d
e ls e w h e r e .*

But if the misdeeds of the kal shebekalint are indeed attributable to

3. See Hoshea 7:4, 6.

4. See Likutei Torah, Vayikra 2b.
 3 96 L essons in T anya

his environment and to his passionate nature, why does he deserve his
derogatory appelation? To this the Alter Rebbe replies:

17 Adar I ‫ ו פ רנ ס תז הי א ל היי ת‬,‫ ג ם מי ש הו א מ ח ו מ ס מ א ד ב ט ב עו‬,‫ו ה ג ה ב א מ ת‬

‫מיו ש בי ק רנו ת כ ל היו ם‬
In t r u th , e v e n h e w h o is e x tr e m e l y p a s s io n a te b y n a tu r e , a n d
w h o s e l i v e l i h o o d o b lig e s h im t o s it a ll d a y a t th e s tr e e t-
c o r n e rs ,

‫ ו מי ק רי ר ש ע ג מו ר ע ל א ש ר א ין פ ח ד‬,‫אין לו שו ם ה תנ צ לו ת ע ל ח ט איו‬
‫א ל קי ם ל ע ד עיניו‬
h a s n o e x c u s e w h a ts o e v e r f o r h is s in s, a n d h e is t e r m e d a
rasha gamur ( “ a n u t t e r e v ild o e r ”) f o r n o t h a v in g t h e d r e a d o f
G - d b e f o r e h is ey es.

‫ מ פני פ ח ד ה׳ ה רו א ה‬,‫כי הי ה לו ל ה ת א פ ק ו ל מ שו ל ע ל רו ח ת אוו תו ש ב ל בו‬

‫כ ל מ ע שיו‬
F o r h e s h o u l d h a v e c o n t r o l l e d h i m s e l f a n d r e s tr a in e d th e
f e e lin g o f d e s ir e in h is h e a r t b e c a u se o f th e f e a r o f G - d W h o
se e s a l l h is a c tio n s ,

‫ כי ה מו ח ש לי ט ע ל ה ל ב בונו ל ד תו‬:‫כ מו ש כ תו ב ל עי ל‬
This fear of G-d would have enabled him to overcome his desires,
despite the difficulties imposed by his surroundings and his nature f o r ,
a s e x p la i n e d a b o v e ,^ th e m i n d h a s s u p r e m a c y o v e r th e h e a r t
b y n a tu r e o f o n e 's b ir th , i.e., it is man’s inborn characteristic that
his mind is able to master and restrain his heart’s desires.

18 Ad‫ ״‬I ,‫ו הנ ה ב א מ ת הי א מ ל ח מ ה ג דו ל ה ו ע צו מ ה ל ש בו ר הי צ ר ה בו ע ר כ א ש ל ה ב ה‬

‫ ו כ מו נ ס י ון מ מ ש‬,‫מ פני פ ח ד הי‬
T r u ly , i t is a g r e a t, fie r c e s tr u g g le t o b re a k o n e ’s [ e v il] n a tu r e
w h ic h b u r n s lik e a f ie r y f la m e , f o r th e f e a r o f G - d ; in d e e d , i t
is l ik e a v e r i t a b le te s t.

5. Ch. 12.
 C hapter T hirty 397

‫ו ה ל כ ך צ רי ך כ ל א ד ם ל פי מ ה ש הו א מ ק ו מ ו ו מ ד ר ג תו ב ע בו ד ת ה׳ ל ש קו ל‬
‫ו ל ב חון ב ע צ מו‬
T h e r e fo r e , e v e r y m a n o u g h t t o w e ig h a n d e x a m in e h is o w n
p o s i t i o n , a c c o r d in g t o th e s ta n d a r d s o f his p la c e a n d ra n k in
d iv in e s e r v ic e ,

‫א ם ה ו א עו ב ד ה׳ ב ע ר ך ו ב חי נ ת מ ל ח מ ה ע צו מ ה כזו ו נ סי ון כז ה‬
a s t o w h e t h e r he s e r v e s G - d in a situation requiring a comparable
struggle in a m a n n e r c o m m e n s u r a te w i t h th e d im e n s io n s o f
su c h a fie r c e b a t t l e a n d te s t as the kal shebekalim faces.

For even the most dispassionate and cloistered of men must often
engage in battle with his evil inclination, both in the area of* “ doing
good” and in that of “ turning away from evil,” as the Alter Rebbegoes
on to illustrate.

‫ ל ש פו ך נ פ שו ל פני ה׳ ב כ ל‬,‫ כ גון ב ע בו ד ת ה ת פ ל ה ב כוונ ה‬,‫ב ב חינ ת ו ע ש ה טו ב‬

‫כ חו מ מ ש‬
In t h e r e a lm o f “ d o g o o d " — in th e s e r v ic e o f p r a y e r w i t h
kavanah ( d e v o t io n ) , f o r e x a m p le , he must battle his evil inclina­
tion daily, in order t o p o u r o u t h is s o u l b e f o r e G - d w i t h h is
e n tir e s tr e n g th ,

‫ע ד מי צוי הנ פ ש‬
t o t h e e x t e n t o f “ w r in g in g o u t ” h is so u l,^ i.e., exhausting all of
his intellectual and emotional power in his devotion.

,‫ו ל ה ל ח ם ע ם גו פו ונ פ ש ה ב ה מי ת ש בו ה מו נ עי ם ה כוונ ה ב מ ל ח מ ה ע צו מ ה‬
‫ו ל ב ט ש ם ו ל כ ת ת ם כ ע פ ר קו ד ם ה ת פ ל ה ש ח רי ת ו ע ר בי ת מ ד י י ו ם ביו ם‬
This battle must be waged both before (i.e., preparatory to) and also
during prayer, as follows: H e m u s t w a g e a g r e a t a n d in te n s e w a i
a g a in s t h is b o d y a n d th e a n im a l s o u l w i t h i n i t w h ic h i m p e d e

6. Tehillim 34:15.
7. Sifrei on Devarim 6:5.
 39 8 Lessons in T anya

h is d e v o t i o n , c r u s h in g a n d g r in d in g th e m lik e d u s t e v e r y
s in g le d a y , b e fo r e th e m o r n in g a n d e v e n in g p ra y e rs.

‫ כ מו ש כ תו ב‬,‫ לייג ע ע צ מו בי גי ע ת נ פ ש וי גי ע ת ב ש ר‬,‫ו ג ם ב ש ע ת ה ת פ ל ה‬

‫ל ק מן ב א רי כו ת‬
A ls o d u r in g p r a y e r h e m u s t e x e r t h i m s e l f w i t h a n e x e r tio n o f
th e s p ir i t, so that his spirit should not grow weary of lengthy contem­
plation on the greatness of G-d, a n d a n e x e r tio n o f t h e b o d y to
remove the hindrances to devotion imposed by the body, a s w i l l b e
e x p la i n e d f u r th e r a t le n g th .^
4 Adar
1 9 A d a rl ‫ו כ ל ש ל א ה גי ע לי די מ ד ה ז ו ל ה ל ח ם י מו גו פו מ ל ח מ ה ע צו מ ת כ ו ו‬
A n y o n e w h o h a s n o t a t ta i n e d th is s ta n d a r d o f w a g in g s u c h a
s tr e n u o u s w a r a g a in s t h is b o d y ,

‫ע דיין ל א ה גי ע ל ב חינ ת ו ע ר ך מ ל ח מ ת הי צ ר ה בו ע ר כ א ש ל ה ב ה‬
h a s n o t y e t m e a s u r e d u p t o t h e q u a l it y a n d d im e n s io n o f th e
w a r waged daily within the kal shebekalim a g a in s t th e e v i l n a tu r e
w h ic h b u r n s l ik e a f ie r y fla m e ,

‫ל היו ת נ כנ ע ונ ש ב ר מ פ ני פ ח ד ה׳‬
so t h a t i t {this powerful evil impulse) b e h u m b le d a n d b r o k e n
th r o u g h th e f e a r o f G - d .

This, then, is the standard by which everyone must judge himself:

Does he battle against his evil impulse (during prayer, and similarly in
the other areas of divine service that the Alter Rebbe will soon discuss),
as intensely as the kal shebekalim must battle against his?

‫ ב ענין ב ר כ ת ה מ ז ון ו כ ל ב ר כו ת ה נ ה נין ו ה מ צו ת ב כונ ה‬p ‫ו‬

S o , t o o , w i t h o n e ’s kavanah in th e G r a c e a f te r M e a ls a n d in
th e b e n e d ic tio n s , w h e th e r th o s e s a id p r io r t o e a tin g , o r th o s e
r e c ite d b e f o r e p e r f o r m in g a mitzvah, a•! of which requires a
battle with one’s evil impulse;

8. Ch. 42.
 C hapter T hirty 399

‫ו אין צו ר ך לו מ ר כי נ ת ה מ צו ת ל ש מן‬
n o t t o m e n ti o n o n e ’s i n te n tio n in p e r f o r m in g a mitzvah —
t h a t i t b e d o n e (s o le ly ) f o r th e s a k e o f a mitzvah, i.c., for G-d’s
sake; this requires a still greater effort, and in this one will surely find
himself wanting.

‫ ל ל מו ד ח ר ב ה יו ת ר מ ח פ צו ו ר צונו ל פי ט ב עו‬,‫ו כן ב ענין ע ס ק לי מו ד ה תו ר ה‬

‫ו רגי לו תו ע ל י די מ ל ח מ ה ע צו מ ה ע ם גו פו‬
S i m i la r l y with regard to the battle required in th e m a t t e r o f o n e ’s
o c c u p a ti o n in T o r a h s t u d y , one must struggle t o s t u d y f a r m o r e
th a n w h a t is d e m a n d e d b y h is in n a te o r a c c u s to m e d d e sire ,
b y m e a n s o f a m i g b t y b a t t l e w i t h h is b o d y .

When one studies Tprah only as much as his natural inclination or

habituated diligence dictates, he requires no effort or struggle at all. But
in order to match the struggle of the kal shebekalim one must study far,
far more than he would by nature or habit, as the Alter Rebbe
continues:

‫ ו אין ל ה ע ר ך ו ד מיון‬,‫כי ה לו מ ד מ ע ט יו ת ר מ ט ב עו ה רי זו מ ל ח מ ה ק ט נ ה‬
‫ע ם מ ל ח מ ת הי צ ר ה בו ע ר כ א ש‬
F o r t o s t u d y a f r a c t io n m o r e th a n is o n e ’s w o n t e n ta ils b u t a
m in o r tu s s le . I t n e ith e r p a r a lle ls n o r b e a rs c o m p a r is o n w i t h
th e w a r of the kal shebekalim a g a in s t h is e v il im p u ls e w h ic h
b u r n s l ik e fir e .

‫ ל חיו ת נ כנ ע ונ ש ב ר מ פני ה׳‬,‫ד מ ק רי ר שע ג מו ר א ם אי נו מנ צ ח י צ רו‬

f o r w h ic h h e is n o n e th e le s s c a lle d u t t e r l y w i c k e d (rasha
gamur), i f h e d o e s n o t c o n q u e r h is im p u ls e s o t h a t i t b e
s u b d u e d a n d c r u s h e d b e fo r e G - d .

Similarly, unless one struggles with his evil impulse to study much
more than his nature or habit demands, he is no less wicked than the kal
shebekalim.
But one may object to this reasoning. How, one may say, can 1 in
all honesty compare my shortcomings to those of the kal shebekalim? I
 400 Lessons in T anya

am lacking merely in the quality of the good that I do, whilst he actually
and actively violates prohibitions enumerated in the Torah. To this the
Alter Rebbc counters;

‫ו מ ה לי ב חי נ ת סו ר מ ר ע ו מ ה לי ב חינ ת ו ע ש ה טו ב‬
W h a t d iff e r e n c e is th e r e b e tw e e n th e c a te g o r y o f “ tu r n a w a y
f r o m e v i l ” — in which the kalshebekalim fails, by active violation,
and th e c a te g o r y o f “ d o g o o d ” — in which he fails, by neglecting
to exert himself in prayer, Torah study and the like?

To be sure, there are differences between the two categories. Each

has its own unique spiritual effeas, its own specific intentions. But
these differences pertain only to the parson performing the mitzx/ah.
The essential point in a mitzvah, however, is that it is an expression of
the Will of the Only and Unique G-d, and in this there is no difference
whatsoever between the two categories, as the Alter Rebbe continues.

‫ ב רו ך הו א‬,‫ י חי ד ו מיו ח ד‬,‫ה כ ל הי א מ צו ת ה מ ל ד ה לן דו ש‬

B o th a re th e c o m m a n d m e n ts o f th e H o l y K in g , th e O n l y a n d
U n iq u e O n e , b le s s e d b e H e.

The failings of the observant individual in the quality of his

prayer, Torah study, and so on, are therefore comparable to the trans­
gressions of the kal shebekalim.

‫ ו ב פ ר ט ב ד ב ר ש ב מ מון‬,‫ו כן ב ש א ר מ צו ת‬
S o , t o o , w i t h o th e r com m andm entsrequ\tm % A % tt\12,g\e,ontm 3iy
find that he does not wage war adequately against his evil impulse,
e s p e c ia lly in m a tte r s in v o lv in g m o n e y ,

‫ ו כ ה אי גוו נ א‬,‫כ מו ע בו ד ת ה צ ד ק ה‬
su c h a s th e s e r v ic e ( “ l a b o r ”) o f c h a r ity , i.e., giving charity in a
manna involving “ labor” — far more than is his wont, a n d t h e lik e .

20 Ad«r I ‫ י כו ל כ ל אי ש מ ש כי ל ל מ צו א בנ פ שו ש אינו ס ר‬,‫ו א פי לו ב ב חינ רנ סו ר מ ר ע‬

‫לג מ רי מ ה ר ע ב כ ל מ כ ל כ ל‬
E v e n in t h e c a te g o r y o f “ tu r n a w a y f r o m e v il, ” every th in k -
 C hapter T hirty 401

in g m a n c a n d is c o v e r w i t h in h i m s e l f t h a t h e d o e s n o t tu r n
c o m p l e t e l y a n d t o t a l l y a w a y f r o m e v il,

‫ ו א פי לו פ חו ת מ ע ר ך הנ ״ ל‬,‫ב מ קו ם ש צ רי ך ל מ ל ח מ ה ע צו מ ה כ ע ר ך חנ ״ ל‬
in a s i t u a t i o n r e q u ir in g a b a t t l e o f th e le v e l i.c., magnitude
d e s c r ib e d a b o v e , i.e., the battle required of the kal shebekalim, o r
e v e n in a situation requiring a battle o f a le sse r m a g n itu d e .

‫ א ו סי פו ר ב גנו ת ח ב רו‬,‫כ גון ל ה פ סי ק ב א מ צ ע שי ח ה נ א ה‬

F o r e x a m p le , he may find that he does not summon up the strength
t o s t o p in th e m i d d l e o f a p le a s a n t g o s s ip , o r in the middle of
r e la tin g a ta le d i s c r e d it in g h is f e l l o w ,

‫ ו א פי לו כ די ל נ קו ת ע צ מו‬,‫ א ף ש הו א א מ ת‬,‫ו א פי לו ג נ אי ק ט ן ו ק ל מ א ד‬
as he ought to do e v e n i f i t is a v e r y s lig h t slu r, a n d e v e n i f i t b e
tr u e , a n d e v e n th o u g h his purpose in relating i t is t o e x o n e r a te
h im s e lf —
‫ ל או א נ א כ ת בי ה א ל א‬: ‫כנו ד ע מ ה א ד א מ ר ר בי ש מ עון ל א ביו ר בינו ה ק דו ש‬
‫ רי ש‬,‫ כ ל ך מ ל שון ה ר ע ) עיין ש ם ב ג מ ר א‬: ‫ ו א מ ר לו‬,‫י הו ד א ח יי ט א כ ת בי ה‬
(‫פ ר ק י׳ ד ב ב א ב ת ר א‬
a s is k n o w n f r o m w h a t R a b b i S h im o n s a id t o h is f a th e r
R a b b e in u H a K a d o s h concerning a problematic bill of divorce that
was improperly written: “ I d i d n o t w r i t e i t , Y e h u d a h th e t a il o r
w r o t e i t , ” where the slur was a minor one, and the purpose was
self-vindication — and yet h is f a th e r r e p lie d : ‘‘K e e p a w a y f r o m
s la n d e r . ” ( N o t e th e r e in th e Gemara, T r a c ta te Bava Batra,’
b e g in n in g o f ch . 1 0 .)

‫ו כ ה אי גוו נ א כ מ ה מי לי ד ש כי חי סו ב א‬
T h e s a m e a p p lie s t o v e r y m a n y s im ila r th in g s w h ic h o c c u r
f r e q u e n tly .
There, too, one will find that he does not resist his evil impulse as
he ought to, even in the category of “ turn away from evil.”

9. 164b.
 402 L essons in T anya

: ‫ כ מו ש כ תו ב‬,‫ ש הו א מ ד או ריי ת א‬,‫ו ב פ ר ט ב ענין ל ק ד ש ע צ מו ב מו ת ר לו‬

‫ ו ה ת ק ד ש ת ם ו גו׳‬,‫ק דו שי ם ת היו ו גו׳‬
T h is is e s p e c ia lly tr u e w i t h r e g a rd t o s a n c tif y in g o n e s e lf by
refraining from indulgence in p e r m i t t e d m a tt e r s — and th is is a
B ib lic a l c o m m a n d m e n t,^ ^ d e r iv e d f r o m th e verses:^^ “ Y o u
s h a ll b e h o l y , ” a n d “ S a n c tif y y o u r s e l v e s ,” e tc .

‫וג ם ד ב רי סו פ רי ם ח מו רי ם מ ד ב רי תו ר ה ו כו׳‬
M o r e o v e r , even according to the opinion that this commandment is
not of Biblical origin, yet‘^ “R a b b in ic e n a c tm e n ts a re e v e n
s tr i c te r th a n B ib lic a l la w s , ” e tc . — and yet one will often find
himself succumbing to self-indulgence when the temptation is strong
and requires a battle to overcome it.

‫א ל א ש כ ל א לו ו כיו צ א ב הן הן מ עוונו ת ש ה א ד ם ד ש ב ע ק ביו‬

B u t a ll th e s e a n d s im ila r m a tte r s a r e am ong^^ “ th e s in s w h ic h
p e o p le t r a m p l e u n d e r f o o t ,” insensitive to their importance,

‫ו ג ם נ ע שו כ הי ת ר מ ח מ ת ש ע ב ר ו שנ ה ו כו׳‬
a n d w h ic h h a v e c o m e t o b e r e g a r d e d a s p e r m is s ib le b e c a u se
t h e y a re c o m m i t t e d r e p e a te d ly .^ ‘*
All the above-mentioned calculations, then, can lead one to con-
elude that he is no better than the kal shebekalim. Like the kal
shebekalim, he too fails to wage war against his evil impulse when it is
required of him. Yet this still does not explain the requirement that one
consider oneself lower than every man. In what way is he worse than the
kal shebekalim? In answer, the Alter Rebbe continues:

21 Ad‫־‬r I ‫ ו ק ר ב ת א ל קי ם י ח פ ץ‬,‫ ו מ ח ז י ק ב תו ר ת ה׳‬,‫א ב ל ב א מ ת א ם הו א יו ד ע ס פ ר‬

In tr u th , h o w e v e r , i f h e is a s c h o la r a n d u p h o ld s G - d ’s T o r a h ,
a n d w is h e s t o b e c lo s e t o G - d ,

10. See ch. 27.

11. Vayikra 19:2; 20:7.
12. Sanhedrin 88b.
13. Avodah Zarah 18a.
14. Yoma 86b.
 C hapter T hirty 403

‫ ו א ש מ תו ג ד ל ה ב כ פ לי כ פ ליי ם ב מ ה ש אינו נ ל ח ם ו מ תג ב ר‬,‫ג דו ל עונו מנ שו א‬

‫ע ל י צ ת ב ע ר ך ו ב חינ ת מ ל ח מ ה ע צו מ ה הנ ״ ל‬
h is s in is u n b e a r a b ly g r e a t a n d h is g u i lt is in c r e a s e d m a n if o l d
f o r h is n o t w a g i n g w a r a n d n o t o v e r c o m in g h is im p u ls e in a
m a n n e r c o m m e n s u r a te w i t h th e q u a l it y a n d n a tu r e o f th e
w a r m e n t i o n e d a b o v e that the kal shebekalim must face.

‫מ א ש מ ת ק ל ש ב ק לי ם מיו ש בי ק רנו ת ה ר חו קי ם מ ה׳ ו תו ר תו‬

His guilt is far greater th a n th e g u i lt o f th e kal shebekalim, th e
m o st w o r t h l e s s o f th e s tr e e t- c o m e r s q u a tte r s , who a re
r e m o t e f r o m G - d a n d H is T o r a h .

‫ו א ין א ש מ ת ם ג דו ל ה כ ל כ ן ב מ ה ש אינ ם כו ב שי ם י צ ר ם ה בו ע ר כ א ש ל ה ב ה‬
‫מ פני פ ח ד ה׳ ה מ בין ו מ בי ט א ל כ ל מ ע שי ה ם‬
T h e ir g u i l t f o r n o t s u m m o n in g u p th e f e a r o f G - d W h o
k n o w s a n d se e s a ll t h e ir a c tio n s , in o r d e r t o r e str a in th e ir
im p u l s e w h ic h b u r n s l ik e a f ie r y f la m e , is n o t a s h e in o u s

‫כ א ש מ ת כ ל ה ק ר ב ה ק ר ב א ל ה׳ ו א ל תו ר תו ו ע בו ד תו‬
a s th e g u i lt o f o n e w h o d r a w s e v e r n e a re r t o G - d , H is T o r a h
a n d H is s e rv ic e .

‫ שי ד ע ב כ בו די ו כוי‬: ‫ו כ מו ש א מ רו רז ״ ל ג בי א ח ר‬
A s o u r S a g e s o f b le s s e d m e m o r y s a id o f ihc. apostate “A c h e r ” ,
Elisha ben Avuyah:’^ “ B e c a u se h e k n e w M y g l o r y . . . , ” said G-d;
if despite this he still sinned, his guilt is far greater.

‫ו ל כן א מ רו רז ״ ל ע ל ע מי ה א ר ץ שז דונו ת נ ע שו ל ה ם כ שגגו ת‬
T h e r e fo r e o u r S a g e s d e c la r e d in r e g a r d t o th e i ll it e r a t e th a V ^
“D e l ib e r a t e s in s a re r e g a r d e d in th e ir c a se a s in a d v e r te n t
a c ts , ” since they are unaware of the gravity of their sins.

With a scholar, the reverse is true: an oversight due to lack of study

15. Chagigah 15a (in fourth marginal gloss by the Bach).

16. Bat/a Metzia 33b.
404 Lessons in T anya

is adjudged as being as grave as a deliberate sin.'^ Thus, his failure to

restrain his evil impulse is indeed worse than the failure of the kal
shebekalim.
By contemplating this, the observant scholar will now be able to
fulfill the instruction of the Mishnah (quoted at the beginning of this
chapter): “ Be lowly of spirit before every man.” Thereby he will crush
his own spirit and the spirit of the sitra achra in his animal soul,
enabling the light of his soul to permeate and irradiate his body, as
explained in ch. 29.

17. Avot 4:13.

 C hapter T hirty - O ne 405

Chapter Thirty-One

5 Atiar
In ch. 29 the Alter Rebbe began to deal with the problem of 22 Adar I
timtum halev, insensitivity of the heart. He quoted the statement of the
Zohar that a body impervious to the light of the soul needs to be
crushed. By crushing one’s spirit, one crushes the sitra achra of his
animal soul, whose arrogance is the cause of timtum halev.
In chs. 29-30, the Alter Rebbe described various means of arriving
at a feeling of contrition (lit., “ brokenheartedness” ); e.g., reflecting on
one’s spiritual failings in not waging an adequately strenuous battle
against his evil impulse, and realizing that one’s failure in this area
places him on a level lower than that of the lowliest of his fellow Jews
(as explained at length in ch. 30).
But while these methods may effectively dispel timtum halev, they
would seem to have an undesirable side-effect — depression. Ch. 31
deals with this problem.

‫ו הנ ה א ף א ם כ שי א רי ך ה ר ב ה ל ה ע מי ק ב ענייני ם הנ ״ ל כ ש ע ה ו ש תי ם‬
‫ ל א י חו ש‬,‫ י ב א לי די ע צ בו ת ג דו ל ה‬,‫ל חיו ת בנ מי כ ת רו ח ו ל ב נ ש ב ר‬
E v e n i f d w e l l i n g l o n g a n d d e e p ly o n t h e a b o v e - m e n ti o n e d
m a tt e r s f o r a n h o u r o r t w o , t o b e l o w l y o f s p ir i t a n d c o n t r i t e
o f h e a r t, le a d s o n e t o p r o f o u n d d e p r e s s io n , l e t h im n o t b e
p e r tu r b e d .

‫ו א ף ש ע צ בו ת הי א מ צ ד ק לי פ ת נו ג ה ו ל א מ צ ד ה ק דו ש ה‬
T r u e , atzvut ( d e p r e s s io n ) d e r iv e s f r o m th e r e a lm o/kelipat
nogah, n o t o f h o lin e s s .
‫ ו א ין ה ש כינ ה שו ר ה‬,‫ עוז ו ח דו ה ב מ קו מו‬:‫כי ב צ ד ה ק דו ש ה כ תי ב‬
‫ ו כן ל ד ב ר ה ל כ ה ו כ ר‬,‫א ל א מ תו ך ש מ ח ה‬
F o r c o n c e r n in g th e r e a lm o f h o lin e s s i t is w r itte n :^ " S tr e n g th

1. Divrei HaYamim 16:27.

406 Lessons in T anya

a n d g la d n e s s a re in H is p l a c e ” ; a n d likewise,^ “ T h e D i v in e
P re se n c e a b i d e s ... o n l y in [ m a n ’s] j o y ,... a n d th e s a m e joy is
required f o r th e s t u d y o f th e Haiachah.”
‫א ל א ש א ם ה ע צ בו ת הי א מ מי לי ד ש מי א הי א מ ב חי נ ת טו ב ש ב מג ח‬
Any depression, then, comes from the realm of kelipat nogah, except
that if the depression is due to spiritual matters arising from
one’s realization of his spiritual failings, it Stems from the good
contained in k e lip a t n o g a h ; for, as mentioned in ch. 1, kelipat
nogah contains both good and evil — the evil in nogah is the source of
ordinary depression, and the positive element in nogah gives rise to
spiritually motivated depression. Yet, even the element of good con­
tained in nogah is, after all, kelipah.

‫ כ ת ב ה א ר ״י ז ״ ל ש א פי לו ד א ג ת ה עונו ת אי נ ה ר אוי ה כי א ם‬p (‫ו ל‬

‫ב ש ע ת ה וי ד וי‬
(^For t h is r e a so n th e AriZal w r i te s t h a t e v e n w o r r y o v e r o n e ’s
s in s is a p p r o p r ia te o n l y d u r in g c o n fe s s io n ,

‫ ש צ רי כי ם ל היו ת ב ש מ ח ה ש מ צ ד‬,‫ו ל א ב ש ע ת ה ת פ ל ה ו ת ל מו ד תו ר ה‬
( ‫ה ק דו ש ה ^ ו ק א‬
b u t n o t d u r in g p r a y e r a n d T o r a h s tu d y . T h e s e m u s t b e
c o n d u c t e d w i t h a j o y d e r iv in g e x c lu s iv e ly f r o m t h e r e a lm o f
h o lin e s s , as opposed to frivolity and the like.)
Why then should one strive to crush the spirit of sitra achra with
methods that lead to depression, which itself stems from the sitra achra
of nogah?

‫ ל א כ פי א ל ס ט ר א א ח ר א ב מינ ה‬,‫ אי א ה מ ד ה‬p ‫ ה רי‬,‫א ף ע ל פי כן‬

‫ו דו ג מ ת ה‬
Y e t , t h is is p r e c is e ly th e m e t h o d o f h u m b lin g t h e sitra achra
— th r o u g h s o m e th in g o f i t s o w n s p e c ie s a n d k in d ; i.e., the

2. Shahbat 30b.
3. Parentheses are in the original text.
 C hapter T hirty -O ne 407

sitra achra is most effectively attacked by utilizing the good contained

within it as a weapon against itself.

‫ ו פג ע בו כיו צ א בו‬,‫ מי ני ה ו בי ה א ב א ל ש די ה בי ה נ רג א‬:‫כ מ א מ ר רז ״ ל‬

A s o u r S a g e s e x p r e s s e d it:* “ F ro m th e f o r e s t i t s e l f c o m e s [th e
h a n d le f o r ] th e a x [ w h ic h f e lls th e f o r e s t ] ” : a n d in a similar
vein,^ “ H e e n c o u n te r e d o n e o f h is o w n k in d . ”

‫ ו הי ת רון הי א ה ש מ ח ה ה ב א ה א ח רי‬,‫ו ע ל ז ה נ א מ ר ! ב כ ל ע צ ב י הי ה מו ת ר‬
‫ כ ד ל ק מן‬,‫ה ע צ ב‬
O f t h is sadness resulting from contemplation of one’s spiritual state i t
is w r itte n ,^ “ In e v e r y s a d n e s s th e r e w i l l b e p r o f i t . ” T h e
p r o f i t lie s in th e j o y w h ic h f o l l o w s th e s a d n e s s, a s w i l l b e
e x p la i n e d l a te r — i.e., in what way the sadness itself leads to joy.

‫א ך ב א מ ת א י ן ל ב נ ש ב ר ו מ רי רו ת הנ פ ש ע ל רי חו ק ה מ או ר פני ה׳‬
‫ו ה ת ל ב שו ת ה ב ס ט ר א א ח ר א נ ק ר אי ם ב ש ם ע צ בו ת כ ל ל ב ל שון ה קו ד ש‬
In tr u th , h o w e v e r , th e s ta t e o f b e in g c o n t r i t e o f h e a r t a n d
b i t t e r o f s o u l i.e., remorseful o v e r o n e 's r e m o te n e s s f r o m G - d ,
a n d o v e r th e f a c t t h a t o n e ’s s o u l is c lo t h e d in th e sitr a a ch ra ,
— t h i s s t a t e c a n b y n o m e a n s b e d e s c r ib e d in t h e H o l y T o n g u e
(H eb rew ) b y th e te r m “ a tz v u t” .

The word atzvut, meaning “ melancholy” , stems from a root

which means “constricted” . In this context, it refers to a numbing
depression that constricts one’s heart, blocking out all feeling, as the
Alter Rebbe continues:

‫כי ע צ בו ת הי א ש ל בו מ ט ו מ ט ם כ א בן ו א ין חיו ת ב ל בו‬

F o r “ a t z v u t ” m e a n s t h a t o n e ’s h e a r t is a s d u l l a s a s to n e , a n d
t h a t th e r e is n o v i t a l i t y — arousal of feeling — in h is h e a r t.

4. Cf. Sanhedrin 39b.

5. Shabbat 121b.
6. Mishlei 14:23.
408 L essons in T anya

‫לה תפעל‬ ‫ב ל בו‬ ‫חיו ת‬ ‫ה רי י ש‬ ,‫א ד ר ב ה‬ ,‫מ רי רו ת ו ל ב נ ש ב ר‬ ‫אבל‬

‫ולהתמרמר‬
B u t “b itte r n e s s ” (merirut) a n d c o n t r i t io n a r e ju s t th e o p p o ­
s ite , s in c e th e v e r y f a c t t h a t o n e is m o v e d t o b e e m b i t t e r e d is
i t s e l f a s ig n o f life ,

,‫ ו ה ש מ ח ה מ ב חי נ ת ח ס די ם‬,‫ר ק ש הי א חיו ת מ ב חי נ ת ג ב ו ת ת ק דו שו ת‬
‫כי ה ל ב כ לו ל מ ש תי הן‬
e x c e p t t h a t th is v i t a l i t y d e r iv e s f r o m th e h o l y a t tr i b u te s o f
s e v e r i ty (Gevurot) and it therefore expresses itself as bitterness,
w h e r e a s j o y d e r iv e s f r o m th e [ h o ly ] a t tr i b u te s o f k in d n e s s
(Chasadim), f o r th e h e a r t c o n ta in s b o t h these attributes —
kindness and severity.

At any rate, we see that the dejection accompanying one’s disap­

pointment with his spiritual situation stems from the realm of holiness,
unlike atzvut, which derives from kelipat nogahJ

7. Now that the Alter Rebbe has established that sadness arising from one’s
spiritual stocktaking is not atzvut (depression) but merirut (bitterness), several
difficulties arise: (1) Earlier, the Alter Rebbe stated that one ought not be
perturbed by such sadness, even though it is in fact atzvut (which stems from
the sitra achra), because “this is precisely the method for humbling the sitra
achra — through something of its own kind...” Why the need to justify atzvut
if this sadness is not atzvut at all, but merirut? (2) Several lines further, the
Alter Rebbe states that the opportune time for dwelling on one’s failings is
when one is in any case depressed over some material concern; the depression
that such contemplation arouses will rid him of his materially-inspired depres­
sion. But the Alter Rebbe has just pointed out that this is not depression at all;
how, then, does this dispel any other depression?
A possible explanation:
When one dwells on his spiritual failings, and concludes that he is indeed
worse than the kal shebekalim, his first reaction will be despondency; he will
feel utterly worthless and disgraced in his own eyes. In this state, there is no
stirring of feeling, no vitality; it is, indeed, classic atzvut. But if this stocktak­
ing was undertaken in its proper spirit, the despondency will last only moment­
arily. Immediately after sinking into depression the individual will feel the
stirrings of bitterness, of anger at his having allowed himself to fall so low; he
will begin to seek means of extricating himself from this sorry state. It is with
 C hapter T hirty -O ne 409

,‫ו הנ ה ל ע תי ם צ רי ך ל עו ר ר ב חינ ת ג ב ו ת ת ה ק דו שו ת כ די ל ה מ תי ק ה דיני ם‬

‫ש ה ם ב חינ ת נ פ ש ה ב ה מי ת וי צ ר ה ר ע כ ש שו ל ט ח ס ו ש לו ם ע ל ה א ד ם‬
A t t i m e s o n e m u s t a r o u s e th e h o l y a t t r i b u t e s o f s e v e r ity
(G evu rot) in o r d e r t o t e m p e r (lit., “sweeten” ) s t e m ju d g m e n ts ,
w h ic h in this context d e n o t e th e a n im a l s o u l a n d th e e v il
i n c lin a tio n , w h e n e v e r i t (the latter) d o m in a t e s a m a n , G - d
fo r b id ,

‫כי א ין ה די ני ם נ מ ת קין א ל א ב ש ר שן‬

f o r s t e m ju d g m e n t s i.e., restraints on one’s spiritual wellbeing can
o n l y b e “ s w e e t e n e d ” b y m e a n s o f th e ir so u rc e .

All evil is simply a degenerate form of the attribute of severity

(gevurot) that derives from the realm of holiness. Myriad “ contrac­
tions” (tzimtzumim) and descents of this atifribute transform it to evil,
the evil of kelipah. Naturally, this includes also the sitra achra of one’s
animal soul and his evil impulse. In order to elevate or “ sweeten” evil,
to return evil to the realm of holiness, it is necessary to bring its source
to bear on it. In terms of one’s divine service, this means crushing one’s
evil impulse by merirut, bitter remorse, which derives its vitality from
the holy attribute of severity — the source of the evil impulse.

‫ ל עו ל ם י ר גיז א ד ם י צ ר ה טו ב‬: ‫ו ל כן א מ רו רז ״ ל‬
fo r t h is r e a so n o u r S a g e s said:^ “ O n e s h o u l d a l w a y s in c ite
th e g o o d in c li n a ti o n t o a n g e r [a g a in s t th e e v i l in c lin a tio n ] . ”

Since anger stems from the attribute of severity, it is capable of

“ sweetening” the evil inclination.

regard to the momentary atzinit that the Alter Rebbc advises one not to be
perturbed, since his atzritt is an effective weapon against the sitra achra.
Regarding the bitterness and anger that follow it, the Alter Rebbe states that
they are not atzi'ut at all, inasmuch as they are alive and active. Likewise, when
the Alter Rebbe states that depression over one’s spiritual failings is effective in
ridding one of depression due to other causes, he again refers to the aforementi­
oned temporary depression which immediately follows one’s spiritual stock­
taking. (— From a comment by the Rebbe Shlita.)
8. Berachot 5a.
410 Lessons in T anya

‫ו היי נו ב כ ל ע ת ש רו א ה בנ פ שו ש צ רי ך ל כ ך‬
The word “ always” (“one should always incite...” ) is, however, to be
understood in a qualified sense. Joy, not severity, is usually the proper
setting for divine service. Thus, when our Sages state that one should
always incite the good inclination, th is m e a n s — w h e n e v e r h e
f in d s i t n e c e ssa ry f o r h im s e lf; as, for example, when one sees that
the arrogance of his animal soul does not permit the light of his divine
soul to penetrate his heart, causing timtum halev.

‫א ך ש ע ת ה כו ש ר ש הי א ש ע ה ה מיו ח ד ת ו ר אוי ה ל כ ך ל רו ב בני א ד ם‬

H o w e v e r , th e a p p r o p r ia te t i m e f o r th is “anger” of the divine
soul at the animal soul, meaning, th e t i m e w h ic h is o p p o r tu n e a n d
f i t t i n g f o r m o s t p e o p le ,

‫ א ו כ ך ב לי שו ם ס ב ה‬,‫הי א ב ש ע ה ש הו א ע צ ב ב ל או ה כי מ מי לי ד ע ל מ א‬
is w h e n o n e is in a n y ca se d e p r e s s e d o v e r m u n d a n e m a tte r s ,
o r j u s t s o , w i t h o u t a n y discernible ca u se. ’

‫ ל היו ת מ מ רי ד חו ש בנ א הנ ״ ל‬,‫א ז י הי א ש ע ת ה כו ש ר ל ה פ ך ה ע צ ב‬
T h is is a n o p p o r tu n e t im e f o r r e d ir e c tin g th e d e p r e s s io n

9. From a superficial reading, it would appear that the Alter Rebbe

advocates spiritual accounting at such a time when one is in any case depressed
simply so that the depression resulting from this accounting will not hinder one
from joyful service of G-d. However, the expression, “ the time which is
opportune and fitting [for spiritual stocktaking]...” clearly indicates that one’s
depressed state actually aids him in some way in this self-evaluation. For when
one is in a joyful frame of mind on account of his physical well-being, it is
difficult for him to shift to a reflective, introspective one, and to feel truly
saddened by his spiritual failures; being in a state of depression simplifies the
process.
We find a similar correlation between one’s physical circumstances and his
spiritual objectives in the following statement of the Sages: “ When the Temple
stood, the joy [of the festivals] consisted of eating [the sacrificial] meat; now
that the Temple is no longer, the joy lies in drinking wine” [Pesachim 109a).
Although the festivals were given for our souls to rejoice in holiness (“ ...And
Your people Israel will rejoice in You”), yet meat and wine are prescribed, so as
to harmonize the moods of body and soul.
 C hapter T hirty -O ne 4n

tow ard spiritual m atters, t o b e a m o n g t h e “ m a s te r s o f a c c o u n t s ”

m e n t i o n e d a b o v e , i.e., to engage in soul-searching and spiritual
stocktaking,

‫ ל עו ל ם י ר גיז ו כ ר כנ ״ ל‬:‫ו ל קיי ם מ א מ ר רז ״ ל‬

a n d t o f u l f i l l th e previously m entioned te a c h in g o f o u r S a g es,
t h a t o n e s h o u l d a l w a y s in c ite his good inclination against his evil
inclination, since both of these paths harness the attrib u te of severity.

‫ו בז ה י פ ט ר מ ה ע צ בו ת ש מ מי לי ד ע ל מ א‬
H e w i l l th u s also b e r id o f th e d e p r e s s io n b r o u g h t o n b y
m u n d a n e m a tte r s .

I.e., redirecting his depression into soul-searching, and in to anger

at his evil inclination, w ill dispel the m undane depression.

‫ שז א ת י שי ב א ל ל בו לנ ח מו‬,‫ ד היינו‬,‫ « ו<»תר כ ך י ב א לי די ש מ ח ה א מי תי ת‬aj-t

‫ב כ פ ליי ם א ח ר ה ד ב רי ם ו ה א מ ת ה א ל ה הנ ״ ל‬
H e w i l l th e n a r r iv e a t a tr u e to y , a s f o ll o w s : In o r d e r t o
c o m f o r t h is h e a r t in d o u b le m e a su re , le t h in i — in t h e w a k e
o f th e a b o v e w o r d s o f t r u th concerning his low ly spiritual stature
— te ll h im s e lf th e fo llo w in g .

The com fort is dual: not only is his depression elim inated, but he
w ill also attain a joy w hich he w ould never experience were it not for his
earlier depression.

,‫ ב לי ס פ ק ש אני ר חו ק מ א ד מ ה׳ ב ת כ לי ת‬p ‫ א מ ת הו א‬:‫ל א מ ר ל ל בו‬

‫ו מ שו ק ץ ו מ תו ע ב כו׳‬
L e t h im s a y t o h is h e a r t: “ I n d e e d , w i t h o u t a d o u b t , I a m f a r
r e m o v e d , u t t e r l y r e m o t e f r o m G - d , a n d a m d e s p ic a b le , c o n ­
te m p tib le , a n d so on .

‫ הו א ה גו ף ע ם נ פ ש ה חיו ני ת ש בו‬,‫א ך כ ל ז ה הו א א ני ל ב די‬

B u t a ll t h is is tr u e o n l y o f me — t h a t is, m y b o d y a n d th e
a n i m a t in g s o u l w i t h i n it.
412 Lessons in T anya

,‫ ן ל ש ב ק לי ם‬7‫ שי שנו א פי לו כ‬,‫א ב ל מ כ ל מ ק ו ם י ש ב ק ר בי ח ל ק ה׳ מ מ ש‬

‫ש הי א נ פ ש ה א ל קי ת ע ם ני צו ץ א ל קו ת מ מ ש ה מ לו ב ש ב ה ל ה חיו ת ה‬
Y e t w i t h i n m e th e r e is a v e r ita b le ‘p a r t ’ o f G - d , w h ic h is
p r e s e n t e v e n in th e m o s t w o r th le s s o f m y f e l l o w s , so that even
if I am no better than he, I still have this ‘part’ of G-d within me,
n a m e ly , th e d i v in e s o u l a n d th e s p a r k o f G - d lin e s s i t s e l f
c l o t h e d in i t , a n im a tin g it.

‫ר ק ש הי א ב ב חינ ת ג לו ת‬
I t is o n l y t h a t when the body and animating soul are in such a lowly
state, th e d i v i n e s o u l is in e x ile within them.

‫ ו ה תי עו ב ו שי קו ץ‬,‫ כ ל מ ה ש אני ב ת כ לי ת ה רי חו ק מ ה׳‬,‫ א ד ר ב ה‬, p ‫ו א ם‬

“ I f s o , th e n , o n th e c o n tr a r y , th e f u r th e r I a m r e m o v e d f r o m
G - d , a n d th e m o r e d e s p ic a b le a n d c o n t e m p ti b l e ,

‫ ו ה ר ח מ נו ת ע לי ה ג דו ל ה מ א ד‬,‫ה רי נ פ ש ה א ל קי ת ש בי ב ג לו ת ג דו ל יו ת ר‬
th e d e e p e r in e x ile is m y d iv in e s o u l, a n d a ll th e m o r e is i t t o
b e p itie d .

,‫ז ה‬ ‫מ ג לו ת‬ ‫ו ל ה ע לו ת ה‬ ‫ל הו צי א ה‬ ‫ו לז ה א שי ם כ ל מ ג מ תי ו ח פ צי‬
‫ל ה שי ב ה א ל בי ת א בי ה כנ עו רי ה‬
“ T h e r e fo r e , I w i l l m a k e i t m y e n tir e a im a n d d e s ir e t o
e x t r i c a t e i t f r o m th is e x ile , a n d t o ‘r e tu r n h e r t o h e r f a t h e r ’s
h o u s e i.e., to restore it to its source and its original state a s in h e r
y o u th , ’

‫ ש הי ת ה נ כ ל ל ת ב או רו י ת ב ר ך ו מיו ח ד ת ע מו‬,‫קו ד ם שנ ת ל ב ש ה בגו פי‬

‫ב ת כ לי ת‬
i .e ., a s i t w a s b e f o r e b e in g c lo t h e d in m y b o d y , w h e n i t w a s
c o m p l e t e l y a b s o r b e d in G - d ’s lig h t a n d u n i t e d w i t h H im .

‫ כ ש א שי ם כ ל מ ג מ תי‬,‫ ת ה א כ לו ל ה ו מיו ח ד ת בו י ת ב ר ך‬p ‫ו ג ם ע ת ה‬

‫ ל ה ל בי ש ב הן כ ל ע ש ר ב חי נו תי ה כנ ״ ל‬,‫ב תו ר ה ו מ צו ת‬
“N o w t o o w i l l i t l ik e w i s e b e a b s o r b e d a n d u n i t e d w i t h H im
 C hapter T hirty -O ne 413

o n c e a g a in , w h e n I c o n c e n tr a te a ll m y a s p ir a tio n s o n th e
T o r a h a n d t h e m itz v o t, in an effort t o c lo th e th e r e in a ll [ o f th e
s o u l ’s ] te n f a c u ltie s ; i.e., by applying my mental faculties to Torah
study, and my emotive faculties to the performance of the mitzvot with
the vitality lent them by the love and fear of G-d, OS e x p la in e d a b o v e
in ch. 4. Thus will my divine soul be reunited with G-d.

‫ב גו פי‬ ‫מ ג לו ת ה‬ ‫לה‬ ‫ ל צ עו ק א ל ה׳ ב צ ר‬,‫ו ב פ ר ט ב מ צו ת ת פ ל ה‬

‫ ו ל ד ב ק ה בו י ת ב ר ך‬,‫ ל הו צי א ה מ מ ס ג ר‬,‫ה מ שו ק ץ‬
‘’E s p e c ia lly in fulfilling th e m itz v a h o f prayer'^iW I try to release
my divine soul, b y c r y in g o u t t o G - d b e c a u s e o f th e d is tr e s s o f
i t s e x ile in m y l o a th s o m e b o d y , s o th a t H e re le a se i t f r o m
c a p t i v i t y a n d b i n d i t t o H im s e lf . ”

‫ו ז ו הי א ב חי נ ת ת שו ב ה ו מ ע שי ם טו בי ם‬
T h is service of G-d, in which one seeks to restore the soul to its source,
is r e fe r r e d t o as^^ “ te s h u v a h w i t h g o o d d e e d s . ”

This is an oft-used Talmudic expression denoting the mitzvot (as

in the statement, “ One hour of teshuvah with good deeds in this world
is better than all the life of the World to Come” ). At first glance, the
juxtaposition of the two seems incongruous; teshuvah deals with aton­
ing for one’s past imperfeaions, while “ good deeds” are performed in
the present and would seem to bear no relation to one’s past. According
to the Alter Rebbe’s statement, however, that one’s performance of the
mitzvot should be motivated by a desire to return his soul to its source
within G-d, the connection between the two is clear: the “good deeds”
themselves actually constitute teshuvah, which means “ return” . As the
Alter Rebbe continues:

‫ש הן מ ע שי ם טו בי ם ש עו ש ה כ די ל ה שי ב ח ל ק ח׳ ל מ קו ר א ו ש ר ש א ד ב ל‬
‫ע ל מין‬
T h is d e n o t e s th e “ g o o d d e e d s " w h ic h o n e d o e s w i t h th e
i n te n t io n o f r e tu r n in g th e soul which is p a r t o f G - d , t o th e
[ D iv in e ] s o u r c e a n d r o o t o f a ll th e w o r ld s .

10. Avot 4:17.

 414 Lessons in T anya

7AJ‫ היא שמחת הנפש ״‬,‫וזאת תהיה עבודתו כל ימיו בשמחה רבה‬
‫ ושבה אל בית אביה כנעוריה בשעת התורה‬,‫בצאתה מהגוף המתועב‬
‫והעבודה‬
T h is , th e n , s h o u l d b e o n e ’s lif e lo n g aim in the s e r v ic e o f G - d
w ith great jo y — th e j o y o f th e s o u l u p o n le a v in g th e
l o a th s o m e b o d y , a n d r e tu r n in g , d u r in g o n e ’s s t u d y o f th e
T o r a h a n d s e r v ic e o f G - d through prayer, t o ‘ ‘h e r f a t h e r ’s h o u s e
a s in h e r y o u t h , ” i.e., to the unity with G-d that it enjoyed before it
descended into the body.

‫ להיות כל ימיו בתשובה‬:‫וכמאמר רז״ל‬

T h is c o r r e s p o n d s t o th e s ta t e m e n t o f o u r Sages^* t h a t o n e
o u g h t t o e n g a g e in teshuvah th r o u g h o u t h is life .

If the word teshuvah is understood only in the sense of repentance

for sin, why the need for further repentance once one has already
repented? However, teshuvah as explained here, returning the soul to its
source, is something in which one may well engage throughout his life
— whenever he studies Torah or performs a mitzvah.

‫■ מלך שהיה‬p ‫ כמשל‬,‫ואין לך שמחה גדולה כצאת מהגלות והשביה‬

‫בשביה וטוחן בבית האסורים ומנוול באשפה‬
S u r e ly , th e r e i s n o j o y a s g r e a t a s t h a t o f b e in g r e le a s e d f r o m
e x ile a n d c a p t i v i t y . I t is c o m p a r a b le t o th e j o y o f a p r in c e
w h o w a s t a k e n c a p tiv e , and was subjected to the hard labor of
tu r n in g th e m il ls t o n e in prison ,^ ^ w h il e c o v e r e d w i t h f il th ,

‫ויצא לחפשי אל בית אביו המלד‬

a n d w h o th e n g o e s fre e t o th e h o u s e o f h is fa th e r , th e k in g .

Such a prince, descended from the Supreme King, is the soul —

and by means of the Torah and the mitzvot it is redeemed from the
captivity and degradation imposed on it by the body.

11. Cf. Shabbat 153a.

12. Cf. Sboftim 16:21; Rashbam on Sbmot 11:5.
 C hapter T hirty -O ne 415

‫ דנ ק ר א מ ש כ א‬,‫ ו כ מו ש כ תו ב בז ח ר‬,‫ו א ף ש הגו ף עו מ ד ב שי קו צו ו תי עו בו‬

‫ד חוי א‬
T r u e , th e b o d y r e m a in s a b o m in a b le a n d lo a th s o m e , a n d as
th e Zohar s a y s , i t is c a lle d “a s e r p e n t ’s s k i n , ” ^^

‫לי כ ל ל‬ ,‫כי מ הו ת ה ו ע צ מו ת ה ש ל הנ פ ש ה ב ה מי ת ל א נו מי ך ל טו ב‬
‫ב ק דו ש ה‬
s in c e th e e s s e n tia l c h a r a c te r o f th e a n im a l s o u l h a s n o t b e e n
tr a n s f o r m e d t o g o o d , s o t h a t i t m ig h t b e a b s o r b e d i n t o t h e
r e a lm o f h o lin e s s .

For, as explained above, the Beinoni may indeed elevate the

“garments” of the animal soul — the thought, speech and action
through which it expresses itself — by performing the mitzvot by means
of his thought, speech and action; but the essential character of the
animal soul — its intellectual and emotional faculties — remains
subject to the realm of kelipat nogah. H ow, then, can one be expected
to rejoice, knowing that his body and animal soul are still in such an
undesirable state?

,‫מ כ ל מ ק ו ם תי ק ר נ פ שו ב עיניו ל ש מו ח ב ש מ ח ת ה יו ת ר מ ה גו ף הנ בז ה‬
‫ש ל א ל ע ר ב ב ו ל ב ל ב ל ש מ ח ת הנ פ ש ב ע צ בון ה גו ף‬
Y e t, l e t h is d i v i n e s o u l b e m o r e p r e c io u s t o h im th a n h is
lo a th s o m e b o d y , s o t h a t h e r e jo ic e s in th e s o u l ’s j o y at its
liberation, through the observance of the Torah and the mitzvot, from
the exile of the body, w i t h o u t l e t t i n g th e s a d n e s s o n a c c o u n t o f
the lowly state of h is b o d y in te r f e r e w i t h o r d i s t u r b t h e j o y o f
th e s o u l.

‫ כי ב ר ח ה ע ם‬: ‫ שנ א מ ר ב ה‬,‫ו הנ ה ב חינ ה ז ו הי א ב חי נ ת י צי א ת מ צ רי ם‬

T h is f o r m o f d i v i n e s e r v ic e — in which the divine soul breaks free

13. The term “serpent” refers to the three utterly impure kelipot. The body
of a Jew, which derives its vitality from kelipat nogah, is thus the “skin” — the
“outer shell,” so to speak, of the “serpent” . The subject is explained at length
by R. Menachem Mendel of Lubavitch (author of Tzemach Tzedek) in his Sefer
HaChakirah, p. 136.
416 Lessons in T anya

of its exile within the body, while the body and animal soul remain in
their lowly state — is a n a lo g o u s t o th e E x o d u s f r o m E g y p t, o f
w h ic h i t is w r i t t e n that^ * " th e p e o p le e s c a p e d ."

The Jews told Pharaoh that they would leave Egypt for only three
days, but upon being released from his land they escaped.

‫א מ ת לפרעה‬ ‫ ו כי אי לו‬,‫ד ל כ או ר ה ה ו א ת מ ו ה ל מ ה הי ת ה כז א ת‬
‫ ל א הי ה מו כ ר ח ל ש ל ח ם‬,‫^ « ל ח ם ח פ שי ל עו ל ם‬
A t f ir s t g la n c e i t s e e m s s tr a n g e : W h y s h o u l d i t h a v e b e e n s o ,
in a manner of flight? H a d th e y d e m a n d e d o f P h a r a o h t h a t h e s e t
t h e m fr e e f o r e v e r , w o u l d h e n o t h a v e b e e n f o r c e d t o d o so ,
having been stricken by the Plagues?
The explanation, the Alter Rebbe goes on to say, lies in the
spiritual aspect of the Exodus, and this was reflected in its physical
counterpart just as every event in Jewish history reflects a parallel
spiritual process.
The corporeal enslavement of the Jewish people in Egypt reflected
the enslavement of their souls by the kelipah of Egyptian impurity.
Their Exodus from Egypt likewise represented a spiritual liberation
from this kelipah. Since the spiritual Exodus was an act of escape —
i.e., their soul broke away and “ escaped” from the impurity of Egypt,
while the body and animal soul were still in exile within the kelipah —
therefore the physical Exodus likewise assumed the manner of an
escape.
In the Alter Rebbe’s words:

‫א ל א מ פני ש ה ר ע ש בנ פ שו ת י ש ר א ל ע דיין הי ה ב ת ק פו ב ח ל ל ה ש מ א לי‬

B u t escape was necessary b e c a u s e th e e v il in t h e [ a n im a l] s o u ls o f
Is ra e l w a s s t i l l s tr o n g in th e l e f t p a r t o f th e h e a r t, the seat of the
animal soul,
‫כי ל א פ ס ק ה ז ו ה מ ת ם ע ד מ תן תו ר ה‬
f o r t h e ir i m p u r i t y (the impurity of kelipah) d i d n o t c e a se u n t i l
th e G iv in g o f th e T o ra h .

14. Shmot 14:5.

14a. Shabbat 146a.
 C hapter T hirty -O ne 417

‫חסטרא‬ ‫ר ק מ ג מ ת ם ו ח פ צ ם חי ת ח ל צ א ת נ פ ש ם ה א ל קי ת מ ג לו ת‬
‫ ו ל ד ב ק ה בו י ת ב ר ך‬,‫ הי א ט ו מ א ת מ צ רי ם‬,‫א ח ר א‬
Y e t t h e ir a i m a n d d e s ir e w a s t h a t t h e ir d iv in e s o u l le a v e th e
e x il e o f th e sitra achra — th e i m p u r i t y o f E g y p t, a n d t h a t i t
c le a v e t o G - d J ^

,‫ מ שג בי ו מ נ ו סי ו ג ד‬,‫ ה׳ ע ו זי ו מ עוזי ו מ נ ו ס י ביו ם צ ר ה ו ג ד‬:‫ו כ ד כ תי ב‬

‫ו הו א מ נ ו ס לי ו ג ד‬
S o i t is w r itte n ^ ^ — that there is a divine service which consists of the
divine soul’s “escape” from the impurity of the body and animal soul:
" G - d is m y s tr e n g th a n d m y fo r tr e s s , m y refuge in th e d a y o f
a f flic tio n ” “ (He is] m y h ig h t o w e r a n d m y r e fu g e ” ; and^^
“ H e is m y escape...”
And the Exodus from Egypt exemplified this idea of “ escape” .

‫ ו ב מ נו ס ה‬:‫ כ תי ב‬,‫ כ שי ע בי ר ח׳ רו ח ה ט ו מ א ה מן ה א סי‬,‫ ל ע תי ד‬p ‫ו ל‬

‫ל א ת ל כון כי הו ל ך ל פני כ ם ה׳ ו ג ד‬
H e n c e i t is w r i t t e n o f the Redemption which will take place in th e
tim e to c o m e , w h e n G - d w i l l re m o v e th e s p ir it o f im p u r ity
fro m t h e e a r th and there will therefore be no evil necessitating
spiritual escape:'‫[“ י‬Y o u w ill n o t g o o u t in h a s te ,] n o r g o in
flig h t, f o r G - d w i l l g o b e fo r e y o u . ”

The Exodus from Egypt, however, took place in a manner of

flight, for the evil was still strong in the people’s animal soul. Similarly,
whenever one disregards the lowliness of his body and animal soul and
engages in the Torah and the mitzvot in order to free the divine soul

15. This explains why “[when the hour of Redemption arrived] G-d did
not detain them [in ^ y p t] even for a moment” (Mechilta on Shmot 12:41) —
lest the evil within them drag them back to the impurity of Egypt. ( — Based
on a comment by the Rebbe Shlita.)
16. Yirmeyahu 16:19.
17. II Shmuel 22:3.
18. From the hymn that begins “Adon O lam .”
19. Yeshayahu 52:12.
 418 Lessons in T anya

from its corporeal exile, he effects the spiritual equivalent of the Exodus
from Egypt.

s ‫ ו ג ם‬,‫ו ל חיו ת ב חינ ת ת שו ב ה ז ו בי ת ר ש א ת וי ת ר עז מ עו מ ק א ד ל ב א‬

‫ש מ ח ת הנ פ ש ת הי ה ב תו ס פ ת או ר ה ו ש מ ח ה‬
O n e m a y le n d th is teshuvah — the restoration of his soul to its
source — a d d i t i o n a l s tr e n g th f r o m t h e d e p th s o f h is h e a r t, a n d
l ik e w i s e a d d a g r e a te r m e a s u r e o f l ig h t a n d j o y t o th e j o y o f
h is s o u l brought on by the teshuvah,

‫ ל א מ ר כנ ״ ל‬,‫כ א ש ר י שי ב א ל ל בו ד עונ ו ת בונ ה לנ ח מו מ ע צ בו ת וי גונו‬

b y c o m f o r t i n g h is h e a r t f r o m i t s d is tr e s s a n d s o r r o w , th r o u g h
r e f le c tin g ( li t., “s p e a k in g t o h is h e a r t ”) w i t h k n o w le d g e a n d
u n d e r s ta n d in g , a s f o ll o w s :

‫ א ך א נ י ל א ע שי תי א ת ע צ מי‬,‫הן א מ ת כוי‬
“ C e r t a in l y i t is tru e , as said above, that I am utterly remote from
G-d, etc.; b u t i t w a s n o t I w h o c r e a te d m y s e l f in a manner that
permits the divine soul to be exiled within the impurity of the body and
animal soul. It was G-d Who created me thus.

‫ ה מ מ ל א ו סו ב ב כ ל‬,‫ ל הו רי ד ח ל ק מ או רו י ת ב ר ך‬,‫ו ל מ ה ע ש ה ה׳ כז א ת‬
‫ ו ה ל בי שו ב מ ש כ א ד חוי א ו ס פ ה ס רו ח ה‬,‫ ו כו ל א ק מי ה כ ל א ח שי ב‬,‫ע ל מין‬
th e n h a s G - d d o n e su c h a th in g — to c a u se [ th e d iv in e
s o u l,] a p a r t o f H is lig h t w h ic h f il ls a n d e n c o m p a s s e s a ll
w o r l d s a n d b e f o r e w h ic h a ll is a s n a u g h t, t o d e s c e n d i n t o [ th e
b o d y ] , a n d b e c lo t h e d in a ‘s e r p e n t ’s s k in ’ a n d a ‘f e t i d d r o p ’f

‫אין ז ה כי א ם י רי ד ה ז ו הי א צו ר ך ע לי ה‬
“S u r e ly th is d e s c e n t m u s t b e for th e s a k e 70f a s u b s e q u e n t
a s c e n t.

‫וכל‬ ,‫נוג ה‬ ‫ש מ ק לי פ ת‬ ‫ל ה ע לו ת ל ה׳ כ ל נפ ש ה חיו ני ת ה ב ה מי ת‬

‫ הן ב חי נו ת מ ח ש ב ה ד בו ר ו מ ע ש ה ש ל ה‬,‫ל בו שי ה‬
“ T h a t is, t o e le v a te t o G - d th e e n tir e a n im a tin g , a n im a l s o u l.
 C hapter T hirty -O ne 419

w h ic h d e r iv e s f r o m kelipat nogah, a n d a ls o i ts ‘g a r m e n t s ’ o f
t h o u g h t , s p e e c h a n d a c tio n ,

‫על ידי ה ת ל ב שו תן ב מ ע ש ה ד בו ר ו מ ח ש ב ת ה תו ר ה‬
b y m e a n s o f c lo t h i n g t h e m in th e a c tio n , sp e e c h a n d th o u g h t
o f th e T o r a h .

For by performing the mitzvot, and by speaking and thinking

words of Torah, the animal soul and its ‘garments’ are elevated toward
G-dliness.

‫ אי ך ש הי א ת כ לי ת ב רי א ת‬,‫)ו כ מו ש כ תו ב ל ק מ ן ענין ה ע ל א ה זו ב א רי כו ת‬
(‫ה עו ל ם‬
(t^ a T h e s u b je c t o f th is a s c e n t w i l l b e d is c u s s e d f u r th e r o n a t
len g th ;^ ° i t w i l l b e s h o w n h o w t h is is th e p u r p o s e f o r w h ic h
th e w o r l d w a s c r e a te d .)

‫ ו ז א ת ת הי ה כ ל מ ג מ תי כ ל י מי ח ל די‬,‫ אי פו א ז א ת אע שה‬p ‫ו א ם‬
“ I f th is b e s o , th e r e is o n e th in g f o r m e t o d o , a n d th is s h a ll b e
m y s o le a im t h r o u g h o u t m y life :

‫ ו כ מו ש כ תו ב ; א לי ך ה׳ נפ שי א ש א‬,‫ל כ ל ב הן חיי רו חי ונפ שי‬

— in
T o im m e r s e th e r e in the thought, speech and action of the
Torah and the mitzvot — th e lif e o f m y s p ir i t a n d s o u l, a s i t is
w r itte n ,^ * “ T o Y o u , G - d , I raise m y s o u l.”

‫ ו הן הן גופי‬,‫ ל ק ש ר מ ח ש ב תי ו ד בו רי ב מ ח ש ב תו ו ד בו רו י ת ב ר ד‬,‫ד היינו‬

‫ מע שה ב מ ע ש ה ה מ צו ת‬p ‫ ו‬,‫ה ל כו ת ה ע רו כו ת לפנינו‬
“ In practical terms, th is m e a n s: T o b i n d m y th o u g h t a n d s p e e c h
w i t h G - d ’s t h o u g h t a n d s p e e c h — w h ic h a re, in f a c t, th e v e r y
l a w s w h ic h h a v e b e e n s e t o u t b e fo r e u s. For the laws of the Torah
are G-d’s “ thought” and “ speech” , and by studying them one binds his
own faculties of thought and speech with their Divine counterparts.

19“. Parentheses are in the original text.

20. Chs. 35, 36, and 37.
21. Tehillim 25:1.
420 Lessons in T anya

S i m i la r l y w i t h a c tio n : I will bind my faculty of action with G-d’s

faculty of action, th r o u g h p e r f o r m in g th e c o m m a n d m e n ts . ”
‫ למקורה ושרשה‬,‫ פירוש‬,‫שלכן נקראת התורה משיבת נפש‬
F o r t h i s re a so n , th e T o r a h is d e s c r ib e d as^^ “ t h a t w h ic h
r e s to r e s th e s o u l, ” i.e ., it restores the soul t o i t s s o u r c e a n d r o o t.

‫ פקודי ה׳ ישרים משמחי לב‬:‫ועל זה נאמר‬

Moreover, c o n c e r n in g th is occupation in the Torah and the m itzvo t
which brings joy to the soul by restoring it to its source, and which
banishes the sadness of its exile in the body and animal soul, i t is
w ritte n :^ ^ “ G - d ’s c o m m a n d m e n ts a re ju s t; t h e y g la d d e n th e
h e a r t. ”

When one considers that one’s study of the Torah and observance
of the mitzvot elevate not only his divine soul, but also his animal soul,
his teshuvah will gain in depth, and the joy of his soul will gain in
intensity.
For although the soul’s “escape” from exile within the body and
animal soul (spoken of earlier) would in itself be sufficient cause for
great joy, yet this is a joy tempered by sadness over the lowly state in
which one’s body and animal soul remain. When one realizes, however,
that Torah and the mitzvot elevate the body and animal soul as well, his
joy will be untarnished.

22. Ibid., 19:8.

23. Ibid., 19:9.
 Chapter Thirty-Two 421

Chapter Thirty-Two

In the previous chapter the Alter Rebbe taught that when one is 13 AdarI
9AJar
bitterly remorseful over his sorry spiritual state, he must strive for joy by
considering the following. True, on account of his body and his animal
soul he is utterly remote from G-dliness. Yet he has within him a divine
soul, veritably a part of G-d. This soul, in exile within the body and the
animal soul, is to be greatly pitied. One should therefore strive con­
stantly to release it from this exile and to return it to its divine source,
through engaging in the Torah and the mitzuot. Such a return will bring
one great joy, the joy of freedom. The knowledge that the body and the
animal soul remain in their unfortunate state should not disturb one’s
joy on account of his divine soul, for the soul should be infinitely more
precious in one’s eyes.

,‫ לחיות גופו נבזה ונמאס בעיניו‬,‫והנה על ידי קיום הדברים הנ״ל‬

‫רק שמחתו תחיה שמחת הנפש לבדה‬
A c t in g o n t h e a d v ic e m e n ti o n e d a b o v e — t o v i e w o n e ’s b o d y
w i t h s c o r n a n d c o n t e m p t, a n d t o f i n d j o y in th e j o y o f th e
s o u l a lo n e —
,‫ןלה לבא לידי קיו ם מצות ואהבת לרעך כמוך‬7‫הרי זו דרך ישרה ו‬
‫לכל נפש מישראל למגדול ועד קטן‬
is a d ir e c t a n d e a s y p a t h t o w a r d f u lf i ll in g th e m itzvah,‘
“ Y o u s h a ll l o v e y o u r f e l l o w a s y o u r s e l f ,” w i t h r e g a r d t o
e v e r y J e w b o t h g r e a t a n d s m a ll — in spiritual stature.

‫ מי יודע‬,‫ והנפש ו ח ח ח‬,‫ כי מאחר שגופו נמאס ומתועב אצלו‬24 !

‫גדולתן ומעלרנן בשרשן ומקורן באלקים חיים‬
S in c e h is b o d y is d e s p is e d a n d lo a th s o m e he will not love himself
on account of his body more than he loves his fellow; and a s f o r t h e

1. Vayikra 19:18.
422 Lessons in T anya

s o u l a n d s p ir i t, the differences between his own soul and that of his

fellow surely will not diminish the love between them, f o r w h o c a n
k n o w th e ir (the soul and spirit’s) g r e a tn e s s a n d e x c e lle n c e in
t h e ir s o u r c e a n d r o o t — th e liv in g G -d ?

How, then, can one claim that his soul is superior to his fellow’s?

‫ ואב אחד לכולנה‬,‫בשגם שכולן מתאימות‬

F u r th e r m o r e , th e y a re a c tu a lly a ll equ a l;^ and not only equal yet
separate, but, furthermore, th e y a ll h a v e o n e f a th e r — one source,
and within their source they all comprise one entity.

‫ולכן נקראו כל ישראל אחים ממש מצד שורש נפשם בה׳ אחד‬
I t is o n a c c o u n t o f th is c o m m o n r o o t in th e O n e G - d t h a t a ll
o f Isra e l a re c a lle d “ b r o th e r s ” — in th e f u l l se n se o f th e
w o r d , and not only figuratively, in the sense of “ relatives” or “ similar
in appearance” and the like;’

2. Note the discrepancy: In speaking of the souls of Israel in general, the

Alter Rebbe first writes, “ Who can know (‘can distinguish’) their greatness
and excellence?” , implying that there are in fact differences between one soul
and another; here he writes, “ They actually are all equal.”
The explanation: As discussed in ch. 2, the original source of a ll souls is the
S e fira h of C h o c h m a h in the World of A tz ilu t. On this level, all the souls are
indeed one entity. This is indicated in the words, “ They all have one fa th er^'
— “ father” (A bba) being the kabbalistic term for C h o c h m a h . From this
source, the souls progress downward th ro u ^ the variousSe/irot and Worlds. It
is this descent that creates differences between souls; one soul is more strongly
affected by the descent, and another less so. The first stage in this descent is the
S e fira h of B in a h in the World of A tz ilu t; thus, it is at the level of B in a h that the
differences between souls first appear. This is alluded to in the words, “ Who
can know their greatness and excellence in their source and root — th e liv in g
G - d ”; in kabbalistic terminology, “ the living G-d” is a reference to the level of
B in a h in the World of A tz i lu t . Speaking of the souls at this level, the Alter
Rebbe therefore says that feeling superior to one’s fellow is unjustified, because
“ who can know their greatness and excellence... ?” There are indeed differences
between souls — but who knows them? When speaking of the souls having
“ one father,” however, he writes that “ they are all equal. ”
3. From a note by the Rebbe S h lita . (The two alternative meanings of
“ brothers” appear in the commentary of R a s h i on B e reish it 13:8.)
 C hapter T hirty-T wo 423

‫רק שהגופים מחולקים‬

o n l y th e b o d i e s a re d i s t i n c t f r o m e a c h o th e r .

This explains how it is at all possible to demand that one love his
fellow as he loves himself. Self-love is innate, natural to man; love for
one’s fellow is not. How can a generated love match a natural one?
According to the principle stated here, this is readily understood.
One Jew need not create a love for another. The love is an inborn
characteristic of his soul, on account of its root in G-dliness which is
common to all souls; it is as natural as the love between brothers.

‫ולכן העושים גופם עיקר ונפשם טפלה אי אפשר להיות אהבה ואחוה‬
‫אמיתית ביניהם אלא התלויה בדבר לבדה‬
T h e r e fo r e , th e r e c a n b e n o tr u e l o v e a n d f r a t e r n it y b e tw e e n
th o s e w h o r e g a r d th e ir b o d ie s a s p r im a r y a n d th e ir s o u ls
s e c o n d a r y , b u t o n l y a l o v e b a s e d o n a n e x te r n a l f a c to r .

Since the body separates us from each other, whereas the soul is
that which binds us together, the greater value one places on his body at
the expense of his soul, the more conscious he is of the differences
between himself and his fellow. These differences require that he create
a love for his fellow, and as said above, a created love can never equal a
natural, innate love. Therefore, love between people who consider their
bodies as primarily important, must be only a love based on some
external factor, in which case the love is (a) limited to the importance of
the motivating factor, and (b) destined to endure only as long as that
factor is valid.

Up to now the Alter Rebbe has discussed the mitzvah of loving 2 s i

one’s fellow, on its own merits. He now proceeds to discuss the value of
this mitzuah as the basis for all the commandments, thereby elucidating
yet further the importance of “ rejoicing with the joy of the soul alone.”
The Talmud relates that it was Hillel the Elder who authored the
well-known statement that ahavat YIsrael (the love of one’s fellow Jew)
is the basis of the entire Torah. For Hillel had been approached by a
gentile who declared that he wished to convert to Judaism, but only if
Hillel would teach him the entire Torah while he stood on one foot.
424 Lessons in T anya

Hiilel replied, “ What is hateful to you, do not do to your fellow. That

is the whole Torah; the rest is but commentary...”
An obvious difficulty presents itself. All mitzvot fall into either of
two categories: (a) bein adam lachaveiro — “ between man and man,”
and (b) bein adam laMakom — “ between man and G-d.”
It is readily understood how all the mitzvot of the former category
may be motivated by one’s love of his fellow. But how can this love
motivate one to fulfill any of the mitzvot belonging to the latter
category — to observe the Sabbath, for example?
The Alter Rebbe’s answer follows from his previously stated
principle that the essence of ahavat Yisrael lies in giving priority to one’s
soul rather than to his body. This indeed is the basis of the entire Torah
— as the Alter Rebbe continues:

,‫ זהו כל התורה כולה‬:‫וזהו שאמר הלל הז קן על קיום מצוה זו‬

‫ואידך פירושא הוא וכר‬
This explains Hiilel the Elder’s statement concerning the
fulfillment o f this mitzvah:‘‘ “This is the entire Torah, the
rest is but commentary. ”

‫כי י ס ת ושורש כל התורה הוא להגביה ולהעלות הנפש על הגוף‬

‫מעלה מעלה עד עיקרא ושרשא דכל עלמין‬
For the basis and root purpose o f the entire Torah is to
elevate and exalt the soul high above the body, to [G-d], the
source and root o f all worlds,

,‫ כמו שכתוב לקמן‬,‫וגם להמשיך אור אין סוף ברוך הוא בכנסת ישראל‬
‫ למהוי אחד באחד דוקא‬,‫ במקור נשמות כל ישראל‬,‫דהיינו‬
and also to draw dow n the infinite light o f Ein Sof into the
Com m unity of Israel — as w ill be explained further,^ mean­
ing into the fountainhead o f the souls o f all Israel, so that
“the One [G-d] w ill reside within [Israel — but only insofar
as they are] one,” i.e., united.

4. Shabbat 31a.
5. Ch. 41.
 C hapter T hirty -T wo 425

‫ דקודשא ברין הוא לא שריא‬,‫ולא כשיש פירוד חס ושלום בנשמות‬

‫באתר פגים‬
But this indwelling of the light of Ein Sof in the Community of Israel
is impossible if there is disunity between the souls, G -d
forbid, for “G -d does not dw ell in an imperfect, fragmented,
place.

‫ וכמו שכתוב‬,p ‫ ברכנו אבינו כולנו כ<»תד באור פנ‬:‫וכמו שכרנוב‬

‫במקום אחר באריכות‬
So do we say in our prayers:^ “Bless us, our Father, all as one
w ith the light o f Your Countenance, ” indicating that “ the light
of G-d’s Countenance” can be revealed only when we are united “ all as
one,” as explained elsewhere at length.
Since every Jew has a divine soul, and since the commandment to
love one’s fellow is based on the essential unity of the souls, it follows
that this commandment applies to every Jew without exception. In
fact, however, we find the Talmud exhorting us to hate certain fellow
Jews. How do we reconcile these apparently contradictory require­
ments? The Alter Rebbe proceeds to clarify:

‫ וגם‬,‫ מצוה לשנאותו‬,‫ומה שכתוב בגמרא שמי ש ת אה בחבי ת שחטא‬

‫לומר לרבו שישנאהו‬
As for the Talmudic sta te m en t that if one sees his friend
sinning, he should hate him, and should also relate the fact
to his teacher so that he too w ill hate him, — how does this
conform with what was said above?

‫הייט בחבי ת בתורה ומצות‬

This applies only to one’s companion — one’s equal— in the
study o f Torah and the observance o f the m itz v o t.
The sinner in question is a Torah-observant scholar, but has lapsed
in this one instance. In this case his sin is much more severe than usual.

5a. Cf. Zohar I, 216b.

6. Liturgy, final blessing in the Atnidah.
7. Cf. Pesachim 113b.
426 Lessons in T anya

since it is w ritten th at even the inadvertent misdeeds of a scholar are as

grave as deliberate sins.® But even this general assum ption of the gravity
of his conduct is n o t sufficient cause to hate him , as the A lter Rebbe
continues. Yet another condition m ust first be satisfied:

‫ עם שאתך בתורה‬,‫וכבר קיים בו מצות הוכח תוכיח את עמיתך‬

‫ כמו שכתוב בספר חרדים‬,‫ ואף על פי כן לא שב מחטאו‬,‫ובמצות‬
He has also fulfilled w ith him — w ith the sinner — the
injunction,^ “You shall repeatedly rebuke your friend. ” T he
w ord used here for “ your friend” (‫ ) ע מי ת ך‬also indicates, as the T a l -
m u d 'o p oints o u t, ‫“ — ע ם ש א ת ך‬him who is on a par w ith you in
the Torah and the mitzvot,” as it is written in Sefer
Charedim.

8. From a note by the Rebbe Apparently, the Rebbe is addressing the

difficulty inherent in the requirement to hate a pious and scholarly Jew who
lapses on occasion, but to love one who is far removed from study and
observance of the Torah.
The reason for this differentiation cannot be, says the Rebbe, that one
might learn from the lapses of the pious Jew, who is on a level similar to one’s
own, but is less likely to learn from the behavior of the non-observant Jew,
wbo in any case lives differently in general.
The Rebbe rejects this on several grounds: (1) If the requirement to hate the
sinner were based on the fear that one might come to learn from him, then this
hatred should be directed at a sinner who is in contact with oneself at any level,
not necessarily one’s peer in Torah observance or scholarship. (2) T o avoid
imitation of the sinner, it would be enough to keep one’s distance from him;
why the need to hate him? (3) The whole concept that someone is to be hated,
not because of something hateful about him, but to protect the hater, is most
difficult to accept. C h a ssid u t requires one to actually suffer harm himself if
failure to do so might lead to the remote possibility of his harming his fellow.
Such a doctrine would certainly not countenance the suggestion of d e fin ite ly
harming one’s fellow (by hating him) in order to forestall p o ss ib le harm to
oneself; and, at that, to forestall a harm that could befall one only if he failed
to resist his own evil inclination!
Clearly, then, the requirement to hate the sinner is not intended to solve
one’s own problem of learning from his sinful ways. (This problem is in any
event solved by the exhortation of the M is h n a h , “ Do not consort with a
rasha"; A i/o t 1:7.) The Alter Rebbe’s differentiation between one’s peer in
Torah and m itz v o t and others is thus grounded in the reason given in the text.
9. V a y ik r a 19:17.
10. S h e i/u o t 30a.
 C hapter T hirty-T wo 427

At this point there is no need to exaggerate the gravity of his sin: it

is clearly a deliberate transgression.

‫ ואינו מקורב אצלו‬,‫אבל מי שאינו חבי ת‬

But as to one who is not his companion — his equal — in the
Torah and the m itz v o t, so that (as our Sages say concerning the
ignorant in general) even his deliberate transgressions are regarded as
inadvertent acts, since he is unaware of the gravity of sin; nor is he on
intim ate terms w ith him; — not only is one not enjoined to hate
him: on the contrary, he must in fact, strive to become closer to him, as
the Alter Rebbe states shortly.

To hate such a sinner is surely unjustifiable, since no sin that he

commits is considered deliberate. There is also no reason to keep one’s
distance from him out of fear that he will learn from his evil ways (in
fulfillment of the exhortation of the Mishnah, “ Do not fraternize with
a wicked man’’), since he is not on close personal terms with him in any
case.

‫ אוהב שלום‬,‫ הוי מתלמידיו של אהרן‬:‫הנה על זה אמר הלל הזקן‬

‫ אוהב את הבריות ו מ ק ר ^ לתורה‬,‫וכד‬
Therefore, on the contrary: O f this situation Hillel s a i d , “Be
one o f the disciples of Aharon, loving peace and pursuing
peace, loving creatures and drawing them near to the
Torah. ”

‫ נקראים בשם בריות‬p ‫ ול‬,‫לומר שאף הרחוקים מתורת ה׳ ועבודתו‬

‫ צ תך למשכן בחבלי עבותות אהבה‬,‫בעלמא‬
This usage of the term “creatures’’ in reference to human beings
means that even those who are far from G -d ’sTorah and His
service, for which reason they are classified sim ply as “crea­
tures” — indicating that the fact that they are G-d’s creations is their
sole virtue — even those one must attract w ith strong cords o f
love.

11. Avot 1:12.

 428 Lessons in T anya

‫ לתורה ועבודת ה׳‬p ‫וכולי האי ואולי יוכל לקר‬

Perhaps thereby one w ill be able, after all, to draw them
close to the Torah and the service o f G-d.

‫ לא הפסיד שכר מצות אהבת ריעים‬,‫והן לא‬

And even if one fails in this, he has not forfeited the merit o f
the tn itzvah o f neighborly love which he has fulfilled by his efforts
in this direction.

28Ad‫־‬r1 ‫ שמצוה‬,‫ והוכיחם ולא שבו מעונותיהם‬,‫וגם המקורבים אליו‬

P ‫ מצוה לאהבם גם‬,‫לשנאותם‬
Furthermore, even those whom one is enjoined to hate — for
they are close to him, and he has rebuked them but they still
have not repented o f their sins — one is obliged to love them
too.
But is it possible to love a person and hate him at the same time?
The Alter Rebbe explains that since the love and the hatred stem from
two different causes, they do not conflict.

‫ ואהבה מצד בחינת חטוב‬,‫ שנאה מצד הרע שבהם‬: ‫ושתיהן הן אמת‬
‫ המחיה נפשם האלקית‬,‫ שהוא ניצוץ אלקות שבתוכם‬,‫שגנוז שבהם‬
And both the love and the hatred are truthful emotions in this case,
[since] the hatred is on account o f the evil w ithin them, while
the love is on account o f the good hidden in them, which is
the divine spark within them th at animates their divine soul.
For this spark of G-dliness is present even in the most wicked of one’s
fellow Jews; it is merely hidden.

One may now be faced with the anomaly of a fellow-Jew whom he

must both love and hate. But what attitude should he adopt toward the
person as a whole who possesses both these aspeas of good and evil?
When, for example, the sinner requests a favor of him, should his hatred
diaate his response, or his love?
The Alter Rebbe goes on to say that one’s relationship with the
sinner as a whole should be guided by love. By arousing one’s compas-
 C hapter T hirty-T wo 429

sion for him^ one restricts one’s own hatred so that it is directed solely at
the evil within the sinner, not at the person himself.

‫ כי היא בבחינת גלות בתוך הרע‬,‫וגם אלורר רחמים בלבו עליה‬

‫מסטרא אחרא הגובר עליה ברשעים‬
One must also arouse compassion on [the divine soul o f the
sinner], for in the case o f the wicked it is in exile within the
evil o f the sitra achra which dominates it.

:‫ כנודע ממה שכתוב‬,‫והרחמנות מבטלת השנאה ומעוררת האהבה‬

‫ליעקב אשר פדה את אברהם‬
Compassion banishes hatred and arouses love — as is known
from the verse,^^ “Jacob, who redeemed A braham .”
“Jacob” represents compassion, and “ Abraham” , love. When
“ Abraham” , love, must be “ redeemed” , i.e., brought out of conceal­
ment, it is “Jacob” , compassion, that accomplishes this redemption;
for as said, compassion banishes hatred and arouses love.

‫ אלא‬,‫ תכלית שנאה שנאתים וגר‬: ‫)ולא אמר דוד המלד עליו השלום‬
‫על המינים והאפיקורסים שאין לחם חללן באלקי ישראל‬
O^As for the statement by King David, peace upon him:^* “I
hate them w ith a consummate hatred, ” reserving no love for
them whatsoever, this refers only to [Jewish] heretics and
atheists w ho have no part in the G -d o f Israel,

(‫ ריש פרק ט״ז דשבת‬,‫כדאיתא בגמרא‬

as stated in the Talmud, beginning o f ch. 16 o f Tractate
Shabbat.)
Any sinner who is not, however, a heretic, must not be hated with
“ a consummate hatred,” for the mitzvah of ahavat Yisrael embraces
him as well.

12. Yeshayahu 29:22.

13. Parentheses are in the original text.
14. Tehillim 139:22.
 430 Lessons in T anya

Chapter Thirty-Three

29 Alter Rebbe discussed various means of arousing joy

to counteract the sadness brought on by contemplation of one’s spirit­
ual failings. Ch. 33 resumes this discussion.

‫ ובפרט כשרואה בנפשו‬,‫עוד זאת תהיה שמחת הנפש האמיתית‬

‫בעתים מזומנים שצריך לזככה ולהאירח בשמחת לבב‬
Yet another means o f leading one’s soul to true toy, espe-
d a lly at those spedfic times when one finds it necessary to
purify his soul and illuminate it w ith a gladness o f heart:

‫אזי יעמיק מחשבונו ויצייר בשכלו ובינתו עניו יחודו יתברך האמיתי‬
Let him then think deeply and picture in his intellect and
understanding the subject o f G -d ’s true unity.
True unity means not only that there is but one G-d, one Creator,
but that furthermore, G-d is the only existing being — nothing truly
exists outside of Him, as will be explained further.

‫איך הוא ממלא כל עלמין עליונים ותחתונים‬

Let him consider how He permeates all worlds, both upper
and lower.
Just as the soul pervades the body, thereby animating it, so does
G-d permeate all the worlds. This indwelling refers to the divine
life-force which adapts itself to each individual creation’s capacity to
receive it, and for this reason the Alter Rebbe distinguishes here between
the “ upper worlds’’ and “ lower worlds’’: in the “ upper (more spiritual)
worlds” the revelation of this life-force is greater, since their capacity is
greater.
 C hapter T hirty-T hree 431

‫ו א פי לו מ ל א כ ל ה א ס י ה לזו ח ו א כ בו דו י ת ב ר ך‬
Let him further consider how even this w orld is filled w ith His
glory —
This refers to the divine life-force which “ encompasses” all
worlds, and which animates them as if “ from above,” without adapt­
ing itself to the particular nature of each created being, so that even this
physical world is “ filled with His glory” ’ —

‫ו כו ל א ק מ י ה ב ל א ח שי ב מ מ ש‬
and how everything is o f no reality whatever in His presence.

‫ו הו א ל ב דו הו א ב ע ליוני ם ו ת ח ת ו נ י ם מ מ ש כ מו ש הי ה ל ב דו ק ו ד ם‬
‫ ה ש מי ם‬,‫ ו ג ם ב מ ק ו ם ה ז ה שנ בר א בו עו ל ם הז ה‬,‫ש שת י מי ב ר א שי ת‬
‫ הי ה הו א ל ב דו מ מ ל א ה מ ק ו ם ה ז ה‬,‫ו ה אר ץ ו כ ל צ ב א ם‬
He is One alone in the upper and lower realms, just as He was
alone prior to the six days o f Creation, when nothing existed
apart from G-d; so too now, when all the worlds have come into being,
He is still One alone since all of creation is naught before Him, as will
be explained further. Even in the very place where this w orld —
the heaven, the earth and all their host — was created. He
alone then filled this space.

‫ מ פני ש כ ל הנ ב ר אי ם‬,‫ הו א ל ב דו ב לי שו ם שינוי כ לל‬p ‫וג ם ע ת ה‬

‫ב ט לי ם א צ לו ב מ צי או ת מ מ ש‬
The same is true now; He is One alone, w ithout any change
whatever. For in relation to Him, the very existence o f all
created beings is utterly nullified — so that from His perspective,
as it were, everything remains just as it was prior to creation.

The Alter Rebbe here introduces an analogy which traces the early
evolution of an idea or a desire from the moment that it first occurs in

1. This interpretation follows Kitzur Tanya by Rabbi M .M . Schneerson of

Lubavitch (author of Tzemach Tzedek).
432 Lessons in T anya

one’s mind and heart. At that stage the idea or desire is formless, not yet
having the shape or form of words. It is pure desire, pure idea. The
desire of an English-speaking person, for example, feels no different
from that of a Hebrew speaker.
It is only when it reaches the stage of applied, or practical thought,
that the idea or desire takes on the form of what arc called “ letters of
thought,’’ which may later be expressed in speech.
N ow , the “ letters” of thought and speech are, of course, seminally
contained in the original idea or desire — it is only that at that point
their existence is completely nullified; it is as though these “ letters”
were non-existent; only the idea or desire is felt.
Stated in the terms which the Alter Rebbe employs, the idea and
desire are described as part of the “ ten soul-powers,” of which three
(ChaBaD) belong to the intellect, and seven {the middot) comprise one’s
emotional range. These ten faculties are the “ source and root” of
thought and speech, for one thinks and speaks of that which he
understands or feels. These faculties are called the “ substance and
essence of the soul,” in comparison with thought and speech which are
merely the soul’s “ garments,” i.e., its modes of external expression.
To relate the analogy to the point under discussion: Every created
being derives its existence and life from Divine “speech” , i.e., the
“ letters” of G-d’s command that created it. Since nothing is “ outside”
G-d, this creative “ speech” and the beings created thereby are contained
within G-d, in the same way as the words one speaks were previously
contained within the desire of the heart. All of creation is therefore
nullified before G-d, just as the “ letters” of speech are nullified within
the idea or desire which is their source, where only the desire is felt, not
the “ letters.”
In the Alter Rebbe’s words:

‫ הוא מהות הנפש‬,‫כביטול אותיות הדבור והמחשבה במקורן ושרשן‬

‫ חכמה בינה ודעת וכר‬,‫ שהן עשר בחינותיה‬,‫ועצמותה‬
[All created beings are nullified before G-d] just as the letters
o f speech and thought are nullified within their source and
root, i.e., the so u l’s substance and essence, meaning its ten
faculties — Chochmah, Binah, D aat . . . and the middot.
 C hapter T hirty-T hree 433

‫שאין בהם בחינת אותיות עדיין קודם שמתלבשות בלבוש המחשבה‬

(‫ עיין שם‬,‫)כמו שנתבאר בפרק כ׳ וכ״א באריכות‬
in which there are no letters as yet, prior to their being
clothed in the garment o f thought (as has been explained at
length in chs. 20 and 21).

‫ מענין ביטול זיו‬,‫וכמו שכתוב גם כן במקום אחר משל גשמי לזה‬

‫ הוא גוף כדור השמש שברקיע‬,‫ואור השמש במקורו‬
Elsewhere, this idea is further illustrated by an analogy front
a physical phenomenon — the nullification o f the sun’s
radiance and light irithin its source, the celestial orb o f the
sun.

‫ וביתר שאת מהתפשטותו‬,‫שגם שם מאיר ומתפשט ודאי זיוו ואורו‬

‫ וכאילו‬,‫ אלא ששם הוא בטל במציאות במקורו‬,‫והארתו בחלל העולם‬
‫אינו במציאות כלל‬
For surely its radiance and light glow and spread forth there
too; more strongly, in fact, than they spread forth and glow
in the space o f the universe. Being close to its source, the light is
more intense. But there — within the sun — its very existence is
nullified within that o f its source; it is as though [the light]
were absolutely non-existent. All that is seen within the sun is the
sun itself, not the light w‫׳‬hich is merely a product, an offshoot of the
sun.

This will be better understood in terms of the saying,‫ “ ־‬Of what

good is a candle in the daylight.’” Naturally, the candle is no less
luminous by day than by night. But because its light is overw'helmed by
the far greater brightness of daylight, it no longer fulfills its function of
illumination. At this point it ceases to exist as a luminary. The same is
true of the sun’s ravs as thev are within the sun.

2. Cbiillin 60b; cf. Zobar I, 20a.

434 Lessons in T anya

,‫וככה ממש דרך משל הוא ביטול העולם ומלואו במציאות לגבי מקורו‬
‫ וכמו שכתוב שם באריכות‬,‫שהוא אור אין סוף ברוך הוא‬
Exactly so, figuratively speaking, is the very existence of the
w orld and everything in it nullified in relation to its source,
which is the light o f Ein Sof, as is explained there at length.
This, then, is the true meaning of G-d’s unity — that He alone
exists, and there is nothing besides Him.

‫ ישמח לבו ותגל נפשו אף גילת ורע בכל‬,‫והנה כשיעמיק בזה הרבה‬
‫לב ונפש ומאד באמונה זו‬
N ow when one contemplates deeply and at length on this
matter of G-d’s true unity, his heart w ill rejoice w ith this faith;^
his soul w ill be gladdened by it to the point o f rejoicing and
singing w ith all his heart, soul and might.

‫ כי היא קרבת אלקים ממש‬,‫כי רבה היא‬

For this faith is tremendous — when it fills one’s mind it
actually constitutes [an experience of] the closeness of G-d.

‫וזה כל האדם ותכלית בריאתו ובריאת כל העולמות עליונים ותחתונים‬

This in fact is the whole [purpose] of man, and the purpose for

3. The Alter Rebbe introduced the subject of G-d’s unity as an idea that can
and should be apprehended intellectually (“ Let him think deeply... in his
intellect and understanding... G-d’s true unity...’’). Yet here he refers to it as an
article of faith. Commenting on this inconsistency, the Rebbe Shlita proposes
several suggestions: (1) The analogies of speech or of sunlight are valid only
after one accepts, as a matter of faith, the verse, “ By the word of G-d the
heavens were made.” (2) Furthermore, although the Alter Rebbe provides here
the means of understanding the concept intellectually, in fact recognition of
G-d as the only existing being is a matter of implicit, inherent faith in every
Jew, as the Alter Rebbe points out further (e.g., mid. ch. 42). (3) It may also be
suggested that the matter of G-d’s unity indeed transcends intellect, and thus
belongs to the realm of faith. One cannot actually understand how G-d is a
unity, and unique. The intellectual approach provided, serves only to lead one
to a rational conclusion that he is indeed a unity, and unique.
 C hapter T hirty-T hree 435

which he, and all the worlds, both upper and lower, were
created:

‫ כמו שכתוב לקמן באריכות‬,‫להיות לו דירה זו בתחתונים‬

that G -d should have such a dwelling-place here below, as
w ill he explained further at length^ — how this earthly abode for
G-d is the purpose of all creation.

Man’s faith in the unity of G-d fulfills this goal. For when G-d’s
unity is revealed in the mind and heart of men, this world becomes an
abode for G-d; He is revealed there just as one reveals himself com­
pletely in his own home.

‫והנה כמה גדולה שמחת הדיוט ושפל אנשים בהתקרבותו למלך בשר‬
‫ודם המתאכסן ודר אתו עמו בביתו‬
H ow great is the joy o f a common and low ly person when he
is brought close to a king o f flesh and blood who furthermore
lodges and greater still dwells together w ith him — not in the
king’s palace, but in his (the commoner’s) home!

‫ הקדוש ברוך‬,‫ לקרבת ודירת מלך מלכי המלכים‬,‫וקל וחומר לאין קץ‬
‫הוא‬
H ow much more, infinitely more, [ought one to rejoice] in
the nearness o f the King o f kings, the H oly One, blessed be
He, and in His dwelling together with man in this physical world,
man’s “ home.”

‫ נאם ה׳‬,‫ כי מי הוא זה אשר ערב לבו לגשת אלי‬: ‫וכדכתיב‬

So it is written:^ “ ‘For who is the man who dares to
approach Me?’ says G-d. ”
Yet in one’s awareness of G-d’s unity and through self­
nullification before Him, one does come near to G-d. Furthermore, G-d
thereby dwells with him and within him.

4. Ch. 36.
5. Cf. Yirmeyahu 30:21.
 436 Lessons in T anya

I ’ A ,l,n ‫ ו לו מ ר‬,‫ועל ז ה תי ק נ ו לי תן שב ח ו הו די ה ל ש מו י ת ב ר ך ב כ ל ב ק ר‬
For this ability to experience and to be absorbed in G-d’s unity, it was
instituted [by the Sages] that one should render praise and
thanks to G -d ’s Name each morning, saying:

‫א ש רינו מ ה טו ב ח ל ק נו ו כ ר ו מ ה י פ ה י רו ש ת מ‬
“Flow fortunate are we! Flow good is our portion, [how
pleasant our lot,} and how beautiful our heritage!”

‫ הון ע ת ק של א‬,‫ כ מו ש ה א ד ם שש ו ש מ ח בירו ש ה שנפלה לו‬:‫כ לו מ ר‬

‫ע מ ל בו‬
In other words, just as a person rejoices and is glad when an
immense fortune falls into his possession — by inheritance,
through no toil o f his own,

‫ש הנ חי לונו‬ ‫על י ח ש ת נ ו‬ ‫כן ויו ת ר מ כן אין ק ץ יש לנו ל ש מו ח‬

‫א בו תינו‬
similarly, and infinitely more so, ought w e to rejoice over the
inheritance which our forefathers bequeathed to us.

‫ וז ו‬,‫ א ש ר א פי לו ב א ר ץ מ ת ח ת אין עוד מ ל ב דו‬,‫הו א י חו ד ה» ה א מי תי‬

‫הי א די ר תו בונ ח תוני ם‬
This [inheritance] is the true unity o f G -d — that even here
below on earth there is nothing else besides Him alone, and
this is His abode amongst the low ly beings of this physical
world — when they are pervaded by the awareness of G-d’s unity and
nullify themselves before it.
Our own unaided efforts would never win for us the ability to
experience G-d’s unity; it is our inheritance from our forefathers.

‫ ב א ח ב ק ו ק ו ה ע מי דן על‬,‫ ת רי ״ג מ צו ת ני תנו לי שר אל‬: ‫וז הו ש א מ רו רז ״ ל‬

‫ ו צ די ק ב א מונ ת ו י חי ה‬: ‫ שנ א מ ר‬,‫א ח ת‬
This is [the meaning of] what our Rabbis, o f blessed
 C hapter T hirty-T hree 437

memory, said:^ “Six hundred and thirteen mitzvot were

given to Israel;... came Habakkuk and based them all on a
single one — faith — as it is written,^ 'a tzaddik lives by his
faith. ’

‫ כי על ידי‬,‫ היא האמונה לבדה‬,‫ כאלו אינם רק מציה אחת‬:‫כלומר‬

‫האמונה לבדה יבא לקיום כל התרי״ג מצות‬
This means, it is as if they — all the mitzvot — consisted of
this one mitzvah o f faith alone, for through faith alone one
w ill come to fulfill all the 613 mitzvot.

,‫ כשיהיה לבו שש ושמח באמונתו ביחוד ה׳ בתכלית השמחה‬,‫דהיינו‬

‫ והיא לבדה תכלית בריאתו‬,‫כאילו לא היתה עליו רק מצוה זו לבדה‬
‫ובריאת כל העולמות‬
That is, when his heart w ill rejoice and be glad w ith his faith
in G-d's unity, in perfect joy, as though he were obligated by
just this one mitzvah, and it alone were the purpose for
which he and all the worlds were created — surely, if there were
but one such mitzvah for him to do, he would fulfill it with utmost joy.

‫הרי בכח וחיות נפשו בשמחה רבה זו תתעלה נפשו למעלה מעלה‬
‫ מבית ומחוץ‬,‫על כל המונעים קיום כל התרי״ג מצות‬
Let him thus rejoice in the mitzvah of faith, and by the pow er and
vitality o f his soul [generated] from this great joy, his soul
w ill soar far above all obstacles hindering his fulfillment o f
all the 613 mitzvot; both [obstacles] from within — from
one’s animal soul, and from w ithout — arising from one’s
environment.

Being thus imbued with the awareness of G-d’s true unity, he will
be able to overcome any obstacle hindering him from carrying out the
mitzvot. For how can anything stand in the path of G-d’s Will — the
mitzvot, when there is nothing in the world apart from G-d?

6. M a k k o t 24a.
7. C h a v a k u k 2:4.
 438 Lessons in T anya

,‫ כ ת חיי ת ה מ ת י ם ד ר ך מ של‬,‫ י חי ה דיי ק א‬,‫ ב א מ ו נ תו י חי ה‬:‫וז הו ש א מ ר‬

‫כ ך ת ח י ה נפ שו ב ש מ ח ה ר ב ה זו‬
Thus, the expression ‫“ ( י ח י ה‬w ill live”) in the verse “ a tzaddik
;”will live by his faith” is meant in the sense o f “w ill be revived
as though resurrected from the dead, so w ill his soul be
revived by this great joy .

‫ כי מ ל ב ד ש מ ח ת הנפ ש ה מ ש כ ל ת ב ק ר ב ת‬,‫ו הי א ש מ ח ה כ פו ל ה ו מ כו פ ל ת‬
‫ ו די ר תו א ת ו ע מו‬,‫הי‬
This is a double and redoubled joy. Apart from the soul’s joy
upon apprehending how near G -d is to him, and how He
dwells together w ith him,

1sA.1.,r ‫ע ת ז א ת י ש מ ח ב כ פ ליי ם ב ש מ ח ת ה׳ ו ג ת ל נ ח ת רו ח לפניו י ת ב ר ך‬

‫ב א מונ ה זו‬
he w ill also rejoice doubly in the joy and pleasure which his
faith brings to G-d.

‫ ו א ת ה פ ך ח שו כ א לנ הו ר א‬,‫ד א ת כ פי א ס ט ר א א ח ר א מ מ ש‬
For thereby, through one’s faith in G‫־‬d’s unity, the sitra achra is
truly subdued, and darkness is transformed to light —

‫ ה מ ח שי כי ם ו מ כ ס י ם על‬,‫ש הו א ח ש ך ה ק לי ט־ ת שב עול ם ה ז ה ה חו מ רי‬

‫או רו י ת ב ר ך‬
meaning the darkness o f the k e lip o t o f this corporeal
w orld — which obscure and conceal G -d ’s light

‫ ק ץ ש ם ל ח ש ך‬: ‫ כ מו ש כ תו ב‬,‫עד ע ת קץ‬

until the End o f Days, as it is written,^ “He sets an end to
darkness. ”

‫ ו ר או‬,‫ ונג ל ה כ בו ד הי‬,‫ שיעביר רו ח ה טו מ א ה מן ה אר ץ‬,‫) ד היי מ ק ץ הי מין‬

(‫ ו כ מו ש כ תו ב ל ק מן‬,‫כ ל ב שר י ח דיו‬
(The Biblical phrase, “the End o f D ays,” is w ritten ‫;קץ הימין‬

8. lyov 28:3.
 C hapter T hirty-T hree 439

since ‫( י?«יו‬Aram.) means “days” and ‫( ימין‬Heb.) means “ right” , the

phrase thus intimates that “ in the End of Days G-d will reveal His right
hand” — a reference to His attribute of revelation, when He w ill
banish the spirit o f im purity from the earth, and^ " G -d’s
glory, the G‫־‬dliness within every created being, w ill be revealed,
and all flesh together w ill behold [it]. ” That is to say, not only
the mind, but even the very flesh of man will perceive G-dliness, as will
be explained further."’)

This banishment of the sitra achra will take place only at “ the End
of Days,” during the Messianic era. Until then, however, while the
darkness of kelipah still reigns over the earth, one affords G-d gratif ica-
tion by aushing the sitra achra and transforming its darkness into light,
by means of his faith. And man’s realization of this fact intensifies his
own joy in his faith.

‫ ומלא קליפות וסטרא‬,‫ שאויר ארץ העמים טמא‬,‫ובפרט בחוץ לארץ‬

‫אחרא‬
This is especially so in the diaspora, where the atmosphere is
unclean and is filled w ith kelipot and sitra achra.

‫ואין שבעזה לפניו יתברך כאורה ושמחה ביתרון האור הבא מן‬
‫החשך דייקא‬
There is no greater joy for G -d than the light and joy caused
by transforming darkness into light, when the light has the superior
quality acquired by coming out o f the very darkness.
Thus, when a Jew in the diaspora is pervaded with an awareness of
G-d’s unity. His joy is all the greater. It follows too that the more lowly
is one’s spiritual position, the greater the Divine joy when he acquires an
awareness of G-d’s unity.
We have seen so far, then, that one’s faith in G-d’s unity leads him
to a twofold joy: joy in his closeness to G-d, and joy in the knowledge
that his faith brings joy to G-d.

9. Yeshayahu 40:5.
10. End of ch. 36.
440 Lessons in T anya

‫ ישמח ישראל בעושיו‬:‫וזהו שכתוב‬

This is the meaning o f the verse,^^ “Let Israel rejoice in its
M aker” (note the expression; “ Maker” , not “ Creator” or the like):

‫ שכל מי שהוא מזרע ישראל יש לו לשמוח בשמחת ה׳ אשר‬: ‫פירוש‬

‫ שהם בחינת עשיח גשמיית ממש‬,‫שש ושמח בדירתו בתחונונים‬
Whoever is o f the seed o f Israel ought to rejoice in the joy of
G-d, Who is happy and joyous w ith His abode amongst the
creatures of the low er spheres, who are on the level o f actual
physical Asiyah.
The word translated “ in its Maker” (‫ )?ען\יו‬shares a common root
with the lowest level of creation. With this abode in particular
ought Israel rejoice, knowing that G-d’s joy is especially great when the
creations in Asiyah, the very lowest world, become an abode for Him.

‫ לשון רבים‬,‫ בעושיו‬:‫וזה שכתוב‬

For this reason the plural form — ‫ — בעטייו‬is used.
The literal meaning of the verse is: “ Let Israel rejoice in its
Makers. ” Why the use of a plural expression in reference to G‫־‬d?
The Alter Rebbe explains that since G-d is spoken of here as the
“ Maker” of the world of Asiyah, the domain of kelipot whose nature is
arrogance and therefore separation and self-centercdness, the Divine
creative power is referred to in the plural — for it is fragmented, so to
speak. There is a multitude of created beings, each separate from the
other, each animated by the Divine creative power; hence, a plurality of
“ Makers” , so to speak.
But this fault becomes a cause for still greater Divine joy, when
these separate beings at the level of Asiyah unite in G-d’s unity. This
unification of creation is another achievement of man’s faith in G-d’s
unity, for this faith subdues the sitra achra which causes disunity.
As stated above, it is the earlier darkness which enhances the light

11. Tehillim 149:2.

 C hapter T hirty-T hree 441

that replaces it. Thus, the greater the darkness, the more superior the
subsequent light.
In the Alter Rebbe’s words:

‫ שנקרא רשות‬,‫ המלא קליפות וסטרא אחרא‬,‫שהוא עולם חזה הגשמי‬

‫הרבים וטורי דפרודא‬
This plural expression — “M akers” — refers to our physical
w orld that is filled w ith kelipot and sitra achra, which are
called “a public domain, ” i.e., a domain of multiplicity, and
“mountains o f separation, ” in that they are arrogant and separate
from one another.

‫ באמונה זו‬,‫ ונעשים רשות היחיד ליחודו יתברך‬,‫ואתהפכן לנהורא‬

G-d’s joy in the fusion of this plurality is aroused when through this
faith in G-d’s unity they (the k e lip o tj are transformed into
light, and they become a “private dom ain”— i.e., a unified
realm — for G -d ’s unity.
 442 Lessons in T anya

Chapter Thirty-Four

14 AiUr
30 Adar I ‫והנה מודעת זאת שהאבות הן הן המרכבה‬
It is known that “the Patriarchs constitute the Divine
C hariot.”^

‫שכל ימיהם לעולם לא הפסיקו אפילו שעה אחת מלקשר דעתם‬

‫ונשמתם לרבון העולמים‬
Throughout their lives, they did not cease even momentarily
from binding their mind and soul to the M aster o f the
universe,
‫בביטול הנ״ל ליחודו יתברך‬
w ith the aforementioned absolute surrender to His unity.
I.e., their constant awareness of G-d’s unity led them to be
continuously in a state of self-nullification before G-d; and, as
explained more fully in ch. 23, this self-nullification is what is meant by
the term “chariot” , a vehicle submissive to the will of its pilot.

‫ כל אחד לפי מדרגת נשמתו והשגתו‬,‫ואחריהם כל הנביאים‬

After them came all the prophets who similarly nullified them­
selves before G-d’s unity in varying degrees, each according to the
level o f his soul and his understanding.

‫ שאמרו‬,‫ומדרגת משה רבנו עליו השלום היא העולה על כולנה‬

‫ שכינה מדברת מתוך גרונו של משה‬: ‫עליו‬
The rank o f our teacher Moses, peace be upon him, surpassed
them all; o f him our Sages said:^ “The Shechinah (the Divine
Presence) spoke out o f M oses’ throat. ”

1. See above, ch. 23.

2. Cf. Zohar III, 232a; commentary of Rabbi David Luria on Shemot
Rabbah, end of ch. 3.
 C hapter T hirty-Four 443

His was such a total surrender to G-dliness, that the very words he
uttered were Divine speech; the relation of Moses’ throat to Divine
speech was that of one’s throat to his own speech.

‫ומעין זה זכו ישראל במעמד הר סיני‬

A t M ount Sinai, Israel were privileged to experience a
glimmer o f this level of self-nullification.

‫ שעל כל דיבור פרחה נשמתן‬:‫ כמאמר רז״ל‬,‫רק שלא יכלו לסבול‬

‫ שהוא ענין ביטול במציאות הנ״ל‬,‫כר‬
But they could not endure it; as our Sages have said,^ “A t
every Divine utterance their souls took flight, ” and G-d rcsur-
reeled them each lime. This flighi of iheir soul actually represents
the self-nullification spoken o f previously.*

‫ ובו קדשי הקדשים להשראת‬p ‫ מיד אמר להם לעשות לו מש‬p ‫ל‬
‫ כמו שכתוב לקמן‬,‫ שהוא גילוי יחודו יתברך‬,‫שכינתו‬
Therefore, because they were unable to live with this feeling of
self-surrender before G-d, He commanded them im m ediately to
erect for Him a Sanctuary, in which w ould be the H oly o f
Holies, wherein His presence w ould dwell; i.e., there His
unity w ould be revealed, as w ill be explained further.^
The Alter Rebbe points out below that when one specific place is
singled out as an abode for G-d’s presence, despite the fact that “his
glory fills the entire earth,’’ the uniqueness of this site lies in the
revelation of G-dliness which occurs there. In contrast to the rest of the
world, where G-d’s unity as the sole existing being stands concealed, in
“ the abode of G-d’s presence” it is clearly apparent that “ there is
naught besides H im .” We thus see that the revelation of G-d’s unity
which the Jewish people experienced at Mount Sinai, but which they
could not endure, was continued by means of the Sanctuary.

3. Shabbat 88b.
4. See also below, end of ch. 36.
5. Ch. 53.
 444 Lessons in T anya

Adar II 1 ‫ הו א‬,‫ו מ ש ח ר ב בי ת ה מ ק ד ש אין ל ה ק ב ״ ה ב עו ל מו מ ש כן ו מ כיו ל שבייו‬

‫ א ל א א ר ב ע א מ ו ת של ה ל כ ה‬,‫י ח ו ^ י ת ב ר ד‬
Ever since the Temple was destroyed, “the four cubits o f the
Halachah” — i.e., Torah study — is the only sanctuary and
abode which the H oly One, blessed be He, has in His world;
i.e., Torah is the only abode for the revelation o f His unity.

‫ ה מ לו ב שי ם ב ה ל כ ו ת ה ע רו כו ת ל פני מ‬,‫ש הו א ר צונו י ת ב ר ן ו ח כ מ תו‬

For the halachot set out before us are the actual em bodiment
of G -d ’s W ill and wisdom , which are one with G-d; the haiachic
ruling represents the Divine Will, and what underlies it is Divine
wisdom. Hence in the Torah, G-d’s unity stands revealed.

‫ ז א ת‬,‫ א ח ר שי ע מי ק ה א ד ם מ ח ש ב תו בענין בי טו ל הנ ״ ל כ פי י כ ל תו‬p ‫ו ל‬

‫י שיב א ל ל בו‬
Therefore, after one meditates deeply, according to his abil­
ity, on the subject o f this above-mentioned self­
nullification, let him reflect in his heart as follows:

p ‫כי מ ה י ו ת ק ט ן שכ לי ו שר ש נ ש מ תי מ ה כי ל ל היו ת מ ר כ ב ה ו מ ש‬
‫לי חו דו י ת ב ר ך ב א מ ת ל א מי ת ו‬
‘‘The capacity o f m y intelligence and o f m y sou l's root is too
lim ited to constitute a chariot and an abode for G -d ’s unity
in perfect truth.

‫מ א ח ר ד לי ת מ ח ש ב ה די לי ת פ י ס א ו מ שג ת בו י ת ב ר ך כ ל ל ו כ ל ל שו ם‬
‫ה שגה ב עו ל ם‬
“For m y thought cannot grasp or apprehend His unity at all
w ith any degree o f comprehension in the world;

‫ו ל א שמץ מנ הו מ ה שג ת ה א ב ו ת ו הנ בי אי ם‬
not an iota, in fact, o f that which was grasped by the
Patriarchs and Prophets, who were G-d’s chariot and abode by
virtue of their awareness of G-d’s unity, as they grasped it.
 C hapter T hirty-Four 445

‫ב ת ל מו ד תו ר ה‬ ‫ הו א ה ע ס ק‬,‫ ו מ כון ל ש ב תו‬p ‫אי ל ז א ת א ע ש ה לו מ ש‬

‫כ פי ה פנ אי שלי ב ק בי עו ת ע תי ם בי ו ם ו ב לי ל ה‬
‘'This being so, / w ill make Him a sanctuary and an abode by
studying Torah at fixed times by day and by night, to the
extent o f m y free time,

‫כ ד ת הני תנ ה ל כ ל א ח ד ו א ח ד ב ה ל כ ו ת ת ל מ ו ד ת ו ר ה‬
as stipulated by the law governing each individual’s situa­
tion, set forth in the Laws o f Torah Study.

‫ א פי לו פ ר ק א ח ד ש ח רי ת כ ד‬:‫ו כ מ א מ ר רז׳׳ ל‬
“As our Sages say,^ 'Even one chapter in the morning and one
at night... ’ suffice, for one who can manage no more, for him to be
regarded as 'engaging in Torah study day and night.’ Therefore, by
fulfilling this minimal quota, I too will become an abode for
G-dliness.”

‫ וי תן הו ד א ה על ח ל ק ו ב ש מ ח ה ו ב טו ב ל ב ב‬,‫ו בז ה י ש מ ח ל בו ויגיל‬
Thereby, his heart shall rejoice; he shall be glad and offer
joyous thanks for his fortune

‫ ל ג בו ר ה פ ע מי ם ב כ ל י ו ם כ פי ה ע ת ו ה פנ אי‬p ‫על שז כ ה ל היו ת או ש פזי‬

‫ כ מ ס ת י דו א ש ר ה ר חי ב ה׳ לו‬,‫שלו‬
in meriting to he "a host to the Almighty”^ through his study
of Torah, which causes him to be a “sanctuary” for G-d twice each
day, according to the extent o f his available time, and ac­
cording to the capacity which G-d has granted him.

‫ ו מ ח ש ב ה טו ב ח‬,‫ ט הו ר י די ם יו סי ף או מןי‬: ‫ א זי‬,‫ " ו א ם י ר חי ב ח׳ לו עוד‬X u

‫כד‬
If G -d grants him a greater abundance of time for Torah study,
then^ “He whose hands are pure w ill increase his effo rt”; i.e..

6. Menachot 99b.
6a. Yoma 12a.
7. Iyovl7:9.
446 Lessons jn T anya

he should resolve that as more time becomes available to him, he will

devote it to Torah study. Moreover,* “[G -d reckons] a good
intention [as an actual deed]. ”
Therefore, even while his time for Torah study is limited to a small
part of the day and night, he is regarded as if he had studied the entire
day, since he would have devoted all this time to Torah study had it
been available. By virtue of his good intention, he thus is, in a sense, an
abode for G-dliness not only during the time actually spent in Torah
study, but also throughout the day.’

‫ יהיה מביו לשבתו יתברך‬,‫וגם שאר היום כולו שעוסק במשא ומתן‬
‫בנתינת צדקה שיתן מיגיעו‬
Even during the remainder o f the day, when he is engaged in
business, he w ill be an abode for G -d by giving charity out o f
the proceeds of his labor.

8. K id d u s h in 40a.
9. This interpretation is based on a talk delivered by the Rebbe S h lita on
Purim 5723. The Rebbe added that this interpretation sheds light on an
unusual technical point in this chapter. In the original text, one finds a
paragraph marking (relatively infrequent in th e T a n y a , and indicative of anew
train of thought) appearing just b e fo r e the words (“ If G-d grants him ...” ). It
would seem, however, that these words merely continue the point made earlier:
one ought to rejoice in the knowledge that he becomes 3 sanctuary (or
G-dliness during the time he devotes each day to Torah study, a n d s h o u ld
resolve to increase th a t t i m e i f th e o p p o r tu n ity arises. Why the break between
the two sentences?
In light of the above, that one’s resolve to increase the extent of his Torah
study as the time becomes available, confers upon him the status of “ sanctu­
ary” for all the time he w o u ld devote to Torah study (which means in fact the
entire day), this may be explained as follows:
After discussing how one can become a sanctuary for G-dliness in the time
he allocates for Torah study, the Alter Rebbe goes on to say that one can be a
sanctuary for G-d th e e n tire d a y — by giving charity from his earnings. Since
the effect of one’s resolve to increase his study of Torah is akin to the effect of
charity, the Alter Rebbe inserts the paragraph marking b e fo r e this section,
indicating that it is more closely related to the subject which follows it —
charity, than to the one that precedes it — actual Torah study during fixed
times of the day.
 C hapter T hirty-Four 447

‫ וכמו שכתוב‬,‫ מה הוא רחום וכד‬:‫שהיא ממדותיו של הקב״ה‬

‫ חסד דרועא ימינא‬: ‫בתיקונים‬
Charity is one o f G -d ’s attributes which we are enjoined to
emulate, as our Sages say,'® “A s He is compassionate... [so must
you be]”; and as it is w ritten in Tikkunei Zohar," “Kindness
is the right arm of G-d,” so to speak, and therefore human kindness
constitutes an abode for the Divine attribute of kindness.

‫ואף שאינו נותן אלא חומש‬

Even though one distributes as charity no more than one fifth
of his earnings — the maximum requirement for charity; how then is he
an abode for G-dliness while he is engaged in earning the other four
fifths?

‫הרי החומש מעלה עמו כל הארבע ידות לה׳ להיות מכון לשבתו‬
‫יתברך‬
Yet that fifth elevates w ith it all the other four parts to G-d,
so that they too become an abode for Him.

‫ שמצות צדקה שקולה כמד כל הקרבנות‬,‫כנודע מאמר רז״ל‬

In a well-known statement, our Sages have declared^^ that
the mitzvah o f charity is equivalent to offering all the
sacrifices.

‫ וכל הצומח‬,‫ היה כל החי עולה לה׳ על ידי בהמה אחת‬,‫ובקרבנות‬

‫על ידי עשרון סלת אחד בלול בשמן כו׳‬
N ow , in the case o f sacrifices, all living creatures were
elevated to G -d through the offering of one animal, all plants
through the “ meal offering” which consisted of merely “one tenth
o f a measure o f fine meal m ixed w ith oil, ” and so on.
Similarly, all of one’s earnings are elevated when he gives one fifth
to charity.

10. Shabbat 133b.

11. Introduction, 17a.
12. Sukkab 49b.
 448 Lessons in T anya

‫ הרי בשעת התורה והתפלה עולה לה׳ כל מה שאכל ושתה‬,‫ומלבד זה‬

‫ כמו שכתוב לקמן‬,‫ונהנה מארבע הידות לבריאות גופו‬
Apart from this, as is explained below, all that one has eaten
and drunk and generally enjoyed for his bodily health, from
the other four fifths of his earnings, is elevated tow ard G -d
during his Torah study and prayer.
Thus, even the time spent on earning those profits which he does
not distribute in charity, also becomes an abode for G-dliness through
Torah study and prayer.

1 Adar II From the end of ch. 30 up to this point, the Alter Rebbe discussed
various forms of joy which one ought to strive to attain when saddened
over his spiritual shortcomings: the joy of one’s soul on its being
released from exile within one’s body and animal soul; the joy of being
close to G-d through awareness of His unity; the joy occasioned by
contemplating G-d’s joy in the crushing of the sitra achra; and so on.
The Alter Rebbe now goes on to state that all these forms of joy do not
conflict with the bitter remorse and sadness that one experiences over
one’s spiritual failings. For, although joy and sadness are opposites,
they can nonetheless coexist when each has its own, distinct cause.

‫ אין מהן מניעה להיות‬,‫והנה בכל פרטי מיני שמחות הנפש הנ״ל‬
‫נבזה בעיניו נמאס ולב נשבר ורוח נמוכה בשעת השמחה ממש‬
All the specific types o f joy enumerated above do not pre­
elude one from being shamed and despised in his own eyes, or
from having a broken heart and a humble spirit, even at the
very tim e of his joy.

‫ הוא מצד הגוף ונפש הבהמית‬,‫כי היותו נבזה בעיניו וכוי‬

fo r the shame and so on is prom pted by [one’s awareness o f
the lowliness of] his body and animal soul,

‫והיותו בשמחה הוא מצד נפש האלקית וניצוץ אלקות המלובש בה‬
(‫ כנ״ל )בפרק ל״א‬,‫להחיותה‬
while his joy is felt on account o f his divine soul, and the
 C hapter T hirty-Four 449

animating spark o f G-dliness clothed within it, as m enti­

oned above (in ch. 31).

‫ וחדוה‬,‫ בכיה תקיעא בלבאי מסטרא דא‬:‫וכהאי גוונא איתא בזהר‬

‫תקיעא בלבאי מסטרא דא‬
We find a similar statement in the Zohar:’^ “Weeping is
lodged in one side o f my heart, and joy is lodged in the
other. ”
Rabbi Elazar exclaimed these words upon hearing from his father.
Rabbi Shimon, an esoteric exposition on the destruction of the Temple.
On the one hand, he now felt even more keenly the enormity of the
tragedy; on the other hand he was filled with joy over the secrets of
Torah -being revealed to him.
We thus see from the Zohar that two opposite emotions, stem­
ming from separate causes, can exist in one’s heart side by side.

13. II, 255a; III, 75a.