From: murray@cybernet.cse.fau.edu (murray kahl)
Newsgroups: soc.culture.jewish
Subject: Tanya, Epistel 14, Part 2 of 2
Date: 15 Sep 92 15:44:28 GMT
Organization: Cybernet BBS, Boca Raton, Florida

Subj: Tanya Epistle 14      2/2
 
>>> Continued from previous message
 
The Kabbalah explains that Adam is a terrestrial echo of Supernal Man,
i.e., the bracket of Sefirot known collectively as Za (acronym for
Ze-er Anpin) of the World of Atzilut. "Slumber" alludes to the
withdrawal of the Supernal intellectual attributes, or Mochin, from Za
(just as man's intellect withdraws during sleep). The new and more
sublime Mochin which are then drawn down into Malchut are far superior
to the Mochin that Malchut had previously received from Za.]
 
In a very specific way, this takes place every day. More sublime
Mochin are elicited by every morning-prayer, which are not the
original Mochin that withdrew after the prayer [of the previous day],
but more sublime ones.
 
In general terms, with respect to the world as a whole - [and not only
with regard to the daily elicitation of new Mochin during prayer as
experienced by an individual man] - during the six thousand years [of
the world's existence (9)], this occurs every Rosh HaShanah.
 
And this is the meaning of the above-quoted verse, "Forever are the
eyes of the L-rd your G-d upon it," for "eyes" is an epithet for the
efflux and radiation of the light of Chochmah, for which reason sages
are referred to as (10) "the eyes of the congregation," [for they are
illumined by the light of Chochmah which is known by the epithet
"eyes".]
 
And [this, too, is the meaning of the teaching], (11) "The atmosphere
of the Land of Israel makes one wise" [- for the Land of Israel, too,
is illumined by Chochmah. As was stated above, "Forever are the eyes
of the L-rd your G-d upon it" refers to a constant illumination by
Chochmah."
 
Now, this radiation and efflux, though it is continuous, nevertheless,
it is not only on one and the same plane and level since the beginning
of the world. Rather, every year there is a new and superior light,
because the light which was generated and which shone on this Rosh
HaShanah withdraws to its source on the eve of the next Rosh HaShanah.
 
This enables us to understand the verse that says [that "the eyes of
G-d" are upon the Land] "from the beginning of the year to the end of
the year" only.
 
[The verse does not state that they are there "everlastingly", for the
efflux that descends on Rosh HaShanah lasts only to the end of the
year, at which time it withdraws and makes way for the descent of a
new and more sublime light.]
 
And that is why meireishit ["from the beginning"] is written without
an alef: it alludes to the withdrawal of the light, [signified by the
alef, (12) ] which withdraws on the night of Rosh HaShanah, [At that
time the innermost element of the world's vitality is in a state of
withdrawal due to the "ascent of Malchut"; i.e., the innermost core of
Malchut is then in a state of elevation and withdrawal,] until after
the sounding of the Shofar, when there descends a new and more sublime
light that has never yet shone since the beginning of the world.
 
It vests itself and conceals itself in the Eretz HaChayim which is
above - [i.e., in Malchut of Atzilut, the source of all worlds and
created beings] - and in the Eretz HaChayim which is below, [in the
Land of Israel,
 
For the light that animates this world first passes through the Holy
Land, and from there it is diffused throughout the world at large.]
in order to animate all the worlds for the duration of that year.
 
Its manifestation, however, [for the light became concealed in the
Eretz HaChayim above and below, so that its further descent and the
revelation of its creative life-force to the world and to all its
created beings:] depends on the actions of those below, and on their
merits and penitence during the Ten Days of Penitence.
 
This will suffice for the initiated.
 
[In summary: The Divine light issuing from the Sefirah of Chochmah in
the World of Atzilut that radiates within the Land of Israel
throughout the year, increases yearly both in quantity and in quality.
Similarly, the tzedakah given for the Holy Land should be increased
every year both quantitatively and qualitatively.
 
The conclusion of the above letter makes it clear that this mortal
initiative makes an impact on the revelation of this light: the ever-
increasing revelation of the light that descends in a concealed form
is dependent on the ever-increasing contributions of tzedakah given
for the Land of Israel.
 
FOOTNOTES
 
1. Devarim 11:12.
2. Mishlei 3:19.
3. Kohelet 7:12.
4. Note of the Rebbe Shlita: Cf. Likkutei Torah (Shir HaShirim 50b):
   "Surely in Supreme Chochmah too this new light is drawn down from
   Above...."
5. Rosh HaShanah 8a.
6. Tehillim 36:10.
7. Parentheses are in the original text.
8. Bereishit 2:21.
9. Rosh HaShanah 31a.
10. See Bamidbar 15:24; Taanit 24a.
11. Bava Batra 158b.
12. Cf. Zohar II, 34a; ibid., 123a.
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