From: murray@cybernet.cse.fau.edu (murray kahl)
Newsgroups: soc.culture.jewish
Subject: Tanya, Epistle 1, 3 of 4
Date: 15 Sep 92 15:27:45 GMT
Organization: Cybernet BBS, Boca Raton, Florida

Subj: Tanya-Epistle 1       3/4
 
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[This teaching] likewise [recalls the Rabbinic teaching, that] (45)
"whoever studies Torah laws every day [is assured of life in the World
to Come]," for it is the study of the Oral Torah that enables one to
be receptive to Divine revelation in the World to Come, as is
explained at greater length in Epistle 29.
 
This, then, is the meaning of the verse, "She girds her loins with
strength": "There (46) is no strength but Torah," for it gives power
and strength to the "loins", [i.e., the faith of the soul, which are
girded and embodied in it,] to strengthen and fortify its "arms",
namely the intel-lectually-generated or innate awe and love in each
man according to his measure.
 
[One individual generates a love or awe of G-d through his own
intellectual endeavor, through study and meditation; another merely
draws on his inborn reservoir of love and awe; in all cases, however,
these spiritual emotions are strengthened by the study of Torah laws.
In the spirit of the above we can understand the metaphor of the
verse, "She girds her loins with strength": Just as a warrior gathers
strength by girding his loins, so does the soul become more powerful
by being enveloped with the encompassing radiance of the Divine light,
which is drawn down upon it from the Supreme Will that is revealed in
the laws of the Torah.]
 
((47) As regards supporting and sustaining the "head" of the soul,
i.e., the intellect that contemplates, [Solomon] said: (48) "She
perceives that her trade is good," [a metaphor which is] explained
elsewhere.)
 
[What mainly concerns the Alter Rebbe here is "girding one's loins" in
order to arouse a love and fear of G-d; as he will soon explain, the
ideal time for this is during prayer. He therefore only briefly notes
in passing that the intellect is also strengthened through the study
of Torah laws.]
 
However, the occasion and time for the strengthening and fortification
of the "arms" [i.e., the spiritual emotions] and the "head" [i.e., the
intellect] is the time of morning prayer, for Above, that is a time of
compassion, a time at which the Supreme Will is revealed. (49)
 
[Since the Supreme Will strengthens the "arms" and "head", it follows
that the time of prayer - an hour of favor when the Supreme Will is
manifest - is an especially propitious time to strengthen both one's
intellectual grasp of G-dliness and one's spiritual emotions. Prayer
is thus the ideal opportunity to meditate upon the greatness of G-d
and to create within oneself a feeling of awe and love of Him.]
 
Therefore, [says the Alter Rebbe], this is what I would ask of those
who seek to draw close to G-d: Let them both understand and
contemplate, and have as a [constant] reminder between their eyes,
(50) all that I wrote them last year (51) in general, and especially
with respect to devout concentration during prayer from the depths of
their heart.
 
Day after day let them seek G-d [and desire to cleave to Him] with all
their heart and with all their soul; (52) let them pour out their soul
like water (53) in the presence of G-d.  In this spirit our Sages, of
blessed memory, taught in Sifrei, commenting upon the verse, "and with
all your soul" (54) -[that prayer should be intense] "to the extent of
pressing out the soul..."; [i.e., until the soul bursts forth and
expresses itself in an outpouring of love for G-d.
 
The wine that is forced out through the cracks of an absolutely full
barrel is no more than a trickle. Yet what forces it through is the
very fullness of the entire quantity of wine within. So, too,
"pressing out the soul" refers to a state in which the entire essence
of the soul is bursting forth with its love for G-d, yet only a
trickle of this love is visible externally.
 
And now once more I put forth my hand a second time with an additional
explanation and a twofold request, extended and proposed to all men of
the chassidic brotherhood, those who are near and those who are far,
to undertake the following: On all weekdays, businessmen - who do not
have so much time - should not step down before the Ark [to lead the
congregation in prayer]. Only those who have the time [should lead the
prayers], such as teachers or those who are supported by their
parents, who at the morning service are able to pray at length for at
least about an hour and a half (55) on all week-days. (56)
 
One of them should step down before the Ark, chosen by lot or by
consent of the majority [of the congregants]. He should gather around
him all those who are supported by their parents, or teachers, who are
able to pray at length like himself, [and will thus not be distracted
by the haste of others. This arrangement is] not to be changed, I beg
and beseech you!
 
On the Sabbaths and festivals, however, when all the businessmen, too,
have the time and opportunity to pray at length, devoutly
concentrating their heart and soul to G-d, - moreover, their duty to
do so is much greater, as is stated in Shulchan Aruch, Orach Chayim,
(57) and as is written in the Torah of Moses: (58) "Six days shall you
work... and the seventh day is a Sabbath unto the L-rd your G-d,"
stating clearly that the Sabbath is to be devoted wholly unto G-d, -
 
[Unlike the festivals which are "partially unto G-d and partially unto
you," the Sabbath ought to be wholly dedicated to spiritual matters.
Since the reason for this is that it was preceded by six mundane days
of labor, it follows that those who were engaged in this labor during
the weekdays -businessmen and the like - should surely utilize the
Sabbath "wholly unto G-d."] on Sabbaths and festivals, therefore, they
too can step down before the Ark, according to lot or by assent of the
majority, as I wrote last year.
 
Moreover, it should be made known that, G-d willing, it is my
intention to send spies secretly to all congregations, (59) to find
out and to notify about anyone who has the ability and the time to
worship at length and to meditate while at prayer, but is slothful. He
shall be punished by estrangement, being distanced by both hands when
he comes here to hear chassidic teachings. (60) And from the negative
you may infer the positive (61) - [that those who are more generous in
the time they devote to their prayers will be assured of a warm
welcome.] Pleasant be the lot of those who hearken; may the blessing
of goodness light upon them, - and (62) - "there is no "good" but
Torah...."
 
FOOTNOTES
 
1. See Vol. I of the present series, p. 10.
2. The Rebbe Shlita remarks that one would have expected this
   anthology to be entitled Igrot Kodesh ("Holy Epistles"), in the
   plural. The Rebbe goes on to suggest that a possible (and not
   entirely satisfactory) explanation might be an intended parallel to
   the preceding component of Tanya, which is entitled Iggeret
   HaTeshuvah ("Epistle on Repentance"), in the singular.
3. Shabbat 93a; see Likkutei Sichot, Vol. XVIII, p. 267.
4. In a talk on 2 Nissan 5708, recorded in Sefer HaMaamarim 5708, p.
   170.
5. The occasion was the receipt of good news, which is a reason for
   expressing gratitude (Rashi on Bereishit 24:52, based on Bereishit
   Rabbah 58:6). ( Note of the Rebbe Shlita.)
6. 6:3.
7. Tehillim 19:8.
8. This indicates that the tractates apportioned should include those
   that [consist only of Mishnah and] are lacking Gemara. ( Note of
   the Rebbe Shlita.)
9.  The intent [of the seemingly superfluous word "Kulo", here
    translated "in its entirety" is to negate the possibility of
    covering the Talmud nearly enough to have it considered completely
    covered, in the spirit of the principle of Rubo Kekulo (cf. Taz
    and Acharonim, Shulchan Aruch, Orach Chayim 582:7). I.e., the
    apportioning of the Shas is to include those tractates in the
    Orders of Zeraim and Taharot (as mentioned above [that consist
    only of Mishnah and are lacking Gemara]), as well as [the
    tractates] Tamid and Middot (which do no more than describe [the
    Beit HaMikdash and related subjects]; cf. the Commentary [of the
    Rambam] on the Mishnah, cited in Tosafot Yom Tov, ad loc.). (Note
    of the Rebbe Shlita.)
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