From: murray.bbs@cybernet.cse.fau.edu
Newsgroups: soc.culture.jewish
Subject: Tanya 3 of 3
Date: 19 Aug 92 14:49:37 GMT
Organization: Florida Atlantic University, Boca Raton

***********************************************************************
Daily dose of Tanya. - CHITAS for: Av 3 (regular year) Av 7 in a
leap  year
***********************************************************************
   PART 3 of 3 - From SHIURIM  B'SEFER HATANYA  by Rabbi Wineberg.
***********************************************************************
 
From this  contemplation are  born the intellectually-generated  or the
natural awe  and love  - [the awe  and love of  G-d that  are naturally
found within  the heart of  all Jews and  need but be  revealed through
contemplation, (31)]   giving rise [either]  to [(a) a mode  of love in
which (32)] "their heart cried out unto G-d" [in its yearning to cleave
to Him,] or  to [(b) a mode of love characterized  by (33)] "flashes of
fire, a mighty flame."
 
[The latter mode of  love is the  first stage of  a dual dynamic  (34)]
Ratzo ("advance"), loving G-d so fiercely and rapturously that the soul
almost  flees the  body;]  this  [longing  to  expire,  to  lose  one's
independent  identity  in  G-d's  all-encompassing  unity],  [must  be]
followed  by  the  [second stage]  -  Shov  [("retreat"),  a sober  and
self-effacing return to  the Divinely-ordained reality  of living as  a
soul enclothed in  a body], so that  there be the fear of  G-d in one's
heart,  [specifically,  the  superior   order  of  fear]  whereby  [the
individual] is abashed by  His greatness... [This abashedness restrains
him from doing anything that G-d finds displeasing].
 
This [level of awe, fear and shame] [results from] (35)  "the left hand
that parries," [The Divine "left hand" represents Gevurah, the Supernal
attribute of  severity. It holds the  worshiper at arm's  length, so to
speak, curbing the intense love that would result from his sensation of
G-d's nearness as represented in  the phrase, (36) Viyemino Techabkeini
- "His right hand embraces me."]
 
As it is  written concerning the Giving of the  Torah: (37) "The people
saw  and  they  trembled, and  they  stood  from  afar..." [The  Divine
revelation at the  Giving of the  Torah produced a  feeling of awe  and
self-nullification which  found expression in the  Jews' "standing from
afar," fearing as they did to draw close to G-d.]
 
And these [faculties] - [love and fear] - are  the arms and the body of
the soul; [love and kindness are the "right arm," fear and severity are
the "left arm." (38)
 
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.) 
10.  It is then  `whole' in this [literal] sense as  well. (Note of the
     Rebbe  Shlita.) 11. Perhaps this  phrase is intended  to point out
     that this public study intensifies the learning of each individual
     participant, insofar as he is part of a multitude, and intensifies
     its effect  upon him, by fortifying his heart. (Note of the Re bbe
     Shlita.) 12.   Bereishit Rabbah 61:4. 
13.  This being the subject at hand "the [study of  the] Talmud." (Note
     of the Rebbe Shlita.) 
14.  In  accordance  with  the  conclusion  of Epistle  29  of  Iggeret
     HaKodesh. (Note of the Rebbe Shlita.) 
15.  The following interpretation appears to be preferable: The Written
     Torah and the Oral Torah correspond respectively to the Six Middot
     and to the attribute of Malchut. The former  Sefirot are predomin-
     antly Chassadim; the latter Sefirah is dominated by Gevurot. (Note 
     of the Rebbe Shlita.) 
16.  Mishlei 3:2. 
17.  Ibid. 31:17. 
18.  See Torah Or (and Or HaTorah) at the conclusion  of Parshat Yitro.
     (Note of the Rebbe Shlita.) 
19.  Sifri, Haazinu 32:2 et al. 
20.  3:3 et al. 
21.  Tehillim 148:14. 
22.  Devarim 11:22. 
23.  Avot 4:17. 
24.  Menachot 29b. 
25.  Yeshayahu 26:4. 
26.  Tehillim 148:13. 
27.  Ibid., v. 14. 
28.  As in the [Talmudic] phraseren vacho     the e of  an objeadded 
payote of tiddur, p.  in Part Shlita.)
     Cf.  M  As explainh. 44.  ita.) 
32.  C. Shir Hael 1:14. 
35ir HaShiri8.  Tikku---    *VERYONE  L8/610) Topb.fl.us
Newsgroups: soc.culture.jewish