From: murray@cybernet.cse.fau.edu (murray kahl)
Newsgroups: soc.culture.jewish
Subject: Tanya, Epistle 15, part 2 of 7
Date: 15 Sep 92 15:48:14 GMT
Organization: Cybernet BBS, Boca Raton, Florida

Subj: Tanya Epistle 15      2/7
 
>>> Continued from previous message
 
[Foreshadowing the above-mentioned union at the level of the lower
(emotive) Sefirot, the union which first brings a Nefesh to the stage
of potential creation is that which takes place at the level of the
higher (intellective) Sefirot. The two partners to this union are the
soul-level called Chayah, representing the level of Chochmah (16) (the
masculine element), and the soul-level called Neshamah, representing
the level of Binah (17) (the feminine element).
 
Thus, even a soul that is merely of the level called Nefesh comprises
all the Sefirot of the World of Asiyah - Chochmah, Binah, Za (the six
emotive attributes), and nukva (Malchut).]
 
These, in turn, are the external aspect of the kelim of Za-and-nukva
of Atzilut.
 
[For the kelim of Za-and-nukva of Atzilut illuminate and are infused
within the Sefirot of the World of Asiyah. (18) The Sefirot of Asiyah
are thus the external aspect of the kelim of Za-and-nukva of Atzilut.]
 
And they [the kelim of Atzilut] are truly Divine, for in them radiates
the [infinite] Ein Sof-light, which is vested and concealed in the
Chochmah of Atzilut, [for reasons explained in the Alter Rebbe's Note
to ch. 35; indeed, the infinite light vested in Chochmah illuminates
all the kelim of the Sefirot of Atzilut: (19) "The Supernal Father
`nests' in Atzilut,"] and "He [the infinite Ein Sof-light] and His
kelim are one in Atzilut."
 
[Since the Sefirot of Atzilut are the internal aspect of the Sefirot
of Asiyah, the infinite Ein Sof-light is thus vested within the
Sefirot of Asiyah.]
 
Hence, [since the soul derives from these Sefirot], it follows that
the [infinite] Ein Sof-light radiates in the soul of man as well,
vested and concealed in the light of its Chochmah, in order to animate
man.
 
And from it [the soul], man is enabled to understand something of the
Supernal Sefirot, for they all radiate in his soul, which comprises
them.
 
[Since the soul derives from the Ten Sefirot and hence comprises ten
corresponding faculties, man can arrive at an understanding of the
Supernal Sefirot through contemplating the dynamics within his own
soul.
 
The Alter Rebbe now goes on to make it perfectly clear that the
Sefirot are, however, infinitely higher than the corresponding
faculties within the soul. Indeed, even Abraham's attribute of Chesed
could in no way compare to the Chesed of the Sefirot, notwithstanding
the fact that Abraham was considered a "chariot" to G-d, (20) i.e., a
self-effacing vehicle with no direction or desire other than that of
his Rider.]
 
But it is necessary to state first what I heard from my master, R. Dov
Ber, the Maggid of Mezritch, peace be to him, on the verse, (21)
"And I am dust and ashes."
 
Our father Abraham, peace be to him, said this of the illumination
from his soul which radiated in his body from the light of the Supreme
Chesed.
 
And that is his attribute: the attribute of ahavah rabbah
("magnanimous love"), that derived from the parent Sefirah called
Chesed of Atzilut, for he loved (an alternative reading: "with which
he loved") the Holy One, blessed be He, with a love so great and
sublime, that he became a chariot unto the Holy One, blessed be He.
 
[Abraham's degree of nullification to G-d was that of a vehicle to its
driver, having no independent will whatever. This is even greater than
the subservience of a slave to his master, for the slave retains a
will of his own.]
 
Now one might possibly assume that the type of Chesed and love as it
exists above in the Supernal Sefirot is of a similar nature to the
attribute of abundant love [exemplified by] our father Abraham, peace
be to him, though surpassing it infinitely.
 
For it is known of the Supernal middot ("attributes"), that [though
their mode of emanation is finite,] they themselves are essentially
without end or limit, because the [infinite] Ein Sof-light actually
radiates and is vested within them, and "He and his middot [i.e., the
kelim of the Sefirot] are One"; ]i.e., just as He is infinite, so too
are they.]
 
As regards the soul of man, however, which is vested in corporeality,
[in man's body,] its attributes are finite and limited.
 
[Thus, to revert to the above example, it is abundantly clear that the
Supernal Sefirah of Chesed is infinitely loftier and more wondrous
than its worldly counterpart - the attribute of Chesed and love in
Abraham's soul, which was vested within his body.]
 
Nevertheless, one might possibly assume that its attributes are of the
same type as the Supernal attributes.
 
[Until now the Alter Rebbe has explained that the Supernal Sefirah of
Chesed is infinitely higher than Abraham's attribute of love in this
world. Now, in order to negate a comparison from any perspective
whatever, he goes on to state that Abraham's attribute of love is
infinitely lower than the Supernal Sefirah of Chesed.]
 
This is why he said, "I am dust and ashes," that is, like ashes, which
are the essence and substance of the burned wood; for [the wood] was
previously composed of the four basic elements - Fire, Air, Water and
Earth, [of which all matter is compounded,] (22) and the three
elements of Fire, Water and Air passed away and were consumed in the
smoke that came into being through their combination, as is known.
 
As to the fourth element of the wood, namely its component of Earth,
which goes downward, [and does not ascend with the smoke,] and over
which the fire has no dominion, it is this that remains in existence,
and constitutes the ashes.
 
Now the whole of the essence of the wood, with its tangible
substantiality, [which does not result from the Fire, Water and Air
within it,] its matter, and its form in terms of length, width and
density, which were visible to the eye before it was burned, derived
basically from the element of Earth within it, except that the Fire,
Water and Air were also compounded in it.
 
For Earth is the most material of them all, of all the elements,
having [dimensions of] length, width and density, which is not the
case with Fire and Air. And even Water, [that does contain these
dimensions,] appears only sparingly in wood.
 
Thus, as to all the dimensions [in wood] of length, width and
density, (23) "All is of the earth, and all returns to earth," i.e.,
to the ashes that remain after the Fire, Water and Air have been
separated from it.
 
[Thus, the ash that remains is what was formerly the essence of the
wood.]  Now, just as there is neither a quantitative nor a quali-
tative resemblance or proportion between [on the one hand] the ashes
and [on the other hand] the essence of the tree which, before being
burned, had sizeable dimensions of length, width and density, even
though it [the wood] is its very essence and substance, and from it
[the wood] did it [the ash] come into being, precisely so,
metaphorically speaking, did our father Abraham, peace be to him,
speak of his distinctive attribute, the attribute of kindness and
love, which radiated within him and was vested in his body.
>>> Continued to next message
---
 * Origin: Chasidus is for EVERYONE L'ChaimBBS 718-756-7201 (1:278/610)
Newsgroups: soc.culture.jewish