From: murray.bbs@cybernet.cse.fau.edu
Newsgroups: soc.culture.jewish
Subject: Chitas for AV 7, 2 of 2
Date: 20 Aug 92 12:47:52 GMT
Organization: Florida Atlantic University, Boca Raton

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Daily dose of Tanya. - CHITAS for: Av 7 (regular year) Av 11 in  a leap
year 
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Part  2  of  2  From  SHIURIM  B'SEFER  HATANYA    by  Rabbi  Wineberg.
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And from a reflection of a reflection of the above-mentioned  encompas-
sing light, by means  of a powerful  contraction, a garment  is made in  
the Lower and  Upper Garden of Eden  for the [soul-levels  called] Nef-
esh - Ruach - Neshamah  of  man, enabling  them to  derive pleasure and  
attain some apprehension and illumination from the [infinite]  Ein Sof-
light which is diffused in the  Garden of Eden,  as is explained  else-
where. (9)
 
[For,  unaided, the finite soul  would never be  able to apprehend this
infinite radiance.]
 
This is  the meaning of the  teaching of our Sages,  of blessed memory:
(10) "In  this world there  is no reward  for [the fulfillment  of] the
commandments." [They  do not say that "in this world there is no reward
granted..."; rather, that "there  exists no reward in  this world...."]
For  in this world, which is physical,  and in a state of limitation, a
state of great and most extreme  contraction, it is impossible that any
reflection  of the  [infinite]  Ein Sof-light  should become  invested,
except by  means of the Ten  Sefirot, which, in the  sacred Zohar, (11)
are referred to as the "Body":
 
[The  Alter Rebbe  will soon  explain that  just as  body and  soul are
incomparable,  so  too are  the  Sefirot  infinitely distant  from  the
[infinite]  Ein  Sof-light.    As  a  reward  for  performance  of  the
commandments one is enabled to draw down the infinite degree of  light,
but  this light  cannot possibly  descend within  this world,  which is
bounded.  Thus, "In this world there is  no reward for [the fulfillment
of]  the commandments." No such  revelation can possibly  be clothed in
this world, for whatever  illuminates and clothes itself in  this world
derives merely from the level of the Ten Sefirot, which the Zohar terms
the "Body".
 
Thus,  for example: The Sefirah of] Chesed ["kindness"] is [called] the
[Supernal] "right arm," [Gevurah "severity" is called the  "left arm,"]
and so on. For just as there is no comparison between the physical body
and the  soul,  so there  is  no comparison  whatever  between the  Ten
Sefirot of Atzilut and the Supreme Emanator, the [infinite] Ein Sof.
 
For in  relation to the Ein  Sof even the Supreme  Chochmah ("wisdom"),
which is the first of the Sefirot,  is on the plane of material action,
as is explained in Likkutei Amarim. (12)
 
Therefore, through the practice of charity and deeds of kindness, whose
fruits  man enjoys  partially in  this world,  (13) [Since  some minute
quantity of the  reward for  the fulfillment of  these commandments  is
enjoyed within  this world, it  follows that a  microscopic ray  of the
infinite light of sovev kol  almin does descend into this world.   This
is possible,  because:] there appear, metaphorically  speaking, gaps in
the  supernal garment that envelops the "Body"S, [which is] the vessels
of the Ten Sefirot.
 
Through  these [gaps] light and abundance  are irradiated and diffused,
so that  from [the  Sefirah of]  "Chesed,  [which is]  the right  arm,"
[there  results] longevity in this  physical world; and  from "the left
arm,"  [which is  the Sefirah  of Gevurah],  [there result]  wealth and
honor,  and likewise  with beauty,  that emanates  from the  Sefirah of
Tiferet, and  majesty (hod),  splendor (hadar) and  gladness (chedvah),
etc., [from the respective Sefirot of Hod, Yesod, etc. (14).
 
But in order  to prevent the forces of evil from drawing, on high, from
the  light and abundance which evolves and descends netherwards, as far
down  as this physical world,  [When this spiritual  energy descends to
such a lowly  level, it is possible for the kelipot  and sitra achra to
derive  nurture from  it  as well.  In  order to  forestall  this], and
likewise, here below, in order to shield man, and to guard him and save
him  from all  physical and  spiritual harm,  [which  could conceivably
result if the kelipot and sitra  achra were to derive nurture from this
source], the  encompassing light  is reflected back,  and, figuratively
speaking, fills the breach.
 
[Once the encompassing  light has  (so to speak)  shone down into  this
world through the chink produced by  man's charitable deeds, it is then
reflected back in order to fill the very same breach. This deprives the
forces of evil of any  possible nurture via the same avenue,]  for this
[encompassing light] belongs  to the category  of Infinitude and  sovev
kol  almin, as  mentioned  above -  [and  this infinitely  transcendent
degree of light (called or makkif) is a source from which the forces of
evil are unable to derive any sustenance.
 
We thus see why  tzedakah, producing its  own provident "gaps" and  its
own protective "scales", is likened to a coat of mail.   Moreover:] And
this is [what underlies]  the [above-quoted] teaching of our  Sages, of
blessed memory: "[Just as with chain mail all the individual scales add
up  to form  a  large coat  of mail,  so it  is  with charity:  all the
individual coins] add  up to a great amount." The  word "great" is used
advisedly, in  the spirit  of the  verse,  (15) "Great  is Havayah  and
exceedingly glorified" without end, limit or restriction ( (16)  heaven
forfend).
 
[Thus, by means of the coins given to charity one  draws down spiritual
light  from the level  denoted by the  phrase, "Great is  Havayah." The
Four- Letter  Divine Name alludes to  the Ten Sefirot -  for the letter
Yud represents the level  of Chochmah; the first letter  Hei represents
the  level of  Binah;  Vav represents  the  six middot,  the  spiritual
emotions;  and the final Hei represents Malchut. (17) These Sefirot are
sustained by the Ein Sof and partake of its infinite greatness.
 
Footnotes
 
1.   Yeshayahu 59:17. 
2.   The  Hebrew word means both "charity" (its primary meaning in this
     work)  and "righteousness". 
3.   This recalls the Alter Rebbe's  interpretation of the teaching, Da
     Ma  Lemala Mimach - Know [that] that  which is Above [comes about]
     from   you  (HaYom Yom,  entry for  13 Iyar).  (Note of  the Rebbe
     Shlita.) 
4.   Bava Batra 9b. 
5.   As explained below, in Epistle 29. (Note of the Rebbe Shlita.) 
6.   Parentheses appear in the original text. 
7.   Ch. 48. 
8.   Cf. [Tanya] Part I, ch. 41. However, we cannot say that [the Alter
     Rebbe]  intended to indicate this chapter,  for if this were so he
     would have added "in Likkutei Amarim," as he had just done in this
     same epistle  with regard to sovev  kol almin. (Note  of the Rebbe
     Shlita.) 
9.   See below, Epistle 29. 
10.  Kiddushin 39b. 
11.  [The level termed "Body" is] infinitely lower than its soul  - the
     Ein Sof-light. (Note of the Rebbe Shlita.) 
12.  The reference is evidently to Part II, chs. 8-9, which furnishes a
     more extensive explanation  of this subject than  is offered here.
     Even  less explanation than here  is offered in  the Alter Rebbe's
     Note to Part I,  ch. 2; it is thus clear that  the above reference
     cannot be to  this source. It is true  that in Iggeret HaTeshuvah,
     ch. 4 (and  elsewhere), the Alter Rebbe  when applicable specifies
     "Part  II" of Likkutei Amarim  -  but  this is done  only where he
     wishes to  cite an exact location,  as we see from  his concluding
     words ("ch.  11"). This is not  the case here. (Note  of the Rebbe
     Shlita.) 
13.  Kiddushin 40a. 
14.  It  would seem  that  the Alter  Rebbe  omitted [the  Sefirah  of]
     Ne-tzach.  Furthermore,  what does  he  mean  by etc.?  The  above
     alignment  evidently follows  Zohar  II (98a-b,  cited in  Tzemach
     Tzedek  on  Tehillim  104:1),  in which  majesty  (hod),  splendo    
 (hadar)  and gladness  (chedvah)  correspond respectively  to [the
     three  Sefirot of] Netzach, Hod  and Yesod. (According  to what is
     stated there we may also understand why the Alter Rebbe used thr   
Hod a Yesod.) As  to the
    conclg "etc."is possibly refers to th Malchut,
     which  is the  end product  the "etc."  of the  foregoing Sefirot.
     (Note of the Rebbe Shlita.) 
15.  Tehillim 48:2. 
16.  Parentheses appear in the original text. 
17.  See above, Iggeret HaTeshuvah, ch. 4.
 
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