From: murray.bbs@cybernet.cse.fau.edu
Newsgroups: soc.culture.jewish
Subject: Chitas for AV 6, part 1 of 2
Date: 20 Aug 92 12:42:10 GMT
Organization: Florida Atlantic University, Boca Raton

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Daily dose of Tanya.  - CHITAS for: Av 6 (regular year)  Av 10 in a 
leap year
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Part 1 of 2     From  SHIURIM  B'SEFER  HATANYA   by  Rabbi  Wineberg.
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To you the reader, this little note. In order to differentiate between
the  translation of  the actual  words  of the  Tanya and  the 'needed'
explanation, the following guide  was used. Words that are  between the
brackets  [  ] are  not the  actual text  of  the Tanya.  Footnotes are
depicted by a number inside parenthesis (#).                           
 
                           *     *    *  
 
Upon his  Arrival from Petersburg   Epistle Two  [The  Alter Rebbe sent
this  pastoral letter to all  his followers, upon  his release from the
imprisonment brought about by calumnies  instigated by the opponents of
Chassidism. 
(1)  This  slander resulted from his  selfless and tireless efforts  to
strengthen the  chassidic movement  and disseminate its  teachings. His
subsequent  release (also)  served  as  a  nod  of  approval  from  the
government  for  their  continued  dissemination.    The  Rebbeim,  the
successive  leaders of  the  ChaBaD chassidic  school of  thought, have
taught that the Alter Rebbe's arrest resulted from an indictment voiced
in the Heavenly Court - against his doctrine  of clothing the teachings
of Chassidism in intellectual terms. 
(2) (In fact the very  word ChaBaD, naming the movement he  founded and
the teachings he first  articulated, is an acronym for  Chochmah, Binah
and Daat - "wisdom",  "understanding", and "knowledge",  respectively.)
The same voice, moreover, disapproved of the  fact that the Alter Rebbe
beamed these  teachings at the  Jewish masses.   The Alter  Rebbe wrote
this epistle in order  that it be  clearly understood that his  release
from physical incarceration resulted directly from his being cleared of
all  spiritual charges. Indeed, a clear signal  and an extra measure of
strength  was thereby given from Above that the teachings of Chassidism
be promulgated according to  the Alter Rebbe's approach of  making them
intelligible and accessible  to all.   With the  Alter Rebbe's  release
there  thus began a second era in the dissemination of Chassidism. This
is  alluded  to by  this letter,  which  is numbered  Iggeret HaKodesh,
Epistle  2. It will be noted that the  number 2 is mentioned only after
the heading, "Upon  his Arrival from Petersburg.   Now Epistle 27  also
has  a prefatory  heading  that explains  why  it was  written.  There,
however,  the number of the epistle appears  first, and only then is it
followed  by the  introductory  heading. Here  the  order is  inverted,
because the  second  period (or,  in  chassidic terminology,  (3)  "the
second degree  of greatness"),  which is  alluded to  by the  number 2,
began with the Alter Rebbe's arrival from Petersburg.]   [The above was
a preface. "I have become small..." is transaltion of the actual text.]
I  (4) have become small from all  the favors and from all [the truth].
[These words  were uttered by Jacob  as an introduction to  his plea to
G-d that He save him from Esau. Although G-d had previously (5) assured
him that He  would accompany and  protect him  wherever he went,  Jacob
nonetheless feared that all  the kindnesses that G-d had  already shown
him had  made him "small", i.e., had reduced his merits. He thus feared
that he was possibly in a state in which he would have to ask G-d anew,
(5) "Save me...."]  This means  [Rashi comments (6) that "I have become
small" is a  result of "all the  favors and all  the truth"; i.e.,  "My
merits  have diminished because  of the favors and  truth You have done
with me."   Ramban argues that  this comment is  inconsistent with  the
"language of the verse,"  which states that "I have  become small," not
that the speaker's merits have become  small; there is a diminution  in
quality  rather than in quantity. (7)  Ramban therefore understands (8)
"I  have become small"  to mean: "I  am unworthy of  receiving all your
kindness and truth."  Thus, according to Ramban, "I  have become small"
is not a result of G-d's "kindness and truth," but rather an expression
of  the  speaker's being  unworthy  of  receiving G-d's  "kindness  and
truth."   The  Alter Rebbe,  however, is  going to  explain  this verse
according  to the commentary of  Rashi: "from all  the kindness" simply
means that it was  the kindness that made Jacob  feel "small".  At  the
same  time,  though, the  Alter Rebbe  will  understand "I  have become
small" as  referring to the speaker  himself: it is he  himself who has
become diminished as a result of  G-d's many kindnesses and His  truth.
(Thus, not only  have the particular  person's merits become  lessened,
which  results in his diminishment, but he himself is directly affected
as a result  of the "kindness and truth.")   Although it is  the person
himself (and not  the tally of his merits)  that has become diminished,
nonetheless  this diminution is a  result of the  "kindness and truth."
This, then, is what  the Alter Rebbe intends  by saying "This  means",]
that with every single  favor that G-d bestows upon a  man, he ought to
become very humble. For [the Supernal] Sefirah [of] (10) Chesed [is the
right arm,"] and, [as  Scripture states, (11)] "His right  arm embraces
me,"  which refers to the state of  G-d actually brev to  the lowliest 
plane, as  it is written, (12)  "From afar has
G-d appeared  to me."   [When G-d  appears to an  individual through  a
particular  manifestation of  kindness, tin reo G-d - "afar", ., humbly 
distant
from  Him. Alternatively,  the ve  may  be implying  that perceiving
oneself  being "afar" is the very means by which to attain a state in
which "G-d  has appeared  to me."]  is  known, "All  that are
before Him  are esteemed  as nothing."  [A  being of  even the  highest
conceivable spiritual level is of absolutely no account - indeed, it is
nullified out of existence - when in G-d's presence, when it is "before
Him,"  for nothing  exists  before G-d  other  than Himself.]    Hence,
whoever is more "before Him"  - [whoever is closer to G-d] is that much
more  like  nothing, naught,  and  non-existent.   This  [self-effacing
response  to  Divine  favors]  is the  level  of  the  "right side"  of
holiness,  and of "Chesed unto  Abraham"  -  [the Divine lovingkindness
that is bestowed  upon Abraham, as in the verse,  (13) "You grant truth
to Jacob, loving-kindness unto Abraham,"] who said, (14) "And I am dust
and ashes."   [The kindness that  G-d showed Abraham  motivated him  to
attain the ultimate degree  of humility that this statement  expresses.
Just as  in the heavenly realms "the right arm of Divine Chesed" causes
recipients  of the  Chesed to  lose their  independent identity  in the
identity  of  the Bestower  of lovingkindness,  so  too does  it affect
mortals  upon  whom it  is bestowed,  making  them likewise  humble and
self-effacing.]    This   [humility  born  of  kindness]  is  also  the
characteristic trait of  Jacob, and therewith he  justified himself for
his fear of Esau, and did not regard the [Divine]  promise given to him
as being sufficient: (5) "And behold I am with you [and I shall protect
you wherever you go]."   [This was so,] because Jacob regarded  himself
as utterly insignificant on account of the multitude of [G-d's] favors,
[as  he said,] (15) "for [only] with  my staff [did I cross the Jordan,
and now  I have  [enough property for]  two camps]," and  he considered
himself as being utterly unfit and unworthy to be saved, and so on.
 
---     *  Origin: Chasidus  is  for EVERYONE  L'ChaimBBS  718-756-7201
(1:278/610)