From: murray@cybernet.cse.fau.edu (murray kahl)
Newsgroups: soc.culture.jewish
Subject: Tanya, Epistle 1, part 2 of 4
Date: 15 Sep 92 15:25:32 GMT
Organization: Cybernet BBS, Boca Raton, Florida

Subj: Tanya-Epistle 1       2/4
 
>>> Continued from previous message
 
[The soul's loins are] the true belief in the One G-d, the blessed Ein
Sof, Who permeates all worlds [with a vitality which is indwelling
(pnimi), a vitality which is contracted and tailored to the capacity
of each individual creature], and Who encompasses all worlds [with a
vitality that is transcendent (makkif), and which can not therefore
clothe itself within created beings in an indwelling manner], there
being no place or level of existence void of Him, above to no end,
[for there is no end to the degree of His exalt-ed transcendence
beyond all worlds], and below to no limit, [for there is no limit to
His ability to descend to the very lowest levels of creation and
clothe Himself within the world even to the point that the world
conceals the G-dliness that is within it], and likewise in all four
directions [- east, west, north and south -] truly in a state of
infinitude. [All the above refers to the dimension of space.]
 
The same applies to the dimensions of "year" and "soul", as is known.
[Creation embraces the three dimensions known as `world', `year' and
`soul', as is explained in Sefer Yetzirah. (20) `World' alludes to
space, `year' refers to time, and `soul' denotes life. Just as G-d is
one and infinite within the realm of space, so too is He one and
infinite within the realms of time and life.]
 
Now this faith, [this belief in G-d as outlined above], is referred to
as the "loins" which uphold and sustain the "head", meaning the
intellect that contemplates and concentrates on the greatness of the
blessed Ein Sof in the dimensions of `world', `year' and `soul',
[Thus, this faith sustains the `head', for the foundation of one's
comprehension of G-d's greatness is one's belief in His unity], and
[that meditates] on the magnitude of His loving-kindness and His
wonders with us, making of us "a people near unto Him" who can truly
(22) cleave unto Him."
 
Thus it is known from the teaching, (23) "One hour of repentance and
good deeds in this world surpasses all the life of the World to Come."
For [the World to Come] is a mere gleam and reflection of the level
[of Divinity] called Shechinah, [which is so called because it is the
Shechinah] "Who dwells" [within created beings], and so on, [Since the
Shechinah bears a certain relationship to created beings, it is
therefore this level of Divinity that is revealed in Gan Eden - the
World to Come, which is but a pale reflection of the Shechinah.], and
[the World to Come] was created by the single letter yud of [G-d's]
blessed Name, and so on, [as explained by the Sages (24) in their
exposition of the verse, (25) B'eko Hashem Tzur Olamim.]
 
Repentance and good deeds, however, truly bring Israel near to their
Father in Heaven, unto (as it were) the very Being and Essence of Him
Who is absolute infinitude. As it is written, (26) "His radiance is
upon earth and heaven": [heaven and earth derive their life-force from
a mere glimmer or gleam of G-d's Essence; not so the Jewish people, of
whom the following verse (27) continues:] "He raises glory upon His
nation." [ The word Keren, here translated `glory', signifies a
thing's essence. (28)  The verse thus implies that the Jewish people
derive their life-force from G-d's infinite Essence.
 
Similarly, before fulfilling many of the mitzvot, we say: (29)]
"...Who has sanctified us [unto Himself] through His commandments, and
commanded us [to perform the mitzvah at hand]." [By granting us the
ability to perform His commandments, G-d elevates us to His level - to
the encompassing level of holiness that utterly transcends the degree
of holiness that permeates the worlds. And reflecting upon G-d's
infinite kindness to us, in that He chose us to be "His nation..., the
people close to Him," will result in a reaction of] "waters reflecting
the face..." (30)
 
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)
 
But what gives the power and strength to the "loins" [i.e., faith] to
support and sustain the "head" [i.e., the intellect that contemplates
G-d's greatness] and the "arms" [i.e., the love and fear of G-d?]
It is one's involvement in - and study of - the laws of the Oral
Torah, [for the Torah is the food (39) that nourishes the soul's
faith], and [the Oral Torah] is the manifestation of the Supreme Will.
 
[Only the Oral Torah manifestly reveals the Supreme Will in all its
ramifications; the Written Torah does not elaborate on the detailed
laws concerning the performance of the commandments. On the mitzvah of
tefillin, for example, the Written Torah me rely states that (40) "You
shall bind them as a sign upon your hand, and they shall serve as a
reminder between your eyes."  It is not at all clear exactly what
shall be bound, how it shall serve as a sign, and precisely where it
shall be placed "between your eyes."  All these particulars are
elaborated upon in the Oral Torah; it is there that G-d's specific
intentions regarding tefillin are revealed.
So too with the other commandments: the Oral Torah reveals the Supreme
Will, as will be explained in more detail below, in Epistle 29.
 
The Alter Rebbe now goes on to say that Torah may indeed be said to be
the revelation of G-d's Will, a level that transcends His wisdom,
notwithstanding the fact that (41) "Torah proceeds from Chochmah,"
i.e., from Divine wisdom.  This is so because:] Torah [merely]
proceeds [i.e., unfolds] from Chochmah: [it is merely revealed through
Divine wisdom]; its source and root, however, surpass by far the rank
of Chochmah, being that which is referred to as the Blessed One's
Supreme Will, [which encompasses and sustains Chochmah.]
 
Thus it is written, - [and the following proof text is cited here to
illustrate the effect of Torah upon the soul, (42)] "As with a shield
You crown (43) [the righteous man] with favor." [The word here
translated `favor' is Ratzon, the same word that has been rendered as
`Will'.
 
So, too, the study of Torah encompasses and protects the soul of the
Torah student,] like a crown which is placed above the brains which
are within the head. [Since the study of the Oral Torah reveals G-d's
Will (i.e., the "crown" that transcends the level of wisdom), it is
therefore able to strengthen the "loins" (i.e., faith), whose purpose
it is to support the "head" (i.e., intellect) and the "arms" (i.e.,
the love and fear of G-d - the spiritual emotions that are the fruits
of intellect.]
 
[This teaching] parallels the familiar exposition of the verse, (44)
"A woman of valor is the crown of her ebbe
expains below, in Epistle 29, tha "a woman of valor" alludes to the
Oral Torah.  Its numerous laws serve as a "crown" for her "husband" -
the intellective faculty of Chochmah.
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