From: murray.bbs@cybernet.cse.fau.edu
Newsgroups: soc.culture.jewish
Subject: Chitas for AV 6, part 2 of 2
Date: 20 Aug 92 12:43:53 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 2 of  2       From  SHIURIM B'SEFER  HATANYA   by Rabbi  Wineberg.
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As  our Sages,  of  blessed  memory,  expressed  it,  (16)  "Jacob  was
apprehensive]  lest sin  would cause  [him not  to  be saved],"  for it
appeared to him that he had sinned.
 
["I  have become  small" thus  means that  the multitude  of kindnesses
bestowed upon Jacob caused him to feel so small and  insignificant that
he feared  that he had sinned,  and hence needed once  again to beseech
G-d that  He save him  from his brother  Esau.  And,  indeed, every Jew
would do  well to follow in the footsteps of his father Jacob, becoming
ever more humble with  every successive act of kindness that  G-d shows
him.
 
The  Rebbe Shlita once explained why at  the outset of this epistle the
Alter Rebbe uses an  expression in which the  word Chesed is  repeated:
"Bekol  Chesed Vochesed". (This is translated above, "with every single
favor [that G-d bestows upon man].") In general, there are two modes of
Divine  kindness: (a)  that which  descends to  man within  the ordered
framework of created worlds  and becomes manifest in a  natural manner;
and (b) that which  transcends the conventions of the  created universe
and whose manifestation is supernatural.
 
This is why the  Alter Rebbe there goes on  to say that (a)  "Chesed is
the right arm," as well as (b) "His right arm  embraces me." The former
phrase alludes  to the Chesed of the Supernal Sefirot, a finite mode of
Divine  kindness that is analogous  to the finite  degree of life-force
that is  clothed in  the human  arm; the latter  phrase alludes  to the
infinite  mode of  Divine kindness  that is  analogous to  the infinite
degree of life-force that transcends the limitation of being clothed in
a particular organ, and  is thus said to be  "encompassing" (makkif) or
"embracing".]
 
It  is  different,  though,  with  the  [unholy]  counterpart  [to  the
attribute of kindness that belongs to the holy "side" of the universe];
i.e.,  [it is different] with  Ishmael, [who personifies] the attribute
of Chesed that belongs to the kelipah.
 
[The counterpart  to Abraham, who personifies the  attribute of "Chesed
(kindness)  that  belongs to  holiness,"  is  Ishmael, who  personifies
"kindness  that belongs  to  unholiness"; the  opposite  of Isaac,  who
represents  the  attribute  of  "Gevurah  (severity)  that  belongs  to
holiness,"  is Esau,  who  represents the  attribute  of "Gevurah  that
belongs to unholiness."]
 
The more kindness [shown to Ishmael and to his ilk], the  more he grows
in pride, arrogance and self-satisfaction. [A Jew must thus be on guard
against the "Chesed of kelipah," and ensure that G-d's acts of kindness
will lead him to cultivate the traits of Abraham and Jacob, the "Chesed
of holiness," so that his response will be humility rather than pride.]
 
                               *     *     *
 
Accordingly,  I am now making a weighty  announcement to all the men of
our  [chassidic] fraternity,  regarding the  multitude of  favors, (17)
"the great things that G-d has done with us."
 
[The attribute of  Chesed (kindness) is also known  by the name Gedulah
(greatness),  as  in  the  verse   (18)  which  enumerates  the  Divine
attributes,  and  which  begins,  "Lecha  Hashem  Hagedula VeHagevura."
Indeed,  the term  Gedulah  connotes an  even greater  manifestation of
Divine  kindness than does Chesed.  The Alter Rebbe  therefore adds the
phrase regarding  "the great things that G-d  has done for us," thereby
indicating  the  extraordinary  kindness  G-d had  shown  chassidim  by
releasing him.]
 
[As a result of all these favors:]  Hold on to the attributes of Jacob,
[for Jews are known as] (19) "the remnant of His people" and  (20) "the
remainder of Israel";  [a Jew possesses  within himself the  attributes
described here as "remnants"  and "remainder",] regarding himself truly
as  mere   remnants,  (21)  -   as  something  truly   superfluous  and
dispensable.  Let [the  men of  our fraternity]  not become  haughty in
relation to  their brethren... [i.e.,  their opponents, who  caused the
arrest of the Alter Rebbe.] Let them not jeer nor whistle derisively at
them, heaven forfend.
 
A strict warning: Hold your peace! Mention nothing! Rather, [the men of
our chassidic fraternity] are  to subdue their spirit and  heart before
every  man according to the attribute  of "truth unto Jacob," (22) with
humility, with (23) "a soft answer [that] turns away anger," and with a
restrained spirit... And through all that, (24) perhaps G-d will put [a
conciliatory and  loving response] into  the heart  of their  brethren,
[for] (25) "as waters [reflect]  one's face, [so too does the  heart of
one man reflect the heart of another]."
 
Footnotes
 
1.   See The Arrest  and Liberation of Rabbi Shneur Zalman  of Liadi by
     Rabbi   Avraham  Chanoch Glitzenstein,  translated by  Rabbi Jacob
     Immanuel  Schochet  (Kehot, N.Y.,  1964). To  this day,  the Alter
     Rebbe's release in 1798 is celebrated annually on 19-20 Kislev. 
2.   See Likkutei Sichot, Vol. I, p. 74. 
3.   See Or HaTorah, p. 367ff. 
4.   Bereishit 32:11. 
5.   Ibid. 28:15. 
6.   Based on Shabbat 32a. (Note of the Rebbe Shlita.) 
7.   See Chiddushei Aggadot, loc. cit. (Note of the Rebbe Shlita.) 
8.   Thus too  in Bereishit  Rabbah on this  verse. (Note of  the Rebbe
     Shlita.) 
9.   Cf. Chiddushei Aggadot, loc. cit. (Note of the Rebbe Shlita.) 
10.  Tikkunei Zohar, Introduction II, s.v. Patach Eliyahu. 
11.  Shir HaShirim 2:6. 
12.  Yirmeyahu 31:2. 
13.  Michah 7:20; Abraham personifies the attribute of Chesed. 
14.  Bereishit 18:27. 
15.  Ibid. 32:11. 
16.  Berachot 4a. 
17.  Tehillim 126:3. 
18.  Divrei HaYamim 29:11. 
19.  Yeshayahu 11:11. 
20.  Yirmeyahu 6:9; 31:6. 
21.  Rosh HaShanah 17a-b. 
22.  For the comment  of the Rebbe Maharash on  this stipulation of the
     Alter Rebbe, see HaYom Yom, p. 77. 23. Cf. Mishlei  15:1. 24. This
     final sentence was  added by the Alter Rebbe at  a later date; see
     HaYom Yom, loc. cit. 25. Mishlei 27:19.
 
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