From: murray.bbs@cybernet.cse.fau.edu
Newsgroups: soc.culture.jewish
Subject: Tanya, Epistle 3 of 3
Date: 27 Aug 92 19:20:10 GMT
Organization: Florida Atlantic University, Boca Raton

Tanya - Epistle 11    3/3
 
>>> Continued from previous message
 
     the  Yotzer  Bereishit ["the  One Who  formed the first beginnings 
     of Creation"].
26.  Note of  the Rebbe Shlita: This  may be seen  as a hint  that [one
     should maintain this happy frame of mind at all times, despite the
     vagaries of life's]  28 different and opposite  "times" (as listed
     in Kohelet  3:2 ff.). The same  hint may also be  perceived at the
     beginning of the present Epistle ("at every time and moment").
27.  Note of the  Rebbe Shlita: Since it is for the sake of [his faith]
     that he was created - and he is alive at all times and hours. 
28.  Note of the  Rebbe Shlita: This is  another reason why  [the above
     described train of thinking] should be maintained at all times and
     hours.
29.  Note of  the Rebbe Shlita:  [The second word in  the Hebrew phrase
     Mar-eh  Be-atzmo  (here translated  "demonstrates";   lit., "shows
     concerning   himself")]  is   seemingly   superfluous   and   also
     unexpected.    Perhaps  it  suggests  that  [such  a  response  to
     hardship] runs  contrary to the very  essence - Etzem -   of one's
     creation  and  existence  (for  [a  faith  in  G-d's  ever-present
     goodness  is] the  purpose,  as stated  above,  for which  he  was
     created).
30.  Note of the  Rebbe Shlita:  This echoes Yeshayahu  28:16; see  the
     Targum   there  [which  translates Lo  Yachish  as Lo  Yizda-az-un
     "...will  not be  agitated"]. In  our text,  too, the  verb should
     perhaps  be spelled thus [with a  yud replacing the vav]. See also
     the  Targum of Kohelet 2:25 [which translates Umi Yachush as De-is
     lei Chash-asha - "...who is apprehensive"].
31.  Note of the Rebbe Shlita: As above, footnote 29.
32.  Note of the Rebbe Shlita: Tikkunei Zohar, Tikkun 6, end of p. 22a;
     cf.    Iggeret HaKodesh, beginning of sec. 22; see also Part I [of
     Tanya], conclusion of ch. 1 (with regard to gentiles).
33.  The  explanatory phrase "to the  extent that" was  inserted by the
     Rebbe Shlita. 
34.  Note of the Rebbe Shlita: This [reason] was not stressed above for
     it is self-understood, and is the simple meaning of the expression
     as often quoted by our Sages. This, however, is not the case here:
     after the Alter  Rebbe has focussed  on life in  the light of  the
     King's  countenance, it is obvious  that this is  what should have
     been desired. 
35.  Cf. Devarim 8:2.
36.  In the text here follow the words, Af She-aino Yachol - "though he
     is     unable."  A  gloss, inserted at this point by the  original
     publishers of this Hebrew  edition, notes the anomalous  nature of
     this  phrase  and  comments  that  it  does  not  appear  in  some
     manuscripts. An  alternative  version reads,  "...or  whether  his
     desire and wish - though he is unable [to actually do so] -  is to
     live  the  true life."  According to  this  version the  phrase is
     parenthetical.
37.  Tehillim 37:23.
38.  Note of the Rebbe Shlita: The choice of this particular verse here
     might  appear  problematic,  when  numerous  verses  about  Divine
     Providence appear in Scripture before this  one. [Its relevance to
     our context] becomes clear, however, in light of a comment  of our
     Sages  specifically on this verse (Chullin, end of p. 7b): ["A man
     does not (even  have something  trivial happen to  him, such  as)]
     bruise [his finger, without its  having been decreed from Above"].
     Here  too, then,  we observe  the extreme  precision of  the Alter
     Rebbe's  writing, even with regard to  words that might seem to be
     mere stylistic embellishments." 
39.  Tehillim 139:4.
40.  Note of the Rebbe Shlita:Cf. the teaching of our Sages in Berachot
     34b. --- 
 
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