From: murray.bbs@cybernet.cse.fau.edu
Newsgroups: soc.culture.jewish
Subject: Tanya 2 of 3
Date: 19 Aug 92 14:47:59 GMT
Organization: Florida Atlantic University, Boca Raton

***********************************************************************
Daily dose of Tanya. - CHITAS for: Av 3 (regular year) Av 7  in a
leap year
***********************************************************************
PART 2  of 3 -  From SHIURIM B'SEFER  HATANYA  by  Rabbi Wineberg 
***********************************************************************
 
[So  much for] gratitude in respect of past accomplishments. And [now,]
a request for the future:  May G-d thus continue  from year to year  to
grant added strength  to your  hearts among the  mighty, (11) with  the
might  of  the  Torah,  [I.e.,  may G-d  increase  that  which  He  has
previously  granted - His increase being even greater than the original
blessing  (12)  - so  that  the  hearts of  those  who  study Torah  be
strengthened  to such a degree that they will be considered mighty even
among the mighty,  with their  strength deriving from  the Torah.]  and
make  known to mankind the  might of the Oral  Torah (13) and its power
which is great.
 
[The might (Gevurah) of Torah relates specifically to the Oral Law. For
with regard to  the source of  the Torah in  the Supernal Sefirot,  the
Written  Torah derives from the  Sefirah of Chochmah,  which is aligned
with  the "right  side"  of the  universe -  the  attribute of  Chesed,
kindness  and benevolence; the Oral  Torah derives from  the Sefirah of
Binah, (14) which is aligned with the "left side" of the universe - the
attribute  of   Gevurah,stern  judgment   and   severity.  (15)   (This
relationship between Binah and Gevurah is alluded to in the verse, (16)
"I am Binah, Gevurah is mine.")]
 
[On the  strength that  the Oral  Law gives  the soul  of a Jew,]  King
Solomon,peace  be to  him, explained:  (17) `She  girds her  loins with
strength...'
 
[The "woman  of valor"  lauded by  King Solomon at  the opening  of the
relevant  chapter is an allegorical  allusion to Knesset  Yisrael - the
Congregation  of Israel, which comprises all Jewish souls. In the verse
quoted, she "girds her  loins with strength." "Strength" refers  to the
Torah, (18) as in the  teaching, (19) "There is no strength  other than
the Torah." Thus, the Torah strengthens the loins of the  soul, just as
a warrior girds his loins to gather maximal strength. But what is meant
by "girding the  loins of the  soul"?]  The loins  are the under  frame
that supports the whole body,including the head that is positioned over
them;  it  is they  that  lead  and bring  [the  body]  to its  desired
destination. And just as it is with the corporeality of the body, so it
is with the spirituality of the Divine soul. [Just as the loins support
the corporeal  body and head, so  do the soul's loins  support and lead
the   `body'  and  `head'  of   the  soul  to   its  desired  spiritual
destination.]
 
[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 with in 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] "Whodwells" [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)
 
                                     continued on part 3 of 3
 
Respond to yy@corner.wpb.fl.us
 
 ---  *  Origin:  Chasidus  is  for  EVERYONE  L'ChaimBBS  718-756-7201
(1:278/610)
Newsgroups: soc.culture.jewish