From: Murray Kahl <kahl@cybernet.cse.fau.edu>
Subject: Tanya
Originator: scj@israel.nysernet.org
Reply-To: <Murray Kahl <kahl@cybernet.cse.fau.edu>>
Organization: Nysernet
Date: Thu, 21 Jan 1993 15:34:53 GMT

   
From: Y.Y. Kazen
  To: All
Subj: Tanya For 26 Tevet 
____________________________________________________________________________
 
Tanya for 26 Tevet
 
Our Sages, of blessed memory, hinted at this [principle stated here,
that the tevunah-love, too, has the power of elevating one's Torah and
mitzvot] when they said: (8) "The Holy One, blessed be He, joins a
good thought to the deed."
 
The simple meaning of the phrase, [that when one intends to do a
mitzvah, but is prevented from doing so, G-d ascribes it to him as
though he had actually performed it], warrants the expression: "Torah
considers him as though he had actually done it."
 
[Why the oblique expression, "G-d joins the thought to the deed,"
which seems to indicate that the thought was indeed implemented,
but that the action is somehow detached from it, and requires that
G-d join the two together]?
 
The explanation, however, [lies in the previously-mentioned
principle]:
 
It is the revealed fear and love of G-d in the heart that vest
themselves in one's performance of the commandments, giving them
vitality to soar on high.
 
For the heart is also corporeal, like the other organs of the body
which are the instruments of action.
 
[Therefore, when one feels a palpable love in his heart - which
indicates that the revelation in the soul has become "materialized"
to the point where it can be experienced as a feeling of love in the
corporeal heart - then this soul-revelation, this love, can also be
received by and expressed in the other corporeal organs of the body.
 
When it is so received, and when the organs act in accordance with the
love in the heart, then this love lends vitality to these actions, for
the heart is the source of vitality for all the organs, as the Alter
Rebbe goes on to say].
 
The heart is, however, internal and is the organs' source of vitality.
 
Therefore, [because the heart, in its corporeality, is close to the
other organs, and also provides their vitality], it can clothe itself
in their actions, to be their "wings", elevating them.
 
[As we see in practice: When one acts out of love, his hands suddenly
become animated; for, as stated, when the soul's revelation reaches
the point where it is felt in a revealed love, it has become so
materialized that it can be experienced in the other organs of the
body, and can therefore animate their actions].
 
However, the above-mentioned fear and love that are in the
intelligence of the brain and the recesses of the heart are of a far
higher order than the level of "action."
 
Therefore, they cannot clothe themselves in the performance of the
commandments, to become their intellectual power and vitality, to
elevate them, so that they may soar on high;
 
[The inability of the love to find expression beyond the mind -
which is far more spiritual than the other organs - indicates that
the revelation of soul present in the tevunah-love has not become
materialized enough to affect the other, more corporeal organs.
As we see, when one's actions are motivated, not by the desire of his
heart, but solely by his understanding that he ought to act in a
particular manner, then his actions lack vitality. So it is too of the
tevunah-love, and tevunah-fear ;they are so far removed from the
organs, that they are incapable of lending vitality to the actual
performance of the mitzvot, and to elevate them thereby].
 
If not for the fact that G-d joins and unites them together with the
action, [so that they may serve as its "wings".
 
They - [the tevunah-fear and love] - are called "good thought,"  for
they are not actual fear and love in a revealed state in the heart,
but only in the intelligence of the brain and the recesses of the
heart, as mentioned above; *  [since they express themselves in the
mind, they are called "good thought."
 
This, then, is the allusion contained in the statement, "G-d joins
the good thought to the deed": G-d joins the "good thought" - the
tevunah-love and fear - to the good deed (that one has actually
performed), so that the deed is not separate from the thought, but
instead is elevated by it.
 
In the following note, the Alter Rebbe states that this idea is
expressed in the Kabbalah in terms of the Sefirot (the Divine
attributes), and from this we may understand its parallel in the
human faculties].
 
* NOTE
 
Thus it is also written in the Zohar and Etz Chayim, that the Hebrew
word Tevunah ("understanding") comprises the letters which form the
words ben and bat ("son" and "daughter" ), which, in terms of human
emotions, represent love and fear.
 
Sometimes the tevunah descends to become the intelligence in the
feminine aspect of the "small image" (i.e., the recipient of the
Divine middot, or attributes, which are referred to collectively as
the "small image"), which, in the human sphere, refers to the letters
of Torah and mitzvot.
 
The normal order would be that the tevunah descend first to the
"small image" (the middot) and thence to the "feminine aspect" (the
attribute of Malchut). Sometimes, however, there is a direct flow from
Binah to Malchut, bypassing the intervening middot. In terms of one's
service to G-d this means: The normal procedure should be that the
understanding derived from one's meditation should affect his
emotions, arousing a love and fear within him, and these emotions
should, in turn, express themselves in one's actual performance of the
commandments. There is, however, an alternative method of affecting
one's actions - through the direct influence of the tevunah.
 
The initiated shall understand. I.e., the kabbalistic references
contained in the note will be more fully elucidated in the course of
further study.
 
END OF NOTE
 
[The Alter Rebbe now goes on to say that the effect of G-d's joining
the "good thought" of tevunah to one's good deeds, is that in this way
the mitzvot are able to ascend to the World of Beriah. This is a
"world of comprehension," and all the mitzvot motivated by emotions
arising from an understanding of G-d's greatness ascend thereto. But
even without this act of joining the good thought to the deed, one's
Torah and mitzvot ascend to the (lower) World of Yetzirah, a "world of
feeling," since one's performance is motivated (at the very least) by
the inherent love and fear of G-d that is hidden in the heart of every
Jew].
 
But G-d effects this joining of tevunah to action in order to elevate
the performance of the commandments and the Torah study - which are
carried out through the influence of the "good thought" [viz., the
tevunah] mentioned above - into the World of Beriah;
 
the World of Beriah being the level to which ascends the performance
of Torah and mitzvot when motivated by a fear and love deriving from
one's meditation, and which are truly revealed in one's heart.
 
However, even without this joining they rise to the World of Yetzirah,
by means of the natural fear and love which are latent in the heart of
all Jews from birth, as will be later explained at length. (9)
[In summary: Even he who cannot create a conscious, palpable love and
fear of G-d in his heart, can serve G-d with a perfect service through
the tevunah-emotions. Thereby, too, his performance of the Torah and
mitzvot will ascend to the same level as that motivated by a revealed
love and fear of G-d].
 
Notes for 26 Tevet
 
8. Cf. Kiddushin 40a.
9. Chs. 38, 39, 40.
 
 
 
 
Subj: Tanya For 27 Tevet   
Chapter Seventeen
 
With this explanation - [that even a fear and love of G-d which remain
concealed in one's mind and heart suffice to infuse one's fulfillment
of the commandments with vitality, thereby perfecting and elevating
them], we will understand the verse: (1)
 
"For this thing is very near to you, in your mouth and in your heart,
that you may do it."
 
[The verse states that it is easy for one to fulfill Torah and mitzvot
with all three "garments" of the soul - thought, speech and action.
 
The words "with your mouth" refer to speech, "with your heart" -to
thought, and "that you may do it" refers to action.
 
In a deeper sense, however, "your heart" refers not only to the power
of thought, but also to the heart as the seat of the emotions -love,
fear, and so on.  The verse is telling us, then, that it is within
easy reach of every Jew to fulfill the mitzvot with a feeling of awe
and love of G-d.  Concerning this, the Alter Rebbe poses the
question]:
 
At first glance, [the statement that "this thing is very near to
you] .... in your heart" seems contrary to our experience - [in our
experience we find that it is no simple feat to acquire a spirit of
love and fear of G-d].
 
( (2) Yet the Torah is eternal), (3) [hence it could not refer only to
Moses' generation - "a generation of understanding" - but must hold
true for our own ageas well.
 
In our experience we see that] it is not a "very near thing" to change
one's heart from worldly desires to a sincere love of G-d, [for by
nature one is inclined toward the former.<
 
And as is written in The Duties of the Heart, (4) "Desires for worldly
pleasures are unable to dwell in the heart together with a love of
G-d." In order to attain a love of G-d, therefore, it is necessary for
one to change his nature from one extreme to the other - by no means
an easy matter]!
 
Indeed, [commenting on Moses' statement: "What does G-d ask of you,
but to fear Him?"] the Talmud queries: (5) "Is fear of heaven a small
matter?"
 
[This indicates, as the Rebbe Shlita points out, that even in Moses'
generation (and surely in subsequent generations) it was no simple
matter to acquire a fear of G-d. And if this is true of fear of G-d,
then] how much more so - a love of G-d, [for fear of G-d is generally
more easily attainable than love of G-d.
 
Thus, not only our experience, but also this quotation from the Talmud
seems to contradict the verse which states that fear and love of G-d
are "very near to you]."
 
Moreover, our Sages also said (6) that only *Tzadikim* have control
over their hearts - [to arouse a love and fear of G-d whenever they so
desire.
 
This latter quotation intensifies the question, as the Rebbe Shlita
points out. Not only is it not "very near" to us to achieve a love of
G-d, but on the contrary, it is possible only for tzaddikim, who are
a minority. Surely the Torah does not address only tzaddikim;
 
how, then, can it state that a love of G-d is very near to us,
indicating that our heart is in our control, that we can divert it
from mundane desires to a love of G-d]?
 
But the words "that you may do it" refer to a love which merely leads
to the fulfillment of the commandments, [although, strictly speaking,
it is not an actual love].
 
[The author thus interprets the words "that you may do it" as a
qualification of the earlier phrase "for it is near to you .... with
your heart."  What is "near to you with your heart" (i.e., What sort
of love is easily attainable)? That love which pertains to action
("that you may do it").
 
Thereby we may also understand the order of the words in the verse.
The words "in your mouth, in your heart, that you may do it" refer to
the three "soul-garments" of thought, speech, and action, as we have
observed earlier. However, the order in which they are listed in the
verse is difficult to understand, for it seems to be neither an
ascending order (action, speech, thought) nor a descending order
(thought, speech, action). Why is the middle faculty, speech, put
first, followed by thought ("in your heart"), and then action ("that
you may do it")?  However, according to the interpretation of the
words "that you may do it" given here, this is readily understood.
These words follow immediately after the words "in your heart," for
they serve to explain and to qualify them: the love of which the verse
speaks here ("in your heart"), is that which leads to action ("that
you may do it")].
 
This means the hidden desire of the heart; even if it does not burn
openly like a flaming fire, [yet it can still lead one to fulfill the
commandments].
 
This matter [of arousing a love which remains hidden in the heart]
is very easy and very near to every man who has a brain in his head.
 
For his mind is under his control [even if his heart is not], and with
it he can meditate as he pleases, on any subject.
 
If, then, he will contemplate with it on the greatness of the
Almighty, he will inevitably generate - in his mind, at least -
a love of G-d, to cleave to Him through the performance of His
commandments and the study of His Torah.
 
This [Torah study and fulfilling the mitzvot] constitutes (7) "the
whole purpose of man," for it is written: (8) "[I command you these
mitzvot], that you do them this day'" - "this day" referring
specifically to this world of physical action.
 
[The Alter Rebbe's point is that the main objective in the commandment
to love G-d lies, not in the love itself, but in the practical and
wholehearted fulfillment of the commandments that is motivated by this
love, for the main thing in this world is action].
 
Only "tomorrow" [i.e., in the afterlife] is the time of reward, (9)
as is explained elsewhere.
 
[Hence the true love of G-d, which is in itself a partial reward
for one's serving Him, is not as important in this life as the actual
performance of the mitzvot, which can be generated even by a love
which remains hidden in the mind and heart. This, then, is the love
referred to in the verse, "for it is very near to you in your heart
that you may do it" - a love which, though it may not find overt
expression in the heart, is yet sufficient to motivate the performance
of the mitzvot, and within reach of every Jew.
 
How does this love motivate one to perform the commandments?
This the Alter Rebbe now goes on to explain]:
 
The mind, by virtue of its inherent nature, is master over the left
part of the heart, [the seat of the animal soul, whence come one's
mundane desires and evil thoughts], and over the mouth and the other
bodily organs, which are the instruments of action.
[Hence by having - in his mind, at least - a love of G-d and a desire
to fulfill the mitzvot, one can utilize the natural mastery of the
mind to overcome the desires of his heart, and to motivate his mouth
and other bodily organs to study Torah and fulfill its commandments.
We thus see that this can be done even by one whose heart is not under
his control, as is a tzaddik's].
 
Notes for 27 Tevet
 
 
1. Devarim 30:14.
2. Parentheses are in the original text.
3. Maimonides, Hilchot Yesodei HaTorah, 9:1.
4. Chovot HaLevavot, introduction to Shaar Ahavat HaShem.
5. Berachot 33b; Megillah 25a.
6. Bereishit Rabbah 34:10; 67:8.
7. Kohelet 12:13.
8. Devarim 7:11.
9. Eruvin 22a.
 
 
Subj: Tanya For 28 Tevet    
 
This is true of everyone [except he who is truly wicked] - that is,
not the Beinoni who is considered "like a rasha," but one who is truly
a rasha; in his case it cannot be said that his mind is master over
his heart].
 
 
[On the contrary, our Sages state (6) that the wicked are under the
control of their heart but their heart is not under their control at
all - [they are unable to master the desires of their  heart, for
their mind has no active control over it.
 
This also resolves an apparent contradiction. The statement,
"Tzaddikim have control over their heart," indicates that anyone of
a lesser rank, including a Beinoni, is not in control of his heart,
while the statement that only the wicked are "under the control of
their heart," implies that anyone outside the category of rasha - even
a Beinoni - is in control of his heart. Where, then, does the Beinoni
actually stand?
 
The previous discussion of the mastery of mind over heart explains
this point. There are actually not two alternatives - of either being
in control of one's heart or controlled by it - but three.
 
The tzaddik controls his heart. He can arouse a love of G-d in his
heart, directly, without resorting to his mind as a medium of
influence.
 
The rasha, on the other hand, not only does not control his heart,
but is controlled by it.
 
The Beinoni, although not in control of his heart, as is a tzaddik,
rules his heart by way of his mind, which is under his control.
 
To a certain extent, then, i.e., as regards the practical effect of
his heart on his thought, speech, and action, the Beinoni does in fact
control his heart. Therefore the Alter Rebbe says of the rasha "his
heart is not under his control at all," emphasizing that he
is unable to influence his heart even by means of his mind.
 
The author previously stated that the ability of the mind to master
the heart is natural and inherent in the mind. Why, then, do the
wicked (resha'im) lack this capacity? He answers]:
 
This is a punishment for the enormity and potency of their sinfulness.
 
[However, this raises another question: If they have in fact lost the
ability to master their heart, how can it be "very near" to them to
observe the mitzvot "with their heart" ?  In answer, the author
states]:
 
The Torah does not speak of the dead, that is, those wicked ones who
are considered dead (10) even during their lifetime. (11)
 
Indeed, it is impossible for the wicked to begin to serve G-d,
[that is, to observe the mitzvot out of a feeling of love and fear
of G-d], without first repenting for their past, in order to shatter
the kelipot [that were created by their sins], which form a sundering
curtain and an "iron wall" that interposes between them and their
Father in Heaven. (12)
 
[How are these kelipot shattered]? - By means of contriteness of heart
and bitterness of soul over one's sins.
 
As the Zohar interprets the verse, (13) "The sacrifices to the
Almighty (Elokim) are a broken spirit, a broken and contrite
heart ..., "  to mean that through one's breaking his heart the
unclean spirit of the sitra achra [the kelipot] is broken, [and this
is the sacrifice that we offer to the Divine Name, Elokim].
 
[When speaking of the sacrifices and the laws pertaining to them, the
Torah mentions only the Divine Name Havayeh (as in the oft-repeated
phrase describing the sacrifices: "an appealing fragrance to G-d
(Havayeh)").  No mention is made of a sacrifice to the Divine Name,
Elokim.  What, asks the Zohar, does constitute a sacrifice to that
Name?  The Zohar interprets the previously quoted verse as answering
this question. "The sacrifice to Elokim is a broken spirit" (i.e.,
breaking the spirit of the sitra achra; and this is accomplished by
means of) "a broken and contrite heart]."
 
( (2) See Zohar on Parshat Pinchas, p. 240, and on Parshat Vayikra, p.
8 and p. 5a, and the commentary of Rabbi Moshe Zacuto thereon.)
 
[Returning now to his original point, that the wicked cannot begin
serving G-d with love and fear before repenting their sins, the Alter
Rebbe says]:
 
This is the lower category of repentance, whereby the lower letter hei
is raised up from its fall into the forces of evil, the kelipot.
 
[Teshuvah (repentance), spelled Taf Shin Vav Bet Hei, forms the
words (Tashuv Hei) "returning the hei"; this implies that repentance
"returns" the hei of the Divine Name, Havayeh (yud kei vav kei),
to its proper place.  The higher category of teshuvah returns the
"higher" (the first) hei to the yud preceding it, while the lower
form of teshuvah returns the "lower" hei to the vav preceding it.
The teshuvah mentioned earlier as a prerequisite for a love and fear
of G-d, is of the lower category].
 
This [fall of the lower hei of the Divine Name into the kelipot] is
the mystery of the Shechinah [the Divine Presence] in exile, as our
Sages have said: (14) "When the Jews were exiled to Edom, the
Shechinah went into exile with them."
 
[In a spiritual sense, in terms of one's service to G-d], this
statement means that when one acts like "Edom", [the embodiment of
evil], when he sins, he degrades and draws down to Edom, [to the
kelipot], the Divine spark which vitalizes his Nefesh, Ruac h, a
nd Neshamah with G-dly, holy life. [In this way, the Shechinah within
him is drawn into exile].
 
[What constitutes "exile" in this case is the fact that the Divine
spark gives life to his G-dly soul] which is clothed in the animal
soul of kelipah situated in the left part of his heart; and as long
as he remains wicked, the animal soul reigns over him, dominating his
"small city," his body. [Thus the Divine spark within his G-dly soul
is in exile in the kelipah of his animal soul.]
 
The Nefesh, Ruach and Neshamah are thus held captive in exile under
it.
 
[A captive not only lacks the freedom to act as he wishes, but is also
forced to carry out the wishes of his captor. The Divine spark within
the soul, however, although in exile, is still not in captivity. It
has merely lost its ability to affect the person with its G-dly
vitality].
 
When the heart [of the rasha] is broken within him, and [thereby] the
spirit of uncleanliness and of the sitra achra are broken, and the
forces of evil are dispersed, then the lower hei of the Divine Name -
the Shechinah - rises from its fall and stands firm, as discussed
elsewhere.
 
[Only when he repents and thereby frees the Shechinah from exile, and
allows the Divine spark within him to affect his soul and body, may he
begin to serve G-d with love and fear.
 
In summary: It is indeed "very near" to us to love and fear G-d, for
we are able to create at least an "intellectual emotion" by means of
our mind, which is under our control even if our heart is not.
 
 

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