From: murray@cybernet.cse.fau.edu (murray kahl)
Newsgroups: soc.culture.jewish
Subject: Tanya, Epistle 2, Part 2 of 2
Date: 15 Sep 92 15:35:15 GMT
Organization: Cybernet BBS, Boca Raton, Florida

Subj: Tanya-Epistle 2       2/2
 
>>> Continued from previous message
 
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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