From: murray.bbs@cybernet.cse.fau.edu
Newsgroups: soc.culture.jewish
Subject: Tanya, Epistle 10, 2 of 3
Date: 23 Aug 92 02:08:13 GMT
Organization: Florida Atlantic University, Boca Raton

Tanya Epistle 10      2/3
 
>>> Continued from previous message
 
This is what is called "the Chesed  of the world."  [I.e., the Supernal
degree of  Chesed that is  drawn down through  this manner  of measured
charity is termed Chesed olam, "the Chesed of the world."
 
This means (31) "the  Chesed of G-d that  endures throughout the  day,"
which is vested in the higher and lower worlds through the arousal from
below  [that is generated  by man's service,] i.e.,  by the precepts of
charity and  kindness that  people practice for  each other.  [Kindness
between man and his  fellow draws down Divine kindness  into the higher
and lower worlds.]
 
But because the world is finite and  measured - "From the earth to  the
heavens there is  a distance of 500 years and  likewise from one heaven
to another [there is a  distance of 500 years], (32) and  "Six thousand
years shall the world exist..." (33) the Torah's commandment of charity
and  kindness is  also given  a  limit and  measure, as  are the  other
commandments of the Torah.
 
However,  this [limitation on charity] applies only to one who observes
the Torah and  does not depart  from it to the  right or left,  even as
much as a  hair's-breadth. But as to him who has strayed from the path,
Heaven  forfend,   inasmuch  as  he  has  distorted  his  course,  thus
diminishing the Supreme Holiness,  [A Jew draws down sanctity  from the
Supreme Holiness through his performance of the commandments; as we say
in  the  blessings  recited   before  their  performance,  "...Who  has
sanctified us with His  commandments." I.e., performing mitzvot elicits
a downflow  of Supreme Holiness, whereas  non-performance depletes it.]
that is,  he has diminished  its value as  regards the efflux  he could
have  elicited from  G-d*s Divinity  and the  radiation [he  could have
elicited] from the [infinite] Ein Sof- light, had he observed the Torah
and fulfilled it  as required,  - such distortion  cannot be  rectified
except by an  efflux of the Supreme  light that transcends  the worlds,
without being vested in them.
 
This is what is called Chesed ilaah [superior kindness]  and rav Chesed
[abundant  kindness], because  it  radiates  and  diffuses  infinitely,
without limit and measure, since it is not contracted within the worlds
but encom-  passes them from above [in equal measure], from the peak of
all rungs to the end [of all rungs].
 
Now, when man draws it downward by means of his deeds and by an arousal
from below, this  Supreme light  then radiates and  extends within  the
worlds,  rectifying  all distortions  and  deficiencies  caused in  the
Kodesh HaElyon, and renewing  their light and goodness with  an intense
elevation, on the level of a truly new light.
 
[An act of penitence does not merely uncover a pre-existing light,  but
calls  forth a  new and infinite  light which  is loftier  than all the
worlds.]
 
This is  why the Sages  taught that  (34) "In the  place (i.e., at  the
level)  where penitents  stand,  [even the  perfectly righteous  do not
stand]."
 
[The   Rebbe  Shlita  notes  that  in  various  sources  (35)  this  is
paraphrased  as follows: "In the  place where penitents  stand even the
truly righteous cannot stand." I.e., the level at which penitents stand
steadfastly cannot even  be attained  by the truly  righteous, for  the
Divine radiance drawn down through repentance is of an utterly superior
quality.]
 
Now  the essence of penitence is in  the heart, for through regret from
the depth of the heart one arouses the [corresponding] depth [i.e., the
ultimate  degree]  of  this Supreme  light.    [I.e.,  a man's  earnest
penitence  calls  forth the  above-described  superior  spiritual light
which rectifies whatever he had been lacking  in his fulfillment of the
Torah and its mitzvot.]
 
But in order  to call forth [this light] so that it will radiate in the
higher and  lower worlds, there must be an actual arousal from below in
the form of action, viz., the  practice of charity and kindness without
limit and measure.
 
For just  as a  man dispenses  rav  Chesed, [an  infinite abundance  of
kindness]  [the first two letters  of Chesed] meaning  "he pities" [and
the last  letter when spelled  out meaning,  in Aramaic,] "him  who has
not,"  implying  [that  he  dispenses  his  kindness]  to  the  utterly
destitute individual who  does not  have (deleit lei)  anything of  his
own, without setting a limit  or measure to his giving and  diffusion -
so, too, the  Holy One, blessed  be He, diffuses  His light and  benign
influence in the spirit  of the superior Chesed,  known as rav  Chesed,
that  radiates infinitely, without  limit or measure,  within the upper
and lower worlds.
 
For in relation  to Him, blessed  be He, all are  in a state  of deleit
[having nothing], inasmuch  as they have nothing  at all of  their own,
and all before Him are considered as nothing.
 
[Since  all of creation is  of no account in  the eyes of G-d, anything
received from  His hand  is not deserved,  but a  gratuitous gift;  as,
indeed, is  the very fact that  mortal endeavors are able  to draw down
Divine  light. At any rate,  boundless tzedakah and  kindness draw down
the degree of Divine radiance that transcends all worlds.]
 
All the blemishes that a man  caused above, in the upper and  the lower
worlds, through  his sins, are  thereby rectified. [Thus,  the measured
performance of tzedakah and Chesed draws  down Chesed olam, which is  a
worldlike (hence, a  finite) degree  of Divine  benevolence, while  the
boundless  performance of tzedakah and Chesed draws down rav Chesed, an
infinite degree of Divine benevolence.]
 
And this  is the meaning of  the verse, (36) "G-d  prefers tzedakah and
justice  (37) over offerings,"  because the  sacrifices are  defined in
terms  of  quantity, dimension  and  limitation, while  charity  can be
dispensed without limit, for the purpose of rectifying one's sins.
 
[Although (like the sacrifices) tzedakah also effects atonement, it may
be  offered (unlike the sacrifices) without limit. It is therefore able
to  draw down Divine illumination that is correspondingly infinite, and
thereby secure a superior order of atonement.]
 
As for  the ruling that (38)  "He who is unstinting  [in his charitable
giving] should  not expend more than one fifth [of his earnings]," this
applies only to  one who has not sinned, or who  has rectified his sins
by means of self-mortification  and fasts, as indeed all  the blemishes
Above  should be  rectified. [Since  such an  individual need  not give
tzedakah to rectify his sins, he should not give more than a fifth.]
 
But as to  him who still needs  to remedy his soul, the  healing of the
soul is  obviously no  less a  priority than the  healing of  the body,
where money does not  count. As Scripture states, (39) "Whatever  a man
has he will give on behalf of his soul."
 
[The  simple meaning of the verse is that  a person will forego all his
wealth in order  to save his  life. However, since  the word "soul"  is
used rather  than "life", we  may also understand  this to mean  that a
person will give  everything he has  in order to  save and rectify  his
soul.]
 
[The Alter  Rebbe now returns to the verse quoted at the outset of this
Iggeret  HaKodesh: Chasdei Hashem Ki  Lo Tamnu... -  "The kindnesses of
G-d have surely not ended...."  There he had asked: If the verse refers
only to G-d's kindness,  why does it use  the verb tamnu (in the  first
person  plural), which  would make the  phrase mean, "we  have not been
brought to  an end,"  rather than  tamu (in  the third person  plural),
which would mean that "the kindnesses have not ended"?
 
He answers  this by saying that Chasdei  Hashem (the kindnesses of G-d)
refers also to the giving of tzedakah without limitation.  Accordingly,
the verse may be understood, as he now goes on to explain:]
 
Now, since this is G-d's manner of practicing benevolence, this mode of
unlimited kindness is known by the Name of the Holy One, blessed be He,
[viz.,] "The  kindnesses of  G-d," as it  is written,  (40) "and  G-d's
Chesed is everlasting...."
 
For  though (41) "All of  Israel are compassionate  and practice kindly
deeds," nevertheless there is a limit and measure to man's compassion.
 
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