From: Murray Kahl <kahl@cybernet.cse.fau.edu>
Subject: Tanya for Kislev, Part 1 of 2
Originator: scj@israel.nysernet.org
Reply-To: <Murray Kahl <kahl@cybernet.cse.fau.edu>>
Organization: Nysernet
Date: Thu, 10 Dec 1992 20:15:52 GMT

Kislev, part 1 of 2
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TANYA FOR: 19 Kilsev
 
[Title Page
 
The title page written by the Alter Rebbe reads as follows]:
 
SEFER LIKUTEI AMARIM [Compilation of Teachings] PART ONE ENTITLED
SEFER SHEL BEINONIM [The Book of the Intermediates]
 
Compiled from sacred books and from teachers of heavenly saintliness,
whose souls are in Eden; based upon the verse, in [Devarim 30:14] ``For
this thing is very near to you, in your mouth and in your heart, that
you may do it"; explaining clearly how it is exceedingly near, in both
a lengthy and a short way, with the aid of the Holy One, blessed be
He.
 
[This verse on which the Tanya is based speaks of the obligation to
fulfill G-d's commandments, saying that it is very ``near", i.e.,
accessible, to every Jew to do so - through three channels, which are
here alluded to by the three phrases, ``your heart,'' ``your mouth,'' and
"to do it.''
 
These phrases represent, respectively, the three faculties of thought,
speech and action. These are, as it were, the functional organs of the
soul; the soul vests itself in them in order to implement its wishes.
 
In a deeper sense, ``your heart'' refers to the emotions - experienced
in the heart - of love of G-d and awe of Him.
 
When one fulfills a mitzvah out of his love of G-d, knowing that the
only way to unite with Him is by fulfilling His commands, he will do
so with an inner vitality and pleasure, just as  one does when he
fulfills the wishes of a dear friend. The love of G-d is thus a
channel for the performance of the positive mitzvot. On the other
hand, one's awe of G-d will prevent him from acting in violation of
His wishes. He who is pervaded by this sense of awe will be most
vigilant in avoiding any transgression of the prohibitive mitzvot.
 
The verse thus declares that acquiring these two emotions of love and
awe of G-d, so that they motivate one's observance of the mitzvot, is
likewise ``very near to you.''
 
This declaration is the basis of the Tanya. The Alter Rebbe now sets
out to explain, in both a lengthy and a brief way, how it is very
near.
 
By nature, man's heart desires material things. To develop a love
and a desire for G-dliness is actually to shift one's natural desire
from one extreme - worldliness, to another - G-dliness.  Nor is awe of
G-d easily attainable. As the Gemara attests, ``Is awe of G-d such a
small matter?!''  How then does the verse state that it is, indeed,
"very near to you"?
 
The Alter Rebbe will explain two ways by which the attainment of
love and fear is very near: one ``lengthy", and the other ``brief.''
 
The lengthy route is contemplation; by pondering deeply on the
greatness of G-d and His kindness, one will generate within himself
a love and awe of Him. The shorter route consists of arousing and
bringing to the surface the hidden love and awe of G-d inherent in the
soul of every Jew; it is ``short'' because in this case he does not
create these feelings but merely reveals them.
 
This, then, is the basis of the Tanya.
 
In his modesty, the Alter Rebbe named the book Likutei Amarim -
"A Compilation of Teachings,'' claiming that he did no more than
collect teachings ``from books and teachers.'' Chassidic tradition
understands ``books'' as a reference to the works of the Maharal, and
the Shelah, and ``teachers'' as the Baal Shem Tov and the Maggid of
Mezritch.
 
The book is popularly called Tanya, for the word with
which it begins.]
 
 
Approbations
 
[Concerning the approbations of the tzaddikim, Rabbi Yehudah Leib
HaKohen (1) and Rabbi Zusya, (1) the previous Rebbe (2) cites a
tradition originating with the Mitteler Rebbe, the son of the author
of the Tanya, as follows:
 
For twenty years the Alter Rebbe wrote the Tanya, revising, adding and
deleting, (3) critically examining every word and even (literally)
every letter, so that in the final manuscript there was neither a
missing nor a superfluous letter, not even the seemingly optional
letter vav. Only then did he permit it to be copied and distributed to
the public. As a result of the many copies and copyists, however, a
great many errors found their way into the text. (It is recorded
elsewhere that there were those who intentionally corrupted the text
in order to ascribe to the Alter Rebbe heretical views, so that they
could later attack him.) (4). At that point the Alter Rebbe sent
messengers (5) to the aforementioned tzaddikkim, to confer with them
on the printing of the Tanya and to request their approbations.
 
Both his colleagues expressed their enthusiasm over the book. R.
Yehudah Leib HaKohen said: ``The Tanya is an incense to counter all the
spiritual plagues besetting the generations just before the arrival of
Mashiach.''  R. Zusya predicted: ``With the Tanya the Jewish people will
go out to greet the righteous Mashiach.''
 
Both indicated in their approbations that they were writing in the
week of Parshat Ki Tavo ("when you enter the Land"). One of the
emissaries, R. Moshe Vilenker, gave two reasons for this: Firstly,
by studying the Tanya thoroughly one ``enters the Land'' in a spiritual
sense, meaning that he makes the essential will of his soul manifest
- for the word - Ratzon ("will") is related to Eretz ("land"). (6)
 
Secondly, the ways of serving G-d taught in the Tanya serve to
transmute the curses enumerated in Parshat Ki Tavo into blessings.
 
Both tzaddikkim, R. Moshe Vilenker went on to explain, similarly
indicated their esteem for the Tanya in the way they dated their
approbations. R. Yehudah Leib HaKohen wrote ``the year'' Taf Kug Nun Vav
(7) which is an acrostic for'' Tanya Ketoret Neshama Veruach'' - Tanya
is the incense for the spirit and soul. In keeping with his comment
quoted above; R.  Zusya wrote the date as Shnat Pdusainu - `` the year
of our Redemption'' - indicating, as above, that the Jewish people will
greet Mashiach with the Tanya.]
 
 
Approbation by the famous rabbi and chassid
A G-dly man of saintly renown
Our teacher Rabbi Meshulam Zusil of Anipoli
 
I have seen the writings of this rabbi (8) and gaon; this G-dly man,
saintly and pure; this luminous lens (9) [who brings every subject
into sharp focus.]
 
He [with his own talents has done well,] and moreover G-d in his
wonderful kindness has placed in his pure heart [additional strength]
to do all this [i.e., to write the Tanya]), in order to show G-d's
People His holy ways.
 
It was (the Alter Rebbe's) intention not to publish these writings,
for it is not his custom. But because these pamphlets (10) have spread
amongst all Israel in numerous copies by sundry copyists, and, as a
result of the many and various transcriptions, the copyists' errors
have multiplied exceedingly, he was compelled to bring these pamphlets
to the printing press.
 
G-d has aroused the spirit of the (two) partners, the outstanding
and distinguished scholar, R. Shalom Shachna, son of R. Noach, and the
outstanding and distinguished scholar R. Mordechai, son of R. Shmuel
HaLevi, (11) to bring these pamphlets to the printing house in
Slavita.
 
I congratulate them on this good deed.
 
They were, however, apprehensive of the growing number of printing
establishments which are wont to cause damage and ruin to the
accredited ones.
 
In view of this we have resolved to give this approbation so that
no man shall lift hand or foot (12) to cause any damage, G-d forbid,
to the aforementioned printers by encroaching upon their exclusive
right in any manner.
 
It is forbidden to any person to reprint this book without the
knowledge of the said printers for a period of five full years from
the date below.
 
May he who heeds these words of mine be blessed with good.
 
These are the words of one who demands this for the glory of the
Torah, this day, Tuesday - the day on which the Creator twice saw
that ``it is good'' (13) - of the weekly portion Tavo, in the year
Pdusainu (556) of the (sixth) millenium.
 
The insignificant Meshulam Zusil of Anipoli
 
Approbation by the famous rabbi and chassid
A G-dly man of saintly renown
Our teacher Rabbi Yehudah Leib HaKohen (14)
 
The wisdom of the man illumines the face of the earth - when one sees
the hand (writings) (15) of the author, the rabbi and gaon, this G-dly
man, saintly and pure, pious and humble, whose hidden (powers) have
been revealed long ago [i.e., despite his efforts to the contrary]),
when he sat at the seat of wisdom (16) with our lord, master and
teacher, the world gaon [i.e., the Maggid of Mezritch, who was a world
authority in the revealed aspects of Torah, as well as the supreme
authority in the realm of chassidic thought], and he drew water from
the well of living waters - [some understand this as an allusion to R.
Avraham ``the angel,'' son of the Maggid, for the letters ``Mib-air''
meaning ``from the well,'' also spell Avram.]
 
Now Israel [an allusion to the Baal Shem Tov, whose name was Israel]
will rejoice in the revelation of his holy words - [for in Tanya, the
teachings of the Baal Shem Tov find lucid intellectual expression],
which have been compiled in preparation for the press, to teach the
nation of G-d the ways of holiness, as anyone can perceive in the
inner meaning of [the author's] words.
 
That which is common knowledge needs no proof, [and thus the Tanya
would actually need no approbation], but for the fear of damage, so
that no harm be caused to the printers, I hereby sound a firm warning-
that no man raise his hand or foot (12) to print [the Tanya] for a
period of five years from the date below.
 
May he who heeds these words of mine be blessed with good.
 
These are the words of one who speaks thus for the glory of the Torah,
This day, Tuesday, of the weekly portion Tavo, in the year 556 of the
"sixth'' millenium.
 
Yehudah Leib HaKohen
 
 
Approbation of the rabbis, long may they live
Sons of the author of blessed memory
Whose soul is in Eden
 
Whereas it has been agreed by us to grant permission and authorization
to bring to the printing press, for a remembrance for the Children of
Israel the (17) written works of uprightness and truth, (18) ``words of
the living G-d'' [as chassidic discourses are called] by our lord our
father, master and teacher, of blessed memory, recorded personally by
his own holy hand in his own saintly expression, whose words are all
like burning fiery coals which ignite people's hearts, to draw them
near to our Father in heaven; -
 
These discourses are collectively entitled Iggeret HaKodesh ("the holy
epistle"), being mostly epistles sent by his holy eminence to teach
the people of G-d the way by which they should walk and the deed which
they should do; -
 
['' The way...'' probably refers to the chassidic paths of self-
perfection, those letters offering guidance in attaining love and
awe of G-d and in the proper service of G-d through prayer and Torah
study; while ``the deed...'' refers to the inspirational letters dealing
with charity and the like.]
 
Inasmuch as [our father] has made reference, in many places, (19) to
his Sefer Likutei Amarim, and since (20) ``the words of Torah are
scanty in one place and ample in another,'' so that some subjects in
Iggeret HaKodesh are more fully elucidated in Likutei Amarim, [and
vice versa]; -
 
Especially also since the ``Iggeret HaKodesh'' introduces new material
(pertaining to Likutei Amarim) in the form of a Kuntres Acharon
["Later Pamphlet"] on certain chapters, which he wrote when he
composed the Sefer Likutei Amarim; -
 
[The Kuntres Acharon] consists of profound discussions and insights in
passages of the Zohar and Etz Chayim which appear to contradict one
another, and in his understanding spirit [the author] resolves each
passage according to its context as explained in Likutei Amarim - [and
thus this part of Iggeret HaKodesh is certainly directly connected to
Likutei Amarim;]  -
 
Accordingly, we have deemed it proper to join [the discourses in
Iggeret HaKodesh] to the Sefer Likutei Amarim and Iggeret HaTeshuvah
of his saintly eminence our lord father, master and teacher [i.e., to
print them together].
 
Therefore we hereby place a great fence [i.e., prohibition] and the
"Nun Chet Shin'' (21) (i.e., excommunication) of the Rabbis for which
there is no remedy, that no man lift his hand (12) to print [these
discourses] in their present form together with the Likutei Amarim,
or one without the other, for a period of five years from the date
below.  (22)
 
This, however, must be made known:
 
To our misfortune (23) the manuscripts written by his personal saintly
hand which were composed with great precision without a superfluous or
deficient letter, have become extinct.
 
All that has remained from the abundance of material is this small
number of writings, which have been collected one by one from the
copies spread amongst the disciples.
 
Should, therefore, an error be discovered - for ``who can avoid
errors'' (24) the obvious error will be identified as deriving from a
scribal slip, but the meaning will be clear.
 
Declared by Dov Ber, the son of my lord father, teacher and master,
gaon and chassid, saint of Israel, our teacher and master Shneur
Zalman, of blessed memory, whose soul rests in the hidden
treasurehouses of heaven.
 
Declared also by Chayim Avraham, the son of my lord father, teacher
and master, gaon and chassid, our teacher and master Shneur Zalman;
may the memory of the tzaddik be blessed, whose soul rests in the
hidden treasurehouses of heaven.
 
Declared also by Moshe, the son of my lord father, teacher and master,
gaon and chassid, Shneur Zalman, of blessed memory, whose soul rests
in the hidden treasurehouses of heaven. (25)
 
Notes to 19 Kislev (And Approbations)
 
1. The Alter Rebbe's colleague, and a disciple of the Maggid of
   Mezritch.
2. Rabbi Yosef Yitzchak Schneersohn of Lubavitch. See Iggerot
   Kodesh - Admur HaRayatz (KPS, Brooklyn, N.Y., 5742/1982), Vol. IV,
   pp. 264-267.
3. Examine well the first redaction of Likutei Amarim (reproduced by
   KPS, Brooklyn, N.Y. 5742/1982), and notes there. It is reasonable
   to assume that there were also many emendations in the text before
   the manuscript was released to the public to be copied. [Comment by
   the Rebbe Shlita.]
4. This adds insight to the Alter Rebbe's reference - at the end of
   his Compiler's Foreword - to ``sundry and diverse'' copyists (who
   caused errors to creep into the text), and likewise his statement
   that the printed Tanya would be ``cleared of dross and errors''
   [Comment by the Rebbe Shlita.]
5. As recorded in Iggerot Kodesh, loc. cit., the messengers were three
   renowned chassidim - R. Moshe Vilenker, R. Pinchas of Shklov and R.
   Yitzchak Moshe of Yass (Jassy).
6. See Bereishit Rabbah 5:7: ``Why is it called Eretz - land? Sheratzta
   laasot retzon kona - Because it desired to do the Will of its
   Creator.''
7. I.e., the year 556 (corresponding to 1796); if written in full
   (Heh Taf Kuf Nun Vav) it would appear as 5556.
 
8. Note that the author's name appeared in neither the title page nor
   the approbations in the first seven editions. Only beginning with
   the eighth edition (Shklov, 5574/1814) was the author's name
   included, posthumously, when also the approbation by the Alter
   Rebbe's sons first appeared.
9. See Yevamot 49b on the superiority of Moshe Rabbeinu: ``All the
   prophets gazed [at Divinity] through a non-luminous (or
   reflective') lens; Moshe Rabbeinu gazed through a luminous (or
   clear) lens.''  Rambam defines this superiority in his Yad, Yesodei
   HaTorah, ch. 6; Moreh Nevuchim II, ch. 35; and his commentary on
   the Mishnah, introduction to the chapter known as Chelek, in
   Tractate Sanhedrin, Principle 7. [Comment by the Rebbe Shlita.]
10. The Tanya was first distributed in the form of kuntreisim
    ("pamphlets"). See Tanya, KPS edition (Brooklyn, NY 1958), p. 407.
11. The first is the Alter Rebbe's son-in-law and father of Rabbi
    Menachem Mendel of Lubavitch, third leader of Chabad; the second
    is R. Mordechai Gorowitz, the printer of Shklov.
12. From Bereishit 41:44; i.e., ``shall take any liberties.''
13. Bereishit 1:10, 12.
14. Author of Or HaGanuz. Perhaps this approbation explains the most
    unusual phenomenon of the Tzemach Tzedek's granting an approbation
    to the above work. [Comment by the Rebbe Shlita.]
15. The original reads, ``the hands of'' perhaps a copyist's error.
    [Comment by the Rebbe Shlita.]
16. From II Shmuel 23:8.
17. Paraphrase of Kohelet 12:10.
18. Siddur, from the passage preceding Keriat Shema.
19. In sections 3, 5, 6, 17, 18, 20, (25?), 29, and in Kuntres
    Acharon, sec. beg. ``And charity like a mighty stream...''
20. Paraphrase of Talmud Yerushalmi, Rosh HaShanah 3:5, which is
    quoted in Tosafot on Keritot 14a, s.v. Ela.
21. Niduy, Cherem, Shamta - three forms of excommunication, which also
    form in acrostic the word Nachash - snake -, hence the expression
    ``which (i.e., `for whose bite') there is no remedy'' (cf. Tractate
     Shabbat 110a).
22. The Shklov 5574 edition bears the date ``Thursday, the 22nd of
    Iyar, 5574,''  subsequently omitted.<
23. Literally, ``on account of our many sins.''
24. Tehillim 19:13.
25. ``To date, I have found no explanation for the variations in the
     titles with which each of the Alter Rebbe's sons describes his
     father in his signature, and why each in succession omits two
     words from the signature of the one before him (as the text
     appears in all editions beginning with that of 5660 (1900).
     [Comment by the Rebbe Shlita.]
     It has been suggested that at the time of signing the
     approbation, the first signatory, as the Alter Rebbe's successor,
     was himself a Rebbe, a ``saint in Israel;'' he therefore emphasizes
     the Alter Rebbe's greatness in being a ``saint in Israel.'' The
     second signatory was at the time, a rav and a halachic authority,
     and he therefore places the emphasis on the Alter Rebbe's
     greatness as ``our master and teacher.'' The third signatory was
     then a gaon and a chassid, (as is known from the traditions
     handed on by the leaders of Chabad), and he therefore emphasizes
     the Alter Rebbe's greatness as a gaon and chassid.
     In the same vein we could also understand the distinctive phrase,
     ``the memory of the tzaddik be blessed,'' in the second signature -
     based on the tradition that the second signatory wasoutstanding
     in his righteousness and humility.
 
 
 
TANYA FOR: 20 Kilsev
 
Compiler's Foreword
 
[As we have seen from the title page, the Alter Rebbe perceives
himself as a mere compiler rather than as an author.]
 
Being a letter sent to all Anash - [members of our fellowship, i.e.,
the chassidim], may [G-d] our Stronghold bless and guard them.(1)
 
To you [worthy] men, do I call. Listen to me, you who pursue
righteousness, who seek G-d, and may the Almighty listen to you, both
great [in spiritual stature] and small, all Anash in our land and in
nearby countries: may each in his own place achieve peace and eternal
life.  Amen. May this be His Will.
 
It is well known that all Anash are wont to say that hearing words of
moral guidance [from a teacher addressing his student individually and
directly] is not the same as seeing and reading [such guidance] in
books, [which are impersonal and addressed to the reading audience at
large. The spoken word will have far greater effect than the
written word, for two reasons. The first:]
 
For the reader, [who gains such instruction in books], will read it
after his own manner and mind, and [will absorb the written message]
according to his mental grasp and comprehension at that particular
time.
 
Hence, if his intellect and mind are confused and wander about in
darkness in [ideas pertaining to the service of G-d] he will find it
difficult to see the beneficial light hidden in books, although this
light be pleasant to the eyes and therapeutic for the soul.
 
[In the case of personal guidance, on the other hand, the mentor
can ensure that his message is understood fully and correctly.
The Alter Rebbe now points out a second disadvantage in written
advice. By its very nature its ability to inspire even the
understanding reader is restricted to a specific audience. A book does
not allow for the subjective differences between one reader's
character and another's. It will, of necessity, leave some of its
readership untouched.
 
The Alter Rebbe next distinguishes between two categories of
inspirational books. In those books belonging to the first category
this problem is more obvious and acute; in those of the second
category, less so.
 
The first category embraces those books that argue for pious conduct
on grounds of human intellect. These will surely not affect all
readers equally; owing to the diversity of mind and temperament among
readers, what profoundly inspires one reader, will leave another
indifferent.
 
The second category comprises those works founded on the teachings of
our Sages. It would seem at first glance that in such books the
problem of subjective differences between readers would be irrelevant.
Since they are based on Torah, which is pertinent to every Jew without
exception, surely every Jew could be guided and inspired by them.
 
The Alter Rebbe points out, however, that not every Jew is privileged
to find his place in Torah and to derive the instruction applicable to
him as an individual. Thus the problem still obtains, though to a
lesser degree.]]
 
Aside from this [aforementioned possibility that the reader's
intellectual shortcomings may prevent him from perceiving the light
concealed in the holy books, there is yet another difficulty]:
 
Those books on piety founded on human intelligence surely do not
affect all people equally, for not all intellects and minds are
alike, and the intellect of one man is not affected and aroused by
that which affects and arouses the intellect of another.
 
As our Sages have said, in reference to the blessing of ``He who is
wise in secrets'' [ordained by the Sages to be recited] on [witnessing
a gathering of] 600,000 Jews, (2) [whereby we praise G-d's omniscience
in knowing the secrets of them all]: ``For their minds [i.e., thoughts,
opinions and feelings] are all different from one another."(3)
 
So too does Ramban of blessed memory [explain the reason for the
blessing] in his Milchamot,(4) elaborating on the comment of Sifrei
on the verse(5) describing Joshua as ``a man in whom there is spirit;''
 
[Sifrei explains] ``that he was able to meet the spirit of every man.''
(6)
 
But even those works of mussar whose foundation is in the peaks of
holiness, [meaning that they are founded on] the Midrashim of our
Sages ``in whom the spirit of G-d speaks, and His word is on their
tongues,'' (7) - [even in the case of such works the aforementioned
problem obtains.
 
For although] ``Torah and the Holy One, blessed be He, are one,'' and
all 600,000 general souls of Israel, and the individual souls
that are their offshoots, (8) down to even the [soul-]spark residing
within the most worthless and least estimable members of our people,
the Children of Israel, are all bound up with the Torah and the Torah
is what binds them to G-d, as is known from the holy Zohar,(9) [and
since the Torah does contain what is pertinent to every Jew, those
works founded on the Torah ought to appeal to every Jewish reader,]-
yet this is [said] in a general way for the Jewish people as a
whole.
 
[This statement of the Zohar speaks of the bond between Jewry in
general with the Torah in its entirety. It does not refer to a
particular Jew seeking individual instruction in a specific area
in the Torah.]
 
It is true that the Torah lends itself to interpretation by the
rule of ``general principles and specific applications,'' and these
applications may be further broken down to even more specific
details, to apply to each individual soul in Israel rooted in the
Torah.
 
[Thus the Torah contains not only general instruction for the nation
as a whole, but also specific instruction for each individual.
Therefore, despite subjective differences between people, every Jew
could theoretically find in such works instruction pertinent to his
circumstances.]
 
Yet, not every man is privileged to recognize his specific place
in the Torah, [so that he may know how to derive specific guidance
from it].
 
Even in the [Torah-]laws governing things forbidden and permissible
which have been (10) ``revealed to us and to our children [equally]''
[for despite the differences between generations, the law applies
equally to all, complete objectivity prevailing] -, even in these laws
we witness arguments from  one extreme to the other between tannaim
and amoraim, [with one tanna, for instance, declaring perfectly
permissible that which another tanna rules absolutely forbidden.]
 
Yet (11) ``these as well as those are the words of the living G-d.''
[In this phrase the words ``living G-d appear in the plural form (12)
(Elo-kim)], because [the diversity of opinions in the Halachah stems
from plurality in] the source of life of the souls of Israel - [within
the ``living G-d'' (i.e., within G-d as He is the source of life) -
Elokim Chaim.
 
The souls, and hence also their source, so to speak, are] divided
into three general categories: right, left and center, representing
kindness (Chesed), severity (Gevurah)... [and beauty (Tiferet)].
 
Those souls which are rooted in the attribute of kindness tend to be
lenient in their halachic decisions, being inclined toward kindness,
[which dictates that the object be declared permissible and thus
capable of being sanctified if used for a sacred purpose], and so on,
[with the attribute of severity dictating stringency in halachic
decisions, and the attribute of beauty mediating], as is known.
 
[In his Iggeret HaKodesh, the Alter Rebbe applies this principle to
the legal arguments between the Schools of Shammai and Hillel. The
School of Shammai was usually stringent, because their spiritual
source was the attribute of severity; the school of Hillel usually
lenient because of their source in the attribute of kindness. In
certain decisions, however, their positions were reversed. For the
realm of holiness is governed by the principle of mutual incorporation
(hitkalelut), with kindness containing elements of severity and vice
versa.
 
Now if one's individual spiritual tendencies affect the way he views
the Torah even in the area of the Halachah, which is intrinsically
objective], surely, how much more so, [will subjective differences
play a role] in ``matters hidden to G-d Almighty,'' namely, to one's awe
and love of G-d, which are [subjective by their very nature, for they
express themselves] in the mind and heart of each person according to
his own measure (his shiur), according to his heart's estimation
(hash-ara), and according to the ``gate'' (sha-ar) that he makes in his
heart, [to permit his intellectual understanding (of G-dliness) to
pervade his heart and generate within him a love and awe of G-d],
 
as the Zohar (13) comments on the verse, ``Her husband is known by the
gates...'' (14).
 
[The Zohar interprets the ``husband'' of this verse as a reference to
G-d, Who is the ``husband'' of the community of Israel. We ``know'' and
attach ourselves to Him ``by the she'arim,'' which the Zohar interprets
in the sense of shaar (gate), shiur (measure), and hash'arah
(estimation), as explained above. At any rate, we see that being
inspired in the love and fear of G-d is intrinsically subjective.
 
To return to the thread of our earlier argument: If even in the
objective halachah we find differences of opinion arising from the
variety in human nature, we will surely find a variety of response to
inspirational literature. The chassidic saying quoted above, that
"seeing'' (in books - even Torah books) ``is not the same as hearing''
(inspiration from a teacher), seems quite justified.
 
How then could the Alter Rebbe now propose to offer the Tanya to his
followers as a substitute for the personal guidance that he had been
giving them until this time?
 
In answer the Alter Rebbe states that the Tanya is addressed to his
chassidim, with whom he has a long-standing relationship, and whose
specific needs for guidance are known to him from their personal
audiences with him. They will therefore find the advice provided in
the Tanya relevant to their individual needs.
 
Chassidim would add that this includes all those who study the Tanya:
the Alter Rebbe knew them all and addressed himself to each one's
needs in the service of G-d, as though they had spoken to him in
private audience. As the Rebbe Rashab phrased it, (15) ``To study the
Tanya is to converse with the Alter Rebbe.''
 
Notes to 20 Kislev
 
1. The abbreviation may also represent:"May our Stronghold and
   Redeemer preserve them,'' or some similar expression. Compare the
   phrase (in the morning prayer): ``Stronghold of Israel, arise to the
   aid of Israel...'' It is possible that the Alter Rebbe wrote the
   words in abbreviation to allow for a variety of interpretations of
   the blessing.(Comment of the Rebbe Shlita.)
2. The reading in the text is Shishim Ribu - ``sixty ten-thousands,''
   corresponding to the number of adult male Israelites in the Exodus
   from Egypt (Shmot 12:37; Bamidbar 11:21).
3. Berachot 58a.
4. Commenting on Alfasi's omission of this passage in the Gemara.
5. Bamidbar 27:18.
6. Rashi, too (ibid.), cites the interpretation that ``he could meet
   the spirit of every man,'' yet the Alter Rebbe quotes it from
   Ramban. This may be because Ramban suggests the possibility that
   a great sage may be the equivalent of, and incorporate within
   himself, the minds of 600,000. (Ramban accordingly explains why, as
   the Gemara relates, Rabbi Chananya the son of Rabbi Icka recited
   the blessing of ``he who is wise in secrets'' when he met Rav Papa
   and Rav Huna the son of Rabbi Yehoshua.) However, recognizing such
   a sage requires a discerning mind on the part of the observer, and
   for this reason Ramban rules in practice that one should recite the
   blessing only when he actually sees 600,000 people. We see from
   Ramban, at any rate, that the alternative possibility theoretically
   exists. The chassidim, who ``know'' and ``recognize'' the Alter Rebbe
   (as he says of them later), know him to be such a sage ``who can
   meet the spirit of every man;'' for inasmuch as his was a
   ``comprehensive soul'' (Neshama Klalit), he contained within himself
   the spirit of every one of them.
7. Paraphrase of II Shmuel 23:2.
8. See Tanya, ch. 37.
9. III, p. 73b.
10. Based on the verse (Devarim 29:28):"The hidden things are for G-d
    Al-mighty, and the revealed things are for us and our children...''
11. Eruvin 13b.
12. Elokim Chayim rather than El-oka Chai.
13. P. 103a,b.
14. Mishlei 31:23.
15. Torat Shalom p. 56.
 
TANYA FOR: 21 Kilsev
 
I speak, however, of those who know me well, each and every one
of Anash of our country and those countries nearby, with whom
affectionate words were often exchanged [in private audience],
and who revealed to me all the hidden recesses of their heart and
mind in matters related to the service of G-d which is dependent on
the heart.
 
To them shall my words seep through, and (16) my tongue shall take the
form of a scribe's pen, in these pamphlets entitled Likutei Amarim
("A Compilation of Teachings"), being compiled from books and
teachers, heavenly saints, who are well known to us.
 
[The ``books and teachers'' alluded to have been explained above, in the
comments on the title page.]
 
Some of these teachings, the wise [for whom ``a hint is sufficient"]
will find alluded to in the sacred letters of our teachers in the Holy
Land.
 
[As mentioned above, the Alter Rebbe considered certain senior
disciples of the Maggid of Mezritch as his mentors, especially Rabbi
Mendel of Vitebsk, who then resided in Eretz Yisrael.]
 
Some of them I heard from their saintly mouth when they were here with
us [before they moved to Eretz Yisrael]. All of them are answers to
many questions posed continually by Anash of our country seeking
advice, each according to his stature [in the service of G-d], so as
to receive guidance for themselves in the service of G-d, because time
no longer permits [me] to reply to everyone individually on his
particular query, and also because forgetfulness is common.
 
I have therefore recorded all the replies to all the questions, to be
preserved as a sign, and to serve as a reminder in everyone's mind.
(17) No longer will one need to press for a private audience, for in
these Likutei Amarim one will find tranquillity for his soul, and true
counsel on everything that he finds difficult in the service of G-d.
 
Thus his heart will be firmly secure in G-d who completes and
perfects everything for us.
 
He whose mind is too limited to understand how to derive advice
from these pamphlets, let him discuss his problem with the foremost
scholars of his town and they will enlighten him.
 
Of [these scholars] I request that they not lay their hand upon their
mouth, [i.e., not to keep silent when asked for advice, for fear of
appearing to be proud in their knowledge], to conduct themselves with
false modesty and humility - [for misplaced modesty is falsehood].
 
It is well known how bitter is the punishment of him who (18)
"withholds food,'' [i.e., who withholds Torah knowledge from him who
seeks it], and also how great is the reward [granted to one who
provides such knowledge. This is well known] from the comment of our
Sages (19) on the verse,(20) ``G-d enlightens the eyes of them both.''
 
[The verse reads, ``The pauper and the wealthy man meet; G-d enlightens
the eyes of them both.'' The Gemara applies this to a pauper in Torah
knowledge and to one who is wealthy in Torah. When they meet, and the
wealthy one teaches the pauper, G-d enlightens the eyes of both of
them -  with a light that transcends them both.]
 
Thus G-d will cause His face to shine upon them, with the light of the
countenance of the King [which provides] life.
 
May He who provides life to the living grant us the privilege of
living to see the days when (21) ``no longer will one man teach
another...[to know Me], for they will all know Me, [... from the
smallest to the greatest],'' (22) ``for the knowledge of G-d will fill
the earth as the waters fill the sea.''
 
Amen. May this be His Will.
 
As the aforementioned pamphlets have been distributed among all the
Anash mentioned above, by means of numerous transcriptions at the
hands of sundry and diverse copyists, the multitude of transcriptions
has given rise to an exceedingly great number of textual errors.
 
[As mentioned above, the words ``sundry and diverse (copyists)'' may
well allude to two kinds of errors - the intentional as well as
the innocent.]
 
Therefore the spirit of the noble men mentioned on the previous page
(23) has generously moved them to make a personal and financial effort
to have these pamphlets published, cleared of all dross and copyists'
errors [- another possible allusion to the two types of errors
mentioned above, with ``dross'' representing the forgeries], and
thoroughly checked. I congratulate them on this worthy deed.
 
Inasmuch as the verse states explicitly, (24) ``Cursed be he who
encroaches on his fellow's border,'' and where the expression ``cursed''
is used, it implies both damnation and excommunication, (25) G-d
preserve us, [it is actually superfluous to add any further
prohibition on violating the copyright of the publishers].
 
I come therefore only [to reinforce the words of Scripture] as [the
Talmud cites] a mere practice in Judah in order to reinforce an
explicit Scriptural statement, (26) invoking a strict prohibition on
all publishers against printing these pamphlets, either themselves or
through their agents, without the permission of the above-named,
for a period of five years from the day that this printing is
completed. (27)
 
May it be pleasant for those who comply, and may they be blessed with
good.
 
These are the words of the compiler of the aforementioned Likutei
Amarim.
 
Notes to 21 Kislev
 
16. Tehillim 45:2.
17. As in the expression concerning the tefillin (Shmot 13:9): ``They
    shall be for you as a reminder between your eyes.''
18. See Sanhedrin 91b on Mishlei 11:26.
19. See Temurah 16a on Mishlei 29:13.
20. Mishlei 29:13.
21. Yirmeyahu 31:33.
22. Yeshayahu 11:9.
23. Referring to the partners R. Shalom Shachna and R. Mordechai; see
    approbation of Rabbi Zusya of Anipoli and footnote 11 there.
24. Devarim 27:17.
25. Shevuot 36a (in inverted order); and Rambam, Yad, Hilchot
    Sanhedrin 26:3.
26. Kiddushin 6a.
27. As above, in the approbations: Tuesday, Parshat KiTavo, 5556.
 
 
 
TANYA for: 22 Kislev
 
Chapter One
 
We have learned (Niddah, end of ch. 3): (1). ``An oath is administered
to him: [Before a Jew is born an oath is administered to him in
heaven, charging him]:
 
`Be righteous and be not wicked; and even if the whole world [judging
you by your actions] tells you that you are righteous, regard yourself
as wicked.'''
 
[The soul of a Jew descends into a body for a purpose - in order
to fulfill a specific spiritual mission in this world. To enable
him to fulfill it a heavenly oath is administered to him that he
"be righteous and not wicked,'' and concurrently, that he regard
himself as wicked and not righteous.
 
The root (Shin Bet Ayin) of the verb Mashbi-im ("an oath is
administered") is virtually identical with the root (Shin Bet Ayin)
of the verb Masbi-im ("one causes [him] to be sated").
 
Accordingly, the oath charging him to be righteous may also be
understood to mean that the soul is thereby invested ("sated") with
the power that enables it to fulfill its destiny in life on earth.]
 
This requires to be understood, for we have learned in the Mishnah
[Avot, ch. 2], (2) ``Be not wicked in your own estimation.''
 
[How, then, can we say that an oath is administered to the soul that
it regard itself as wicked, when this directly contradicts the
Mishnaic injunction not to regard oneself as wicked?] (3)
 
Furthermore, if a person considers himself wicked, he will be grieved
at heart and depressed, and consequently will not be able to serve G-d
joyfully and with a contented heart;
 
[Apart from the previously mentioned contradiction from the Mishnah,
an additional question is now raised. A cardinal principle in the
service of G-d is that it be performed with joy - joy at the privilege
of serving Him either through performing a positive command or by
refraining from that which is prohibited.
 
How then can one be required to take an oath to consider himself
wicked, when this will cause him to be depressed, making it impossible
for him to serve G-d with joy?
 
Furthermore, just as the first part of the oath, ``Be righteous and be
not wicked,'' is vital to his success in realizing his life's mission,
so too the fulfillment of the second part of the oath, that he
consider himself wicked, is imperative. How can this possibly be so,
when such an attitude hinders his joyful service of G-d?]
 
While if his heart will not be at all grieved by this self-appraisal,
 
[I.e., if we should propose that in order to fulfill the oath the
person will indeed regard himself as wicked, but at the same time will
resolve that his wickedness shall not perturb him, so as not to
encumber his joyful service of G-d,] he may be led to irreverence, G-d
forbid, [by such an attitude, with sin perturbing him not at all.
 
For although his original resolve that being wicked will not perturb
him stems only from his sincere desire to serve G-d with joy, yet such
a resolution may very well lead to a situation where wickedness will
truly not disturb him.]
 
However, the [above] matter [will be more clearly understood after
a preliminary discussion of the true meaning of ``righteous'' and
"wicked".]
 
We find in the Gemara (4) five distinct types: a righteous man who
prospers, [materially as well as spiritually - he knows only good];
a righteous man who suffers,[ in both a material as well as spiritual
sense: spiritually, he has not yet vanquished all his evil, and in the
material sense too he is wanting]; a wicked man [in whom there is some
good and] who prospers; a wicked man who suffers [spiritually and
materially]; and an intermediate man - the Beinoni.
 
The Gemara explains: ``the righteous man who prospers'' is the
consummate lit., ["complete"] tzaddik; [Once he has achieved this
level, physical suffering - to cleanse the soul from the impurities
of sin - is unnecessary; he therefore prospers materially as well],
the ``righteous man who suffers'' is the imperfect [lit., ``incomplete''
tzaddik. [He therefore experiences some measure of material suffering,
thereby cleansing the soul while it is yet clothed in the body, so
that he will not have to endure any spiritual suffering in the World
to Come.
 
Accordingly, the Gemara is not referring to two tzaddikim on the same
spiritual level, one of whom prospers while the other suffers; rather,
it speaks of two distinct levels of tzaddikim. The Gemara thus cites
only two characterizations regarding the tzaddik - ``consummate'' and
"imperfect'' (lit., ``complete'' and ``incomplete"). The terms ``who
prospers'' or ``who suffers'' do not indicate his spiritual level: they
merely describe his resultant material status.]
 
In Ra'aya Mehemna (Parshat Mishpatim) (5) it is explained that ``the
righteous man who suffers'' is one whose evil [nature] is subservient
to his good [nature]. (6)
 
[He is a tzaddik who still retains some vestige of evil, albeit
subservient to his good nature. Accordingly, a ``righteous man who
prospers'' is a tzaddik in whom there is only good, since he has
totally transformed his evil nature.
 
According to the Zohar (of which Ra'aya Mehemna is a part), the terms
"who prospers'' and ``who suffers'' also indicate and describe the level
of the tzaddik. The ``tzaddik who prospers'' is a tzaddik in whom there
is only good - the evil within him having already been transformed to
good; the ``tzaddik who suffers'' is a tzaddik of lower stature - one
who still harbors some evil.
 
However, we must now understand why redundant titles are given to each
level of tzaddik: ``complete tzaddik'' and ``tzaddik who prospers";
"incomplete tzaddik'' and ``tzaddik who suffers.'' If the ``complete
tzaddik'' is the ``tzaddik who prospers'' (i.e., in whom there is only
good) and the ``incomplete tzaddik'' is the ``tzaddik who suffers'' (i.e.,
retains a vestige of evil), why then is it necessary to give each
tzaddik two appellations?
 
The explanation provided further (in ch. 10) is that each descriptive
term denotes a specific aspect of the divine service of the tzaddik.
 
The terms ``complete tzaddik'' and ``incomplete tzaddik'' denote the level
of service of the tzaddik's G-dly soul, i.e., the tzaddik's love of
G-d, for it is by virtue of this love that he is called ``tzaddik.''
The ``complete tzaddik'' is he who has attained perfection in his love
of G-d in a manner of ahavah betaanugim ("love of delights") -  the
serene love of fulfillment.  The tzaddik whose ahavah betaanugim is as
yet imperfect is called the ``incomplete (or unperfected) tzaddik.''
 
The terms ``tzaddik who prospers'' and ``tzaddik who suffers'' denote the
tzaddik's status vis-a-vis his efforts in transforming his animal soul
to holiness. For the tzaddik, through his lofty service of ahavah
betaanugim, transforms the evil within him into holiness and good.
The designation ``tzaddik who prospers'' indicates that he has already
totally transformed the evil within him and now good alone remains,
while the ``tzaddik who suffers'' is one who has not yet managed to
totally transform the evil within him to good; a vestige of it still
remains.
 
The explanations that follow make it abundantly clear that the evil
referred to here is no more than an amorphous evil still harbored in
the heart of the ``incomplete tzaddik.'' For the tzaddik has no
association with actual evil that manifests itself in thought or
speech, and most certainly not with the evil that finds expression in
actions.
 
In the Gemara (end of ch. 9 of Berachot (7)) [it is stated] that the
righteous are ``judged'' [i.e., motivated and ruled] by their good
nature, [their good nature having the final say]; the wicked are
judged [i.e., motivated and ruled] by their evil nature, [their evil
nature having the final say]; intermediate men are ``judged'' by both
[the good and evil nature]. (8)
 
Rabbah declared: ``I, for example, am a `Beinoni'.'' Said Abbaye to him,
"Master, you make it impossible for any creature to live...''
 
[Abbaye argued thus: ``If you are a Beinoni, then all those on a lower
level than you fall into the category of the wicked, concerning whom
our Sages say: (9) `The wicked, even while alive, are considered
dead.' By calling yourself a Beinoni you thus make it impossible for
anyone to live."]
 
To understand all the aforesaid clearly [an explanation is called
for].
 
[In addition to the question which will soon follow - that according
to the common conception of a Beinoni as a person having half mitzvot
and half transgressions, how could a great sage like Rabbah mistake
himself for a Beinoni - a further question is implied:
 
If a Beinoni is simply one having half mitzvot and half transgressions
then his status is readily identifiable, and there is no possible room
for debate.]
 
And also to understand the statement of Job [Bava Batra ch. 1] (10):
"L-rd of the Universe! You have created righteous men, You have
created wicked men,....'' for He does not decree [which persons are to
be] righteous and wicked.
 
[The Gemara (11) relates that G-d decrees that a child about to be
born will be wise or foolish, strong or weak, and so on.  However,
whether the child will be righteous or wicked G-d does not say: this
is not predetermined; rather, it is left to the individual's free
choice.
 
How, then, are we to understand Job's plaint, ``You have created
righteous men, You have created wicked men"? (12)]
 
We must also understand the essential nature (mahut) of the rank of
the Beinoni.
 
[The mahut of a tzaddik is righteousness; the mahut of the wicked man
is evil. What is the mahut - the essential nature - of the Beinoni?]
 
He is certainly not one whose deeds are half virtuous and half sinful;
for if this were so, how could Rabbah err in [classifying] himself as
a Beinoni?  - when it is known that his mouth never ceased studying
[the Torah], so much so that even the Angel of Death had no dominion
over him. (13)
 
[Such was Rabbah's diligence that he did not neglect his studies for
even one moment. Qualitatively too, his learning was on so high a
plane that the Angel of Death was unable to overpower him.]
 
How, then, could he err in considering that half his deeds were
sinful, G-d forbid? Furthermore, [when can a person be considered
a Beinoni?] For at the time one sins until he repents he is deemed
completely wicked, (and if he [was sinful and] then repented, [thus
ceasing to be wicked], he is deemed completely righteous (14).)
 
Even he who violates a minor prohibition of the Rabbis is termed
wicked, as is stated in Yevamot, ch. 2, (15) and in Niddah, ch. 1.
(16). Moreover, even he who himself does not sin, but has the
opportunity to forewarn another against sinning and fails to do so is
termed wicked [Shevuot, ch. 6 (17)].
 
All the more so he who neglects any positive law which he is able to
fulfill, for instance, whoever is able to study Torah and does not do
so, to whom our Sages (18) have applied the verse, (19) ``Because he
has despised the word of the L-rd [i.e., the Torah],....[that soul]
shall be utterly cut off....''
 
It is thus plain that such a person is called wicked, more so than he
who violates a prohibition of the Sages.
 
This being so, we must conclude that the Beinoni is not guilty even of
the sin of neglecting to study Torah; [a sin most difficult to avoid,
and counted among those sins that people transgress daily.(20).
 
This is why Rabbah mistook himself for a Beinoni.*
 
[Since a Beinoni is innocent even of neglecting Torah study, Rabbah
could [mistakenly] consider himself a Beinoni, even though he
scrupulously observed even the most minor commandments and never
ceased from his studies.]
 
*NOTE
 
As for what is written in the Zohar III, p. 231: ``He whose sins are
few [is classed as a `righteous man who suffers'],'' [implying that
even according to the Zohar the meaning of a ``righteous man who
suffers'' is one who does have sins, albeit few; and if so, a Beinoni
must be one who is in part virtuous and in part sinful], this is the
query of Rav Hamnuna to Elijah.
 
But according to Elijah's answer [ibid.], the meaning of a ``righteous
man who suffers'' is as stated in Ra`aya Mehemna on Parshat Mishpatim,
quoted above, (5) i.e., that the ``righteous man who suffers'' is one
whose evil nature is subservient to his good nature.]
 
And the Torah has seventy facets [modes of interpretation] (21).
 
[The Rebbe Shlita notes that the words, ``And the Torah has seventy
facets,'' help us understand Rav Hamnuna's query. It is difficult to
understand how Rav Hamnuna would even entertain the notion that a
"righteous man who suffers'' is one who actually sins, inasmuch as all
the abovementioned questions clearly lead us to assume the opposite.
Rav Hamnuna's query, however, was prompted only by the fact that ``the
Torah has seventy facets,'' and he thought that this was possibly one
of these facets.
 
Notes to 22 Kislev
 
1. Niddah 30b.
2. Avot 2:13.
3. The apparent contradiction between the two statements is resolved
   in ch. 13. See also chs. 14, 29 and 34.
4. Berachot 7a.
5. Zohar II, 117b.
6. This is an alternative interpretation of the words ``vera lo'' which
   may be rendered literally as ``evil [belongs] to him"; i.e, he is
   master of the evil nature in him.
7. 61b.
8. See beginning of ch. 9, and ch. 13.
9. Berachot 18b.
10. Bava Batra 16a.
11. Niddah 16b.
12. The question is answered in ch. 14 and ch. 27.
13. See Bava Metzia 86a.
14. The Rebbe Shlita notes that although the Gemara in Kiddushin 49b
    indicates only that the penitent sinner is considered a tzaddik,
    it is explicitly stated in Or Zarua, sec. 112, that he is
    considered a tzaddik gamur.
15. 20a.
16. 12a.
17. 39b.
18. Sanhedrin 99a.
19. Bamidbar 15:31.
20. See below, end of ch. 25.
21. Otiot deRabbi Akiva; comp. Bamidbar Rabbah 14:12.
 
 
 
Tanya for 23 Kislev
 
As for the well-known saying (22) that one [whose deeds and misdeeds
are] equally balanced is called a Beinoni, while [he who has] a
majority of virtues outweighing his sins is called a tzaddik, this is
[only] a borrowed name, [i.e., a figurative use of the term borrowed
from its true usage in order to emphasize a particular point.  Thus
the names Beinoni and tzaddik, denoting a balance between merits and
sins, are in fact but borrowed names] used in regard to reward and
punishment, because one is judged according to the majority [of his
deeds], and he is termed ``righteous'' in reference to his verdict,
since he is acquitted at his trial.
 
[It is only in this legal sense that the term tzaddik is applied to
one who performs more good deeds than evil.]
 
If, however, we seek to truly define the distinct qualities and ranks
of tzaddikim and Beinonim, our Sages have remarked that the righteous
are ``judged'' [i.e., motivated and ruled, solely] by their good nature,
as it is written, (23) ``And my heart is slain within me,'' meaning that
he [i.e., David, the author of this verse] was devoid of an evil
nature, having slain it through fasting.
 
[David extirpated his evil nature through fasting; other ways too are
possible.
 
We thus see from the Gemara that the definition of tzaddik in its true
sense applies to the person who has rid himself of his evil nature.]
 
But whoever has not attained this degree [of ridding himself of his
evil nature], even though his virtues outnumber his sins, is not at
all at the level and rank of tzaddik.
 
[In fact, not only has he not reached the rank of tzaddik: he has not
yet attained even the level of Beinoni, as has been demonstrated
above.]
 
This is why our Sages have expounded: (24) ``The Almighty saw that the
righteous were few, so He arose and planted [i.e., and spread] them in
every generation,'' [for,] as it is written, (25) ``The tzaddik is the
foundation of the world.''
 
[Thus, in each generation there must be a tzaddik who serves as the
"foundation of the world.''
 
This paucity of tzaddikim ("The righteous were few") can be explained
only if a tzaddik is he who has totally rid himself of his evil
nature.  Were the term tzaddik to mean one whose good deeds outweigh
the evil, why then do our Sages say that ``the righteous were few,''
when the overwhelming majority of Jews have more good deeds than
evil!]
 
However, the explanation of t weter understand
the levels of tzaddik and Beinoni, as well as the various gradations
within their ranks, is to be found] in light of what Rabbi Chayim
Vital wrote in Shaar HaKedushah (and in Etz Chayim, Portal 5, ch. 2)
- that every Jew, whether righteous or wicked, possesses two souls,
as it is written, (26) ``And neshamot (souls) which I have made.''
 
[Though the verse speaks of an individual Jew (as is indicated by the
singular form of the word ruach (spirit) in the preceding phrase,
"When the spirit of a man which emanates from Me will be humbled.."),
the plural term souls is nevertheless used, in dicating that every Jew
possesses two souls.]
 
These are two nefashot (27) - two souls and life-forces.
 
One soul originates in the kelipah and sitra achra.
 
["Kelipah'' means a shell or peel. G-d created forces which conceal the
G-dly life-force found in all creation as a peel covers and conceals a
fruit. ``Sitra achra'' means ``the other side''  - the side of creation
that is the antithesis of holiness and purity. (The two terms are
generally synonymous.)
 
It is this nefesh [which originates in the kelipah and sitra achra]
that is clothed in the blood of a human being, giving life to the
body; as it is written, (28). ``For the nefesh of the flesh [i.e., the
nefesh that sustains physical and corporeal life] is in the blood.''
 
>From [this nefesh] stem all the evil characteristics, deriving from
the four evil elements within it.
 
[Just as the four physical elements of Fire, Air, Water and Earth are
the foundation of all physical entities, so too is this nefesh
comprised of four corresponding spiritual elements. Since they derive
from kelipah and evil, they themselves are evil, and from them in turn
one's evil characteristics come into being.]
 
Namely: anger and pride [emanate] from the element of Fire which rises
upwards; [Once ignited by anger and pride, a man (like fire) soars
aloft. Pride is the state of considering oneself superior to others.
Anger too is an offshoot of pride. Would a person not be proud, he
would not be angered when someone defied his will.]
 
The appetite for pleasures [emanates] from the element of Water, for
water promotes the growth of all kinds of pleasure-giving things.
 
[The ability of water to make pleasurable things grow indicates that
concealed within it is the element of pleasure. Thus, the appetite for
pleasure derives from the element of Water.]
 
Frivolity and scoffing, boasting and idle talk [emanate] from the
element of Air; [like air, they lack substance]; and sloth and
melancholy [emanate] from the element of Earth.
 
[Earth is characterized by heaviness. A man encumbered by sloth and
melancholy likewise senses a heaviness of the limbs.]
 
>From this soul stem also the good traits inherent in every Jew's
character, such as compassion and benevolence. [But since this is a
nefesh of kelipah and evil, how do good characteristics come from it?
This matter is now addressed.]
 
For in the [case of the] Jew, this soul of kelipah is derived from the
kelipah called ``nogah", which also contains good; [and the good within
this nefesh gives rise to these positive natural traits.]
 
[This kelipah] is from the esoteric ``Tree of Knowledge'' [which is
comprised] of good and evil. (29)
 
The souls of the nations of the world, however, emanate from the
other, unclean kelipot which contain no good whatever, as is written
in Etz Chayim, Portal 40, ch. 3, that all the good that the nations
do, is done out of selfish motives.
 
[Since their nefesh emanates from kelipot which contain no good, it
follows that any good done by them is for selfish motives.]
 
So the Gemara (30) comments on the verse, (31) ``The kindness of the
nations is sin'' - that all the charity and kindness done by the
nations of the world is only for their self-glorification...
 
[When a Jew acts in a benevolent manner he is motivated mainly out of
concern for the welfare of his fellow. The proof of this is that were
his fellow not to need his help, this would give him greater pleasure
than the gratification derived from his act of kindness.
 
Concerning the nations of the world, however, this is not so. Their
motivation is not the welfare of their fellow; rather, it stems from a
self-serving motive - the desire for self-glorification, a feeling of
gratification, and the like.
 
It should be noted that among the nations of the world there are also
to be found those whose souls are derived from kelipat nogah. (32)
Called ``the pious ones of the nations of the world,'' these righteous
individuals are benevolent not out of selfish motives but out of a
genuine concern for their fellow.
 
NOTES: to 23 Kislev
 
22. See Rambam, Hilchot Teshuvah 3:1; Rashi on Rosh HaShanah 16b.
23. Tehillim 109:22. See ch. 13 for the comment of the Rebbe Shlita on
    the interpretation of this verse.
24. Cf. Yoma 38b.
25. Mishlei 10:25.
26. Yeshayahu 57:16.
27. The Rebbe Shlita notes: The addition of the words, ``These are
    two nefashot,'' makes it clear that the two souls possessed by
    every Jew are not necessarily of the soul-level of Neshamah, the
    third highest of the five soul-levels (viz., Nefesh , Ruach,
    Neshamah, Chayah and Yechidah), for this soul-level is not
    necessarily found in every Jew, and certainly not in his animal
    soul.  Rather, this refers to the essential soul-level of Nefesh
    possessed by every Jew.
28. Vayikra 17:11.
29. See Zohar I, 12b.
30. Bava Batra 10b.
31. Mishlei 14:34.
32. See Siddur Im D'ach, Shaar Chag HaMatzot; Likutei Biurim (by Rabbi
    Hillel Malisov of Paritch), 47b.
 
See Kislev, part 2 of 2