From: murray@cybernet.cse.fau.edu (murray kahl)
Newsgroups: soc.culture.jewish
Subject: Tanya, Epistle 3, Part 2 of 3
Date: 15 Sep 92 15:38:55 GMT
Organization: Cybernet BBS, Boca Raton, Florida

Subj: Tanya Epistles 3      2/3
 
>>> Continued from previous message
 
This is the meaning of the teaching of our Sages, of blessed memory:
(10) "In this world there is no reward for [the fulfillment of] the
commandments." [They do not say that "in this world there is no reward
granted..."; rather, that "there exists no reward in this world...."]
For in this world, which is physical, and in a state of limitation, a
state of great and most extreme contraction, it is impossible that any
reflection of the [infinite] Ein Sof-light should become invested,
except by means of the Ten Sefirot, which, in the sacred Zohar, (11)
are referred to as the "Body":
 
[The Alter Rebbe will soon explain that just as body and soul are
incomparable, so too are the Sefirot infinitely distant from the
[infinite] Ein Sof-light.  As a reward for performance of the
commandments one is enabled to draw down the infinite degree of light,
but this light cannot possibly descend within this world, which is
bounded. Thus, "In this world there is no reward for [the fulfillment
of] the commandments." No such revelation can possibly be clothed in
this world, for whatever illuminates and clothes itself in this world
derives merely from the level of the Ten Sefirot, which the Zohar
terms the "Body".
 
Thus, for example: The Sefirah of] Chesed ["kindness"] is [called] the
[Supernal] "right arm," [Gevurah "severity" is called the "left arm,"]
and so on. For just as there is no comparison between the physical
body and the soul, so there is no comparison whatever between the Ten
Sefirot of Atzilut and the Supreme Emanator, the [infinite] Ein Sof.
 
For in relation to the Ein Sof even the Supreme Chochmah ("wisdom"),
which is the first of the Sefirot, is on the plane of material action,
as is explained in Likkutei Amarim. (12)
 
Therefore, through the practice of charity and deeds of kindness,
whose fruits man enjoys partially in this world, (13) [Since some
minute quantity of the reward for the fulfillment of these
commandments is enjoyed within this world, it follows that a
microscopic ray of the infinite light of
sovev kol almin does descend into this world.  This is possible,
because:] there appear, metaphorically speaking, gaps in the supernal
garment that envelops the "Body"*, [which is] the vessels of the Ten
Sefirot.
 
Through these [gaps] light and abundance are irradiated and diffused,
so that from [the Sefirah of] "Chesed, [which is] the right arm,"
[there results] longevity in this physical world; and from "the left
arm," [which is the Sefirah of Gevurah], [there result] wealth and
honor, and likewise with beauty, that emanates from the Sefirah of
Tiferet, and majesty (hod), splendor (hadar) and gladness (chedvah),
etc., [from the respective Sefirot of Hod, Yesod, etc. (14).
 
But in order to prevent the forces of evil from drawing, on high, from
the light and abundance which evolves and descends netherwards, as far
down as this physical world, [When this spiritual energy descends to
such a lowly level, it is possible for the kelipot and sitra achra to
derive nurture from it as well. In order to forestall this], and
likewise, here below, in order to shield man, and to guard him and
save him from all physical and spiritual harm, [which could
conceivably result if the kelipot and sitra achra were to derive
nurture from this source], the encompassing light is reflected back,
and, figuratively speaking, fills the breach.
 
[Once the encompassing light has (so to speak) shone down into this
world through the chink produced by man's charitable deeds, it is then
reflected back in order to fill the very same breach. This deprives
the forces of evil of any possible nurture via the same avenue,] for
this [encompassing light] belongs to the category of Infinitude and
sovev kol almin, as mentioned above - [and this infinitely
transcendent degree of light (called or makkif) is a source from which
the forces of evil are unable to derive any sustenance.
 
We thus see why tzedakah, producing its own provident "gaps" and its
own protective "scales", is likened to a coat of mail.  Moreover:] And
this is [what underlies] the [above-quoted] teaching of our Sages, of
blessed memory: "[Just as with chain mail all the individual scales
add up to form a large coat of mail, so it is with charity: all the
individual coins] add up to a great amount." The word "great" is used
advisedly, in the spirit of the verse, (15) "Great is Havayah and
exceedingly glorified" without end, limit or restriction ( (16) heaven
forfend).
 
[Thus, by means of the coins given to charity one draws down spiritual
light from the level denoted by the phrase, "Great is Havayah." The
Four-Letter Divine Name alludes to the Ten Sefirot - for the letter
Yud represents the level of Chochmah; the first letter Hei represents
the level of Binah; Vav represents the six middot, the spiritual
emotions; and the final Hei represents Malchut. (17) These Sefirot are
sustained by the Ein Sof and partake of its infinite greatness.
 
But what causes the descent to this physical world of the light and
abundance from [a source as lofty as] the Ten Sefirot [of the World of
Atzilut], which are referred to as the Body?
 
It is the above-mentioned union [of the Holy One, blessed be He, and
His Shechinah - [the infinite degree of radiation permeating the
Sefirot and the subsequent worlds - and this union is brought about by
the performance of the mitzvot;] for it is an additional radiation and
effluence from the light of the Ein Sof, the Supreme Emanator [of the
Ten Sefirot], in a measure exceeding the radiation and effluence at
the beginning of the emanation in the World of Atzilut and subsequent
evolution...
 
[Inasmuch as the additional measure of infinite radiation and
effluence far transcends Atzilut - so much so, that in comparison to
it the World of Atzilut and our grossly corporeal World of Asiyah are
equally distant - it enables the radiation of Atzilut to find its way
into this world.]
 
And the additional radiation and effluence is first bestowed upon [the
Sefirah of Chochmah, which is] the first of the Ten Sefirot. This is
the meaning of [the above-quoted phrase], ..." and a helmet of
salvation (Yeshuah) upon his head." For Yeshuah shares a root with
Vayisha, [which is the verb in the phrase, (18)] "And G-d turned
toward Abel and his gift."
 
[The word Yeshuah thus means - turning toward - and (by extension)
"drawing down."] This alludes to the drawing down of the light and
abundance of the shin-ayin nehorin, the "three hundred and seventy
lights" spoken of in the holy Zohar. (19)
 
[This light is much loftier than the Ten Sefirot of Atzilut: The
letter shin, whose numerical value is 300, alludes to the three
intellectual faculties of ChaBaD insofar as they exist at the
spiritual level termed "hundreds"; the letter ayin, whose numerical
value is 70, hints at the seven emotive attributes, each of which
incorporates ten elements. This lofty illumination - the "helmet of
salvation" - is drawn down upon the "head", i.e., the beginning, of
the Ten Sefirot.] As it is written, (20) "May G-d make His Face (i.e.,
His inner being) shine upon you" - [upon His people in this lowly
world.]
 
[It is also written]: (21) "May He make His Face [i.e., His inner
being] shine with us forever." [That which ensures that this Divine
light be] "with us," is the practice of charitable deeds.
 
And this is the meaning of the phrase, (22) "He who sows tzedakot
[`charities'] brings forth yeshuot (`salvations')" ; [i.e., the
distribution of charity results in the salvation brought about by the
light of the above-mentioned shin-ayin nehorin.]
 
So (23) may G-d make His Face shine upon you, and (24) "your tzedakah
shall endure forever." [That which is revealed now as a result of an
act of tzedakah is merely the "fruit"; the essence of the reward is
revealed only at the Time to Come, at the time of the Revival of the
Dead - and until that time it remains concealed. Only then will the
light of sovev kol almin truly permeate and clothe itself within this
world, as explained below in Epistle 32. May your horn [i.e., power]
be exalted by the salvation (yeshuah) of the One (25) "Who causes the
horn of salvation to sprout" - by a sprouting of the tzedakah [which
G-d does for His people], from the "helmet of salvation" mentioned
>>> Continued to next message
---
 * Origin: Chasidus is for EVERYONE L'ChaimBBS 718-756-7201 (1:278/610)