From: murray@cybernet.cse.fau.edu (murray kahl)
Newsgroups: soc.culture.jewish
Subject: Tanya, Epistle 15, Part 3 of 7
Date: 15 Sep 92 15:50:11 GMT
Organization: Cybernet BBS, Boca Raton, Florida

Subj: Tanya Epistle 15      3/7
 
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For though it was this very attribute of the love and Supreme Chesed
of Atzilut that radiated in his soul, which was a chariot to [the will
of] heaven, nevertheless, as it descended downwards to vest itself in
the body, by means of the evolution of the worlds from one level to
another, by means of many contractions, there was no semblance or
proportion between the essence of the light of the love that radiated
within him, and the essence of the light of the love and Supreme
Chesed of Atzilut, except of the sort of proportion and semblance that
exists [metaphorically speaking] between the essence of the element of
Earth which became ashes, and its essence and quality in its original
state as a tree, (24) "pleasant to the sight and good for food."
 
Indeed, [the incomparability of Abraham's Chesed and the Chesed of
Atzilut] exceeds [the incomparability of the ash and the tree] by
thousands of degrees of separation. Nevertheless, the Torah speaks in
human phraseology, by way of allegory and metaphor; [hence its use of
the analogy of the tree, despite its inherent disproportion.
 
Surely, then, the attributes and soul-powers of an ordinary Jew in
this world bear absolutely no comparable relation to the Sefirot from
which they derive. Nonetheless, since his soul-powers do after all
derive from the Sefirot and are illuminated by them, he can attain
some degree of understanding of G-dliness from that dimension of the
soul that animates his body. And this is the meaning of the verse,
"From my flesh shall I behold G-d."
 
Now, as regards the totality of the Ten Sefirot [as they appear] in
the soul of man, It is known to all (25) that the emotive attributes
divide into seven general categories, (26) and each of the particular
attributes in man derives from one of these seven attributes.
 
For they are the root of all the attributes and their generality,
namely: the attribute of Chesed ["lovingkindness", [which is a thrust]
to diffuse benevolence [to all] without limit; the attribute of
Gevurah ["stern limitation and contraction", [which seeks] to restrain
such a degree of diffusion, or to withhold diffusion altogether (27)
[from certain individuals]; and the attribute of Rachamim
["compassion", [which seeks] to pity a person to whom compassion is
appropriate (28) [and to extend benevolence to him as well, although
he may be unworthy of it.]
 
[Rachamim] is the mediating attribute between Gevurah and Chesed,
the latter of which would diffuse benevolence to all, even to a person
to whom compassion is not at all appropriate, (28) inasmuch as he
lacks nothing and is in no state of trouble whatever. (29)
 
[Because the attribute of Chesed is unlimited it desires to benefit
even someone who lacks nothing. The attribute of Rachamim, by
contrast, being also compounded of Gevurah, will not seek to diffuse
indiscriminately. At the same time, Rachamim pleads the cause of any
individual who is in a pitiable state, however unworthy he may be.]
 
Because [the attribute of Rachamim] is the mediating attribute, it is
called Tiferet ["beauty"], by analogy with beautiful garments
which are (30) dyed with many colors blended (31) in a way that gives
rise to beauty and decoration.
 
To a garment dyed in one color, however, one cannot apply the term
Tiferet, [which implies the beauty of harmony. And since the attribute
of Rachamim is compounded of Chesed and Gevurah, the term Tiferet is
appropriate.]
 
Afterwards, [once the attribute of either Chesed, Gevurah or Tiferet
is aroused to dispense benevolence], as the diffusion is realized,
that is, at the time of the actual diffusion, it is necessary to
deliberate how to diffuse in such a way that the recipient will be
able to absorb the effusion. (32)
 
For example, when one wishes - [and this is a powerful desire] - to
convey and teach an intellectual subject to his son: If he will tell
it to him in its totality, just as it appears in his own mind, the son
will be unable to understand and to absorb it.
 
[This could happen either (a) because the concept as understood by the
father is too abstract and subtle for the son, and needs to be lent a
more tangible garb, such as a parable; or (b) because the concept is
too comprehensive and too diverse, and needs to be broken down into
digestible segments, only some of which will be presented to the son.]
 
Rather, one needs to arrange [it] for him in a different order and
context, [such as by providing an example from an alternative context]
"every word fitly spoken," (33) [presenting first one side of the
issue at hand and then the other,] little by little, [a little of the
concept at a time.
 
The concept thus needs to contracted with regard to its "length", by
lowering its stature until it is within the grasp of the recipient,
and with regard to its "breadth", by reducing its manifold details to
match the capacity of the son or student.]
 
This deliberation, [regarding how best to present the concept], is
referred to [by the terms] Netzach and Hod. These [attributes] are
(34) "the kidneys that advise," [in a manner similar to their physical
counterpart,] and they are also [in spiritual terms] the two testicles
that prepare the spermatozoa, (35) [Like their physical counterpart,
the attributes of Netzach and Hod adapt the effusion of the concept.]
i.e., the drop that issues from the brain. (36)
 
That is, [they adapt] an intellectual subject deriving from the
father's mind in such a way that it will not issue unmodified, i.e.,
as a very subtle concept in his brain and intellect, but that it
change somewhat from the subtlety of his intelligence and become a
somewhat less subtle concept, so that the son will be able to absorb
[it] in his mind and understanding.
 
This is truly analogous to the seminal drop which descends from the
brain; it is extremely tenuous, and, through the kidneys and the two
testicles, it becomes truly concrete and corporeal. [This process
parallels the progressive concretization of a concept, as it descends
to match the capacity of the recipient.
 
The Alter Rebbe now speaks of yet another function of the attributes
of Netzach and Hod-separating a concept into its various components.]
 
Netzach and Hod are also referred to as "grinders" and "millstones",
because they "grind the mannah for the righteous," (37) [like the
heaven which is named [Shechakim] for it "grinds [Shochakim] the
mannah for the righteous."]
 
Just as, by way of example, a person who grinds [wheat] (38) with
millstones crumbles it into very fine parts, so too does the father
need to taper the insight or the intellectual subject he wishes to
convey to his son, and to divide them into many parts, relating [them]
to him gradually, with devices and discernment.
 
[Dividing a concept in this way so as to be able to determine what
should be presented and what should be withheld is a contraction of
the concept's depth. Thus, Netzach and Hod serve to contract its
length, breadth and depth - the concept in all its dimensions.]
 
The category of Netzach also comprises prevailing (39) and standing up
against anything, from within or from without, that withholds from his
son the transmission of beneficial influence or learning.
 
"From within" means firmly resisting the attribute of Gevurah and
tzimtzum within the father himself, for it arouses [within his will]
contentions against his son, arguing that he is not yet fit for this
[profound knowledge].
 
[There now follows a parenthetical note in the text which states:]
 
(A note in the manuscripts: Omission.)
 
[I.e., according to some of the manuscripts which were compared to the
previous printed editions of Iggeret HaKodesh when the current edition
was being prepared for publication, (40) there is an omission here in
the text.
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