Chapter Forty-Six

[In the previous chapter the Alter Rebbe described yet another manner in which a person can perform Torah and mitzvot "with his heart" with the love and fear of G-d and that is, by utilizing the attribute of Jacob, which is the quality of mercy.

In this case the individual arouses compassion within himself upon his exiled soul and upon its source, the Ein Sof, and in this frame of mind he studies Torah and performs mitzvot.

This endeavor extricates his soul from its spiritual exile (whither it has been banished by his own inappropriate thoughts, words and deeds), and restores it to its source in the blessed Ein Sof.

In this chapter the Alter Rebbe goes on to explain how very, very close it is for every Jew to reveal his hidden love of G-d.

The approach explained in this chapter is novel (as the Rebbe Shlita clarifies), inasmuch as it utilizes the Jew's very nature, thereby obviating the need for a specific manner of contemplation;

A relatively general and tangible manner of contemplation will do, as will soon be explained.

Indeed, the lower the spiritual level of the individual, the easier it is for him to awaken this hidden love a paradox that will also be explained presently.

This manner of contemplation enables a Jew to serve G-d with fiery, passionate love, leading him to excel in his study of Torah and performance of mitzvot. It also enables him to overcome all obstacles, whether from within or from without, that seek to hinder his service of G-d.

Let a man think along these lines: It is in the nature of a human being that when he feels a strong emanation of love from his fellow he will respond in kind. And if the manifestation of love is showered by an exalted personage upon a very lowly individual, the responsive chord of the lowly person's love will be all the more vibrant.

In a like manner, but infinitely more so, should this obtain when a human being is enveloped by G-d's boundless love for him. Such is the case with the Jewish people. G-d showed His boundless love for His people by choosing them from all created beings, from the highest level to the lowest.

This love manifested itself by His taking them out of Egypt and bestowing the Torah and its mitzvot upon them alone. And so too does G-d show this love to every individual Jew at all times and in all places.

Such boundless love should surely awaken within a Jew an ardent reciprocal love for G-d. Moreover, just as G-d, because of His love for the Jewish people, "overcame all obstacles" which stood in the way of creating this world (as will be explained in chapter 49), so too should each Jew strive to overcome all obstacles that hinder his service of G-d].

There is yet another straight way [i.e., simple and straightforward, that is] equally applicable [and suitable] to every man, and this matter is very, very nigh, [inasmuch as the technique involved is uncomplicated] to arouse and kindle the light of the love that is implanted and concealed in his heart.

[This love is already found in the heart of every Jew in a concealed state; utilizing the approach about to be described, makes it very simple for every Jew to reveal and actualize it].

That it [the light of this love] may shine forth with its intense light, like a flaming fire, in the consciousness of the heart and mind, [ultimately enabling the person] to surrender his soul to G-d together with his body and [material] possessions.

[This being done] with all his heart, and all his soul and all his "might" - [with the boundless devotion of his soul's essence], from the depth of the heart, in absolute truth.

And especially, [i.e., a most propitious time for the person to kindle this love in such a manner is], at the time of the recital of the Shema and its blessings, as will be explained [later, on the particular connection of the Shema and its blessings to the arousal of this love].

And this [technique for revealing this love] is, to take to heart the meaning of the verse: [1] "`As water mirrors the face to the face, so does the heart of man to man."

This means [2] that as [in the case of] the likeness and features of the face which a man presents to the water, the identical face is reflected back to him from the water.

[That image mirrors not only the person's external features, but also the nuances of facial expression that signify joy, sorrow, and so on, thus revealing not only his physical state but his mental state as well].

So indeed is also the heart of a man who is loyal in his affection for another person, for this love [which he has for the other] awakens a loving response for him in the heart of his friend also, so that they come to love each other loyally,

Even the love harbored in one's heart arouses a reflected love in another, especially when he sees his friend's love for him, [freely revealed].

   

Notes:

1. (Back to text) Mishlei 27:19.

2. (Back to text) The Rebbe Shlita explains that by going on to say "This means..." after having quoted from Mishlei, the Alter Rebbe is expounding the verse in a manner other than its supposed simple meaning. As stated at the opening of Mishlei, the purpose of the book is to teach "wisdom and ethics" - proper moral behavior.

   This verse, then, teaches us that "as water mirrors the face...," so, too, should one person's heart respond to the other; one should not repay kindness with evil, and so on.

   It goes without saying that some of the ethical exhortations of Proverbs are easier to fulfill than others. Accordingly, this verse cannot serve to buttress that which is being taught here in Tanya - that G-d's love of Jews should arouse a similar response within each and every Jew.

   The Alter Rebbe therefore does not interpret the verse to mean that "so should be the heart of man to man," but that "so is the heart of man to man." King Solomon is not exhorting: he is merely stating an established fact; just as the nature of water is to reflect an image, so, too, is it in man's nature to mirror the emotion of another. To accomplish this, one need not labor at all; one has but to recognize and consider the fact that his friend is showing him love. He will then immediately be filled with love in return. However, according to the interpretation of the Alter Rebbe, what is the verse teaching us? And teach us it must, for as mentioned above the purpose of Mishlei is to instruct the reader in proper conduct, and not merely to state truisms.

   The lesson may be, proposes the Rebbe Shlita, as follows: Since it is indeed a fact that "love reflects love," one should make an effort to love his fellow abundantly, thereby ensuring that he, in turn, will reflect this love towards himself.

   Even if the other person may hate him for the moment, still, by being shown love, he will eventually become aware of it; his hatred will wither, and be replaced by love.

   In the epistle to his chassidim upon his release from Petersburg (entitled Katonti, and appearing in Iggeret HaKodesh as Epistle 2), the Alter Rebbe exhorts them likewise "not to become haughty-minded in relation to their brethren nor to speak defiantly against them. Rather, they are to subdue their spirit and heart before everyone.... And, perhaps, through all that, G-d will put it into the heart of their brethren that as water [reflects] the face...."