Such is the common nature in the character of every man, even when they are equal in status.

How much more so [is this the case] if a great and mighty king [who rules over many lands] displays his great and intense love for a commoner who is despised and lowly among men, a disgraceful creature cast on the dunghill.

The king depicted here rules not over one land but over many; his love for the person is not only harbored in the heart but is manifest; the manner of love is not ordinary but "great and intense"; and the love is shown not to an ordinary person but to a truly despicable character. The Alter Rebbe goes on to state how his love is displayed:

Yet, he [the King] king comes down to him from the place of his glory, together with all his retinue, and raises him and exalts him from his dunghill and brings him into his palace the royal palace, [and within the palace itself he leads him in the innermost chamber, a place such as no servant nor lord ever enters], and there shares with him the closest companionship with mutual embraces and kisses and attachment of "spirit to spirit," with their whole heart and soul.

"[When a mighty king shows such great affection and companionship to such a lowly person, then], how much more so will there be aroused, of itself, a doubled and redoubled love in the heart of this most common and humble individual for the person of the king, [3] with a true attachment of spirit, from heart and soul, from the infinite depths of his heart.

Even if his heart be like a heart of stone], and not easily roused to tender feelings of love for another, yet, in such a situation], it will surely melt and become [like] water, and his soul will pour itself out like water, with soulful longing for the love of the king.

[The Alter Rebbe goes on to explain that all the details mentioned in the parable of the king are infinitely more applicable with regard to the object of the parable the relationship of G-d with each and every Jew.

For G-d, the King of kings, showed his unending love of the Jewish people by taking them out of their nethermost level, in Egypt, and exalting them to the highest of levels by giving them the Torah.

Through study of Torah and performance of mitzvot, Jews are united with G-d to the utmost possible degree. This was so not only at the time the Torah was given. But at all times, as shall soon be explained, contemplating this matter will arouse within every Jew "as water mirrors the face to the face" a parallel love of G-d].

   

Notes:

3. (Back to text) The Rebbe Shlita notes that according to the explanation provided in the previous note it becomes abundantly clear how the arousal of love in this manner is not only suitable to all, but is also "very nigh indeed."

   Inasmuch as it is within the nature of man to mirror love, the arousal of such love is an approach "suitable for all." This is true even when both parties are on the same level. Furthermore, it is "very nigh," for in the analogue of G-d's love for the Jewish people, the two are on entirely different levels. His love for them is similar to the love that a great king showers upon a most coarse commoner. This provides all the more reason for the king's love to evoke a similar response in the heart of the commoner. Additionally, not only is it "very nigh," but it is "very nigh indeed."

   For this love is unique in that the lower the level of the person upon whom the love is showered, the more it evokes a reciprocal love. Thus, G-d's love for insignificant man should arouse within him an intense love for G-d in return.

   This is alluded to by the Alter Rebbe when he enumerates the various levels in his analogy. For even when two people are on the same plane, love will mirror love. How much more so when the love is shown by (a) "a king"; moreover, (b) "a great king"; furthermore, (c) "a great and mighty king." Surely, then, the recipient will reciprocate this love.

   The person to whom the love is shown is also described in a number of ways. Not only is he unlike the king: he is also (a) "a commoner"; moreover, (b) he is "despised"; furthermore, (c) he is "lowly among men," and so on.

   At any rate, the lower the person's spiritual level and the feebler his comprehension, the greater should be his impetus to arouse this form of love within himself. It is therefore "very nigh indeed" for people to arouse their love of G-d when they become cognizant of His love for them.

   This, then, is what is novel in this chapter of Tanya. The previous chapters informed us that even a person of lowly spiritual stature may nevertheless attain a love for G-d. In this chapter the Alter Rebbe explains that quite the opposite is the case: the very lowliness of the individual serves as an impetus to his attainment of a love for G-d; the lower he is, the greater his ability to arouse it within himself. Moreover, this love may be achieved by all for it requires only awareness, not contemplation.