Chapter Fourteen

[In previous chapters the Alter Rebbe explained that though the Beinoni is unsullied by sin in thought, speech or action, the internal evil of his animal soul remains strong enough to desire evil.

That these desires do not find any practical expression is due only to the divine soul's restraining them, with the aid given it by the Almighty. The Alter Rebbe now continues]:

Now, the rank of Beinoni is one that is attainable by every man; each person should strive after it [if he has not yet attained it, and should not think it beyond his reach], for every person can, at any time or hour, be a Beinoni, because a Beinoni does not abhor evil; [unlike the tzaddik, he does not find worldly pleasures revolting and loathsome].

For this is a matter entrusted to the heart, [and as explained earlier, the Beinoni has yet to conquer (the evil in) his heart; consequently, he does not loathe evil].

Also, not all times are alike. [There are times - such as during prayer - when one's heart is open and receptive; at such time he may evoke a loathing towards evil. At other times the heart may be "blocked" and spiritually insensitive, and one is incapable of loathing evil.

Inasmuch as the Beinoni's attitude towards evil varies, while his status of Beinoni remains constant, it is understood that loathing evil is not the measure of the Beinoni.

Rather, the task of the Beinoni is] only to "turn away from evil and do good," in actual practice - in deed, speech and thought.

In these matters, [as opposed to "matters of the heart]," every man is given the choice, ability and freedom to act, speak and think even that which is contrary to the desire of his heart and diametrically opposed to it.

For even when one's heart craves and desires a material pleasure, whether permitted, [in which case it is only the lustful nature of the desire that is evil - instead of desiring the pleasure "for the sake of heaven," as he should, he seeks self-gratification], - or whether, G-d forbid, [he desires that which is] forbidden, [and the desire is intrinsically evil; whatever sort of craving it is] - he can conquer [this desire] and divert his attention from it altogether, by declaring to himself ["saying to his heart" as follows]:

"I do not want to be a rasha - [in succumbing to the blandishments of the animal soul] - even for a moment, because under no circumstances do I want to be parted and severed, heaven forbid, from the One G-d; as is written, [1] "Your iniquities separate .... [you from G-d]."

[By reflecting that sin separates one from G-d, one will conclude that he does not wish to be a rasha, since he will thereby sever his bond with Him. In this way, one can always "turn away from evil" and refrain from sin although his heart craves it.

Similarly, in order for one to "do good" and actively perform the mitzvot, he should declare to himself]:

"I desire, instead, to unite my Nefesh, Ruach and Neshamah with G-d through investing them in `His' three garments, namely, action, speech and thought dedicated to G-d, His Torah and His commandments.

[These are called "His" (G-d's) three garments because they lend expression to His wisdom (Torah) and Will (mitzvot), which are one with G-d Himself].

"[This desire to unite with G-d arises] out of the love of G-d that is (surely) hidden in my heart [though I do not feel it], just as [this love is found] in the heart of all Jews, who are called [2] `lovers of Your (G-d's) Name' [by reason of their inherent love of G-d, although they do not all feel this love consciously].

"[For this reason], even a kal shebekalim [a most unworthy Jew] is capable of sacrificing his life for the sanctity of G-d [should he be forced to deny Him, G-d forbid]. Surely I am not inferior to him.

[As will be explained in later chapters, the ability of even the lowliest Jew to give up his very life for G-d stems from every Jew's innate, hidden love of G-d, which is activated and aroused whenever he feels that he is being torn away from Him. But if the kal shebekalim does indeed love G-d so deeply that he will surrender his life for Him, why is he a kal shebekalim? Why does he sin? Why does he not observe the mitzvot]?

"It is only that a spirit of folly has overcome [lit., `entered'] him, [as our Sages say: [3] `No man sins unless overcome by a spirit of folly]'; he imagines that committing this sin will not affect his Jewishness, and that his soul will not be severed thereby from the G-d of Israel.

[In fact, at the moment that a Jew sins he becomes separated from G-d. Were the kal shebekalim to realize this, he would never sin. The "spirit of folly," however, deludes him into thinking otherwise].

"[Similarly, the kal shebekalim neglects the positive mitzvot, although his natural love of G-d dictates that he fulfill them, because] he also forgets the love of G-d hidden in his heart. [Were he aware of this love, he would seek out mitzvot to perform in order to unite with G-d.

All this applies to the kal shebekalim]. "But as for me - [one should say to himself] - I have no desire to be such a fool as he, to deny the truth!"

[For the truth of the matter is that sin does separate man from G-d, and that one does have a natural love of G-d that dictates the performance of mitzvot. "These truths," one must say to himself, "I do not wish to deny."

Such arguments are effective in a conflict with one's animal soul over actual thought, speech and action. Using the above-mentioned reasoning one can prevail over his evil inclination at all times (in both "turning from evil" and "doing good"), and thereby attain the rank of the Beinoni].

It is different, however, with something entrusted to the heart, [i.e., involving one's feelings], meaning, [in our case], that one's heart actually abhor and despise the evil [that he now craves, whether] with absolute hatred [as the perfect tzaddik does], or even not quite so utterly, [as does the "incomplete tzaddik]."

This cannot be attained in complete truth except through that level of intense love of G-d called "love of delights," [which consists of] delighting in G-dliness, akin to [the bliss of] the World to Come, [concerning which our Sages say, that souls "will bask in the radiance of the Divine Presence." Only such "love of delights" (Ahava Be'ta'anugim) creates a hatred of evil, as explained in the previous chapters].

Concerning [one who experiences] this ["love of delights"] our Sages said, [4] "You shall see [a glimmer of] your [reward in the] World to Come in your lifetime." Not every man is privileged to attain this state, for it is in the nature of a reward received [from above, and a reward can only be received, not taken].

Thus it is written, [5] "I (G-d) will make your priestly office a rewarding service," [Service of G-d with this ecstatically blissful love is designated "priesthood" even though it is not restricted to the Kohanim, members of the priestly family of Aaron. The above-quoted verse tells us that this lofty level of divine service is a gift from G-d], as is explained elsewhere. [6]

[Consequently, the rank of tzaddik is not within every man's reach: it is dependent upon one's loathing of evil, which is in turn contingent on his experiencing that blissful love which is a gift from G-d. The level of Beinoni, however, is attainable by all.

With this in mind, the Alter Rebbe clarifies the Talmudic passage that describes Job as saying to G-d: "You have created tzaddikim (righteous men), and You have created resha'im (wicked men)." In the first chapter of Tanya the Alter Rebbe asked: How can G-d be said to have "created" righteous and wicked men? If man is wicked, it is his own doing. G-d ordains only whether one shall be clever or foolish, strong or weak, and the like; he does not declare whether one will be righteous or wicked, for doing so would negate man's freedom of choice. How, then, could Job say, "You have created men as tzaddikim and resha'im?"

The matter becomes clear, however, in light of the Alter Rebbe's statement here that the ability to become a tzaddik is a gift from G-d, not granted to every man. "You have created tzaddikim" thus means that G-d created souls capable of attaining the rank of tzaddik. In the Alter Rebbe's words]:

Therefore did Job say, "`You created tzaddikim ...."

[We can now understand Job's statement as a reference to those souls created with the capacity of attaining the rank of tzaddik. (The meaning of "You have created resha'im" is explained in ch. 27.)]

As stated in Tikkunei Zohar, [7] there are many grades and degrees in Jewish souls:

Pious men ("chassidim"), strong men ("gibborim") who gain mastery over their evil inclination, scholars of the Torah, prophets, .... tzaddikim, and so forth. Note there.

[Accordingly, within the ranks of the souls there are those who are categorized as tzaddikim]. [8]

   

Notes:

1. (Back to text) Yeshayahu 59:2.

2. (Back to text) Tehillim 5:12.

3. (Back to text) Sotah 3a.

4. (Back to text) Berachot 17a.

5. (Back to text) Bamidbar 18:7.

6. (Back to text) See further, ch. 43.

7. (Back to text) Introduction to Tikkunei Zohar 1b.

8. (Back to text) This appears to be the Alter Rebbe's intention in citing Tikkunei Zohar. However, the Rebbe Shlita remarks: "This bears examination." Possibly, the Rebbe Shlita is implying doubt as to whether the Alter Rebbe understands the mention of tzaddikim in Tikkunei Zohar as referring to those souls born with the capacity to become tzaddikim, since the other qualities mentioned there - especially those that characterize the "gibborim, who prevail with might over their Yetzer Hara" - are not hereditary, but are attained by dint of one's efforts. On the other hand, "gibborim" may refer to souls that are inherently inclined toward Gevurah, as are "chassidim" toward Chesed, and so on.