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Tanya for Wednesday, 17 Shevat, 5779 - January 23, 2019

Tanya
As Divided for a Leap Year

Tanya for 17 Shevat

16 Shevat, 5779 - January 22, 201918 Shevat, 5779 - January 24, 2019


Chapter Twenty-Two

[In the previous chapter the Alter Rebbe contrasted human speech and Divine speech.

He pointed out that human speech is marked by two characteristics:

  1. it reveals to the hearer that which was previously hidden in the speaker's thoughts;

  2. the spoken word becomes a distinct entity, separate from the speaker.

Divine speech, however, cannot become separate from G-d, since nothing exists "outside" G-d.

G-d's Word, even after being "spoken" and revealed (whether in Creation or in prophecy), is thus still united with Him, and nullified before Him, to the same degree that a word spoken by a human being is united with the speaker before he speaks, while the word was still within its source, viz., the desire or understanding that prompted the thought that ultimately produced the spoken word.

In this chapter the Alter Rebbe goes on to say that since, after all, the Torah does use the term "speech" with regard to Divine revelation, we must say that Divine speech contains, to some extent at least, the second characteristic of human speech as well (i.e., that it becomes separated from the speaker).

He explains that this is in fact so, but only with respect to the beings created by Divine "speech" - *they* perceive G-d's Word that created them, and consequently also themselves, as being separate from G-d.

This is specifically the case with the kelipot and the sitra achra, which represent a denial of G-d's unity].

Yet [1] "the Torah employs human language," and in the Torah the "Word" of G-d is actually called "speech", like the speech of a human being [which is characterized by separation from the speaker; indicating that, in some way at least, G-d's "Word" is also separated from Him].

For in truth it is so - [that G-d's Word is separated from Him; not indeed with respect to Himself, but only with respect to the various creations, as will soon be explained; and this separation comes about] by way of the descent and flow of the life-force to the lower planes].

[This descent is accomplished] through many powerful contractions [with each successive contraction increasingly veiling the Divine life-force; and these contractions are] of various kinds, in order that many diverse creatures may be created through them.

[Thus the diversity found in creation stems from the diverse contractions of the creative power].

Indeed, so great and powerful are the contractions and the concealment of the "Supernal Countenance," [i.e., the inner, deeper aspect of the Divine life-force is so heavily veiled], that even unclean things, and kelipot and the sitra achra, can come into being and be created.

[No amount of contractions could give rise to kelipot.

Even at its lowest level, the Divine life-force would not ordinarily produce creations that deny G-d.

It is the quality and intensity of the tzimtzumim, rather than their numerousness, that permits the kelipot to come into being], and to receive their life and existence from the Divine Word and the breath of His mouth, through the concealment of His Countenance and through the downward gradations.

For this reason the kelipot are called Elokim Achairim - "other gods," for their nurture and vitality [which they draw from the realm of holiness - since *every* existing being draws its life-force from holiness] - does not derive from the "Countenance", [i.e., the inner aspect of the Divine Will], but from the Achorayim - the [2] "hinder-part" of holiness, [i.e., the external, superficial aspect of the Divine Will.

The Alter Rebbe now goes on to explain the terms "Countenance" and "hinder-part" as relating to the Divine Will.

The explanation in brief: An "inner" will is a direct, pleasurable yearning for the object of one's desire. An "external" will is one that is, as it were, "forced"; i.e., the object is desired only as a means to an end - the fulfillment of the "inner" will - and not as an end in itself].

The meaning of "hinder-part" is exemplified in the act of a person who gives something unwillingly to his enemy with an ulterior motive; he throws the object to him over his shoulder, while he turns his face away from him, out of his hatred for him.

[For one's bodily actions express the feelings of his soul. Thus, when the act of giving is motivated by an external will, the giver turns away his face, which is where the inner facets of one's soul express themselves].

So too on high, the term "Countenance" represents the [3] inner quality of the Supernal Will and its true desire; namely, the desire of G-d to dispense life to all who belong to the realm of holiness, who are close to Him.

But the sitra achra, and so too unholiness, is [4] "an abomination before G-d, which He hates."

He does not give it life from His inner Will and true desire as if He delighted in it, Heaven forbid, but in the manner of one who unwillingly throws something over his shoulder to his enemy. [This He does not out of His inner Will], but merely to punish the wicked [who subjugate themselves to the kelipot, and derive their power from them], and to grant a rich reward to the righteous who subdue the sitra achra.

[In order that there may be freedom of choice for one to be either righteous or wicked, the existence of the sitra achra is necessary, and for this reason G-d gives it life]. This is called the "hinder- part" of the Supernal Will. [Thus we see that the kelipot are designated Elokim Achairim -"other gods," because they derive from Achorayim the "hinder-part" of the Divine Will].

Now, the Supernal Will, of the quality of "Countenance", [i.e., the inner aspect of G-d's Will, which is directed toward the ultimate object of G-d's desire], is the source of life which animates all worlds.

But since it is not bestowed on the sitra achra at all, and even the "hinder-part" of the Divine Will is not actually clothed within it but merely encompasses it from above, therefore it is the abode of death and impurity (May G-d preserve us from them!).

For the minute measure of light and life that it derives and that it absorbs internally from the external aspect of Divine holiness, is in a state of actual exile within it - as in the concept of the "exile of the Shechinah [within the kelipot]" described earlier. [5]

It is for this reason too that the kelipah is termed "other gods," [apart from the reason given above - namely, that the kelipot derive from Achorayim, the "hinder-part" of G-d's Will], for it constitutes actual idolatry and a denial of the unity of G-d, the Supreme King of kings - the Holy One, blessed be He.

[The explanation of these two reasons is as follows:

Every created being is animated by two types of Divine life-force.

One is an internalized life-force, which is beamed to suit the character and capacity of each individual creature. It is this power that determines the character of each being; it becomes one with it and is felt by it - in fact, this internalized life-force constitutes its identity.

The second type of life-force is of an encompassing, transcendental nature. It does not adapt itself to the individual character of each being, and is not clothed within it; rather, it animates from without, so to speak - from its own level, above the created being which it animates.

The kelipot, too, are animated by these two types of Divine life- force.

The latter type, since it does not permeate them, does not conflict with their ego. The kelipot can thus consider themselves independent beings, even while acknowledging G-d as the source of their vitality. They need not deny Him.

With regard to this type of G-dly life-force, the kelipot are called Elokim Acairim - "other gods," only because they receive their life from the Achorayim, from the "hinder-part" of G-d's Will.

The kelipot cannot, however, acknowledge the former, internalized type of G-dly life-force, while asserting at the same time that they are separate from G-d. To do so would be self-contradictory; for, as explained, this kind of life-force constitutes the very identity of every created being. The kelipot therefore completely deny this life- force (and it is thus truly in a state of exile within them). It is thus with regard to this life-force that the kelipot are called Elokim Achairim - "other gods," in the literal sense of the term - implying idolatry and a denial of G-d's unity.

This the Alter Rebbe now goes on to say]:

For inasmuch as the light and life of holiness [i.e., the internalized life-force] are in a state of exile within the kelipah, it does not surrender itself at all to the holiness of G-d.

On the contrary, it soars aloft like an eagle, saying: [6] "I am, and there is nothing beside me"; or, as in the statement of Pharaoh: [7] "The river is mine, and I have made myself!"

That is why the Sages, of blessed memory, said that [8] arrogance is truly tantamount to idolatry.

For the essence and root of idolatry is that it is regarded as an independent entity, separate from the holiness of G-d; idolatry does not imply an outright denial of G-d; as it is stated in the Gemara [9] that they of the realm of kelipah call Him "the G-d of gods," [so that although they do not deny His supremacy, their statement nevertheless constitutes idolatry], only because they consider themselves, too, to be separate entities and independent beings; and thereby they separate themselves from the holiness of G-d, since they do not efface themselves before Him.

For the supernal holiness rests only on that which is surrendered to Him, as explained above. [10]

For this reason the Zohar [11] calls the kelipot "peaks of separation" [i.e., they are as haughty as the mountain peaks, and are thus separate from G-d].

But this constitutes a denial of G-d's true unity, since His unity implies that [12] "all is esteemed as nothing before Him," and that all is utterly nullified before Him, and before His Will which animates them all, and which constantly brings them into being out of nothingness.

[Arrogance, therefore, which is the aggrandizement of one's own identity, is diametrically opposed to the surrender of one's identity which is a corollary of the concept of G-d's unity. Arrogance thus represents a denial of the unity of G-d, and for this reason the Gemara equates it with idolatry.

[To summarize briefly the points made in this chapter:

Through many and varied tzimtzumim the Divine Word brought into being kelipot and the sitra achra, who perceive themselves to be entities separate from G-d.

For this reason, G-d's Word is described in the Torah as speech, for the element of separation found in human speech (where the spoken word becomes separated from the speaker) is also present in the Divine "speech" of Creation.

However, this separateness exists only in the perspective from which the created beings view their relationship with their source; from G-d's perspective there is no separation at all, for everything is united with Him and is contained within Him even after it is created.

With this, the Alter Rebbe concludes one step of the discussion begun in chapter 20.

There he stated that in order to explain how all the commandments of the Torah are encapsulated in the two commandments concerning idolatry, it is first necessary to clarify the true meaning of idolatry.

This in turn necessitated an in-depth discussion of the meaning of the unity of G-d, which idolatry denies.

The Alter Rebbe has thus far explained that G-d's unity means not only that there is but one G-d: rather G-d is the only existing being. All else is as naught before Him. Thus, any feeling (such as the kelipot feel) of having an identity of one's own, apart from G-d, actually represents idolatry.

In the following two chapters the Alter Rebbe now resumes his discussion, explaining how the above concept of G-d's unity finds expression in all the mitzvot of the Torah].

   

Notes:

  1. (Back to text) Berachot 31b.

  2. (Back to text) This teaching is based on the similarity between Achaiim and Achorayim

  3. (Back to text) This teaching is based on the similarity between Panim and Penimiyut.

  4. (Back to text) Devarim 12:31.

  5. (Back to text) Ch. 19.

  6. (Back to text) Yeshayahu 47:8; Tzephaniah 2:15.

  7. (Back to text) A compound of Yeshayahu 29:9 and 29:3.

  8. (Back to text) Sotah 4b.

  9. (Back to text) Menachot 110a.

  10. (Back to text) Ch. 6.

  11. (Back to text) I, 158a.

  12. (Back to text) Zohar I, 11b.



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