Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 22, Class ​2 

Thus, they are not able to bear [it] at all to the point that it drives them out of their mind, causing them to tramp about from city to city to seek advice from afar.

וְאֵין יְכוֹלִין לְקַבֵּל כְּלָל, עַד שֶׁמַּעֲבִירָם עַל דַּעְתָּם, לְכַתֵּת רַגְלֵיהֶם מֵעִיר לְעִיר, לִשְׁאוֹל עֵצוֹת מֵרָחוֹק,

But why indeed does G‑d cause suffering? Moreover, how are we to respond to life’s difficulties if it is not proper to seek advice on them from Torah sages and tzaddikim? The Alter Rebbe goes on to explain:

Those who seek merely to be rid of their physical afflictions are not following the proper path of the Torah, for in doing so, they do not turn to G‑d by [penitently] returning to Him with humble spirit and submission of the body

וְלֹא שָׁעוּ אֶל ה’ לָשׁוּב אֵלָיו בְּרוּחַ נְמוּכָה וְהַכְנָעַת הַגּוּף,

to accept His chastisement with love, “for it is him whom G‑d loves [that He chastises].”¹⁹

לְקַבֵּל תּוֹכַחְתּוֹ בְּאַהֲבָה, “כִּי אֶת אֲשֶׁר יֶאֱהַב ה’ וְכוּ’”:

Misfortunes are in fact a call from G‑d that one should repent. Indeed, they should be a source of satisfaction: out of G‑d’s particular love for him, he has been chosen to be roused to repentance.

This is analogous to a compassionate, wise, and righteous father who hits his son. Surely, a wise son should not turn his back to escape, nor find himself help, nor even an intercessor to his father who is compassionate, righteous, and kind (chasid).

וּכְמוֹ אָב רַחֲמָן חָכָם וְצַדִּיק הַמַּכֶּה בְּנוֹ, שֶׁאֵין לְבֵן חָכָם לַהֲפוֹךְ עוֹרֶף לָנוּס, לִמְצוֹא לוֹ עֶזְרָה, אוֹ אֲפִילוּ מֵלִיץ יוֹשֶׁר, לִפְנֵי אָבִיו הָרַחֲמָן וְהַצַּדִּיק וְחָסִיד,

Rabbi Yosef Yitzchak Schneersohn, sixth Lubavitcher Rebbe, once remarked²⁰ that when the Alter Rebbe first speaks of the father who punishes, he does not use the term “Chasid.” (He uses it only later, in the context of the intercessor.) The reason, says the Rebbe, is that a father who smites his child may indeed be compassionate, righteous, and wise—but he is not a Chasid, for a Chasid does not hit!

In any event, we see that if the child is truly wise, he will not flee from punishment.

Rather, he will look straight at his father, face to face, bearing his smacks lovingly for his lifelong benefit.

רַק לִהְיוֹת “יָשָׁר יֶחֱזוּ פָנֵימוֹ” עִם אָבִיו פָּנִים בְּפָנִים, לִסְבּוֹל הַכָּאוֹתָיו בְּאַהֲבָה, לְטוֹב לוֹ כָּל הַיָּמִים.

To transpose this to the analogue: Every Jew ought to look straight at his Father, “face to Face.”

Now, in the Divine realm, the concept of “Face”

וְהִנֵּה, לְמַעְלָה, בְּחִינַת “פָּנִים”

is the willingness and desire with which our Father in heaven bestows upon His children all the good of the worlds—the physical and the spiritual worlds—as well as life for the soul and body;

הוּא הָרָצוֹן וְהַחֵשֶׁק, אֲשֶׁר אָבִינוּ שֶׁבַּשָּׁמַיִם מַשְׁפִּיעַ לְבָנָיו כָּל טוּב עוֹלָמִים וְחַיֵּי נֶפֶשׁ וְגוּף,

[all of this He bestows] out of love and willingness, out of inner desire and delight, through the Torah of Life, which is His blessed Will, that He gave unto us.

בְּאַהֲבָה וְרָצוֹן, חֲשִׁיקָה וַחֲפִיצָה, עַל־יְדֵי תּוֹרַת חַיִּים שֶׁהִיא רְצוֹנוֹ יִתְבָּרֵךְ אֲשֶׁר נָתַן לָנוּ,

The present passage is based on the body language that typically accompanies a gift.

As explained earlier in the Tanya (ch. 22), one gives a gift to a good friend face to face: the giver’s eyes rest on the face of the recipient. Through his very stance, the giver thus expresses the fact that his gift stems from his “face” (panim) and innermost core (pnimiyut). When, however, one gives something to an enemy, he averts his face. This simply gives outward expression to his real aversion: the gift is not prompted by any inner desire but by some external factor.

In our context, then, G‑d’s loving willingness in showering us with His gifts is described by the metaphor of “Face.”

As we recite in the Amidah, “For in the light of Your Face, You have given us…the Torah of Life…,”²¹

כְּמוֹ שֶׁאוֹמְרִים: “כִּי בְאוֹר פָּנֶיךָ נָתַתָּ לָּנוּ תּוֹרַת חַיִּים כוּ’”

with which (and through which) to carry out His will.

לַעֲשׂוֹת בָּהּ רְצוֹנוֹ,

And of this, it is written, “For in the light of the King’s Face there is life, and His will….”²²וְעַל זֶה נֶאֱמַר: “בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים, וּרְצוֹנוֹ כוּ’”.

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FOOTNOTES

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19. Proverbs 3:12. As in many other instances, the Alter Rebbe ended his quotation with “etc.,” choosing not to spell out the painful final words of the verse.

20. Sefer Hasichot 5704, p. 15.

21. Liturgy, Amidah (Siddur Tehillat Hashem, p. 60; Annotated Edition, p. 53).

22. Proverbs 16:15.

Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 2​2, Class ​1 

In the present letter, the Alter Rebbe bemoans the fact that his Chasidim trouble him by seeking advice on physical matters, such as their livelihoods. Such advice, he argues, is within the province of prophets, not of Torah scholars. In conclusion, he explains how one should accept physical suffering in such a way that it enhances his love and fear of G‑d.

The opening and closing passages of the original letter, which were not reproduced in the Tanya,¹ throw considerable light on the middle passage, which appears below.

At the beginning of the original letter, the Alter Rebbe defines set times during which he will henceforth receive people for private audience—yechidut. He then protests in strong terms that the many requests for advice on mundane affairs interfere with other areas of his Torah activity. As our Sages ask, “Is it conceivable that Moses spent the whole day judging? When would he then find time to study Torah?”²

This leads on to the portion of the letter that appears here in the Tanya. In the original letter, the Alter Rebbe then concludes by declaring that the appointed times for visits and private audiences must be adhered to. Moreover, he “penalizes” those who will not heed his decree, going so far as to threaten to leave the country if he is not heeded.

As we all know, however, Chasidim in every generation have in fact asked their Rebbe for advice in mundane matters and, moreover, each of the Rebbeim has in fact obliged. How is this possible? Elder Chasidim of earlier generations used to explain that the Alter Rebbe himself sanctions this conduct—in the letter that he wrote “close to the time of his passing,”³ regarding the value of “fraternity and counsel from afar with regard to all family matters….”

22 My beloved, my brethren and friends:

כב אֲהוּבַיי, אַחַיי וְרֵעַיי!

Out of [my] hidden love [for you springs] an overt rebuke.⁴

מֵאַהֲבָה מְסוּתֶּרֶת תּוֹכַחַת מְגוּלָּה.

“Come now and let us debate”⁵;

“לְכוּ נָא וְנִוָּכְחָה!”

remember the days of old, consider the years of every generation.⁶

“זִכְרוּ יְמוֹת עוֹלָם, בִּינוּ שְׁנוֹת דּוֹר וָדוֹר”,

Has such a thing ever happened in days past? Where indeed have you found such a custom in any of the books of the early or latter sages of Israel,

הֶהָיְתָה כָּזֹאת מִימוֹת עוֹלָם, וְאַיֵּה אֵיפוֹא מְצָאתֶם מִנְהָג זֶה בְּאֶחָד מִכָּל סִפְרֵי חַכְמֵי יִשְׂרָאֵל הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים,

that it should be the custom and established norm to ask for advice in mundane matters as to what one ought to do in matters of the physical world?

לִהְיוֹת מִנְהָג וְתִיקּוּן לִשְׁאוֹל בְּעֵצָה גַשְׁמִיּוּת, כְּדָת מַה לַּעֲשׂוֹת בְּעִנְיְנֵי הָעוֹלָם הַגַּשְׁמִי,

[Such questions were not asked] even of the greatest of the former sages of Israel, such as the tannaim and amoraim, the authors of the Mishnah and the Gemara,⁷ “from whom no secret was hidden” and “for whom all the paths of heaven were clearly illuminated,”⁸

אַף לִגְדוֹלֵי חַכְמֵי יִשְׂרָאֵל הָרִאשׁוֹנִים כְּתַנָּאִים וְאַמוֹרָאִים, אֲשֶׁר “כָּל רָז לֹא אָנֵס לְהוּ”, וּ”נְהִירִין לְהוֹן שְׁבִילִין דְּרָקִיעַ”

but only of actual prophets who used to live among the Jewish people, such as Samuel the Seer, to whom Saul went to inquire of G‑d through him about the donkeys that his father had lost.⁹

כִּי אִם לִנְבִיאִים מַמָּשׁ, אֲשֶׁר הָיוּ לְפָנִים בְּיִשְׂרָאֵל, כִּשְׁמוּאֵל הָרוֹאֶה, אֲשֶׁר הָלַךְ אֵלָיו שָׁאוּל לִדְרוֹשׁ ה’ עַל דְּבַר הָאֲתוֹנוֹת שֶׁנֶּאֶבְדוּ לְאָבִיו.

Why, indeed, were sages of stature such as the tannaim and amoraim not asked about mundane matters?

For in fact, all matters pertaining to man, except for words of Torah and the fear of heaven, are apprehended only by prophecy.

כִּי בֶּאֱמֶת, כָּל עִנְיְנֵי אָדָם, לְבַד מִדִּבְרֵי תוֹרָה וְיִרְאַת שָׁמַיִם אֵינָם מוּשָּׂגִים רַק בִּנְבוּאָה,

[As the verse states,] “there is no bread unto the wise,”¹⁰

וְ”לֹא לַחֲכָמִים לֶחֶם”,

and as our Sages, of blessed memory, said, “Everything is in the hands of heaven except for the fear of heaven.”¹¹

כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: “הַכֹּל בִּידֵי שָׁמַיִם, חוּץ מִיִּרְאַת שָׁמַיִם”,

Likewise, “Seven things are hidden…: no man knows how he will earn his living, nor when the Kingdom of David will be restored…,”¹² i.e., when Mashiach will come.

וְ”שִׁבְעָה דְּבָרִים מְכוּסִּים כוּ’ אֵין אָדָם יוֹדֵעַ בַּמֶה מִשְׂתַּכֵּר כוּ’ וּמַלְכוּת בֵּית דָּוִד מָתַי תַּחֲזוֹר כוּ’”,

Note that these [two questions] are likened to one another. Just as no one knows exactly when Mashiach will come, so, too, no one knows by what means he in fact will obtain his sustenance.

הִנֵּה הוּשְׁווּ זֶה לָזֶה.

As for the phrase in Isaiah, “A counselor and a man whose wisdom silences all,”¹³ suggesting that Torah wisdom qualifies one to advise in other fields as well—

וּמַה שֶּׁכָּתוּב בִּישַׁעְיָה: “יוֹעֵץ וַחֲכַם חֲרָשִׁים”,

and also, as for the statement of our Sages, of blessed memory, regarding one who studies Torah lishmah, “for its own sake,” that “people derive from him the benefit of etzah (counsel) and tushiyah (wisdom)”¹⁴

וְכֵן מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה “וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה”

these teachings refer specifically to [counsel in] matters of the Torah, which is called tushiyah (assistance).¹⁵

הַיְינוּ בְּדִבְרֵי תוֹרָה, הַנִּקְרָא “תּוּשִׁיָּה”,

Thus, the Sages, of blessed memory, said: A counselor is one who knows how to intercalate years, making certain years leap years by interpolating an additional month of Adar, and how to determine the months, establishing what day is Rosh Chodesh, the first day of the lunar month,

כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: “יוֹעֵץ” – “זֶה שֶׁיּוֹדֵעַ לְעַבֵּר שָׁנִים וְלִקְבּוֹעַ חֳדָשִׁים” כוּ’,

for in Torah terminology, the principle of intercalation is called “counsel” and “a secret,” as stated in Tractate Sanhedrin, p. 87; see the commentary of Rashi there, which states explicitly that the terms “counselor” and “advice” are related to the principle of intercalation.

שֶׁסּוֹד הָעִיבּוּר קָרוּי ‘עֵצָה’ וְ’סוֹד’ בִּלְשׁוֹן תּוֹרָה, כִּדְאִיתָא בְּסַנְהֶדְרִין דַּף פ”ז, עַיֵּין שָׁם בְּפֵירוּשׁ רַשִׁ”י:

However, I shall relate the truth¹⁶ to those who listen to me: “Love upsets the natural order of conduct,”¹⁷ for it is a covering of the eyes that prevents people from seeing the truth.

אַךְ הָאֱמֶת אַגִּיד לַשּׁוֹמְעִים לִי, כִּי “אַהֲבָה מְקַלְקֶלֶת הַשּׁוּרָה”, וְ”הִנֵּה הִיא כְּסוּת עֵינַיִם” שֶׁלֹּא לִרְאוֹת הָאֱמֶת,

The Alter Rebbe is quick to insist that his listeners’ love for the “life of the body” is no doubt motivated by a spiritual purpose. Nevertheless, they become so enmeshed in this love that they soon come to love the “life of the body” for its own sake as well. This latter love upsets the natural order to the point that it drives people to seek advice on material matters.

Because of their great love for the life of the body—

מֵרוֹב אַהֲבָתָם לְחַיֵּי הַגּוּף

[though this love is indeed experienced] for the sake of heaven so that with [the body] they can serve G‑d with flashes of fiery fervor and an ardent flame,¹⁸ this love being even greater than their soul’s love for G‑d—

לְשֵׁם שָׁמַיִם, לַעֲבוֹד בּוֹ אֶת ה’, בְּרִשְׁפֵּי אֵשׁ וְשַׁלְהֶבֶת גְּדוֹלָה מֵאַהֲבַת נַפְשָׁם אֶת ה’,

they are extremely irate when their body undergoes suffering. (Heaven forfend; may G‑d show compassion!)

וְעַל כֵּן, הֵיטֵב חָרָה לָהֶם בְּצַעַר הַגּוּף חַס וְשָׁלוֹם ה’ יְרַחֵם,

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FOOTNOTES

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1. They appear in full in Igrot Kodesh by the Alter Rebbe (Kehot, N.Y., 1980), #24 (revised ed. 2012, #35).

2. Shabbat 10a.

3.  Igrot Kodesh (op. cit.), #65 (revised ed., #108).

4.  Cf. Proverbs 27:5.

5.  Isaiah 1:18.

6. Cf. Deuteronomy 32:7.

7.  Cf. Chullin 59a.

8. See Berachot 58b.

9. I Samuel, ch. 9.

10. Ecclesiastes 9:11.

11.  Berachot 33b.

12.  Pesachim 54b.

13. 3:3.

14. Avot, beginning of ch. 6.

15.  Sanhedrin 26b, et al.

16. Cf. Daniel 11:2.

17. Bereishit Rabbah 55:8.

18. Cf. Song of Songs 8:6.

Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 21, Class 1

___

This pastoral letter was written by the Alter Rebbe to rouse those of his followers who had pledged an annual contribution to Kollel Chabad. This fund supported their fellow Chasidim who had settled in the Land of Israel, where they now studied Torah and engaged in Divine service. The Alter Rebbe here urges that instead of waiting until the end of the year, his followers should give part of the promised sum weekly or at least monthly. For apart from the quality of alacrity, the eager promptness that ought to be displayed during the performance of mitzvot in general and the mitzvah of tzedakah (“charity”) in particular, there is an additional quality involved, as will soon be explained.

The Alter Rebbe begins this epistle by greeting his fellow Jews as “lovers of G‑d’s Name.”¹ This appellation especially suits those helping their brethren who serve G‑d in the Holy Land. For upon this land “G‑d’s gaze is fixed constantly,”² and this verse uses G‑d’s ineffable Name Havayah, indicating that the Land is directly illuminated and animated by the sublime level of Divinity indicated by that singular and unique Name.

כא 21 

‘Having first duly inquired after the welfare of those who love [G‑d’s] Name,

 אַחַר דְּרִישַׁת שְׁלוֹמָם, כְּמִשְׁפָּט לְאוֹהֲבֵי שְׁמוֹ,

those among the people who willingly volunteer to practice the righteous charitability of G‑d toward His Holy Land

אֶל הַמִּתְנַדְּבִים בָּעָם, לַעֲשׂוֹת צִדְקַת ה’ עִם אַרְצוֹ הַקְּדוֹשָׁה,

by giving every year a set sum of money for [the inhabitants of] our Holy Land (May it be rebuilt and established speedily, in our days!),

לָתֵת מִדֵּי שָׁנָה בְּשָׁנָה חוֹק הַקָּצוּב מָעוֹת אֶרֶץ הַקּוֹדֶשׁ, תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְיָמֵינוּ,

“may my word [call]”³ to them and “my speech trickle like dew”⁴

אֲלֵיהֶם תִּטּוֹף מִלָּתִי, וְתִזַּל כַּטַּל אִמְרָתִי,

in order to bestir those who are [naturally] swift, for “One hurries only the swift,”⁵

לְזָרֵז לִזְרִיזִים,

and to strengthen weak hands,⁶ for their unquestioned willingness⁷ is hampered only by their poverty,

וּלְחַזֵּק יָדַיִם רָפוֹת

so that they should contribute moneys for the Land of Israel every week, or at least every month,⁸ from the amount assigned for the year, proportionately,

בְּמַתַּן דָּמִים מָעוֹת אֶרֶץ יִשְׂרָאֵל מִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ, וּלְפָחוֹת מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ, מֵעֶרְכּוֹ הַקָּצוּב לְעֵרֶךְ שָׁנָה,

as well as all the “dedicated money”⁹ that each individual was inspired to donate annually (without a vow) for the support of our brethren who live in the Holy Land.

וְכָל כֶּסֶף הַקֳּדָשִׁים אֲשֶׁר עָלָה עַל לֵב אִישׁ לְהִתְנַדֵּב בְּלִי נֶדֶר לְפַרְנָסַת אַחֵינוּ יוֹשְׁבֵי אֶרֶץ הַקּוֹדֶשׁ, מִדֵּי שָׁנָה בְּשָׁנָה.

It would seem that in these last few lines, the Alter Rebbe means to add the following: Not only are the amounts that were always given in previous years to be given henceforth on a weekly or monthly basis, but additional amounts are to be divided likewise.

For, first of all, everyone knows the great virtue of alacrity with respect to all commandments, which is spoken of repeatedly in the words of our Sages, of blessed memory. [For example:] “At all times should one be prompt in [fulfilling] a commandment.”¹⁰

כִּי הִנֵּה, מִלְּבַד הַיָּדוּעַ לַכֹּל גּוֹדֶל מַעֲלַת הַזְּרִיזוּת בְּכָל הַמִּצְוֹת, הַנֶּאֱמַר וְנִשְׁנָה בְּדִבְרֵי רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: “לְעוֹלָם יַקְדִּים אָדָם לִדְבַר מִצְוָה כוּ’”,

So, too, it is [the merit of] “the eager promptness of our father Abraham”¹¹ (peace upon him), who hastened to the akedah, the binding of Isaac,¹² that stands by us and our children, for ever.

וּזְרִיזוּתֵיהּ דְּאַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם הִיא הָעוֹמֶדֶת לָעַד, לָנוּ וּלְבָנֵינוּ עַד עוֹלָם,

For the akedah itself, which G‑d constantly recalls, is not really regarded as so great a test in relation to the stature of our father Abraham, peace upon him,

כִּי הָעֲקֵדָה עַצְמָהּ אֵינָהּ נֶחְשָׁבָה כָּל כָּךְ לְנִסָּיוֹן גָּדוֹל לְעֵרֶךְ מַעֲלַת אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם,

especially considering that G‑d Himself said to him, “Please take your son…[and bring him as an offering].”¹³

בְּשֶׁגַּם, כִּי ה’ דִּיבֶּר בּוֹ: “קַח נָא אֶת בִּנְךָ כוּ’”

After all, there have been numerous saintly individuals who gave their lives for the sanctification of G‑d, even though He did not speak to them.

וַהֲרֵי כַּמָּה וְכַמָּה קְדוֹשִׁים שֶׁמָּסְרוּ נַפְשָׁם עַל קְדוּשַּׁת ה’ גַּם כִּי לֹא דִיבֶּר ה’ בָּם.

How, then, can this be considered such a great test for Abraham when G‑d Himself commanded him to offer his son?

The point is that our father Abraham (peace upon him) did this with wondrous alacrity, for, as the verse testifies, “Abraham rose very early and [himself¹⁴] saddled his donkey,”¹⁵

רַק שֶׁאַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם עָשָׂה זֹאת בִּזְרִיזוּת נִפְלָאָה,

in order to demonstrate—to others as well—his joy and eager desire to fulfill the will of his Master and to bring gratification to his Maker.

לְהַרְאוֹת שִׂמְחָתוֹ וְחֶפְצוֹ לְמַלֹּאות רְצוֹן קוֹנוֹ וְלַעֲשׂוֹת נַחַת רוּחַ לְיוֹצְרוֹ.

Rabbi Yosef Yitzchak Schneersohn, sixth Lubavitcher Rebbe, explains in a discourse dated the 12th of Tammuz 5709¹⁶ that the Divine service of penitents should involve affecting others as well. Now, the challenge of the akedah required that Abraham, the epitome of love and kindness, reverse his essential nature, in which the attribute of chesed predominated, and act with all the severity of the attribute of gevurah. (Hence, G‑d answers, “I now know that you fear G‑d.”¹⁷) In this diametrical reversal, Abraham resembled a penitent. And, like a penitent, he sought to share with others his delight at fulfilling G‑d’s will.

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FOOTNOTES

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1.Note by the Rebbe: “See also Iggeret Hakodesh, in Epistle 5 above, where the Alter Rebbe states that by giving tzedakah, one ‘makes the Holy Name’; [moreover,] tzedakah is motivated by the attribute of kindness, whose inner dimension is love.”

2.Deuteronomy 11:12.

3.Cf. Job 29:22.

4.Deuteronomy 32:2.

5.Makkot 23a; Sifrei, Bamidbar, sec. 1.

6.Cf. Isaiah 35:3.

7.

Note by the Rebbe: “For, as the text continues, we are speaking of those who had been ‘inspired to donate.’”

8.Note by the Rebbe: “It will be observed that in the quoted verse (at the conclusion of the Book of Isaiah), ‘every week’ [lit., ‘every Shabbat’] refers to the Shabbat day at the conclusion of the week while ‘every month’ refers to the beginning of the month, Rosh Chodesh.”

9.II Kings 12:5.

10.Nazir 23b; Bava Kama 38b.

11.Chullin 16a.

12.Genesis 22:1-19.

13.Ibid. v. 2.

14.See commentary of Rashi there.

15.Ibid. v. 3.

16.Sefer Hamaamarim 5709, p. 184.

17.Genesis 22:12; see also Sefer Hamaamarim—Kuntreisim, vol. 2, p. 642.

18.Pesachim 4a, et al.

Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 20, Class 16 (final)

 There are, though, some [plants, trees, and fruit] that result from a [prior] “elevation of mayin nukvin,” i.e., whose seeds serve as the abovementioned arousal from below, which calls forth the power of vegetative growth within the earth, namely, those which are sown and planted.

אֶלָּא שֶׁיֵּשׁ מֵהֶן עַל־יְדֵי הַעֲלָאַת “מַיִּין נוּקְבִין”, וְהֵם הַזְּרוּעִים וְהַנְּטוּעִים,

Nevertheless, these [too] are like yesh me’ayin,

וְאַף־עַל־פִּי־כֵן, הֵם כְּמוֹ יֵשׁ מֵאַיִן,

for the planted seed is of no estimation whatsoever in relation to the fruit nor in relation to the whole tree with the branches and leaves.

שֶׁהַגַּרְעִין הַנָּטוּעַ אֵין לוֹ עֵרֶךְ כְּלָל לְגַבֵּי הַפְּרִי, וְגַם נֶגֶד כָּל הָאִילָן עִם הָעֲנָפִים וְהֶעָלִין,

Whereas the difference between the fruit and its source in the kernel is mainly qualitative (as in the taste, for example), the difference between the kernel and the resultant tree is more quantitative.

By both of these criteria, then, the growth of a tree from a seed possesses an element of yesh me’ayin.

The same applies to the various species of seeds and vegetables and to the various species of grain: That hundreds of kernels should come into being from a single kernel resembles yesh me’ayin,

וְכֵן בְּמִינֵי זֵרְעוֹנִים וִירָקוֹת, וְגַם בְּמִינֵי תְּבוּאָה לְהִתְהַוּוֹת מֵאוֹת גַּרְעִינִין מִגַּרְעִין אֶחָד, הוּא כְּמוֹ יֵשׁ מֵאַיִן,

and how much more so, with respect to their straw and spikes, which are so much more different from the parent kernel, and thus even more conspicuously come into being as if “from nothing.”

וּמִכָּל שֶׁכֵּן הַקַּשִּׁין וְהַשִּׁבֳּלִים.

Now,⁵⁹ these fruits that [grow] by means of an “elevation of mayin nukvin,” i.e., by sowing and planting, are far, far superior to those that come up independently, only from the vegetative property in the soil.

וְהִנֵּה, הַפֵּירוֹת שֶׁעַל־יְדֵי הַעֲלָאַת “מַיִּין נוּקְבִין”, הִיא הַזְּרִיעָה וְהַנְּטִיעָה – הֵם מְשׁוּבָּחִים מְאֹד מְאֹד מֵהָעוֹלִים מֵאֲלֵיהֶן מִכֹּחַ הַצּוֹמֵחַ לְבַדּוֹ שֶׁבָּאָרֶץ,

And from this, we will be able to understand [the concept of] the elicitation of the supernal orot, the Divine illuminations, [that are drawn down] in the Worlds of Atzilut, Beriah, Yetzirah, and Asiyah,

וּמִזֶּה נַשְׂכִּיל הַמְשָׁכוֹת אוֹרוֹת עֶלְיוֹנִים בַּאֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה

The lights that are drawn down to this world in response to man’s Divine service surpass by far the lights that are granted through “an arousal from above” as an unearned gift.

(⁶⁰which is the ultimate purpose for the creation of man,)

(שֶׁהוּא תַּכְלִית בְּרִיאַת הָאָדָם),

as is explained elsewhere.

כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.

And from this, from the earlier explanation of the paradox of or chozer, whereby it is specifically in the lowest levels of Asiyah that the light of sovev kol almin and the light of the kav rebound most intensely,

וּמִזֶּה

we can clearly understand the subject of the order of the levels [of created beings]—the inorganic, the vegetative, the animal, and the articulate being (i.e., man),

יוּבַן הֵיטֵב בְּעִנְיַן סֵדֶר מַדְרֵגוֹת: דּוֹמֵם, צוֹמֵחַ, חַי, מְדַבֵּר,

which correspond to and are expressed within the composition of all created beings as the elements of Earth, Water, Fire, and Air.

שֶׁהֵן בְּחִינוֹת עָפָר, מַיִם, אֵשׁ, רוּחַ,

For though the animal [level] is higher than the vegetative [level],⁶¹ and the articulate being is higher than the animal,

שֶׁאַף שֶׁהַחַי הוּא לְמַעְלָה מֵהַצּוֹמֵחַ, וְהַמְדַבֵּר – לְמַעְלָה מֵהַחַי,

nevertheless, the animal is nourished and lives by the vegetative, and the articulate being receives his vitality from them both,

אַף־עַל־פִּי־כֵן, הַחַי נִיזּוֹן וְחַי מֵהַצּוֹמֵחַ, וְהַמְדַבֵּר מְקַבֵּל חַיּוּתוֹ מִשְּׁנֵיהֶם,

and even wisdom and knowledge,

וְגַם חָכְמָה וָדַעַת,

for, as the Gemara states, “A child does not know how to call ‘father’ and ‘mother’ until it has tasted grain.”⁶²

שֶׁ”אֵין הַתִּינוֹק יוֹדֵעַ לִקְרוֹת ‘אַבָּא’ וְ’אִימָּא’ עַד שֶׁיִּטְעוֹם טַעַם דָּגָן כוּ’”,

[It is likewise written,] “I had not yet eaten the meat of oxen….”⁶³

וַ”עֲדַיִין לָא אֲכִילְנָא בִּישְׂרָא דְתוֹרָא כוּ’”,

This was the explanation which R. Nachman gave to Rava as to why the previous evening, he had been unable to give the better answer to his query that he had now given. Thus, we see that the meat of a mere animal is able to stimulate the mind of man.

The key to this paradox, whereby the animal kingdom is nourished by the inferior vegetative kingdom and man needs both of these inferior orders of creation, has been explained above:

For this is an instance of or chozer, the light that is reflected from the lower levels to the higher, from the lowest level of Asiyah,

כִּי הוּא בְּחִינַת “אוֹר חוֹזֵר” מִמַּטָּה לְמַעְלָה, מִתַּחְתִּית הָעֲשִׂיָּה,

where there is an exceedingly strong manifestation of the radiance of the radiance, and so on, of the glimmer of a glimmer of a glimmer that is found within the physical earth,

שֶׁמִּתְגַּלֵּית שָׁם בְּיֶתֶר עֹז, הֶאָרָה דְהֶאָרָה כוּ’

from the [infinite] Ein Sof-light that encircles all worlds, i.e., from the degree of sovev kol almin that transcends all worlds equally,

מֵאוֹר־אֵין־סוֹף הַסּוֹבֵב כָּל עָלְמִין,

and from the kav from the Ein Sof-light at the culmination of the “feet” of the yosher of adam kadmon—the final level of the internalized illumination that is found in all worlds. This illumination shines there:

וּמֵהַ”קַּו” אוֹר־אֵין־סוֹף שֶׁבְּסִיּוּם “רַגְלֵי הַיּוֹשֶׁר” דְּ”אָדָם קַדְמוֹן”

in a mode of or chozer, as stated above.

בִּבְחִינַת “אוֹר חוֹזֵר”, כַּנִּזְכָּר לְעֵיל.

This will enable one to gain a reasoned understanding

וְיוּבַן הֵיטֵב בָּזֶה טוּב טַעַם וָדַעַת,

how it is that the supernal angels of the Merkavah, the “Celestial Chariot,” namely, the “Face of the Oxen” and the “Face of the Eagle,”

מַה שֶּׁמַּלְאָכִים עֶלְיוֹנִים שֶׁבַּמֶּרְכָּבָה “פְּנֵי שׁוֹר” וּ”פְנֵי נֶשֶׁר”,

derive great enjoyment, and are nourished and content,

נֶהֱנִים מְאֹד וְנִיזּוֹנִים וּמִסְתַּפְּקִים

from the spirit of the cattle and fowl that ascends to them from the sacrifices on the altar.

מֵרוּחַ הַבְּהֵמָה וְהָעוֹף הָעוֹלָה אֲלֵיהֶם מֵהַקָּרְבָּנוֹת שֶׁעַל גַּבֵּי הַמִּזְבֵּחַ,

The phrase, אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי (“My sacrifice, the bread of My burnt offerings…”⁶⁴), may be understood on a nonliteral level to mean that the sacrifices provide sustenance for G‑d’s “fires,” i.e., for the angels.

As the holy Zohar expresses it precisely, “They derive enjoyment from their element and essence”⁶⁵: the spiritual root (as opposed to the animal component) of the sacrifices is reflected back to its angelic source in a mode of or chozer.

וּכְדִקְדּוּק לְשׁוֹן הַזּוֹהַר הַקָּדוֹשׁ: “וְאִתְהַנְיָין מִיסוֹדָא וְעִיקָּרָא דִילְהוֹן”.

Now, after these words and this truth, knowledge comes easily to the discerning,

וְאַחֲרֵי הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה דַּעַת לְנָבוֹן נָקָל

to understand through all the above the sublime worth of the practical commandments, those performed with physical objects and with man’s physicality,

לְהָבִין, עַל־יְדֵי כָּל הַנִּזְכָּר לְעֵיל, גּוֹדֶל מַעֲלַת הַמִּצְוֹת מַעֲשִׂיּוֹת,

for [these commandments] are the ultimate purpose for the descent of souls to this physical world,

אֲשֶׁר הֵן תַּכְלִית יְרִידַת הַנְּשָׁמוֹת לָעוֹלָם הַזֶּה הַגַּשְׁמִי,

as it is written, “Today [is the time] to do them.”⁶⁶

כְּמוֹ שֶׁכָּתוּב: “הַיּוֹם לַעֲשׂוֹתָם”,

I.e., specifically “today,” in this world of action, are we provided with the opportunity to perform mitzvot with physical objects whose creation came about from G‑d’s very essence and which contain the concealed power of His very being. By performing mitzvot with these objects, we release this concealed power.

[It is likewise written,] “Better one hour of repentance and good deeds in this world than all the life of the World to Come.”⁶⁷

וְ”יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי עוֹלָם־הַבָּא”:

At this point, the first publishers of Iggeret Hakodesh wrote: Until here we found of his holy writing.

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FOOTNOTES

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59. Note by the Rebbe: “The relevance here of this passage (regarding the superiority of fruits that are planted) is not immediately apparent. “It could be seen as being connected with the above discussion of the superior quality of those mitzvot that come at the ‘end’ (and likewise as being connected with the conclusion of this epistle on the sublime worth of practical mitzvot). For even with regard to all the things that now, too, are bestowed upon us by way of gratuitous kindness, if they are [earned] by means of the performance of a mitzvah or through mortal prayer, they too are ‘far, far superior’ (משובחים מאד מאד). “Compare the explanation in Likkutei Torah of how the Spies’ complaint was negated by the response that the Land was ‘very, very’ good (טובה הארץ מאד מאד).”

60. Parentheses are in the original text.

61. Note by the Rebbe: “[It is superior] also with regard to its creation; ‘nevertheless, [it] is nourished…[by the vegetative].’ (This enables us to understand why the element of Earth is not mentioned here, for everything comes from the Earth. It may likewise be said that for this reason, even after having been created, [everything] depends on it and is nourished by it.)”

62. Berachot 40a.

63. Bava Kama 71a.

64. Numbers 28:2.

65. III, 341a.

66. Deuteronomy 7:11; Eruvin 22a.

67. Avot 4:17.

Furthermore, in addition to all that was mentioned above,⁴⁸

וְעוֹד זֹאת, יֶתֶר עַל כֵּן עַל כָּל הַנִּזְכָּר לְעֵיל,

which descends into a created being utterly concealed, being then 

הֶאָרָה דְהֶאָרָה דְהֶאָרָה,

i.e., 

וְכָל הַנִּזְכָּר לְעֵיל

inasmuch as 

הִיא מַרְאָה כֹּחָהּ וִיכָלְתָּהּ בִּיסוֹד הֶעָפָר הַגַּשְׁמִי בְּגִילּוּי עָצוּם,

(viz., Fire, Air, and Water)

בְּיֶתֶר עֹז מִיסוֹדוֹת הָעֶלְיוֹנִים מִמֶּנּוּ, וְגַם מִצְּבָא הַשָּׁמַיִם,

(

שֶׁאֵין בְּכֹחָם וִיכָלְתָּם לְהוֹצִיא יֵשׁ מֵאַיִן תָּמִיד,

like the element of Earth that constantly makes something (yesh) sprout from nothing (ayin), namely the herbs and trees that constantly grow from the earth’s vegetative power.

כִּיסוֹד הֶעָפָר הַמַּצְמִיחַ תָּמִיד יֵשׁ מֵאַיִן, הֵם עֲשָׂבִים וְאִילָנוֹת

Even those plants that result from sowing and planting are produced in a manner that resembles yesh me’ayin, for the seed or seedling disintegrates and serves merely to arouse the vegetative power.

(⁴⁹As for the mazal, the individual angel of destiny, “that strikes [each herb] and says, ‘Grow!’”—

(וְהַמַּזָּל הַמַּכֶּה וְאוֹמֵר “גְּדַל”,

Our Sages teach that “there is no blade of grass below that does not have a mazal above that strikes it and says to it, ‘Grow!’”⁵⁰ Would it not seem, then, that in addition to the earth’s vegetative power, there is another factor in growth?

this takes place [only] after the plant has already sprouted.

הַיְינוּ לְאַחַר שֶׁכְּבָר צָמַח הָעֵשֶׂב,

Once the plant exists as a created entity, it merely has to grow taller, the tree has to produce fruit with a certain taste, and so on—and these stages relate to the mazal.

The mazal does not tell it to sprout ex nihilo into substantiality but only to grow from being small to being large or to bear fruit of its own particular species.

וְאֵינוֹ אוֹמֵר לוֹ לִצְמוֹחַ מֵאַיִן לְיֵשׁ אֶלָּא מִקּוֹטֶן לְגוֹדֶל, וְלָשֵׂאת פְּרִי כָּל מִין וּמִין בִּפְרָטֵי פְּרָטִיּוּת.

In Or Hatorah,⁵¹ the Tzemach Tzedek explains that the mazal sends forth an arousal to the power of growth that is found within the grass or tree, causing it to grow. The basic cause of growth, however, lies in the abovementioned vegetative power.

Elsewhere,⁵² the Tzemach Tzedek explains that the above-quoted “smiting” means that the mazal illumines the particular tree or grass with which it is connected, causing it to be drawn to its source and hence to grow ever larger.

For before it sprouts, to whom would the individual mazal of each particular herb ordain all its details?)

אֲבָל בְּטֶרֶם יִצְמַח לְמִי יֹאמַר כָּל מַזָּל וּמַזָּל לְכָל עֵשֶׂב וְעֵשֶׂב בִּפְרָטֵי פְּרָטִיּוּת)

[The abovementioned plants of the earth grow, then,] from the vegetative property within it, which is insubstantial and spiritual, while they are physical.

מֵהַכֹּחַ הַצּוֹמֵחַ שֶׁבּוֹ, שֶׁהוּא אַיִן וְרוּחָנִי, וְהֵם גַּשְׁמִיִּים.

What we have here, then, is yesh from ayin, which, as explained above, derives from the essence of the Ein Sof and finds expression in the element of Earth. Why specifically there?

This is so only because the “feet” of adam kadmon culminate at the lowest level of Asiyah,

וְאֵין זֹאת, אֶלָּא מִשּׁוּם דְּרַגְלֵי “אָדָם קַדְמוֹן” מִסְתַּיְּימִים בְּתַחְתִּית עֲשִׂיָּה,

The “feet” (i.e., the last and lowliest levels) of adam kadmon, the Primordial Thought that encompasses all the levels of creation, concludes in the lowest degrees of the nethermost world, the World of Asiyah, and specifically, in the lowly element of Earth within it.

And “below His feet,” i.e., below the lowest levels of adam kadmon, radiates the [infinite] Ein Sof-light which encircles (i.e., transcends) all worlds,

וְתַחַת רַגְלָיו מֵאִיר אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַסּוֹבֵב כָּל עָלְמִין,

At the very “place” at which there ceases the indwelling Divine illumination that permeates all the worlds, there begins the “encompassing” degree of Divine light that transcends all the worlds.

without any great interruption between them, except for the Iggulim of adam kadmon alone.

בְּלִי הֶפְסֵק רַב בֵּינֵיהֶם, רַק עִיגּוּלֵי “אָדָם קַדְמוֹן” לְבַדּוֹ.

The Primordial Thought of adam kadmon consists of two modes of illumination—yosher (lit., “straightness,” i.e., a permeating mode) and Iggulim (lit., “circles,” i.e., a transcendent mode). Where the former mode ceases and there remains only the latter (which is not absolute infinity like the Ein-Sof light that transcends all worlds), there is found the absolutely infinite illumination of the Ein-Sof light that transcends all worlds equally.

Also, the kav of the Ein Sof-light, culminating at the end of the “feet” of adam kadmon, radiates from below upward, in a mode of or chozer, a reflected light.

וְגַם הַ”קַּו” מֵאוֹר־אֵין־סוֹף הַמִּסְתַּיֵּים בְּסִיּוּם רַגְלֵי “אָדָם קַדְמוֹן” מֵאִיר מִמַּטָּה לְמַעְלָה בִּבְחִינַת “אוֹר חוֹזֵר”,

As mentioned above, this is a light that rebounds upward with increased intensity from a surface which blocks its further downward progress. Hence, for example, the atmosphere closest to the earth’s surface is warmer than the atmosphere in altitudes which are nearer to the sun. In the same way, when the beam of the kav, whose function is to infuse the inner reaches of all created beings with Divine light, reaches the furthest stages of the Divine thought that encompasses all worlds and created beings, it bounces back with sharper impetus: it is now an or chozer.

This is like the investment [of the kav] in arich anpin, abba and imma, and za and nukva of Atzilut, which radiates as an or chozer from malchut of Atzilut,

כְּמוֹ שֶׁהַמְלוּבָּשׁ בַּ”אֲרִיךְ אַנְפִּין” וְ”אַבָּא וְאִמָּא” וּ”זְעֵיר אַנְפִּין וְנוּקְבָא” דַּאֲצִילוּת – מֵאִיר בְּאוֹר חוֹזֵר מִמַּלְכוּת דַּאֲצִילוּת,

and malchut of Atzilut, [if the sefirot are considered] from below upward, is [thus] a category of keter, as mentioned earlier in this epistle,

וּמַלְכוּת דַּאֲצִילוּת הִיא בְּחִינַת כֶּתֶר מִמַּטָּה לְמַעְלָה,

and “their beginning is wedged in their culmination.”

וְ”נָעוּץ תְּחִלָּתָן בְּסוֹפָן”.

With regard to malchut, this means that the “beginning” of keter, which is loftier than chochmah, is to be found within malchut. With regard to the kav, it means that the “beginning” of the kav is wedged in the culmination of the “feet of adam kadmon,” which ends in the nethermost levels of the World of Asiyah, in the element of Earth.

Since the purpose of the kav is to reveal Divinity, the element of Earth best reveals that aspect of G‑d’s infinity which expresses itself in creating yesh from ayin, as the Alter Rebbe now concludes.

It is likewise at the culmination of the kav of the Ein Sof-light, culminating at the ending of the yosher of the “feet” of adam kadmon:

וְכָכָה הוּא בְּסִיּוּם הַ”קַּו” דְּאוֹר־אֵין־סוֹף הַמִּסְתַּיֵּים בְּסִיּוּם הַ”יּוֹשֶׁר” דְּרַגְלֵי “אָדָם קַדְמוֹן”

I.e., when the “feet” of the lowest levels of adam kadmon descend into the interior of the various levels all the way down to the very lowest level, the element of Earth at the lowest level of Asiyah—

it (i.e., the kav) [then] radiates from below upward, from the glimmer of a glimmer of a glimmer that is found within the physical earth to the category of the light of the neshamah of the malchut of the malchut of Asiyah,

מֵאִיר מִמַּטָּה לְמַעְלָה לִבְחִינַת אוֹר הַנְּשָׁמָה דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה,

This light, the light of the neshamah, is in fact the lowest level of spirituality within Asiyah. For Asiyah is the lowest of the worlds; malchut is the final sefirah within Asiyah; and of the ten component sefirot that comprise malchut, “malchut of malchut” is the lowest.

Nevertheless, since it is, after all, the light of the neshamah, which is actual Divinity, as the Alter Rebbe now goes on to say.

which is actual Divinity, originating in the chitzoniyut (the exterior aspect) of the kelim of malchut of Atzilut, which, as said above, becomes the “light of the neshamah of Beriah, Yetzirah, and Asiyah.”

שֶׁהוּא אֱלֹקוּת מַמָּשׁ, מֵחִיצוֹנִיּוּת הַכֵּלִים דְּמַלְכוּת דַּאֲצִילוּת.

In this lowest level of the light of the neshamah, that which is in Asiyah, there is found the illumination of the final degrees of Asiyah (i.e., that which in created beings is the final level), and this “enables” the Ein Sof to reveal its capacity for creating yesh from ayin as demonstrated in the above-described constant power of growth.

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Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 20, Class 13

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Also, from the [transcendent Ein Sof-] light that “encircles” and “encompasses” the Four Worlds—Atzilut, Beriah, Yetzirah, and Asiyah—uniformly,

וְגַם מֵאוֹר־אֵין־סוֹף הַסּוֹבֵב וּמַקִּיף לְאַרְבַּע עוֹלָמוֹת אֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה בְּשָׁוֶה,

there is a radiance to the inner kav, by way of the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah.

מֵאִיר אֶל הַקַּו הַפְּנִימִי דֶּרֶךְ הַכֵּלִים דְּי’ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה,

The kelim thus encompass and transcend the light that is vested within them.

By its radiance within the kelim, it endows them with power and strength to create yesh from ayin.

וּבְהֶאָרָתוֹ תּוֹךְ הַכֵּלִים נוֹתֵן בָּהֶם כֹּחַ וָעוֹז לִבְרוֹא יֵשׁ מֵאַיִן.

It has already been explained that the creation of the respective beings of each of the Four Worlds comes about through the kelim of the sefirot of that particular world. Their ability to create yesh from ayin (which can come about only from the essence of the Ein Sof-light that encompasses all worlds) results from the radiance of the encompassing light within them.

Now, because creation takes place by means of the kelim, which are finite and diverse, and the infinite light radiates within and through them,

וּמֵאַחַר שֶׁהַבְּרִיאָה הִיא עַל־יְדֵי הַכֵּלִים,

created beings are numerous and diverse, limited and finite,

לָזֹאת הֵם הַנִּבְרָאִים בִּבְחִינַת רִיבּוּי וְהִתְחַלְּקוּת וּגְבוּל וְתַכְלִית,

especially since [the Divine radiation which brought them into being is revealed] by means of the letters, as explained above, for these letters (of speech) are even more finite and more diverse than the kelim.

וּבִפְרָט עַל־יְדֵי הָאוֹתִיּוֹת, כַּנִּזְכָּר לְעֵיל.

To summarize: Both the indwelling aspect (the kav) and the transcendent (“encompassing”) aspect of the [infinite] Ein Sof-light are present not only within the sefirot, the neshamah, nefesh-ruach, and the kelim of each of the worlds but also within all the created beings of these worlds. The difference lies only in the degree of manifestation—whether it be a “radiance,” a “radiance of a radiance,” or a “radiance of a radiance of a radiance.”

When the creative light is present at the first and most direct level (“radiance”), though it is not the essence of the [infinite] Ein Sof-light that is manifest, the light will still be of the same nature; it retains the same mahut. When it manifests as a “radiance of a radiance,” the creative light will be essentially different and merely bear some external resemblance to its source in the manner of its manifestation; only its metziut remains Divine. When, however, it is manifest as a “radiance of a radiance of a radiance,” as is the case with all created beings, it does not retain even the metziut of the original radiance; the Divine radiance merely descends into the metziut of the created being.