tanya with vowels
This readiness for self-sacrifice surfaces, for example, when a Jew is forced by heathens to bow down to an idol. At any rate, twelve of the permutations of the Tetragrammaton rule during the twelve hours of the day, and twelve combinations of the Name A-D-N-Y rule during the twelve hours of the night. Fear of G‑d is therefore the beginning and the mainstay of spiritual service. שזהו כל עסק הנשמות בגן עדן, כדאיתא בגמרא ובזהר. Conversely,15 however, our Sages also state:16 “If there is no wisdom, there is no fear,” which would seem to imply the very opposite — that wisdom precedes fear. The realization that G‑d bestows His Kingship upon each individual in particular touches a responsive chord within one; he is then more apt to demand of himself that he accept the heavenly yoke. H��VKo7�ϯ�1)02I�z ����-�aw�N�9ć���������ð���J||��O���s0�����_���76��e̟��g0w_����`�O6����[߾}���p7M$���-P _^���ILO�/�LG��kxc�N���s�9���mL⌖���k�O���vl�|�}�>n�xt,Ѧ5�y:��6 �����x'��;o�.�E��k��%�[`gyx7����c]:�n�6��9���Fo�c����M7 to recall his love of the One G‑d in his thought, and in his desire to cleave to Him. H�TQ�n� ���-��v�tʼn�w��;�1�}H1F���p|Jh���e�usi��@?�,[�0h�.��$B��6PV���;J������x�3�p>�.�6x��x��:m�����;0�j�Nh�9(�_�}M�;�m�J��{� This is so not only regarding the negative precepts, but also with regard to the positive precepts. Previous chapters have stated that G‑d’s Will is the source of the life-force that animates all worlds in both a transcendental and an indwelling mode. “And, behold, G‑d [Himself] stands over him,”3 and “The whole world is full only with His Glory,” and not only being omnipresent does He see everything, but moreover He scrutinizes him in particular. All mitzvot fall into either of two categories: (a) bein adam lachaveiro — “between man and man,” and (b) bein adam laMakom — “between man and G‑d.”, It is readily understood how all the mitzvot of the former category may be motivated by one’s love of his fellow. כי על ידי זה מתיחדים גם כן מקור התורה והמצות, שהוא הקב״ה, עם מקור נפשו האלקית, הנקרא בשם שכינה. 0000002282 00000 n which he has fulfilled by his efforts in this direction. Since his body is despised and loathsome he will not love himself on account of his body more than he loves his fellow; and as for the soul and spirit, the differences between his own soul and that of his fellow surely will not diminish the love between them, for who can know their (the soul and spirit’s) greatness and excellence in their source and root — the living G‑d? %%EOF i.e., the state of being abashed and overawed in G‑d’s presence. And he should be intent on drawing His blessed light over the source of his soul and of the souls of all Israel, so as to unite them with Him. The same principle applies to the twelve stitches in the tefillin of the hand, which according to the Mishnat Chassidim correspond to twelve combinations of A-D-N-Y. to do what is gratifying to Him alone, and not for the purpose of quenching his soul’s thirst for G‑d, אלא כברא דאשתדל בתר אבוי ואמיה, דרחים לון יתיר מגרמיה ונפשיה כו׳ כמו שנתבאר לעיל בשם רעיא מהימנא. For in each hour there is a different flow from the higher worlds to animate those who dwell here below, while the flow of vitality from on high of the previous hour returns to its source. He now proceeds to discuss the value of this mitzvah as the basis for all the commandments, thereby elucidating yet further the importance of “rejoicing with the joy of the soul alone.”. Even if merely going through the motions would satisfy them, and they do not impose their belief upon him, the Jew will be ready to literally sacrifice his life so as not to be sundered from his unity with G‑d. He therefore does not bestow His Kingship upon them, so that He be called their G‑d and King; rather: ומייחד מלכותו על עמו ישראל בכלל, ועליו בפרט, כי חייב אדם לומר: בשבילי נברא העולם, He uniquely bestows His Kingship upon His people Israel, in general — for G‑d is known as “King of Israel” — and upon him in particular, for a man is obliged to say:2 “For my sake was the world created.”. והיינו כמו שכתוב בשולחן ערוך: לשעבד הלב והמוח כו׳, This accords with the statement of the Shulchan Aruch,5 [that while putting on the tefillin one should intend] “to make one’s heart and brain subservient to G‑d.”. for in order to truly do so one must have attained a totally selfless love for G‑d, the union of the source of all Jewish souls with the infinite, And thus one effects the union in the World of. which is the Kingdom over all worlds; nevertheless,6 we should intend and endeavor to focus [G‑d’s Kingdom] specifically over ourselves, through this mitzvah — for the commandment of tzitzit is particularly effective in enhancing one’s acceptance of the yoke of heaven. and, especially, when one addresses G‑d in the second person, as in the phrase, “Blessed are You,” and the like. But as to one who is not his companion — his equal — in the Torah and the mitzvot, so that (as our Sages say concerning the ignorant in general) even his deliberate transgressions are regarded as inadvertent acts, since he is unaware of the gravity of sin; nor is he on intimate terms with him; — not only is one not enjoined to hate him: on the contrary, he must in fact, strive to become closer to him, as the Alter Rebbe states shortly. Similarly with regard to G‑d’s bestowing His Kingship upon all of Israel: if one solitary Jew is found wanting in this matter, this will affect the whole body of the Jewish people. before he engages in [the study of] Torah or [the performance of] a commandment, such as before putting on his tallit or tefillin. ובעטיפת ציצית יכוין כמו שכתוב בזהר, להמשיך עליו מלכותו יתברך. And even if one fails in this, he has not forfeited the merit of the mitzvah of neighborly love which he has fulfilled by his efforts in this direction. Thus, when a Jew reveals and draws down G‑d’s Will into this world as a result of his spiritual activities, the Divine Will will also be revealed in the Supernal Sefirot, resulting in the unification and coalescing of the middot, so that the Gevurot are sweetened by and transformed into Chassadim. According to the principle stated here, this is readily understood. The Rebbe points out that the Alter Rebbe will now go on to say that the above meditation — aimed at awakening innate awe in one’s mind — does not suffice: an individual must also realize that G‑d not only bestows His Kingship upon him in a general manner, but that He also does so in a (so-to-speak) personal manner. 41, the Alter Rebbe now goes on to say that fear of G‑d is the beginning and core of divine service. וכולי האי ואולי יוכל לקרבן לתורה ועבודת ה׳. וזהו שתקנו בתחלת ברכות השחר קודם התפלה: אלקי נשמה וכו׳ אתה נפחתה וכו׳ ואתה עתיד ליטלה ממני כו׳, This is why it was ordained by the Men of the Great Assembly that one recite at the beginning of the morning blessings, before the prayers: “My G‑d, the soul [which you have placed within me is pure]... You have breathed it [into me]... And You will eventually take it from me....”, כלומר: מאחר שאתה נפחתה בי ואתה עתיד ליטלה ממני, לכן מעתה אני מוסרה ומחזירה לך, לייחדה באחדותך. (14As for the statement by King David, peace upon him: 15 “I hate them with a consummate hatred,” reserving no love for them whatsoever, this refers only to [Jewish] heretics and atheists who have no part in the G‑d of Israel, as stated in the Talmud, beginning of ch. As explained above, this degree of love was experienced by Moses, who sacrificed himself utterly in order to secure the unification of the Jewish people with G‑d. 0000001862 00000 n For this reason his intentions should not be limited to having his own soul cleave to G‑d, but also that the source of his soul and the source of all the souls of Israel cleave to Him. Therefore, there can be no true love and fraternity between those who regard their bodies as primary and their souls secondary, but only a love based on an external factor. 113 “He dreamt that he … to devote to this contemplation; this time being: if his meditation takes place before he puts on his. Yes all of Hashem's works are 'marvelous' including our bodies, yet everything is in context and how we are supposed to serve Hashem with our body is also according to Torah as per the Tanya text.One other point, I learned that when asking a question we realise it's just that , a 'question' which has answers. How, then, can every Jew be expected to summon up this lofty level of love, which is a prerequisite for the desire to unite all Jewish souls with their G‑dly source? This acceptance of the yoke of divine service is required of all Jews. by virtue of the natural love which is a heritage bequeathed to us by our ancestors. 93 27 that in order to arouse within himself the latter category of fear. וכן בהכנה זו יתחיל ללמוד שיעור קבוע מיד אחר התפלה. namely, its revelation here below in one’s occupation in the Torah and commandments, for they are His blessed Will. For though it may not be in his heart in perfect and complete truth, so that he should long for it with all his heart, for in order to truly do so one must have attained a totally selfless love for G‑d, מכל מקום מעט מזעיר חפץ לבו בזה באמת, מפני אהבה הטבעית שבלב כל ישראל לעשות כל מה שהוא רצון העליון ב״ה. However, for a Jew to sincerely desire that his performance of Torah and mitzvot connect the source of all the souls of Israel with the infinite Ein Sof-light (i.e., that it effect the union of Kudsha Brich Hu and His Shechinah, as explained above), — this presupposes a far greater love of G‑d: a love so fierce that his only desire is to cause G‑d pleasure through his actions, thinking of himself not at all. Accordingly, before a person commences his Torah study, he should ponder on how the Ein Sof-light — the Divine Will — is vested in the letters and wisdom of the Torah he is now about to study. Unlike the above thoughts which should preface divine service in general, this meditation relates to the particular mitzvah that the individual is about to perform — to the content of this mitzvah, its distinctive effect, and its influence on his soul. How can a generated love match a natural one. No results found, please try another selection. 3, the profound and involved meditation that characterizes the level of Daat actually creates love and fear, insofar as they exist independently on an emotional level. He now goes on to say that a Jew’s spiritual service also includes the goal of becoming one with all the Jewish people. Similarly, fear of G‑d lies at the root of one’s observance of the prohibitive mitzvot: when one stands in true fear and awe of G‑d, he will refrain from transgressing, and thereby rebelling against His Will. nevertheless, since he is intent in his service to serve the King, this is unequivocally a complete service. From this source, the souls progress downward through the various Sefirot and Worlds. The Alter Rebbe now goes on to explain another form of meditation. For it is the Shechinah which is the source of his power of speech and action, as well as the source of his divine soul and the souls of all Israel. דהיינו שלא להשתמש בחכמתו ובינתו שבנפשו בלתי לה׳ לבדו. When the Divine Will — the source of Supernal kindness — is revealed through the study of Torah and the performance of mitzvot, the attributes of kindness and severity are united, and severity is transformed into kindness. This usage of the term “creatures” in reference to human beings means that even those who are far from G‑d’s Torah and His service, for which reason they are classified simply as “creatures“ — indicating that the fact that they are G‑d’s creations is their sole virtue — even those one must attract with strong cords of love. אבל בלי יראה כלל, לא פרחא לעילא באהבה לבדה, כמו שהעוף אינו יכול לפרוח בכנף אחד, Without any fear at all, however, it i.e., one’s fulfillment of Torah and mitzvot does not soar on high to the supernal Sefirot through love alone, just as a bird cannot fly with one wing,17, דדחילו ורחימו הן תרין גדפין כמו שכתוב בתיקונים.


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