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A Joyous Divorce
Midrash Rabbah, Shir HaShirim 1
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PrintE-mail Discuss (13) A woman was married for many years to her husband, but had not had children. Her husband decided to divorce her, so he went to Rabbi Shimon bar Yochai, of blessed memory.
Rabbi Shimon told him that just as they had celebrated with joy their mutual bond when they got married, so should the severance of their mutual bond be celebrated in joy.
The husband therefore prepared a great feast, at the height of which he called his wife and asked her in his joy to choose whatever she desired of his possessions to be hers, and said that he would not refuse her anything.
What did she do? She served him so much wine that he got drunk and fell asleep on his bed. She then told her servant to take him on his bed into her bedroom in her father’s house.
The following morning, when he awoke and found himself in his wife’s home, he asked her why he was brought there—wasn’t it clear that he intended to divorce her? She replied, “Didn’t you tell me that I could take whatever I wanted? I desire not gold, nor silver, nor precious gems, nor pearls. All I want is you. You yourself are the sole object of my desire.”
When the husband heard this, he became once again enamored of his wife, and took her back as before. And in this merit the Holy One, blessed be He, granted them children.
Midrash Rabbah, Shir HaShirim 1
Excerpted from The Mystery of Marriage by Rabbi Yitzchak Ginsburgh
Tuesday, February 12, 2013
The Snake in the Wall
Inspiration & Entertainment » Tales from the Past » From the Midrash
The Snake in the Wall
Talmud, Shabbat 156b
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PrintE-mail Discuss (6) Rabbi Akiva had a daughter. But astrologers said to him, “On the day she enters the bridal chamber, a snake will bite her and she will die.”
On the night of her marriage, she removed a brooch and stuck it into the wall. When she pulled it out the following morning, a poisonous snake came trailing after it; the pin had penetrated into the eye of the serpent.
“Was there anything special that you did yesterday?” her father asked her.
“A poor man came to our door in the evening,” she replied. “Everybody was busy at the banquet, and there was none to attend to him. So I took the portion of food which was given to me, and gave it to him.”
Thereupon Rabbi Akiva went out and declared: “Charity delivers from death.1 And not just from an unnatural death, but from death itself.”
FOOTNOTES
1. Proverbs 10:2.
The Snake in the Wall
Talmud, Shabbat 156b
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PrintE-mail Discuss (6) Rabbi Akiva had a daughter. But astrologers said to him, “On the day she enters the bridal chamber, a snake will bite her and she will die.”
On the night of her marriage, she removed a brooch and stuck it into the wall. When she pulled it out the following morning, a poisonous snake came trailing after it; the pin had penetrated into the eye of the serpent.
“Was there anything special that you did yesterday?” her father asked her.
“A poor man came to our door in the evening,” she replied. “Everybody was busy at the banquet, and there was none to attend to him. So I took the portion of food which was given to me, and gave it to him.”
Thereupon Rabbi Akiva went out and declared: “Charity delivers from death.1 And not just from an unnatural death, but from death itself.”
FOOTNOTES
1. Proverbs 10:2.
The Fox in the Vineyard
Inspiration & Entertainment » Tales from the Past » From the Midrash
The Fox in the Vineyard
From the Midrash
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PrintE-mail Discuss (3)A sly fox passed a lovely vineyard. A tall, thick fence surrounded the vineyard on all sides. As the fox circled around the fence, he found a small hole in the fence, barely large enough for him to push his head through. The fox could see what luscious grapes grew in the vineyard, and his mouth began to water. But the hole was too small for him. So what did the sly fox do? He fasted for three days until he became so thin that he managed to slip through the hole.
Inside the vineyard the fox began to eat to his heart's content. He grew bigger and fatter than ever before. Then he wanted to get out of the vineyard. But alas! The hole was too small again. So what did he do? He fasted for three days again, and then just about managed to slip through the hole and out again.
Turning his head towards the vineyard, the poor fox said: "Vineyard, O’ vineyard! How lovely you look, and how lovely are your fruits and vines. But what good are you to me? just as I came to you, so I leave you..."
And so, our Sages say, it is also with this world. It is a beautiful world, but--in the words of King Solomon, the wisest of all men--just as man comes into this world empty-handed, so he leaves it. Only the Torah he studied, the mitzvot he performed, and the good deeds he practiced are the real fruits which he can take with him.
From the Midrash
Excerpted from The Complete Story of Tishrei, published and copyright by Kehot Publication Society, Brooklyn NY
The Fox in the Vineyard
From the Midrash
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PrintE-mail Discuss (3)A sly fox passed a lovely vineyard. A tall, thick fence surrounded the vineyard on all sides. As the fox circled around the fence, he found a small hole in the fence, barely large enough for him to push his head through. The fox could see what luscious grapes grew in the vineyard, and his mouth began to water. But the hole was too small for him. So what did the sly fox do? He fasted for three days until he became so thin that he managed to slip through the hole.
Inside the vineyard the fox began to eat to his heart's content. He grew bigger and fatter than ever before. Then he wanted to get out of the vineyard. But alas! The hole was too small again. So what did he do? He fasted for three days again, and then just about managed to slip through the hole and out again.
Turning his head towards the vineyard, the poor fox said: "Vineyard, O’ vineyard! How lovely you look, and how lovely are your fruits and vines. But what good are you to me? just as I came to you, so I leave you..."
And so, our Sages say, it is also with this world. It is a beautiful world, but--in the words of King Solomon, the wisest of all men--just as man comes into this world empty-handed, so he leaves it. Only the Torah he studied, the mitzvot he performed, and the good deeds he practiced are the real fruits which he can take with him.
From the Midrash
Excerpted from The Complete Story of Tishrei, published and copyright by Kehot Publication Society, Brooklyn NY
Six Hundred Dinars Minus Six
Inspiration & Entertainment » Tales from the Past » From the Midrash
Six Hundred Dinars Minus Six
From the Midrash
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PrintE-mail Discuss (5) Rabbi Shimon Bar Yochai (who lived in the 2nd century CE in the Holy Land) was possibly the holiest man that ever lived. Besides authoring the 'Zohar', being a master of the oral Torah and a miracle worker, he was one of the few Jews in history who spent every instant of his time learning Torah; no casual conversations, coffee breaks and certainly no vacations--only Torah.
So everyone was surprised when, the day after Rosh Hashanah (Jewish New Year's Day) he showed up at the door of his nephews' home and began to lecture them about the importance of giving charity to the poor.
Although they didn't really have money to spare and totally didn't understand the urgency of what he was saying, they listened attentively; when Rabbi Shimon spoke everyone listened.
"Give with an open hand," Rabbi Shimon adjured. "Don't worry about tomorrow, G-d will provide. And most important: write it all down. Every penny you give, write it down and carry the list with you at all times. I want to see a big sum at the end of the year."
Rabbi Shimon made them promise and he left.
Almost a year later they had another strange visit--from a posse of Roman soldiers with an order for their arrest. Someone accused them of selling silk without paying the tax to the government. They began weeping and protesting their innocence but to no avail.
Trembling with fear, they were led off to prison where they were given a choice: either pay an outrageous fine of six hundred dinar or produce an even more outrageously priced silk garment for the king, both of which were utterly beyond their means.
When Rabbi Shimon heard what had happened he immediately rushed to the prison and got special permission to visit his relatives.
"Where is the account of the charity you gave?" He asked. "How much did you give?"
"Here," they replied as one of them pulled the small parchment from his pocket.
Rabbi Shimon took the account and noticed that they had given almost six hundred dinar; they were just six dinar short. "Do you have any money with you?" he asked.
They produced six dinar that they had sewn into their garments in case they needed it. Rabbi Shimon took the money, bribed one of the officials, the charges were dropped and they were released.
Rabbi Shimon explained to them what had happened. "This past Rosh Hashanah I dozed off and dreamt that the government would demand of you six hundred dinars. That is why I told you to give charity, to negate the decree."
"Then why didn't you tell us about that?" they complained. "We would have given the money immediately and spared ourselves a lot of anguish."
"But then," replied Rabbi Shimon. "You wouldn't have done the mitzvah for its own sake."
(From Midrash Rabbah, Vayikrah 34:12)
Six Hundred Dinars Minus Six
From the Midrash
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PrintE-mail Discuss (5) Rabbi Shimon Bar Yochai (who lived in the 2nd century CE in the Holy Land) was possibly the holiest man that ever lived. Besides authoring the 'Zohar', being a master of the oral Torah and a miracle worker, he was one of the few Jews in history who spent every instant of his time learning Torah; no casual conversations, coffee breaks and certainly no vacations--only Torah.
So everyone was surprised when, the day after Rosh Hashanah (Jewish New Year's Day) he showed up at the door of his nephews' home and began to lecture them about the importance of giving charity to the poor.
Although they didn't really have money to spare and totally didn't understand the urgency of what he was saying, they listened attentively; when Rabbi Shimon spoke everyone listened.
"Give with an open hand," Rabbi Shimon adjured. "Don't worry about tomorrow, G-d will provide. And most important: write it all down. Every penny you give, write it down and carry the list with you at all times. I want to see a big sum at the end of the year."
Rabbi Shimon made them promise and he left.
Almost a year later they had another strange visit--from a posse of Roman soldiers with an order for their arrest. Someone accused them of selling silk without paying the tax to the government. They began weeping and protesting their innocence but to no avail.
Trembling with fear, they were led off to prison where they were given a choice: either pay an outrageous fine of six hundred dinar or produce an even more outrageously priced silk garment for the king, both of which were utterly beyond their means.
When Rabbi Shimon heard what had happened he immediately rushed to the prison and got special permission to visit his relatives.
"Where is the account of the charity you gave?" He asked. "How much did you give?"
"Here," they replied as one of them pulled the small parchment from his pocket.
Rabbi Shimon took the account and noticed that they had given almost six hundred dinar; they were just six dinar short. "Do you have any money with you?" he asked.
They produced six dinar that they had sewn into their garments in case they needed it. Rabbi Shimon took the money, bribed one of the officials, the charges were dropped and they were released.
Rabbi Shimon explained to them what had happened. "This past Rosh Hashanah I dozed off and dreamt that the government would demand of you six hundred dinars. That is why I told you to give charity, to negate the decree."
"Then why didn't you tell us about that?" they complained. "We would have given the money immediately and spared ourselves a lot of anguish."
"But then," replied Rabbi Shimon. "You wouldn't have done the mitzvah for its own sake."
(From Midrash Rabbah, Vayikrah 34:12)
The Fox and the Fishes
Inspiration & Entertainment » Tales from the Past » From the Midrash
The Fox and the Fishes
Talmud, Berachot 61b
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PrintE-mail Discuss (7)Once, the wicked government [of Rome] decreed that the Jewish people were forbidden to study Torah. Pappus ben Judah saw Rabbi Akiva convening gatherings in public and studying Torah [with them]. Said he to him: "Akiva, are you not afraid of the government?"
Said [Rabbi Akiva] to him: "I'll give you a parable.
"A fox was walking along a river and saw fish rushing to and fro. Said he to them: 'Why are you fleeing?'
"Said they to him: 'The nets that the humans spread for us.'
"Said he to them: 'Why don't you come out onto the dry land? We'll live together, as my ancestors lived with your ancestors.'
"Said they to him: 'Are you the one of whom it is said that you are the wisest of animals? You're not wise, but foolish! If, in our environment of life, we have cause for fear, how much more so in the environment of our death!'
"The same applies to us: if, now, when we sit and study the Torah, of which it is said (Deuteronomy 30:20), For it is your life and the lengthening of your days, such is our situation, how much more so if we neglect it....
The Fox and the Fishes
Talmud, Berachot 61b
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PrintE-mail Discuss (7)Once, the wicked government [of Rome] decreed that the Jewish people were forbidden to study Torah. Pappus ben Judah saw Rabbi Akiva convening gatherings in public and studying Torah [with them]. Said he to him: "Akiva, are you not afraid of the government?"
Said [Rabbi Akiva] to him: "I'll give you a parable.
"A fox was walking along a river and saw fish rushing to and fro. Said he to them: 'Why are you fleeing?'
"Said they to him: 'The nets that the humans spread for us.'
"Said he to them: 'Why don't you come out onto the dry land? We'll live together, as my ancestors lived with your ancestors.'
"Said they to him: 'Are you the one of whom it is said that you are the wisest of animals? You're not wise, but foolish! If, in our environment of life, we have cause for fear, how much more so in the environment of our death!'
"The same applies to us: if, now, when we sit and study the Torah, of which it is said (Deuteronomy 30:20), For it is your life and the lengthening of your days, such is our situation, how much more so if we neglect it....
The Caving Walls of the Study Hall
Inspiration & Entertainment » Tales from the Past » From the Midrash
The Caving Walls of the Study Hall
Talmud, Bava Metzia 59a-b
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PrintE-mail Discuss (17) [An oven] that was cut into parts and sand was placed between the parts, Rabbi Eliezer maintained that it is pure (i.e., not susceptible to ritual impurity). The other sages said that it is susceptible to ritual impurity....
On that day, Rabbi Eliezer brought them all sorts of proofs, but they were rejected. Said he to them: "If the law is as I say, may the carob tree prove it." The carob tree was uprooted from its place a distance of 100 cubits. Others say, 400 cubits. Said they to him: "One cannot prove anything from a carob tree."
Said [Rabbi Eliezer] to them: "If the law is as I say, may the aqueduct prove it." The water in the aqueduct began to flow backwards. Saidthey to him: "One cannot prove anything from an aqueduct."
Said he to them: "If the law is as I say, then may the walls of the house of study prove it." The walls of the house of study began to cave in. Rabbi Joshua rebuked them, "If Torah scholars are debating a point of Jewish law, what are your qualifications to intervene?" The walls did not fall, in deference to Rabbi Joshua, nor did they straighten up, in deference to Rabbi Eliezer. They still stand there at a slant.
Said he to them: "If the law is as I say, may it be proven from heaven!" There then issued a heavenly voice which proclaimed: "What do you want of Rabbi Eliezer -- the law is as he says..."
Rabbi Joshua stood on his feet and said: "'The Torah is not in heaven!'1" ... We take no notice of heavenly voices, since You, G-d, have already, at Sinai, written in the Torah to "follow the majority."2
Rabbi Nathan subsequently met Elijah the Prophet and asked him: "What did G-d do at that moment?" [Elijah] replied: "He smiled and said: 'My children have triumphed over Me, My children have triumphed over Me.'"
FOOTNOTES
1. Deuteronomy 30:12.
2. Exodus 23:2.
Talmud, Bava Metzia 59a-b
The Tree
Inspiration & Entertainment » Tales from the Past » From the Midrash
The Tree
Talmud, Taanit 5b
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PrintE-mail Discuss (25) A man was travelling through the desert, hungry, thirsty and tired, when he came upon a tree bearing luscious fruit and affording plenty of shade, underneath which ran a spring of water. He ate of the fruit, drank of the water and rested beneath the shade.
When he was about to leave, he turned to the tree and said: “Tree, O tree, with what should I bless you?
“Should I bless you that your fruit be sweet? Your fruit is already sweet.
“Should I bless you that your shade be plentiful? Your shade is plentiful. That a spring of water should run beneath you? A spring of water runs beneath you.
“There is one thing with which I can bless you: May it be G‑d’s will that all the trees planted from your seeds should be like you . . .”
Talmud, Taanit 5b
Image: detail from an illustration by Chassidic artist Michoel Muchnik.
The Tree
Talmud, Taanit 5b
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PrintE-mail Discuss (25) A man was travelling through the desert, hungry, thirsty and tired, when he came upon a tree bearing luscious fruit and affording plenty of shade, underneath which ran a spring of water. He ate of the fruit, drank of the water and rested beneath the shade.
When he was about to leave, he turned to the tree and said: “Tree, O tree, with what should I bless you?
“Should I bless you that your fruit be sweet? Your fruit is already sweet.
“Should I bless you that your shade be plentiful? Your shade is plentiful. That a spring of water should run beneath you? A spring of water runs beneath you.
“There is one thing with which I can bless you: May it be G‑d’s will that all the trees planted from your seeds should be like you . . .”
Talmud, Taanit 5b
Image: detail from an illustration by Chassidic artist Michoel Muchnik.
The Boat From the teachings of Rabbi Shimon bar Yochai
Inspiration & Entertainment » Tales from the Past » From the Midrash
The Boat
From the teachings of Rabbi Shimon bar Yochai
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PrintE-mail Discuss (11) A group of people were travelling in a boat. One of them took a drill and began to drill a hole beneath himself.
His companions said to him: "Why are you doing this?" Replied the man: "What concern is it of yours? Am I not drilling under my own place?"
Said they to him: "But you will flood the boat for us all!" (Quoted in Midrash Rabbah, Vayikra 4:6).
From the teachings of Rabbi Shimon bar Yochai
Rabbi Shimon bar Yochai, also know by the acronym "Rashbi," lived in the Holy Land in the 2nd century C.E. A disciple of Rabbi Akiva, Rashbi played a key role in the transmission of Torah, both as an important Talmudic sage and as author of the Zohar, the most fundamental work of Kabbalah. He was buried in Meron, Israel, west of Safed.
More articles by Rabbi Shimon bar Yochai
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The Boat
From the teachings of Rabbi Shimon bar Yochai
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PrintE-mail Discuss (11) A group of people were travelling in a boat. One of them took a drill and began to drill a hole beneath himself.
His companions said to him: "Why are you doing this?" Replied the man: "What concern is it of yours? Am I not drilling under my own place?"
Said they to him: "But you will flood the boat for us all!" (Quoted in Midrash Rabbah, Vayikra 4:6).
From the teachings of Rabbi Shimon bar Yochai
Rabbi Shimon bar Yochai, also know by the acronym "Rashbi," lived in the Holy Land in the 2nd century C.E. A disciple of Rabbi Akiva, Rashbi played a key role in the transmission of Torah, both as an important Talmudic sage and as author of the Zohar, the most fundamental work of Kabbalah. He was buried in Meron, Israel, west of Safed.
More articles by Rabbi Shimon bar Yochai
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The Child and the Slave
http://www.chabad.org/library/article_cdo/aid/364584/jewish/The-Child-and-the-Slave.htm
Inspiration & Entertainment » Tales from the Past » From the Midrash
The Child and the Slave
Talmud, Bava Batra 10a
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PrintE-mail Discuss (4) Turnusrufus asked Rabbi Akiva: "If your G-d loves the poor, why doesn't He feed them?"
Said Rabbi Akiva to him: "So that we should be saved from purgatory (in the merit of the charity we give)."
Said he to him: "On the contrary: for this you deserve to be punished.
"I'll give you an analogy. This is analogous to a king who got angry at his slave and locked him away in a dungeon, and commanded
"If your G-d loves the poor, why doesn't He feed them?" that he not be given to eat or to drink; and a person came along and gave him to eat and to drink. When the king hears of this, is he not angry at that person? And you are called slaves, as it is written (Leviticus 25:55) 'The Children of Israel are My slaves.'"
Said Rabbi Akiva to him: "I'll give you an analogy.
"This is analogous to a king who got angry at his child and locked him away in a dungeon, and commanded that he not be given to eat or to drink; and a person came along and gave him to eat and to drink. When the king hears of this, does he not reward that person?
"And we are G-d's children, as it is written (Deuteronomy 14:1) 'You are children of the L-rd your G-d.'"
Inspiration & Entertainment » Tales from the Past » From the Midrash
The Child and the Slave
Talmud, Bava Batra 10a
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PrintE-mail Discuss (4) Turnusrufus asked Rabbi Akiva: "If your G-d loves the poor, why doesn't He feed them?"
Said Rabbi Akiva to him: "So that we should be saved from purgatory (in the merit of the charity we give)."
Said he to him: "On the contrary: for this you deserve to be punished.
"I'll give you an analogy. This is analogous to a king who got angry at his slave and locked him away in a dungeon, and commanded
"If your G-d loves the poor, why doesn't He feed them?" that he not be given to eat or to drink; and a person came along and gave him to eat and to drink. When the king hears of this, is he not angry at that person? And you are called slaves, as it is written (Leviticus 25:55) 'The Children of Israel are My slaves.'"
Said Rabbi Akiva to him: "I'll give you an analogy.
"This is analogous to a king who got angry at his child and locked him away in a dungeon, and commanded that he not be given to eat or to drink; and a person came along and gave him to eat and to drink. When the king hears of this, does he not reward that person?
"And we are G-d's children, as it is written (Deuteronomy 14:1) 'You are children of the L-rd your G-d.'"
Inspiration & Entertainment » Tales from the Past » From the Midrash
The Child and the Slave
Talmud, Bava Batra 10a
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PrintE-mail Discuss (4) Turnusrufus asked Rabbi Akiva: "If your G-d loves the poor, why doesn't He feed them?"
Said Rabbi Akiva to him: "So that we should be saved from purgatory (in the merit of the charity we give)."
Said he to him: "On the contrary: for this you deserve to be punished.
"I'll give you an analogy. This is analogous to a king who got angry at his slave and locked him away in a dungeon, and commanded
"If your G-d loves the poor, why doesn't He feed them?" that he not be given to eat or to drink; and a person came along and gave him to eat and to drink. When the king hears of this, is he not angry at that person? And you are called slaves, as it is written (Leviticus 25:55) 'The Children of Israel are My slaves.'"
Said Rabbi Akiva to him: "I'll give you an analogy.
"This is analogous to a king who got angry at his child and locked him away in a dungeon, and commanded that he not be given to eat or to drink; and a person came along and gave him to eat and to drink. When the king hears of this, does he not reward that person?
"And we are G-d's children, as it is written (Deuteronomy 14:1) 'You are children of the L-rd your G-d.'"
Inspiration & Entertainment » Tales from the Past » From the Midrash
The Child and the Slave
Talmud, Bava Batra 10a
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PrintE-mail Discuss (4) Turnusrufus asked Rabbi Akiva: "If your G-d loves the poor, why doesn't He feed them?"
Said Rabbi Akiva to him: "So that we should be saved from purgatory (in the merit of the charity we give)."
Said he to him: "On the contrary: for this you deserve to be punished.
"I'll give you an analogy. This is analogous to a king who got angry at his slave and locked him away in a dungeon, and commanded
"If your G-d loves the poor, why doesn't He feed them?" that he not be given to eat or to drink; and a person came along and gave him to eat and to drink. When the king hears of this, is he not angry at that person? And you are called slaves, as it is written (Leviticus 25:55) 'The Children of Israel are My slaves.'"
Said Rabbi Akiva to him: "I'll give you an analogy.
"This is analogous to a king who got angry at his child and locked him away in a dungeon, and commanded that he not be given to eat or to drink; and a person came along and gave him to eat and to drink. When the king hears of this, does he not reward that person?
"And we are G-d's children, as it is written (Deuteronomy 14:1) 'You are children of the L-rd your G-d.'"
Does Chasidism Shun the World?
vThe Rebbe » Wisdom » Correspondence » Kabbalah and the Mystical
Does Chasidism Shun the World?
By Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe
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PrintE-mail Discuss (0)5724
Mr.
Toronto 19, Ont., Canada
Greeting and Blessing:
This is to acknowledge receipt of your letter.
It is surprising to me to note in your letter that it is your impression as though Chassidim do not participate in the outside world, etc. As a matter of fact, the reverse is true, for there is hardly any sphere or area in the world at large which Chassidim exclude from their interest. This attitude is the direct result of the emphasis in Chassidut on the true concept of Monotheism. The Chassidic concept of the Oneness of G-d goes much further than the generally accepted view that there is only One Deity and no more, but that there is only One G-d and nothing else1 . For, inasmuch as G-ds word (whereby he brought the world into existence) constantly and without interruption creates and vitalizes the whole Universe and every particular of it, and without this creative force, which is the true essence of every existing thing, nothing could exist, it follows that there is no true reality other than G-d, and there is actually nothing but G-dliness. Chassidus emphasizes that it is one of the central aspects of mans purpose in life to establish this truth and to spread it to the utmost extent of his influence. This is not merely an idea, but a way of life which is expressed in the daily life, and which permeates the whole inner being of the Chossid.
A corollary of this viewpoint is another fundamental principle in the teachings of Chassidut, namely that Divine Providence extends to each and every particular in the Creation, not only to each individual of the human race, but each particular in the realm of the animal world, the vegetable and even the mineral, as is well known to everyone who studies Chasidut2 .
Thus it is fundamental for the Chassidic philosophy and way of life not to exclude any part of the world from its sphere of interest.
As for your writing that you have not come across any names of Chassidim who participate in certain movements, such as civil rights, etc., this is also surprising, inasmuch as many have taken an active part in this and other constructive movements. Many more, however, among those who participate in such constructive movements do so while avoiding publicity and headlines in the press.
With blessing,
Does Chasidism Shun the World?
By Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe
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PrintE-mail Discuss (0)5724
Mr.
Toronto 19, Ont., Canada
Greeting and Blessing:
This is to acknowledge receipt of your letter.
It is surprising to me to note in your letter that it is your impression as though Chassidim do not participate in the outside world, etc. As a matter of fact, the reverse is true, for there is hardly any sphere or area in the world at large which Chassidim exclude from their interest. This attitude is the direct result of the emphasis in Chassidut on the true concept of Monotheism. The Chassidic concept of the Oneness of G-d goes much further than the generally accepted view that there is only One Deity and no more, but that there is only One G-d and nothing else1 . For, inasmuch as G-ds word (whereby he brought the world into existence) constantly and without interruption creates and vitalizes the whole Universe and every particular of it, and without this creative force, which is the true essence of every existing thing, nothing could exist, it follows that there is no true reality other than G-d, and there is actually nothing but G-dliness. Chassidus emphasizes that it is one of the central aspects of mans purpose in life to establish this truth and to spread it to the utmost extent of his influence. This is not merely an idea, but a way of life which is expressed in the daily life, and which permeates the whole inner being of the Chossid.
A corollary of this viewpoint is another fundamental principle in the teachings of Chassidut, namely that Divine Providence extends to each and every particular in the Creation, not only to each individual of the human race, but each particular in the realm of the animal world, the vegetable and even the mineral, as is well known to everyone who studies Chasidut2 .
Thus it is fundamental for the Chassidic philosophy and way of life not to exclude any part of the world from its sphere of interest.
As for your writing that you have not come across any names of Chassidim who participate in certain movements, such as civil rights, etc., this is also surprising, inasmuch as many have taken an active part in this and other constructive movements. Many more, however, among those who participate in such constructive movements do so while avoiding publicity and headlines in the press.
With blessing,
Unfettered Feeling
The Rebbe » Wisdom » Correspondence » G-d and Us
Unfettered Feeling
Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe
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Tishrei 5732
[September 1971]
Brooklyn, N.Y.
Greeting and Blessing:
A question:
As we know and see, there are situations in which Jews, regardless of their best intentions, regardless even of their self-sacrifice, are truly unable to fulfill the will of G‑d, due to circumstances beyond their control. As the parable goes, self-sacrifice can enable one to jump off a roof down to the ground, but it cannot enable one to jump from the ground up onto the roof . . .
But G‑d is the master of the entire world. Since G‑d Himself has commanded and spelled out how every Jew should behave in his daily life, how is it possible that there should be a situation in which a Jew is unable to carry out the will of G‑d, in every detail?
The answer:
There are two components to a mitzvah: the deed, and the kavanah and feeling that accompany it. It is true that “the deed is the primary thing,” but the kavanah and feeling are also of great importance.
When it happens that there is a situation in which it is impossible for a Jew to actually carry out the will of G‑d despite his self-sacrifice, this stimulates in him a deep spiritual pain that pervades him to the very core of his soul, bringing him to a deeper connection with G‑d, and with Torah and mitzvot and his Jewishness, the likes of which he could never have attained without this painful experience.
The fact that he did not actually do the mitzvah has no adverse effect on his relationship with G‑d, since he was prevented from doing it by forces beyond his control. On the other hand, the feeling element of the mitzvah achieves a height otherwise unobtainable, and the experience imparts to his spiritual life a depth and perfection that only this situation can generate.
Freely translated excerpt from a letter by the Rebbe.
Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher
Unfettered Feeling
Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe
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Tishrei 5732
[September 1971]
Brooklyn, N.Y.
Greeting and Blessing:
A question:
As we know and see, there are situations in which Jews, regardless of their best intentions, regardless even of their self-sacrifice, are truly unable to fulfill the will of G‑d, due to circumstances beyond their control. As the parable goes, self-sacrifice can enable one to jump off a roof down to the ground, but it cannot enable one to jump from the ground up onto the roof . . .
But G‑d is the master of the entire world. Since G‑d Himself has commanded and spelled out how every Jew should behave in his daily life, how is it possible that there should be a situation in which a Jew is unable to carry out the will of G‑d, in every detail?
The answer:
There are two components to a mitzvah: the deed, and the kavanah and feeling that accompany it. It is true that “the deed is the primary thing,” but the kavanah and feeling are also of great importance.
When it happens that there is a situation in which it is impossible for a Jew to actually carry out the will of G‑d despite his self-sacrifice, this stimulates in him a deep spiritual pain that pervades him to the very core of his soul, bringing him to a deeper connection with G‑d, and with Torah and mitzvot and his Jewishness, the likes of which he could never have attained without this painful experience.
The fact that he did not actually do the mitzvah has no adverse effect on his relationship with G‑d, since he was prevented from doing it by forces beyond his control. On the other hand, the feeling element of the mitzvah achieves a height otherwise unobtainable, and the experience imparts to his spiritual life a depth and perfection that only this situation can generate.
Freely translated excerpt from a letter by the Rebbe.
Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher
Clinging to the Sages
Daily Quote
http://www.chabad.org/multimedia/media_cdo/aid/139989/jewish/Day-8-of-339.htm
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=2/12/2013
Rabbi Chanina the son of Dosa would say: One whose fear of sin takes precedence to his wisdom, his wisdom endures. But one whose wisdom takes precedence to his fear of sin, his wisdom does not endure
Clinging to the Sages Clinging to the Sages
"And cleave to Him"—Deuteronomy 11:22.
We are instructed to mingle with the sages and interact with them whenever possible: join in their meals, do business with them, etc. This way we will learn from their ways and come to adopt their true beliefs.
The verse tells us to "cleave" to G‑d—but is it possible to cleave to G‑d who is likened to a consuming fire? Rather this means that we must cleave to Torah scholars.
Unabridged English Text of this Mitzvah »
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The 6th mitzvah is that we are commanded to be close to the wise and to associate with them. We should constantly be close to them and to be with them in all possible ways of friendship, such as eating, drinking and doing business, in order to thereby succeed in emulating their actions and knowing from their words the true way of looking at things.
The source of this commandment is G‑d's statement (exalted be He),1 "And cling to Him." This commandment is repeated,2 "To Him you shall cling," and is explained in the words of the Sifri: "Cleave to the Sages and their students."
Our Sages also derived from the verse, "To Him you shall cling," that one must marry the daughter of a talmid chacham, marry one's daughter to a talmid chacham, give benefits to talmidei chachamim and to do business with them. Our Sages say3 "Is it possible for a person to cling to the Divine Presence, when the verse says,4 'G‑d your Lord is [like] a consuming fire'?! Rather, whoever marries the daughter of a talmid chacham [is considered to have cleaved to the Divine Presence]."
FOOTNOTES
1. Deut. 11:22.
2. Deut. 10:20.
3. Ketubot 111b.
4. Deut. 4:22.
Positive Commandment 206 (Digest)
"And cleave to Him"—Deuteronomy 11:22.
We are instructed to mingle with the sages and interact with them whenever possible: join in their meals, do business with them, etc. This way we will learn from their ways and come to adopt their true beliefs.
The verse tells us to "cleave" to G‑d—but is it possible to cleave to G‑d who is likened to a consuming fire? Rather this means that we must cleave to Torah scholars.
Daily Quote
"I will make your progeny like the dust of the earth" (G-d's blessing to Abraham, Genesis 13:17). Just as the dust of the earth is from one end of the world to the other, so, too, will your children be scattered from one end of the world to the other. Just as dust is treaded upon by all, so, too, your children are destined to be treaded upon by the nations. Just as the dust of the earth is made fertile only with water, so, too, the people of Israel are blessed only in the merit of the Torah which is analogous to water. Just as dust erodes all metal utensils while it itself lasts forever, so is it with Israel: all idolatrous nations disintegrate, while they persist.
–Midrash Rabbah
Negative Commandment 64 (Digest)
Testing G‑d
"Do not test the L-rd, your G‑d"—Deuteronomy 6:16.
Once a prophet has been established as a true prophet – either through accurately forecasting the future on several occasions, or through the testimony of another established prophet – it is forbidden to further test or doubt his words.
Unabridged English Text of this Mitzvah »
« Close
The 64th prohibition is that we are forbidden from testing His promises and warnings (exalted be He), that He has promised or warned us through His prophets. This would be done by doubting his words once we know that the one who has spoken to us is truly a prophet.1
The source of this commandment is G‑d's statement,2 "Do not test G‑d your Lord as you tested Him in Massah."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
Emulating G‑d
"And walk in His ways"—Deuteronomy 28:9.
We are commanded to emulate G‑d's ways. As the Midrash explains, "Just as G‑d is merciful, you should be merciful; just as G‑d is gracious, you should be gracious; G‑d is righteous, you too should be righteous; G‑d is pious, you too should be pious."
Unabridged English Text of this Mitzvah »
« Close
The 8th mitzvah is that we are commanded to emulate G‑d, blessed be He, to the best of our ability.
The source of this commandment is G‑d's statement (exalted be He),1 "And you shall walk in His paths."
This commandment is repeated in the verse,2 "To walk in all his ways." This is explained in the words of the Sifri3: "Just as G‑d is called merciful, so too, you must be merciful. Just as G‑d is called kind, so too, you must be kind. Just as G‑d is called righteous, so too, you must be righteous. Just as G‑d is called pious, so too, you must be pious."
This commandment is also repeated in the verse,4 "Walk after G‑d your Lord." This too is explained5 as emulating the good deeds and fine attributes which are used to allegorically describe G‑d (exalted be He), Who is immeasurably exalted over everything.
FOOTNOTES
1. Deut. 28:9.
2. Deut. 11:22.
3. Parshat Eikev.
4. Deut. 13:5.
5. Sotah 14a: "Just as G‑d clothes the naked, ... so too, you must clothe the naked. Just as G‑d visits the sick, ... so too, you must visit the sick. Just as G‑d comforts mourners, ... so too, you must comfort mourners."
Loving Our Fellow
"Love your fellow as yourself"—Leviticus 19:18.
We are commanded to love and care for our fellow Jew as we love and care for ourselves. We should treasure our fellow and his possessions as we treasure our own. Whatever I wish for myself, I wish also for my fellow; and whatever I dislike for myself, I should also not want to befall him.
Unabridged English Text of this Mitzvah »
« Close
The 206th mitzvah is that we are commanded to love each other as we love ourselves. I should have mercy for and love my brother as faithfully as I love and have mercy for myself. This applies to his financial and physical state, and whatever he has or desires. What I want for myself I should want for him, and whatever I don't want for myself or my friends, I shouldn't want for him.
The source of this commandment is G‑d's statement,1 "You must love your neighbor as [you love] yourself."
FOOTNOTES
1. Lev.19:18.
http://www.chabad.org/multimedia/media_cdo/aid/139989/jewish/Day-8-of-339.htm
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=2/12/2013
Rabbi Chanina the son of Dosa would say: One whose fear of sin takes precedence to his wisdom, his wisdom endures. But one whose wisdom takes precedence to his fear of sin, his wisdom does not endure
Clinging to the Sages Clinging to the Sages
"And cleave to Him"—Deuteronomy 11:22.
We are instructed to mingle with the sages and interact with them whenever possible: join in their meals, do business with them, etc. This way we will learn from their ways and come to adopt their true beliefs.
The verse tells us to "cleave" to G‑d—but is it possible to cleave to G‑d who is likened to a consuming fire? Rather this means that we must cleave to Torah scholars.
Unabridged English Text of this Mitzvah »
« Close
The 6th mitzvah is that we are commanded to be close to the wise and to associate with them. We should constantly be close to them and to be with them in all possible ways of friendship, such as eating, drinking and doing business, in order to thereby succeed in emulating their actions and knowing from their words the true way of looking at things.
The source of this commandment is G‑d's statement (exalted be He),1 "And cling to Him." This commandment is repeated,2 "To Him you shall cling," and is explained in the words of the Sifri: "Cleave to the Sages and their students."
Our Sages also derived from the verse, "To Him you shall cling," that one must marry the daughter of a talmid chacham, marry one's daughter to a talmid chacham, give benefits to talmidei chachamim and to do business with them. Our Sages say3 "Is it possible for a person to cling to the Divine Presence, when the verse says,4 'G‑d your Lord is [like] a consuming fire'?! Rather, whoever marries the daughter of a talmid chacham [is considered to have cleaved to the Divine Presence]."
FOOTNOTES
1. Deut. 11:22.
2. Deut. 10:20.
3. Ketubot 111b.
4. Deut. 4:22.
Positive Commandment 206 (Digest)
"And cleave to Him"—Deuteronomy 11:22.
We are instructed to mingle with the sages and interact with them whenever possible: join in their meals, do business with them, etc. This way we will learn from their ways and come to adopt their true beliefs.
The verse tells us to "cleave" to G‑d—but is it possible to cleave to G‑d who is likened to a consuming fire? Rather this means that we must cleave to Torah scholars.
Daily Quote
"I will make your progeny like the dust of the earth" (G-d's blessing to Abraham, Genesis 13:17). Just as the dust of the earth is from one end of the world to the other, so, too, will your children be scattered from one end of the world to the other. Just as dust is treaded upon by all, so, too, your children are destined to be treaded upon by the nations. Just as the dust of the earth is made fertile only with water, so, too, the people of Israel are blessed only in the merit of the Torah which is analogous to water. Just as dust erodes all metal utensils while it itself lasts forever, so is it with Israel: all idolatrous nations disintegrate, while they persist.
–Midrash Rabbah
Negative Commandment 64 (Digest)
Testing G‑d
"Do not test the L-rd, your G‑d"—Deuteronomy 6:16.
Once a prophet has been established as a true prophet – either through accurately forecasting the future on several occasions, or through the testimony of another established prophet – it is forbidden to further test or doubt his words.
Unabridged English Text of this Mitzvah »
« Close
The 64th prohibition is that we are forbidden from testing His promises and warnings (exalted be He), that He has promised or warned us through His prophets. This would be done by doubting his words once we know that the one who has spoken to us is truly a prophet.1
The source of this commandment is G‑d's statement,2 "Do not test G‑d your Lord as you tested Him in Massah."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
Emulating G‑d
"And walk in His ways"—Deuteronomy 28:9.
We are commanded to emulate G‑d's ways. As the Midrash explains, "Just as G‑d is merciful, you should be merciful; just as G‑d is gracious, you should be gracious; G‑d is righteous, you too should be righteous; G‑d is pious, you too should be pious."
Unabridged English Text of this Mitzvah »
« Close
The 8th mitzvah is that we are commanded to emulate G‑d, blessed be He, to the best of our ability.
The source of this commandment is G‑d's statement (exalted be He),1 "And you shall walk in His paths."
This commandment is repeated in the verse,2 "To walk in all his ways." This is explained in the words of the Sifri3: "Just as G‑d is called merciful, so too, you must be merciful. Just as G‑d is called kind, so too, you must be kind. Just as G‑d is called righteous, so too, you must be righteous. Just as G‑d is called pious, so too, you must be pious."
This commandment is also repeated in the verse,4 "Walk after G‑d your Lord." This too is explained5 as emulating the good deeds and fine attributes which are used to allegorically describe G‑d (exalted be He), Who is immeasurably exalted over everything.
FOOTNOTES
1. Deut. 28:9.
2. Deut. 11:22.
3. Parshat Eikev.
4. Deut. 13:5.
5. Sotah 14a: "Just as G‑d clothes the naked, ... so too, you must clothe the naked. Just as G‑d visits the sick, ... so too, you must visit the sick. Just as G‑d comforts mourners, ... so too, you must comfort mourners."
Loving Our Fellow
"Love your fellow as yourself"—Leviticus 19:18.
We are commanded to love and care for our fellow Jew as we love and care for ourselves. We should treasure our fellow and his possessions as we treasure our own. Whatever I wish for myself, I wish also for my fellow; and whatever I dislike for myself, I should also not want to befall him.
Unabridged English Text of this Mitzvah »
« Close
The 206th mitzvah is that we are commanded to love each other as we love ourselves. I should have mercy for and love my brother as faithfully as I love and have mercy for myself. This applies to his financial and physical state, and whatever he has or desires. What I want for myself I should want for him, and whatever I don't want for myself or my friends, I shouldn't want for him.
The source of this commandment is G‑d's statement,1 "You must love your neighbor as [you love] yourself."
FOOTNOTES
1. Lev.19:18.
The Sitra Achra
Adar 2, 5773 · February 12, 2013
Today's Tanya Lesson
Likutei Amarim, end of Chapter 29
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והטעם: לפי שבאמת אין שום ממשות כלל בסטרא אחרא, שלכן נמשלה לחשך שאין בו שום ממשות כלל, וממילא נדחה מפני האור
The reason that humbling the spirit of the sitra achra is effective in crushing it is that in truth there is no substance whatever in the sitra achra. That is why it is compared to darkness, which has no substance whatsoever, and is automatically banished by the presence of light.
וכך הסטרא אחרא, אף שיש בה חיות הרבה, להחיות כל בעלי חיים הטמאים, ונפשות אומות העולם, וגם נפש הבהמית שבישראל, כנ״ל, מכל מקום הרי כל חיותה אינה מצד עצמה, חס ושלום, אלא מצד הקדושה, כנ״ל, ולכן היא בטלה לגמרי מפני הקדושה, כביטול החשך מפני האור הגשמי, רק שלגבי קדושת נפש האלקית שבאדם, נתן לה הקב״ה רשות ויכולת להגביה עצמה כנגדה, כדי שהאדם יתעורר להתגבר עליה להשפילה על ידי שפלות ונמיכת רוחו, ונבזה בעיניו נמאס
Similarly with the sitra achra. Indeed, it possesses abundant vitality with which to animate all the impure animals and the souls of the nations of the world, and also the animal soul of the Jew, as has been explained. 1 Yet this vitality is not its own, G‑d forbid, but stems from the realm of holiness, for the realm of holiness is the source of all life, including even the life-force of the sitra achra, as has been explained above. 2 Therefore it is completely nullified in the presence of holiness, as darkness is nullified in the presence of physical light. Its power lies only in the fact that in regard to the holiness of man’s divine soul, G‑d has given it (— the sitra achra) permission and ability to raise itself against it (— the divine soul), in order that man should be roused to overpower it and to humble it by means of the humility and submission of his spirit, and by being abhorrent and despised in his own eyes — for through this he humbles the sitra achra and abhors it.
ובאתערותא דלתתא: אתערותא דלעילא, לקיים מה שכתוב: משם אורידך, נאם ה׳
The arousal of man below to crush the sitra achra causes an arousal above, to fulfill what is written: 3 “From there will I bring you down, says G‑d” to the sitra achra, which seeks to rise against G‑dliness and to obscure it.
דהיינו שמסירה מממשלתה ויכלתה, ומסלק ממנה הכח ורשות שנתן לה להגביה עצמה נגד אור קדושת נפש האלקית
This means that He deprives it of its dominion and power, and withdraws from it the strength and authority which had been given it to rise up against the light of the holiness of the divine soul.
ואזי ממילא בטילה ונדחית, כביטול החשך מפני אור הגשמי
Thereupon it automatically becomes nullified and is banished, just as darkness is nullified before physical light.
וכמו שמצינו דבר זה מפורש בתורה גבי מרגלים, שמתחלה אמרו: כי חזק הוא ממנו, אל תקרי ממנו כו׳, שלא האמינו ביכולת ה׳, ואחר כך חזרו ואמרו: הננו ועלינו וגו׳
Indeed, we find this explicitly stated in the Torah in connection with the Spies sent by Moses to scout out the Holy Land. At the outset they declared: 4 “For he (the enemy) is stronger than we,” and, interpreting the word ממנו , the Sages say: 5
“Read not ’than we,‘ but ’than He,‘” meaning that they had no faith in G‑d’s ability to lead them into the Holy Land. But afterwards they reversed themselves and announced: 6 “We will readily go up [to conquer the Land].”
ומאין חזרה ובאה אליהם האמונה ביכולת ה׳, הרי לא הראה להם משה רבנו עליו השלום שום אות ומופת על זה בנתיים, רק שאמר להם איך שקצף ה׳ עליהם ונשבע שלא להביאם אל האר׳
Whence did their faith in G‑d’s ability return to them? Our teacher Moses, peace unto him, had not shown them in the interim any sign or miracle concerning this, which would restore their faith. He had merely told them that G‑d was angry with them and had sworn not to allow them to enter the Land. 7
ומה הועיל זה להם אם לא היו מאמינים ביכולת ה׳, חס ושלום, לכבוש ל״א מלכים, ומפני זה לא רצו כלל ליכנס לאר׳
What value did this Divine anger and oath have to them, if in any case they did not believe in G‑d’s ability to subdue the thirty-one kings8 who reigned in the Land at that time, for which reason they had had no desire whatever to enter the Land?
אלא ודאי מפני שישראל עצמן הם מאמינים בני מאמינים, רק שהסטרא אחרא המלובשת בגופם הגביה עצמה על אור קדושת נפשם האלקית, בגסות רוחה וגבהותה בחוצפה בלי טעם ודעת
Surely, then, the explanation is as follows: Israelites themselves are9 “believers, [being] the descendants of believers.” Even while they stated, “The enemy is stronger than He,” their divine soul still believed in G‑d. They professed a lack of faith in His ability only because the sitra achra clothed in their body in the person of their animal soul had risen against the light of the holiness of the divine soul, with its characteristic impudent arrogance and haughtiness, without sense or reason.
ולכן מיד שקצף ה׳ עליהם והרעים בקול רעש ורוגז: עד מתי לעדה הרעה הזאת וגו׳ במדבר הזה יפלו פגריכם וגו׳ אני ה׳ דברתי אם לא זאת אעשה לכל העדה הרעה הזאת וגו׳, וכששמעו דברים קשים אלו, נכנע ונשבר לבם בקרבם, כדכתיב: ויתאבלו העם מאד, וממילא נפלה הסטרא אחרא מממשלתה וגבהותה וגסות רוחה
Therefore as soon as G‑d became angry with them, and thundered angrily: 10 “How long shall I bear with this evil congregation…,Your carcasses shall fall in this wilderness…I, G‑d, have spoken: I will surely do it unto all this evil congregation...,” — their heart was humbled and broken within them when they heard these stern words, as it is written, 11 “And the people mourned greatly.” Consequently, the sitra achra toppled from its dominion, from its haughtiness and arrogance.
וישראל עצמן הם מאמינים
But the Israelites themselves i.e., as far as their divine soul was concerned had believed in G‑d all along.
Therefore, as soon as they were released from the dominion of the sitra achra, they proclaimed, “We will readily go up...” There was no need of a miracle to convince them of G‑d’s ability. All that was necessary was to divest the sitra achra of its arrogance, and this was accomplished by G‑d’s “raging” at them.
Similarly with every Jew: When the light of his soul does not penetrate his heart, it is merely due to the arrogance of the sitra achra, which will vanish as soon as he rages at it.
ומזה יכול ללמוד כל אדם שנופלים לו במחשבתו ספיקות על אמונה כי הם דברי רוח הסטרא אחרא לבדה, המגביה עצמה על נפשו, אבל ישראל עצמן הם מאמינים כו׳
Every person in whose mind there occur doubts concerning faith in G‑d can deduce from this episode of the Spies that these doubts are nothing but the empty words of the sitra achra which raises itself against his divine soul. But Israelites themselves are believers...
וגם הסטרא אחרא עצמה אין לה ספיקות כלל באמונה, רק שניתן לה רשות לבלבל האדם בדברי שקר ומרמה להרבות שכרו
Furthermore, the sitra achra itself entertains no doubts at all concerning faith. As explained in ch. 22, the kelipah in its spiritual state (i.e., when not clothed in the human body) does not deny G‑d’s sovereignty. It has merely been granted permission to confuse man with false and deceitful words, in order that he may be more richly rewarded for mastering it.
כפיתויי הזונה לבן המלך בשקר ומרמה ברשות המלך, כמו שכתוב בזהר הקדוש
In this it is similar to the harlot who attempts to seduce the king’s son through falsehood and deceit, with the king’s approval, as in the parable narrated in the holy Zohar.12
The parable: A king hires a harlot to seduce his son, so that the prince will reveal his wisdom in resisting her wiles. The harlot herself, knowing the king’s intention, does not want the prince to submit to temptation. Similarly with the sitra achra: it is merely fulfilling its G‑d-given task in attempting to lure man away from G‑d, but actually desires that man resist it, thereby earning a greater reward.
However, this is true only of the spiritual kelipah which is the source of the animal soul. The animal soul and evil impulse as clothed within man, on the other hand, are truly evil, and their unequivocal aim is to entice man to do evil.
In the context of the parable, this may be described as follows: The harlot originally commissioned by the king subcontracts a second harlot, and the second a third, and so on. As the actual executor of the mission becomes successively further removed from the king, the original intention is lost, and finally the prince is approached by a harlot who has her own intentions in mind, not those of the king, as she attempts to seduce the prince.
In any event, we see that any doubts one may have concerning faith in G‑d, are merely the empty words of the sitra achra. The soul within every Jew, however, believes in G‑d with a perfect faith.
FOOTNOTES
1. Chs. 6, 7.
2. Chs. 6, 22.
3. Ovadiah 1:4.
4. Bamidbar 13:31.
5. Sotah 35a; Menachot 53b.
6. Bamidbar 14:40.
7. Ibid., v. 39.
8. Enumerated in Yehoshua 12.
9. Bamidbar Rabbah 7:5.
10. Bamidbar 14:27, 29, 35.
11. Ibid., v. 39.
12. II, 163a. See above, end of ch. 9
Today's Tanya Lesson
Likutei Amarim, end of Chapter 29
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והטעם: לפי שבאמת אין שום ממשות כלל בסטרא אחרא, שלכן נמשלה לחשך שאין בו שום ממשות כלל, וממילא נדחה מפני האור
The reason that humbling the spirit of the sitra achra is effective in crushing it is that in truth there is no substance whatever in the sitra achra. That is why it is compared to darkness, which has no substance whatsoever, and is automatically banished by the presence of light.
וכך הסטרא אחרא, אף שיש בה חיות הרבה, להחיות כל בעלי חיים הטמאים, ונפשות אומות העולם, וגם נפש הבהמית שבישראל, כנ״ל, מכל מקום הרי כל חיותה אינה מצד עצמה, חס ושלום, אלא מצד הקדושה, כנ״ל, ולכן היא בטלה לגמרי מפני הקדושה, כביטול החשך מפני האור הגשמי, רק שלגבי קדושת נפש האלקית שבאדם, נתן לה הקב״ה רשות ויכולת להגביה עצמה כנגדה, כדי שהאדם יתעורר להתגבר עליה להשפילה על ידי שפלות ונמיכת רוחו, ונבזה בעיניו נמאס
Similarly with the sitra achra. Indeed, it possesses abundant vitality with which to animate all the impure animals and the souls of the nations of the world, and also the animal soul of the Jew, as has been explained. 1 Yet this vitality is not its own, G‑d forbid, but stems from the realm of holiness, for the realm of holiness is the source of all life, including even the life-force of the sitra achra, as has been explained above. 2 Therefore it is completely nullified in the presence of holiness, as darkness is nullified in the presence of physical light. Its power lies only in the fact that in regard to the holiness of man’s divine soul, G‑d has given it (— the sitra achra) permission and ability to raise itself against it (— the divine soul), in order that man should be roused to overpower it and to humble it by means of the humility and submission of his spirit, and by being abhorrent and despised in his own eyes — for through this he humbles the sitra achra and abhors it.
ובאתערותא דלתתא: אתערותא דלעילא, לקיים מה שכתוב: משם אורידך, נאם ה׳
The arousal of man below to crush the sitra achra causes an arousal above, to fulfill what is written: 3 “From there will I bring you down, says G‑d” to the sitra achra, which seeks to rise against G‑dliness and to obscure it.
דהיינו שמסירה מממשלתה ויכלתה, ומסלק ממנה הכח ורשות שנתן לה להגביה עצמה נגד אור קדושת נפש האלקית
This means that He deprives it of its dominion and power, and withdraws from it the strength and authority which had been given it to rise up against the light of the holiness of the divine soul.
ואזי ממילא בטילה ונדחית, כביטול החשך מפני אור הגשמי
Thereupon it automatically becomes nullified and is banished, just as darkness is nullified before physical light.
וכמו שמצינו דבר זה מפורש בתורה גבי מרגלים, שמתחלה אמרו: כי חזק הוא ממנו, אל תקרי ממנו כו׳, שלא האמינו ביכולת ה׳, ואחר כך חזרו ואמרו: הננו ועלינו וגו׳
Indeed, we find this explicitly stated in the Torah in connection with the Spies sent by Moses to scout out the Holy Land. At the outset they declared: 4 “For he (the enemy) is stronger than we,” and, interpreting the word ממנו , the Sages say: 5
“Read not ’than we,‘ but ’than He,‘” meaning that they had no faith in G‑d’s ability to lead them into the Holy Land. But afterwards they reversed themselves and announced: 6 “We will readily go up [to conquer the Land].”
ומאין חזרה ובאה אליהם האמונה ביכולת ה׳, הרי לא הראה להם משה רבנו עליו השלום שום אות ומופת על זה בנתיים, רק שאמר להם איך שקצף ה׳ עליהם ונשבע שלא להביאם אל האר׳
Whence did their faith in G‑d’s ability return to them? Our teacher Moses, peace unto him, had not shown them in the interim any sign or miracle concerning this, which would restore their faith. He had merely told them that G‑d was angry with them and had sworn not to allow them to enter the Land. 7
ומה הועיל זה להם אם לא היו מאמינים ביכולת ה׳, חס ושלום, לכבוש ל״א מלכים, ומפני זה לא רצו כלל ליכנס לאר׳
What value did this Divine anger and oath have to them, if in any case they did not believe in G‑d’s ability to subdue the thirty-one kings8 who reigned in the Land at that time, for which reason they had had no desire whatever to enter the Land?
אלא ודאי מפני שישראל עצמן הם מאמינים בני מאמינים, רק שהסטרא אחרא המלובשת בגופם הגביה עצמה על אור קדושת נפשם האלקית, בגסות רוחה וגבהותה בחוצפה בלי טעם ודעת
Surely, then, the explanation is as follows: Israelites themselves are9 “believers, [being] the descendants of believers.” Even while they stated, “The enemy is stronger than He,” their divine soul still believed in G‑d. They professed a lack of faith in His ability only because the sitra achra clothed in their body in the person of their animal soul had risen against the light of the holiness of the divine soul, with its characteristic impudent arrogance and haughtiness, without sense or reason.
ולכן מיד שקצף ה׳ עליהם והרעים בקול רעש ורוגז: עד מתי לעדה הרעה הזאת וגו׳ במדבר הזה יפלו פגריכם וגו׳ אני ה׳ דברתי אם לא זאת אעשה לכל העדה הרעה הזאת וגו׳, וכששמעו דברים קשים אלו, נכנע ונשבר לבם בקרבם, כדכתיב: ויתאבלו העם מאד, וממילא נפלה הסטרא אחרא מממשלתה וגבהותה וגסות רוחה
Therefore as soon as G‑d became angry with them, and thundered angrily: 10 “How long shall I bear with this evil congregation…,Your carcasses shall fall in this wilderness…I, G‑d, have spoken: I will surely do it unto all this evil congregation...,” — their heart was humbled and broken within them when they heard these stern words, as it is written, 11 “And the people mourned greatly.” Consequently, the sitra achra toppled from its dominion, from its haughtiness and arrogance.
וישראל עצמן הם מאמינים
But the Israelites themselves i.e., as far as their divine soul was concerned had believed in G‑d all along.
Therefore, as soon as they were released from the dominion of the sitra achra, they proclaimed, “We will readily go up...” There was no need of a miracle to convince them of G‑d’s ability. All that was necessary was to divest the sitra achra of its arrogance, and this was accomplished by G‑d’s “raging” at them.
Similarly with every Jew: When the light of his soul does not penetrate his heart, it is merely due to the arrogance of the sitra achra, which will vanish as soon as he rages at it.
ומזה יכול ללמוד כל אדם שנופלים לו במחשבתו ספיקות על אמונה כי הם דברי רוח הסטרא אחרא לבדה, המגביה עצמה על נפשו, אבל ישראל עצמן הם מאמינים כו׳
Every person in whose mind there occur doubts concerning faith in G‑d can deduce from this episode of the Spies that these doubts are nothing but the empty words of the sitra achra which raises itself against his divine soul. But Israelites themselves are believers...
וגם הסטרא אחרא עצמה אין לה ספיקות כלל באמונה, רק שניתן לה רשות לבלבל האדם בדברי שקר ומרמה להרבות שכרו
Furthermore, the sitra achra itself entertains no doubts at all concerning faith. As explained in ch. 22, the kelipah in its spiritual state (i.e., when not clothed in the human body) does not deny G‑d’s sovereignty. It has merely been granted permission to confuse man with false and deceitful words, in order that he may be more richly rewarded for mastering it.
כפיתויי הזונה לבן המלך בשקר ומרמה ברשות המלך, כמו שכתוב בזהר הקדוש
In this it is similar to the harlot who attempts to seduce the king’s son through falsehood and deceit, with the king’s approval, as in the parable narrated in the holy Zohar.12
The parable: A king hires a harlot to seduce his son, so that the prince will reveal his wisdom in resisting her wiles. The harlot herself, knowing the king’s intention, does not want the prince to submit to temptation. Similarly with the sitra achra: it is merely fulfilling its G‑d-given task in attempting to lure man away from G‑d, but actually desires that man resist it, thereby earning a greater reward.
However, this is true only of the spiritual kelipah which is the source of the animal soul. The animal soul and evil impulse as clothed within man, on the other hand, are truly evil, and their unequivocal aim is to entice man to do evil.
In the context of the parable, this may be described as follows: The harlot originally commissioned by the king subcontracts a second harlot, and the second a third, and so on. As the actual executor of the mission becomes successively further removed from the king, the original intention is lost, and finally the prince is approached by a harlot who has her own intentions in mind, not those of the king, as she attempts to seduce the prince.
In any event, we see that any doubts one may have concerning faith in G‑d, are merely the empty words of the sitra achra. The soul within every Jew, however, believes in G‑d with a perfect faith.
FOOTNOTES
1. Chs. 6, 7.
2. Chs. 6, 22.
3. Ovadiah 1:4.
4. Bamidbar 13:31.
5. Sotah 35a; Menachot 53b.
6. Bamidbar 14:40.
7. Ibid., v. 39.
8. Enumerated in Yehoshua 12.
9. Bamidbar Rabbah 7:5.
10. Bamidbar 14:27, 29, 35.
11. Ibid., v. 39.
12. II, 163a. See above, end of ch. 9
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