Tanya Chapter 43
By Rabbi Shneur Zalman of Liadi
Translation and Commentary by Rabbi Gedalia Potash and William Schecter, MD
Saturday October 16, 2021
This draft has neither been edited nor approved by Rabbi Potash
Regarding the Lower level of Fear, which is the performance of G-d’s commandments to turn away from evil and do good, the Rabbis said “If there is no Fear there is no Wisdom” (Pirkei Avot 3:17). This passage contains an element of smallness and greatness. Meaning: that this Fear is drawn down through the contemplation of the Greatness of G-d, who fills all the worlds from the land to the Heavens a distance of 500 years from one level of Heaven to the next (Jerusalem Talmud, Masechect Brachot 56: a)
Comment: In anticipation of the space/time Einsteinian concepts of the 20th century, the Jerusalem Talmud posits that the distance from earth (land) and the Heavens is 500 years. Whether this distance is 500 light years or 500 years traveling on foot or by donkey is anybody’s guess.
the feet of the Chayot are compared to them all etc.
Comment: There are various levels of angels in the Kabbalistic cosmology. The Chayot are the lowest level of the angels. The feet of the Chayot are the lowest level of the Chayot of course. What the Elter Rebbe is saying here is that the vast distance referred to above-500 years-is miniscule compared to the Greatness of the Infinite Divine.
Rumination on the Histalshalut, that is the cascade of all the worlds one above the other, from bottom to top until the apex of all the spiritual levels is reached induces a Fear because of the vastness and complexity of the Divine. Nevertheless, this Fear is called the Lower External Fear since it is drawn down from all the worlds which are the clothing of the King the Holy One Blessed be He (G-d) who is concealed, hidden and enclothed in the worlds giving them life and creating them ex nihilo.
Supernal Fear (Hayira Haila’ah) is the Gate and to the fulfillment of the Torah and Mitzvot. This fear of shame, the internal fear, is drawn from the internality of the Divine which is within all the worlds and about which it is said “If there is no Wisdom, there is no Fear” (Pirkei Avot 3:17).
Comment: According to Pirkei Avot, as quoted by the Elter Rebbe, Fear of G-d is a prerequisite for Wisdom, but paradoxically Wisdom is a prerequisite for Fear. In other words, one must Fear G-d in order to develop Wisdom but one must have Wisdom to appreciate His Greatness in order to have Fear.
For Wisdom is koach mah (כ"ח מ"ה)
Comment: The Hebrew word for Wisdom is Chochma (חכמה). If we rearrange the letters of חכמה we can form the words כח מה which means power—what? As if to say, what is this power that you think you have—it is meaningless compared to the L-rd. Which raises the question, where does this word מה (what) come from. See the passage that follows:
וּבֹ֗קֶר וּרְאִיתֶם֙ אֶת־כְּב֣וֹד יְהֹוָ֔ה בְּשׇׁמְע֥וֹ אֶת־תְּלֻנֹּתֵיכֶ֖ם עַל־יְהֹוָ֑ה וְנַ֣חְנוּ מָ֔ה כִּ֥י (
עָלֵֽינוּ׃ תלונו [תַלִּ֖ינוּ]
and in the morning, you shall behold the Presence Others “glory.” of the LORD, for G-d hears your complaints against Him for What are we to complain against Him (Exodus 16:7)
This passage is part of the description of the innumerable “kvetches” of the Israelites while in the desert. Moses asks the question מה—Who are you to complain in front of the L-rd?
The Elter Rebbe continues to quote our Sources in order to make his point.
“וְֽ֭הַחׇכְמָה מֵאַ֣יִן תִּמָּצֵ֑א וְאֵ֥י זֶ֝֗ה מְק֣וֹם בִּינָֽה׃
But where can wisdom be found;
Where is the source of understanding?” (Job 28:12)
איזהו חכם הרואה את הנולד
“Who is wise? One who foresees the consequence of one's actions” (Masechet Tamid 32: a)
Meaning that the person who sees everything, how it comes into existence from nil with the word of G-d and the breath of His mouth. As it is said:
“ בִּדְבַ֣ר יְ֭הוָה שָׁמַ֣יִם נַעֲשׂ֑וּ וּבְר֥וּחַ פִּ֝֗יו כָּל־צְבָאָֽם׃
By the word of the LORD the heavens were made,
by the breath of His mouth, all their host. (Psalms 33:6)
And if this is the case, the Heavens and the Earth and all the Hosts are nullified in reality with the Word of G-d and the breath of His mouth are truly as nothing compared to G-d, like the nullification of the light and ray of the sun vis à vis the entire body of the sun. And don’t remove man himself from this analysis because man’s body. soul and spirit are nullified in the reality of the Word of G-d, for His speech and His thought are One as discussed above at length (Chapters 20 and 21). By way of analogy with the Soul of man, one word from man’s speech and thought is so small that it cannot be compared to the reality of the man’s thought and spirit. As it is written:
“וַיֹּ֤אמֶר ׀ לָֽאָדָ֗ם הֵ֤ן יִרְאַ֣ת אֲ֭דֹנָי
ִ֣ ה יא חָכְמָ֑ה וְס֖וּר מֵרָ֣ע בִּינָֽה׃ (ס)
He said to man,
“See! Fear of the Lord is wisdom;
To shun evil is understanding.” (Job 28:28)
But it is impossible to achieve this Fear and this Wisdom except through the fulfillment of the Torah and the Mitzvot via the lower external Fear and this is what is meant by the passage “If there is no Fear there is no Wisdom” (Pirkei Avot 3:17)
There are also two levels of Love: Great Love and Love of the World. Great Love is defined as Love of the Delights of the world which is a flame that ascends and comes from Above like a gift to one who is complete with Fear as is known from the Rabbinic passage “Because it is the way [derekh] of a man to pursue a woman” (Kiddushin 2: b) that Love is called man and masculine as it is written “He has remembered his lovingkindness (Psalms 98:3)
Comment: Here the Elter Rebbe is using a play on words to make his point from the texts. The word for male- זכר- has the same root זכר as the word for remember. So, Love, by this argument, is masculine and since man is pursuing it, the Love must be revealed to him from the Heavens.
“And a woman fears G-d” (Psalm 31:30) as it is known. Without the preceding Fear, it is impossible to achieve this Great Love because this Great Love has the attribute of the world of Atzilut without any splitting or separation, G-d forbid.
Comment: On the other hand, woman, according to the quoted text, has a natural Fear of G-d—it is already there, and this Fear is a prerequisite for achieving the Great Love (Ahava Raba), the first level of Love described by the Elter Rebbe.
But Love of the World comes from contemplation and knowledge of the Greatness of the Infinite G-d who fills all the worlds and surrounds all the worlds. All exist as if they were of no importance vis à vis the Greatness of G-d. This concept is similar to one single word uttered by a man which is as nothing compared with all his thoughts or with the delight of his heart as discussed above. The attribute of Love that is within the Soul is dispersed through man’s contemplation of G-d and is freed from its garments meaning that it is not clothed with any pleasantness or delight whether physical or spiritual. Rather this Love leads to an absence of desire for any thing in the world except G-d alone, the Source of the life of all the Delights which are all nullified in reality and are as nothing compare with G-d. As it is written:
“Whom else have I in heaven?
And having You, I want no one on earth. My body and mind fail;
but God is the stay. (“rock.”) of my mind, my portion forever” (Psalms 73:25-26)
And also, the person whose Soul’s natural Love is not clothed with physical or spiritual delights can ignite his Soul, like the flames of a fire from a powerful blaze that ascend to the Heavens by way of contemplation as discussed above and as will be further explained below. The attribute of this Love at times precedes Fear according to level of the Knowledge (Da’at) to which it gives birth. (Da’at (Knowledge) includes Chasadim (Loving Kindness) and (Gvurot) Disciplines which are Love and Fear. Sometimes the Loving Kindness descend first and reveal themselves). And, therefore, it is possible for an evil person and sinner to perform Repentance (Tshuvah) based on the Love which is born in his heart when he remembers the L-rd his G-d. In any case, the Fear is also included within the Love seamlessly, only it has the attribute of Smallness and is hidden. This means that the Fear of the Sin of Revolt against G-d is hidden and the Love is revealed in his heart and mind.
But this is a chance path (the repentance of a sinner) requiring the instruction of the moment with individual Divine supervision as occurred in the case of Rabbi Elazar ben Dordiyah.
Comment: The story of Rabbi Elazar ben Dordiyah is both amusing and poignant. I have placed the entire story, taken from Masechect Avodah 17: a at the end of our translation and commentary for your interest. The Elter Rebbe goes on to say that it is much better to have fixed times of Service to G-d which should precede Torah study and Mitzvot.
But the order of Service (to G-d) is fixed and dependent upon the choice of man and must first precede the fulfillment of the Torah and Mitzvot through Lower Fear with the attribute of smallness-- in any case with turning from evil and doing good. This will illuminate man’s Divine Soul with the Light of the Torah and its Commandments. and afterwards it will bring the Light of the Love upon it. (Because and “you shall love” (Veahavta) in Gematria is two times Light (Or) as is known to the Kabbalists).
Comment: The Elter Rebbe here is engaging in Gematria—Numerology. Each letter of the Hebrew alphabet has a numerical value. The chart below illustrates the numerical value of each of the 27 letters of the aleph-bet.
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The word Veahavta (ואהבת) is the first word of the second paragraph of the Sh’ma and means “You shall love” and then it goes on to say “the L-rd your G-d with all your heart, with all your soul and with all your might”. The numerical value of ואהבת is 414 (you can use the chart above if you wish to calculate it yourself). The word Or (אור) means light. The numerical value of אור is 207. 207 x 2 = 414. Therefore, if we double the word light, we get Love. The Elter Rebbe is using Gematria to illustrate his point that the Light of the Torah and Mitzvot will bring Love. This completes the chapter.
The Story of Rabbi Elazar ben Durdayya (Masechet Avodah Zara 17: a)
The Gemara asks: And is it correct that one who repents of the sin of forbidden sexual intercourse does not die? But isn’t it taught in a baraita: They said about Rabbi Elazar ben Durdayya that he was so promiscuous that he did not leave one prostitute in the world with whom he did not engage in sexual intercourse. Once, he heard that there was one prostitute in one of the cities overseas who would take a purse full of dinars as her payment. He took a purse full of dinars and went and crossed seven rivers to reach her. When they were engaged in the matters to which they were accustomed, a euphemism for intercourse, she passed wind and said: Just as this passed wind will not return to its place, so too Elazar ben Durdayya will not be accepted in repentance, even if he were to try to repent.
הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה
This statement deeply shocked Elazar ben Durdayya, and he went and sat between two mountains and hills and said: Mountains and hills, pray for mercy on my behalf, so that my repentance will be accepted. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “For the mountains may depart, and the hills be removed” (Isaiah 54:10). He said: Heaven and earth, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “For the heavens shall vanish away like smoke, and the earth shall wax old like a garment” (Isaiah 51:6).
אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים
He said: Sun and moon, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “Then the moon shall be confounded, and the sun ashamed” (Isaiah 24:23). He said: Stars and constellations, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “And all the hosts of heaven shall molder away” (Isaiah 34:4).
אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא [והא הכא בעבירה הוה ומית] התם נמי כיון דאביק בה טובא כמינות דמיא
Elazar ben Durdayya said: Clearly the matter depends on nothing other than myself. He placed his head between his knees and cried loudly until his soul left his body. A Divine Voice emerged and said: Rabbi Elazar ben Durdayya is destined for life in the World-to-Come. The Gemara explains the difficulty presented by this story: And here Elazar ben Durdayya was guilty of the sin of forbidden sexual intercourse, and yet he died once he repented. The Gemara answers: There too, since he was attached so strongly to the sin, to an extent that transcended the physical temptation he felt, it is similar to heresy, as it had become like a form of idol worship for him.
בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי
When Rabbi Yehuda HaNasi heard this story of Elazar ben Durdayya, he wept and said: There is one who acquires his share in the World-to-Come only after many years of toil, and there is one who acquires his share in the World-to-Come in one moment. And Rabbi Yehuda HaNasi further says: Not only are penitents accepted, but they are even called: Rabbi, as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.
Tanya Chapter 43 in Hebrew
והנה, על יראה תתאה זו, שהיא לקיום מצוותיו יתברך בבחינת סור מרע ועשה טוב, אמרו: (משנה אבות ג יז): "אם אין יראה אין חכמה". ויש בה בחינת קטנות ובחינת גדלות. דהיינו: כשנמשכת בחינת יראה זו מההתבוננות בגדולת ה', דאיהו ממלא כל עלמין, ומהארץ לרקיע מהלך חמש מאות שנה וכו', ובין רקיע לרקיע כו', רגלי החיות כנגד כולן וכו', וכן השתלשלות כל העולמות למעלה מעלה עד רום המעלות, אף על פי כן נקרא יראה זו יראה חיצונית ותתאה, מאחר שנמשכת מהעולמות, שהם לבושים של המלך הקדוש ברוך הוא, אשר מסתתר ומתעלם ומתלבש בהם להחיותם ולקיימם להיות יש מאין וכו'. רק שהיא השער והפתח לקיום התורה והמצוות. אך היראה עילאה, ירא בשת, ויראה פנימיות, שהיא נמשכת מפנימית האלהות שבתוך העולמות, עליה אמרו: (משנה אבות ג יז): "אם אין חכמה אין יראה", דחכמה היא כ"ח מ"ה, ו"החכמה - מאין תמצא". ו"איזהו חכם - הרואה את הנולד", פירוש, שרואה כל דבר איך נולד ונתהוה מאין ליש בדבר ה' ורוח פיו יתברך, כמו שנאמר: "וברוח פיו כל צבאם". ואי לזאת, הרי השמים והארץ וכל צבאם בטלים במציאות ממש בדבר ה' ורוח פיו, וכלא ממש חשיבי ואין ואפס ממש, כביטול אור וזיו השמש בגוף השמש עצמה. ואל יוציא אדם עצמו מהכלל, שגם גופו ונפשו ורוחו ונשמתו בטלים במציאות בדבר ה', ודבורו יתברך מיוחד במחשבתו כו', וכנ"ל (פרק כ, פרק כא) באריכות, בדרך משל מנפש האדם, שדבור אחד מדבורו ומחשבתו כלא ממש כו'. וזהו שאמר הכתוב: (איוב כח כח): "הן יראת ה' היא חכמה". אך אי אפשר להשיג ליראה וחכמה זו, אלא בקיום התורה והמצוות על ידי יראה תתאה החיצונית. וזהו שאמרו: "אם אין יראה אין חכמה".
והנה, באהבה יש גם כן שתי מדרגות: אהבה רבה ואהבת עולם. אהבה רבה היא אהבה בתענוגים, והיא שלהבת העולה מאליה, ובאה מלמעלה בבחינת מתנה למי שהוא שלם ביראה, כנודע על מאמר רז"ל: "דרכו של איש לחזר אחר אשה", שאהבה נקראת איש וזכר, כמו שכתוב: "זכר חסדו", ו"אשה יראת ה'", כנודע. ובלי קדימת היראה אי אפשר להגיע לאהבה רבה זו, כי אהבה זו היא מבחינת אצילות, דלית תמן קיצוץ ופירוד חס ושלום. אך אהבת עולם היא הבאה מהתבונה ודעת בגדולת ה' אין סוף ברוך הוא הממלא כל עלמין וסובב כל עלמין, וכולא קמיה כלא ממש חשיב, וכביטול דבור אחד בנפש המשכלת בעודו במחשבתה, או בחמדת הלב כנ"ל, אשר על ידי התבוננות זו ממילא תתפשט מידת האהבה שבנפש מלבושיה, דהיינו שלא תתלבש בשום דבר הנאה ותענוג גשמי או רוחני לאהבה אותו, ולא לחפוץ כלל שום דבר בעולם בלתי ה' לבדו, מקור החיים של כל התענוגים, שכולם בטלים במציאות וכלא ממש קמיה חשיבי, ואין ערוך ודמיון כלל ביניהם חס ושלום, כמו שאין ערוך לאין ואפס המוחלט לגבי חיים נצחיים, וכמו שכתוב: "מי לי בשמים ועמך לא חפצתי בארץ, כלה שארי ולבבי צור לבבי" וגו', וכמו שיתבאר לקמן. וגם מי שאין מידת אהבה שבנפשו מלובשת כלל בשום תענוג גשמי או רוחני, יכול להלהיב נפשו כרשפי אש ושלהבת עזה ולהב העולה השמימה על ידי התבוננות הנ"ל, כמו שיתבאר לקמן. והנה בחינת אהבה זו, פעמים שקודמת ליראה, כפי בחינת הדעת המולידה, כנודע [שהדעת כולל חסדים וגבורות, שהם אהבה ויראה, ופעמים שהחסדים קודמים לירד ולהתגלות]. ולכן אפשר לרשע ובעל עבירות שיעשה תשובה מאהבה, הנולדה בליבו בזכרו את ה' אלהיו. ומכל מקום היראה גם כן כלולה בה ממילא, רק שהיא בבחינת קטנות והעלם, דהיינו יראת חטא למרוד בו חס ושלום; והאהבה היא בהתגלות ליבו ומוחו. אך זהו דרך מקרה והוראת שעה, בהשגחה פרטית מאת ה' לצורך שעה, כמעשה דרבי אלעזר בן דורדייא. אבל סדר העבודה הקבועה ותלויה בבחירת האדם, צריך להקדים תחילה קיום התורה והמצוות על ידי יראה תתאה, בבחינת קטנות על כל פנים בסור מרע ועשה טוב, להאיר נפשו האלהית באור התורה ומצוותיה, ואחר כך יאיר עליה אור האהבה. [כי ואהבת בגימטריא שתי פעמים אור, כידוע ליודעי ח"ן]: