Tanya for Friday, 1 Kislev, 5766 - December 2, 2005
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B"H
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Kuntres Acharon
Essay Four
[In the beginning, as the Midrash teaches, [1] G-d "created worlds and
destroyed them."
The Kabbalah explains that this refers to spiritual worlds, Supernal
Sefirot ("emanations"), that first existed in one state of being and
then in another.
The Sefirot in the former state of being - called the World of Tohu
(lit., "Chaos") - underwent a "breaking of the vessels."
The World of Tikkun (lit., "Order") was then built.
The Sefirot comprise orot ("lights") and kelim ("vessels") that
contain these lights.
The crisis in the World of Tohu occurred because the orot were so
intense that the kelim were incapable of containing them.
As a result of this breakage, sparks of holiness descended within the
kelipot.
These sparks are to be found in the Worlds of Beriah, Yetzirah and
Asiyah in general, but particularly within the physicality of our
world. It is the task of the Jew to sift this materiality by using it
properly, in order to extract and refine these sparks, thereby
elevating them to their original source in the World of Tohu.
This elevation in turn elicits a mighty downflow of Divine energy from
Tohu, and from even higher than that level.
(Certain Divine Names, whose respective Kabbalistic meanings are
signified by Hebrew letter-combinations, are related to this process
of beirurim, the extraction and refinement of the sparks of holiness.
Thus the Name known as Ba'n is the source of the fallen holy sparks;
the Name Ma'h is the power that extracts and elevates them; while the
Name Sa'g is the original source of the World of Tohu.
When the extraction and elevation of the sparks deriving from the Name
Ba'n is accomplished through the Name Ma'h, a lofty degree of Divine
illumination is drawn down from the Name Sa'g, and is vested within
the "capacious vessels" of the World of Tikkun.)
This extraction is for the most part accomplished through the
performance of action-oriented mitzvot involving physical objects
which derive their life-force from kelipat nogah, and which house the
sparks of Tohu.
Performing a mitzvah with such objects disencumbers the hidden sparks
of their corporeal husk and elevates them.
The seeking out of sparks, however, can also be accomplished through
the study of Torah, as well as through prayer.
In the present essay the Alter Rebbe will explain the statement of Pri
Etz Chayim that nowadays this "extraction" is mainly effected through
prayer.
For prayer is uniquely able to draw down an infinite degree of
G-dliness; prayer alone can bring about changes within the world,
healing the sick and causing rain to fall.
In order for such a degree of G-dliness to be called down, there must
first be an arousal initiated from below, an expression of man's
ardent desire to be the recipient of Divine benefactions.
And if these benefactions are to flow from an infinitely high source,
the plea that requests them must surge from a correspondingly deep
source - "with all one's might," from the infinite depths of one's
soul.]
To understand the statement in Pri Etz Chayim, [2] that in the
contemporary period the refinement [of the sparks of Tohu] is
primarily effected by prayer,
[As explained above, the task of sifting the materiality of this world
and salvaging its hidden holy sparks is the ongoing mission of Jews
living as souls within bodies in this physical world.
This is accomplished either
a) through the performance of the action-oriented mitzvot which
entail the use of physical objects whose life-force derives from
kelipat nogah;
b) through the audibly-articulated study of Torah subjects that
deal with physical matters;
c) through prayer, a form of spiritual service through which the
Divine soul influences and refines the animal soul (whose
life-force derives from kelipat nogah) to the point that it can
attain a love of G-d.
As stated above, Pri Etz Chayim teaches that in these latter
generations the extraction and elevation of sparks is effected
primarily through prayer.]
Even though Torah study is superior to prayer:
[Torah study is [3] "equivalent to them all," to all the mitzvot, and
higher even than [4] "concentration in prayer."
Why, then, is the extraction of the sparks of Tohu mainly accomplished
in the present era through prayer?]
The explanation is, that through Torah and mitzvot additional light is
drawn forth into Atzilut...
[Divine light is drawn forth into the various worlds either in
accordance with (a) Sod Shoresh (lit., "the principle of the root"),
the degree of revelation originally apportioned, or in accordance with
(b) Sod Tosefet (lit., "the principle of addition"), depending on the
spiritual service of mortals.
This additional measure of revelation is much greater than the base
allocation.
Through Torah and mitzvot, as stated above, one draws down an
additional measure of Divine illumination into the World of Atzilut.]
This means that through Torah study the [infinite] Ein Sof-light [is
drawn] into the inner aspect of the vessels of [the Sefirot of]
Atzilut. This is a drawing down of the Divine Intellect.
[Since Torah study involves mortal intellect, its heavenly echo calls
forth a corresponding revelation of the Divine Intellect, which is the
inward aspect of the Sefirot.]
Through mitzvah observance [the light is drawn] into the external
aspect of the vessels, meaning Netzach - Hod - Yesod of the Ten
Sefirot of Za (the six emotive attributes) of Atzilut.
[Za is a configuration (partzuf, lit., "countenance") which comprises
a full complement of Ten Sefirot.
Into Netzach - Hod - Yesod, the lower Sefirot which which are "outside
of the torso" [4] of Za and thus comprise its external aspect, the
[infinite] Ein Sof-light is drawn down, by means of those mitzvot that
are performed with man's power of action.
For this power is external to man's essence, just as Netzach - Hod -
Yesod are external to Za.
The infinite lights from Divine Intellect that are drawn down by Torah
and mitzvot are thus invested primarily in Atzilut.] [5]
They [later] only clothe themselves with diminished intensity in
Beriah, Yetzirah and Asiyah, in the physical Torah and mitzvot in This
World.
[The Divine Intellect that is drawn down into Atzilut is ultimately
vested within the Torah of this world, while the Divine light which is
drawn into the externality of the vessels of Za of Atzilut is vested
within the mitzvot of this world.
The effect is thus strictly within the material aspect of the Torah
and mitzvot of this world, but not within the materiality of the world
itself.]
Prayer, however, calls forth the [infinite] Ein Sof-light into Beriah,
Yetzirah and Asiyah directly, and not by means of mere enclothement,
[as is the case with the study of Torah, where the Divine light is
garbed in an entity which in turn is drawn down into this world.]
Rather, it is the actual light which modifies the state of created
beings, so that [for example] the ill will be cured [through the
petition of "Heal us" in the Shemoneh Esreh], and the rain from heaven
will fall to the earth so that it becomes fertile and yields
vegetation, [5] [in response to the prayer of the "Blessing of the
Years."
These are changes effected within the actual physical world.]
This is not the case with Torah and mitzvot: no modification in the
parchment [on which are inscribed the Biblical passages] of the
tefillin results from their being placed upon head and arm,
[notwithstanding the drawing down of Divine light and the
subordination of mind and heart to the Divine Will.]
Even in the case of those mitzvot that are fulfilled through making
[the object],
[Examples would be the writing of a Torah scroll or making a sukkah
(according to the opinions that the actual construction of a sukkah is
a mitzvah). [6]
Unlike tefillin, where the mitzvah is performed by wearing them and
not by making them, these mitzvot are performed by modifying the
relevant object.
Nevertheless] the change within the object is effected by man, and not
by Heaven, as is the case with prayer,
[When an individual succeeds in bringing about a change in this world
through prayer, e.g., the sick person becomes well, this change is
ultimately brought about from above, not by the individual's prayer],
for this calls forth the vivifying power from the Infinite One,
blessed be He, Who alone is all-capable.
[It is only G-d who can effect a change such as this in our world,
bringing about the cure or the productive rain.]
Therefore, calling forth the [infinite] Ein Sof-light into the lower
world is impossible without the [prior] "elevation of mayin nukvin"
specifically from below, [whereby the mortal recipient initiates an
anticipatory "arousal from below" through his spiritual service during
prayer.
As the Alter Rebbe will soon explain, since this entails an infinite
degree of service on the part of man it is able to draw down an
infinite response from above, reciprocating each individual's
particular "arousal from below."]
This is not the case with the study of Torah, which [affects] Atzilut,
for [the Torah] is united in any case with the Emanator.
[Since Torah study thus does not need to be drawn down below, there is
no need for an "arousal from below."
As the Rebbe Shlita notes, "The Alter Rebbe now goes on to explain how
this may be considered mayin nukvin, and what is its connection to the
infinite light."]
The "elevation of mayin nukvin" in the mind and heart of man is [the
love of G-d] in a state of boundless flames of fire, [and being
boundless it relates to the infinite light]; it is described as
me-odecha - [loving G-d "with all your might," [7] with each
individual's capacity for infinitude.
Though man is inherently limited, and though, moreover, all of one
man's might may be considered less than ultimate in another man,
nevertheless, even this limited degree of "limitlessness" suffices] to
arouse the [Divine] state of infinity.
[For the "arousal from below" need but resemble the response from
above that it seeks to elicit.
If an "arousal from below" may truly be considered "infinite" relative
to the particular individual's capacities, it suffices to draw down
the infinite light from above.]
This is effected through the Gevurot (the attributes of severity) of
[the Divine Name] Sa'g, which constitute the 288 sparks....
[The love and longing (ratzo) which a man experiences during prayer to
the extent of me-odecha ("with all your might") are aroused by the
Gevurot of Sa'g, the Divine Name that is the source of the 288 sparks
of Tohu.
These sparks derive from the vessels of Tohu, whose Sefirot were
originally in a state of infinite longing to become wholly one with
G-d. This longing parallels the soul's love and longing for G-d to the
point of me-odecha.]
For this reason worship is called [8] "life of the moment," for it is
Malchut descending into Beriah, Yetzirah and Asiyah.
[As Rashi explains on the straightforward level of pshat, the Talmud
calls prayer "life of the moment" (lit., "life of the hour") because
people pray for health, peace and a livelihood - temporal things that
are subject to the limitations of the passing moment.
Here the Alter Rebbe speaks of how these matters exist in their
source, in the Supernal Sefirot.
In the worlds above, the Sefirah of Malchut is the source of time.
For it is the Sefirah of Malchut ("sovereignty") that reflects the
relationship of the Infinite One to time - "He reigns, He reigned, He
will reign," in the present, past and future.
This relationship is particularly evident as Malchut descends to
animate the Worlds of Beriah, Yetzirah and Asiyah, for these worlds
all exist in the category of time.
And because prayer draws down Divine energy into Beriah, Yetzirah and
Asiyah through their source, the time-related Sefirah of Malchut,
prayer is called "life of the moment."]
Torah [by contrast is called] [8] "eternal life," which [in terms of
the Sefirot] is Za," for the 248 commandments of the Torah divide into
the ten vessels of the Ten Sefirot of Za....[9]
[For Za comprises Sefirot within the World of Atzilut, and as stated
in Torah Or, at the end of Parshat Terumah, Za marks the conclusion of
the infinite worlds, utterly transcending the Worlds of Beriah,
Yetzirah and Asiyah.
Notes:
1. Bereishit Rabbah 3:9.
2. Note of the Rebbe Shlita: "Examine there, Shaar 1, ch. 7."
3. Peah 1:1.
4. From the Introduction to Tikkunei Zohar which begins, Patach
Eliyahu.
5. Cf. Yeshayahu 55:10.
6. The Alter Rebbe's Shulchan Aruch, beginning of sec. 641, and
sources cited there.
7. Devarim 6:5.
8. Shabbat 10a.
9. Note of the Rebbe Shlita: "As above: through Torah and mitzvot one
draws down the Divine Intellect (mochin) and so on, within the Ten
Sefirot of Za."
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End of text - Tanya for 1 Kislev
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