B"H
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*PLEASE NOTE*:
Due to Shabbat observance, the Shabbat edition of Lessons In Tanya
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29 Iyar, 5762 * May 11, 2002
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L E S S O N S I N T A N Y A
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Today's Lesson:
Likutei Amarim
(Conclusion of Chapter Fifty-Two)
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By virtue of the clothing of Malchut of Atzilut in Malchut of
Beriah (8) it then clothes itself in the shrine of the Holy of
Holies of Yetzirah, this being the ChaBaD of Yetzirah - [the
Chochmah, Binah and Daat of Yetzirah. It is in this manner that
the Shechinah of Malchut of Atzilut ultimately comes to reside in
the World of Yetzirah].
When [later on] the latter [Malchut of Atzilut, together with the
Sefirot in which it is enclothed - in Malchut of Beriah and in
ChaBaD of Yetzirah] are clothed in Malchut of Yetzirah, the souls
which are called Ruchot are created.
[For the three levels of souls, Nefesh, Ruach (singular of Ruchot) and
Neshamah, correspond to the three lower Worlds: Nefesh originates in
Asiyah, Ruach in Yetzirah and Neshamah in Beriah.
With regard to Neshamot, the Alter Rebbe has said previously that they
are created from Malchut of Beriah. In now discussing the level of
Malchut of Yetzirah, he writes that souls of the level of Ruach are
created], and the angels [which are of the World] of Yetzirah.
>From there too, [from Malchut of Yetzirah], comes the Mishnah that
we
possess, which comprises the legal decisions that are likewise derived
from ChaBaD of the blessed Ein Sof. (9)
[Not only the Gemara within the Talmud, but the Mishnah too, derives
from the "intelligence" of the Ein Sof. Even though it was stated
earlier that the Mishnah derives from middot, yet since within the
Mishnah there is concealed the rationale of the laws, they, too,
emanate from the ChaBaD of Ein Sof].
Only that the categories of ChaBaD, that is, the reasons and
interpretations of the halachot, are clothed and hidden within the
laws themselves and are not in a revealed form.
[In the Gemara the reasons for the laws are revealed, whereas in the
Mishnah all that is revealed is the actual law itself, not the reasons
underlying it].
While the elements of the halachot, which are in a revealed form in
the Mishnah, are the very reflection of the middot of the blessed Ein
Sof in their revealed form.
[As mentioned earlier, the actual halachic decision that something
is permissible derives from the divine attribute of kindness, and
that something is prohibited derives from the attribute of severity].
Thus, it has been explained above in the name of the Tikkunim, that
six Sefirot nest in Yetzirah.
They [the six Sefirot or middot comprise], in general, two extensions
- right and left, [right representing kindness, and left, severity],
acting with forbearance deriving from the aspect of kindness, [which
results in adjudicating leniently], that is to say, to permit [a
thing] to ascend to G-d.
[For only that which is permitted to a Jew can ascend to G-d.
Thus, when a ruling is lenient and the object in question is permitted
for use, it enables the individual, through utilizing it in the
performance of a mitzvah, to cause it to ascend to G-d. This, of
course, is an act of kindness].
Or acting in a stringent manner, and so on, [declaring the object to
be forbidden for use, and thereby precluding its elevation to
holiness. This is an act of severity.
These two traits, kindness and severity, represent the two general
directions of the emotive attributes as they exist Above, and from
which the halachot of the Mishnah derive].
And all this, [both the Mishnah and Talmud], is according to the
Supernal Chochmah of Atzilut, and Binah and Daat are comprised in
it [i.e., in Chochmah].
And they [the Mishnah and Talmud, and the illumination of ChaBaD and
middot found in them] are united with the blessed Ein Sof, for in all
of them are clothed ChaBaD of Atzilut, with which the light of the
blessed Ein Sof is united in a perfect union.
[Thus, when the Shechinah enclothes itself in the shrine of the Holy
of Holies of the World of Yetzirah, and thereafter in Malchut of
Yetzirah, that part of Torah which is called the Mishnah is drawn
down, this being the receptacle for the light of the Shechinah as it
is revealed in the World of Yetzirah].
In like manner, [i.e., in the same manner that the Shechinah first
clothed itself in the level of Malchut of Yetzirah], the Shechinah
then descended and clothed itself in the shrine of the Holy of Holies
of Asiyah.
And each of these three Worlds, [Beriah, Yetzirah, and Asiyah], is
subdivided into myriads of gradations, which are also called
particular worlds.
And Malchut of Atzilut [the level of Shechinah] is clothed in
(a) the level of Malchut * of each particular World;
(b) [moreover, through the above-mentioned enclothing, it] descends,
and (c) enclothes itself in the shrine of the Holy of Holies, namely,
the ChaBaD, which is in the World below it in rank.
[e thus have Malchut of Atzilut as it is enclothed in Malchut of a
World of higher rank, descending into the ChaBad of a World of lesser
rank. (10)
* NOTE
This will enable us to understand the wording of the verse: "Your
kingdom is the kingdom of all Worlds."
[The text seems to imply that there is one level of kingship called
"Your kingdom," and another level of kingship known as "the kingdom
of
all Worlds."
The Alter Rebbe therefore explains that the verse is telling us that
"Your kingdom" is the innermost aspect of "the kingdom of all the
Worlds." Within them all is enclothed "Your kingdom" - Malchut of
Atzilut].
END OF NOTE
It is from the Shechinah which is clothed in the shrine of the Holy
of
Holies of each and every general or particular World that light and
vitality are extended and diffused to that whole World and the
creatures contained therein - the souls, angels, and so forth.
[The last phrase refers to the other beings of each World, such as
the heichalot; they all receive light and vitality from the Shechinah
as it is enclothed in the shrine of the Holy of Holies of that
particular World].
For they were all created by the ten Divine utterances of creation,
(11) these being G-d's speech, which is termed the Shechinah.
[Divine speech revealed that which was previously concealed.
This is also the purpose of the Shechinah - revealing to the world
a light which is essentially higher than the world.
Therefore, Malchut of Atzilut (which is termed the Shechinah, and
which is G-d's speech as revealed in the ten Divine utterances of
creation) is the level from which life and vitality are drawn down
and
revealed to all Worlds and created beings.
And all this is accomplished through Torah, for Torah is the shrine
of
the Holy of Holies (in which the Shechinah first resides) in every
World.
Thus, as mentioned earlier, it serves as a "garment" to the
Shechinah.
Footnotes:
8. The Rebbe addresses the question of why the Alter Rebbe
repeats, "By virtue of the clothing of Malchut of Atzilut
in
Malchut of Beriah," when it had already been stated: "Through
the
fact that [the latter Sefirot] clothe themselves in the
Malchut of
Beriah...."
He answers: The vestment spoken of earlier is much milder
and
conceals little. From it, therefore, there only come about
entities
of the World of Beriah such as the souls and angels of
that World,
or the part of Torah connected with that World - the World
of
Beriah being on the level of a "world of concealment."
The vestment which the Alter Rebbe speaks of here is so
much
stronger and conceals so much more, that through this
concealment
creatures of the World of Yetzirah come into being - the
World of
Yetzirah being on the much lower level of a "world of
manifestation."
The Rebbe provides an additional answer, which because
of
its complexity will be presented in capsule form.
There are two manners in which the Shechinah (Malchut
of Atzilut)
may clothe itself in the Malchut of every World. The actual
manner
in which it vests itself depends on its goal. When the
vestment
takes place in order to create creatures of that World
itself (for
example, when the Shechinah vests itself in Malchut of
Beriah in
order to create angels and souls of the World of Beriah),
then the
Shechinah first clothes itself in the ChaBaD of that World.
Only
after vesting itself there will it clothe itself in Malchut.
In such a situation, the prior vestment in ChaBaD is indispensable,
just as in the analogy of body and soul, the vitality
of all parts
of the body derives from the brain - ChaBaD.
However, when the Shechinah vests itself in the Malchut
of a lower
World not for the sake of the World itself, but only in
order to be
able to descend into an even lower World (for example,
when Malchut
of Atzilut vests itself in Malchut of Beriah, in order
to be later
able to vest itself in Malchut of Yetzirah), then the
vestment is
direct: the Shechinah descends directly into the Malchut
of the
lower World.
Even if it were argued that in this instance too there
must be some
manner of prior vestment in ChaBaD of that World, still,
in the
subsequent vestment of the Shechinah in Malchut, no real
effect of
the prior vestment in ChaBaD is felt. At any rate, this
lesser
effect is present only to the degree necessary to enable
the
Shechinah to clothe itself in Malchut of the lower World.
This is why, when the Alter Rebbe begins discussing the
World of
Yetzirah, he first says, "By virtue of the clothing of
Malchut of
Atzilut in Malchut of Beriah." This he does in order to
emphasize
that the vestment of the Shechinah in Malchut of Beriah
is
a direct (or at least a more direct) vestment, since it
is not for
the sake of Beriah itself, but rather for the sake of
Yetzirah.
9. Note of the Rebbe: "For all of Torah is wisdom of the
blessed Ein Sof, for which reason `Torah and G-d are truly
one.'
This is why the distinctive quality of Torah surpasses
even that of
the mitzvot, as explained in many places in t he Tanya."
10. The division of stages into (a), (b) and (c) is by the Rebbe;
so too the repetition of "Malchut of Atzilut" in
each and
every one. It seems that the Rebbe is thereby indicating
that the
vestment in the Holy of Holies of each World relates
to Malchut of
Atzilut, and not to the Malchut of the lower Worlds
in which
Malchut of Atzilut vests itself. This corresponds
with what the
Alter Rebbe says further: "...and from the Shechinah
which is
clothed in the shrine of the Holy of Holies...."
11. Note of the Rebbe: "For before this there were no Worlds
(this being the meaning of `In the beginning' -
at the beginning
point of creation - from non-being to being)."
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