Daily Tanya

In this chapter, the Alter Rebbe goes on to say that even though the soul was invested in the body through the external agency of speech—the utterance, “Let us make man”—nevertheless, it derives from the internal aspect of speech, namely, “breath.” In this regard, man differs from all other creatures, including angels, which derive their existence from the external aspect of speech. Accordingly, both the internal and external aspects of the soul derive from the internal aspect of G-dliness, the internal aspect of the soul deriving from the internal aspect of G-dliness, namely, the Tetragrammaton, the external aspect of the soul deriving from the internality of the external level of Divine speech.

What characteristics of the soul also characterize Havayah, the Four-Letter Name of G-d, and thus indicate that the soul is indeed a part of that Name? In answer to this question, the Alter Rebbe now explains that just as the ten sefirot are included within the Tetragrammaton, so, too, there are ten corresponding faculties that are intrinsic to the soul.

Thus, the soul originated in the internal aspect of the life-force and flow issuing from G-d. It is only afterward, in order to enable it to be invested within the body, that the soul descended to a more external level.This, then, is the difference between souls and angels: Souls derive from the innermost aspect of G-dliness, the Tetragrammaton, while angels are rooted in the external aspect of G-dliness, the Divine Name Elokim.

To approach the answer to the above mentioned questions, it is prefaced by and exploration of the power of the soul. A G-dly soul is the product of "G-d's breath". Here we compare the symbolic power of breath vs. speech.

Certain penitential fasts, then, are to be actually endured while others are to be redeemed through charity. Which leads the Alter Rebbe to tackle yet another series of questions, namely: 1. Why is it written that some transgressions are not remediable with repentance, if that is the case, then 2. Is it true that nothing stands in the way of repentance? 3. We are told of death "in the hands of heaven" as a punishment for certain unspeakable sins, yet we see that many people who have in fact transgressed seem immune to this punishment?

Until now, the Alter Rebbe addressed himself to those sins which at least incur death by Divine agency. The Alter Rebbe now goes on to say that this approach also applies to sins which do not incur such a harsh penalty but are similarly grave—“similar sins”—such as those which are actually comparable to idolatry, murder, and so on, as mentioned in ch. 7 below. Concerning these sins as well, the Alter Rebbe is saying here, one should be stringent and undertake the required number of fasts at least once in his lifetime.

though there are always sins for which one should fast, one should do so only if this will in no way impair his health; otherwise, he is considered a sinner,

Though fasting is not at all necessary for attaining atonement, it was explained above that nevertheless, it has a salutary effect as a substitute for the olah offering. In Temple times, this sacrifice was offered (even) for transgressing a positive command in order to make the former offender once again acceptable and beloved of G-d. Accordingly, the Arizal derived from the Kabbalah the number of fasts to be undertaken for numerous transgressions, even those that are not subject to the punishment of excision or death by Divine decree.

Repentance, as the Alter Rebbe explained in the opening chapter, is in no way synonymous with fasting for a sin that one has committed; repentance merely entails abandoning the sin for all time. This is so even with regard to transgressions—those punishable by excision or by execution—whose atonement becomes complete through suffering. Even in these instances, the suffering is not intended to be self-inflicted through fasting but is brought on from Above.

Repentance entails returning to G-d, performing His commandments, and refraining from sin.

Iggeret Hateshuvah(“The Epistle on Repentance”)

These letters are the specifically twenty-two manners of manifestation through which G-d chose to create the world. Accordingly, as the Rebbe notes, the forthcoming chapter underscores the fact that all created beings, in all their vastly differentiated multiplicity, are in fact no more than twenty-two distinct forms of Divine manifestation.

In this, they differ from the letters of man’s thought and speech, which are “inanimate” and belong to a level far lower than intellect.The Alter Rebbe now demonstrates that the supernal letters of speech transcend man’s intellect and wisdom:

Not only are the attributes and sefirot called by their respective names in relation to created beings alone, but even the ten utterances—through which the attributes become manifest, thereby bringing created beings into existence and providing them with life—are also called “utterances” only in relation to created beings. They are not called so relative to G-d, however, inasmuch as they are united with the attributes, which in turn are united in perfect unity with the Holy One, blessed be He.

Limitations would not have come to pass were creation to proceed undiluted from the attribute of kindness, which diffuses without limitation. However, since the attribute of might—the source of limitation—is incorporated within this kindness, creation is finite.At any rate, because the attribute of kindness was revealed and was dominant during the first day of creation, created beings related to chesed—such as light—came into existence on that day.

we can perceive and comprehend that just as in the analogy, the light of the sun, which is united with and nullified in its source, has no name of its own, only the name of its source, Thus, the sefirot are termed chochmah, binah, daat, chesed, and so forth, in relation to the beings which are created and vivified by G-d through His will and wisdom, and so forth, which clothe themselves in the emotive attributes.

The Alter Rebbe explained that since G-d is infinitely exalted above intellect, intellectual means are inadequate to grasp His absolute union with the sefirot of the World of Atzilut, despite them being limited to the particular Divine attributes of wisdom, kindness, and so on. The Zohar thus terms these attributes “the secret of faith,” for their union with the Divine is beyond mortal comprehension.

It is thus impossible to say that G-d can or cannot be apprehended through intellect, inasmuch as intellect and wisdom are not at all the means by which G-d can be grasped.

from the level of action to the lofty level of wisdom in the World of Atzilut, there are but five levels, each of which is of no account in comparison to the level above it. Clearly, then, the lowest level of action is surely of absolutely no account in comparison to the highest level, which is the level of wisdom in the World of Atzilut. And just as action is infinitely distant from the wisdom of Atzilut—

the Alter Rebbe goes on to explain that Maimonides’ statement that “He is the Knowledge…” applies not only to G-d’s knowledge but also to all His other attributes and Names, including His chochmah and will. They are all completely united with G-d Himself.

The extent of the remaining life-force is indicated by the sum, which reflects the progressive descent and the constant diminution of the life-force.

It was the contraction of the life-force that made possible the creation of this physical, limited world with its finite creatures.The reason why the “breath of His mouth”—were it not to have been contracted—would have created worlds without end is now explained by the Alter Rebbe in the parenthesis.

Since the life-force must vest itself within the finite created being and unite with it utterly, it must necessarily be contracted and limited according to the intrinsically finite nature of the created being.

G-d cannot be grasped even by the heavenly thought processes of the “hidden worlds.” There is, however, yet another concept inherent in the word “grasp”—the ability to adhere and thereby effect a change. Thus, the fact that one cannot “grasp” G-d also means that nothing can effect a change in Him.

The Arizal explains this through the doctrine of tzimtzum: The Ein Sof-light “departed”—i.e., it ceased to be revealed, so that infinity was no longer in a state of revelation, and all that remained revealed was the power of finitude. This power does allow for the creation of finite worlds.

Before their creation, nothing whatsoever existed other than Him. After their creation, however, one might erroneously conclude that there now exists something in addition to Him—the various worlds and their denizens. And were this to be so, this would constitute a change in G-d’s absolute unity, heaven forbid. The verse therefore anticipates this by saying, “I, Havayah, have not changed.”

In relation to the Ein Sof-light, which totally transcends time and space, there exists no difference between heaven and earth; G-d is found equally in heaven and upon the earth.

Past, present and future meld into one within the Name Havayah, indicating that Havayah transcends time,

When the Divine creative power of speech, after undergoing a process of tzimtzumim, descends to a level at which it is able to serve as a source for creation, then the term “lower-level Unity” applies. Created beings at this level cannot be said to be completely and utterly nullified. For inasmuch as this level becomes the actual source of created beings, they must perforce have some measure of identity in relation to it.

The body is nullified in relation to the soul to the extent of od, i.e., it is subordinate to it; it is not, however, nullified out of existence in relation to the soul. Before creation, there was no space at all (as it were) for the existence of created beings by virtue of the Divine Ayin, which is ultimately responsible for creation.

The Divine Name Havayah—as mentioned earlier in explanation of the verse, “For a sun and a shield is Havayah Elokim”—is like the illuminating sun while the Name Elokim conceals its light, as does the sun’s shield, thereby enabling created beings to benefit from it.

In order for created beings to believe that they possess independent existence, there must be the process of tzimtzum, which is an expression of the stern attribute of gevurah. Without it, all of creation would be completely nullified within its source.G-d, however, desired that created beings maintain that they possess independent existence in order for them to be able to serve Him and ultimately be rewarded for their service. Thus, it is specifically gevurah and tzimtzum that enable them to realize the ultimate purpose of creation.

Just as the five physical organs of speech divide sounds and letters into five separate categories (labial, guttural, etc.), so, too, do the five spiritual levels of gevurah give rise to the twenty-two supernal letters.

Just as this attribute, which is responsible for the creation, is unfathomable, so, too, with regard to the attribute of gevurah, or “contraction.” The function of this attribute is to conceal from created beings the activating force within them, enabling them to exist as tangible entities instead of being utterly nullified within their source.

Just as the sun gives forth illumination, so, too, does the Four-Letter Divine Name Havayah provide us with spiritual illumination. Likewise, just as the sun’s shield protects us from the intensity of its rays, so, too, does G-d shield us with the Divine Name Elokim.

The Alter Rebbe proceeds to demonstrate how this is true of creatures that appear to be tangible by means of an illustration: Although the sun’s rays are surely found within the body of the sun, they cannot be said to “exist” there; they are found there in a manner of “nonexistence,” in a state in which their separate identity is utterly nullified. That which can be deemed to exist within the sun-globe can be nothing other than the sun itself. In truth, the Source of all creatures is constantly found within them, our failure to perceive this notwithstanding. Hence, their existence is totally nullified in relation to their source, and they cannot be said to truly “exist.” Since in reality, they are indeed within their source at all times,

The activating force of the Creator must constantly be vested within creation, ceaselessly recreating and reanimating created beings ex nihilo. This force consists of the creative “letters” which emanate from the five supernal organs of verbal articulation.

The supernal letters descend and are invested within created beings, providing them with life and creating them ex nihilo.

The G-dly Creative Force that has brought everything into existence must constantly recreate them in order for them to exist. Were this force to withdraw for even the briefest moment, creation would revert to nothingness.

The difference in G-dly revelation during the era of the first and second temple is explained.Torah alone (even though it is itself wisdom) does not suffice. For only through the action required by the mitzvot will the light of the Shechinah be drawn down into the wick—the vivifying soul. This is accomplished when the vivifying soul is burned thoroughly in the light of the Shechinah which shines on one’s head.

During the times of the First and Second Temple, the Shechinah was housed in the Holy of Holies. Today, it finds its abode in a Jew’s study of Torah and performance of the mitzvot

In every World, there is found the “intelligence” of that particular World, namely, the sefirot of chochmah, binah, and daat of that World. They constitute the shrine of the Holy of Holies, in which the Shechinah resides. After the levels of ChaBaD (in which resides the Shechinah) descend into the level of malchut of a particular World, the creatures of that World are then created.

Since G-d’s will and wisdom as found in Torah and the mitzvot “descended” in the gradations of the Worlds, being able to clothe themselves even in material things, they, therefore, can serve as a “garment” to conceal the light of the Shechinah.

In order for the Shechinah to dwell within the Worlds and their creatures, there must be a “garment” that serves to conceal its light. Only then can creation receive the Shechinah and not be nullified out of existence.

In the present chapter, the Alter Rebbe goes on to further explain how the analogue of G-dliness and its place in the world relates to the analogy, in which the individual’s vitality in its undiffused state resides in the brain.

Were there merely to be a vast quantity of ethereal garments, the Divine life-force would only be capable of creating spiritual beings and not physical ones; in order for this physical world with its corporeal creatures to be created, much denser garments were necessary.

Just as in the analogy, each bodily organ receives vitality from the brain according to its “character and nature,” so, too, does the Alter Rebbe state in the analogue that each creature receives its vitality according to its “capacity and nature.” (—Note by the Rebbe.) This means that each being receives vitality according to its capacity to have the life-force and vitality revealed within it and according to the manner in which this vitality is to be revealed, whether as a revelation of intellect and comprehension or in an emotive manner.

There is a marked similarity between the soul pervading the body and Ein Sof permeating all the worlds: Just as in the analogy, the soul is found within and suffuses the entire body, in a parallel manner, Ein Sof fills and is found in all worlds.

Ch. 51 now explains further the teaching of the Yenuka—that “this light (of the Shechinah) needs oil.” In the Zohar, “oil” usually refers to the sefirah of chochmah (lit., “wisdom”). Here, though, the Yenuka takes it to refer to good deeds. What is the connection between practical mitzvot and “oil,” which refers to chochmah? To clarify this, ch. 51 will explain the meaning of the concept that the Shechinah “dwells” (or “rests”) upon something and how practical mitzvot do indeed derive from the Divine level of chochmah, which is why they can serve as the “oil” which enables the light of the Shechinah to remain burning upon the “wick”—the human body.

When one is consumed with such an incontainable, rapturous love, seeking even at the cost of self-extinction to become attached to G-d, there must now be a deliberate “return to the One.”