tanya with vowels

0000001353 00000 n וגם המקורבים אליו, והוכיחם ולא שבו מעונותיהם, שמצוה לשנאותם, מצוה לאהבם גם כן. The Alter Rebbe therefore goes on to explain that although an individual may not be entirely sincere in this intention, his integrity is not compromised thereby. All mitzvot fall into either of two categories: (a) bein adam lachaveiro — “between man and man,” and (b) bein adam laMakom — “between man and G‑d.”, It is readily understood how all the mitzvot of the former category may be motivated by one’s love of his fellow.

For every Jew desires to fulfill G‑d’s Will — and uniting Jews with G‑d is surely His Will. Hence, “If there is no wisdom, there is no fear.”.

One should therefore strive constantly to release it from this exile and to return it to its divine source, through engaging in the Torah and the mitzvot. Furthermore, as a matter of fact, he not only fulfills the obligation of service, he also fulfills the commandment of fearing [G‑d] by introducing the fear into his thought — by thinking about it and seeking to arouse it, כי בשעה ורגע זו, על כל פנים, מורא שמים עליו, על כל פנים כמורא בשר ודם הדיוט לפחות, שאינו מלך, המביט עליו. According to the principle stated here, this is readily understood. Reply. 0000000016 00000 n startxref one should not be satisfied merely with this level of service: Kabbalah, Chassidism and Jewish Mysticism, Rebbe, Role of; Rebbe-Chassid Relationship, It'kafia & It'hapcha (Conquest vs Transformation), Lubavitcher Rebbe; adapted by Yanki Tauber.

No results found, please try another selection. כי בכל שעה שולט צירוף אחד מי״ב צירופי שם ה׳ ברוך הוא בי״ב שעות היום, וצרופי שם אדנ״י בלילה, כנודע. These activities also bring about hamtakat hadinim, the tempering (lit., “sweetening”) of harsh judgment and Gevurot, and their transformation into kindness and Chassadim. ברם צריך להיות לזכרון תמיד ראשית העבודה ועיקרה ושרשה. Thus it is written in Idra Rabba and in Mishnat Chassidim, Tractate Arich Anpin, ch. Secondly, the two letters hei in the Tetragrammaton have significantly different spiritual connotations. “and encompasses all worlds,” i.e., He also animates them with a life-force that transcends the experience and comprehension of created beings, וכמו שכתוב: הלא את השמים ואת הארץ אני מלא, as it is written:1 “Do I not fill heaven and earth?”. 0000062411 00000 n The love is an inborn characteristic of his soul, on account of its root in G‑dliness which is common to all souls; it is as natural as the love between brothers. !”, תדעו כשאדם עובר עבירה, אומר: שלא יראני אדם כו׳, He responded that the proof that this is indeed a true form of fear is as follows: “...For you know that when a person commits a sin, he says [to himself]: ‘May no one see me!’...”. For though it may not be in his heart in perfect and complete truth, so that he should long for it with all his heart, for in order to truly do so one must have attained a totally selfless love for G‑d, מכל מקום מעט מזעיר חפץ לבו בזה באמת, מפני אהבה הטבעית שבלב כל ישראל לעשות כל מה שהוא רצון העליון ב״ה.

By arousing one’s compassion for him, one restricts one’s own hatred so that it is directed solely at the evil within the sinner, not at the person himself. the words we recite before performing various commandments: uniting all Jewish souls with their source in G‑dliness. 0000000836 00000 n Therefore, love between people who consider their bodies as primarily important, must be only a love based on some external factor, in which case the love is (a) limited to the importance of the motivating factor, and (b) destined to endure only as long as that factor is valid.

This faculty of Daat, then, should —, בבחינת דעת העליון, הכולל חסד וגבורה, המלובש בפרשת שמע, והיה אם שמוע. For this reason his intentions should not be limited to having his own soul cleave to G‑d, but also that the source of his soul and the source of all the souls of Israel cleave to Him. He now proceeds to discuss the value of this mitzvah as the basis for all the commandments, thereby elucidating yet further the importance of “rejoicing with the joy of the soul alone.”.

והרחמנות מבטלת השנאה ומעוררת האהבה, כנודע ממה שכתוב: ליעקב אשר פדה את אברהם, Compassion banishes hatred and arouses love — as is known from the verse, 13 “Jacob, who redeemed Abraham.”. Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Since the body separates us from each other, whereas the soul is that which binds us together, the greater value one places on his body at the expense of his soul, the more conscious he is of the differences between himself and his fellow. and it is the Shechinah which imbues him with the power of speech to utter his current words of Torah, or with the power of action to perform the particular commandment at hand. כי על ידי זה מתיחדים גם כן מקור התורה והמצות, שהוא הקב״ה, עם מקור נפשו האלקית, הנקרא בשם שכינה.

and it is sufficient if at the commencement of writing a Torah scroll [the scribe] says: “I am now about to write for the sacred purpose of the scroll of the Torah,” or in the case of a bill of divorce, “For him and for her,” and so on. The knowledge that the body and the animal soul remain in their unfortunate state should not disturb one’s joy on account of his divine soul, for the soul should be infinitely more precious in one’s eyes. For it is the Shechinah which is the source of his power of speech and action, as well as the source of his divine soul and the souls of all Israel. That is the whole Torah; the rest is but commentary... An obvious difficulty presents itself. It has been previously noted that it is not enough to intend to unify one’s own soul with G‑d through the performance of Torah and mitzvot; one must also seek to unite the source of all the souls of Israel with the infinite Ein Sof-light. 0000005700 00000 n Hebrew Vowels With an “E” Sound. Reply, Doesn't this contradict David HaMelech who writes in Psalm 139:14 " I will praise thee; for I am fearfully and wonderfully made; marvelous are thy works ; and that my soul knoweth right well"? 0000004569 00000 n

0000001862 00000 n The sinner in question is a Torah-observant scholar, but has lapsed in this one instance. 41).

Rather, we ask from an approach that it is true, yet we lack knowledge so we 'ask' for clarity, understanding etc.

Therefore, there can be no true love and fraternity between those who regard their bodies as primary and their souls secondary, but only a love based on an external factor. And although in order that this intent should be sincere in his heart, so that his heart should truly desire this Higher Union, uniting all Jewish souls with their source in G‑dliness, his heart must harbor a great love (ahavah rabbah) for G‑d alone. How do we reconcile these apparently contradictory requirements, ומה שכתוב בגמרא שמי שרואה בחבירו שחטא, מצוה לשנאותו, וגם לומר לרבו שישנאהו. This acceptance of the yoke of divine service is required of all Jews. Moreover, within this World itself, it originates from the lowest degrees of the Ten Sefirot that span it. The Rebbe points out that the Alter Rebbe will now go on to say that the above meditation — aimed at awakening innate awe in one’s mind — does not suffice: an individual must also realize that G‑d not only bestows His Kingship upon him in a general manner, but that He also does so in a (so-to-speak) personal manner. The latent love of G‑d possessed by all Jews is sufficient to cause one to desire to bring Him this manner of gratification. The Alter Rebbe now notes that much more than the union of divine souls and G‑d is accomplished by the study of Torah and the performance of mitzvot. Lessons in Tanya is a well-lit and accessible gateway to the Tanya - the fundamental, classic work upon which all concepts of Chabad Chasidism are based. H�TQ�n� ���-��v�tʼn�w��;�1�}H1F���p|Jh���e�usi��@?�,[�0h�.��$B��6PV���;J������x�3�p>�.�6x��x��:m�����;0�j�Nh�9(�_�}M�;�m�J��{� The Alter Rebbe had stated earlier that a person’s intention while performing Torah and mitzvot should be that his soul cleave to G‑d.

Accordingly, before a person commences his Torah study, he should ponder on how the Ein Sof-light — the Divine Will — is vested in the letters and wisdom of the Torah he is now about to study. The first stage in this descent is the Sefirah of Binah in the World of Atzilut; thus, it is at the level of Binah that the differences between souls first appear. and through his recitation or study of the Torah, or by his wearing tzitzit and tefillin, -הוא ממשיך אורו יתברך עליו, דהיינו על חלק אלוה ממעל שבתוך גופו.

The Alter Rebbe explains that since the love and the hatred stem from two different causes, they do not conflict. ואף דיש בן שהוא גם כן עבד, הרי אי אפשר לבא למדריגה זו בלי קדימת היראה עילאה, כידוע ליודעים. to do what is gratifying to Him alone, and not for the purpose of quenching his soul’s thirst for G‑d, אלא כברא דאשתדל בתר אבוי ואמיה, דרחים לון יתיר מגרמיה ונפשיה כו׳ כמו שנתבאר לעיל בשם רעיא מהימנא. And this union — the union of the source of all Jewish souls with the infinite Ein Sof-light — is His true desire, והיינו יחוד העליון שבאצילות, הנעשה באתערותא דלתתא על ידי יחוד נפש האלקית והתכללותה באור ה׳ המלובש בתורה ומצות שעוסקת בהן. And while putting on the tzitzit one should bear in mind what is written in the Zohar, namely, that he should draw upon himself His blessed Kingdom, אשר היא מלכות כל עולמים וכו׳ ,לייחדה עלינו על ידי מצוה זו.

1977 Ford Truck Vin Decoder, Minecraft Player Tracer Mod, What To Do With Unfermented Idli Batter, 1979 Hurst Olds For Sale, Jackdaw Eggs For Sale, Federer Backhand Grip, Driadlech Meaning In English, Tk Maxx Farnborough Gate Jobs, Agron Llc Reviews, Bobcat Ct2025 Owners Manual, Falcon Rising Sequel, Ark Element Usage, Awesome Kong Death, Plato Atlantis Pdf, Fake Pit Vipers, One Chunk Man Osrs, Is Gangsta Boogie Sick, Triumph Stag Parts Australia, Charley Patton Quotes, Cnn App Unknown Error, Gillyflower Meaning Shakespeare,