Tanya classes – Rabbi Krasnianski: The Holy Epistle (Iggeret HaKodesh) ch. 21 - 32: Recent Episodes
Tanya classes – Rabbi Krasnianski: The Holy Epistle (Iggeret HaKodesh) ch. 21 - 32
May2 G‑d bless your3 effort and favor the work of your hands
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Having first duly inquired after the welfare of those who love [G‑d’s] Name,
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Having first duly inquired after the welfare of those who love [G‑d’s] Name,
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However, the verse,22 “Tzedek shall go before him,” is in the masculine gender, both the noun (tzedek) and its matching verb (yehaleich).
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However, the verse,22 “Tzedek shall go before him,” is in the masculine gender, both the noun (tzedek) and its matching verb (yehaleich).
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May2 G‑d bless your3 effort and favor the work of your hands,
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And it is well known at the gates13
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And it is well known at the gates13
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Well known at the gates1 The previous Epistle opened with the phrase, “It is well known…,”
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This is a reasoned message of encouragement in which the Alter Rebbe urges his chassidim not to reduce their fixed annual commitment to charity for the Holy Land,
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This [Sefirah of Malchut] animates all the created beings that are in all the upper and lower Heichalot, which are all subject to counting and reckoning (cheshbon),
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This is a reasoned message of encouragement in which the Alter Rebbe urges his chassidim not to reduce their fixed annual commitment to charity for the Holy Land,
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This [Sefirah of Malchut] animates all the created beings that are in all the upper and lower Heichalot, which are all subject to counting and reckoning (cheshbon),
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Well known at the gates1 The previous Epistle opened with the phrase, “It is well known…,”
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The Alter Rebbe now focuses on the distinctive quality inherent in the halachot of the Oral Torah.
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This is the meaning of the statement in the sacred Zohar, Parshat Pekudei (p. 229b), that “the good deeds (i.e., the mitzvot) which man does, elicit a garment from the light of the Supernal Splendor…
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The Alter Rebbe now focuses on the distinctive quality inherent in the halachot of the Oral Torah.
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This is the meaning of the statement in the sacred Zohar, Parshat Pekudei (p. 229b), that “the good deeds (i.e., the mitzvot) which man does, elicit a garment from the light of the Supernal Splendor…
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“A woman of valor is the crown of her husband…”
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Now the Supernal Will is termed and referred to by the Kabbalists40 as Keter Elyon [“the Supreme Crown”]. In it there are 620 pillars of light,41 620 being the numerical equivalent of the Hebrew word Keter.
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Now the Supernal Will is termed and referred to by the Kabbalists40 as Keter Elyon [“the Supreme Crown”]. In it there are 620 pillars of light,41 620 being the numerical equivalent of the Hebrew word Keter.
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“A woman of valor is the crown of her husband…”
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Now, in the soul of man there is a faculty for pleasure: [the soul] takes pleasure in what it finds pleasurable,31as in the conception of a new insight, or the like.
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Now, in the soul of man there is a faculty for pleasure: [the soul] takes pleasure in what it finds pleasurable,31as in the conception of a new insight, or the like.
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Now, it is known that Abba (lit., “father”, a Kabbalistic name for the Sefirah of Chochmah) draws its sustenance from the eighth mazal.
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no text was read during class
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Now, the mystical principle of the sacrifices offered on the altar is known from the sacred Zohar and from R. Isaac Luria, of blessed memory
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This letter was written [by the Alter Rebbe] to his relative-by-marriage — the famous rabbi and Gaon, the G‑dly man, the holy man of G‑d,2 Lamp of Israel, pillar of the right hand, mighty hammer3 —
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Now, there is another kind of illumination [from the tzaddik] to his disciples. However, it does not vest itself truly in their minds43 — as is the case with the first [kind of illumination] that derives from the Ruach of the tzaddik, whereby his faith, fear and love are intellectually integrated and internalized within his […]
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An Elucidation of the Above The Alter Rebbe now provides a deeper understanding of the above letter. * * * It is stated in the sacred Zohar that “When a tzaddik departs he is to be found in all the worlds more than during his lifetime…”
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This, then, is the meaning of the statement in the sacred Zohar,23 that “When a tzaddik departs he is to be found in all the worlds more than during his lifetime.
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The Alter Rebbe is here addressing chassidim who in the past had benefited from their connection with the tzaddik both through his advice and blessings on material matters, and through his guidance in matters of the spirit.
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Part (a) The Alter Rebbe wrote this letter of condolence to his chassidim in 1788 after the passing of his colleague and mentor, the saintly R. Mendele of Vitebsk (or Horodok), who had settled in the Holy Land in 1777.
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But when the Shechinah will emerge from kelipat nogah
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And this is the meaning of the statement in Ra’aya Mehemna: “While the Tree of Good and Evil dominates [the world]
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But the study of Torah, even the laws of issur and hetter, impurity and purity, i.e., not the objects but the laws concerning them
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But in truth, if you examine closely the above-quoted text of Ra’aya Mehemna
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Moreover, we find that R. Shimon bar Yochai dealt considerably (not only with the mere statements of law in the Mishnayot, but) also with the argumentation of problems and solutions, which (according to the original quotation from Ra’aya Mehemna) derive from the side of evil and from the spirit of impurity.
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On the verse,2 “And the wise shall shine like the radiance of the firmament,” Ra’aya Mehemna on Parshat Nasso3 comments:
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אך שלמדרגה זו, צריך התעוררות רבה ועצומהHowever, for such a level one needs a great and intense arousal.ועצה היעוצה להתעוררות זו, היא מענין זה עצמו-trans
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The Alter Rebbe now returns to the theme of the Divine spark in exile:ונקרא גם כן בשם גלות השכינהThis [sustenance of idolaters through the Divine spark] is also called “the exile of the Shechinah
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והנה נודע ליודעי חכמה נסתרהNow it is known to those familiar with the “Hidden Wisdom” 23 (i.e., the Kabbalah)
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אף שטבע זה במים, הוא גם כן נברא ומחודש יש מאיןeven though this characteristic of water — to flow downward — is also created and innovated ex nihilo.As the Rebbe explains
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והרבה שלוחים למקום ” 9 “G‑d has many agents” through whom He can act.Hence, even if the offending party had chosen otherwise, the incident would
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להבין אמרי בינה“To comprehend the words of understanding,” i.e., the words of Torah, 2מה שכתוב
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This letter comments on a discourse (in Tzavaat HaRivash, sec. 120 in the Kehot editions) in which the Baal Shem Tov explains that though all things emanate from G‑d through His attributes of love and awe, these attributes can find themselves in a state
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ועל כן קבעו חז״ל בתפלה: כאלו עומד לפני המלךFor this reason our Sages, of blessed memory, ordained that with prayer one should [conduct himself] 14 “as if he is standing before the king.”
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In the previous letter the Alter Rebbe explained how the Torah study of a group of at least ten, or a mitzvah performed by them collectively, brings about the indwelling of the Shechinah
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על כן, אהובי אחיי ורעיי, אל נא תרעו הרעה הגדולה הזאתTherefore, my beloved ones, my brethren and friends: do not commit this great evil — of turning a gathering of worshipers before or after prayers into a “company of scoffers,”
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אבל ההשראהIndwelling, however, i.e., that degree of indwelling of which it is written that “the Shechinah dwells among them,”היא הארה עצומה מאור ה׳, המאיר בה בלי גבול
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In the letter that follows, the Alter Rebbe urges chassidim to devote the daily interval between Minchah and Maariv to the group study of Ein Yaakov, and to the laws
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ועוד זאת אדרוש ממעלתכםFurthermore, I earnestly ask of my esteemed listenersOn the above matters between man and G‑d, the Alter Rebbe referred to himself as merely “repeating reminders.” Here, however, as he begins to speak of
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Part (b)The following letter was placed here by the compilers of Iggeret HaKodesh — “after the first editions (see list) had been published,” as the Rebbe points out — as an addendum to Epistle XXII, Part (a). The connection, however, is not immedi
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וכמים הפנים אל פניםThen,a ” 28 “as in water face reflects face,”The verse goes on to say, “…so is the heart of man to man.” And the same is true
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וכמו אב רחמן חכם וצדיק, המכה את בנו, שאין לבן חכם להפוך עורף לנוס למצוא לו עזרה, או אפילו מליץ יושר לפני אביו הרחמן והצדיק וחסידThis is analogous to a compassionate, wise and righteous father who hits his son. Surely a wise son should
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Part (a)In the present letter the Alter Rebbe bemoans the fact that his chassidim trouble him by seeking advice on physical matters, such as their livelihood s. Such advice, he argues, is within the province of prophets, not of _item
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Indeed, in the service of charity we have also found and noted a particularly great and incomparably wondrous virtue,
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