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Tevet 16, 5783 · January 9, 2023
Today's Tanya Lesson
Likutei Amarim, middle of Chapter 12
ואף על פי
כן אינו נקרא צדיק כלל
Nevertheless, he
is not deemed a tzaddik at all.
מפני
שיתרון הזה אשר לאור נפש האלקית על החושך וסכלות של הקליפה הנדחה ממילא
For this
dominance that the light of the divine soul has over the darkness and
folly of the kelipah of the animal
soul, which is automatically dispelled,
אינה אלא
בשלשה לבושיה הנ״ל
is limited to the
divine soul’s aforementioned three garments — only in thought,
speech and action does the divine soul of the Beinoni dominate his animal soul,
ולא במהותה
ועצמותה על מהותה ועצמותה של הקליפה
but the essence
and core of the divine soul does not dominate the essence and
core of the [animal soul deriving from the] kelipah.
כי מהותה
ועצמותה של נפש הבהמית שמהקליפה שבחלל השמאלי לא נדחה כלל ממקומו בבינוני
For in the Beinoni,
the essence and core of the animal soul originating in kelipah,
which is lodged in the left part of the heart, remains undisturbed (not displaced by the divine soul)
אחר התפלה,
שאין רשפי אש אהבת ה׳ בהתגלות לבו בחלל הימני
after prayer,
when the burning love of G‑d is no longer in a revealed state in the
right part of his heart, as it was during
prayer when the love glowed openly and was palpably felt there;
כי אם תוכו
רצוף אהבה מסותרת, שהיא אהבה הטבעית שבנפש האלקית, כמו שכתוב לקמן
rather, the love is (after prayer) only on the inside — his heart is
inlaid with hidden love, meaning that love which is natural to the
divine soul, not the revealed love born of
meditation that the Beinoni experiences during the prayer, but a natural, hidden love
of G‑d, as will be discussed further in ch. 18 — that in the heart of every Jew lies hidden a
natural love of G‑d.
ואזי יכול
להיות סכלות הכסיל הרע בהתגלות לבו בחלל השמאלי
Then after prayer, when the love of G‑d is no longer revealed
in the heart of the Beinoni, it is possible
for the folly of the “wicked fool” (i.e., the
animal soul) to reveal itself in the left part of the heart,
להתאות
תאוה לכל ענייני גשמיות עולם הזה, בין בהיתר בין באיסור חס ושלום
craving all
physical matters of this world, whether permitted (except that they should be desired and used as means of
serving G‑d, whereas at this time the Beinoni craves them for their own sake, for the pleasure they
provide) or whether prohibited, G‑d forbid,
כאלו לא
התפלל כלל
as though he had
never prayed.
אלא שבדבר
איסור אינו עולה בדעתו לעשות האיסור בפועל ממש, חס ושלום
[His craving is
limited] only [in that] in the case of [a craving for] a prohibited
matter, it does not enter his mind to transgress in actual practice, G‑d
forbid.
אלא הרהורי
עבירה הקשים מעבירה יכולים לפעול לעלות למוחו, ולבלבלו מתורה ועבודה
But thoughts of
sin, which are in certain
respects (as explained in the previous chapter) “more heinous
than actual sin,” can manage to rise to his mind, and to distract him
from Torah and divine service,
וכמאמר
רז״ל: ג׳ עבירות אין אדם ניצול מהן בכל יום
as our Sages say,1 “There are three sins so difficult to avoid that no man is
safe from [transgressing], daily:
הרהור
עבירה, ועיון תפלה כו׳
thoughts of sin,
[lack of] concentration in prayer... [and slanderous gossip]“; thus the Beinoni is included in the generalization that ”no man“ avoids
thoughts of sin.
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FOOTNOTES
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AUDIO & VIDEO CLASSES
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By Rabbi
Schneur Zalman of Liadi (1745-1812), founder of Chabad Chassidism
(Free Translation) More articles... |
Elucidated by
Rabbi Yosef Wineberg. Translated from Yiddish by Rabbi Levy Wineberg
and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.
Published and
Copyright by Kehot Publication Society
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