“As explained at length in the discourses on tefillin in Pri Etz Chayim; Siddur (edition with chassidic discourses); Imrei Binah; etc.” (— Comment by the Rebbe. 9 But even this general assumption of the gravity of his conduct is not sufficient cause to hate him, as the Alter Rebbe continues. — The Alter Rebbe will now go on to say that since this individual, too, meditates upon the above-mentioned concepts, and, furthermore, his intent during the study of Torah and the performance of mitzvot is to serve G‑d, these activities are therefore also deemed to constitute a completely valid form of service. Edited by Uri Kaploun. (The two alternative meanings of "brothers" appear in the commentary of Rashi on Bereishit 13:8.). the words we recite before performing various commandments: uniting all Jewish souls with their source in G‑dliness. 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. In fact there is no contradiction between the two statements. 0000005133 00000 n The Rebbe notes, however, that first of all, the Name A-D-N-Y consists of four different letters, providing for a total of twenty-four permutations (while only twelve of them predominate during the twelve hours of the night). Your style of writing 'contradicts' is not a respectful way to ask a question. כי מאחר שגופו נמאס ומתועב אצלו, והנפש והרוח, מי יודע גדולתן ומעלתן בשרשן ומקורן באלקים חיים. וכשלומד שעות הרבה רצופות, יש לו להתבונן בהכנה זו הנ״ל בכל שעה ושעה על כל פנים. ולכן נקראו כל ישראל אחים ממש מצד שורש נפשם בה׳ אחד, It is on account of this common root in the One G‑d that all of Israel are called “brothers” — in the full sense of the word, and not only figuratively, in the sense of “relatives” or “similar in appearance” and the like; 3. only the bodies are distinct from each other. I'm Going to Read® Workbook: Long Vowels (I'm Going to Read® Series) [Ziefert, Harriet, Roitman, Tanya] on Amazon.com. And thus one effects the union in the World of Atzilut. And (in Ra‘aya Mehemna, ibid., 111b) it is written that every man must in his divine service belong to two categories and levels. 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. [this source] being the spirit of His mouth, called by the name ‘Shechinah’ because it dwells (shochenet) and clothes itself in all worlds, animating them and giving them existence, והיא היא המשפעת בו כח הדבור הזה שמדבר בדברי תורה, או כח המעשה הזה לעשות מצוה זו. However, for a Jew to sincerely desire that his performance of Torah and mitzvot connect the source of all the souls of Israel with the infinite Ein Sof-light (i.e., that it effect the union of Kudsha Brich Hu and His Shechinah, as explained above), — this presupposes a far greater love of G‑d: a love so fierce that his only desire is to cause G‑d pleasure through his actions, thinking of himself not at all. רק שיראה זו נקראת יראה תתאה ויראת חטא, שקודמת לחכמתו. (2) To avoid imitation of the sinner, it would be enough to keep one's distance from him; why the need to hate him? 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. It is the love of G‑d, wrote the Alter Rebbe, that motivates one to fulfill all the positive mitzvot. 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. Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. 0000002247 00000 n This union of the source of Jewish souls with G‑d is attained through drawing forth the light of the blessed Ein Sof here below, by being occupied in the Torah and the commandments wherein it (the light of the Ein Sof) is clothed. 0000002282 00000 n (1) If the requirement to hate the sinner were based in the fear that one might come to learn from him, then this hatred should be directed at a sinner who is in contact with oneself at any level, not necessarily one's peer in Torah observance or scholarship. והנה כוונה זו היא אמיתית באמת לאמיתו לגמרי בכל נפש מישראל בכל עת ובכל שעה. The Alter Rebbe explains that since the love and the hatred stem from two different causes, they do not conflict. Being engaged in the Torah and commandments and prayer is also a matter of actual surrender of the soul, just as when it leaves the body at the end of seventy years, שאינה מהרהרת בצרכי הגוף, אלא מחשבתה מיוחדת ומלובשת באותיות התורה והתפלה, שהן דבר ה׳ ומחשבתו יתברך, והיו לאחדים ממש. Please make a selection above to see results. and not only equal yet separate, but, furthermore, one source, and within their source they all comprise. ועל כן צריך לעבוד לפניו באימה וביראה כעומד לפני המלך. Conversely,15 however, our Sages also state:16 “If there is no wisdom, there is no fear,” which would seem to imply the very opposite — that wisdom precedes fear. As the divine life-force animates the world, alternately “Advancing and Retreating,” it is first drawn down into this world, and then it returns to its source in the higher spiritual worlds. This recollection of his hidden love for G‑d should arouse within him a desire to cleave to Him. Such a return will bring one great joy, the joy of freedom. Any sinner who is not, however, a heretic, must not be hated with “a consummate hatred,” for the mitzvah of ahavat Yisrael embraces him as well. How, then, are we to expect that every Jew study Torah and perform mitzvot for the sake of uniting all of Israel with G‑d, when he himself knows that he does not mean it wholeheartedly? שזו נקראת יראה, כמו שאמר רבן יוחנן בן זכאי לתלמידיו: יהי רצון שיהא מורא שמים עליכם כמורא בשר ודם כו׳, This — even this simple expression of fear — is termed fear; as Rabbi Yochanan ben Zakkai said to his disciples:11 “May it be G‑d’s Will that the fear of heaven be upon you like the fear of a human being.”, Whereupon his disciples protested: “No more than this? Kehot Publication Society and Merkos Publications, the publishing divisions of the Lubavitch movement, have brought Torah education to nearly every Jewish community in the world, and are the world's largest publisher of Jewish literature. There, too, twelve of the possible twenty-four combinations are related to these stitches, while the other twelve are not related to the tefillin at all. which is, of course, prompted by fear and awe. by virtue of the natural love which is a heritage bequeathed to us by our ancestors. 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. I����Jݦ��.��+HY�4��cs�s���[�7���%�C��/�r Hebrew Vowels With an “E” Sound. ואף דיש בן שהוא גם כן עבד, הרי אי אפשר לבא למדריגה זו בלי קדימת היראה עילאה, כידוע ליודעים. וכולי האי ואולי יוכל לקרבן לתורה ועבודת ה׳.