Weekly Story: Yud Tes Kislev Part #2

by Rabbi Sholom DovBer Avtzon

As we continue our Farbrengen on aspects of Yud Tes Kislev, I am posting an insight on the Tanya, that I heard from Rab Aharon Chitrik, a”h. hopefully this insight will enhance our appreciation of the Tanya, and subsequently when we begin learning the Tanya anew, this coming Friday, we will do so with a stronger desire to clearly understand the guidance that the Alter Rebbe wrote in it. As many of us wrangle with the same or similar questions that they did.

As always, your comments and feedback is always welcomed and appreciated.

Why was the Tanya Written?

In one of my conversations with Reb Aharon Chitrik a”h, one of the chief Librarians and researchers in the Rebbe’s Library, he mentioned to  me that while in my book on the History of the Tanya, everything I wrote was  historically correct, however, he noted that I missed a main point in the book and that is, why did the Alter Rebbe write the Tanya in the first place?

My response was that I am not that knowledgeable in the complete message of the Tanya, to give a definite answer to this question. Yes, he writes in his introduction that he is writing it as a response to the questions that were being presented to him, however, he did not spell out what those questions exactly were. When one has a crystal-clear understanding of his answer, you can deduce what the questions were. 

Rabbi Chitrik explained to me, in order to understand what their questions were, you first have to understand what the life of the Jewish people was at that time.  Then you can figure out what were their challenges and subsequently the questions they asked from their learned leaders. 

Being that he wrote in his introduction that these questions were being constantly asked of him, that means he is addressing and answering questions that were basic questions by the vast majority of the Jews in his time, and not just the inquires of a few selected outstanding individuals.

In those days many Jews lived its small towns Villages and hamlets, where they were not too many Jewish families close to them. Their neighbors were gentiles who were as most of Russian citizens, devout Christians. So, their children had no one else to play with besides with these non-Jewish neighbors. Their parents noticed that the children as a rule were well behaved and strong believers in a higher authority. So on one hand they did not see anything wrong with their children playing with the other children in the neighborhood, however, at the same timed they all sensed that something is wrong with it. 

So one of their main questions was, what exactly is the difference between a Jew and an non-Jew? In other words, they were asking how do we explain to our children that they should not become too friendly with their neighbors because that might influence them to conduct themselves contrary to the Jewish upbringing? 

The Alter Rebbe immediately answered this at the end of the first and the beginning of the second chapter. He explains that the Neshoma of a Jew and a non-Jew are completely different. The Neshoma of a Jew is a part and parcel of Hashem’s essence. While the Neshoma of a gentile is not a part of Hashem essence, they come from a level after Hashem concealed His essence. Subsequently, while a gentile does good actions and helps others, their thought is that in the long run it will help them, as this is the instinct of every creation. While a Jew does a good action because that is what Hashem wants of them, without concentrating on their own benefit. 

After thinking over this answer, the people came back to the Alter Rebbe and asked him a second question. The Rebbe is telling us that we are a part and parcel of Hashem, and each one of us are truly connected to Him. However, we know our own shortcomings and we recognize the truth that sometimes (or perhaps more than sometimes) I will conduct myself, whether in thought, speech, or even in action contrary to what Hashem demands of us. So how can we be part and parcel with Him when I contact is contrary to Him? 

To this question the Alter Rebbe lays out a fundamental answer. He responds and says, your question is that one person cannot be acting in two opposite ways; On one hand you connected to Hashem and on the other hand, through those actions that you are referring to, you oppose Him.

 However, the truth is that there are two Souls in your body and each one is trying to convince and impose their will upon you. The G-dly soul is inspiring you to serve Hashem Alone. While the animalistic soul, is trying to convince you to act contrary to Hashem’s wishes. 

So when you are davening, learning his Torah or fulfilling any mitzvah you are listening and conducting yourself according to The G-dly soul. Meaning you are under its influence. However, when your conduct is contrary to those principles, you are following the guidance of the animalistic soul and under its influence. So, it is not as if you are a hypocrite, rather it means that sometimes this team is stronger and other times the other Soul gets the upper hand. 

This revolutionary concept is what is unique about the approach the Alter Rebbe presents in the Tanya. However, it should be noted that this is not a New Concept that he developed. We find this concept explained in Pasha Toldos. Our mother Rivkah was pregnant, but she was uneasy. She felt something was drastically wrong. When she passed by the study hall of Shem and Aver, she felt her unborn child was pushing to leave. That showed that the child was an upright and righteous person who wanted to serve Hashem. 

However, as she continued walking and passed by a place of idol worship she felt once again the child’s push and desire to leave, and that showed that the child was an idol worshiper and was rebelling against Hashem. This gave her no peace; the child she longed for, for so many years, was confused it was schizophytic. 

The Torah continues and tells us she went to the great sage Shem and asked him does this mean’ her child is totally confused he has two different tendencies. Shem replied, my dear lady your child is normal so why do you feel the child trying to go in two different directions that is because you are not giving birth to one child rather you are giving birth to two children. One of them is going to be a very pious and devout person, dedicating his life to serve the Creator, while the other child is going to be an idol worshiper who is going to go after his heart’s desires.

So yes it is possible that we sometimes do not act in accordance to the Torah, but that doesn’t mean that we don’t want to conduct our lives in accordance to the Torah. We did not fail, just the yetzer Hora took temporary control over us, but in essence we are one and united with Hashem.

They then asked, if this is so, how can we control that impulse to act against Hashem’s will? And after hearing that answer, another question was asked etc.

A Taste of Chassidus

Pudah B’Sholom Nafshi 5734

On the possuk Pudah B’Sholom Nafshi, the midrash says, whoever is involved in learning Torah, does acts of kindness, and davens with the minyan, it is as if he redeemed Me from among the nations. So our sages are mentioning three points, learning Torah, doing  acts of kindness, and davening with a minyan. 

Now the question is, in the beginning of the possuk it says; I was redeemed peacefully and then it mentions from a battle, so how was I redeemed peacefully because of Torah study, if I am in midst of a battle? Isn’t a battle the opposite of peace!

Additionally, we have to understand what is the significance of these three mitzvos and how could you a person come out from a war unscathed because of them, to the extent that we call it, in peace?

There are three ways of being free from adversary. One is in a peaceful manner. The other extreme is by being victorious over your opponent by defeating them in battle, and the third one is that your opponent sees your strength and they decide not to battle, (that is called a sword that creates peace). 

So, the third one is somewhere in between the other two, there is an enemy but you don’t have to actually battle it,’ as they decide to end the confrontation peacefully. 

Now what is the connection of these three ways of leaving a situation that can be dangerous, to the three mitzvos that our sages mentioned: Torah study, acts of kindness and prayer. Concerning studying Torah, the possuk states, its ways are peaceful. Therefore, when someone is totally involved in their learning of the Torah there is no opposition to him (or as we say even a drop of  light overwhelms the darkness). 

To understand why this is so, we have to first understand the original concept of battle, why did Hashem create the world that there will be battles? 

Chassidus explains that the neshoma was sent down into this world in order to elevate the animalistic soul and everything else in the world, [but it itself did not need any elevation]. It then states that there are three ways to accomplish this. One way is that the G-dly soul shines so brightly in the person that the animalistic soul is so overwhelmed that it doesn’t express its own wishes and desires.   

In that scenario there is no battle, everything is done in a peaceful manner. Yet there is a drawback, the moment the light stops to shine, the darkness will try ro emerge forcefully.

But then there can be the opposite extreme, the physical world stands firm in its position that it is an entity of its own, and therefore, it is not answerable to anyone or anything. So now the neshoma in the person has to force it to change and the way that is accomplished is by involving yourself in the animalistic soul and elevating it by utilizing it for holiness. Simply put, the wat to accomplish this is that a person is involved in whatever occupation they do to earn a livelihood which shows the importance of that physical occupation, yes it is an important entity, but its purpose is that it should be used and utilized to serve Hashem. Therefore, I use this occupation as a springboard to publicize G-dliness.

Then comes the third way to elevate something. You are not battling with it, rather you are engaging with it in a conversation. The animalistic soul states its desires, I desire this because after all said and done, I am an animal. But then the G-dly soul informs the animalistic soul, look at where you come from, you come from very exalted places in heaven. On the two sides of Hashem’s throne are animals, a lion on its right and cattle and its left. Furthermore, the angels in heaven are called Animals and they are your source. So you realize that every second your source is totally devoted to serve Hashem who created everything. Subsequently, you too should serve Hashem and you will come to the realization that the pleasure you gain from that is far greater than any other pleasure you will be able to attain otherwise.

In that scenario, the animalistic soul becomes an active partner in the person’s service of Hashem, as it gains such an appreciation of G-dliness that it is willing and in fact desires to cleave to G-dliness. This is why we say in Shema (prayer) to serve Hashem with both of your hearts, the G-dly onw, as well as the animalistic one.

However, the reason that prayer and good deeds can elevate the animalistic soul to its source and it too serves Hashem, is from the person learning Torah.

Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeim and their chassidim. He is available to farbreng in your community and can be contacted at avtzonbooks@gmail.com.