Tanya Chapter 34
by Rabbi Shneur Zalman of Liadi
Translation and Commentary by Rabbi Gedalia Potash and William Schecter, MD
Saturday June 26, 2021
This draft as been neither edited nor approved by Rabbi Potash
In the previous chapters, the Elter Rebbe discussed the importance of eliminating arrogance and self-importance in order to suppress the Animal Soul. He then warned that one can take this too leading to melancholia. Rather, he said, we should take joy by contemplating the amazing creations of our World and to recognize that these creations are insignificant in comparison to the infinite essence and creations of G-d. Therefore, although we recognize our own insignificance, we are joyous rather than depressed. In Chapter 33, the Elter Rebbe noted that the purpose of man in this world is to create a Dwelling Place for G-d. In Chapter 34, the Elter Rebbe will discuss how we can create such a Dwelling Place for the Divine.
And here this awareness that the three patriarchs (Abraham, Isaac and Jacob) are the Divine Chariot.
Rabbi Potash commented: The three Patriarchs are referred to as the Divine Chariot. Why? A Chariot is drawn by horses but the direction that the horses travel is determined by the driver of the Chariot. In this analogy, G-d is the driver of the Chariot, the Patriarchs are the Chariot itself and the force pulling the Chariot in the direction determined by G-d is the Mitzvot.
The Patriarchs never ceased throughout their entire lives to bind their mind and Souls to G-d with self-nullification described in the previous chapters to His Unity. Similarly, all of the prophets, each according to his level of spirituality and achievement cleaved unto G-d. Moses was at the highest level, a level so high that the Shechinah (the G-dly Spirit) spoke from within his throat and all of Israel merited to see at the foot of Mount Sinai a brief flash of the Divine Light but they were unable to withstand it (the Divine Light was too much to bear) and as our Rabbis (of the Talmud) said that upon each word, their Souls (the Souls of the Children of Israel) flew away (I was unable to identify a source for this quote). This (flight of the Souls) represents the nullification (of the Children of Israel) in reality referred to above. Therefore, He immediately commanded them (the Children of Israel) to build a Tabernacle in which the Holy of Holies would serve as a Dwelling Place where His Unity would be revealed as will be discussed below.
And when the Holy Temple was destroyed, G-d no longer had a Dwelling Place in which to live except for four cubits of Halacha (Law of the Torah) which are His Will and Wisdom enclothed in the Laws arranged before us. Therefore, after man deepens his thought concerning the nullification discussed above each according to his own ability, the self-nullification will return recognizing that man’s intellect is too limited to be included in the Chariot and the Tabernacle of His Unity since man’s thought is incapable of comprehending and reaching G-d for none of man’s achievements in the world is comparable to those of our Patriarchs and the prophets
Comment: Although man can reach a point of self-nullification resulting in suppression of the Animal Soul, our intellectual capacity is too limited to reach the spiritual heights of the Prophets, Moses and, least of all, the Patriarchs whose minds and Souls were were bound to G-d and achieved unity with Him by self-nullification.
So, I will make Him a Tabernacle and Dwelling Place by engaging in Torah Study during whatever free time (that is time when I am not engaged in the mundane affairs of the world required to make a living) and by setting aside specific times, both day and night to study each and every one in the Laws of Torah Study. As the Rabbis (of the Talmud) said: Even one chapter morning and evening of Torah Study is sufficient for man’s heart to rejoice and give thanks for his portion (in life) with happiness and good heartedness for meriting to be a host to G-d twice daily according to the free time available to him and his G-d given abilities.
Comment: In the last chapter the Elter Rebbe said that the purpose of man’s life is the creation of a Dwelling Place for G-d on earth. After the destruction of the Holy Temple, one way to create such a Dwelling Place is Talmud Torah—Torah Study.
And if G-d will increase the time available to him, the person with pure hands will increase his efforts and good thought. That is, the intention to study more also has merit. Also, during the remainder of the entire day, when he engages in the mundane affairs of the world, he can create a Dwelling Place for G-d by giving Charity. Charity is one of the Virtues of G-d…… Loving Kindness is G-d’s right arm. Even if he only gives a fifth (of his wealth to charity), this charitable donation of a fifth of his wealth elevates the remaining four fifths of his wealth creating a Dwelling Place for G-d as is known from the saying of the Rabbis: The Mitzvah of Charity is weighed against the Mitzvot of all the Sacrifices (in the Holy Temple). Just as all animals are elevated by the Animal Sacrifices, and all vegetation is elevated by the Mincha Offerings through the tenth of flour mixed with Olive Oil, etc. Similarly, an hour of Torah Study and Prayer is analogous to offering to G-d everything that he ate and drank and enjoyed for his health paid for by the four fifths of his wealth not donated to charity.
Comment: If a person is not granted the leisure to devote to Torah Study, he can still create a Dwelling Place for G-d on earth through acts of Charity. In fact, Charity outweighs all the Sacrifices, both animal and Mincha (meal) offerings.
None of the joys of the Soul referred to above prevent the feeling of being despised, disgusted and depressed at the same time that one experiences joy since being despised in one’s own eyes comes from the side of the Animal Soul and experiencing joy comes from the side of the G-dly Soul and the G-dly Spark which is enclothed in it, vitalizing it, as discussed above.
והנה מודעת זאת שהאבות הן הן המרכבה שכל ימיהם לעולם לא הפסיקו אפי' שעה אחת מלקשר דעתם ונשמתם לרבון העולמים בביטול הנ"ל ליחודו ית' ואחריהם כל הנביאים כל אחד לפי מדרגת נשמתו והשגתו ומדרגת משרע"ה היא העולה על כולנה שאמרו עליו שכינה מדברת מתוך גרונו של משה ומעין זה זכו ישראל במעמד הר סיני רק שלא יכלו לסבול כמאמר רז"ל שעל כל דיבור פרחה נשמתן כו' שהוא ענין ביטול במציאות הנ"ל לכן מיד אמר להם לעשות לו משכן ובו קדשי הקדשים להשראת שכינתו שהוא גילוי יחודו ית' כמ"ש לקמן
ומשחרב בהמ"ק אין להקב"ה בעולמו משכן ומכון לשבתו הוא יחודו ית' אלא ארבע אמות של הלכה שהוא רצונו ית' וחכמתו המלובשים בהלכות הערוכות לפנינו ולכן אחר שיעמיק האדם מחשבתו בענין ביטול הנ"ל כפי יכלתו זאת ישיב אל לבו כי מהיות קטן שכלי ושרש נשמתי מהכיל להיות מרכבה ומשכן ליחודו ית' באמת לאמיתו מאחר דלית מחשבה דילי תפיסא ומשגת בו ית' כלל וכלל שום השגה בעולם ולא שמץ מנהו מהשגת האבו' והנביאים אי לזאת אעשה לו משכן ומכון לשבתו הוא העסק בת"ת כפי הפנאי שלי בקביעות עתים ביום ובלילה כדת הניתנה לכל אחד ואחד בהלכות תלמוד תורה וכמאמר רז"ל אפי' פרק אחד שחרית כו' ובזה ישמח לבו ויגיל ויתן הודאה על חלקו בשמחה ובטוב לבב על שזכה להיות אושפזיכן לגבורה פעמים בכל יום כפי העת והפנאי שלו כמסת ידו אשר הרחיב ה' לו:
ואם ירחיב ה' לו עוד אזי טהור ידים יוסיף אומץ ומחשבה טובה כו' וגם שאר היום כולו שעוסק במשא ומתן יהיה מכון לשבתו ית' בנתינת הצדקה שיתן מיגיעו שהיא ממדותיו של הקב"ה מה הוא רחום וכו' וכמ"ש בתיקונים חסד דרועא ימינא ואף שאינו נותן אלא חומש הרי החומש מעלה עמו כל הארבע ידות לה' להיות מכון לשבתו ית' כנודע מאמר רז"ל שמצות צדקה שקולה כנגד כל הקרבנו' ובקרבנות היה כל החי עולה לה' ע"י בהמה אחת וכל הצומח ע"י עשרון סלת אחד בלול בשמן כו' ומלבד זה הרי בשעת התורה והתפלה עולה לה' כל מה שאכל ושתה ונהנה מארבע הידות לבריאות גופו כמ"ש לקמן.
והנה בכל פרטי מיני שמחות הנפש הנ"ל אין מהן מניעה להיות נבזה בעיניו נמאס ולב נשבר ורוח נמוכה בשעת השמחה ממש מאחר כי היותו נבזה בעיניו וכו' הוא מצד הגוף ונפש הבהמית והיותו בשמחה הוא מצד נפש האלהית וניצוץ אלהות המלובש בה להחיותה כנ"ל [בפ' ל"א] וכה"ג איתא בזהר בכיה תקיעא בלבאי מסטרא דא וחדוה תקיעא בלבאי מסטרא דא