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Wednesday, 16 Tevet 5778 / January 3, 2018

Daily Tanya

Daily Tanya

Likutei Amarim, middle of Chapter 12

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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 garmentsonly 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.

Bava Batra 164b.

Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.
Published and copyright by Kehot Publication Society, all rights reserved.
לעילוי נשמת הרה"ח הרה"ת
ר' יוסף ב"ר זאב הלוי ע"ה וויינבערג
Daily Quote
Reflect upon three things and you will not come to the hands of transgression. Know from where you came, where you are going, and before whom you are destined to give a judgement and accounting. From where you came -- from a putrid drop; where you are going -- to a place of dust, maggots and worms; and before whom you are destined to give a judgement and accounting -- before the supreme king of kings, the Holy One, blessed be He.
  –Ethics of the Fathers 3:1
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