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Sunday, 9 Cheshvan 5778 / October 29, 2017
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Daily Tanya

Iggeret HaKodesh, middle of Epistle 26

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Iggeret HaKodesh, middle of Epistle 26

והמשכיל יבין ענין פלא גדול מזה מאד, מה נעשה בשמים ממעל, על ידי עיון ובירור הלכה פסוקה, מן הגמרא ופוסקים ראשונים ואחרונים

Now, the intelligent will understand something far more remarkable, namely, what happens in heaven above through the deliberation and elucidation of an adjudged ruling — of the Gemara and of the earlier and latter codifiers1

מה שהיה בהעלם דבר קודם העיון הלז

which, before this deliberation, had been concealed.

כי על ידי זה, מעלה הלכה זו מהקליפות שהיו מעלימים ומכסים אותה, שלא היתה ידועה כלל, או שלא היתה מובנת היטב בטעמה

For by means of this [clarification] one elevates this ruling from the kelipot that were hiding and covering it in such a way that it was not known at all, or that its reasoning was not clearly understood.2

שהטעם הוא סוד הספירה חכמה עילאה, שנפלו ממנה ניצוצות בקליפות, בשבירת הכלים

For the reason3 [underlying a particular halachah] derives mystically from the Sefirah of Supernal Chochmah, from which sparks fell into the kelipot as a result of the primordial “breaking of the vessels.”

והם שם בבחינת גלות, שהקליפות שולטים עליהם, ומעלימים חכמת התורה מעליונים ומתחתונים

[As to these sparks of Chochmah which constitute the reasons,] they are there in a state of exile, because the kelipot rule over them and hide the wisdom of the Torah from both the higher and lower beings — both from the created beings of the higher worlds, such as angels and souls, and from man situated here in this lowly world.

וזהו שכתוב ברעיא מהימנא, שהקושיא היא מסטרא דרע

This is why it is stated in Ra’aya Mehemna, as quoted at the beginning of the present letter, that “a problematic query ... emanates from the side of evil.”

Since it creates difficulty in the comprehension of a Torah concept, it derives from the evil kelipot which conceal the Chochmah of the Torah.

* * *

Footnotes
1.
Note of the Rebbe: “All of these have to do with the clarification of the reason [underlying a law], as is soon stated.”
2.
Note of the Rebbe: “...even though it was known. This applies to many halachic rulings in the Gemara and especially in the Codes.”
3.
Note of the Rebbe [on this addition, which identifies the reason with the sublime Sefirah of Supernal Chochmah]: “This [addition] explains the magnitude of the exile [when the reason is not known], (and of the [consequent] redemption [when it is ascertained]) — even though the law itself is known and [hence] not in exile.”


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
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Our father Jacob did not die. Just as his seed lives, so does he live
  –Talmud, Taanit 5a
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