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Monday, 6 Elul 5774 / September 1, 2014
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Tanya

Tanya

Iggeret HaKodesh, middle of Epistle 12

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Iggeret HaKodesh, middle of Epistle 12

אך הקב״ה עושה שלום ביניהם

But the Holy One, blessed be He, makes peace between them, so that they should not oppose one another,

דהיינו על ידי גילוי, שמתגלה בהן הארה רבה והשפעה עצומה מאד מאור אין סוף ברוך הוא

through a revelation — so that an immense illumination and an intense effusion from the [infinite] Ein Sof-light is revealed within them.

אשר כשמו כן הוא

For like His Name (viz., Ein Sof — “the Infinite One”), so is He.

שאינו בבחינת מדה, חס ושלום

He is not, Heaven forfend, on the [measured] plane of an attribute,

אלא למעלה מעלה, עד אין קץ

but transcends exceedingly, ad infinitum,

אפילו מבחינת חב״ד, מקור המדות

even the rank of [the intellectual faculties of] ChaBaD, which is the source of the attributes, and surely He transcends the attributes themselves.

ואזי המדות נגדיות של מיכאל וגבריאל נכללות במקורן ושרשן

And then, when G‑d’s infinite light is revealed within the attributes, the opposing attributes of Michael and Gabriel (Chesed and Gevurah) are absorbed in their source and root,

והיו לאחדים ממש

and they become truly unified,

ובטלים באורו יתברך, המאיר להם בבחינת גילוי

and are nullified in His light, which radiates to them in a manifest way.

Once their individuality is nullified, they no longer oppose each other.

By way of analogy: The intense enmity of two high officials dissolves, in the presence of their sovereign, into friendship. It is because of their joint nullification before the king that this unity comes about. So, too, the defined bounds of the various attributes dissipate in the face of the limitless revelation of the infinite light.

ואזי מתמזגות ומתמתקות הגבורות בחסדים

The Gevurot are thereby tempered and mellowed (lit., “sweetened”) in the Chassadim, and are transformed into good and kindness,

על ידי בחינה ממוצעת, קו המכריע ומטה כלפי חסד

by a mediary, the determining factor between Chesed and Gevurah, which leans towards Chesed,

היא מדת הרחמים

i.e., the attribute of Rachamim (“mercy”).

When Chesed does not insist (so to speak) on an unlimited revelation of kindness (but is satisfied to reveal the G‑dly illumination in a finite manner), and Gevurah insists only on witholding the revelation from those who are unworthy of receiving it (but does not insist on blocking the revelation altogether, even from the worthy — then the mediating attribute of mercy, which leans toward kindness, declares that while a particular recipient may not be strictly worthy of the kindness to be shown, he is at least worthy of being granted it out of compassion.

הנקראת בשם תפארת, בדברי חכמי האמת

This attribute of Rachamim is called Tiferet (“beauty”) in the terminology of the Kabbalists (lit., “the scholars of truth”),

לפי שהיא כלולה מב׳ גוונין, לובן ואודם

because it is made up of the two colors white and red,

המרמזים לחסד וגבורה

which allude to Chesed and Gevurah, respectively.

Rachamim is therefore called Tiferet, because there is beauty in the harmony of diverse colors.

ולכן סתם שם הוי׳ ברוך הוא שבכל התורה, מורה על מדת התפארת

The Divine Name Havayah (the Tetragrammaton), as it appears unqualified throughout the Torah, therefore indicates the attribute of Tiferet,

כמו שכתוב בזהר הקדוש

as is stated in the sacred Zohar.1

Each of the Divine Names indicates one of the Supernal Attributes: the Name E-l, for example, indicates Chesed; Elokim indicates Gevurah; and any unqualified appearance of the ultimate Divine Name — Havayah, which is known as Shem HaEtzem (“the Essential Name”) — alludes to the attribute of Tiferet. Why is this the case?

לפי שכאן הוא בחינת גילוי אור אין סוף ברוך הוא, הארה רבה

For here, in Tiferet, the [infinite] Ein Sof-light becomes manifest in an immense illumination,

ביתר שאת משאר מדותיו הקדושות יתברך

surpassing that of the other Divine attributes.

This, then, is the meaning of the above quotation, that “He makes peace in His high places”: The revelation of G‑d’s infinite light “makes peace” between Michael and Gabriel, who represent Chesed and Gevurah.

FOOTNOTES
1. Note of the Rebbe: “Vayikra 11:1.”


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.
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