Daily Tanya

Even if dwelling long and deeply on the abovementioned matters for an hour or two, to be lowly of spirit and contrite of heart, leads one to profound depression, let him not be perturbed.

True, atzvut (depression) derives from the realm of kelipat nogah, not of holiness,

for concerning the realm of holiness, it is written: “Strength and gladness are in His place,”1 and likewise, “The Divine Presence abides…only in [man’s] joy…and the same joy is required for the study of the Halachah.”2

Any depression, then, comes from the realm of kelipat nogah, except that if the depression is due to spiritual matters arising from one’s realization of his spiritual failings, it stems from the good contained in kelipat nogah, for, as mentioned in ch. 1, kelipat nogah contains both good and evil—the evil in nogah is the source of ordinary depression, and the positive element in nogah gives rise to spiritually motivated depression. Yet, even the element of good contained in nogah is, after all, kelipah.

(3For this reason, the Arizal writes that even worry over one’s sins is appropriate only during confession,

but not during prayer and Torah study. These must be conducted with a joy deriving exclusively from the realm of holiness, as opposed to frivolity and the like.)

Yet, this is precisely the method of humbling the sitra achara—through something of its own species and kind, i.e., the sitra achara is most effectively attacked by utilizing the good contained within it as a weapon against itself.

As our Sages expressed it: “From the forest itself comes [the handle for] the ax [which fells the forest],”4 and in a similar vein, “He encountered one of his own kind.”5

Of this sadness resulting from contemplation of one’s spiritual state it is written, “In every sadness, there will be profit.”6 The profit lies in the joy which follows the sadness, as will be explained later—i.e., in what way the sadness itself leads to joy.

In truth, however, the state of being contrite of heart and bitter of soul—i.e., remorseful over one’s remoteness from G-d and over the fact that one’s soul is clothed in the sitra achara—can by no means be described in the Holy Tongue (Hebrew) by the term “atzvut.”

For “atzvut” means that one’s heart is as dull as a stone and that there is no vitality—arousal of feeling—in his heart.

But “bitterness” (merirut) and contrition are just the opposite, since the very fact that one is moved to be embittered is itself a sign of life,

except that this vitality derives from the holy attributes of severity (Gevurot) and it therefore expresses itself as bitterness, whereas joy derives from the [holy] attributes of kindness (Chasadim), for the heart contains both these attributes—kindness and severity.

At times, one must arouse the holy attributes of severity (Gevurot) in order to temper (lit., “sweeten”) stern judgments, which in this context denote the animal soul and the evil inclination, whenever it (the latter) dominates a man, G-d forbid,

for stern judgments i.e., restraints on one’s spiritual well-being can only be “sweetened” by means of their source.

For this reason, our Sages said: “One should always incite the good inclination to anger [against the evil inclination].”8

The word “always” (“one should always incite…”) is, however, to be understood in a qualified sense. Joy, not severity, is usually the proper setting for divine service. Thus, when our Sages state that one should always incite the good inclination, this means whenever he finds it necessary for himself, as, for example, when one sees that the arrogance of his animal soul does not permit the light of his divine soul to penetrate his heart, causing timtum halev.

However, the appropriate time for this “anger” of the divine soul at the animal soul, meaning the time which is opportune and fitting for most people,

is when one is in any case depressed over mundane matters, or just so, without any discernible cause.9

This is an opportune time for redirecting the depression toward spiritual matters to be among the “masters of accounts” mentioned above, i.e., to engage in soul-searching and spiritual stocktaking,

and to fulfill the previously mentioned teaching of our Sages that one should always incite his good inclination against his evil inclination, since both of these paths harness the attribute of severity.

He will thus also be rid of the depression brought on by mundane matters.