A Judgment of Truth and Mercy: Section 4

It is still necessary to understand the very root of the matter: How is it possible for there to be an intermediary that includes within itself an entity and its diametric opposite, a tendency and its very antithesis? [The interrelation of the qualities of] Chessed and Gevurah expressed in our intellectual and emotional faculties, [as well as] in the animal kingdom, in the plant kingdom, and in [the elements of] fire and water and the like, [appears to be a logical anomaly].

[In resolution,] we are forced to say that the qualities of Chessed and Gevurah [as we know them] do not exist in their simple, elemental state where they are two opposites, but rather as composites. To explain: The difference between an entity as it exists in its simple, elemental state and its existence as a composite is well known. As it exists in its simple, elemental state, it cannot bear any opposing or conflicting quality. When, by contrast, it exists as a composite, it can bear its opposite.1 For example, fire and water [in this world] do not exist in a simple, elemental state without being compounded with each other. For were that to be the case, it would not be possible to combine them in an intermediary at all. Instead, fire has a dimension of the aspects of the element of water and water has a dimension of the aspects of the element of fire,2 as is well known from the books of the natural scientists. And as stated in Sefer Yetzirah:3 “He extracted fire from water and water from fire.” This pattern is seen whenever there is a division into opposite tastes in the plant kingdom: sweet and bitter, sharp and soft. And healing herbs, [though bitter,] can give life to one who is dangerously ill, as explained above. For good exists within evil and evil exists within good. There is sweetness in bitterness and bitterness in sweetness. Similar concepts apply with regard to heat and cold.

Accordingly, it is possible that [opposing qualities] can be combined in an intermediary. This is expressed through the different blendings and combinations that are made with the particles of the four elements fire, wind, water, and earth, as is well known. Similar concepts also apply with regard to the possibility for synthesis that exists in the quality of truth that is referred to as beauty. As explained above, it blends the two opposites, Chessed and Gevurah,together. This is possible because those two qualities each contain [in a subtle manner] the opposite quality. For example, we see that within kindness, there is a dimension of the attribute of judgment.4 Thus one will requite his enemies with kindness to destroy them.5 And it is written:6 “If your enemy be hungry, give him bread to eat… for you shall heap coals of fire upon his head.”7 One is thus carrying out and enclothing a severe judgment in a garment of kindness.

Conversely, striking one’s son and causing him suffering [to motivate him] to improve his conduct reflects how kindness is enclothed within judgment, as is well known. (This is referred to as the Gevurah of Chessed or the Chessed of Gevurah.)

[Similar concepts apply regarding G‑d’s attributes.] Thus we see that the wicked may be granted prosperity. This is a reflection of the attribute of judgment being enclothed in kindness. They are granted [prosperity] for the little good that they do possess, so that it will be possible to destroy them utterly in the World to Come.8 Conversely, the righteous [may] suffer [in this world,] receiving punishment for the bad they possess, so that they will receive [unadulterated] benefit in the World to Come. This is an expression of hidden good that is enclothed in severe judgment that brings about suffering.

All of the above indicates that there is an intermingling of Chessed and Gevurah that allows for the existence of an intermediary, as explained above. This [form of intermingling, where an evil person will receive actual goodness and a good person will be subject to actual suffering in this world,] is a consequence of the intermingling of good and evil that came about because of the sin of Adam,9 the first man,10 who partook of [the fruit of] the Tree of Knowledge, as is well known. As a result, there is no good [in this world] that does not contain bad in it in a hidden state, nor is there bad without good in a hidden state.11 For this reason, “a person is obligated to recite a blessing over a [seemingly] unfavorable occurrence as he would recite a blessing over a favorable one.”12 For this [seemingly] unfavorable event contains actual good in a hidden state.

The refinement [of unfavorable occurrences and the revelation of their hidden good] is brought about by the qualities of mercy and truth, as explained above (sec. II) which are identified with knowledge and beauty.13 For without knowledge, there will be no distinction14 or clarification between what is good or bad or true or false. This represents the totality of the [mission and] task of a person who possesses perfect character traits and emotional qualities: that his mind and his emotions should be refined, following an intermediate path in a complete manner, as explained above.

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A Judgment of Truth and Mercy: Section 3

A Judgment of Truth and Mercy: Section 5

Footnotes

On the surface, it is difficult to understand how, then, did the original combination (i.e., the combination of the elements so that they exist in a composite state) come about? In resolution, it is possible to say that the original combination does not involve the combination of opposite qualities, but of different dimensions within the same quality. Nevertheless, once that combination is made, it is possible for a combination to be made between like dimensions within the opposing quality. For example, the truly complete state of Chessed can only exist when it is tempered by Gevurah, for indiscriminate Chessed is in reality not Chessed atall. Once there is — for the sake of the attribute of Chessed — an initial combination of the sub-qualities, included in which is the attribute of Gevurah, then the Chessed in Gevurah can combine with the Gevurah in Chessed. Another resolution is that the first combination of opposites is made by G‑d Who performs wonders.

Both of these resolutions are applicable. See the second maamar entitled Bereishis Bara, ch. 19, in Toras Chayim, and Shaar HaYichud, ch. 20ff.

Questions arise based on the following sources: a) Rambam, Hilchos Yesodei HaTorah 4:1, states: “These fundamental [elements], however, are a combination of matter and form alone” (in contrast to all the bodies of all the created entities that are a combination of all four elements).

b) Etz Chayim, Shaar 50, ch. 10, states: “The elements themselves are composites in one dimension, that they combine matter and form, but they are simple.”

c) Chovos HaLevavos, Shaar HaYichud, ch. 6 (quoted by the Tzemach Tzedek in his Sefer HaChakirah, part 1, ch. 7): “The four elements that exist are composites of matter and form.”

It is possible to make a distinction between the elements as they exist in their simple hylian state where they are merely potentials, and fire and water as we know them (see Ramban’s commentary to Bereishis 1:1); alternatively, that at a later stage, the four elements themselves, which originally emerged from their hylian state as simple, only then became composites (see Hilchos Yesodei HaTorah, loc. cit.:6). However, these answers are difficult to reconcile with the above texts.

The exact source in Sefer Yetzirah has not been pinpointed. See ch. 1, which mentions “four, fire from water” and ch. 3, mishnah 2 (in the Mantoba edition): “Fire carries water [within it].”

Which is associated with the attribute of Gevurah, as explained above.

Cf. Devarim 7:10.

Mishlei 25:21-22.

I.e., the kindness performed for him will be like coals placed on his head, for he will be sorely embarrassed because of his previous conduct (Ralbag, et al.).

I.e., in this manner, they will not be able to argue that they did not receive recompense for the good they performed. See Shmos Rabbah, ch. 35, referring to Devarim, loc. cit.

See the maamar entitled VaYomer Havayah Elokim in Torah Or, and the maamar entitled Vehanachash in Toras Chayim.

See alsothe maamar entitled VeShavsa (Maamarei Admur HaEmtza’i, Vayikra, Vol. II, p. 704ff; the maamar entitled Bila HaMaves (Sefer HaMaamarim Melukat, Vol. IV, p. 121). Kelipah existed before the sin of the Tree of Knowledge, but it was, as the name kelipah (“peel” or “shell”) implies, separate and distinct. Through the sin, it became intermingled with the Divine life energy itself to the extent that it is difficult to distinguish good from bad, because “there is no good [in this world] that has no bad, nor is there evil without good.”

10.

It is difficult to understand why the Mitteler Rebbe mentions Adam’s sin and its ramifications at this point in the maamar (i.e., until this point, the Mitteler Rebbe spoke merely of the intermingling of Chessed and Gevurah produced by the attribute of truth). Perhaps the intent is to explain that the attribute of truth can correct the spiritual damage done by the sin of the Tree of Knowledge (i.e., that after the sin, the function of the attribute of truth was expanded to include the refinement of evil by highlighting the sparks of truth contained within it). Nevertheless, the wording requires some explanation.

Perhaps the intent was to allude to the slander of the Mitteler Rebbe that was perpetrated. The slanderers wished to intermingle good with bad, but through the attribute of truth, the matter would be clarified.

11.

See Etz Chayim, Shaar 48, ch. 3; Torah Or, p. 5c ff; Toras Chayim, Bereishis, 30b; see also Likkutei Dibburim, Vol. 1, p. 87a.

12.

Berachos 54a.

13.

According to Kabbalah, all of the four qualities mentioned (mercy, truth, knowledge, and beauty) are expressions of the middle vector.

14.

Cf. Talmud Yerushalmi, Berachos 5:2.

Translated by Rabbi Eli Touger and Rabbi Sholom Ber Wineberg; edited by Uri Kaploun.

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