In the previous chapter, the Rebbe Rashab elaborated on the idea that Midian is identified with strife and disunity, explaining its source in the realm of Tohu. In the present chapter, he focuses on the manner in which the qualities associated with Midian are reflected in our own characters.
וְזֶהוּ מַה שֶּׁקְּלִפַּת מִדְיָן הוּא שִׂנְאַת חִנָּם דַּוְקָא,
The kelipah of Midian, then, is baseless hatred, hatred that has no specific reason.
שֶׁהַשִּׂנְאָה אֵינָהּ מִצַּד אֵיזֶה פְּרָט, שֶׁגָּרַם לוֹ אֵיזֶה רָעָה, אוֹ שֶׁהוּא מְנַגֵּד לוֹ בְּאֵיזֶה פְּרָט,
It is not aroused because one has been harmed or opposed by another person in any particular way. As explained above, it is motivated by a person’s fundamental self-orientation, which prevents him from bonding with another person.
שֶׁאָז הָיְתָה הַשִּׂנְאָה תְּלוּיָה בְּאֵיזֶה מִדָּה פְּרָטִית,
Were the hatred to have a specific cause, it would be dependent on a specific attribute,
וְאֵין זֶה מִקְּלִפַּת מִדְיָן בִּפְרָט,
and would not be considered a result of the kelipah of Midian specifically.
כִּי אִם מַה שֶּׁנָּפַל בִּשְׁבִירַת הַכֵּלִים מִמִּדַּת הַגְּבוּרוֹת דְּתֹהוּ,
Instead, the feelings of hatred stem from the attribute of might (Gevurah) of Tohu, which is in a fallen state due to the “shattering of the vessels.”
As mentioned in the previous chapter, in their source, the attributes of Tohu were holy, without any negative orientation. However, the “shattering of the vessels” highlighted their self-orientation and allowed for the possibility of kelipah gaining a foothold.
Gevurah, translated as “might,” refers to the ability to summon up inner power. In that way, it differs from koach, which is often translated as “strength.” Our Sages1 state, “Who is a mighty man? One who conquers his natural inclination.” Inner might is necessary to summon up the power to say no to one’s natural wants and desires. The exercise of this might is associated with control and judgment. Ideally, exercising one’s control and judgment should be focused on his own energies and not on another person’s. However, due to the descent caused by the shattering of the vessels, one judges another person and not himself. Moreover, when that other person does not measure up on the scales of judgment, the attribute of might could lead to feelings
שֶׁהוּא הַכַּעַס וְהַשִּׂנְאָה עַל מְנַגְּדוֹ כוּ',
of anger and hatred toward an opponent.
וּמִפְּנֵי שֶׁהוּא מְנַגְּדוֹ לָכֵן מִתְקוֹטֵט וּמֵרִיב עִמּוֹ כוּ'.
Because that person opposes him, he responds negatively, quarreling and contending with him. This is an undesirable quality, but does not stem directly from the kelipah of Midian.
אֲבָל עִנְיַן הַמָּדוֹן וְהָרִיב וְהַשִּׂנְאָה דִּקְלִפַּת מִדְיָן
The strife, contention, and hatred that stems from the kelipah of Midian
אֵינוֹ מִצַּד אֵיזֶה פְּרָט,
does not arise from any specific point,
כִּי אִם מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לִסְבּוֹל אֶת זוּלָתוֹ,
but rather from the inability of one person to tolerate another.
גַּם שֶׁלֹּא יְדָעוֹ כְּלָל וְלֹא הָיָה לוֹ שׁוּם מַשָּׂא וּמַתָּן עִמּוֹ כוּ',
Even if he does not know him and has never had any dealings with him,
וְאִי אֶפְשָׁר לוֹ לְהִתְאַחֵד עִמּוֹ כוּ'.
he finds it impossible to unite with him. In the previous instance, the strife arose because of a specific cause. The strife that results from the kelipah of Midian, by contrast,
וְזֶהוּ הַנִּקְרָא שִׂנְאַת חִנָּם,
is what is called baseless hatred.
שֶׁהוּא שׂוֹנֵא אוֹתוֹ חִנָּם עַל לֹא דָבָר כוּ'.
One person hates another for no reason.
וְלִפְעָמִים יֵשׁ בְּזֶה גַם כֵּן אֵיזֶה פְּרָטִים,
At times, this hatred settles on a specific point;
דְּהַיְנוּ שֶׁיֵּשׁ לוֹ אֵיזֶה טְעָנָה לָמָה הוּא שׂוֹנֵא אוֹתוֹ כוּ',
i.e., a person will feel that he has a reason to explain his hatred for his fellowman.
אֲבָל זֶהוּ שֶׁבָּא אַחַר כָּךְ,
In reality, however, this is only a rationalization that follows the fact.
וְהַיְנוּ שֶׁלֹּא שֶׁהַטְּעָמִים הַפְּרָטִים הֵם סִבַּת הַשִּׂנְאָה,
The specific reasons are not the actual cause of the hatred.
רַק שֶׁמָּצָא לוֹ תּוֹאֲנָה וַעֲלִילָה לְהַצְדִּיק אֶת עַצְמוֹ לִפְנֵי זוּלָתוֹ לְבָד,
It is only that he found a pretext or false charge to justify himself before others.
אֲבָל אֵינָהּ אֲמִתִּית,
However, they do not represent the true cause.
כִּי אִם הַשִּׂנְאָה הוּא מִצַּד שֶׁלֹּא יָכוֹל לִסְבּוֹל אֶת הַזּוּלַת.
Instead, this hatred arises solely from his inability to tolerate another.
וְהַסִּבָּה הִיא הַיֵּשׁוּת שֶׁלּוֹ,
Its cause is yeshus, self-concern;
שֶׁהוּא חָשׁוּב בְּעֵינֵי עַצְמוֹ,
he is important in his own eyes.
וּבִכְלָל עִנְיַן הַיֵּשׁוּת וְהַרְגָּשַׁת עַצְמוֹ,
Included in the concept of yeshus and self-concern
שֶׁמַּרְגִּישׁ אֶת עַצְמוֹ מְאֹד בְּכָל פְּרָט וּפְרָט שֶׁלּוֹ כוּ',
is the fact that the person’s feelings of self-concern dominates every particular aspect of his life.
וְלָכֵן אֵינוֹ יָכוֹל לִסְבּוֹל אֶת הַזּוּלַת כוּ',
This is why he cannot tolerate another.
דְּמִפְּנֵי הַיֵּשׁוּת שֶׁלּוֹ, אֵינוֹ נוֹתֵן מָקוֹם לְזוּלָתוֹ,
Because of his yeshus, he does not leave room for anyone else.
דְּהַזּוּלַת בְּהֶכְרַח מְמַעֵט מְצִיאוּתוֹ,
It compels him, as it were, to view another’s existence as detracting from his own.
וְלָכֵן אֵינוֹ יָכוֹל לִסְבּוֹל אוֹתוֹ.
Therefore, he cannot tolerate that person.
נִמְצָא דְּעִקַּר הַסִּבָּה הוּא הַיֵּשׁוּת שֶׁלּוֹ, שֶׁעַל יְדֵי זֶה נַעֲשֶׂה לוֹ הַזּוּלַת לִמְנַגֵּד,
Thus, it is primarily his own yeshus that leads him to view another person as an opponent.
The concept explained here is illustrated by a well-known story: A Torah scholar once complained to the Tzemach Tzedek that his colleagues were not treating him with due respect: “Wherever I move about in the house of study, people always tread on me.”
The Tzemach Tzedek replied: “When you have spread yourself out over the whole house of study, someone will be treading on you wherever you step….”2
When a person is preoccupied with self-concern, he will not find a place for others and will constantly view them as intruding upon him.
וְהַהִתְנַגְּדוּת אֵינוֹ שֶׁמְּנַגֵּד לוֹ בְּאֵיזֶה פְּרָט, כִּי אִם בְּמַה שֶּׁהוּא נִמְצָא,
His opposition to the other person is not to a specific factor. Instead, he sees him as challenging his entire existence.
דִּבְזֶה שֶׁנִּמְצָא מְצִיאוּתוֹ הֲרֵי הוּא מְמַעֵט הַיֵּשׁוּת שֶׁלּוֹ,
The mere existence of another person detracts from his yeshus
וּבְזֶה הוּא מְנַגֵּד לוֹ
and prompts him to view others as opponents,
וְאֵינוֹ יָכוֹל לְסָבְלוֹ כוּ'.
making it impossible for him to tolerate them.
וּבְסִטְרָא דִקְדֻשָּׁה דְּעִקָּרוֹ הוּא בִּטּוּל,
In contrast, the realm of holiness is characterized by bittul (self-effacement),
As the Alter Rebbe states in Tanya,3 “The realm of holiness encompasses only {entities upon which} the holiness of the Holy One, blessed be He, rests and can be extended to. And He rests only on such entities that are batel to Him.” When an entity is concerned with itself, it closes itself off to G‑dliness. Conversely, by rising above self-concern, it or he leave place for Him.
הֲרֵי הוּא בִּבְחִינַת יִחוּד וְהִתְכַּלְלוּת,
and hence, by oneness and synergy.
דְּלִהְיוֹת שֶׁהוּא בִּבְחִינַת בִּטּוּל,
Because one’s attitude is one of bittul,
הֲרֵי הוּא נוֹתֵן מָקוֹם אֶל הַזּוּלַת.
he leaves room for others;
וְעִנְיַן מַה שֶּׁנּוֹתֵן מָקוֹם הַיְנוּ
by saying, “he leaves room for others,” we mean
שֶׁהוּא מְקַבֵּל אֶת הַזּוּלַת וּמִתְאַחֵד עִמּוֹ כוּ'.
he accepts them and becomes one with them.
When a person’s mindset is characterized by bittul, he has the space within his mind to appreciate the positive quality that every person possesses and appreciates how that person has a role to play in creating G‑d’s dwelling in our world. As a result, he seeks to become one with them.
נִמְצָא דִּבְסִטְרָא אָחֳרָא,
Thus, in the sitra achra, the realm of evil,
מִצַּד הַיֵּשׁוּת, אֵינוֹ נוֹתֵן מָקוֹם לְזוּלָתוֹ,
because of yeshus, a person leaves no room for others,
וְהוּא מְנַגֵּד לוֹ בְּזֶה שֶׁהוּא נִמְצָא,
opposing them because of their very existence.
וְזֶהוּ סִבַּת הַפֵּרוּד שֶׁאֵינוֹ יָכוֹל לְסָבְלוֹ,
This is the reason for divisiveness and intolerance.
וּבְסִטְרָא דִקְדֻשָּׁה, מִצַּד הַבִּטּוּל
By contrast, in the realm of holiness, because of bittul
הוּא נוֹתֵן מָקוֹם אֶל הַזּוּלַת, שֶׁמְּקַבֵּל אוֹתוֹ וּמִתְאַחֵד עִמּוֹ כוּ'.
a person leaves room for others, accepts them, unites with them, and relates with them harmoniously.
קִצּוּר.
Summary:
שִׂנְאַת חִנָּם סִבָּתָהּ הַיֵּשׁוּת.
The cause of baseless hatred — i.e., hatred that is not motivated by any genuine reason — is yeshus.
הַפְּרָטִים וְהַטְּעָמִים בָּאִים אַחַר כָּךְ.
The details and rationalizations for the person’s hatred follow only afterwards.
This yeshus has its roots in the kelipah of Midian that is sourced in the self-orientation of the realm of Tohu. The opposite of this approach is the bittul that characterizes the realm of holiness. A person leaves room for others, accepting them, and relating harmoniously with them.
