Tanya: Chapter 4 - Part 1

The soul possesses three auxiliary powers, which are its instruments of expression. Like garments, they can be donned or shed at will. When the soul utilizes any of these three powers, it is “clothed” in them; when it does not use them, it is “divested” of them. Also, just as garments give expression to their wearer’s beauty and importance, so, too, when the soul dons and utilizes these “garments,” its intellect and emotion find expression.

The Alter Rebbe now goes on to explain how the divine soul expresses itself through these three garments.

i.e., the person’s speech is immersed in the study of Torah, which includes the exposition of the commandments. For example, Tractate Berachot deals with the commandments and the laws of blessings; Tractate Shabbat deals with the commandments and laws of Shabbat observance, etc.

The word Pardes (פרדס), whose literal meaning is “orchard,” is here used as an acronym of the four Hebrew words peshat, remez, derush, and sod, meaning, respectively, plain sense, intimation, homiletical exposition, and esoteric meaning—the four levels of Scriptural interpretation.

Just as the human body consists of 248 organs and 365 blood vessels, corresponding to the Torah’s 248 positive commandments and 365 prohibitive commandments (613 in all), the soul similarly comprises 613 “organs”—the spiritual counterpart of the 613 bodily organs—each “organ” corresponding to a specific commandment. When, through its three “garments” (thought, speech, and action), the soul embraces all 613 commandments, then all 613 “organs” of the soul are enclothed in all 613 commandments—each “organ” of the soul in its related commandment.

(Note the Alter Rebbe’s emphasis of the word “all” (“all the precepts which require physical action,” “in expounding all the 613 commandments,” “all that he is capable of understanding”). Should his “garments” fail to include all 613 commandments—were he to omit one specific commandment—then the corresponding “organ” of the soul will remain bereft of its mitzvah-“garment.”)

Thus, we see, in a general sense, how fulfillment of all the commandments with one’s thought, speech, and action “clothes” the entire soul in all 613 commandments of the Torah. The Alter Rebbe now goes on to specify which components of the soul are “clothed” by which particular garment.

One’s mental capacity determines how much he may understand; the root of his soul determines the area in Torah for which he will have the greatest aptitude. For example, one whose soul is related to the level of peshat is more likely to comprehend the straightforward meaning of the words of Torah; a soul related to remez will delve to the stratum of implied meaning underlying the words; and so on. When the person comprehends Torah to the extent of his mental capacity, then the ChaBaD components of his soul are clothed in the garment of thought of Torah, i.e., thought as it is related to Torah.

The Alter Rebbe’s previous statement, that in comprehending Torah the soul’s faculty of intellect clothes itself in thought, requires no further elaboration; it goes without saying that the intellect can comprehend Torah only through the vehicle of thought.

His latter statement, however (that the middot are clothed in the fulfillment of the commandments in deed or in word), requires further amplification. What connection do the middot of fear and love have with action and speech? The seat of the emotions is in the heart; how do they come to clothe themselves in actions which are done with one’s hand (in donning tefillin, for example), or in speech where one uses his mouth (such as in oral Torah study)?

In answer to this question, the Alter Rebbe explains that completeness in the performance of the commandments demands love and fear of G‑d; one can bring to his fulfillment of the commandments the fullness generated by vitality and depth of feeling only when he is imbued with fear and love of the Almighty.

In the Alter Rebbe’s words:

Thus, one’s love of G‑d and desire to cleave to Him dictate that he observe the commandments. Why is it possible to cleave to G‑d only by fulfilling the commandments?

Just as each of the organs of a human being is a vessel for the particular soul power that clothes itself in it (e.g., the eye is a vessel for the power of sight, the ear for hearing, and so on), so is each commandment a vessel for the specific aspect of G‑d’s will (the “supernal will”) which clothes itself in that particular commandment. Each commandment expresses not only the supernal will that a specific act be carried out but also the particulars of its observance. Thus, it is understood that by performing the commandments, one achieves unity with G‑d, Whose will they express.

It follows, then, that love of G‑d clothes (or expresses) itself in one’s performance of the 248 positive commandments; it is their root and life-force, which leads one to observe them with the totality of one’s being. For when one loves G‑d and desires to cleave to Him, he will perform His commandments as he would perform a task for a dear friend—with delight and zest and with all of his being.

At this level, the word “fear” is taken in its simple sense—trepidation before the severity of G‑d’s command.

When a person transgresses a prohibitive commandment, G‑d forbid, he provides the kelipot with additional strength and vitality. Since kelipot and the sitra achara are entities which conceal G‑dliness and holiness and are as such despised by G‑d, the Jew therefore guards himself against transgressing. He is “ashamed” to transgress and give the kelipot strength and life. Thus, fear of G‑d clothes itself in the observance of prohibitive commandments, for one’s fear of G‑d enables him to withstand temptation and refrain from transgression.

We now understand clearly how fear and love of G‑d are related to the fulfillment of the commandments and how the middot are the root and life-force in the performance of commandments.

Until now, it has been explained that the divine soul has three garments in which it clothes itself: the thought, speech, and action of Torah and the commandments. The Alter Rebbe now goes on to state that, unlike physical garments, which are less important than their wearer, the garments of the divine soul are even loftier than the soul which “wears” them. Thus, “wearing” its garments—i.e., thinking and speaking words of Torah and acting in performance of the commandments—elevates the soul to a higher level. For since Torah and the commandments are one with G‑d, the Jew, by donning the garments of Torah and the commandments, also becomes united with Him. In the Alter Rebbe’s words:

The Torah, being G‑d’s intellect, is thus one with G‑d Himself, and when a Jew understands and unites himself with it, he is united with G‑d Himself.

From the above, we understand that since the garments of thought and speech of Torah study and the active performance of the commandments are united with G‑d, they are even higher than the soul itself.

However, a question presents itself: How can it be said that in understanding Torah, one comprehends G‑d’s wisdom and will, when G‑d’s wisdom—like G‑d Himself—is infinitely beyond man’s limited comprehension? This will now be explained:

Thus, human thought is incapable of grasping Divine “thought.” How, then, can it be said that in understanding Torah, man grasps G‑d’s wisdom?

To this, the Alter Rebbe answers that G‑d “compressed” and “lowered” His wisdom, clothing it in the physical terms and objects of Torah and its commandments so that it might be accessible to human intelligence in order that man may thereby be united with G‑d.

I.e., how can we approach G‑d’s greatness, to “find” it and be united with it?—Through His “humility,” by His lowering Himself to our level.

As mentioned above, the logic of the law represents Divine wisdom, and the ruling, Divine will—

The very letters and words of Scripture contain G‑d’s will and wisdom; wherefore even one who is ignorant of their meaning fulfills the precept of Torah study by merely reciting them—

The water which reaches the lower level is the same water that left its source within the higher level; unlike light, for example, which also travels from its source, but in whose case it is not the source (the luminous body) itself that is transmitted, but only a ray of it; and unlike intellect, which can also be communicated from one person to another, but in whose case, too, it is not the source (the teacher’s mind) itself that transmits itself to the lower level (the student’s mind) but only the idea, a product of the source.

Nearly all the mitzvot involve material objects: tzitzit are made of wool, tefillin of leather, and so on. Even the “spiritual” mitzvot involve material objects in their halachot—the laws governing their practical application. For example, the mitzvah of loving one’s fellow, although essentially a “spiritual” mitzvah, as it consists of an emotion—love, demands that one aid his fellow Jew materially, financially, etc.; these being concrete, material expressions of a “spiritual” mitzvah.

(As mentioned above, the letters and words contain the holiness of G‑d’s will and wisdom.)

We see, at any rate, that although G‑d’s wisdom and will are beyond man’s reach, they are made accessible to him because the Torah is clothed in physical terms, and its commandments are vested in physical objects.

Hence the superiority of Torah and mitzvot in this world over the life of the World to Come. In the World to Come, the soul grasps only a glimmer of G‑dliness; in this world, through Torah and mitzvot, it is united with G‑d Himself.

Similarly, when a Jew “embraces” G‑d’s wisdom in Torah study, the fact that His wisdom is clothed in material “robes” is irrelevant.

Another point understood from this analogy: in the study of Torah, man is also “embraced,” enveloped and encompassed by, G‑d’s wisdom that the Torah contains—as the Alter Rebbe continues:

To illustrate that Torah is analogous to a royal embrace, the Alter Rebbe quotes:

As explained in the Kabbalah, the right hand represents both chesed and water (and, as said earlier, Torah is compared to water), and the left hand represents gevurah (“severity”) and fire. When the verse states that G‑d’s right hand “embraces me,” the intention is that G‑d “embraces” and envelops the soul through Torah—G‑d’s “right hand.”

Thus, the bond that Torah study creates between the soul and G‑d is two-fold: The soul “embraces” G‑d and is “embraced” by G‑d. In this, Torah study is superior to other mitzvot, as discussed in the following chapter.