Chapter 13

פרק יג

In the previous chapter, the Alter Rebbe described the spiritual profile of the beinoni. In the beinoni’s heart, said the Alter Rebbe, evil desires may often arise, but his divine soul constantly prevents such desires from finding expression in actual thought, speech, or action. On the contrary, these three soul-garments are the exclusive domain of the divine soul and are utilized by the beinoni only for thought, speech, and action of Torah study and the fulfillment of the mitzvot.

Accordingly, we may understand the comment of our Sages that “beinonim are judged by both [their good and evil inclinations]”1—both “judge” him and dictate his conduct. As Scriptural support for this contention, the Talmud cites:

וּבָזֶה יוּבַן לְשׁוֹן מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "בֵּינוֹנִים זֶה וָזֶה שׁוֹפְטָן" [פֵּירוּשׁ, יֵצֶר טוֹב וְיֵצֶר הָרָע],

As it is written: “He—the Almighty—stands at the right hand of the poor man to save him from them that judge his soul.”2 The plural “them that judge” indicates the presence of two judges within the person, the evil inclination and the good.

דִּכְתִיב: "כִּי יַעֲמוֹד לִימִין אֶבְיוֹן לְהוֹשִׁיעַ מִשּׁוֹפְטֵי נַפְשׁוֹ",

We thus find that the beinoni’s inclinations are described as his “judges.” Now, were the term beinoni to be understood in its simple, literal sense of one who has an equal history of good deeds and bad, it should more properly be said that “the beinoni is ruled by both [inclinations].” For one to sin, his evil inclination must rule him; for him to do good, his good inclination must rule. The beinoni who supposedly does both must be ruled (and not merely “judged”) by both.

However, according to the explanation of the term beinoni given in the previous chapter, it is clear that, indeed, the beinoni is merely judged by both inclinations, not ruled by both, as shall be explained presently.

Note that [our Sages] did not say, “He is ruled by both the good inclination and the evil,” G‑d forbid,

וְלֹא אָמְרוּ "זֶה וָזֶה מוֹשְׁלִים" חַס וְשָׁלוֹם,

because where the evil nature gains any rule and dominion, albeit momentarily, over the “small city,” i.e., whenever the evil rules one’s body (likened to a city which both the good inclination and the evil seek to conquer),

כִּי כְּשֶׁיֵּשׁ אֵיזוֹ שְׁלִיטָה וּמֶמְשָׁלָה לַיֵּצֶר הָרָע בָּ"עִיר קְטַנָּה", אֲפִילוּ לְפִי שָׁעָה קַלָּה –

one is deemed “wicked” (rasha) at such times.

נִקְרָא רָשָׁע בְּאוֹתָהּ שָׁעָה.

Rather, the evil inclination in the beinoni is no more than, for example, a magistrate or judge who expresses his opinion on a point of law,

אֶלָּא, הַיֵּצֶר הָרָע אֵינוֹ – רַק עַל דֶּרֶךְ מָשָׁל כְּמוֹ שׁוֹפֵט וְדַיָּין הָאוֹמֵר דַּעְתּוֹ בַּמִּשְׁפָּט,

yet in fact, his decision is not necessarily final, for there is another magistrate or judge who disagrees with him.

וְאַף־עַל־פִּי־כֵן, יָכוֹל לִהְיוֹת שֶׁלֹּא יִהְיֶה פְּסַק הֲלָכָה כָּךְ לְמַעֲשֶׂה, מִפְּנֵי שֶׁיֵּשׁ עוֹד שׁוֹפֵט וְדַיָּין הַחוֹלֵק עָלָיו,

It then becomes necessary, in order to formulate a binding decision, to arbitrate between the two, and the final verdict will rest with the arbitrator.

וְצָרִיךְ לְהַכְרִיעַ בֵּינֵיהֶם, וַהֲלָכָה כְּדִבְרֵי הַמַּכְרִיעַ.

Similarly, in the battle between the evil inclination and the good: The evil inclination states its opinion in the left part of the [beinoni’s] heart, i.e., it creates an evil desire in his heart and demands that he act accordingly, thus rendering “judgment” as to his future conduct.

כָּךְ, הַיֵּצֶר הָרָע אוֹמֵר דַּעְתּוֹ בֶּחָלָל הַשְּׂמָאלִי שֶׁבַּלֵּב,

From the heart, [the desire] ascends to the mind for contemplation. This ascent is automatic; whenever a desire is awakened in the heart, the brain will contemplate it.

וּמֵהַלֵּב עוֹלֶה לַמּוֹחַ לְהַרְהֵר בּוֹ,

Immediately upon its ascent to the brain, it is challenged by the second “judge,” the divine soul [residing] in the brain,

וּמִיָּד חוֹלֵק עָלָיו הַשּׁוֹפֵט הַשֵּׁנִי שֶׁהוּא הַנֶּפֶשׁ הָאֱלֹהִית שֶׁבַּמּוֹחַ,

which extends into the right part of the heart, where the good inclination abides (i.e., reveals itself).

הַמִּתְפַּשֵּׁט בֶּחָלָל הַיְמָנִי שֶׁבַּלֵּב – מְקוֹם מִשְׁכַּן הַיֵּצֶר טוֹב,

The good inclination is actually the voice of the divine soul’s emotional attributes and is hence active in the right part of the heart; see ch. 9. The good inclination thus battles the evil, ensuring that the latter’s passion not be realized, for the “opinion” of the good inclination is that all of the body’s faculties and organs be utilized only for matters of holiness.

The final verdict rests with the arbitrator—the Holy One, blessed be He, who comes to the aid of the good inclination, enabling it to prevail over the evil inclination.

וַהֲלָכָה כְּדִבְרֵי הַמַּכְרִיעַ, הוּא הַקָּדוֹשׁ־בָּרוּךְ־הוּא – הָעוֹזְרוֹ לְהַיֵּצֶר טוֹב,

As our Sages say, “[Man’s evil inclination gathers strength daily…and] if the Almighty did not help him (i.e., help his good inclination) he could not overcome it (his evil inclination).”3

כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "אִלְמָלֵא הַקָּדוֹשׁ־בָּרוּךְ־הוּא עוֹזְרוֹ אֵין יָכוֹל לוֹ".

The help that G‑d grants him is the glow of divine light that illuminates his divine soul,

וְהָעֵזֶר, הִיא הַהֶאָרָה שֶׁמֵּאִיר אוֹר ה' עַל נֶפֶשׁ הָאֱלֹהִית,

that it may gain superiority and mastery over the folly of the “fool,” the evil inclination, [a dominion] paralleling the superiority of light over darkness, as stated above, in ch. 12.

לִהְיוֹת לָהּ יִתְרוֹן וּשְׁלִיטָה עַל סִכְלוּת הַכְּסִיל וְיֵצֶר הָרָע, כְּיִתְרוֹן הָאוֹר מִן הַחוֹשֶׁךְ, כַּנִּזְכָּר לְעֵיל.

Just as a little light banishes much darkness, so is the abounding folly and darkness of one’s evil inclination driven away by dint of the little light of holiness emanating from his divine soul. It is this ray of divine illumination that constitutes G‑d’s assistance to the divine soul.4

The Alter Rebbe now goes on to resolve the contradiction and answer the question noted in the opening words of the Tanya:

The Talmud states that a Jew is charged with an oath to regard himself as wicked, whereas elsewhere, the Mishnah declares: “Be not wicked in your own estimation.”5 Also: ‘‘If a person considers himself wicked, he will be grieved at heart and depressed and will not be able to serve G‑d joyfully and with a contented heart.”

He now explains that the meaning of the oath—which literally reads, “Be in your own eyes like a rasha”—is that one regard himself not as an actual rasha but as like one, having traits similar to those of a rasha. This means that he must consider himself a beinoni, who possesses the same evil in his soul as does a rasha and can desire evil just as a rasha does.

In the Alter Rebbe’s words:

Yet, inasmuch as the evil in the left part of the beinoni’s heart is in its native strength, craving after all the pleasures of this world,

אַךְ מֵאַחַר שֶׁהָרָע שֶׁבֶּחָלָל הַשְּׂמָאלִי בַּבֵּינוֹנִי הוּא בְּתָקְפּוֹ כְּתוֹלַדְתּוֹ, לְהִתְאַוֹּת תַּאֲוָה לְכָל תַּעֲנוּגֵי עוֹלָם הַזֶּה,

and is neither so minute as to be nullified before the good of the divine soul (as is the case with a tzaddik), nor has it been displaced from its position to any degree,

וְלֹא נִתְבַּטֵּל בְּמִיעוּט לְגַבֵּי הַטּוֹב וְלֹא נִדְחָה מִמְּקוֹמוֹ כְּלָל,

but merely lacks authority and power to become diffused throughout the limbs of the body to cause them to do, speak, or think evil, nor is the evil’s lack of ability attributable to the beinoni’s efforts, for his evil, like that of the rasha, retains its native strength to pervade the entire body; rather, the evil is powerless merely

רַק שֶׁאֵין לוֹ שְׁלִיטָה וּמֶמְשָׁלָה לְהִתְפַּשֵּׁט בְּאֵבְרֵי הַגּוּף, –

because of the Holy One, blessed be He, who “stands at the right hand of the poor man,” helping him and irradiating his divine soul so that it may be able to prevail over the evil.

מִפְּנֵי הַקָּדוֹשׁ־בָּרוּךְ־הוּא הָעוֹמֵד לִימִין אֶבְיוֹן וְעוֹזֵר וּמֵאִיר לַנֶּפֶשׁ הָאֱלֹהִית –

Thus, it is only Divine intervention that prevents the evil from pervading the body; essentially, however, the evil of the beinoni’s animal soul is as strong as it was at birth.

Therefore, [the beinoni] is described as being “k’rasha” (“like a rasha”) but not actually a rasha, as in the statement of our Sages, “Even if the whole world tells you that you are a tzaddik, be in your own eyes like a rasha.”6

לָכֵן נִקְרָא – "כְּרָשָׁע", – כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "אֲפִילוּ כָּל הָעוֹלָם כּוּלּוֹ אוֹמְרִים לְךָ צַדִּיק אַתָּה – הֱיֵה בְעֵינֶיךָ כְּרָשָׁע",

He should not [regard himself as] an actual rasha, for the Mishnah admonishes, “Be not wicked in your own estimation.”

וְלֹא רָשָׁע מַמָּשׁ, –

Moreover, regarding oneself as a rasha hinders one from serving G‑d joyfully.

Rather, one should consider oneself a beinoni,

אֶלָּא שֶׁיַּחֲזִיק עַצְמוֹ לְבֵינוֹנִי,

and should not believe i.e., accept the world’s opinion which would have him believe that the evil in him has been nullified by the good, for this is the level of a tzaddik.

וְלֹא לְהַאֲמִין לְהָעוֹלָם שֶׁאוֹמְרִים שֶׁהָרָע שֶׁבּוֹ נִתְבַּטֵּל לְגַבֵּי הַטּוֹב, שֶׁזּוֹ מַדְרֵגַת צַדִּיק, –

Only the tzaddik succeeds in nullifying and transforming the evil within him. But the “world,” which judges the beinoni by his actions and sees that he never transgresses, assumes that he too has effectively banished from within him the evil that is the cause of sin; consequently, people regard him as a tzaddik.

He is therefore cautioned against accepting the opinion of “the world.”

Instead, he should take the view that the essence and core of the evil is in its full native strength and might, in the left part of his heart,

אֶלָּא יִהְיֶה בְעֵינָיו כְּאִלּוּ מַהוּתוֹ וְעַצְמוּתוֹ שֶׁל הָרָע הוּא בְּתָקְפּוֹ וּבִגְבוּרָתוֹ בֶּחָלָל הַשְּׂמָאלִי כְּתוֹלַדְתּוֹ,

not having vanished or departed from him at all.

וְלֹא חָלַף וְהָלַךְ מִמֶּנּוּ מְאוּמָה,

On the contrary, with the passage of time, [the evil] has gained strength because he utilized it i.e., the animal soul considerably,

וְאַדְּרַבָּה – נִתְחַזֵּק יוֹתֵר בְּהֶמְשֵׁךְ הַזְּמַן, שֶׁנִּשְׁתַּמֵּשׁ בּוֹ הַרְבֵּה

in eating and drinking and in other mundane pursuits.

בַּאֲכִילָה וּשְׁתִיָּה וּשְׁאָר עִנְיְינֵי עוֹלָם הַזֶּה.

As with every faculty, constant use of the animal soul causes it to become even stronger than it was at birth.

The Alter Rebbe thus concludes that the words “consider yourself ‘like a rasha’” mean that one must consider himself a beinoni. The above applies even to those who have reached a lofty spiritual level; they too should consider themselves beinonim. For should one consider himself a tzaddik and maintain that the evil within him has already been nullified by the good, he will cease to do battle with the evil. If he is mistaken and is not in fact a tzaddik, such an unfounded attitude can cause him to slip drastically from his level, descending even lower than the level of a beinoni to that of a rasha.

Until now, we have been speaking of a working man who does not have the opportunity to spend all his time in Torah study and divine service. Now, the discussion turns to the individual who spends all his time immersed in the study of Torah.

Even if one’s entire aspiration is in G‑d’s Torah, which he studies day and night for its own sake,

וְאַף מִי שֶׁבְּתוֹרַת ה' חֶפְצוֹ וְיֶהְגֶּה בָהּ יוֹמָם וָלַיְלָה לִשְׁמָהּ,

this is still no proof whatsoever that the evil has been dislodged from its place.

אֵין זוֹ הוֹכָחָה כְּלָל שֶׁנִּדְחָה הָרָע מִמְּקוֹמוֹ,

Perhaps, rather, the essence and substance of the evil are in their full strength and might in its abode in the left part of the heart,

אֶלָּא יָכוֹל לִהְיוֹת, שֶׁמַּהוּתוֹ וְעַצְמוּתוֹ הוּא בְּתָקְפּוֹ וּבִגְבוּרָתוֹ בִּמְקוֹמוֹ בֶּחָלָל הַשְּׂמָאלִי,

except that its garments—namely, the thought, speech, and action of the animal soul—are not invested in the brain, mouth, and hands and other parts of the body to think and do that which is forbidden,

רַק שֶׁלְּבוּשָׁיו, שֶׁהֵם מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁל נֶפֶשׁ הַבַּהֲמִית – אֵינָן מִתְלַבְּשִׁים בַּמּוֹחַ וְהַפֶּה וְהַיָּדַיִם וּשְׁאָר אֵבְרֵי הַגּוּף,

because G‑d has granted the mind supremacy and dominion over the heart.

מִפְּנֵי ה' שֶׁנָּתַן שְׁלִיטָה וּמֶמְשָׁלָה לַמּוֹחַ עַל הַלֵּב,

Therefore, the divine soul in the mind rules over the “small city,” i.e., [over] all the parts of the body,

וְלָכֵן נֶפֶשׁ הָאֱלֹהִית שֶׁבַּמּוֹחַ מוֹשֶׁלֶת בָּ"עִיר קְטַנָּה", אֵבְרֵי הַגּוּף כּוּלָּם,

making them, the body’s organs, serve as “garment and vehicle”

שֶׁיִּהְיוּ לְבוּשׁ וּמֶרְכָּבָה

I.e., as a means of expression (“garment”) that is totally subservient to its user (as is a “vehicle” to its rider); thus, because of its G‑d-given supremacy, the divine soul is able to use the body’s organs as a “garment and vehicle”—

through which its three “garments”—namely, the thought, speech, and action of the Torah’s 613 commandments—are expressed (“clothed”).

לִשְׁלֹשָׁה לְבוּשֶׁיהָ שֶׁיִּתְלַבְּשׁוּ בָּהֶם, שֶׁהֵם מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁל תַּרְיַ"ג מִצְוֹת הַתּוֹרָה.

It may be, then, that with regard to this individual’s thinking and speaking words of Torah and performing the mitzvot, the divine soul rules over the body; in this area, the divine soul has the upper hand, and the animal soul is subservient.

However, in its essence and substance, the divine soul has no preponderance over the essence and substance of the animal soul, in the case of a beinoni,

אֲבָל מַהוּתָהּ וְעַצְמוּתָהּ שֶׁל נֶפֶשׁ הָאֱלֹהִית, אֵין לָהּ שְׁלִיטָה וּמֶמְשָׁלָה עַל מַהוּתָהּ וְעַצְמוּתָהּ שֶׁל נֶפֶשׁ הַבַּהֲמִית בַּבֵּינוֹנִי,

except at those times when his love for G‑d manifests itself in his heart

כִּי אִם, בְּשָׁעָה שֶׁאַהֲבַת ה' הוּא בְּהִתְגַּלּוּת לִבּוֹ

on propitious occasions such as during prayer and the like.

בְּעִתִּים מְזוּמָּנִים, כְּמוֹ בִּשְׁעַת הַתְּפִלָּה וְכַיּוֹצֵא בָהּ,

Then, as mentioned in the previous chapter, the beinoni is aroused to a burning love of G‑d that causes the evil of the animal soul to be nullified before the goodness of the divine soul.

Even then, during those times when the divine soul gains the upper hand over the animal soul,

וְאַף גַּם זֹאת הַפַּעַם,

it is limited to preponderance and dominion alone, i.e., the divine soul succeeds in dominating the animal soul, not in vanquishing it, in the sense of nullifying its essence.

אֵינָהּ רַק שְׁלִיטָה וּמֶמְשָׁלָה לְבַד,

As is written of the battle between Jacob and Esau, allegorically representing the war between the good and evil in man’s soul: “And one nation shall prevail over the other.”7 Jacob, exemplifying the good, merely prevails over Esau, the evil, but does not succeed in totally vanquishing him.

כְּדִכְתִיב: "וּלְאוֹם מִלְאוֹם יֶאֱמָץ" –

This agrees with our Sages’ comment on this verse: “When this one rises and prevails that one falls, and when that one rises…[this one falls].”

"כְּשֶׁזֶּה קָם זֶה נוֹפֵל, וּכְשֶׁזֶּה קָם כוּ'",

The animal soul, although it had “fallen” during prayer, is afterward able to “rise” and rally once again, indicating that the divine soul had not succeeded in vanquishing it even during prayer, for which reason even its dominance is only temporary.8

Thus, the divine soul gains strength and ascendancy over the animal soul in the source of strength [“Gevurot”], which is understanding [“binah”].

שֶׁנֶּפֶשׁ הָאֱלֹהִית מִתְאַמֶּצֶת וּמִתְגַּבֶּרֶת עַל נֶפֶשׁ הַבַּהֲמִית, בִּמְקוֹר הַגְּבוּרוֹת שֶׁהִיא בִּינָה,

In the Kabbalah’s description of the sefirot, binah is the source of gevurah. In terms of one’s divine soul, this means that the source of its strength (“gevurah”) to combat the animal soul is found in its faculty of understanding (“binah”), the faculty with which it understands the greatness of G‑d.

[Thus, when the divine soul gains strength…over the animal soul…during prayer,] pondering on the greatness of G‑d, the blessed Ein Sof, and [thereby] giving birth to intense and flaming love of G‑d in the right part of his heart,

לְהִתְבּוֹנֵן בִּגְדוּלַּת ה' אֵין־סוֹף בָּרוּךְ־הוּא וּלְהוֹלִיד אַהֲבָה עַזָּה לַה' כְּרִשְׁפֵּי אֵשׁ בֶּחָלָל הַיְמָנִי שֶׁבְּלִבּוֹ,

and then, when the divine soul dominates the animal soul with its intense and revealed love of G‑d, the sitra achara (the evil of the animal soul) in the left part of the heart is subjugated.

וְאָז – אִתְכַּפְיָא סִטְרָא אָחֳרָא שֶׁבֶּחָלָל הַשְּׂמָאלִי.

But it is not entirely abolished, in the case of the beinoni; it is so only in a tzaddik, concerning whom it is said, “My heart is void9 within me.”10 The abode in the heart usually occupied by the evil inclination is void in the heart of a tzaddik.

אֲבָל לֹא נִתְבַּטֵּל לְגַמְרֵי בַּבֵּינוֹנִי, אֶלָּא בַּצַּדִּיק, שֶׁנֶּאֱמַר בּוֹ: "וְלִבִּי חָלַל בְּקִרְבִּי",

He—the tzaddik—despises and loathes evil with a consummate hatred if he is a “complete” tzaddik, or without quite such utter hatred if he is an “incomplete” tzaddik, as explained above in ch. 10.

וְהוּא מוֹאֵס בְּרָע וְשׂוֹנְאוֹ בְּתַכְלִית הַשִּׂנְאָה וְהַמִּיאוּס, אוֹ שֶׁלֹּא בְּתַכְלִית הַשִּׂנְאָה, כַּנִּזְכָּר לְעֵיל.

All the above applies to the tzaddik. But in a beinoni, [the evil] merely lies dormant, as with a sleeping man, for example, who can awaken from his sleep at any time and reactivate his faculties.

אֲבָל בַּבֵּינוֹנִי, הוּא דֶּרֶךְ מָשָׁל כְּאָדָם שֶׁיָּשֵׁן, שֶׁיָּכוֹל לַחֲזוֹר וְלֵיעוֹר מִשְּׁנָתוֹ,

So is the evil in the beinoni dormant, as it were, in the left part of the heart, not functioning at all, not even desiring physical pleasures

כָּךְ הָרָע בַּבֵּינוֹנִי, הוּא כְּיָשֵׁן בֶּחָלָל הַשְּׂמָאלִי

during the recital of the Shema and Amidah, when his heart is aglow with the love of G‑d, causing the evil of the animal soul to be dormant.

בִּשְׁעַת קְרִיאַת שְׁמַע וּתְפִלָּה, שֶׁלִּבּוֹ בּוֹעֵר בְּאַהֲבַת ה',

[Therefore], after prayer it can reawaken.

וְאַחַר כָּךְ, יָכוֹל לִהְיוֹת חוֹזֵר וְנֵיעוֹר. –

The Alter Rebbe will now describe an even higher level of beinoni—one who is permeated throughout the day with the same degree of love for G‑d that he feels during prayer. The animal soul of such a beinoni is permanently dormant. Accordingly, we will understand how it was possible for Rabbah to classify himself mistakenly as a beinoni.

In ch. 1, it was proven that the term beinoni could not refer (as a literal interpretation would lead us to believe) to a person half of whose deeds are virtuous and half sinful. Were this so, how could such a sage like Rabbah, who never neglected his Torah study for even a moment, make the mistake of classifying himself as a beinoni?

However, the Alter Rebbe’s definition of beinoni as one who does not sin in practice does not seem to satisfy this difficulty. Indeed, as the Alter Rebbe explained in ch. 12, a beinoni never sins, yet he has sinful desires. Rabbah, who was in fact a tzaddik, must have known full well that he was free of such desire. How then could he even mistakenly classify himself as a beinoni?

According to the discussion which now follows concerning the level of the beinoni who never even desires evil, this matter is readily understood:

For this reason, Rabbah considered himself a beinoni, though his mouth never ceased from Torah study,

וְלָכֵן הָיָה רַבָּה מַחֲזִיק עַצְמוֹ כְּבֵינוֹנִי, אַף דְּלַא פָסִיק פּוּמֵיהּ מִגִּירְסָא

and his desire was in [studying] G‑d’s Torah day and night, with a craving, desire, and longing,

וּבְתוֹרַת ה' חֶפְצוֹ יוֹמָם וָלַיְלָה, בַּחֲפִיצָה וַחֲשִׁיקָה וּתְשׁוּקָה

his soul yearning for G‑d with overwhelming love, such as that experienced during the recitation of the Shema and the Amidah.

וְנֶפֶשׁ שׁוֹקֵקָה לַה' בְּאַהֲבָה רַבָּה כְּבִשְׁעַת קְרִיאַת שְׁמַע וּתְפִלָּה, –

During prayer, as mentioned above, the beinoni’s heart is aroused to a love of G‑d so passionate that he does not feel the evil of his animal soul at all. Rabbah, however, experienced this arousal of love not only during prayer but throughout the day. Therefore, his animal soul was always dormant and he never desired mundane matters.

It was therefore possible for him to consider himself a beinoni, for he appeared in his own eyes as a beinoni who prays all day, i.e., a beinoni who throughout the day retains the level attained during prayer,

וְנִדְמֶה בְעֵינָיו – כְּבֵינוֹנִי הַמִּתְפַּלֵּל כָּל הַיּוֹם, –

as, indeed, our Sages have said, “Would that a man pray the whole day long!”11

וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "הַלְוַאי שֶׁיִּתְפַּלֵּל אָדָם כָּל הַיּוֹם כּוּלּוֹ": –

Such a beinoni is constantly ablaze with the love of G‑d, and consequently his desire for evil is always dormant, as explained. Therefore, the absence of any evil desires did not conclusively prove to Rabbah that he was a tzaddik; it was still possible for him to maintain that he was a beinoni—a beinoni “who prays all day long.”

What emerges from all that has been said is that even during prayer, when the beinoni succeeds in arousing his love of G‑d and rendering the evil dormant, his divine soul has merely prevailed over his animal soul but has not vanquished it, for which reason it is possible for this state to cease after prayer. Therefore, the beinoni’s level of divine service is not considered truthful when compared to the service of the tzaddik, for “truth” implies continuity and consistency.

The Alter Rebbe goes on to explain that nevertheless, the beinoni’s love—relative to his standing—is considered a true form of service.

Now, this aforementioned love attained by beinonim at the time of prayer by virtue of the temporary preponderance of the divine soul over the animal soul, etc.,

וְהִנֵּה, מִדַּת אַהֲבָה זוֹ, הָאֲמוּרָה בְּבֵינוֹנִים, בִּשְׁעַת הַתְּפִלָּה, עַל יְדֵי הִתְגַּבְּרוּת הַנֶּפֶשׁ הָאֱלֹהִית כוּ',

when compared to the standard of the tzaddikim who serve G‑d in perfect truth (“in the truest manner of truth”), [this love] is not called “true service” at all,

הִנֵּה לְגַבֵּי מַדְרֵגַת הַצַּדִּיקִים עוֹבְדֵי ה' בֶּאֱמֶת לַאֲמִיתּוֹ, אֵין בְּחִינַת אַהֲבָה זוֹ נִקְרֵאת בְּשֵׁם "עֲבוֹדַת אֱמֶת" כְּלָל,

since it passes and disappears after prayer,

מֵאַחַר שֶׁחוֹלֶפֶת וְעוֹבֶרֶת אַחַר הַתְּפִלָּה,

whereas it is written, “The language (lit., ‘the lip’) of truth shall be established forever, but the tongue of falsehood is only momentary.”12

וּכְתִיב: "שְׂפַת אֱמֶת תִּכּוֹן לָעַד, וְעַד אַרְגִּיעָה לְשׁוֹן שָׁקֶר".

Thus, the term “truth” refers to something immutable; the temporary and passing are not considered “true.” The same applies here as well: Since the beinoni’s love of G‑d is felt only during prayer and disappears afterward, it does not measure up to the “truest” sense of truth—the perfect truth attained by tzaddikim.

Nevertheless, in relation to the rank of the beinoni, [this level of love] is regarded as a truly perfect service in terms of their level of truth, i.e., the level of beinonim,

וְאַף־עַל־פִּי־כֵן, לְגַבֵּי מַדְרֵגַת הַבֵּינוֹנִים – נִקְרֵאת "עֲבוֹדָה תַמָּה" בֶּאֱמֶת לַאֲמִיתּוֹ שֶׁלָּהֶם,

in each man relative to his standing in the category of the beinonim (for, as mentioned earlier, the rank of beinoni is subdivided into many levels).

אִישׁ אִישׁ כְּפִי מַדְרֵגָתוֹ בְּמַדְרֵגַת הַבֵּינוֹנִים,

Their love, too, which they possess [only] during prayer, I term, “The language of truth [which] shall be established forever,” i.e., their love is true and permanent, though manifest only during prayer,

וַהֲרֵינִי קוֹרֵא בְּאַהֲבָתָם שֶׁבִּתְפִלָּתָם גַּם כֵּן "שְׂפַת אֱמֶת תִּכּוֹן לָעַד",

since their divine soul has the power to reawaken this love constantly, whenever it gathers strength during prayer, day after day,

הוֹאִיל וּבְכֹחַ נַפְשָׁם הָאֱלֹהִית לַחֲזוֹר וּלְעוֹרֵר בְּחִינַת אַהֲבָה זוֹ לְעוֹלָם, בְּהִתְגַּבְּרוּתָהּ בִּשְׁעַת הַתְּפִלָּה מִדֵּי יוֹם בְּיוֹם,

by means of the spiritual preparation appropriate to each soul’s quality and rank. The higher the level of the soul, the less preparation it requires to awaken its love of G‑d. Regardless, every soul has the capacity to arouse its love of G‑d during prayer.

עַל יְדֵי הֲכָנָה הָרְאוּיָה לְכָל נֶפֶשׁ כְּפִי עֶרְכָּהּ וּמַדְרֵגָתָהּ.

The beinoni’s love of G‑d is thus constant, since it is either in an active, revealed state or is in potentia and can be revealed at any moment throughout the day (for, as mentioned earlier, every beinoni has the potential to attain the level of “praying the whole day long”).

One difficulty yet remains: How is it possible for the same level of service to be considered untrue by the standards of tzaddikim and true with regard to beinonim? Is truth not absolute?

This matter is now explained as follows:

The quality of truth is to be found on every level. In each, truth means the essence and core of that level, i.e., truth is defined as that which agrees with the essence of that particular level where it is measured.

Since this is so in all the myriad levels of the spiritual worlds, from the very highest to the very lowest, and since the lowest levels are incomparable to the highest, how can it be said that the lower grades possess truth? We must say, therefore, that the term “truth” is relative to the level on which it is found, that each grade has its own core of truth. Things are true if they agree with [the essence of] their own level and untrue if they do not; they need not agree with a higher level to be considered “true.”

In the Alter Rebbe’s words:

Truth is the attribute of Jacob, as the verse states: “You give truth to Jacob,”13 who is called14 “the middle bolt which secures everything from end to end,”15 just as the middle bolt in the Tabernacle secured and bolted together all the boards by passing through them all.

כִּי הִנֵּה, מִדַּת אֱמֶת הִיא מִדָּתוֹ שֶׁל יַעֲקֹב, הַנִּקְרָא: "בְּרִיחַ הַתִּיכוֹן הַמַּבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה" –

In spiritual terms, this means that the attribute of truth passes from the highest gradations and levels to the end (i.e., lowest) of all grades.

מֵרוּם הַמַּעֲלוֹת וּמַדְרֵגוֹת עַד סוֹף כָּל דַּרְגִּין,

In each gradation and level, it passes through the central point of that particular level,

וּבְכָל מַעֲלָה וּמַדְרֵגָה מַבְרִיחַ תּוֹךְ נְקוּדָּה הָאֶמְצָעִית,

which is, i.e., which then becomes the point and quality (i.e., the standard) of [that level’s] attribute of truth.

שֶׁהִיא נְקוּדַּת וּבְחִינַת מִדַּת אֱמֶת שֶׁלָּהּ.

Proof is now given that each grade has its own standard of truth, as it were:

The attribute of truth is an unbounded inheritance; it has no upper limit [as it extends] to the highest levels,

וּמִדַּת אֱמֶת הִיא "נַחֲלָה בְּלִי מְצָרִים", וְאֵין לָהּ שִׁיעוּר לְמַעְלָה עַד רוּם הַמַּעֲלוֹת,

and all lower gradations and levels are as nothing compared with those superior to them.

וְכָל מַעֲלוֹת וּמַדְרֵגוֹת שֶׁלְּמַטָּה, הֵם כְּאַיִן לְגַבֵּי מַעֲלוֹת וּמַדְרֵגוֹת שֶׁלְּמַעְלָה מֵהֶן

If, then, truth is found on all levels despite their disparity, we must conclude that the standard of truth on each level is relative to the core of that level.

In support for his statement that the lower levels and grades are incomparable to the higher ones, the Alter Rebbe cites:

As is known to the students of the Kabbalah, the quality that is the “head and intellect”—the highest level—within lower grades is inferior to the “soles” and “feet”—the very lowest level—within the higher grades,

[כַּיָּדוּעַ לְיוֹדְעֵי חֵן, שֶׁבְּחִינַת רֹאשׁ וּמוֹחִין שֶׁל מַדְרֵגוֹת תַּחְתּוֹנוֹת הֵן לְמַטָּה מִבְּחִינַת עֲקֵבַיִים וְרַגְלֵי מַדְרֵגוֹת עֶלְיוֹנוֹת מֵהֶן,

as our Sages say, “The feet of the chayyot surpass all those levels lower than them, including the highest degree within those lower levels.”16)

וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "רַגְלֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן"]:

The attribute of truth, then, is measured according to the standards of each level. We may thus conclude that the divine service of beinonim is considered “true” service relative to their level, although when compared with the service of tzaddikim, it is not considered “true,” since it passes after prayer.