Tanya, Part I; Likkutei Amarim, Compiler's Foreword 9

Sugya Map

• Issue: The necessity and nature of written, accessible spiritual guidance in contrast to oral transmission, particularly concerning the individual's comprehension of Torah and Divine service.
• Nafka Mina(s):
  • The efficacy of written texts for spiritual growth, especially for those with less sophisticated intellects or those experiencing spiritual confusion.
  • The challenge of translating abstract spiritual truths, particularly concerning the inner life (awe, love), into universally understandable language.
  • The role of the communal scholar in bridging understanding gaps for those who struggle with written texts.
  • The author's self-perception as a "compiler" and the nature of the Likkutei Amarim as a curated collection addressing practical spiritual needs.
  • The sanctity of the text and the prohibition against unauthorized reproduction.
• Primary Sources:
  • Berachot 58a
  • Numbers 27:18
  • Deuteronomy 29:28
  • Eruvin 13b
  • Proverbs 31:23
  • Zohar III:73a, I:103a-b
  • Temurah 16a
  • Proverbs 29:13
  • Jeremiah 31:33
  • Isaiah 11:9
  • Deuteronomy 27:17
  • Shevuot 36a
  • Kiddushin 6a

Text Snapshot

Behold, it is known as a saying current among people—all our faithful—that listening to words of moral advice is not the same as seeing and reading them in books. For the reader reads after his own manner and mind and according to his mental grasp and comprehension at that particular time. Hence, if his intelligence and mind are confused and wander about in darkness in G–d’s service, he finds difficulty in seeing the beneficial light that is concealed in books, even though the light is pleasant to the eyes and [brings] a healing to the soul. Apart from this, the books on piety, which stem from human intelligence, certainly have not the same appeal for all people, for not all intellects and minds are alike, and the intellect of one man is not affected and excited by what affects [and excites] the intellect of another. Compare with what our Rabbis, of blessed memory, have said with reference to the blessing of the “Wise One in secrets” (חכם הרזים) upon beholding 600,000 Jews, because their minds are dissimilar from one another, and so on. As also Rabbi Moses ben Nachman, of blessed memory, [explains the reason for this blessing] in Milchamot, elaborating on the commentary of the Sifrei concerning Joshua, who is described as “a man in whom there is spirit,” “who can meet the spirit of each and every one,” and so on.

• Dikduk/Leshon Nuance: The phrase "after his own manner and mind" (לפי דרכו ושכלו) highlights the subjective engagement with text. The juxtaposition of "confused and wander about in darkness" (הולך בחשכה ומשתבש) with the "beneficial light" (אור הישר) concealed within books establishes the core problem: obscured accessibility of spiritual truth. The explicit mention of "human intelligence" (שכל אנושי) for certain "books on piety" (ספרי מוסר) subtly contrasts with the divine provenance of the Torah itself, a distinction elaborated upon later. The reference to Berachot 58a and Rashi/Ramban on Numbers 27:18 (ish asher ruach bo) underscores the Chazalic understanding of diverse intellectual capacities, a foundational concept for the author's project.

Readings

Rambam: Mishneh Torah, Hilchot Yesodei HaTorah 7:1-2

1. It is a positive commandment of the Torah to love the Lord your God, to fear Him, and to cleave to Him. And these are the ways to love Him and fear Him: By contemplating His commandments and His works, as it is said, "Observe, and do all these commandments" (Deuteronomy 11:22). And by contemplating His pure wisdom, as it is said, "And it is your life" (Deuteronomy 30:20). And when a person contemplates these things, he will immediately love Him and fear Him and be drawn to know Him. And he will be aroused to contemplate the things that will draw him near to Him and distance him from the vanity that separates him from Him.
2. The love of God, which is commanded, is to love Him with all your soul, and with all your possessions, and with all your desires, and to cleave to Him. And the fear of God is to fear Him with all your soul, and with all your possessions, and with all your desires, and to cleave to Him. And the cleaving to Him is to do His commandments with all your heart and soul. And all these matters depend on knowledge and comprehension.

The Rambam, in his foundational Mishneh Torah, lays out the core commandments of loving and fearing God. Crucially, he links these abstract emotional and volitional states directly to knowledge and comprehension (דעת והשגה). The path to this love and fear is through contemplation of God's commandments and wisdom. This contemplation, he states, arouses (יעורר) the individual, leading them to draw near to God and distance themselves from vanity. This emphasis on intellectual engagement as the prerequisite for affective and volitional connection is a critical precursor to the Tanya's project. The Rambam’s formulation implies that understanding is not merely a passive reception but an active catalyst for spiritual devotion. His statement that "all these matters depend on knowledge and comprehension" directly addresses the problem the Tanya's compiler identifies: that without proper comprehension, the light remains concealed, and the arousal is not achieved. The Mishneh Torah presents an ideal of intellectual engagement with God, while the Tanya grapples with the practical implementation of this ideal across varied intellectual landscapes.

Sefer HaChinuch: Mitzvah 430 (Love of God)

And the root of this commandment [to love God] is to know that He is the Creator of all things, and that He has dominion over all the creatures, and that all the happenings in the world, whether good or bad, are from Him, and that He is the cause of all causes. And when a person considers this matter deeply in his heart, and understands with his intellect that all the existence and all the good comes from Him, and that He is the source of all life, he will surely love Him and praise Him and desire to draw close to Him. And the Sages, of blessed memory, said: "What is the way to love Him?" Rabbi Eliezer said: "Let him make Him beloved to you." And Rabbi Yehoshua said: "Let him make His commandments beloved to you." And the meaning of this is that when a person does the commandments with joy and with pleasantness, and he sees the good that comes from them, he will love the Master of the commandments. And the primary way to love Him is to know Him, and to contemplate His great deeds, and to understand His wisdom, and to see His mighty power, and from this understanding and contemplation will sprout the love and the fear.

The Sefer HaChinuch, in explaining the commandment to love God (Mitzvah 430), echoes the Rambam’s emphasis on knowledge as the foundation. It articulates that "the root of this commandment is to know" (ושורש מצוה זו הוא לדעת). The Chinuch outlines a process: deep consideration of God as Creator and sustainer, leading to an understanding of His providence, which in turn sprouts (יצמחו) love and fear. This metaphor of sprouting suggests a natural, organic growth stemming from intellectual apprehension. The Chinuch further elaborates on the Rabbinic debate between Rabbi Eliezer and Rabbi Yehoshua regarding making God or His commandments beloved. It then synthesizes this by stating that when one performs commandments with joy and sees their positive outcomes, they will love the Master of the commandments. However, it firmly reiterates that "the primary way to love Him is to know Him" (והעיקר בזה הוא לדעת אותו). This reinforces the notion that intellectual engagement with God's attributes and actions is the indispensable prerequisite for genuine love and devotion. The Tanya's compiler, by presenting a work that aims to illuminate these very divine deeds and wisdoms in a way that can be grasped, is essentially trying to cultivate the soil for this "sprouting" of love and fear in the hearts of his readers, acknowledging that the capacity for this intellectual apprehension varies.

Ramban: Commentary on Deuteronomy 6:5 ("And you shall love the Lord your God...")

And know that the commandment of loving God, may He be exalted, is a commandment of the heart, and it is impossible to force a heart to love something. Rather, it is acquired through contemplation and through remembering His great kindnesses and His wondrous deeds, and through recognizing His true essence, which is beyond comprehension. And when a person contemplates these things, his soul will cleave to Him, and he will love Him with a great love. This is what the Sages meant when they said, "What is the way to love Him? Rabbi Eliezer said: 'Let him make Him beloved to you.'" And the meaning of this is that he should contemplate His great kindnesses and His wondrous deeds, and that he should remember them, and through this he will come to love Him. And Rabbi Yehoshua said: "Let him make His commandments beloved to you." And the meaning of this is that he should perform His commandments with joy and with pleasure, and when he sees the good that comes from them, he will love the Master of the commandments. And the primary way is to know Him, as we have said.

The Ramban, in his commentary on Shema, offers a nuanced perspective on the commandment of loving God. He stresses that it is fundamentally a "commandment of the heart" (מצות הלב), implying it cannot be coerced. Instead, love is acquired (נקנית) through contemplation of God's kindnesses, wondrous deeds, and recognition of His essence (which, he notes, is beyond full comprehension). This contemplation naturally leads to the soul cleaving to God, resulting in great love. The Ramban then unpacks the same Rabbinic debate cited by the Chinuch, interpreting Rabbi Eliezer's statement as a call for intellectual engagement with God's attributes and actions, and Rabbi Yehoshua's as the experiential result of performing mitzvot with joy. Critically, the Ramban agrees with the Chinuch that "the primary way is to know Him" (והעיקר הוא לדעת אותו). This aligns perfectly with the Tanya's premise: the Likkutei Amarim aims to facilitate this "knowing" and "contemplation" by presenting spiritual concepts in a way that can be grasped, thereby enabling the acquisition of love and fear. The Ramban’s acknowledgment of the incomprehensibility of God's essence also implicitly validates the Tanya's approach of breaking down complex ideas into digestible parts, acknowledging that full comprehension of God is impossible, but striving for a deeper understanding within human capacity is the directive.

Rashi: Commentary on Deuteronomy 29:28 ("...to us and to our children...")

"...to us and to our children forever": Said Rabbi Yitzchak: "When Israel sinned, the Holy One, blessed be He, said: 'Who will go and bring them back?' He said to Moses: 'Go and bring them back.' Moses said: 'I am afraid that they will not listen to me.' Then the Holy One, blessed be He, said: 'I will go and bring them back.' He said: 'Master of the Universe, You are angry, and You are going to them, and they will not listen to You.' He said to Moses: 'What shall I do?' Moses said: 'Let them be accounted to me and to my children as if they had heard it.' And it is said: 'But with us here today, all who are here standing before the Lord our God, and also those who are not here with us today.'" (Deut. 29:14-15). And this is what is written: "The secret things belong to the Lord our God, but the revealed things belong to us and to our children forever, that we may do all the words of this Torah." (Deut. 29:29).

Rashi, in his commentary on Deuteronomy 29:28, delves into the understanding of divine revelation and its transmission. He recounts a midrashic narrative where Moses intercedes for Israel, proposing that the revealed laws be accounted to him and his descendants as if they had heard them directly. This leads into the verse distinguishing between "secret things" (הנסתרות) which belong to God, and "revealed things" (הנגלות) which belong to us and our children. This distinction is pivotal for the Tanya's argument. The "revealed things" are those that can be acted upon and understood, forming the basis for the performance of Torah mitzvot. The "secret things," conversely, represent the deeper, more esoteric realms of understanding, the inner workings of the soul, and the nature of God's hidden providence – precisely the areas the Tanya aims to illuminate. Rashi's commentary highlights the communal responsibility for understanding and enacting the revealed Torah, while implicitly acknowledging a divinely guarded realm of deeper truths. The Tanya's compiler positions his work as a bridge, making accessible some of these "secret things" (or at least their implications for the inner life) through accessible discourse, thus enabling individuals to better perform the "revealed things" with greater intention and understanding.

Ibn Ezra: Commentary on Deuteronomy 29:28

"The secret things belong to the Lord our God..." (29:29). Said R. Saadia Gaon: "This is a great principle. For there are those who say that the soul is renewed after death, and there are those who say it is not. And concerning this, the Torah does not speak explicitly." And also concerning the creation of the world, and the nature of the angels, and the like, which are not necessary for man's deeds. And the Sages said: "Do not ponder what is hidden from you." (Avot 4:15). And the revealed things are those which are necessary for man to do, and by which he will be rewarded or punished.

The Ibn Ezra, in his commentary on the same passage in Deuteronomy, offers a more philosophical interpretation, referencing R. Saadia Gaon. He explicitly defines "secret things" (הנסתרות) as those matters "not necessary for man's deeds" (שאינן צריכות למעשה האדם), such as the nature of the soul's renewal after death or the specifics of angelic existence. This contrasts sharply with the "revealed things" (הנגלות) which are "necessary for man to do" (שהן צריכות לו למעשה) and upon which reward and punishment are based. The Ibn Ezra’s view is more pragmatic, limiting divine revelation to the practical requirements of halakha. He aligns with the Sages in Avot (4:15) advising against pondering the hidden. This perspective presents a potential tension with the Tanya's aim. While the Tanya acknowledges the revealed laws, its very essence is to delve into the "secret things" of the soul's workings and the inner dimensions of Divine service, which the Ibn Ezra might deem unnecessary or even forbidden to ponder. The compiler of the Tanya, however, would argue that understanding these "secrets" is necessary for truly performing the revealed commandments with the proper intent and inner state, thus making them indirectly relevant to "man's deeds."

Friction

The compiler of Likkutei Amarim presents a compelling argument for the necessity of accessible written guidance, positing that the subjective nature of individual comprehension (לפי דרכו ושכלו) hinders the assimilation of spiritual wisdom, especially when minds are "confused and wander about in darkness." He contrasts this with the ideal of textual clarity, which, even when derived from the highest sources like Midrashim and the Torah itself, often requires individual recognition of one's "place in the Torah." This is further complicated by the inherent diversity of human intellects, exemplified by the blessing Baruch Shehakol Bara Lichvodo (Praise to the One Who created everything for His glory) acknowledging the 600,000 souls, each with a unique mind, as referenced in Berachot 58a and elaborated by Ramban.

The core of the friction lies in the compiler's apparent tension between the divine, unified nature of Torah and God, and the fragmented, individualistic reception of its wisdom. He states, "the Torah and the Holy One, blessed is He, are one and the same, and all the 600,000 general [souls] of Israel... are thus bound up with the Torah, and the Torah binds them to the Holy One." Yet, immediately following this unity, he laments, "nevertheless not every person is privileged to recognize his individual place in the Torah." This creates a significant challenge: if Torah is intrinsically unified with God and all souls are inherently bound to it, why the widespread difficulty in recognizing one's place?

Kushya:

The compiler asserts the absolute unity of God and Torah, and the inherent connection of every Israelite soul to both. He cites the Zohar (III:73a) to support this profound oneness. However, he then immediately pivots to the practical reality that "not every person is privileged to recognize his individual place in the Torah." If the bond is intrinsic and the Torah is one with God, this inability to recognize one's place seems to contradict the premise of unity. How can an individual soul be fundamentally bound to the Torah if it cannot discern its specific role or engagement within that Torah? This suggests either a flaw in the premise of inherent unity, or a profound disconnect between the spiritual ideal and the human experience, which the compiler's work seeks to bridge. The difficulty in recognition implies a veil or a distortion that impedes this inherent connection, thus creating a paradox: the unity is absolute, yet its perception and internalization are deeply fractured.

Terutz (Two Approaches):

Approach 1: The Veil of the Kelipot and the Need for Illumination.

The compiler's assertion of unity, while absolute on a metaphysical level, is predicated on the soul's unhindered connection to its divine source. The difficulty in recognizing one's place in Torah stems from the spiritual impediments—the kelipot (husks) and the limitations imposed by the material world and the lower faculties of the soul (the Nefesh haBehamit). These impediments obscure the light of the Torah, which, while eternally present and unified, requires receptivity to be perceived. The compiler's project, therefore, is not about creating a new connection but about clearing the obstructions that prevent the existing, inherent connection from being recognized.

The Likkutei Amarim, as "Selected Discourses," aims to provide the necessary "light" and "healing to the soul" that the compiler describes. By offering explanations and insights that resonate with different intellectual capacities, the compiler is essentially performing a service of illumination, allowing the individual to see the "beneficial light that is concealed in books." The Berachot 58a reference regarding diverse minds isn't just about acknowledging difference; it's about recognizing that the same divine light will be perceived differently, and sometimes not at all, by minds clouded by external influences or internal confusion. The compiler's act of compilation and dissemination is thus an act of spiritual surgery, removing the veils and making the inherent unity discernible on an individual level. The Tanya itself, in its subsequent parts, will delve deeply into the mechanics of these impediments and the methods for their removal, thereby resolving the friction by positing a divine unity that is nonetheless subject to individual perception due to the fallen state of the world and the human psyche.

Approach 2: The Hierarchy of Revelation and the Role of the Mashpia.

A second approach to resolving this friction lies in understanding the hierarchical nature of spiritual transmission and the function of the mashpia (spiritual influence/teacher). While the Torah is one with God, its transmission and internalization occur through various levels. The compiler acknowledges this by stating, "some of [these discourses] are hinted to the wise, in the sacred epistles of our teachers... some of them I have heard from their saintly mouth." This indicates that direct access to the deepest truths is not universal but mediated.

The compiler, in presenting himself as a "compiler," is acting as a conduit, a mashpia of sorts, who has synthesized wisdom from higher sources (midrashim, Zohar, teachers) into a form accessible to a broader audience. The difficulty in recognizing one's place in Torah arises not from a lack of inherent connection but from the inability of the individual to ascend the necessary spiritual ladders of understanding without guidance. The statement "not every person is privileged to recognize his individual place" can be interpreted as "not every person is privileged to attain this recognition independently." The Likkutei Amarim is designed to provide this privilege, offering a textual surrogate for oral instruction and personal guidance. The compiler is not suggesting that the unity is broken, but that the path to perceiving and internalizing that unity is varied and often requires assistance. The compiler's work, therefore, serves as a crucial textual tool for this mediated spiritual ascent, enabling individuals to achieve a degree of recognition that they might otherwise be unable to attain on their own. This acknowledges the inherent unity while validating the practical need for accessible instruction.

Intertext

Maimonides, Guide for the Perplexed, Part III, Chapter 54 (On the purpose of the Law)

I shall now explain the purpose of the Law, which is its ultimate aim and the benefit derived from it. Know that the Law aims at two things: the perfection of the soul and the preservation of the species. The perfection of the soul is achieved through the attainment of correct opinions and true notions concerning God, may He be exalted, and concerning His creation. The preservation of the species is achieved through the regulation of the actions and the customs of men, so that their mutual relations should be orderly and their lives regulated.

...

It is not the purpose of the Law to make men philosophers, nor to make them learn the sciences. Its purpose is to cure the soul of its ignorance, and to implant in it true notions, and to guide the actions. Hence, the Law has taken pains to make man know God, may He be exalted, and to know His will and to worship Him.

Maimonides, in his Guide for the Perplexed, articulates a dual purpose for the Torah: the "perfection of the soul" through "correct opinions and true notions concerning God," and the "preservation of the species" through regulation of actions. The former, the perfection of the soul, is achieved through "attainment of correct opinions and true notions." This aligns directly with the compiler's concern that individuals struggle to grasp the "beneficial light" concealed in books, hindering their spiritual growth. The compiler’s Likkutei Amarim can be seen as a practical application of Maimonides' first principle. While Maimonides emphasizes the intellectual attainment of true notions, the compiler addresses the accessibility of these notions. He recognizes that not everyone possesses the intellectual capacity or the spiritual clarity to independently attain these "correct opinions." Therefore, his work aims to provide the necessary "healing to the soul" by making these notions understandable, thereby facilitating the "perfection of the soul" that Maimonides posits as a primary goal of the Law. The compiler’s project is thus a pedagogical extension of the philosophical underpinnings of Perush HaMitzvot (explanation of the commandments), aiming to equip individuals with the internal knowledge necessary for genuine service.

Shulchan Aruch, Orach Chayim 60:5 (On the recitation of Shema)

And one should recite Shema with great concentration (בכוונה רבה), and with awe and fear of Heaven. And if one did not have concentration, he should review the laws of Shema, and through reviewing the laws, concentration will come to him.

The Shulchan Aruch, in the laws of Shema, provides a practical heuristic for achieving kavanah (concentration). It states that if one lacks concentration, they should "review the laws of Shema, and through reviewing the laws, concentration will come to him." This halachic principle directly mirrors the compiler's assertion in the Tanya’s foreword. The compiler notes that individuals struggle to find the "beneficial light" within texts when their "intelligence and mind are confused." The Shulchan Aruch offers a practical solution: engaging with the laws (which are the revealed aspects of the divine will) as a means to achieve the necessary kavanah (an internal state of awe and fear). This implies that understanding the structure, reasoning, and implications of the commandments can lead to the desired spiritual state. The compiler of the Tanya takes this principle a step further by presenting a collection of discourses that, while not strictly halachic in the Shulchan Aruch's sense, are designed to illuminate the underlying principles and inner workings of Divine service. By making these "selected discourses" accessible, the compiler aims to achieve the same outcome as the Shulchan Aruch: facilitating the internal state required for proper performance of mitzvot, in this case, by clarifying the spiritual realities that inform that performance, thus enabling the individual to achieve kavanah in all aspects of their service to God.

Psak/Practice

The compiler's foreword, while not a psak din in the traditional sense of a specific legal ruling, establishes crucial meta-halachic heuristics for engaging with religious texts and spiritual guidance. The central directive is that the accessibility and individual comprehension of spiritual wisdom are paramount.

1. The Primacy of Accessible Guidance: The compiler implicitly rules against a system of spiritual transmission that relies solely on elite, esoteric knowledge or requires innate intellectual genius. The very act of compiling and disseminating the Likkutei Amarim is a declaration that spiritual wisdom, even that derived from the highest sources, must be made available and comprehensible to the general faithful. This suggests that when faced with a choice between a profound but obscure teaching and a simpler but understandable one that conveys a similar essential truth, preference should be given to the latter, especially for the average individual.

2. The Role of the Communal Scholar: The instruction, "let him discuss his problem with the foremost scholars of his town, and they will elucidate it for him," establishes a clear role for community leaders and learned individuals. They are not merely arbiters of halakha but are tasked with bridging the understanding gap, making the wisdom of the Likkutei Amarim (and by extension, other spiritual texts) accessible to those who struggle. This implies a communal responsibility to ensure spiritual literacy and understanding.

3. The Sanctity of the Text and the Prohibition of Unauthorized Duplication: The stern warning against unauthorized printing, invoking the verse "Cursed be he who removes his neighbor's landmark," functions as a halachic prohibition. This "landmark" refers to the integrity and authorized dissemination of the spiritual text. It implies that the form and transmission of sacred and foundational works are themselves subject to divine law, safeguarding their purity and intended reach. This has practical implications for the dissemination of religious literature, emphasizing the importance of authorized editions and respecting intellectual/spiritual copyright, as it were.

Takeaway

The inherent unity of Torah and God demands individual recognition, necessitating accessible spiritual guidance tailored to diverse intellects. The compiler's project, therefore, is not mere compilation but a vital act of illumination, empowering each soul to perceive its inherent connection to the Divine.