Tanya, Part IV; Iggeret HaKodesh 29:19

Hook

This passage from Rabbi Schneur Zalman of Liadi's Tanya grapples with a profound paradox: how can finite human beings connect with the infinite Divine? It speaks of "garments" for the soul, a cosmic hierarchy of light and contraction, and the vital role of mitzvot (commandments) in bridging this chasm. For those of us who care deeply about the Jewish people and the State of Israel, this text offers a powerful lens through which to understand our collective journey – our striving for spiritual fulfillment, our responsibility to one another, and the enduring quest to manifest Divine will in the world. It invites us to consider how our actions, our learning, and our very existence are designed to connect us to something infinitely larger than ourselves, and how this connection is not merely an abstract theological concept, but a tangible, transformative force.

Text Snapshot

“A woman of valor is the crown (atarah) of her husband….” In the Gemara… it is stated: “He who makes use of the crown, passes away… this applies to one who makes use of a person who can repeat halachot, the crown (keter) of the Torah…. It was taught in the academy of Elijah: whoever studies halachot is assured….”

…every person of Israel needs to be reincarnated many times until he has fulfilled all 613 commandments of the Torah in thought, speech, and action. This is in order to complete the garments of his soul and to correct them… to garb all the 613 aspects and powers in one’s soul, so that “Not one of them shall be lacking.”

The commandments, metaphorically speaking, are as the pillars that stand from the peak of rungs, i.e., the will of the Supreme One, blessed is He, to this material world. Metaphorically speaking, they are as the hollow pillars which encompass and garb man’s neshamah, or ruach, or nefesh, when he fulfils the commandments. By way of these pillars his nefesh, ruach, and neshamah ascend to the peak of rungs to be bound up in the bundle of life with the L–rd, that is, to be bound up and vested in the light of keter, the will of the Supreme One, blessed is He.

Context

### Date

The Tanya, particularly Iggeret HaKodesh (The Holy Epistle) 29, was written by Rabbi Schneur Zalman of Liadi in the late 18th and early 19th centuries, a period of immense upheaval and transformation for Jewish communities in Eastern Europe.

### Actor

Rabbi Schneur Zalman of Liadi (1745-1812), the founder of Chabad Hasidism and the author of Sefer HaTanya. He was a towering intellectual and spiritual figure, deeply engaged with both the mystical traditions of Kabbalah and the practical observance of Jewish law.

### Aim

The primary aim of this epistle, and indeed the Tanya as a whole, is to provide a profound, accessible framework for understanding the nature of the soul, its connection to the Divine, and the practical means by which individuals can achieve spiritual closeness. It seeks to demystify complex Kabbalistic concepts, making them relevant to the daily lives and spiritual aspirations of ordinary Jews.

Two Readings

### Reading 1: The Covenantal Imperative of Fulfillment

This reading emphasizes the Tanya's deeply covenantal perspective, viewing Jewish existence as an ongoing, reciprocal relationship between the Divine and the people of Israel. The "garments of the soul" and the "613 commandments" are not abstract ideals but concrete expressions of this covenant. The text posits that each Jew is tasked with embodying all facets of Divine will, a cosmic project requiring the meticulous observance of every mitzvah in thought, speech, and action. This is not merely a personal endeavor but a collective responsibility, as each individual's fulfillment contributes to the spiritual perfection of the entire people. The emphasis on halachot (Jewish law) as the "crown of the Torah" highlights the crucial role of structured observance in realizing this covenantal relationship. The Oral Torah, in this view, is the vital interpretive key that unlocks the will of God embedded in the Written Torah, ensuring that the covenant remains alive and applicable across generations. The connection to the Land of Israel and the establishment of a Jewish polity, while not explicit in this specific passage, resonates deeply with this covenantal framework. The aspiration for collective spiritual perfection inherently calls for a physical and political space where such an endeavor can be fully realized, a space where the "pillars" of Divine will can stand firmly in the material world, and where the people of Israel can fully embody their covenantal obligations.

### Reading 2: The Spiritual Architecture of Connection

This reading focuses on the Tanya's intricate exploration of the soul's architecture and its yearning for connection with the Infinite (En Sof). The text describes a sophisticated system of "garments" – divine emanations that allow the soul to apprehend the Divine light without being extinguished. The commandments, particularly the halachot elucidated by the Oral Torah, are presented as the essential "pillars" or conduits that channel this Divine will from its sublime source to the material realm. This perspective emphasizes the intellectual and existential challenge of bridging the infinite and the finite. The "woman of valor" who gives birth to "worlds" (the halachot) represents the active, generative force of Jewish tradition, making the Divine accessible and comprehensible. This reading highlights the inherent delight and fulfillment found in this process of connection. The "pleasantness of the L-rd" is not a distant abstract but a palpable experience accessible through the meticulous fulfillment of commandments, which clothe the soul and enable it to ascend. In the context of modern Israel, this reading suggests that the very act of building and sustaining a Jewish state is a profound act of spiritual architecture, a tangible manifestation of Divine will, creating the conditions for Jewish peoplehood to flourish and for the collective soul to engage in its ongoing journey of connection and fulfillment. The challenges and complexities of building such a state are seen not as impediments but as integral to the process of spiritual refinement and the realization of the covenant.

Civic Move

### Engage with the "Pillars of the Covenant" Dialogue

Given the profound insights into the nature of Divine will and its embodiment in commandments, we can initiate a dialogue focused on understanding and strengthening the "pillars of the covenant" within contemporary Israeli society. This move centers on fostering a deeper appreciation for the multi-faceted nature of Jewish observance and its role in national life.

Action: Organize a series of public forums or educational workshops across Israel, titled "Pillars of the Covenant: Halakha, Peoplehood, and the Future of Israel." These events would bring together diverse voices – religious leaders from various streams, secular intellectuals, social activists, and community organizers – to discuss the practical implications of halakha in shaping a just and compassionate society.

Specifics:

• Focus on the Oral Torah's Role: Dedicate sessions to exploring how the Oral Torah, as described in the Tanya, continues to provide a framework for interpreting and applying Divine will to contemporary challenges. This could involve discussions on specific areas of halakha relevant to modern life, such as social justice, environmental responsibility, and intergroup relations.
• Bridge Divides through Shared Responsibility: Emphasize the Tanya's concept of collective responsibility for fulfilling all 613 commandments. This can foster a sense of shared purpose, encouraging dialogue about how different segments of Israeli society can contribute to this collective endeavor, even if their approaches to observance differ.
• Connect to National Identity: Explore how the commitment to the covenant, as expressed through halakha, can strengthen Israeli national identity and provide a unifying spiritual and ethical foundation for the state. This involves moving beyond divisive interpretations and focusing on the shared values and aspirations that emerge from the tradition.
• Promote Learning and Understanding: Encourage the development of accessible educational materials and initiatives that explain the richness and depth of Jewish tradition to a broad audience, fostering informed engagement and reducing misconceptions.

This civic move is not about imposing religious observance, but about fostering a shared understanding of the ethical and spiritual underpinnings of Jewish peoplehood, as illuminated by the Tanya. It acknowledges the inherent complexities and tensions within Israeli society but aims to build bridges through a common language of responsibility and a shared commitment to the enduring "pillars of the covenant." By engaging with these profound concepts, we can deepen our collective connection to our heritage and strengthen the foundations of Israel's future.

Takeaway

The Tanya reveals that our deepest yearnings for connection are met not through abstract contemplation alone, but through the tangible act of fulfilling Divine will, clothed in the wisdom of the Oral Torah. For us, as inheritors of this tradition and participants in the ongoing project of the Jewish people, this means recognizing that every act of learning, every observance, and every effort to build a just society in Israel is a participation in this cosmic endeavor. It is through these "pillars" – our actions, our learning, our shared responsibility – that we garb our souls, connect to the Divine, and contribute to the unfolding destiny of our people.

Citations

• Proverbs 11:4: https://www.sefaria.org/Proverbs.11.4
• Megillah 28b: https://www.sefaria.org/Megillah.28b
• Avot 1:13: https://www.sefaria.org/Avot.1.13
• Menachot 99b: https://www.sefaria.org/Menachot.99b
• Arizal: https://www.sefaria.org/Arizal
• Iggeret HaKodesh 5, note 103: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.5
• Iggeret HaKodesh 7, note 37: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.7
• Iggeret HaKodesh 3, note 5: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.3
• Isaiah 34:16: https://www.sefaria.org/Isaiah.34.16
• Zohar II:210a-b: https://www.sefaria.org/Zohar.II.210a
• Zohar II:229a-b: https://www.sefaria.org/Zohar.II.229a
• Nefesh, Ruach, Neshamah: https://www.sefaria.org/Tanya%2C_Part_I%3B_Chapter_7
• Iggeret HaKodesh 5, note 53: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.5
• Idra Rabbah: https://www.sefaria.org/Zohar.III.128b
• Iggeret HaKodesh 20, note 74: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.20
• Daniel 7:9: https://www.sefaria.org/Daniel.7.9
• Ecclesiastes 11:7: https://www.sefaria.org/Ecclesiastes.11.7
• Psalms 27:4: https://www.sefaria.org/Psalms.27.4
• Isaiah 58:14: https://www.sefaria.org/Isaiah.58.14
• Isaiah 11: https://www.sefaria.org/Isaiah.11
• Isaiah 5:13: https://www.sefaria.org/Isaiah.5.13
• Zohar II:210b: https://www.sefaria.org/Zohar.II.210b
• Exodus 24:18: https://www.sefaria.org/Exodus.24.18
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• Chagigah 12a: https://www.sefaria.org/Chagigah.12a
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• Zohar II:148b: https://www.sefaria.org/Zohar.II.148b
• Iggeret HaKodesh 27, notes 33 and 34: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.27
• Zohar I:123b: https://www.sefaria.org/Zohar.I.123b
• Zohar III:128b: https://www.sefaria.org/Zohar.III.128b
• Zohar III:288a: https://www.sefaria.org/Zohar.III.288a
• Genesis 23:15: https://www.sefaria.org/Genesis.23.15
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• Mikdash Melech: https://www.sefaria.org/Mikdash_Melech
• Iggeret HaKodesh 22, note 60: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.22
• Berachot 31b: https://www.sefaria.org/Berachot.31b
• Mechilta and Tanchuma on Exodus 19:18: https://www.sefaria.org/Mechilta_d%27Rabbi_Yishmael.Exodus.19.18
• Iggeret HaKodesh 15, beginning and notes: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.15
• Zohar II:158a: https://www.sefaria.org/Zohar.II.158a
• Iggeret HaKodesh 5: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.5
• Zohar II:85a: https://www.sefaria.org/Zohar.II.85a
• Iggeret HaKodesh 19, note 35: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.19
• Masechet Atzilut: https://www.sefaria.org/Masechet_Atzilut
• R. Shem Tov ibn Shem Tov, Sefer Haemunot 4:7: https://www.sefaria.org/Sefer_Haemunot.4.7
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• Shiur Komah, ch. 93: https://www.sefaria.org/Shiur_Komah
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• Etz Chaim 23:1, 2: https://www.sefaria.org/Etz_Chaim.23.1
• Etz Chaim 25:5: https://www.sefaria.org/Etz_Chaim.25.5
• Iggeret HaKodesh 17, note 27: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.17
• Sanhedrin 65a: https://www.sefaria.org/Sanhedrin.65a
• Eruvin 22a: https://www.sefaria.org/Eruvin.22a
• Etz Chaim 26:1: https://www.sefaria.org/Etz_Chaim.26.1
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• I Samuel 25:29: https://www.sefaria.org/I_Samuel.25.29
• Likkutei Torah, Shelach 51d: https://www.sefaria.org/Likkutei_Torah.Shelach.51d
• Tanya, Part I, ch. 23: https://www.sefaria.org/Tanya%2C_Part_I%3B_Chapter_23
• Iggeret HaKodesh 20, note 36: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.20
• Deuteronomy 13:1: https://www.sefaria.org/Deuteronomy.13.1
• Maimonides, Hilchot Yesodei HaTorah 9:1: https://www.sefaria.org/Mishneh_Torah%2C_Yesodei_HaTorah.9.1
• Zohar Pekudei 229b: https://www.sefaria.org/Zohar.II.229b
• Zohar II:210b: https://www.sefaria.org/Zohar.II.210b
• Iggeret HaKodesh 12, note 17: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.12
• Sanhedrin 65a: https://www.sefaria.org/Sanhedrin.65a
• Berachot 20b: https://www.sefaria.org/Berachot.20b
• Mishneh Torah, Hilchot Talmud Torah 2:12: https://www.sefaria.org/Mishneh_Torah%2C_Talmud_Torah.2.12
• Eruvin 54a: https://www.sefaria.org/Eruvin.54a
• Iggeret HaKodesh 25, note 61: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.25
• Tanya, Part I, ch. 38: https://www.sefaria.org/Tanya%2C_Part_I%3B_Chapter_38
• Deuteronomy 6:8: https://www.sefaria.org/Deuteronomy.6.8
• Exodus 20:10: https://www.sefaria.org/Exodus.20.10
• Deuteronomy 5:14: https://www.sefaria.org/Deuteronomy.5.14
• Mishnah, Shabbat 7:2: https://www.sefaria.org/Shabbat.7.2
• Proverbs 1:8: https://www.sefaria.org/Proverbs.1.8
• Zohar II:276b: https://www.sefaria.org/Zohar.II.276b
• Zohar II:238b: https://www.sefaria.org/Zohar.II.238b
• Zohar II:85a: https://www.sefaria.org/Zohar.II.85a
• Midrash Mishlei 1:8: https://www.sefaria.org/Midrash_Mishlei.1.8
• Zohar III:93a: https://www.sefaria.org/Zohar.III.93a
• Niddah 31a: https://www.sefaria.org/Niddah.31a
• Song of Songs 6:8: https://www.sefaria.org/Song_of_Songs.6.8
• Tikkunei Zohar, Introduction 14b: https://www.sefaria.org/Tikkunei_Zohar.Introduction.14b
• Iggeret HaKodesh 15, note 9: https://www.sefaria.org/Tanya%2C_Iggeret_HaKodesh.15