Tanya Yomi · Zionism & Modern Israel · Standard

Tanya, Part IV; Iggeret HaKodesh 29:22

StandardZionism & Modern IsraelNovember 14, 2025

Hook

This passage from Rabbi Schneur Zalman of Liadi's Tanya offers a profound and intricate vision of divine will, human existence, and the sacred duty of Torah study. It grapples with the very nature of our connection to the Infinite, the role of commandments in bridging the human and divine, and the singular importance of Halakha – Jewish law – in this cosmic endeavor. For us, in the context of Zionism and the modern State of Israel, this text presents not just a theological framework, but a potent lens through which to understand our collective responsibility, our aspirations, and the enduring quest for a meaningful, divinely-aligned existence. The hope it names is the possibility of perfect attunement with the Divine Will, a state achieved through diligent observance and intellectual engagement with Torah. The dilemma lies in the immense chasm between the Infinite and the finite, and the challenge of bridging it with our limited human capacity.

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Text Snapshot

“The will of the Supreme One, blessed is He, is vested in the 613 commandments of the Torah… Metaphorically speaking, they are as the hollow pillars which encompass and garb man’s nefesh, 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. And by means of this garment they are able to behold the “pleasantness of the L–rd,” and the tzachtzachot… Now, the will of the Supreme One, blessed is He, vested in the 613 commandments of the Written Torah, is hidden and covered, secreted and concealed. It is manifest only in the Oral Torah. For example, the precept of tefillin… until the Oral Torah explicates… And the beginning of the verse—“Heed my son the instruction of your father”—refers to the Written Torah… which derives from the supreme chochmah which is called “father.” Now this is the meaning of “A woman of valor is the crown of her husband.” For the Oral Torah is termed the “woman of valor” who gives birth to and raises many valiant hosts… The halachot, therefore, are referred to as “crown,” and “crown of the Torah,” and “Whoever studies halachot is assured of life in the World to Come,” by investing his nefesh, ruach, and neshamah in the the will of the Supreme One, blessed is He…”

Context

Date

This segment is from the Tanya, specifically Iggeret HaKodesh (The Holy Epistle) 29:22, written by Rabbi Schneur Zalman of Liadi. The Tanya was compiled and published in stages, with its final compilation generally placed in the early 19th century (circa 1814). This period marks the height of Hasidism's development and its increasing influence within Jewish intellectual and spiritual life.

Actor

Rabbi Schneur Zalman of Liadi (1745-1812), also known as the Alter Rebbe, was the founder of the Chabad-Lubavitch branch of Hasidism. He was a prolific author, a profound mystic, and a central figure in shaping Hasidic thought, making complex Kabbalistic ideas accessible to a wider audience. His Tanya is considered a foundational text of Chabad philosophy, exploring the nature of the soul, God's immanence, and the path to spiritual fulfillment.

Aim

Rabbi Schneur Zalman's aim in this passage is multifaceted. He seeks to:

Explain the profound spiritual significance of Halakha (Jewish law): By connecting Halakha to the "will of the Supreme One" and the "crown of the Torah," he elevates its status beyond mere legalistic observance.
Illustrate the relationship between the Written and Oral Torah: He argues that the Oral Torah is crucial for unlocking the hidden meaning and practical application of the Written Torah, likening it to a mother bringing forth the concealed potential of the father's seed.
Describe the mechanism of spiritual ascent: He posits that fulfilling commandments acts as "garments" or "pillars" that allow the soul to connect with the Divine, enabling apprehension of God's presence and will.
Emphasize the importance of engaging with Halakha for eternal life: The assurance of "life in the World to Come" is directly linked to investing one's soul in the understanding and observance of Halakha.
Provide a framework for understanding divine immanence and transcendence: The text attempts to reconcile the infinite nature of God with the finite human capacity to apprehend Him, using the concept of divine "garments" and "lights."

Two Readings

Reading 1: The Covenantal Imperative – Embracing the Divine Will through Halakha

This reading centers on the profound covenantal relationship between God and Israel, as understood through the lens of Halakha. The text asserts that God's "will" is not an abstract concept but is concretely embodied in the 613 commandments of the Torah, supplemented by rabbinic enactments. These commandments, far from being arbitrary rules, are presented as the very "pillars" and "garments" through which the human soul can connect with the Divine. The Tanya argues that the Written Torah, while containing the divine blueprint, is often veiled and abstract. It is the Oral Torah, the tradition of interpretation and explication, that reveals the practical application and inner meaning of these commandments. This oral tradition, personified as the "woman of valor," is essential for bringing the divine will from concealment to manifestation.

From this perspective, the study and observance of Halakha become the primary means by which an individual, and by extension the people of Israel, fulfills their covenantal obligations. The text emphasizes that even seemingly simple acts of observance, or the study of law, are pathways to spiritual elevation. The "assurance of life in the World to Come" is not a reward for passive faith but an active consequence of engaging with and embodying the Divine Will through Halakha. The distinction between the Written and Oral Torah, and the latter's role in clarifying the former, highlights a dynamic, evolving relationship with the divine imperative. It underscores that true adherence to the covenant requires not just textual knowledge but also the tradition of interpretation and application that breathes life into the commandments. The metaphor of the "woman of valor" giving birth to "worlds" (olamot) of halachot powerfully illustrates the generative and life-giving nature of the Oral Torah in actualizing God's will in the world. This reading sees the collective adherence to Halakha as the very essence of Jewish peoplehood, a continuous act of covenantal renewal and spiritual ascent.

Reading 2: The Existential Quest – Garbing the Soul in Divine Light for Ultimate Apprehension

This reading shifts focus from the covenantal imperative to the existential quest for apprehending the Infinite. The Tanya grapples with a fundamental theological paradox: how can a finite human soul, composed of nefesh, ruach, and neshamah, possibly experience or comprehend the infinite, unapproachable light of God (En Sof)? The text explains that direct apprehension would annihilate the soul, likening it to a flame in a torch. Therefore, God, in His infinite mercy, provides "garments" – emanations of His light, contracted and refined through various levels – that allow the soul to experience His presence without ceasing to exist.

The commandments, particularly those elaborated through the Oral Torah, are understood as these divine "garments." They are the means by which the soul, through its actions, thoughts, and speech, can become clothed in the Divine Will. This process of "garbing" is not merely about fulfilling external obligations; it is about aligning the soul's inner faculties – intellect, will, and emotion – with the Divine essence. The pursuit of Halakha, therefore, becomes an existential discipline, a method for transforming the self and preparing the soul to receive the higher spiritual lights. The text argues that Halakha, derived from the "Supreme Will," is the most direct conduit to this Divine essence. The emphasis on the Oral Torah's role in revealing the detailed application of commandments suggests that the journey to God is not just about abstract ideals but about meticulous engagement with the practicalities of divine instruction. This reading highlights the transformative power of engaging with the divine will, viewing Halakha as the key to unlocking higher spiritual states and achieving a profound, albeit mediated, apprehension of God's "pleasantness" and ultimate reality. It frames the study of Halakha as a lifelong process of self-perfection, essential for the soul's ultimate union with the Divine.

Civic Move

The Dialogue of Interpretation: Bridging Divisions through Shared Study

The Tanya's profound emphasis on the Oral Torah as the explicator and manifestation of the Written Torah's divine will offers a powerful model for navigating the complex and often divisive landscape of modern Jewish life, particularly within the context of the State of Israel. The tension between the abstract divine blueprint (Written Torah) and its practical, ever-evolving application (Oral Torah) mirrors many of the debates and challenges we face today. Different streams of Jewish thought often emphasize one aspect over the other, leading to disagreements about the nature of Jewish practice, identity, and even sovereignty.

Therefore, the civic move I propose is to establish and actively participate in inter-denominational and cross-communal study circles focused on halakhic interpretation. These circles would not aim to arrive at a single, unified halakhic ruling, but rather to foster a deeper understanding of the process of halakhic development as described by the Tanya.

Here's how this would work in practice:

The "Written Torah" Foundation: Each session would begin with a foundational text from the Written Torah – a verse or passage that has halakhic implications. For instance, the commandment regarding Shabbat rest (Exodus 20:10) or the laws of kashrut (Deuteronomy 14:3-20).
The "Oral Torah" Exploration: The core of the session would involve engaging with the Oral Torah – the Mishnah, Talmud, Midrash, and subsequent commentaries – that unpacks and applies these Written Torah mandates. Crucially, this would involve studying the methods of interpretation employed by different rabbinic authorities and traditions. We would examine how various schools of thought arrived at their conclusions, highlighting the logic, the textual basis, and the underlying principles that guided their decisions.
Focus on the "Woman of Valor": The emphasis would be on understanding the "woman of valor" – the tradition of interpretation – not as a static artifact, but as a living, generative force. We would explore how the Oral Torah "gives birth to and raises many valiant hosts" of halachot, acknowledging that interpretation is a dynamic process. This would involve studying instances where different interpretations arose, the reasons behind them, and the impact they had on Jewish practice.
Bridging "Father" and "Mother": The Tanya's metaphor of the Written Torah as "father" (chochmah) and the Oral Torah as "mother" is key. Our study circles would aim to understand how these two aspects are intrinsically linked, with the Oral Torah illuminating, clarifying, and actualizing the potential inherent in the Written Torah. We would seek to understand how the "will of the Supreme One" is revealed through this interplay, and how different approaches to this revelation lead to diverse, yet potentially legitimate, expressions of Jewish observance.
Civic Application in Israel: In the context of Israel, such study circles could serve as vital bridges between secular and religious Israelis, between different religious denominations (Orthodox, Conservative, Reform, Reconstructionist), and between various segments of the Orthodox community itself.
- For Secular Israelis: It offers an accessible entry point into understanding the depth and richness of Jewish tradition, not as a rigid imposition, but as a complex interpretive endeavor. This can foster a greater appreciation for the historical and spiritual underpinnings of Jewish life and law.
- For Religious Denominations: It creates a space for mutual respect and learning, moving beyond adversarial positions to understand the shared roots of their practices and beliefs, even where disagreements exist. It can foster a sense of common peoplehood united by a shared heritage, even with diverse interpretations.
- Within the Religious Community: It can help to destigmatize differences in halakhic observance and interpretation by fostering an understanding of the historical and intellectual processes that led to these divergences. It can highlight the shared commitment to God's will, even when the paths to expressing it differ.

This civic move is not about enforcing uniformity but about fostering a culture of respectful dialogue and shared learning. By engaging with the very mechanism the Tanya describes for accessing the Divine Will – the rigorous, deeply traditional, yet inherently interpretive nature of the Oral Torah – we can begin to mend the rifts within our people. It is an act of hope, grounded in historical literacy, that by understanding how we arrive at our understanding of divine imperatives, we can build stronger bridges of peoplehood and responsibility for our collective future. This approach acknowledges the complexity of the text and its relevance to the complex realities of building a shared life in the modern State of Israel.

Takeaway

Rabbi Schneur Zalman's Tanya offers us a profound framework for understanding Jewish life not as a static set of rules, but as a dynamic, divinely-ordained process of connection. The "will of the Supreme One," he teaches, is not a distant abstract but is intimately woven into the fabric of our existence through the mitzvot (commandments). The Written Torah lays the foundation, but it is the Oral Torah, the tradition of interpretation and application, that breathes life into these divine imperatives, making them accessible and actionable. This tradition, likened to a "woman of valor," is the generative force that allows us to "garb" our souls in the Divine Will, enabling us to ascend and apprehend God's presence.

For us, living in the era of modern Israel, this understanding has immense implications. It means that our collective endeavor to build and sustain the Jewish state is not merely a political or historical act, but a spiritual one. The challenges we face, the debates we engage in, the very process of defining our national and religious identity – these are all arenas where the principles outlined in the Tanya can guide us. By recognizing the critical role of interpretation, by valuing the traditions that have shaped us, and by committing to the ongoing dialogue between the foundational texts and their living application, we can strengthen our peoplehood. Our responsibility lies in engaging with this sacred heritage with honesty, with an open heart, and with a future-minded commitment to learning, dialogue, and repair, ensuring that our actions align with the enduring, evolving will of the Divine.

Citations

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