B"H
Tevet 16, 5766 * January 16, 2006
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L E S S O N S I N T A N Y A
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Today's Lesson:
Likutei Amarim
(Middle of Chapter Twelve)
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The Alter Rebbe explains:
Nevertheless, he is not deemed a tzaddik at all. For this dominance
that the light of the divine soul has over the darkness and folly of
the kelipah of the animal soul, which is automatically dispelled, is
limited to the divine soul's aforementioned three garments - [ONLY in
thought, speech and action does the divine soul of the Beinoni
dominate his animal soul], but the essence and core of the divine soul
does not dominate the essence and core of the [animal soul deriving
from the] kelipah.
For in the Beinoni, the essence and core of the animal soul
originating in kelipah, which is lodged in the left part of the
heart, remains undisturbed [not displaced by the divine soul] after
prayer, when the burning love of G-d is no longer in a revealed state
in the right part of his heart, [as it was during prayer when the love
glowed openly and was palpably felt there]; rather, [the love (after prayer) is only on the inside] - his heart
is inlaid with hidden love, meaning that love which is natural to the
divine soul, [not the revealed love born of meditation that the
Beinoni experiences during the prayer, but a natural, hidden love of
G-d], as will be discussed further [in chapter 18 - that in the heart
of every Jew lies hidden a natural love of G-d].
Then [after prayer, when the love of G-d is no longer revealed in
the heart of the Beinoni], it is possible for the folly of the
"wicked fool" [i.e., the animal soul] to reveal itself in the left
part of the heart, craving all physical matters of this world, whether
permitted [except that they should be desired and used as means of
serving G-d, whereas at this time the Beinoni craves them for their
own sake, for the pleasure they provide] or whether prohibited, G-d
forbid, as though he had never prayed.
[His craving is limited] only [in that] in the case of [a craving
for] a prohibited matter, it does not enter his mind to transgress
in actual practice, G-d forbid. But thoughts of sin, which are [in
certain respects - as explained in the previous chapter] "more
heinous than actual sin," can manage to rise to his mind, and to
distract him from Torah and divine service, as our Sages say, (8)
"There are three sins so difficult to avoid that no man is safe from
[transgressing], daily: thoughts of sin, [lack of] concentration in
prayer... [and slanderous gossip]"; [thus the Beinoni is included in
the generalization that "no man" avoids thoughts of sin].
Footnotes:
8. Bava Batra 164b.
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