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A 71–72, 83–84; and feelings/ Aaron, 100 emotions, 64–69, 84–85; and the Abraham, 20, 100, 128, 273 intellect/brain, 74, 84–85, 86–89; Abraham of Kalisk, Rabbi, xx and the love that is “very near to Akiva, Rabbi, 281, 284–285 you,”83–86, 94–97; and the obser- Amalek, 95 vance of the commandments, 86; Amidah prayer, 262, 296 and service to God, 83–89; and Animal soul: and the beinoni’s nature, Torah study, 83; and transgres- xxii, 5, 7–8, 11–12; the divine soul’s sions, 89–90 strength over, 11–12; the perpetual Beinoni’s nature: the animal soul in, struggle between the divine soul xxii, 5, 7–8, 11–12; becoming a and, xxii–xxiii, 4–22; task of ruling tzaddik, 40–42; the beinoni and over, 60; and the tzaddik, 9, 12–13 the rasha, 7–8, 26, 27; beinoni as Asiyah, 78–79, 101 rank attainable by all, 25–26; Atzilut (“proximity” or “emanation”), and the binah-gevurah connection, 78–79, 99, 297 11–12; and cultivation of pleasure/ Avodah (“service” or “work”), 54, 297 delight in God, 37–40; the divine Avodah zarah (“idolatry”), 220–221, soul in, 5–6, 8, 11–12; dual nature 297. See also Idolatry and the interaction between Ayin, 11, 148–149, 297–298 natures, xxii, 4–13; and evil, 5, 6–9, 10–11, 12, 13, 26, 31, 36–40; and B false humility, 14; and hatred of Baal Shem Tov, 213, 298; on conceal- evil, 26, 31, 36–40; and love of ment of God’s countenance, 181; God, 9–10, 13, 16, 18–19, 64–69, and evil, 221–222, 280; as founder 71–79, 83–89; and the oath of the of Hasidism, xiv; on God as like a soul, 33–42; and the oath to be a person’s shadow, 39; on humility, tzaddik, 33–42; and the perpetual false humility, 14; and sin and struggle between the animal soul repentance,COPYRIGHTED 248–249; and Torah and MATERIAL divine soul, xxii–xxiii, 4–22; and study, 204 prayer, 16, 17; Rabbah and, 13–15; Balaam, 128, 222 and service to God, 16–22, 27, Baruch of Mezhibuzh, Rabbi, xx 32; and transgressions against Beinoni’s love of God, 9–10, 13, 16, God, 27–31; and truth, 16–22 18–19, 64–69, 71–79; and actions/ Beinoni’s service to God, 43–56, 57–80; deeds, 86–87; and awe/fear of God, as active, ongoing service, 46, 48;

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354 INDEX

active service (deeds), 70–80; aware- constriction and the passage from ness and feeling in, 60–61; the chokhmah to binah, 180; defining, beinoni who is not serving God, 105–107; and the exile of the 49–56, 59–60, 72–73; the beinoni Shekhinah, 131–135; and faith, 109, who is serving God, 48–49, 60–80; 110; and the hidden love in the souls and the beinoni’s love of God, of all Jews, 103–107, 113, 125–126, 83–89; changing from one who 129–141, 144; and the intellect, is not/to one is serving God, 54–56; 105–106; and the Jew’s decision that and desire/yearning for love of he belongs to God, 104, 113; and God, 64–69; and emotions, 60–61, the light of the Ein Sof, 103, 107, 64–69, 74–76, 95; and the four cate- 125; and self-nullification, 125–126; gories of people, 32–33, 45–56; free and three lines of Sefirot, 11–12; and choice and the beinoni’s boundaries, wisdom, 129 67–68; and gevurah, 48; and the Commandments (mitzvot), perfor- intellect, 62–64, 65–66, 70–80, 95; mance of, 193–198, 209–210, and natural stumbling blocks, 257–262; and divine concealment/ 94–96; perfect service, 55–56, 62; divine revelation, 256–258; and the and perseverance, 45; and routine, eternal connection between divine 54–55; and sexual desire, 50; and and human, 258–261; and the spiritual techniques for achieving human body as the soul’s garment, faith, 93–94; and task of ruling over 195–197; and the human body as the animal soul, 60; and Torah vehicle of God’s will, 197–198; as study, 62, 73; “true service,”16–22; inner garments of God’s will, and the tzaddik’s service, 46–48; the 195–197; and love and fear/awe, “very near thing,”83–86, 94–97 73–79; and unification of divine Bergson, Henri, 138–139 will and human will, 257–262 Beriah, 78–79 Concealment: and the commandments, Binah, 300; as attribute of mind 256–258; of the divine countenance (ChaBaD), 151, 153, 155; the in creation, 169–173, 176, 180–182; binah-gevurah connection, 11–12; and divine speech, 169–173, 176, and chokhmah, 11, 105–106, 180; 180–182 constriction and the passage from Connecting to God’s will: and charity, chokhmah to, 180 254; the choice each Jew makes, Brain. See Intellect 29, 236, 241, 244–245, 246–247, 250–255, 260–261, 264–265; and C disconnection caused by transgres- Chabad Hasidism, xiii, 300–301; and sions, 216–241; eternal nature of R. Schneur Zalman, xiii–xiv, xviii–xxi; the connection, 258–261; and every and the Tanya’s method, 12, 97–98 Jew’s hidden love of God, 28–30, Chaim of Tzanz, Rabbi, 206 245–246, 265; and prayer, 253; Chasidim, 11 and self-sacrifice, 29, 236, 241, Chessed (“loving-kindness”), 11, 20, 301 244–245, 246–247, 250–255, Chokhmah, 301; as attribute of mind 260–261, 264–265; self-sacrifice (ChaBaD), 151, 153, 155; and binah, and desire to do good, 252–255; and 11, 105–106, 180; character of, service to God, 254–256; through 125–126; constriction and, 180; performance of the command- bindex.qxd 7/14/05 9:00 PM Page 355

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ments, 193–198, 209–210, 256–262; 220–224, 227–232, 238, 240–241; through Torah study, 198–215, 253, and the tzaddik, 12–13, 34. See also 259–261. See also Transgressions Kelipot; Sitra achra Constriction: and creation of kelipot and sitra achra, 181, 182–187; and F the passage from chokhmah to Fear: the beinoni’s awe/fear of God, binah, 180; speech metaphor and 71–72, 83–84; love and fear/awe the constriction of the original in the intellect, 71–79; and perfor- thought, 177–180, 181 mance of the commandments, 73–79; that is contained in love, D 139; and Torah study, 212–215; Daat, 11, 302; as attribute of mind and wisdom, 212–215 (ChaBaD), 151, 153, 155; and Sefirot, 11–12 G Daniel, 208, 232 Gamliel, Rabban, 37 David, King, 6, 100 Gan Eden (“paradise”), 123, 304 Dinim (“judgments”), 12, 302 Gaon of Vilna, xvii, xviii, 15 Dov Ber of Mezherich, Rabbi (Maggid Garments of the soul: and the com- of Mezherich), xiv, xvii, 128 mandments, 195–197; deed as outer garment, 151; faculty of speech as E middle garment, 151–153; the Echad (“One”), 146–147 human body as, 195–197; and the Ein Sof, 303; chokhmah and light of, other attributes of the soul, 151; 103, 107, 125; divine speech and thought as inner garment, 151–153 concealment of, in creation, Gevurah, 11–12, 20, 305; and the 169–173, 176, 180–182; Torah beinoni’s service to God, 48; the and light of, 211–212 binah-gevurah connection, 11–12 Ein Yaakov, 108 God and creation, 146–150, 157; divine Elokim, 48, 173 speech and concealment of the Estherman, Rabbi Shmuel Grunem, 33 divine countenance in creation, Etz Chayyim (“the Tree of Life”), 119, 169–173, 176, 180–182; and peaks 303–304 of separation, 188 Evil: and the beinoni’s nature, 5, 6–9, Godly soul (divine soul) and the 10–11, 12, 13, 26, 31, 36–40; con- beinoni’s nature, xxii; in the brain/ striction of the divine light and cre- mind, 5–6, 8; and the perpetual ation of, 181, 182–187; and the exile struggle between the animal soul of the Shekhinah, 185; God’s cre- and, xxii–xxiii, 4–22; strength over ation of, 183–185; hatred of, 12–13, the animal soul, 11–12 26, 31, 36–40; and the hidden good, Good Jew of Neustadt, 206 280–282; kelipot and the powers of, Govrin, Rabbi Moshe, 15–16 220–225; and other animals of the Guide to the Perplexed (Maimonides), created world, 230–232; as parasite, 201 129–130, 229–230; and the physical world, 224–225; and sadness, H 291–292; and suffering, 280–290; Halakhah, 199–200, 305. See also Torah and transgressions/sins, 89–90, study bindex.qxd 7/14/05 9:00 PM Page 356

356 INDEX

Hasidism: approach and innovation of, 277–278, 290; suffering, 278–294; xiii; early disputes over Chabad sys- suffering and the hidden good, tem, xx; the 19th of Kiev and devel- 280–282; suffering as gift, 283–289; opment of, xix–xx; opponents of, understanding the meaning of xviii, xix; spread of, xiii. See also evil/suffering, 280–290 Chabad Hasidism Hebrew alphabet, 200 I Hidden love in every Jew, 96–114, Ibbur (“pregnancy”), 40–41, 65, 308 115–141, 143–144; and the body Idolatry: and arrogance/haughtiness, and the soul (as contradictory), 186–187; Jewish character and 118–119, 122; and chokhmah, repulsion from, 140–141, 144–146, 103–107, 113, 125–126, 129–141, 157; and kelipot, 130, 145–146, 144; and connecting to God’s will, 186–187, 220, 223–224; and sitra 28–30, 245–246, 265; and the exile achra, 186–187; transgressions as, of the Shekhinah, 131–135; faith and 30, 145–146, 220, 223–224, 233, 241 knowledge/intellect, 107–112; holi- Iggeret ha-Teshuvah, 27–28, 237, 238, ness and self-nullification, 130; and 254 the holy spark passed from parents Intellect: and active service of God to children, 101–102, 105; as inheri- (deeds), 70–80; and the beinoni’s tance from the Patriarchs, 98–100; love of God, 74, 84–85, 86–89; Jewish identity and the first two and the beinoni’s service to God, commandments, 140–141, 157; and 62–64, 65–66, 70–80, 95; and the Jew’s decision to belong to God, chokhmah, 105–106; the divine 29, 69, 100–101, 111–114, 135–139; soul in, 5–6, 8; and faith, 107–112; the Jew’s self/egotism and kelipah love and fear/awe in, 71–79; the and sitra achra, 126–130; love and mind and ChaBaD, 151, 153, 155; fear, 139; origin and essence of, transformation of intellectual expe- 98–101; and sanctity, 102; and self- rience into emotional experience, 95. sacrifice, 29, 111–114, 245–246, 265; See also Speech metaphor (human and transgressions/sins, 29–30, thought and human speech) 131–134; and the yearning to unite Isaac, 20, 100 with God, 66–67, 119–125 Isaiah, 27, 64, 259 Hitbonenut (“contemplation”), 12, 306 Israel of Plotsk, Rabbi, xviii Hod (“splendor” or “glory”), 11, 307 Issachar Dov of Lubavich, Rabbi, xviii Human behavior and the work of the soul, 266–294; divine communica- J tion through suffering, 286–290; Jacob, 19–20, 100, 273 indolence and sluggishness, 269; Jacob and Esau, 10 joy and sadness, 273–274, 276–277, Jewish identity, qualities of, 144–146; 294; sadness, uses of, 270–276; sad- cleaving to God, 140–141, 144–146, ness and evil, 291–292; sadness and 157; repulsion from idolatry, the exile of the Shekhinah, 275–276; 140–141, 144–146, 157. See also sadness and the Midnight Prayer, Hidden love in every Jew 275–276; sadness and the soul, Job, 32 269–277, 294; sadness arising from Joseph, 100 alowly spiritual state, 290–294; Joy: and sadness, 273–274, 276–277, serving God with joy and gladness, 294; serving God with, 277–278, 290 bindex.qxd 7/14/05 9:00 PM Page 357

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K righteous, 200; image of the Patri- Kelipot, 310; constriction of the divine archs as the chariot, 99; on Proverbs light and creation of, 181, 182–183; (the wise man and fool), 285; story damage done to holiness by, 129–130; of the two nations in Rebecca’s difference between holiness and, womb, 10 128–129; and exile of the Shekhinah, Mind, three attributes of, 151, 153, 155. 89–90, 223; and idolatry, 130, See also Intellect 145–146, 186–187, 220, 223–224; Mishneh Torah, 17 insatiability of, 127–128; and the Mitnagdim (“opponents”), xix, 316–317 Jew’s self/egotism, 126–130; as para- Mitzvot, 317. See also Commandments site, 129–130, 229–230; and the (mitzvot), performance of physical world, 224–225; and Moses, 100 the powers of evil, 220–225; and the Mussar literature, xiv, xxi, 317–318 self/ego, 126–128; sin and free will, N 230–231; transgressions/sins and the realm of, 89–90, 220–224, Nachman of Bratslav, Rabbi, 230, 227–230, 238, 240–241 256, 285 Keter Shem Tov, 14 Nachmanides, 163, 200 Kiddush levanah, 275, 311 Nachum Ish Gam Zu, 281 Kotzk Hasidism, 19 Nature, as term, 121–122 Kotzker Rebbe, 19 Nefesh (“soul”), 101, 318; and cleaving Kuzzari, 110–111 to God/service of God, 66, 69; and elements that bridge thought and L speech, 153, 160; and the hidden Leidah (“birth”), 65, 312 love in every Jew, 101–102; and the Levi Yitzchak, Rabbi, of Berditchev, 21 human soul’s yearning to unite with Love. See Beinoni’s love of God; Hidden God, 120; and the letters of thought, love in every Jew 153; and transgressions, 90 Lubavitcher Rebbe. See Schneerson, Neshamot (“souls”), 76–77, 318; and the Rabbi Menachem Mendel hidden love in every Jew, 101, 102; Luria, Rabbi Isaac, 274, 277 and the human soul’s yearning to Luzzatto, Rabbi Moses Chaim, 273 unite with God, 120; and transgres- sions, 90 M Netzach (“victory” or “eternity”), 11, Maggid of Dubno, 15 318–319 Maggid of Mezherich, xiv, xvii, 128 Mah (nothingness), 14, 106 O Maimonides, 17, 20–21, 201, 249 Orenstein, Rabbi Yaakov, 51 Malkhut (“kingship”), 101, 103, 313–314 Mashbi’im, 33 P Meizels, Rabbi Berish, 279–280 Pardes (“orchard”), 201, 321 Menachem Mendel of Vitebsk, Rabbi, Patriarchs as the Chariot, 99–100, 198 xviii, 249 Peaks of separation, 188 Merkavah (“chariot”), 197, 315–316 Pentateuch, 200–201 Midnight Prayer, 275–276, 316 Perek Shirah, 231 Midrash, 316; on creation, 147; on Prayer: the beinoni’s experience of, 16, halakhic study and souls of the 17; and connecting to God’s will, bindex.qxd 7/14/05 9:00 PM Page 358

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209–210, 253; sadness and the Self-nullification: and chokhmah, Midnight Prayer, 275–276; and self- 125–126; and holiness, 130, sacrifice, 253; the Shema prayer, 13, 187–188; and humility, 14; and 146–147; Torah study and the pur- mah, 14, 106; and the Patriarchs pose of, 209–210 as chariot of the Shekhinah, 99 Pri ha-Aretz (Rabbi Menachem Mendel Self-sacrifice: and charity, 254; and the of Vitebsk), 249 choice each Jew makes, 29, 111–114, Proverbs, 285 236, 241, 244–247, 250–255, 260–261, 264–265; and desire to do good, R 252–255; and hidden love in every Rabbah, 13–15, 322 Jew, 29, 111–114, 245–246, 265; and Rasha, 322; the beinoni and, 7–8, 26, 27; prayer, 253; and rational thought, and the cycle of transgression, 88; 123–125; and refusal to sin/trans- the oath not to be, 36, 42 gress, 29–30, 246–247, 250–252, Rashi, 152 264–265; and service to God, The Rav’s Shulchan Aruch, xiv, xvii 254–256; and Torah study, 253 Rebbe of Kotzk, 107 Sha’ar haYichud v’haEmunah (second Rebecca, 10 part of the Tanya), 149, 163 Resha’im, 32 Shekhinah, 324; the Patriarchs as char- Re’umah, 14 iot of, 99; revelation of, 167 Ruach (“soul”), 101, 323; and cleaving Shekhinah, exile of: and the broken to God/service of God, 66, 69; heart, 89–90; and chokhmah, and the human soul’s yearning to 131–135; and evil, 185; and the unite with God, 120; and transgres- hidden love in every Jew, 131–135; sions, 90 and kelipot, 89–90, 223; and sad- ness, 275–276; and transgressions, S 89–90, 223 Sabbath prohibitions, 233–235 Shema prayer, 13, 146–147, 325 Sadness, 269–277; and evil, 291–292; Shmuel Munkes, Reb, 48 and the exile of the Shekhinah, Shulchan Aruch (The Code of Jewish 275–276; and honest reckoning, Law), xvii, 68, 325 292–294; and joy, 273–274, 276–277, Sins. See Transgressions 294; and a lowly spiritual state, Sitra achra, 326; constriction of the 290–294; and the Midnight Prayer, divine light and creation of, 181, 275–276; positive/appropriate uses 182–186; the difference between of, 270–276 holiness and, 128–129; and idolatry, Schneersohn, Rabbi Josef Yitzhak (the 186–187; and the Jew’s self/egotism, previous Lubavitcher Rebbe), xxiv 126–130; transgressions/sins as con- Schneerson, Rabbi Menachem Mendel, nection to, 220–221, 239, 240–241. 40, 344, 345, 346, 347 See also Kelipot Sefirot, 323; and the binah-gevurah Song of Songs, 69 connection, 11–12; and distinctions Speech metaphor (divine speech and between Jewish souls, 33; and the human speech), 158–173, 177, holy spark passed from parents to 188–189; and anthropomorphic children, 101–102; three bolts/lines biblical expressions, 161–163; of, 11–12, 20; and truth, 19–20 aspects common to both human bindex.qxd 7/14/05 9:00 PM Page 359

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and divine speech, 161–162; con- Suffering, 278–294; divine communica- striction and creation of kelipot tion through, 286–290; as gift, and sitra achra, 181, 182–187; con- 283–289; and the hidden good, striction and the passage from 280–282; understanding the mean- chokhmah to binah, 180; and con- ing of, 280–290 striction of the original thought, 177–180, 181; and differences T between human speech and Talmid chakham (“Torah scholar”), 100 thought, 160, 166–167; and dis- Tamid, 263 tance between God and creation, Tanya: audience for, xv, xxi; author of, 176; divine speech and conceal- xiii–xiv, xvii–xxiv, 100, 111, ment of the divine countenance, 123–125, 128–129; beinoni as focus 169–173, 176, 180–182; divine of, xiv, xxiii; message and innova- speech and human thought (inner tion of, xiii–xv, xxi–xxiv, 97–98 speech), 164–165; divine speech and Targum Onkelos, 162–163 the human language of the Torah, Tefillin, 198, 327 176–177; divine speech as always Teshuvah (“return”), 89, 327–328 connected to God, 165–167, 171, Tetragrammaton, 28, 48, 89, 173, 283 176; and human awareness of divine Tevunah (“intelligence”), 77–78 presence/divine speech, 167–169. Thought, human. See Intellect; Speech See also Speech metaphor (human metaphor (human thought and thought and human speech) human speech) Speech metaphor (human thought Tiferet (“beauty”), 11, 19, 328 and human speech), 150–157, Tikkunei Zohar, 33, 71, 328 159–160, 177–180; and constriction Torah, divine speech and the human of the original thought, 177–180; language of, 176–177 and desires of the heart, 153, Torah study, 96, 198–215; and compre- 154–156, 164–165; differences hension/perception of God’s will, between human speech and 208–209; and the divine light, thought, 152–153, 156, 159–160, 207–208, 211–212; and divine reve- 166–167, 178–179; and direct lation in letter combinations, light/returning light, 179; and dis- 200–201; and errors in Torah study, tinction between thought and mind, 205–206; and fear of God, 212–215; 153; and elements that bridge halakhah and connection to divine thought and speech, 154–156, will, 199–200; and the purpose of 159–160; and faculty of speech as prayer, 209–210; the sin of neglect- middle garment of soul, 151–153; ing, 262–264; and unification with and the letters of speech and the divine will, 198–199, 202–207, thought, 152–153; and the powers 209, 211, 259–262 of the nefesh, 153, 160; thought and Tosafot, 206 awareness, 153–155; thought and Tractate Berachot, 4 inner speech, 164–165; thought Tractate Chagigah, 22 and the power of speech, 150–153; Transgressions, 27–31, 216–241; as thought as inner “garment” of soul,” connection to the sitra achra, 151–153. See also Speech metaphor 220–221, 239, 240–241; and dam- (divine speech and human speech) age to the soul, 237–240; defining, bindex.qxd 7/14/05 9:00 PM Page 360

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28; as disconnection from the Tzaddik, 330; and the animal soul, 9, divine, 30, 220, 223–224, 233, 241; 12–13; becoming a, 35–36, 40–42; distinctions concerning sins, 30, characteristics of, 34–35; differences 232–237, 247–250; and free will, between beinoni and, 68; and evil, 230–231; and idolatry, 30, 145–146, 12–13, 34; oath to be a, 33–42; as 220, 223–224, 233, 241; and the Jew’s servant of God, 46–48; as type of hidden love of God, 28–30, 131–134; individual created by God, 32 Jews who sin, 131–134; major and Tzadok Hacohen, Rabbi, 231 minor sins, 30, 232–235, 247–250; Tzimtzum (“contraction”), 178, 330 and other animals of the created world, 230–232; and the point in the V Jewish soul that connects to God, Viduy (prayer of confession), 283 226–227; punishment for, 237–238; and the realm of kelipah/evil, 89–90, Y 145–146, 220–224, 227–230, 238, Yachid (“Only”), 146–147 240–241; and repentance, 247–250, Yesod (“foundation”), 11, 331 262–264; and Sabbath prohibitions, Yetzirah, 78–79 233–235; self-sacrifice and refusal Yitzchak Meir of Gur, Rabbi, 19, 47, to sin, 29–30, 246–247, 250–252, 259–260 264–265; and the soul, 220–221, 237–240; and the “spirit of folly,” Z 132; the Torah’s prohibitive com- Zalman, Rabbi Schneur, xiii–xiv, mandments, 219–220 xvii–xxi, 170; death of, xx; influence Truth: the beinoni and, 16–22; and the of, xviii–xix, xx–xxi; trial and middle bolt, 19–20; preparations imprisonment of, xix–xx for, 19; and the ten sefirot, 19–20 Zusha of Anipoli, Rabbi, xv, xxiv