GARMENTS

OF THE SOUL

a cbusidic discourse by
THE LUBAVITCHER REBBE

Rabbi Menachem M. Schneerson yW~ nplm t ;rpl;rHptrt

translation and commentary by Rabbi Yosef Marcus

omr,~fr m m ,m m n

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CONTENTS

preface

7
portrait of the Lubavitcher Rebbe

9
introduction and summary

13
preface to the hebrew edition

21
translation and commentary

24
hebrew notes
43

index
49

7 ' 3

PREFACE

Heritage Series, we are pleased to present an English rendition of the chasidic discourse entitled Vayishhch Yehoshua. The discourse was delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, at the chasidic gathering of Shabbat Parshat Shlach, 28 Sivan 5736 [1976], and later published in 5748 [1988]. On the fiftieth anniversary of his arrival to the United States of America, 28 Sivan 5751 [1991], this maamar was reprinted as part of a special anniversary edition. The Rebbe personally handed this pamphlet (along with a crisp, new dollar bill, for charity distribution), to thousands of chasidirn, men, women and children. The discourse, structured on the opening words of the Haftarah read on Shabbat Shlach, discusses the differences between the spies sent by Moses and those sent by Joshua, by exploring the spiritual significance of both events and their application to our lives today. In addition to the translation of the discourse and the Rebbe's footnotes, additional footnotes were added to further clarify the text. Also, some of the Rebbe's footnotes have been elucidated. In addition, many of the references in the Rebbe's footnotes have been quoted and explained. The Hebrew text of the discourse has been retypeset with the Hebrew vowel marks to further enhance this volume's usability. Rabbi Yosef Marcus translated the text and authored the overview. Special thanks to Rabbi Yosef B. Friedman for his editorial guidance, and to Rabbi Shrnuel Marcus who prepared this volume for publication. Kehot Publication Society 1I th of Shevat 5761
Brooklyn, New York

allowing the overwhelming response to Yom Tov She1 Rosh Hashanah 5659 - the first discourse published in the Chasidic

INTRODUCTION AND SUMMARY

INTRODUCTION A N D SUMMARY
The Talmud speaks of three types of people: the tzaddik---the righteous one who is ruled by his good inclination; the rasha-the wicked one who is ruled by his evil inclination; and the beinoni--the "intermediate" one who is ruled by both. (Berachot6 1b)
T H E AVERAGE MAN

Most would no doubt place themselves in the third category, especially if they had not read the Bookfor Beinonim, magnum opus of Rabbi Schneur Zalman of Liadi, known as the Alter Rebbe, founder of Chabad-Lubavitch Chasidism. In the first chapter of the beinoni book, commonly known as Tanya, the Alter Rebbe questions the common conception of the beinoni as one whose deeds are half righteous and half wicked. The Alter Rebbe cites the case of the Talmudic sage Rabbah, who offered himself as an example of a beinoni (Berachot ibid.). Is it possible that Rabbah, a man who the Angel of Death was unable to kill because his "mouth never ceased from Torah-study" (Baua Metzia 86a), thought of his deeds as being half wicked? (Humility does not mean delusion.) Also, when a person commits a sin he is deemed a rasha until he repents; if he repents, he gains the status of a complete d i k . So when does he have a chance to be a beinoni? The beinoni cannot be one who commits minor sins either, since the Talmud bestows rasba-status even to one who fails to protest his fellaw? misdeeds, or one who wastes a minute that could have been used for Torah-study. Who then is the beinoni? The Alter Rebbe begins by telling us about the turddk. He explains that perfection in deed does not make one a tzaddik, that the difference between d i k and rasha is not in degree but in kind. The t d i k not only behaves righteously, he is righteous. The d i k is y heart is slain within me, says the psalmist, not tempted by evil. M

14

GARMENTS OF THE SOUL

meaning that he had ridden himself of his evil inclination (Bava Batra 17a). No wonder it is said that the twlddikim are few, so the Holy One made sure to plant them in each generation (see Yoma 38b). With the raising of the t d i k j status, the beinoni is automatically upgraded. There is nothing intermediate or average about the beinonij behavior. Behaviorally he is identical to the tzaddik it is in his heart that he is the intermediate one, a hybrid of the t d i k and rasha. Like the rasha he may possess a desire for evil, but, like the tzaddik, he never acts on it.
HALIVAI

Because of his constant struggle with the "other side," the beinoni is often frustrated and depressed. He cannot understand why at the height of a particularly inspiring prayer, he is greeted by unholy thoughts. The Alter Rebbe addresses these frustrations in ch. 27 of Tanya, a book based on his counseling sessions with his chasidim:
[His] depression stems from an arrogant spirit since he does not know his place. Thus his heart is pained by the fact that he is not on the level of a tzaddik who certainly does not suffer such inane thoughts. For if he would recognize his place, that he is quite far from the level of a t d i k , and halivai [if only] he would be a beinoni and not a rasha even for one moment all his days, he would realize that this is the nature of the beinonim and their task, to conquer the [evil] inclination.. . Thus let a man's heart not fall.. .even if he is this way all of his days in this battle, for perhaps it is for this that he was created.. .
DELICACIES

In Genesis 27:4, Yitzchak wishes to bless his son Eisav and asks him to Makefor me delicacies such ds I love. According to Tikkunei Zohar, these are also the words of the Shechinah, the Divine Presence, charging her children, the Jewish People, to fulfill their divine mission, and thereby provide the Shechinah with her "delicacies." Noting that delicacies is written in the plural, implying two types of delicacies, the Alter Rebbe explains that these refer to the two types of pleasure that G-d derives from the two types of divine service in this world-that of the tuzddk and that of the beinoni:
Just as with material food, there are two types of delicacies-one of sweet foods and the other of sharp or sour things that have been

INTRODUCTION AND SUMMARY

15

spiced and prepared until they become delicacies to revive the soul, [so too in the spiritual service of man ...I The tzaddiki task involves sweetness and light, while the beinoni struggles with bitterness and darkness, transforming them to delicacies.
ESPIONAGE

The present maamar explores the difference between d i k i m and beinonim through the backdrop of two biblical tales involving spies. In the first story, the Jews are about to enter their promised land but are feeling insecure. Despite the miraculous nature of their exodus from Egypt and passage through the Red Sea, the Jews are not content with G-d's promises that they will conquer the land-they want to fight a conventional battle, including the use of spies. They say as much to Moses, who conveys this request to G-d. G-d is not pleased with this lack of confidence in His ability to manage the affairs of His universe, but leaves the decision to Moses: "Sendfor you," G-d replies, meaning "according to your judgment; I am not commanding you [to send spies]" (Rashi). Moses chooses to send the spies, who return with the news that "we cannot conquer it." The Jews believe this heresy and are punished for it with an extra 40 years in the desert during which time the generation of the Exodus dies out, leaving their children to enter the land. The second spy story occurs before the Jews actually do enter the land. Moses has passed on, and Joshua his successor sends two spies to Jericho, the border city of the land they are to inherit. Their report: the nations are trembling. The Jews conquer the land and live there until banished by Nebuchadnezzar centuries later.
CONTRASTS

In the maamar, which is based on a maamar of the Alter Rebbe, the Rebbe points out two basic differences between the spies of Moses and those of Joshua. 1) G-d did not command Moses to send spies; their mission was, as it were, optional. Joshua's spy mission, however, was commanded by G-d.'
-

1. No proof is cited for this in the

maamar. The Alter Rebbe, in his

GARMENTS OF THE SOUL

2) Moses sent his spies to canvass the entire land, while Joshua's spies sufficed with a visit to Jericho.'

T o explain these differences, the maamar moves beyond the physical manifestation of the story-in which it is a bygone occurrence that may impart a lesson or two for us today-and takes us to its eternal, spiritual manifestation in which man "sends spies" to assess and conquer "Canaann-the body and "animal soul"-and transform them to holiness, "the Land of Israel."
JERICHO: LAND OF T H E GARMENTS

O n the spiritual plane, Jericho is man's behavior-his thought, speech and deed.3T o spy out and conquer Jericho means to be a beinoni. The rest of the land of the seven nations is man's psyche, his emotions. T o spy out and conquer the rest of the land is to be a tmdn'ik. Thus Moses' mission to spy out the entire land-to examine and sanctify the emotions-was not commanded by G-d, since not everyone can fulfill it. Only Moses, or those on his spiritual level, can aspire to it. Hence of his mission G-d says: according to your judgments, which in its mystical interpretation means, only you, or those like you, can accomplish this. Joshua's mission, on the other hand, is an unqualified commandment for everyone, since the conquest of Jericho--one's behavior-lies in the reach of every human being.
BE A TZADDIK!

The Rebbe is not entirely satisfied with the above explanation, since it relegates the significance of Moses' spy mission to tzuddikim. What relevance does it have to the beinoni? To answer, the Rebbe refers to the first sentence of Tanya, a quote from the Mishna in Tractate Ni&h, end of chapter 3: [Before the soul descends to earth,] it is charged with an oath: Be a tzadik, and do not be a rasha!
maamar, assumes as much, since "Joshua and Jerichon-see the land through Jerwould not act without G-d's instruction." icho. See below. Other commentators Other commentatorsapparentlydiffer. interpret this verse differently. 2. This is how the maamar interprets the 3. For the relationship between Jericho verse (Joshua 2:1), "...go see the land and behavior, see below.

INTRODUCTION AND SUMMARY

17

According to the Alter Rebbe, the redundancy of the oath is not merely an emphatic device, but suggests a two-pronged message: Be a tzaddk. However, since most people do not have the potential to become tzaddikim, at least-Do not be a rasha; i.e., be a beinoni. Yet every soul, even the beinoni?, is instructed to be a tzaddik. What is the significance of an instruction that cannot be fulfilled? Thus the Alter Rebbe explains that although the beinoni may never reach the true level of a tzaddik, he must spend time cultivating a t d i k - l i k e consciousness, i.e., a revulsion for material indulgences on the one hand, and an awareness of the awesomeness of G-d on the other: And although he knows that he will not reach this level in truth, only in illusion, still, he must do his duty to fulfill the oath administered to him: Be a t d i k ! And G-d will do what is proper in His eyes. Furthermore, habit takes control over everything and becomes second nature. And when he will accustom himself to abhor evil, it will, to a small degree, become abhorrent in his eyes. And when he will begin to rejoice his soul in G-d through meditating on G-d's greatness, then the awakening from below will elicit an awakening from above, and perhaps, after all this, a spirit from above will pour over him and he will merit that the soul-level of Ruuch from the root of some tzaddik will impregnate itself in him, so that he may serve Gd with true joy.. .In this way the oath charging him to be a t d i k will be fulfilled in truth. This then is the relevance of Moses' spy mission to the beinoni, since even the beinoni must to some extent involve himself in the tzaddik-like service.
GARMENTS

The maamar now begins a discussion explaining why the beinoni is in control of his behavior but not of his emotions. In Kabbalistic and Chasidic terminology, man's forms of behavior, thought speech and deed, are called "garmentsn of the soul. For it is through these garments that the soul is expressed. And just as garments in the literal sense are an added accoutrement to the person, not the person himself-and thus can be shed or changed with little or no effort-so the soul's garments are not the soul itself, but

GARMENTS OF THE SOUL

its platform for expression, and thus can be more easily controlled. The soul's consciousness, however, what it loves and fears, can only be changed through tenacious efforts and divine assistance. The mission of the average man is to behave-not necessarily to change inside. To conquer Jericho, and leave the rest of the Land to Moses.
PRIORITIES

But this emphasis on behavior for the beinoni is not merely a result of his spiritual handicap. It is not a reluctant surrender to his human frailties. Rather, the goal of man's life lies in the perfection of his "garments" because the garments matter more. Often what is perceived in this world as secondary is in reality most sublime. What appears to be mundane and inconsequential is often most sacred and crucial. Thus, in their source, man's garments, both physical and spiritual, in fact, transcend the person himself. Physically this is reflected in the fact that garments can grant a person prestige beyond his true stature. The Talmudic sage, R. Yochanan, would refer to his garments as "my honorers." Spiritually, the garments of the divine soul, i,e., the fulfillment of mitzvot in thought speech and deed, raises the soul beyond its natural status. Conversely, the garments of the animal soul, i.e., thought speech and deed without any divine intention--or worse- degrade the animal soul beneath its natural lowness.
CONCLUSION

Thus the psalmist's advice to man is pointedly straightforward: Turn Jiom evil and do good This is the purpose of the soul's descent from the celestial heights to the world of kelipah and the constriction of the body: to rise to a level from which it is inherently precluded. This occurs through the service of the garments, the fulfillment of Torah and mitzvot in actual practice. But it doesn't end there. Jericho is merely the "lock of the land. If one has conquered Jericho the rest of the land is open before him, the land of the seven nations-the service of transforming the seven emotions can then be achieved. And ultimately, in the Messianic era, the transformation also of the three parts of the mind, the land of the Keini, Knizi and Kadmoni.
m e *

INTRODUCTION AND SUMMARY

NOTE ON THE HEBREW TEXT: In vowelizing the Hebrew words in

this edition we have followed the grammatical rules of the Holy Tongue, which occasionally differ from the traditional or colloquial pronunciation. The original footnotes to the Hebrew text appear at the end of the maamar.

PREFACE TO T H E HEBREW EDITION n conjunction with the glorious day of 28 Sivan, which is approaching us for goodness, the day that the Rebbe Shlita' and the righteous Rebbetzin, of blessed memory, were saved from the European valley of tears, and arrived successfully in the United States (on Monday, 28 Sivan 5701 [1941]), the day that a new movement began with regard to the bolstering and dissemination of Torah and Judaism and the dissemination of the wellsprings of Chasidus, through the establishment of the central institutions, "Machne Israel,"' "Kehot Publication Society," and "Merkos L'inyonei Chinuch," at whose head stood the Rebbe Shlitawe present the maamar beginning with the words And Joshua sent.. .two men, spies.. .,which was said at the farbrengen of Shabbos Parshat Shlach, 28 Sivan, Shabbos Mevarchirn Tammuz, 5736 [ 19761.
EDITORIAL BOARD OF OTZAR HACHASIDZM
Motm ki Shabbos Kodeh Parshat Sblach, Year of Hakhel, the year 5748 [I9881 (Let it be the Year of Freedom of Mashiach) Brooklyn, New York

1. Hebrew acronym for: may he live for long happy years. 2. Macbne Israel, the social sewices arm of the Chabad-Lubavitch movement.

Kebot Publication Society, the ChabadLubavitch publishing house. Merkos L i'nyonei Chinuch, the educational arm of the Chabad-Lubavitch movement.

TRANSLATION AND COMMENTARY

With the help ofHeaven. Shabbat Parshat Shlach, 28 Sivan, Shabbat Mevarchim Tammuz, 5736
SPIES
AND JOSHUA SENT.. .TWO MEN, SPIES.. .'

In Likkutei Torah (in the maamar by this title2), the difference between the spies sent by Joshua and those sent by Moses is explained. , ~ said to Moses: Regarding those sent by Moses it is ~ r i t t e n"G-d 'Send for youv'-and as the Sages interpret the meaning of for you: "Send spies according to your judgment; I am not commanding you to send them." The sending of spies by Joshua, however, was (not by his judgment, but) by Divine decree.* Another difference. The spies sent by Joshua were sent only to Jericho, "the lock of the Land of I~rael,"~ through which they scouted the entire land.6 The spies sent by Moses, on the other hand, traversed the entire land "to its length and breadth."'

T H E LOCK O F THE LAND

The core of the matter is this: The commandment to conquer the Land (in the spiritual sense) is-like all commandments of the Torah-an eternal concept for every generation.%onquering the Land in a spiritual sense means that every Jew must "conquer" ' all the faculties and elements of his body and animal soul'0- "the Land of

1. Joshua 2:l. Haftarah of Shabbat Par-

shut Shbch.
2. Likkutei Torah, Shlach, 51c. See also Or Hatorah Shhch, Shhch Lecha p. 439 ff.

The Alter Rebbe assumes as much, since "Joshua would not act without G-d's instruction" (Likkutei Torah ibid.)

3. Numbers 1 3 2 and Rashi's commentary on the verse; Sotah 34 beg. of side b; similarly, Tanchuma Shlach (end of ch. 5); Bamidbar Rabbah, ShEach 16:8.

5. See Bamidbar Rabbah 15:15 "Jericho is the "bolt" of the Land of Israel: If Jericho is conquered immediately the entire land will be captured. Therefore, all the seven nations gathered there [to fight the Jews]"; Tanchuma Beha 'alatcha 10.
6. As is apparent. See also Joshua 2:3

4. No proof is cited for this statement.

"they have come to spy the entire Land" This is also the meaning of the verse, "Go and see the Land and Jericho" (Joshua 21)-"see the Land" through "Jericho."

9. See Tanya ch. 9 (p. 14 beg. of side a): the battle of the divine soul and animal soul "over the body and its limbs" is analogous to the battle of two kings over a city "where each one wants to conqzrer it."

7. Rashi's commentary on Numbers 1321; ibid. 25.

8. Or Hatorah ibid. p. 440: "it is certainly obvious that the giving of the Land to the Jewish People occurs also now, in a spiritual sense."

10. ANIMAL SOUL. In the Tanya, the Ater Rebbe speaks of man as having two levels of consciousness, which derive from the divine soul and the animal soul. The animal soul stems from kelipat nogah (see fn. 39) and seeks only self-gratification.

GARMENTS OF THE SOUL

Canaann-and render them vessels for G-dliness-thereby transforming them into "the Land of Israel." Now the difference between Jericho and the rest of the Land, as they are represented in the soul of man, is as follows:" Jericho represents the soul's three garment^"'^: Thought, Speech, and Deed. (The connection between Jericho and garments is as follows: Jericho connotes rei'ach, scent,I3and the "garments" relate to scent, as alluded to in the expression of the Zohar14 "in the scent of your garments." 15) The rest of the Land-the land of the seven nations 1 6 s i represented in man's seven emotions. Thus the command (to Joshua) to send spies was that they go (only) to Jericho, since thought speech and deed are within man's control. Hence there is a command to every person to "scout out" and "examine" his thought speech and deed, and ensure that they are

The divine soul, which is "literally a part of G - d (Tanya ch. 2), seeks to cleave to G-d through constant awareness of Him and fulfillment of His will. The two souls struggle for dominion over the body, and it is man's task to grant reign to the divine soul, and furthermore, to have the divine soul transform the animal soul and harness its energy for holiness. See Tanya chapters 1, 2, 9, and 12.
1 1. Likkutei Torah ibid. 5 1d and on. Or Hatorah ibid. p. 441 and on.

13. See also Rashi (I1 Kings 20:13) "Uericho was] named for the fine scent of persimmon oil, which grows in Jericho..." (From a footnote to Or Hatorah, Shlach p. 442.)

12. GARMENTS. Both souls manifest and express themselves through the "garments," thought speech and deed. The divine soul manifests its love and awe of G-d by thinking and understanding words of Torah, peaking words of Torah, and doing the mitzvot ( Tanya ch. 4). The animal soul's garments consist of any thought, speech or deed that is not performed with a divine intention ( Tanya ch. 6).

14. Zohar III:186a (see following footnote)--cited in Likkutei Torah ibid., which refers to the maamar entitled Eileh Mmei (Likkutei Torah, Mmsei 89b)-also cited in Or Hatorah ibid. GARMENTS = SCENT. In the above maamarim, the relationship between scent and garments refers to the garments of the divine soul, i.e., the mitzvot. There appear to be two basic elements to the relationship: (a) The mitzvot performed by the person during his or her lifetime serve as garments for the soul in the afterlife, so that the soul can enjoy the radiance of the Shechinah in Gan Eden. Without these garments, the soul cannot apprehend the Shechinah (see fn. 37). These garments are called scent, for just as scent is but an effusion of its source, so too these garments

TRANSLATION AND COMMENTARY

are an effusion from Or Ein Sof (Likkutei Torah, Shlach, 5 1 d). (b) Just as garments are outside of and beyond the body, so too the mitzvot, expressions of the Divine will, are beyond understanding (unlike Torah, which stems from chochmah, which can be grasped). Mitzvot, and hence garments, are called scent, since scent is intangible and cannot be grasped (Likkutei Torah, Massei 89b). The Zohar ibid. speaks of garments and scent in their literal sense, for the correlation of garments and scent applies to all garments. Indeed, thought speech and deed are called Tericho from the word rei'ach, scent, even before it is conquered, and even before the spies are sent there. In other words, the relationshipbetween scent and garments does not only refer to the garments of the divine soul, namely the mitzvot (as might be understood from the above maamarim in Likkutei Torah).Rather, as evident from the Zohar's story, the relationship is true ofeven physical garments.

ThusJericho, i.e., thought speech and deed, is called scent even before it is conquered (and used for mitzvot).
15. "THE SCENT OF YOUR GARMENTS."

The Zohar ibid. tells the following story: Rabbi Yitzchak and Rabbi Judah stayed at the home of the wife of Rabbi Hamnuna the Elder. She was the mother of an especially gifted child, known in the Zobar as "the Yenuka." She told him to "go to these great men and receive blessings from them." He went towards them, but as he drew near he suddenly recoiled. He said to his mother, "I do not want to go near them because they did not read the Shema today." The rabbis admitted this to be true, explaining that they had been busy with the mitzvah of helping a groom and bride. "But how did you know?" they asked. "From the scent of your garments."

16. The Cananites, Chittites, Emorites, Prizites, Chivites, Jebusites, and Girgashites.

28

GARMENTS OF THE SOUL

entirely devoted to G-d. But the emotions of the heart are not within the control of every person, since "tzaddikim (alone) are in control of their hearts." '' Thus regarding the spies sent by Moses to scout out the entire land (to examine the emotions and ensure that they are entirely devoted to G-d) it is written, "'Sendforyou'-by your judgment; I am not commanding you." For the service of (completely) conquering the emotions can take place only through the revelation of the level of Moses, and this mode of service is not equally relevant to all people.

TZADDIKIM A N D BEINONIM

The Torah is eternal and applicable to everyone. It follows then that the fact that the Torah (also) tells of the sending of (Moses') spies to scout out the entire land is an eternal lesson to every Jew, even one who is not on the level of Moses. We can understand this by introducing a concept discussed in Tanya'' regarding tzaddikim and beinonim. The divine service of the beinonim involves (primarily") the garments of the soulthought speech and deed. Thus the rank of beinoni is the rank attainable by every man. For even when a person's heart craves and desires some material pleasure, he is capable of restraining himself 20 and controlling the drive of his heart's lust by not allowing it to find expression in deed, speech, or thought (i.e. not to willingly think about his desire 'I), to the extent of being able to divert his mind from it entirely. The service of tzaddikim, on the other hand, primarily involves the emotions of the heart (love and fear of G-d), and not every
17. Bereishit Rabbah 3410 et al. See Tanya ch 17. 18. Ch. 14. Rebbe in Tanya ch. 12 (17a).

21. This appears to be his intention in 19. See below fn. 42.
20. These are the words of the Alter

Tanya ibid. (see ibid. 17b). This clarifies what the Alter Rebbe is adding afterward with the words "and to divert his mind from it entirely"-meaning that he must not merely refrain from deliberately

TRANSLATION AND COMMENTARY

thinking about his desire, he must also "divert his mind (and even beyond that) entirely." Similarly, in ch. 14 he writes, "to act, speak, and think even that which is against his heart's desire," then he adds, "to overcome it and divert his mind from it entirely."

According to this, it becomes clear why when discussing "diverting his mind," he says, "to overcome and divert his mind," whereas in his statement "to do, speak, and think" he does not say "to overcome." The matter demands further analysis.

GARMENTS O F THE SOUL

person merits this level of service. For man does not have that much jurisdiction over matters governed by the heart. Nevertheless, an oath is administered (to every Jew) exhorting him: Be a tzaddik! 22-meaning that every person must to some extent attempt to involve himself also in the mode of service of tzaddikim, as explained at length in T~nya.2~

BE A TZADDIK!

It can be said that this explains the eternal relevance for every generation24 of the commandment to annihilate the seven nationsZ5and conquer their land--despite the fact that the conquest of their land represents the transforming of the seven emotions of the animal soul to holiness, and this is only relevant to tzaddikim, indeed, not every person merits thiP-since every Jew
22. Niddah 30b. See Tanya beg. of ch. 1.
even though the seven nations no longer exist (most were wiped out by Kind David, and the rest have assimilated and are no longer distinguishable (Rambarn ibid.)) the command to annihilate the seven nations is counted as one of the 613 commandments (Rambam's S$i-r Hamitzvot, positive commandment #187), which must be applicable in all generations (Rambam's Sefl; Hamitzvot, Principle 3).*

23. Ch. 14.

BE ti TZADDIK! The t d i k experiences true delight in G-d and truly abhors evil. The beinoni, on the other hand, while rejecting evil in practice, does not truly abhor it, nor does he truly delight in G-d. Nevertheless, says the Tanya, one must set aside time to cultivate an abhorrence of evil by pondering its baseness and futility. In addition, the beinoni should delight and rejoice in G-d by reflecting on His greatness to the best of his capacity. Although his accomplishments in this direction may lack complete authenticity, he should do his part in attempting to fulfill the oath, Be a tzadfik! "Furthermore," says Rabbi Schneur Zalman, "perhaps a spirit from above will descend upon him and he will merit something of the spirit that is rooted in some &ik that will attach itself to him.. .so that he may serve G-d with true joy.. ."

24. This is also evidenced by the fact that

Hamitzvot ibid., positive commandment #187, Rambarn explains that the commandment to annihilate the seven nations is counted as one of the 613 commandments because "it is applicable in every generation that presents the possibility of fulfilling this precept." In other words, the mitzvdhis eternal even when the circumstances necessam for its fulfillment no longer exist. (If the luhv somehow became extinct, G-d forbid, would that mean that the mitzvah of luhu is "not applicable in all generations"?) But when the mitzvah itself was from the start limited to a specific time or circum-

* In S&

TRANSLATION AND COMMENTARY

stance-such as some of the commandments given while the Jews were in Egypt or in the desert-the mitzvah is considered "not a ~ ~ l i c a bin l eall generations," and cannot be' Lounted as on: of the 613. See Rambam ibid. However. from the oersoective of the inner dimension o f things it can be said that all 613 commandments apply in every generation-in a spiritual sense. It is worth noting the well known idea (Iggret Hakodesh ch. 29, et al) that every Jewish person must fulfill all 613 commandments-there are. however. those mitzuot that one has fulfilled in H previous incarnation. "The Arizal stated that every person of Israel must be reincarnated manv times until he has fulfilled all 613 comkandments of the Torah in thought, speech and deed (Iggeret Hakode ch. 29). It should also be noted that the idea of the relations hi^ between the 613 commandments and the 613 limbs and sinews also applies in all generations. The Midrash speaks of the human body as having
L
I

248 limbs and 365 sinews, corresponding to the 248 positive and 365 negative commandments of the Torah (Tancbuma Hakadum, Tctzei; Makkot 24a).

25. Deuteronomy 20: 17. 26. Although the type of love and fear of G-d that motivates the keeping of the mitzvot (see Tanya beg. of ch. 17; ch. 42 (p. 60 end of side b), et al) must be developed by every person-indeed of this type of love and fear it is said, "For the matter is very near to YOU" ( Tanya beg. of ch. 17)-nevertheless, since this type of love and fear is necessary for the keeping of the mitzvot, it is (apparently) included in the "conquest of Jericho." But the idea of the conquest of the land of the seven nations* is the service of love and fear as

* And certainly the dispatching of the spies to scout out the land, the idea of which is "to examine the nature of one's love and fear" (Likkutei Torah ibid. 52a).

32

GARMENTS OF THE SOUL

must do all in his power to fulfill the oath administered to him: Be a tutddik!*' This explains why the story of the sending of the spies (by Moses) to scout out the entire land is also written in the Torah (Torah connoting hora'ah, instruction 28)--since every Jew must "scout out" and examine his emotions, and ensure that they are entirely devoted to G-d. Nevertheless, regarding Moses' spies it is written, '"Sendfor you'-by your own judgment; I am not commanding you," since the primary command of "scouting" and examining oneself applies to thought speech and deed (the conquest of Jericho), over which every person has control-unlike the emotions of the heart.

GARMENTS

The reason for this-that thought, speech and deed are within man's control, unlike the emotions of the heart-is because2' thought speech and deed are the garments of the soul. Therefore, just as with regards to the garments of the body-although man needs clothing [for the purpose of modesty, since "they, Adam and Eve, were a~harned,"~' and also for the purpose of protecting him-

rah discusses the sending of Moses' spies if their spiritual significance is not universally relevant, as explained in the main 27. In the Tzemach Tzedek's gloss to Lik- text. I.e., the Tzemach Tzedek refers to kutei Torah ibid. (52a): "See The Book of the idea of every person's obligation to enBeinonim Tanya ch. 14." It can be said gage somewhat in the tzaddik-type serthat the Tzemach Tzedek is hinting to the vice, an idea discussed in ch. 14 (of Tansolution to the question as to why the To- ya).

an end in itselfCt (on a level beyond the emotions that motivate one's behavior).

28. See Z h a r III:53b.

**In Likkutei Torah ibid., he speaks of this type of love and fear. This is evidenced also by that which he writes there, "this is possible only on the level of Moses.. .it is not equally applicable to all souls." But the love (and fear) that motivate the Mfillment of mitzuot are "very close to and easy for we7y person " (Tanya ch. 17, p. 23 beg. of side a).

29. See also maamr entitled V'nacha AQv Ruach Hauaya 5714 (Sefer Hamaamrim Melukatvol. 2, p. 291 and on) ch. 2. Other sources are cited there.
ATTACHED AND DETACHED GARMENTS. In the above mamar, quoting

the Alter Rebbe, the Rebbe states that while intellect and emotions do not con-

TRANSLATION AND COMMENTARY

.;m inix l'pvlr?I# . . nyravg nv o. :pL,

inL,?qi1b) .="ps'Iy (;rtpa?) o~L,?~ng tll~5sv.r!i 1 m g oav nu ? n ~ l ,c ;nu$. nyina an?! y7aq 5; nx , 1 n 2 ni.rg3 nu linq51 i m i 1.1~ 5v?iv!g 7nu 5?t$ o.L,nnj . . , I : , '9 $Y VHV x5x ... 3 3 7 0713 1371~ . . ,ibv . J 4 5 n!yg . . J 3 , T. ~ . Y. ~ ?$ V n j v rnp awe? . . ~12~7 ~WYBI ) . . 772.7 navnan ?Y xm 7133 i2.y 19uv 3 7 2 A !! 535 ;lpn! nW7q (up?) tl;l?v ,cinv7' .1'23I# . . n i m ? 13
' T

T T

-:--

T :

stitute the soul itself, they are called its body, its "attached garmentn which cannot be removed or changed-at least not without tremendous effort. Indeed, some aspects of the ~syche can never be changed. Thought speech and deed, however, are compared to physical garments, which are called "detached garments," which can be removed or changed. The Rebbe exolains that when we refer to the body as an attached garment, we mean that the body has no identity outside of housing the soul. Thus the body does not conceal the spirit of the soul, rather it demonstrates--even when it is not moving-that it is alive. This is also why the b d :y reacts automatically to the wish of the soul and there is no need for the soul to "command the arm to move,
I

since the very identity of the body is to be a vessel to the soul. The detached garments, on the other hand, have an identity outside of clothing the person, and therefore conceal the body. Similarly, the sole purpose of the intellect and emotions is to serve as vessels for the soul. Thus it is readily apparent that the soul is expressing itself through them. Thought speech and deed, by contrast, have an identity of their own, and the soul's manifestation through them is an added element to their identity. Thus they conceal [to some extent] the intellect and emotions they contain.

30. See Genesis 2:25. See Shulchan Aruch Admur Hazaken, Orach Chaim, second edition beg. of ch. 2.

34

GARMENTS OF THE SOUL

self from the cold and the heat], nevertheless-he can remove them; and he certainly does not need these particular clothing (that he is wearing now), and can exchange them for othersSimilarly with regard to the garments of the soul: the garments speech and deed can be "shed; and even thought, which is constantly active and cannot be "shed," can be replaced with a different tho~ght.~ But ' man's intellect and emotions are the soul itselC3' and hence, much effort-even a special assistance from Above-is necessary in order to change them.

SUBLIME ORIGINS

It can be said, that this-that thought speech and deed are garments-is also one of the reasons that the experience of thought speech and deed matters more than that of the emotions. In other words: the fact that the main thing demanded of every person is the service of controlling thought speech and deed, is-not only because they are in man's control as mentioned above, but also-because they matter more. This will be understood by introducing an oft-cited concept regarding the garments,33namely that the root of the garments transcends the root of the person wearing them. This primordial superiority is apparent even in the earthly state of the garments. Thus the garments "surround the person and grant him additional beauty and splendor-thus "Rabbi Yochanan would call his clothing 'those that honor me,' " 34-because, in their source, they transcend the person. Similarly with regard to the garments of the soul, thought, speech and deed, that the root of the garments transcends the soul.
31. Although a person cannot stop thinking, he can control the subject-matter of his thoughts. 32. Tanya Ch. 12-13 (numerous times). Similarly, see Tanya beg. of chapters 3 and 6. See, however, Torah Or beg. of Panhat

Vayeira; Likkutei Torah Vayikra 4b et al, where Rabbi Schneur Zalman explains that the soul is not "made up" of intellect and emotions, but rather manifests itself through them, since the soul itself is essentially unknowable. Only in comparison to the "garments" are the intellect and emotions called the

TRANSLATION AND COMMENTARY

35

soul itself. Indeed, intellect and emotions are at times called "attached garments," and thought speech and deed "detached garments." (See fn. 29.)

2Ob and on, 226b, et al.

33. See Likkutei Torah, Beracha, 99a and

on; Siddur (with chasidic commentary)

34. Shabbat 113a. "Clothing bring prestige to a person and raise him to an exalted stature entirely beyond his status and character" (S&r Hamumarim Kuntreisim vol. 3 p. 848).

36

GARMENTS OF THE SOUL

Therefore, through the thought speech and deed of the 613 commandments, which are the garments of the divine the soul is elevated beyond its natural level.36 [This is also the significance of mitzvot being the garments for the soul, meaning that specifically through the mitzvot can the soul enjoy the splendor of the Divine Presence, as explained at length in many sources,3' including the maamar by the same title in Likkutei Torah.]38 Conversely, through the thought, speech and deed of worldly matters which are not performed for the sake of Heaven-i.e., the garments of the animal soul-the animal soul suffers a descent that exceeds its natural lowness.39

35. See fn. 12. 36. Tanya ch. 4. Since Torah and G-d are one-meaning that G-d "compressed His will, which is one with Him, and clothed it in the physical laws and letters of the Torah-by "donning" the garments of Torah and mitzvot, one becomes united with Him. Thus thk garments of the soul, i.e., man's behavior, brings the soul to a hieher level than it can ever achieve on its own. "For no created being, even of the higher realms, can grasp any more than a glimmer of the Divine light.. .But the Holy One blessed be He i l His glory and ksence-'no thought can apprehend Him at all.' Only when Torah s and mitzvot does one a ~ ~ r e h e n d one g;Ap and dothe oneself in G-d Himself" ( Tanya ibid.). bv The Alter Rebbe was once ~uzzled the fact that a certain businessman who had passed away was immediately ushered into Gan Eden and raised to an extremely lofty level. Later, the matter became clear to him. He then ex~lainedthat this individual possessed lofty garments, since he was fluent in Torah and Mishnah, which he would review in his mind or actually
0

say the words whenever he was free of his bkiness affairs, day and night. He would also covertly, and with self-sacrifice, dispense large sums of money for charity, even to his enemies and antagonists. Said the Alter Rebbe: "Tzedzkah (charity), thought and speech, are garments, and the garments honor a person and raise him to a stature that is entirely beyond his statusn (Sefer ~amaamurim' ~Lntreisim vol. 3 p. 848).

37. Iggeret Hakodesh ch. 29; Torah Or, Chaye Sarah 16a (see ibid. 16c and on, for references to many sources in Zobar and Etz Chaim);Miketz 32d and on; Likkutei Torah, Massei 89b, 93a, et al.
MITZVOT AS GARMENTS. In Eden, the soul delights in the splendor of the Divine Presence. But how can the soul, a created and thus finite entity, apprehend divinity? The mediating factor is Torah and mitzvot. Torah and mitzvot are essentially Divine. When man performs mitzvot, his soul is united with the mitzvot and they i soul. These become the "garments" for h garments serve as vessels enabling the soul to apprehend divinity.

TRANSLATION AND COMMENTARY

In the words of the Zohar (I:65b): "Just as the soul is given a garment in which it vests itself (i.e. the body) in order to exist in this world, so it is given a garment of the supernal splendor with which to exist in the world to come and to be able to gaze in the radiant speculum from the Land of Life." (Based on fn. 5 to Igeret Hakohsh ch. 29 English edition.)

than its natural lowness. However, one can interpret the Alter Rebbe's statement as referring to evil thought speech and deed, which is of the realm of the three kelipot. The soul's degradation then would not result from the potency of the garments, but from the soul's degradation from kelipat nogah into the three

kelipot.
In this footnote, the Rebbe derives from a statement of the Tzemach Tzedek that even if the thought speech or deed is committed neutrally, without lust, but without a divine purpose (e.g. one who eats to be healthy, but not for the sake of being robust in order to serve G-d ( E m r i m Khebrot, ch. 7))-in which case it is of the realm of kelipat nog a k i t still degrades the soul. This reflects the potency of the garments. See the Rebbe's note to Lessom in Tanya I , p. 108. See Tanya ch. 6. Kitzurim Vihe'arot on Tanya by the Tzemach Tzedek states (p. 3) that the garments of the animal soul "are more impure than she." According to the statement there (p. 80) regarding the "clothing of impurity," that "even in kelipat nogah there is Atzilzlt, Be-

39. KELIPAT NOGAH AND THE THREE IMPURE KELIPOT. Kelipah, or "shell," is the symbol frequently used in kkbbakzh to
denote "evil" and the source of sensual desires in human nature. Kelipat nogah, "translucent shell," contains some good and, unlike the three impure kelipot, which are entirely evil, is "neutral" and can be utilized for holiness. Man's animal soul stems from kelipat nogah. The three kelipot, however, can only be elevated by man's total rejection of them. See Tanya ch. 7. In Tanya ch. 6, the Alter Rebbe states that the garments of the animal soul, its thought speech and deed, draw it lower

38

GARMENTS OF THE SOUL

And since the divine soul is clothed in the animal soul, the animal soul's descent causes a descent in the divine soul as well, the animal soul bringing down the divine soul (which is clothed in it) to the lowest of the This is why the primary service of man is TumJiom evil and do good41in actual physical practice, in thought speech and deed.42 For the purpose of the soul's descent below is that through its service below it will rise beyond its natural state (i.e., its pre-descent state). And this elevation occurs only through the service of the garments, thought, speech and deed, much like the effect of garments in the literal sense, which add beauty and splendor to the person that wears them etc. Thus Jericho is considered the "lock of the Land of Israel, since through the service of TumJiorn evil and do good, in thought speech and deed [and certainly when one performs the "sending of spies to Jericho," to scout out and examine the thought, speech and deed and ensure that they are entirely devoted to G-d] one reaches4? the service of refining and transforming the emotions, i.e. the conquest of the land of the seven nations, and even further: The L-rdyour G-d will expandyour borders,44 referring to the conquest of the land of the Keini, Knizi, and KadmonP in the Messianic era, which represents the three brains,46 with the coming of the righteous Mashiach, literally soon.

riah, Yetzirah and Asiyah,"*-it can be said that the fact that the garments of the animal soul are "more impure than she" is true even when the thought speech and deed are committed without lust, but

merely without a divine purpose. This is true although they are then in the realm of kelipat nogah and do not descend into the "three impure kelipot" (Kitzurim Zhe'arot ibid. ch. 7). Atzibt (the highest world), which in turn contain Or Ein SoJ; G-d's Infinite Light. The meaning of this statement aside, it appears that the Tzemach Tzedek speaks of the "clothing of impurity" as being from ke1ipat nogah, and still degrading the animal soul.

* In a gloss to Tanya ch. 6, the Alter Rebbe quotes Etz Chaim, which states that this world, despite its apparent evil, contains the ten s4rot (the Divine energy) of the world of Rriydh (our physical world and the spiritual world by that name), which in essence contain the ten $&rot of

TRANSLATION AND COMMENTARY

40. See Tanya end of ch. 24, et al.

43. See above fn. 6. 44. Deuteronomy 12:20. Shoftim 19:8. 45. Sifti on Deuteronomy 12:20; Rashi's comment to Shoftim 19:8. 46. Referring to the three parts of the brain, chochmah binah and ah kt. In the Messianic era our divine service will primarily involve the mind. See the maamar entitled A1 Tatzer et Moav by the Mitteler Rebbe, Maamarei Admur Ha'emtmi, Devarim vol. 1, p. 8 and on.

4 1. Psalms 34:15.
42. The fact that love and fear is necessary
even for the beinoni is so that the performance of Torah and mitzvot (with thought speech and deed) should "soar heavenward." Thus love and fear are called "wings" ( Tanya end of ch. 40, p. 45 end of side b). So love and fear is necessary not as an end in itself, but as a means to allow the primary service to soar heavenward.

HEBREW NOTES

HEBREW NOTES
.n?w 13 pWw niben .x ,1ywin' (x .t?wi u'ln ~y 73 n V w nnf unwia nw;rix n x nxii +x ,XI ilnwla (1 xnimn3 ~ ~ - 7.y i~ w y 5 i ,f? nuib .anny ~ ) w i e > i ,x3 ilnwia (1 .n ,r*e imwie inltn:! ,(neio3) n ilnwie ,7"i?lni~yn3 xninln . i ,iWm ~ iW3-7n3 3x1(7 yim 2 1 nx iionh x ,am ywin9nax ryn?i .muwe> lain3 (n "y nyixn nx ixi,, - (x , nw ywin-) 1Jin9inxi yixn nx ixii u ? , ,DX inti .Mi~iS nx,, 3 3P ,I .x> , I ' ilnwia -wia (1 n x11~7 ?xiur? pixn n15n1 19n3w ~ i w Sx7i' a 1, nn ly n w nf1mx3i(T ,ffni'mii3 nny 331 qixn ?y, ~;11i ~ ~ ~ ?w ; 1 nnnYnn7 3 ,(xNyi , ' I ) ~~~3 x9mnP Y ~ ? (n .TWIJ~ 3x17 7nx ?3wll i'y 'ly n')?n W I' nnn?n nnx1.r x5nni-i3x ,77wi xnn ,y n w nnnix .~?sxi 7 ,XI n w n~ip? (D - x ,iep xnn (5 nwip7) 'yon ;i?x nwt7n w 1v~xni .nw nrip?:! n-ii noiwe3 n'wa'l3 iznn n w inr3i .nw nn;nxl n x pnyl - (3 $5 'yon nwyni iisf nlwnni .n'wi>?n 932 X I;' n?? nvwi3?7 ni3nwnw ,iDiwa3 n~?xin;~ ni?w 515'7 i?'exi wis3n ?ID? DX nSiliw7n in9rin?' nw3 ,171 .nw? .tM9a x5m3x71 .7iyi .' ,fP?e iff> (x9 .7"'D (3' .3i myn 'lap? 3x1 ( 1 ' .(x ,P)1 ~ ~ x91n> 5 ~ ~ ~ i~ w? (73 7 ~ ;In pin ~ ~ 3 .(3 y i ,tS n w nxii) n w N-M> ;l1ii3;1 mix37 3113 (113 n x w x?x n i n 3 nwn9x?w p i x?7 - "?ax'/ inyt n~o;l?i,,rMnx? cl,uinru ,lr'inx? (itn ni'n'i) iny-7n-os,, trrnx?i;137 nixn '1x3 xinw nn n x nwn?i i 3 ' ~ ?niwy?, i ~ ~ 5 T~.IY~ 3 3 ."?nx? ?Inn iny7 n'o;r?i i2xnn?,, q'oin n w ? i -11nni17,?nix m y 7 n5o;rX l r y 3 imnw3w pnnr ttleyi .ynxyi .ni3xnn?,,inix I I ~ N "nwnh im7i niwy?,,> rxwn ,"iny-7
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GARMENTS OF THE SOUL I - ' i n l i l ~ n ] ynnn ilulrn ~ i i i l 7 7ii7rilw411 ,rsp 7 x 1 ."~iilil 111il U"r)>

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- i'nil2i

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~ 7 0'11~ ~ 1 1 1213 ~"il Jn71nw

,D) ZNnD . t n ' ~ ix'ln 3x7) "7Kn 1373 7'?K > l i p 3 ', n'??31 if13i;1x7mr2y;r

niixna n'vvy?

nw9>n;r iM'i;l~;iv 1x1 (n'

lnK3 1?N Y'1;1K >y1 ,KN1K32 ?'x (nff3>1.(>"yD

n;1 ,nlisa;1 n"vy? n-31~1 i?x in'i;l~v 1 1 3 '1 3 '13 - ( ~ ~ ~ 'x'fn) 37 x9;1 *?'nay ay>v pyx tunv:, 1'1~1,ln'iv virm (;1ii~>?) .("vy'l n'xS2n;1 nif nnn ;1?yn?v) **nnyy nmn nH l~nl?,, ~ 1 ill-IUU) 4 , y ~ i nN l i i n 2 ni7,nnil n i ~w ~ 3 n~ p i ~
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INDEX

INDEX

actions See deeds afierlife, 26n 14 Alter Rebbe, the, 13-17 animal souls descent of, 36 divine souls and, 25119, 38 garments of, 18,261112,371139 spiritual conquer of, 24-26, 30-32 See ah0 souls appearance (beauty), 34,38 Arizal, the, 3 1n24 Asiyah, 38n39 attached garments, 32n29,35n32 See aljo garments (spiritual) Atzilut, 37n39 average, see beinonim awe of G-dl 26n12,28,31n26,39n42

thoughts, 26-28, 36 beinonim, 13-15, 17,28-30,39n42 See aho change Beriah, 37n39 binah, 18,39n46 body brain, 18,38 limbs and sinews, 31n24 physical garments for, 18, 27n14, 32-34,38 soul and, 18,24-26,33n29,37n37 See aho man Book of Beinonim, the See Tanya brain, 18, 38 See a h thoughts businessman story, 361136

bad
See evil beauty, 34,38 behavior average See beinonim changing, 13-14, 17-18 deeds, 26-28, 32-34, 36,371139 See aho mitzvot; sins motivation behind, 31n26 righteous See tzaddikim sins, 13-15, 28, 37n39 speech, 26-28, 32-34,36

Canaan, Land of, 24-26 Chabad-Lubavitch, history of, 2 1 change, 13-14, 17-18,30-32,34,38 See aho behavior; emotions charity, 36n36 chochmah, 18, 39n46 clothing See garments (physical); garments (spiritual) commandments See mitzvot conquering of emotions, 17-18, 24-30, 32 See aho change conquest of the Land of Israel, 24, 30-32,38 consciousness, levels of, 25n 10

50
See also thoughts

GARMENTS OF THE SOUL

&at, 18, 39n46 deeds, 26-28,32-34,36,37n39 See also m i m t ; sins delicacies for the Shechinah, 1 4 15 depression, 14 descent of the soul, 36 desires, 13-14, 28, 371139 detached garments, 32n29, 351132 See also garments (spiritual) devotion to G-d, 28, 32 See also love of G-d Divine See G-d divine intentions, 26n 12, 371139 divine service See mitzvot divine soul of man, 24-26, 36, 38 See also souls

fear of G-d, 26n12,28,31n26,39n42 frustrations, 14 G Gan Eden, 26n14,36n36,36n37 garments (physical), 18, 27n14, 32-34, 38 garments (spiritual) of animal soul, 37n39 attached and detached, 32n29,35n32 deeds, 17,26-28,32-34,36,37n39 Jericho as, 2 4 2 6 , 38 mitzvot as, 26n14,36 removing See change scent, related to, 26 speech, 26-28, 32-34, 36 thoughts, 26-28, 36 G-d attributes of (tin sefrot), 381139 devotion to, 28, 32 Divine Presence (Shechinah), 14-15,26n14 divine soul and, 26n10, 26n12 energy of, 38n39 judgment of See beinonim; rda'im; dikim love and fear of, 26n12, 28, 30n23, 31n26,39n42 Or Ein SoJ38n39 relationship with man, 14-15, 26n 12 Torah, one with, 36n36 will of, 27n14 good, 18,37n39,38

ego, 251110 Ein SoJ38n39 Eisav, 14 elevation of the soul, 36, 38 See also change emotions changing of, 30-32,34,38 control over, 17-18,24-30, 32 Land of Israel corresponding to, 30-32,38 love and fear of G-d, 26n12, 28, 30n23,31n26,39n42 See also devotion to G-d seven, the, 18 as vessels of the soul, 32n29, 331129 evil, 13-14, 16-17, 30n23, 37n39, 38 Exodus, generation of the, 15

Hamnuna the Elder, Rabbi, 27n 15

INDEX

heart See emotions holiness See divine soul of man;G-d honor, 34,36n36 homirh, 32 human body brain, 18, 38 limbs and sinews, 3 1n24 physical garments for, 18, 27n14, 32-34,38 soul and, 18,24-26,33n29,37n37 See also man

Kadmonim, 38 Keinim, 38 kelipah, 18, 25n10,37n39 Knizim, 38

improvement See change impurity See evil inclinations, 13-14 See also temptations Infinite Light, 38n39 intellect, 18, 32n29, 34, 38 see ah0 thoughts Israel, Land of conquest of, 24,30-32, 38 Jericho, 24-26, 38 seven nations of, 18, 24n5, 26, 30n24 soul represented by, 2 4 2 6 , 3 6 3 2 spies of, 15-18, 24, 28-32

Land of Canaan, 24-26 Land of Israel conquest of, 24,30-32,38 Jericho, 24-26, 38 seven nations of, 18, 24115, 26, 30n24 soul represented by, 24-26,3O-32 spies of, 15-18,24,2&32 Light, Infinite, 38n39 limbs, 3 In24 See a h body love of G-d, 26n12, 28, 30n23,31n26, 39n42 Lubavitcher Rebbe, 2 1 lust, 13-14, 28, 37n39

Jericho, 24-26, 38 See ulro Joshua, spies of Jewish people See man Joshua, spies of, 15-18, 24 joy, serving G-d with, 30n23 Judah, Rabbi, 27n15

man beinonim, 13-15, 17,28-30,39n42 rasba'im, 13, 16-17 relationship with G-d, 14-15, 26n 12 See ulro G-d; service, divine tzacidikim, 13-17,28-30 See alro body; souls Messianic era, 18, 38, 39n46 mind, 18,38,39n46 See alro thoughts misdeeds See sins mission of the Jewish people See service, divine

52
mitzvot body, correspondence to, 3 In24 emotions, conquering, 24-28 fulfillment of, 18, 31n24 as garments of the soul, 26n14, 36 intentions behind, 26n 12 Land of Israel, conquering, 24, 30n24 love and fear necessary for performance, 39n42 man's relationship with G-d and, 26n12 in Messianic era, 39n46 motivation to keep, 3 1n26 universality of, 30-32 modesty, 32 Moses, spies of, 15-18, 24, 28-32 motivation to keep mitzvot, 3 1n26

GARMENTS OF THE SOUL

rejection of evil, 371139 See also change rejoicing in G-d, 30n23 removing garments See change repentance, 13 righteousness See good; d i k i m Ruach (soul-level), 17

nations, the seven, 18, 24115, 26, 30n24 See also Land of Israel

oath of the soul, 16-1 7 Or Ein Sof; 38n39

persimmon oil, 26n 13 physical garments, 18,27n14, 32-34, 38 prestige through garments, 34, 361136

Rabbah, 13 Rambam, 30n24 rasha'im, 13, 16-17 See also evil rei'arh, 26 reincarnation, 3 1n24

scent, 26 Schneerson, Rabbi Menachem Mendel, 21 Schneur Zalman of Liadi, Rabbi, 13-17 Sefer Hamitzvot, 30n24 sejrot, ten, 38n39 self-control See change; conquering of emotions self-gratification, 25n 10 service, divine See mitzvot seven emotions, the, 18 seven nations, the, 18,24n5,26, 30n24 See also Land of Israel Shechinah, 14-1 5, 261114 shedding garments See change shell (in Kabbalah), 371139 sinews, 31n24 See also body sins, 13-15, 28, 37n39 See also evil; rasha'im souls animal descent of, 36 divine and, 25n9, 38 garments of, 18,26n12,37n39 spiritual conquer of, 24-26, 30-32 body and, 18,26n10,33n29,37n37 degradation of, 371139

INDEX

divine, 24-26, 36, 38 elevation of, 36, 38 in Gan Eden, 36n37 garments of See garments (spiritual) Land of Israel as representative of, 24-26,30-32 missions of, 16-17,38 Ruach level, 17 vessels of, 33n29,36n37 speech, 26-28,32-34,36 spies on the Land of Israel, 15-18, 24, 28-32 spiritual garments See garments (spiritual) spiritual mission of man See service, divine splendor, 34, 38

See alro mitzvot transformation See change transgressions See sins translucent shells (in Kabbalah), 37n39 d i k i m , 13-1 7,28-30 tzeLkuh, 36n36

universality of mitzvot, 30-32

vessels of the soul, 33n29, 36n37

Tanya, 13-17 temptations, 13-14, 28, 37n39 ten srfirot, 381139 thoughts, 26-28,36 See aho brain time, wasted, 13 Torah divinity of, 36n36, 36n37 as instruction for man, 32 man's relationship with G-d and, 26n12 time devoted to study of, 13

wasted time, 13 wicked See evil World to Come, 26n14,37n37

Yehoshua See Joshua, spies of Ymuka, the, 27n 15 Yitzchak, Rabbi, 27n15 Yitzchak and Eisav, 14 Yochanan, Rabbi, 18,34

OTHER TITLES IN THE CHASIDIC HERITAGE SERIES

THE ETERNAL BOND fiom

By Rabbi Schneur Zalrnan of Liadi Translated by Rabbi h i Sollish

Torah Or

This discourse explores the spiritual significance of brit milah, analyzing two dimensions in which our connection with G-d may be realized. For in truth, there are two forms of spiritual circumcision: Initially, man must "circumcise his heart," freeing himself to the best of his ability from his negative, physical drives; ultimately, though, it is G-d who truly liberates man from his material attachment.

JOURNEY OF THE SOUL from Torah Or

By Rabbi Schneur Zalman of Liadi Translated by Rabbi h i Sollish

Drawing upon the parallel between Queen Esther's impassioned plea to King Ahasuerus for salvation and the soul's entreaty to G-d for help in its spiritual struggle, this discourse examines the root of the soul's exile, and the dynamics by which it lifts itself from the grip of materiality and ultimately finds a voice with which to express its G-dly yearnings. Includes a brief biography of the author.

TRANSFORMING THE INNER SELF from ~ikkutri Torah

By Rabbi Schneur Zalman of Liadi Translated by Rabbi Chairn Zw Citron

This discourse presents a modern-day perspective on the Biblical command to offer animal sacrifices. Rabbi Schneur Zalman teaches that each of us possesses certain character traits that can be seen as "animalistic," or materialistic, in nature, which can lead a person toward a life of material indulgence. Our charge, then, is to "sacrifice" and transform the animal within, to refine our animal traits and utilize them in our pursuit of spiritual perfection.

FLAMES from Gates of Radiance By Rabbi DovBer of Lubavitch Translated by Dr. Naftoli Loewenthal
This discourse focuses on the multiple images of the lamp, the oil, the wick and the different hues of the flame in order to express profound guidance in the divine service of every individual. Although Flames is a Chanukah discourse, at the same time, it presents concepts that are of perennial significance. Includes the first English biography of the author ever published.

THE MITZVAH TO LOVE YOUR FELLOW AS YOURSELF from Derecb Mztzvotecba

By Rabbi Menachem Mendel of Lubavitch, the Tzemach Tzedek Translated by Rabbis Nissan Mange1 and Zalman I'osner

The discourse discusses the Kabbalistic principle of the "collective soul of the world of Ekkun" and explores the essential unity of all souls. The discourse develops the idea that when we connect on a soul level, we can love our fellow as we love ourselves; for in truth, we are all one soul. Includes a brief biography of the author.

TRUE EXISTENCE Mi Chamorha 5627

By Rabbi Shmuel of Lubavitch Translated by Rabbis Yosef Marcus and Avraham D. Vaisfiche

This discourse revolutionizes the age-old notion of Monotheism, i.e., that there is no other god besides Him. Culling from Talmudic and Midrashic sources, the discourse makes the case that not only is there no other god besides Him, there is nothing besides Himliterally. The only thing that truly exists is G-d. Includes a brief biography of the author.

TRUE EXISTENCE The Cbusidic View of Realily

A Video-CD with Rabbi Manis Friedman

Venture beyond science and Kabbalah and discover the world of Chasidism. This Video-CD takes the viewer step-by-step through the basic chasidic and kabbalistic view of creation and existence. In clear, lucid language, Rabbi Manis Friedman deciphers these esoteric concepts and demonstrates their modern-day applications.

YOM TOV SHEL ROSH HASHANAH 5659

Discourse O n e
By Rabbi Shalom DovBer of Lubavitch Translated by Rabbis Yosef Marcus and Moshe Miller

The discourse explores the attribute of malchut and the power of speech while introducing some of the basic concepts of Chasidism and Kabbalah in a relatively easy to follow format. Despite its title and date of inception, the discourse is germane throughout the year. Includes a brief biography of the author.

FORCES IN CREATION Yom Tov She1 Rosh Hashanah 5659 Discourse Two
By Rabbi Shalom DovBer of Lubavitch Translated by Rabbis Moshe Miller and Shmuel Marcus

This is a fascinating journey beyond the terrestrial, into the myriad spiritual realms that shape our existence. In this discourse, Rabbi Shalom DovBer systematically traces the origins of earth, Torah and souls, drawing the reader higher and higher into the mystical, cosmic dimensions that lie beyond the here and now, and granting a deeper awareness of who we are at our core.

THE POWER OF RETURN Yom Tov She1 Rosh Hashanah 5659 Discourse Three
By Rabbi Shalom DovBer of Lubavitch Translated by Rabbi Y. Eliezer Danzinger

In this discourse Rabbi Shalom DovBer examines of the inner workings of teshuvah, and explains how it is precisely through making a detailed and honest examination of one's character and spiritual standing-which inevitably leads one to a contrite and broken heart-that allows one to realize his or her essential connection with G-d.

THE PRINCIPLES OF EDUCATION AND GUIDANCE

K l a l e i Hachinuch L+hahadrachah
By Rabbi Yosef Yiachak of Lubavitch Translated by Rabbi Y. Eliaer Danzinger

The Principles of Education dnd Guidance is a compelling treatise that examines the art of educating. In this thought provoking analysis, Rabbi Yosef Yitzchak teaches how to assess the potential of any pupil, how to objectively evaluate one's own strengths, and how to successfully use reward and punishment-methods that will help one become a more effective educator.

THE FOUR WORLDS

By Rabbi Yosef Yitzchak of Lubavitch Translated by Rabbis Yosef Marcus and Avraham D. Vaisfiche Overview by Rabbi J. Imrnanuel Schochet

At the core of our identity is the desire to be one with our source, and to know the spiritual realities that give our physical life the transcendental importance of the Torah's imperatives. In this letter to a yearning Chasid, the Rebbe explains the mystical worlds of Atzilut, Beriah, Yetzira, and Asiya.

ONENESS IN CREATION
By Rabbi Yosef Yitzchak of Lubavitch Translated by Rabbi Y. Eliaer Danzinger

Said by Rabbi Yosef Yitzchak at the close of his 1930 visit to Chicago, this discourse explores the concept of Divine Unity as expressed in the first verse of the Shema. The discourse maintains that it is a G-dly force that perpetually sustains all of creation. As such, G-d is one with creation. And it is our study ofTorah and performance of the mitzvot that reveals this essential oneness.

GARMENTS OF THE SOUL ~ayishkzch Yehoshua 5736

By Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe Translated by Rabbi Yosef Marcus

Often what is perceived in this world as secondary is in reality most sublime. What appears to be mundane and inconsequential is often most sacred and crucial. Thus, at their source, the garments of the human, both physical and spiritual, transcend the individual.

THE UNBREAKABLE SOUL Mayim Rabbirn 5738

By Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe Translated by Rabbi Ari Sollish

The discourse begins with an unequivocal declaration: No matter how much one may be inundated with materialism, the flame of the soul burns forever. This discourse speaks to one who finds pleasure in the material world, yet struggles to find spirituality in his or her life.

VICTORY OF LIGHT

Gnu Rabanan Mitzvat Ner Chanukah 5738

By Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe

Translated by Rabbi Yosef Marcus

Even darkness has a purpose: to be transformed into light. In this compelling discourse, the Lubavitcher Rebbe, Rabbi Menachem M.

Schneerson, explains how we can draw strength from the story of Chanukah for our battle with spiritual darkness, so that we, like the Macabees of old, may attain a Victory oflight.

ON THE ESSENCE OF CHASIDUS

Kunteres Inyana She1 Toras Hachasidus By Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe

In this landmark discourse, the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, explores the contribution of Chasidus to a far deeper and expanded understanding of Torah. The Rebbe analyzes the relationship Chasidus has with Kabbalah, the various dimensions of the soul, the concept of Moshiach and the Divine attributes-all in this slim volume.

NURTURING FAITH Kunteres Purim fittan

Translated by Rabbi Yosef Marcus

5752 By Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe

At its core, this discourse discusses the function of a nassi, a Jewish leader, who awakens within every single person the deepest part of the soul. Similar to Moses, the nassi inspires the person so that one's most basic faith in G-d leaves the realm of the abstract and becomes real. Nurturing Faith will cultivate your bond with the Rebbe's role as the Moses of our generation.

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KUNTRES UMAYAN
By Rabbi Shalom DovBer of Lubavitch TransIated by Rabbi Zalman I. Posner

HACHODESH 5700
By Rabbi Yosef Yitzchak of Lubavitch Translated by Rabbi Yosef Marcus

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