because the Animal Soul originates from Tohu, whose power far exceeds that of Tikkun. Thus, it is said that the Evil Inclination is “first to plead his case” (Zohar I 179b) [appearing in a person from infanthood, whereas the Good Inclination is only introduced at the age of thirteen, the time of
], for its source is Tohu, which precedes Tikkun. Since the Evil Inclination originates from Tohu, which precedes Tikkun, a
emerges from it – a spirit that is (ultimately) only
, folly – that covers over the truth, obscuring the truth as it is manifest in the Seider Hishtalshlus and as it is drawn into the soul of man.
EVEN THE IGNORANT ARE FEARFUL OF CERTAIN SINS
4. However, according to the above it would follow that a
would be able to conceal the entire truth, no truth being able to penetrate its veil of obscurity and concealment. But we see that that is not so. Rather, when Jews are put to the test on a matter of faith, when confronted with an overt and utter departure from G-dliness, then, even the most frivolous Jew, who spends the majority of his life wallowing in the mire of extremely heinous sins, is unaffected by the
; in such a pivotal case, it possesses no power to conceal from him the truth, etc. The power of faith brings the Jew to stand up to the test (not only with regard to faith itself, but) even in terms of thought, speech, and action. The Jew stands up to the challenge of self-sacrifice, not even going through the motions of an action that is contrary to the faith in one G-d. The same applies to uttering something that detracts from G-d’s unity, G-d forbid, even if he does not mean what he is saying, etc. (as the Alter Rebbe writes in
, Ch. 19, end, 25b). Furthermore, even among the masses, the ignorant, and the small-minded, there are numerous prohibitions that Jews are fearful and petrified of transgressing. Now, this reluctance and trepidation is not on account of their possessing an intellectual appreciation of the severity of the sin. (They do not even possess the capacity for that kind of thought, having a much greater affinity with physical and material concerns than intellectual matters. That is, even the [spiritually accomplished] Beinoni is subject to the cumulative impact of simply eating and drinking, as well as partaking of other worldly activities, as explained in
Ch. 13 (18b). [The mere interaction with physical things, especially on a prolonged basis, strengthens the person’s compulsion towards materialism.] How much more does this apply to those who are still striving to attain the level of Beinoni!) Rather, their naturally ingrained fear of sin predisposes them toward the dread of committing particular sins, especially those punishable by soul excision or death, etc. [What comes out from the above discussion is that clearly there are prohibitions that Jews naturally resist transgressing, and matters of faith that are not at all within the power of enticement of a
. What accounts for this only partial dominion of the Animal Soul? If its source transcends that of the G-dly soul, what power is there that protects a Jew from its total domination, exposing him more readily to these more serious sins?]The answer is that Tohu precedes Tikkun only within Seider Hishtalshlus. Both Tohu and Tikkun are created worlds [each possessing qualities that can be ranked within a hierarchy]. But it is only in this context, within Seider Hishtalshlus, that Tohu is antecedent to Tikkun. Beyond the Seider Hishtalshlus (it is not that the two worlds are equal, but) Tikkun actually comes first. At that level [higher than the entire Seider Hishtalshlus, the natural order of Creation], the ruach shtus has no influence, etc. (To be continued be”H)
When Jews are put to the test on a matter of faith, when confronted with an overt and utter departure from G-dliness, then, even the most frivolous Jew, who spends the majority of his life wallowing in the mire of extremely heinous sins, is unaffected by the ruach shtus; in such a pivotal case, it possesses no power to conceal from him the truth.