a cbusidic discourse by

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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portrait of the Lubavitcher Rebbe

introduction and summary

preface to the hebrew edition

translation and commentary

hebrew notes


7 ' 3


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


a man who the Angel of Death was unable to kill because his "mouth never ceased from Torah-study" (Baua Metzia 86a). the Alter Rebbe questions the common conception of the beinoni as one whose deeds are half righteous and half wicked. especially if they had not read the Bookfor Beinonim. he is righteous. founder of Chabad-Lubavitch Chasidism. not tempted by evil. In the first chapter of the beinoni book. who offered himself as an example of a beinoni (Berachot ibid. that the difference between d i k and rasha is not in degree but in kind. (Berachot6 1b) T H E AVERAGE MAN Most would no doubt place themselves in the third category. The d i k is y heart is slain within me.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. commonly known as Tanya. The Alter Rebbe cites the case of the Talmudic sage Rabbah. magnum opus of Rabbi Schneur Zalman of Liadi. 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. He explains that perfection in deed does not make one a tzaddik. thought of his deeds as being half wicked? (Humility does not mean delusion. The t d i k not only behaves righteously. M . Who then is the beinoni? The Alter Rebbe begins by telling us about the turddk.). Is it possible that Rabbah. says the psalmist. if he repents. and the beinoni--the "intermediate" one who is ruled by both. since the Talmud bestows rasba-status even to one who fails to protest his fellaw? misdeeds. known as the Alter Rebbe. or one who wastes a minute that could have been used for Torah-study. the rasha-the wicked one who is ruled by his evil inclination. when a person commits a sin he is deemed a rasha until he repents.) Also.

. he never acts on it." Noting that delicacies is written in the plural. HALIVAI Because of his constant struggle with the "other side. a hybrid of the t d i k and rasha. he would realize that this is the nature of the beinonim and their task. and thereby provide the Shechinah with her "delicacies. Behaviorally he is identical to the tzaddik it is in his heart that he is the intermediate one. . the Jewish People. so the Holy One made sure to plant them in each generation (see Yoma 38b). According to Tikkunei Zohar. 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 is nothing intermediate or average about the beinonij behavior. but.. to conquer the [evil] inclination. the beinoni is automatically upgraded. Yitzchak wishes to bless his son Eisav and asks him to Makefor me delicacies such ds I love. that he is quite far from the level of a t d i k . a book based on his counseling sessions with his chasidim: [His] depression stems from an arrogant spirit since he does not know his place. No wonder it is said that the twlddikim are few. there are two types of delicacies-one of sweet foods and the other of sharp or sour things that have been . . 27 of Tanya. like the tzaddik. For if he would recognize his place." the beinoni is often frustrated and depressed. implying two types of delicacies.even if he is this way all of his days in this battle. these are also the words of the Shechinah. for perhaps it is for this that he was created. charging her children. Thus let a man's heart not fall.. and halivai [if only] he would be a beinoni and not a rasha even for one moment all his days. to fulfill their divine mission. The Alter Rebbe addresses these frustrations in ch. Like the rasha he may possess a desire for evil. he is greeted by unholy thoughts. He cannot understand why at the height of a particularly inspiring prayer..14 GARMENTS OF THE SOUL meaning that he had ridden himself of his evil inclination (Bava Batra 17a). With the raising of the t d i k j status. 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. the Divine Presence. DELICACIES In Genesis 27:4.

who conveys this request to G-d. meaning "according to your judgment.' - 1. The Jews conquer the land and live there until banished by Nebuchadnezzar centuries later. Moses has passed on. [so too in the spiritual service of man . who return with the news that "we cannot conquer it. leaving their children to enter the land. optional. the border city of the land they are to inherit. I am not commanding you [to send spies]" (Rashi). was commanded by G-d. The second spy story occurs before the Jews actually do enter the land. including the use of spies. as it were. but leaves the decision to Moses: "Sendfor you. CONTRASTS In the maamar.. The Alter Rebbe. No proof is cited for this in the maamar. transforming them to delicacies. their mission was. which is based on a maamar of the Alter Rebbe. 1) G-d did not command Moses to send spies. the Rebbe points out two basic differences between the spies of Moses and those of Joshua. the Jews are about to enter their promised land but are feeling insecure. the Jews are not content with G-d's promises that they will conquer the land-they want to fight a conventional battle." 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.I The tzaddiki task involves sweetness and light. however. in his . Moses chooses to send the spies. and Joshua his successor sends two spies to Jericho.. while the beinoni struggles with bitterness and darkness. ESPIONAGE The present maamar explores the difference between d i k i m and beinonim through the backdrop of two biblical tales involving spies." G-d replies.INTRODUCTION AND SUMMARY 15 spiced and prepared until they become delicacies to revive the soul. Their report: the nations are trembling. They say as much to Moses. Joshua's spy mission. Despite the miraculous nature of their exodus from Egypt and passage through the Red Sea. In the first story. G-d is not pleased with this lack of confidence in His ability to manage the affairs of His universe.

since "Joshua and Jerichon-see the land through Jerwould not act without G-d's instruction. BE A TZADDIK! The Rebbe is not entirely satisfied with the above explanation. For the relationship between Jericho verse (Joshua 2:1). his emotions. since not everyone can fulfill it. interpret this verse differently. and do not be a rasha! maamar." icho. is an unqualified commandment for everyone. spiritual manifestation in which man "sends spies" to assess and conquer "Canaann-the body and "animal soul"-and transform them to holiness. 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. can accomplish this. a quote from the Mishna in Tractate Ni&h. Only Moses.. Joshua's mission." JERICHO: LAND OF T H E GARMENTS O n the spiritual plane. "the Land of Israel.go see the land and behavior. since the conquest of Jericho--one's behavior-lies in the reach of every human being. See below.3T o spy out and conquer Jericho means to be a beinoni. What relevance does it have to the beinoni? To answer. 2. This is how the maamar interprets the 3. end of chapter 3: [Before the soul descends to earth. Hence of his mission G-d says: according to your judgments. . speech and deed. can aspire to it. only you.GARMENTS OF THE SOUL 2) Moses sent his spies to canvass the entire land. on the other hand. or those on his spiritual level. the Rebbe refers to the first sentence of Tanya. Other commentators Other commentatorsapparentlydiffer.] it is charged with an oath: Be a tzadik. see below. since it relegates the significance of Moses' spy mission to tzuddikim. assumes as much. ". T o spy out and conquer the rest of the land is to be a tmdn'ik. or those like you..' T o explain these differences. The rest of the land of the seven nations is man's psyche. Jericho is man's behavior-his thought. which in its mystical interpretation means. while Joshua's spies sufficed with a visit to Jericho. Thus Moses' mission to spy out the entire land-to examine and sanctify the emotions-was not commanded by G-d.

thought speech and deed. the redundancy of the oath is not merely an emphatic device.. but . i. This then is the relevance of Moses' spy mission to the beinoni. a revulsion for material indulgences on the one hand. even the beinoni?.. become abhorrent in his eyes. Yet every soul. at least-Do not be a rasha. And just as garments in the literal sense are an added accoutrement to the person.e. i.INTRODUCTION AND SUMMARY 17 According to the Alter Rebbe.l i k e consciousness. then the awakening from below will elicit an awakening from above. to a small degree. but suggests a two-pronged message: Be a tzaddk.e. 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. he must spend time cultivating a t d i k . since most people do not have the potential to become tzaddikim. and perhaps. And when he will accustom himself to abhor evil. . habit takes control over everything and becomes second nature. 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. so that he may serve Gd with true joy. For it is through these garments that the soul is expressed. only in illusion.In this way the oath charging him to be a t d i k will be fulfilled in truth. is instructed to be a tzaddik. GARMENTS The maamar now begins a discussion explaining why the beinoni is in control of his behavior but not of his emotions.. still. be a beinoni. 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. However. man's forms of behavior. 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. 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. And when he will begin to rejoice his soul in G-d through meditating on G-d's greatness. In Kabbalistic and Chasidic terminology. since even the beinoni must to some extent involve himself in the tzaddik-like service. after all this. Furthermore. are called "garmentsn of the soul. it will.

and leave the rest of the Land to Moses. To conquer Jericho. Physically this is reflected in the fact that garments can grant a person prestige beyond his true stature. the land of the seven nations-the service of transforming the seven emotions can then be achieved.degrade the animal soul beneath its natural lowness. i. PRIORITIES But this emphasis on behavior for the beinoni is not merely a result of his spiritual handicap. in fact. And ultimately. i. Knizi and Kadmoni. can only be changed through tenacious efforts and divine assistance.. Often what is perceived in this world as secondary is in reality most sublime. 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. the fulfillment of mitzvot in thought speech and deed. both physical and spiritual. the goal of man's life lies in the perfection of his "garments" because the garments matter more. Thus. The mission of the average man is to behave-not necessarily to change inside. It is not a reluctant surrender to his human frailties.e. the fulfillment of Torah and mitzvot in actual practice. This occurs through the service of the garments.GARMENTS OF THE SOUL its platform for expression. and thus can be more easily controlled. transcend the person himself.e. thought speech and deed without any divine intention--or worse. If one has conquered Jericho the rest of the land is open before him. m e * .. the garments of the animal soul. The soul's consciousness. would refer to his garments as "my honorers. raises the soul beyond its natural status. But it doesn't end there. the land of the Keini. Yochanan. R. The Talmudic sage. however. in the Messianic era. man's garments. in their source. Rather." Spiritually. what it loves and fears. What appears to be mundane and inconsequential is often most sacred and crucial. Jericho is merely the "lock of the land. the garments of the divine soul. the transformation also of the three parts of the mind. Conversely.

The original footnotes to the Hebrew text appear at the end of the maamar. . which occasionally differ from the traditional or colloquial pronunciation.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.

Merkos L i'nyonei Chinuch. and arrived successfully in the United States (on Monday."' "Kehot Publication Society.. . the ChabadLubavitch publishing house. the social sewices arm of the Chabad-Lubavitch movement. 28 Sivan. of blessed memory.which was said at the farbrengen of Shabbos Parshat Shlach. Hebrew acronym for: may he live for long happy years. through the establishment of the central institutions. 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.two men. . which is approaching us for goodness. EDITORIAL BOARD OF OTZAR HACHASIDZM Motm ki Shabbos Kodeh Parshat Sblach. the educational arm of the Chabad-Lubavitch movement. Kebot Publication Society. the year 5748 [I9881 (Let it be the Year of Freedom of Mashiach) Brooklyn. Year of Hakhel. Macbne Israel." and "Merkos L'inyonei Chinuch." at whose head stood the Rebbe Shlitawe present the maamar beginning with the words And Joshua sent. New York I 1. 5736 [ 19761. 2. .PREFACE TO T H E HEBREW EDITION n conjunction with the glorious day of 28 Sivan.. the day that the Rebbe Shlita' and the righteous Rebbetzin. 28 Sivan 5701 [1941]). Shabbos Mevarchirn Tammuz. were saved from the European valley of tears. "Machne Israel.. spies.


similarly. Shlach.) 3. Shhch Lecha p. 439 ff. the difference between the spies sent by Joshua and those sent by Moses is explained. 6. . but) by Divine decree. SPIES. Sotah 34 beg. . 28 Sivan.* Another difference. The spies sent by Joshua were sent only to Jericho."' 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. Shabbat Parshat Shlach. Haftarah of Shabbat Par- shut Shbch. Tanchuma Shlach (end of ch. See also Joshua 2:3 4. As is apparent. of side b. See also Or Hatorah Shhch."the Land of 1. I am not commanding you to send them.6 The spies sent by Moses. traversed the entire land "to its length and breadth. 5736 SPIES AND JOSHUA SENT. since "Joshua would not act without G-d's instruction" (Likkutei Torah ibid. . Likkutei Torah. on the other hand. ~ 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. Joshua 2:l. ShEach 16:8. Tanchuma Beha 'alatcha 10. . 5). The Alter Rebbe assumes as much. all the seven nations gathered there [to fight the Jews]". 5. "the lock of the Land of I~rael."~ through which they scouted the entire land.%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.. Shabbat Mevarchim Tammuz. Therefore. No proof is cited for this statement. was (not by his judgment." The sending of spies by Joshua. 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.With the help ofHeaven. Bamidbar Rabbah. however.' In Likkutei Torah (in the maamar by this title2). 2. Numbers 1 3 2 and Rashi's commentary on the verse.TWO MEN.. 51c.

Or Hatorah ibid. . In the Tanya." 10." 7. p." 9. the Ater Rebbe speaks of man as having two levels of consciousness. 25. ibid. 8. 9 (p. in a spiritual sense. 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. See Tanya ch. 14 beg. 440: "it is certainly obvious that the giving of the Land to the Jewish People occurs also now. 39) and seeks only self-gratification. Rashi's commentary on Numbers 1321. The animal soul stems from kelipat nogah (see fn."they have come to spy the entire Land" This is also the meaning of the verse. which derive from the divine soul and the animal soul. "Go and see the Land and Jericho" (Joshua 21)-"see the Land" through "Jericho. ANIMAL SOUL.

Zohar III:186a (see following footnote)--cited in Likkutei Torah ibid. See Tanya chapters 1. to have the divine soul transform the animal soul and harness its energy for holiness. Mmsei 89b)-also cited in Or Hatorah ibid.GARMENTS OF THE SOUL Canaann-and render them vessels for G-dliness-thereby transforming them into "the Land of Israel. scent. The two souls struggle for dominion over the body. 13. 9. See also Rashi (I1 Kings 20:13) "Uericho was] named for the fine scent of persimmon oil. The divine soul manifests its love and awe of G-d by thinking and understanding words of Torah. These garments are called scent. for just as scent is but an effusion of its source. and Deed. Likkutei Torah ibid. i. 1 1. Hence there is a command to every person to "scout out" and "examine" his thought speech and deed. In the above maamarim. peaking words of Torah.I3and the "garments" relate to scent. 6).. as alluded to in the expression of the Zohar14 "in the scent of your garments. GARMENTS. the soul cannot apprehend the Shechinah (see fn. The animal soul's garments consist of any thought. as they are represented in the soul of man. 4)." Now the difference between Jericho and the rest of the Land. so too these garments . Thus the command (to Joshua) to send spies was that they go (only) to Jericho. Both souls manifest and express themselves through the "garments. the relationship between scent and garments refers to the garments of the divine soul." (From a footnote to Or Hatorah. GARMENTS = SCENT. is as follows:" Jericho represents the soul's three garment^"'^: Thought.. 14. so that the soul can enjoy the radiance of the Shechinah in Gan Eden. speech or deed that is not performed with a divine intention ( Tanya ch. Shlach p.) 12. which grows in Jericho. which is "literally a part of G . and doing the mitzvot ( Tanya ch. (The connection between Jericho and garments is as follows: Jericho connotes rei'ach. 442. the mitzvot. Or Hatorah ibid." thought speech and deed.e. 2. 441 and on. and ensure that they are The divine soul.. 37). and 12. Speech. 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." 15) The rest of the Land-the land of the seven nations 1 6 s i represented in man's seven emotions. seeks to cleave to G-d through constant awareness of Him and fulfillment of His will. and furthermore. Without these garments. 2). and it is man's task to grant reign to the divine soul. which refers to the maamar entitled Eileh Mmei (Likkutei Torah.. p.d (Tanya ch. since thought speech and deed are within man's control. 5 1d and on.

the relationship is true ofeven physical garments. namely the mitzvot (as might be understood from the above maamarim in Likkutei Torah).Rather. Prizites. Chittites. 5 1 d). He said to his mother. . tells the following story: Rabbi Yitzchak and Rabbi Judah stayed at the home of the wife of Rabbi Hamnuna the Elder. The Cananites. explaining that they had been busy with the mitzvah of helping a groom and bride. since scent is intangible and cannot be grasped (Likkutei Torah. "But how did you know?" they asked. and Girgashites. known in the Zobar as "the Yenuka. and even before the spies are sent there. The Zohar ibid. the relationshipbetween scent and garments does not only refer to the garments of the divine soul. 15." 16.e. expressions of the Divine will. "I do not want to go near them because they did not read the Shema today. but as he drew near he suddenly recoiled. are beyond understanding (unlike Torah. are called scent." He went towards them. Massei 89b). Jebusites. even before it is conquered. and hence garments.TRANSLATION AND COMMENTARY are an effusion from Or Ein Sof (Likkutei Torah. thought speech and deed. for the correlation of garments and scent applies to all garments. so too the mitzvot." The rabbis admitted this to be true." She told him to "go to these great men and receive blessings from them. ThusJericho. as evident from the Zohar's story. Emorites. "THE SCENT OF YOUR GARMENTS. Mitzvot. Chivites. In other words. which stems from chochmah." The Zohar ibid. i. scent. speaks of garments and scent in their literal sense. She was the mother of an especially gifted child. (b) Just as garments are outside of and beyond the body. "From the scent of your garments. thought speech and deed are called Tericho from the word rei'ach.. which can be grasped). Shlach. Indeed. is called scent even before it is conquered (and used for mitzvot).

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. 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 . The divine service of the beinonim involves (primarily") the garments of the soulthought speech and deed. even one who is not on the level of Moses. 17b). These are the words of the Alter Tanya ibid. speech. 14. Rebbe in Tanya ch. and this mode of service is not equally relevant to all people. on the other hand. But the emotions of the heart are not within the control of every person. See Tanya ch 17. or thought (i. 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. and not every 17. Ch. 21." '' 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. primarily involves the emotions of the heart (love and fear of G-d)." For the service of (completely) conquering the emotions can take place only through the revelation of the level of Moses. 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. This appears to be his intention in 19. I am not commanding you. 20.e. Bereishit Rabbah 3410 et al. TZADDIKIM A N D BEINONIM The Torah is eternal and applicable to everyone. (see ibid. not to willingly think about his desire 'I). The service of tzaddikim.28 GARMENTS OF THE SOUL entirely devoted to G-d. We can understand this by introducing a concept discussed in Tanya'' regarding tzaddikim and beinonim. 12 (17a). to the extent of being able to divert his mind from it entirely. See below fn. since "tzaddikim (alone) are in control of their hearts. 42. 18. "'Sendforyou'-by your judgment.

speak. "to overcome and divert his mind." Similarly." he says. he must also "divert his mind (and even beyond that) entirely.TRANSLATION AND COMMENTARY thinking about his desire. "to overcome it and divert his mind from it entirely. and think even that which is against his heart's desire. it becomes clear why when discussing "diverting his mind." whereas in his statement "to do." then he adds. speak. and think" he does not say "to overcome. 14 he writes. . in ch. "to act." According to this." The matter demands further analysis.

The beinoni. and the rest have assimilated and are no longer distinguishable (Rambarn ibid. does not truly abhor it. 14.)) the command to annihilate the seven nations is counted as one of the 613 commandments (Rambam's S$i-r Hamitzvot. .GARMENTS O F THE SOUL person merits this level of service." In other words. while rejecting evil in practice. even though the seven nations no longer exist (most were wiped out by Kind David. Niddah 30b. not every person merits thiP-since every Jew 22.2~ 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. says the Tanya. as explained at length in T~nya.. 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& . he should do his part in attempting to fulfill the that he may serve G-d with true joy." 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. and this is only relevant to tzaddikim. See Tanya beg. 1.* 23. positive commandment #187. This is also evidenced by the fact that Hamitzvot ibid. Hamitzvot. on the other hand. positive commandment #187). indeed. BE ti TZADDIK! The t d i k experiences true delight in G-d and truly abhors evil. Nevertheless. Principle 3). 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. .. of ch. Ch. the beinoni should delight and rejoice in G-d by reflecting on His greatness to the best of his capacity. In addition." 24. which must be applicable in all generations (Rambam's Sefl. Be a tzadfik! "Furthermore. Although his accomplishments in this direction may lack complete authenticity. one must set aside time to cultivate an abhorrence of evil by pondering its baseness and futility. (If the luhv somehow became extinct. 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. G-d forbid. nor does he truly delight in G-d.. Nevertheless. For man does not have that much jurisdiction over matters governed by the heart. the mitzvdhis eternal even when the circumstances necessam for its fulfillment no longer exist.

It is worth noting the well known idea (Iggret Hakodesh ch. since this type of love and fear is necessary for the keeping of the mitzvot. Makkot 24a). Although the type of love and fear of G-d that motivates the keeping of the mitzvot (see Tanya beg. Tctzei. 29. 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 (apparently) included in the "conquest of Jericho. 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." But the idea of the conquest of the land of the seven nations* is the service of love and fear as I * And certainly the dispatching of the spies to scout out the land. . 52a)." and cannot be' Lounted as on: of the 613. the idea of which is "to examine the nature of one's love and fear" (Likkutei Torah ibid. 60 end of side b). et al) must be developed by every person-indeed of this type of love and fear it is said. speech and deed (Iggeret Hakode ch. et al) that every Jewish person must fulfill all 613 commandments-there are. "For the matter is very near to YOU" ( Tanya beg. "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. 17)-nevertheless. however. 42 (p. 25. Deuteronomy 20: 17. The Midrash speaks of the human body as having L I 248 limbs and 365 sinews. 29). ch. of ch.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. of ch. those mitzuot that one has fulfilled in H previous incarnation. 26. corresponding to the 248 positive and 365 negative commandments of the Torah (Tancbuma Hakadum. 17. See Rambam ibid. However.

of side a). Nevertheless. This is evidenced also by that which he writes there. he speaks of this type of love and fear. speech and deed are within man's control. as explained in the main 27. GARMENTS The reason for this-that thought. See Z h a r III:53b. '"Sendfor you'-by your own judgment. an end in itselfCt (on a level beyond the emotions that motivate one's behavior). over which every person has control-unlike the emotions of the heart..ya). p. Adam and Eve. instruction 28)--since every Jew must "scout out" and examine his emotions. Therefore." since the primary command of "scouting" and examining oneself applies to thought speech and deed (the conquest of Jericho)."~' and also for the purpose of protecting him- rah discusses the sending of Moses' spies if their spiritual significance is not universally relevant. an idea discussed in ch. regarding Moses' spies it is written." But the love (and fear) that motivate the Mfillment of mitzuot are "very close to and easy for we7y person " (Tanya ch. . the Rebbe states that while intellect and emotions do not con- . quoting the Alter Rebbe. ATTACHED AND DETACHED GARMENTS. I am not commanding you. 14. (52a): "See The Book of the idea of every person's obligation to enBeinonim Tanya ch. 29. 28. were a~harned. the Tzemach Tzedek refers to kutei Torah ibid. just as with regards to the garments of the body-although man needs clothing [for the purpose of modesty. In the above mamar.text." It can be said gage somewhat in the tzaddik-type serthat the Tzemach Tzedek is hinting to the vice. and ensure that they are entirely devoted to G-d. Other sources are cited there. 2. 23 beg. 17.e. I. See also maamr entitled V'nacha AQv Ruach Hauaya 5714 (Sefer Hamaamrim Melukatvol. p... 14 (of Tansolution to the question as to why the To. 2. since "they. "this is possible only on the level of Moses. 291 and on) is not equally applicable to all souls. In the Tzemach Tzedek's gloss to Lik. **In Likkutei Torah ibid.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. unlike the emotions of the heart-is because2' thought speech and deed are the garments of the soul.

. I since the very identity of the body is to be a vessel to the soul. J 4 5 n!yg . and the soul's manifestation through them is an added element to their identity. See Shulchan Aruch Admur Hazaken.1'23I# . nx ." which can be removed or changed. some aspects of the ~syche can never be changed.c . '9 $Y VHV x5x . 30.l?v . The detached garments. . of ch.rg3 nu linq51 i m i 1. Similarly. ~ .nnj .ibv . by contrast. ..lpn! nW7q (up?) tl.L. . . they are called its body.="ps'Iy (. 2. the sole purpose of the intellect and emotions is to serve as vessels for the soul. Y. second edition beg. we mean that the body has no identity outside of housing the soul. are compared to physical garments. . Thus they conceal [to some extent] the intellect and emotions they contain. . See Genesis 2:25. I : ..y 19uv 3 7 2 A !! 535 . nyina an?! y7aq 5. 772. .m inix l'pvlr?I# . ~12~7 ~WYBI ) .r!i 1 m g oav nu ? n ~ l . :pL. The Rebbe exolains that when we refer to the body as an attached garment. which are called "detached garments.cinv7' . . J 3 . inL.?qi1b) . however. Thus the body does not conceal the spirit of the soul. 1 n 2 ni. nyravg nv$. Thus it is readily apparent that the soul is expressing itself through them. ~ ?$ V n j v rnp awe? .rtpa?) o~L.?~ng tll~5sv.. 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. n i m ? 13 ' T T T -:-- T : stitute the soul itself.TRANSLATION AND COMMENTARY . Indeed. Thought speech and deed. Orach Chaim. T. its "attached garmentn which cannot be removed or changed-at least not without tremendous effort. have an identity of their own. 3 3 7 0713 1371~ .1~ 5v?iv!g 7nu 5?t$ o. and therefore conceal the body. have an identity outside of clothing the person. Thought speech and deed.7 navnan ?Y xm 7133 i2. . on the other hand.

where Rabbi Schneur Zalman explains that the soul is not "made up" of intellect and emotions. which is constantly active and cannot be "shed. they transcend the person.' " 34-because. much effort-even a special assistance from Above-is necessary in order to change them. of chapters 3 and 6. Only in comparison to the "garments" are the intellect and emotions called the . nevertheless-he can remove them. of Panhat Vayeira. however. SUBLIME ORIGINS It can be said. he can control the subject-matter of his thoughts. thought. This will be understood by introducing an oft-cited concept regarding the garments. since the soul itself is essentially unknowable." can be replaced with a different tho~ght. 32. in their source. but also-because they matter more. 12-13 (numerous times). and can exchange them for othersSimilarly with regard to the garments of the soul: the garments speech and deed can be "shed. This primordial superiority is apparent even in the earthly state of the garments. that the root of the garments transcends the soul. speech and deed. Tanya Ch. see Tanya beg.33namely that the root of the garments transcends the root of the person wearing them. Likkutei Torah Vayikra 4b et al.~ But ' man's intellect and emotions are the soul itselC3' and hence. Similarly.34 GARMENTS OF THE SOUL self from the cold and the heat]. 31. is-not only because they are in man's control as mentioned above. 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. and he certainly does not need these particular clothing (that he is wearing now). Although a person cannot stop thinking. Torah Or beg. but rather manifests itself through them. See. and even thought. Thus the garments "surround the person and grant him additional beauty and splendor-thus "Rabbi Yochanan would call his clothing 'those that honor me. Similarly with regard to the garments of the soul. In other words: the fact that the main thing demanded of every person is the service of controlling thought speech and deed.

. 99a and on. intellect and emotions are at times called "attached garments. "Clothing bring prestige to a person and raise him to an exalted stature entirely beyond his status and character" (S&r Hamumarim Kuntreisim vol. 848)." (See fn. 226b. Shabbat 113a. 33. Siddur (with chasidic commentary) 34." and thought speech and deed "detached garments. Beracha. Indeed.TRANSLATION AND COMMENTARY 35 soul itself.) 2Ob and on. et al. 29. See Likkutei Torah. 3 p.

But the Holy One blessed be He i l His glory and ksence-'no thought can apprehend Him at all. and the garments honor a person and raise him to a stature that is entirely beyond his statusn (Sefer ~amaamurim' ~Lntreisim vol.36 GARMENTS OF THE SOUL Therefore. which are the garments of the divine the soul is elevated beyond its natural level.e. These become the "garments" for h garments serve as vessels enabling the soul to apprehend divinity. Likkutei Torah. 12. .39 35. 37. Massei 89b. are garments. the soul delights in the splendor of the Divine Presence. Since Torah and G-d are one-meaning that G-d "compressed His will. Later. through the thought. brings the soul to a hieher level than it can ever achieve on its own. even of the higher realms. 29. for references to many sources in Zobar and Etz Chaim). day and night. and with self-sacrifice. Said the Alter Rebbe: "Tzedzkah (charity). apprehend divinity? The mediating factor is Torah and mitzvot. He then ex~lainedthat this individual possessed lofty garments. i. since he was fluent in Torah and Mishnah.3' including the maamar by the same title in Likkutei Torah.. 3 p. dispense large sums of money for charity. "For no created being. the garments of the animal soul-the animal soul suffers a descent that exceeds its natural lowness. Torah and mitzvot are essentially Divine. which he would review in his mind or actually 0 say the words whenever he was free of his bkiness affairs. Torah Or. speech and deed of worldly matters which are not performed for the sake of Heaven-i. 93a. a created and thus finite entity.]38 Conversely. He would also covertly. Iggeret Hakodesh ch. See fn. Tanya ch.36 [This is also the significance of mitzvot being the garments for the soul.' Only when Torah s and mitzvot does one a ~ ~ r e h e n d one g. man's behavior. one becomes united with Him. the matter became clear to him.).Miketz 32d and on. can grasp any more than a glimmer of the Divine light. Chaye Sarah 16a (see ibid. as explained at length in many sources. 16c and on. and clothed it in the physical laws and letters of the Torah-by "donning" the garments of Torah and mitzvot.Ap and dothe oneself in G-d Himself" ( Tanya ibid. 36. which is one with Him. his soul is united with the mitzvot and they i soul. When man performs mitzvot.e. 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. et al.. In Eden. even to his enemies and antagonists. meaning that specifically through the mitzvot can the soul enjoy the splendor of the Divine Presence. 4. thought and speech. 848).. But how can the soul. through the thought speech and deed of the 613 commandments. Thus thk garments of the soul. MITZVOT AS GARMENTS. .

one can interpret the Alter Rebbe's statement as referring to evil thought speech and deed. unlike the three impure kelipot. See Tanya ch.) than its natural lowness.g. can only be elevated by man's total rejection of them." According to the statement there (p. Man's animal soul stems from kelipat nogah. 3) that the garments of the animal soul "are more impure than she. This reflects the potency of the garments." is the symbol frequently used in kkbbakzh to denote "evil" and the source of sensual desires in human nature. 7. The soul's degradation then would not result from the potency of the garments.e. In this footnote. In Tanya ch. "translucent shell. See the Rebbe's note to Lessom in Tanya I . 7))-in which case it is of the realm of kelipat nog a k i t still degrades the soul. 80) regarding the "clothing of impurity. the Rebbe derives from a statement of the Tzemach Tzedek that even if the thought speech or deed is committed neutrally. 108." contains some good and. ch. Kitzurim Vihe'arot on Tanya by the Tzemach Tzedek states (p. p. without lust." that "even in kelipat nogah there is Atzilzlt. the Alter Rebbe states that the garments of the animal soul. 5 to Igeret Hakohsh ch. its thought speech and deed. is "neutral" and can be utilized for holiness. 6. 6. which is of the realm of the three kelipot. 29 English edition. but without a divine purpose (e. but not for the sake of being robust in order to serve G-d ( E m r i m Khebrot. The three kelipot. Be- 39. Kelipah. which are entirely evil. or "shell. 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. one who eats to be healthy. See Tanya ch. however.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. but from the soul's degradation from kelipat nogah into the three kelipot. draw it lower . the body) in order to exist in this world. KELIPAT NOGAH AND THE THREE IMPURE KELIPOT. Kelipat nogah. However." (Based on fn.

38 GARMENTS OF THE SOUL And since the divine soul is clothed in the animal soul. in thought speech and deed [and certainly when one performs the "sending of spies to Jericho. * In a gloss to Tanya ch. G-d's Infinite Light. in thought speech and deed. and even further: The L-rdyour G-d will expandyour borders. and KadmonP in the Messianic era. its pre-descent state). Atzibt (the highest world).e.44 referring to the conquest of the land of the Keini. which represents the three brains. the conquest of the land of the seven nations. the animal soul's descent causes a descent in the divine soul as well. Yetzirah and Asiyah. i. 7).42 For the purpose of the soul's descent below is that through its service below it will rise beyond its natural state (i. since through the service of TumJiorn evil and do good. riah. The meaning of this statement aside. which in turn contain Or Ein SoJ. ch. which in essence contain the ten $&rot of .46 with the coming of the righteous Mashiach. much like the effect of garments in the literal sense. Knizi." to scout out and examine the thought. contains the ten s4rot (the Divine energy) of the world of Rriydh (our physical world and the spiritual world by that name). And this elevation occurs only through the service of the garments. which add beauty and splendor to the person that wears them etc. speech and deed. 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. 6.e. literally soon.."*-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. 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. which states that this world. speech and deed and ensure that they are entirely devoted to G-d] one reaches4? the service of refining and transforming the emotions. Thus Jericho is considered the "lock of the Land of Israel. the Alter Rebbe quotes Etz Chaim. thought. despite its apparent evil. it appears that the Tzemach Tzedek speaks of the "clothing of impurity" as being from ke1ipat nogah. and still degrading the animal soul.

Deuteronomy 12:20. 43. 8 and on. 45. 45 end of side b). 46. p. 40.TRANSLATION AND COMMENTARY 40. 4 1. et al. Maamarei Admur Ha'emtmi." Thus love and fear are called "wings" ( Tanya end of ch. See the maamar entitled A1 Tatzer et Moav by the Mitteler Rebbe. Devarim vol. Shoftim 19:8. chochmah binah and ah kt. 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. 44. Psalms 34:15. See above fn. Sifti on Deuteronomy 12:20. In the Messianic era our divine service will primarily involve the mind. 6. Rashi's comment to Shoftim 19:8. 1. . So love and fear is necessary not as an end in itself. but as a means to allow the primary service to soar heavenward. p. 42. See Tanya end of ch. 24. Referring to the three parts of the brain.


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18.261112. 38n39 attached garments. 18. see beinonim awe of G-dl 26n12. 34. 38 garments of. 32-34. 32-34. 31n26 righteous See tzaddikim sins. Land of. history of. 13-15. 26-28. 18. 32n29. sins motivation behind.28. 32 See aho change conquest of the Land of Israel. 37n39 speech. 361136 bad See evil beauty. 25119. 26-28. 36 beinonim. 27n14. 18. 39n46 clothing See garments (physical). 18. 37n39 binah. 30-32. 17-18.37n37 See aho man Book of Beinonim. 24.38 behavior average See beinonim changing. 38 See a h thoughts businessman story.28-30.38 consciousness.38 limbs and sinews.38 See aho behavior. levels of.31n26.38 Arizal.24-26.35n32 See aljo garments (spiritual) Atzilut. 25n 10 .33n29.INDEX actions See deeds afierlife. 26n 14 Alter Rebbe.39n42 See aho change Beriah. 2 1 change. 24-26. 18. 18. the. 24-26 Chabad-Lubavitch. 13-17 animal souls descent of. 17-18.39n46 body brain. 31n24 physical garments for. 26-28. 28. emotions charity.39n42 thoughts. 36 divine souls and. 17-18 deeds. 34. 17. 36n36 chochmah.34. 13-14. 13-14.38 soul and.371139 spiritual conquer of.36 Canaan. garments (spiritual) commandments See mitzvot conquering of emotions.30-32. the.371139 See aho mitzvot. 30-32 See ah0 souls appearance (beauty). 36. the See Tanya brain. 24-30. 32-34. 37n39 average. 13-15. 3 1n24 Asiyah.

381139 devotion to. 24-26.36n37 garments (physical). 371139 detached garments. 28.37n39 Jericho as.32-34. 28. 18. 38 See also change emotions changing of. 26n 12. 32 See also love of G-d Divine See G-d divine intentions. 18 as vessels of the soul.39n42 See also devotion to G-d seven. rda'im. 14-15. dikim love and fear of. 36 thoughts. 32 Divine Presence (Shechinah). 38 garments (spiritual) of animal soul. 26-28. 1 4 15 depression. 26n14.39n42 Or Ein SoJ38n39 relationship with man. 371139 divine service See mitzvot divine soul of man.35n32 deeds. 31n26. 26n12. 251110 Ein SoJ38n39 Eisav. sins delicacies for the Shechinah.31n26. 39n46 deeds. one with.39n42 frustrations. 26n12 energy of. 26n 12 Torah. 26n10. 26 speech.37n39 See also m i m t .24-30. 28. 38 mitzvot as.38 control over. 30-32.36. 36. 351132 See also garments (spiritual) devotion to G-d.26n14 divine soul and.32-34.36. the.50 See also thoughts GARMENTS OF THE SOUL &at. 32n29.26-28. 30n23. 26n12. 38n39 judgment of See beinonim.37n39. 36n36 will of.38 ego. 14 elevation of the soul. Rabbi. 28. 36 desires. 26n12. 27n 15 .31n26.28. related to. 38 Exodus. 14 G Gan Eden. 32 Land of Israel corresponding to. 32-34. 18. 32n29. 30n23. 38 See also souls fear of G-d. 26-28. 37n39.36n36. 30-32. 18. 17-18. 13-14. 13-14. 32n29. 27n14. 16-17. 36. 331129 evil. 17. 27n14 good. 32-34. 36 G-d attributes of (tin sefrot).36 removing See change scent. 30n23. 14-15. generation of the.38 love and fear of G-d. 26n14. 14 descent of the soul. 26-28.34. 28. 37n39 attached and detached. 2 4 2 6 . 15 Hamnuna the Elder.

30n23. 24. 24-26. 34. 32 human body brain.38. service. 38n39 intellect. 18. 32-34. 37n39 Jericho. 18. 34. 38 seven nations of. 38 Jericho.30-32. 18. 26n12. Infinite. 18. 2 1 lust. 30n24 soul represented by. serving G-d with. 25n10.31n26. 13-17. 26. 38 improvement See change impurity See evil inclinations.38 Jericho. 3 6 3 2 spies of. 24115. 18. 17. 24-26.36n36 homirh.37n37 See also man Kadmonim. 3 In24 See a h body love of G-d. 27n14.24-26. 38 kelipah. 24. 38n39 limbs. 24.3O-32 spies of. 32n29.G-d honor. 38 seven nations of.37n39 Knizim. 39n46 mind.39n42 rasba'im.33n29.38 soul and.24. 18.39n46 See alro thoughts misdeeds See sins mission of the Jewish people See service. 13-14 See also temptations Infinite Light. 24-26 Land of Israel conquest of. 14-15. 16-17 relationship with G-d. 30n23 Judah. 28-32 Land of Canaan. souls Messianic era. 18. 38 Keinim. 18. 24n5. 26. 15-18. 30n24 soul represented by. spies of Jewish people See man Joshua.28-30. 18. 24-26. 28.30-32. Rabbi.2&32 Light.28-30 See alro body. 2 4 2 6 . 13-14. 24 joy. 24-26. 15-18. spies of. 38 see ah0 thoughts Israel. 3 1n24 physical garments for. 39n42 Lubavitcher Rebbe. divine tzacidikim. 38 See ulro Joshua. 13.INDEX heart See emotions holiness See divine soul of man. 15-18. 26n 12 See ulro G-d. 28. 38 limbs and sinews. divine . 38. Land of conquest of. 27n15 man beinonim. 13-15.

31n24 See also body sins. conquering of emotions self-gratification.52 mitzvot body. conquering. 18. conquering. 25n 10 service. 34.37n39 spiritual conquer of. 31n24 as garments of the soul. 30-32 body and. 38 garments of. 38n39 self-control See change. 13-15.33n29. 24115. 18 seven nations. 24. 30n24 love and fear necessary for performance. the. 15-18. 24. 24-28 fulfillment of. 371139 . 30n23 removing garments See change repentance. 13 Rambam. 361136 Rabbah. 37n39 See also evil. 36 intentions behind. 18. 17 nations. 26n14. 26n12 in Messianic era. d i k i m Ruach (soul-level). 30n24 See also Land of Israel Shechinah. 21 Schneur Zalman of Liadi. 36 divine and. Rabbi. spies of. 18. 3 1n26 universality of. 3 1n26 GARMENTS OF THE SOUL rejection of evil. 30-32 modesty. 261114 shedding garments See change shell (in Kabbalah). 3 In24 emotions. 26n 13 physical garments. 32 Moses. 24-26. 13-17 Sefer Hamitzvot. 18.37n37 degradation of. 30n24 See also Land of Israel oath of the soul. 39n46 motivation to keep.27n14.26. 16-1 7 Or Ein Sof. 28-32 motivation to keep mitzvot. divine See mitzvot seven emotions. 38 prestige through garments. 13. 26 reincarnation. 28. rasha'im souls animal descent of. 371139 See also change rejoicing in G-d.26n10. 3 1n24 scent. 13 righteousness See good. Rabbi Menachem Mendel. 16-17 See also evil rei'arh. 26 Schneerson. 25n9. the.24n5. correspondence to. 18. 26.26n12. 38n39 persimmon oil. 26n 12 Land of Israel. 14-1 5. 39n42 man's relationship with G-d and. 30n24 sejrot. 371139 sinews. 18. 32-34. the seven. ten. 30n24 rasha'im.

38 Ruach level. 28.30-32 missions of. 24. 13 Torah divinity of. 13 wicked See evil World to Come.36 spies on the Land of Israel.INDEX divine. 36. 36n37 garments of See garments (spiritual) Land of Israel as representative of. 381139 thoughts. 26n14. Rabbi.28-30 tzeLkuh. 36n36 universality of mitzvot. 13 wasted time.37n37 Yehoshua See Joshua. 38 elevation of. 24-26. 18. 14 Yochanan. 15-18. 37n39 d i k i m . 13-14. 34. 13-1 7. 38 in Gan Eden. 37n39 ten srfirot. 36n37 as instruction for man. 24-26. 17 vessels of. Rabbi. 36n36. 38 See alro mitzvot transformation See change transgressions See sins translucent shells (in Kabbalah). spies of Ymuka. 36n37 Tanya. divine splendor. wasted. 33n29.36n37 speech. 13-17 temptations. 26-28.32-34. 27n15 Yitzchak and Eisav. 32 man's relationship with G-d and. 16-17. 26n12 time devoted to study of. 27n 15 Yitzchak. 30-32 vessels of the soul. 26-28. 28-32 spiritual garments See garments (spiritual) spiritual mission of man See service. 36. the. 33n29.34 .36 See aho brain time.


. Our charge. to refine our animal traits and utilize them in our pursuit of spiritual perfection. 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. For in truth. man must "circumcise his heart. ultimately. which can lead a person toward a life of material indulgence.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." or materialistic. is to "sacrifice" and transform the animal within. this discourse examines the root of the soul's exile. 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. analyzing two dimensions in which our connection with G-d may be realized. in nature. Rabbi Schneur Zalman teaches that each of us possesses certain character traits that can be seen as "animalistic. 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. Includes a brief biography of the author." freeing himself to the best of his ability from his negative. there are two forms of spiritual circumcision: Initially. then. though. it is G-d who truly liberates man from his material attachment. physical drives.

Although Flames is a Chanukah discourse. Naftoli Loewenthal This discourse focuses on the multiple images of the lamp. Includes a brief biography of the author. . we are all one soul. Vaisfiche This discourse revolutionizes the age-old notion of Monotheism. there is nothing besides Himliterally. for in truth. the discourse makes the case that not only is there no other god besides Him. Culling from Talmudic and Midrashic sources. that there is no other god besides Him. The only thing that truly exists is G-d. TRUE EXISTENCE Mi Chamorha 5627 By Rabbi Shmuel of Lubavitch Translated by Rabbis Yosef Marcus and Avraham D. The discourse develops the idea that when we connect on a soul level. the wick and the different hues of the flame in order to express profound guidance in the divine service of every individual. we can love our fellow as we love ourselves. Includes a brief biography of the author.e. Includes the first English biography of the author ever published. 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.FLAMES from Gates of Radiance By Rabbi DovBer of Lubavitch Translated by Dr. the oil. at the same time. i.. it presents concepts that are of perennial significance. THE MITZVAH TO LOVE YOUR FELLOW AS YOURSELF from Derecb Mztzvotecba By Rabbi Menachem Mendel of Lubavitch.

drawing the reader higher and higher into the mystical. Despite its title and date of inception.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. and granting a deeper awareness of who we are at our core. Rabbi Shalom DovBer systematically traces the origins of earth. Torah and souls. 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. In clear. This Video-CD takes the viewer step-by-step through the basic chasidic and kabbalistic view of creation and existence. In this discourse. lucid language. 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. Rabbi Manis Friedman deciphers these esoteric concepts and demonstrates their modern-day applications. Includes a brief biography of the author. . cosmic dimensions that lie beyond the here and now. the discourse is germane throughout the year. into the myriad spiritual realms that shape our existence.

Eliaer Danzinger The Principles of Education dnd Guidance is a compelling treatise that examines the art of educating. . and to know the spiritual realities that give our physical life the transcendental importance of the Torah's imperatives. THE FOUR WORLDS By Rabbi Yosef Yitzchak of Lubavitch Translated by Rabbis Yosef Marcus and Avraham D. how to objectively evaluate one's own strengths. and Asiya. Yetzira. Eliezer Danzinger In this discourse Rabbi Shalom DovBer examines of the inner workings of teshuvah. In this letter to a yearning Chasid. Rabbi Yosef Yitzchak teaches how to assess the potential of any pupil. Beriah. 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. the Rebbe explains the mystical worlds of Atzilut. and how to successfully use reward and punishment-methods that will help one become a more effective educator. Imrnanuel Schochet At the core of our identity is the desire to be one with our source.THE POWER OF RETURN Yom Tov She1 Rosh Hashanah 5659 Discourse Three By Rabbi Shalom DovBer of Lubavitch Translated by Rabbi Y. Vaisfiche Overview by Rabbi J. 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. In this thought provoking analysis.

transcend the individual. Schneerson. The discourse maintains that it is a G-dly force that perpetually sustains all of creation. What appears to be mundane and inconsequential is often most sacred and crucial. And it is our study ofTorah and performance of the mitzvot that reveals this essential oneness. Thus. the garments of the human. . the Lubavitcher Rebbe Translated by Rabbi Yosef Marcus Even darkness has a purpose: to be transformed into light. the Lubavitcher Rebbe Translated by Rabbi Yosef Marcus Often what is perceived in this world as secondary is in reality most sublime. This discourse speaks to one who finds pleasure in the material world. yet struggles to find spirituality in his or her life. THE UNBREAKABLE SOUL Mayim Rabbirn 5738 By Rabbi Menachem M. Schneerson. the Lubavitcher Rebbe. this discourse explores the concept of Divine Unity as expressed in the first verse of the Shema. As such. G-d is one with creation. Eliaer Danzinger Said by Rabbi Yosef Yitzchak at the close of his 1930 visit to Chicago. Rabbi Menachem M. VICTORY OF LIGHT Gnu Rabanan Mitzvat Ner Chanukah 5738 By Rabbi Menachem M. 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. both physical and spiritual. at their source. GARMENTS OF THE SOUL ~ayishkzch Yehoshua 5736 By Rabbi Menachem M. Schneerson. In this compelling discourse. the flame of the soul burns forever.ONENESS IN CREATION By Rabbi Yosef Yitzchak of Lubavitch Translated by Rabbi Y.

explores the contribution of Chasidus to a far deeper and expanded understanding of Torah. Schneerson.Schneerson. the Lubavitcher Rebbe At its core. the various dimensions of the soul. a Jewish leader. . Schneerson. Nurturing Faith will cultivate your bond with the Rebbe's role as the Moses of our generation. like the Macabees of old. the Lubavitcher Rebbe In this landmark discourse. explains how we can draw strength from the story of Chanukah for our battle with spiritual darkness. the nassi inspires the person so that one's most basic faith in G-d leaves the realm of the abstract and becomes real. Similar to Moses. this discourse discusses the function of a nassi. may attain a Victory oflight. so that we. Schneerson. NURTURING FAITH Kunteres Purim fittan Translated by Rabbi Yosef Marcus 5752 By Rabbi Menachem M. Rabbi Menachem M. the concept of Moshiach and the Divine attributes-all in this slim volume. ON THE ESSENCE OF CHASIDUS Kunteres Inyana She1 Toras Hachasidus By Rabbi Menachem M. The Rebbe analyzes the relationship Chasidus has with Kabbalah. who awakens within every single person the deepest part of the soul. the Lubavitcher Rebbe.


Posner HACHODESH 5700 By Rabbi Yosef Yitzchak of Lubavitch Translated by Rabbi Yosef Marcus .COMING SOON! KUNTRES UMAYAN By Rabbi Shalom DovBer of Lubavitch TransIated by Rabbi Zalman I.


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