The following quote from Tanya was discussed it last week, and for purposes of this continued debate, it is important that we review it, and our explanation, including Job 31:
“The second, uniquely Jewish
soul is truly part of G-d above.”
“A part of G-d above” is a
quotation from Scripture (Job, 31:2). The Alter Rebbe adds the word “truly” to
stress the literal meaning of these words. For, as is known, some verses employ
hyperbolic language. For example, the verse describing “great and fortified
cities reaching into the heavens” is clearly meant to be taken figuratively,
not literally. In order that we should not interpret the phrase “ a part of G-d
above” in a similar manner, the Alter Rebbe adds the word “truly”, thus
emphasizing that the Jewish soul is quite literally a part of G-d above.”
As we stated last week, Maimonides and all the Rabbis affirm that we can know nothing about G-d. Furthermore, G-d has no parts, and is not similar to anything, as the prophets stated:
“And (G-d is) not like one man that may be divided into many individual parts…’ and also, ‘…the Chachamim (wise men) denied G-d as being composite or subject to division’, and, ‘the prophet said (Isaiah, 40:25), ‘To what shall your equate Me that I should be similar, says G-d?’ (Principle III)”
This quote from Tanya is heresy, and also corrupts Scripture in the words of Job, 31:1,2:
“A treaty have I made with
my eye; for what shall I gaze at a virgin? And what portion shall I have with
G-d above, and an inheritance of G-d on high?”
Job declared he never gazed lustfully, for in
doing so, one forfeits his “portion with G-d”. But Tanya distorts the word
“portion”, not as the end of the verse clarifies as “inheritance”, but wrongly,
ascribing “parts” to G-d. This verse in Job simply means that Job admits he
will forfeit his “portion” (inheritance) with G-d. Through sin, Job says he
will lose this world and the next. Job is not describing G-d, that He has
parts, G-d forbid. Job is describing his inheritance.
It is absolutely clear from Isaiah, that we can
have no concept whatsoever about G-d: “To what shall your equate Me that I
should be similar, says G-d?” Isaiah
teaches that nothing equates to G-d. Therefore the concept of “division” is
inapplicable to G-d. G-d also told
Moses, “…for man cannot know Me while alive.” (Exod. 33:21) If Moses, the
greatest prophet, could possess no concept of G-d, it is quite arrogant that
anyone would defend any positive description of G-d.
It is therefore alarming that we received the
following response:
“Anyone can take eight words out of any Jewish masterpiece and
make a case that the book is heresy and the author is a heretic. This is
exactly what missionaries do - the same missionaries you've been
"disproving” the last several weeks. I do believe the Ba'al HaTanya also
said Shima at least twice daily. In fact the whole second book of Tanya is
about unity of Hashem. Why don't you get an education? Buy a Tanya. It's okay -
I know you won't do it. A missionary will never admit they are deceitful and
have a hidden agenda. And you're on a mission to spread misinformation and
hatred about Chasidim and Chassidus.”
I responded as follows:
“You do absolutely
nothing to explain how the quote from Tanya is not heresy. If you wish to do
so, then please do. Otherwise, your words have no value, as you simply convict,
without any explanation.”
Additionally, we must
make note of the tone of this reader, as if he was attacked personally - he
responds with no reasoning. He also uses the word “masterpiece”, referring to
Tanya. But unless something forms part of Scripture – that which is divinely
inspired – it is not infallible. This is not the path of the Torah. For we see
that Aaron had no hesitation to contradict his greater brother Moses, and in
fact, Aaron was correct. Torah does not ask us to blindly accept a
“reputation”, but rather, to seek the truth. Personalities are of no
consequence.
Then, this reader and
one other replied as follows:
“How can you
condemn a group that has done so much for Judaism, where there are tens of
thousands of followers. Are they all wrong? We cannot know what the Baal
haTanya meant, it takes years of study.”
“I dont like the fact that you are bad mouthing Tanya. It has done so much good for Judaism and bringing Jews back to Hashem that it’s ridiculous. I am not a Jewish scholar and I was about to print this off before shabbos, but this upset me. I am not going to get into this, but to tell me that Hashem is not made up of parts is true, but to say that inside us is not an actual piece of Hashem - that is false. If that were the case, we would not have a soul at all. There is nothing but Hashem, it’s only where He is manifested more, our soul has more of a direct manifestation (or link, or revealed piece) of Hashem.
Thus, our soul is truly a revealed piece of Hashem, and if
you don’t believe that, I encourage you to do some serious introspection about
who you are and what the purpose of life is. Your column does not
need to be a place to speak L'shon Hara. NO HERESY.
What else makes us different from Gentiles, if not the
soul?”
This first reader accuses, “I don’t know what the Tanya meant”,
and that I “condemned a group”, when I was in fact, condemning a statement. But
simultaneously, he is bereft of any rationale for his view. Even after being
asked twice to offer reasoning, he produced none. He thereby contradicts
himself: his lack of understanding opens the possibility that he is in fact the
one who possesses the wrong understanding of Maimonides. We must ask what
compels his conviction in Tanya over Maimonides, if he is in fact, not basing
himself on any understanding. I would suggest that he desires to maintain a
flawless reputation for Tanya. But such a position is against Torah, as we stated
so many times, “For man is not righteous o the land, who does good and does not
sin.” (Eccl. 7:20) This means that all men err. Moses and many other leaders
sinned, as openly recoded in the Torah. Therefore, it violates Torah to
maintain that anyone did not err, when in fact, that position contradicts King
Solomon’s words in Ecclesiastes, i.e., the Torah.
The argument that “Tanya has done so much for Judaism” cannot
defend its error. For a judge who judges properly in all cases but one, has in
fact erred in that one case - his past is of no consequence. But I maintain
that these notions that, “G-d has parts”, and “there’s a piece of G-d in us
all”, do not, as he says, “do so much good for Judaism”. Such views do the
converse: they destroy Jews and Judaism. These heretical ideas cause more Jews
to fall prey to heresy.
The second reader said:
“but to say that inside us is not an actual piece of
Hashem - that is false. If that were the case, we would not have a soul at all”, and, “Our soul is truly a revealed
piece of Hashem, and if you don’t believe that, I encourage you to do some
serious introspection about who you are and what the purpose of
life is.”
He maintains that without G-d placing a “piece of Himself” in us,
we cannot have a soul. But Genesis states that “G-d created man”, and not that
“G-d apportioned a part of Himself” in man. G-d openly states that man is a
creation, and this includes man’s soul. He also maintains that without G-d
being “a part of us”, we have no purpose in life. I wonder what his idea is
about man’s purpose. He feels that if G-d is not a part of us, we lack a
purpose in life. But the Torah is quite clear as to what is man’s purpose:
perfection of our values, and the love of knowledge, which culminates in a love
of G-d. This true perfection supports the idea that man commences life in an
imperfect state. But according to the reader, this “part of G-d in us” is not
perfect. We see, that from one heretical view, many corruptions fester.
His last error is this statement, “What else makes us different
from Gentiles, if not the soul?” He claims that a Jew possesses a different
soul than a Gentile. According to him, Abraham and all the patriarchs and
matriarchs had some “lesser” soul, for there were no “Jews” until Sinai.
Additionally, what will he maintain occurs when a Gentile converts? Does his
soul now get transplanted? If this is true, then the one who converted, is not
the same person he was just prior to his conversion. The entire Torah
institution of “convert” is thereby rendered erroneous. This reader belittles
all others who are not Jewish, as if G-d cares less for the rest of mankind. If
this were so, G-d would not have assisted so many Gentiles and Gentile nations
in their perfection. G-d sent Moses to educate Pharaoh. G-d gave Elisha
prophecy to instruct Naaman – a Gentile – to become healed of his leprosy, and
recognize G-d. Jonah was sent by G-d to direct the Gentile nation of Ninveh to
repent and return to G-d. G-d desires the good for all mankind, and no one’s
soul is “better” than another, Jew or Gentile. Our Alaynu prayer says, “and all
sons of flesh will call Your name”. It does not state “all Jews”, but all “sons
of flesh.” G-d desires the good for all mankind. Any other view contradicts Torah,
and is implicit of egotistical drives.
I would remind those who think little of other peoples, of the
blessings of Jacob, our great patriarch and prophet. Not his blessings for his
own children, but his prophetic endowment of tribal status to Joseph’s Egyptian
sons, Ephraim and Mennasheh. (Gen. 48:4) Earlier, G-d informed Jacob that he
would make him into a “people, and an assembly of peoples.” A “people” was
granted upon Benjamin, while “an assembly of peoples” – plural – Jacob gave to
both of Joseph’s Egyptian sons. (ibid, Rashi) Even by latter-day Torah
standards, Joseph’s sons were Egyptian, not Israelites. This teaches that our
prophets did not harbor the ungrounded disdain for Gentiles. Jacob gave his
Egyptian grandchildren the status of his own sons – tribes of Israel.
And who knows other than G-d, perhaps our reader, who has disdain
for Gentiles, is in fact a descendant of Ephraim or Mennasheh.
The very commencing words of our Rosh Hashannah prayers read as
follows:
“And so also give
trembling, G-d our G-d, on all Your works, and fear on all You created, and
there will fear You, all of you works, and there will bow to You, all of your
creatures.”
No exclusion is made regarding Gentiles, but they too are in our
prayers, to come to a fear and worship of G-d. We do not distinguish between
our fear and worship, and that of the Gentiles. Thus, all of mankind’s souls
relate to G-d equally.
In the Unisanneh Tokef prayer we read:
“…and You will open the book or remembrance, and from it,
it is read, and the seal of every man’s hand is in it…”
“…and all those who entered the world pass before You lie
members of the flock…”
We see no distinction between Jew and Gentile, on this day of
accounting.
The second, Musaf prayer
of G-d’s remembrance refers to G-d’s remembrance of Noah. A Rabbi once taught
that this teaches of G-d’s compassion and knowledge of all humanity – not just
the Jews.
What distortion do all of these views unveil? I would suggest that
such views stem from man’s inability to take responsibility for his sins. By
maintaining there is a “piece of G-d in us”, such individuals create a false,
self-image of unearned piety: “G-d is in me, I have some greatness”. This is a
fatal mistake, as this view prevents one from repenting – he feels he possesses
some inherent greatness. It is this same fallacy that forces them to defend
Tanya, deifying its author.
Another reader wrote in with a very different tone, adding that
not only does Tanya include heresy, but also pantheism - the view that G-d
permeates all parts of the universe - that He and the universe are but one and
the same. Again, this is a view that contradicts G-d’s very words - that He
‘created’ the universe, and from nothing. Thus, He did not make the universe by
taking a part of Himself and mold it. According to this dangerous view, G-d is
not only in man, but also in all parts of the physical world. He quoted other
sections in Tanya in support:
“Now, although G‑d transcends
space and time, He is nevertheless also found below, within space and time.”
“and there is no closeness in the four elements of which this corporeal
world is comprised except through the Holy One, blessed be
He, when He is within them.”
“and likewise with respect to His
will, [as it is written,3] “G‑d desires those who
fear Him,” and4 “He wishes to do kindness,” and5
“He desires the repentance of the wicked and does not desire their death and
wickedness,” — thus
we have verses indicating both what He finds desirable and undesirable;
[so, too,6] “Your eyes are too pure to behold evil” — yet another thing that
He does not desire. From the above verses, then, we see
that emotions, wisdom and will are all ascribed to G‑d.”
This pantheistic view is but a further
corruption of their first heretical mistake, that G-d partakes of physicality.
This was also the view of certain, early Chassidic sects that maintained, “Even
inside of sin, G-d exists, as He permeates everything - even sin.” Again, these
views contradict the Torah, which states that “man cannot know G-d while
alive”, and that “nothing equates to G-d”.
As Tanya makes positive statements about G-d not
found in G-d’s own owrds, it violates these two Torah verses. This last quote,
“emotions, wisdom and will are all ascribed to G‑d” again violates
the Torah, and reason: G-d is not governed by His creations, i.e., emotions.
The Loss of Our Souls
Perhaps, because these views have become so
commonplace, and have been printed in books, no one gives a second thought that
they might be lethal.
However, the Torah went to great lengths to warn
man not to invent false ideas about G-d: “And guard your souls exceedingly, for
you did not see any form on the day that G-d spoke to you at Horeb (Sinai) from
amidst the flames.” (Deut. 4:15) Why does Moses warn us to “guard your ‘souls’
exceedingly”? The reason is, that this area – corruption of G-d’s existence –
is a matter of our souls. Our very existence on Earth, is but for a few
decades. Our ultimate existence is after death, where all that exists is our
souls. That which gives life to man’s soul, according to Moses’ words, is the
correct notion of G-d. A false notion of G-d is the destruction of our souls.
If man is to exist after death, which is defined as the soul perceiving G-d, it
is essential that our idea of G-d be uncorrupted by heresy. Talmud Brachos
states, “(in) the next world, there is no eating or drinking, and no
intercourse, no business or jealousy, no hatred and no competition, rather, the
righteous sit with their crowns on their heads benefiting from the splendor of
the shechina (G-d’s existence).” (Brachos, 17a) We must ask, if in the next
world, there is nothing physical, and not human emotions, to what do “crowns”
refer, and what is meant by “on their heads”? What this metaphor teaches is
this: only those who have “crowns” on their “heads” are the one’s who benefit
in the next world. “Crowns” indicates that which is mankind’s ‘crowning
achievement’, that is, his intelligence. “On their heads” (the seat of
intelligence) alludes to this. Thus, the Talmud teaches that it is only those
who achieve accurate knowledge of G-d, who will be entitled to the next world.
We understand why Moses said we must “guard our
souls exceedingly” in connection to forming false notions of G-d: our souls’
existence depends on our ideas of G-d. To assist mankind in obtaining correct
ideas about G-d, and dispelling heresy, Maimonides formulated his 13
Principles, all of which address our ideas of G-d. Through acknowledging these
truths, Maimonides granted eternal life to those who would think otherwise. We
must appreciate not just Maimonides’ intelligence, but also his care for us.
At this time of the year, when we must realize
and accept G-d’s exclusive Kingship, it is appropriate and of the utmost
importance that we examine our notions of G-d, adhering meticulously and
exclusively to the Torah, removing all of our corrupt views. We must not be led
astray by heretical notions, regardless of the numbers who follow them, the
reputations of those who verbalize them, or the fact that we find them in
books.
“And guard your souls exceedingly, for you did
not see any form on the day that G-d spoke to you at Horeb (Sinai) from amidst
the flames.” (Deut. 4:15)
“For man cannot know Me while alive.” (Exod.
33:21)
“To what
shall your equate Me that I should be similar, says G-d?” (Isaiah, 40:25)
The Torah is clear: man cannot possess any
positive notion of G-d.