Tanya Igeres Hateshuvah - Chapter 3 - Part 2

00:00 Speaker 1 Let’s continue in Igeres Hateshuvah, chapter 3. We’re up to the last word at the bottom of page 92a. The Alter Rebbe brought a dispute among the teachers of mussar about a person who committed the same sin many times: what should he do? So far, he has brought two approaches. One says he must undertake the prescribed number of fasts for each time he sinned. The other says he needs to do it only once for all the times together. The question is whether each occurrence requires its own atonement, or whether one atonement suffices. Let’s continue. The Alter Rebbe goes on to say: “The accepted ruling in this matter is to fast three times the number of fasts prescribed for this sin.” So what is the ruling? A person does it three times—not just once, and not for every occurrence, but something in between: three times the prescribed number. In other words, whether he committed the sin ten times, twenty times, or, G-d forbid, more, when he wants to rectify it he always undertakes three times the number of fasts prescribed for that sin. “That is, 252 fasts for the emission of semen in vain, and likewise for other sins and transgressions.” So the Alter Rebbe takes the same example he gave at the beginning of the chapter. As we discussed, in Igeres Hateshuvah the Alter Rebbe speaks about this sin in particular because a central purpose of Igeres Hateshuvah is to help rectify it. As is known, the Rebbe said this in the maamar beginning “Hayosheves Baganim” in 5729, when the Rebbe began teaching Igeres Hateshuvah. For several years, the Rebbe taught Igeres Hateshuvah anew each time. In that maamar of 5729, the Rebbe says that the Alter Rebbe wrote all of Igeres Hateshuvah primarily to help chassidim rectify this matter, the known sin. On the one hand,

02:03 Speaker 1 it is a very serious sin, as he brings here from the Zohar and elsewhere. On the other hand, it is a sin into which one can very easily stumble, and it requires great care. So special guidance is needed for it, and that is why the Alter Rebbe wrote Igeres Hateshuvah. As the Rebbe said, studying it is itself part of the rectification. Yes, that is one of the insights the Rebbe introduced: studying Igeres Hateshuvah is itself a rectification for this matter. In any case, what is the Alter Rebbe saying here? He again uses the example of this same matter: 252 fasts—three times 84 is 252—“and likewise for other sins and transgressions.” Why specifically three times? The Alter Rebbe says: “The reason is based on what is written in the holy Zohar, at the end of Parshas Noach: ‘When a person sins before Hakadosh Boruch Hu, he makes a mark.’” When a person commits a sin and becomes liable before Hakadosh Boruch Hu, the first time he commits it, it leaves a mark. In other words, it causes a blemish, but a mark is something more external. He doesn’t continue the quotation here, but further on it says that the second time, it penetrates inward, like dirt that sinks in. “The third time, that stain spreads from one side to the other,” and so on. Not only has it penetrated inward; it has penetrated from one end to the other. That is to say, the Alter Rebbe brings from the Zohar that with each of the first three times, something distinct is added. After that come the fourth and fifth times. Of course, each time you do it, the habit becomes stronger and it becomes harder to break away from it. As the Rambam writes in Hilchos Teshuvah, it becomes hard to separate myself from it. But in terms of its effect, the blemish it causes,

04:03 Speaker 1 there is something fundamental about the first three times. Each brings a new element, something additional. The first time leaves a mark of the dirt; the second time it penetrates inward; and the third time it is not only inside but engraved all the way through. Those are three fundamental stages. Therefore, when it comes to rectification, the accepted ruling is three times the number of fasts, corresponding to those three stages. That is the principle the Alter Rebbe states here. Yes, so there are three opinions here, and the accepted opinion, which the Alter Rebbe adopts as the ruling, is to do it three times. Continuing the explanation we discussed in the previous class: we spoke about Reb Levi Yitzchak’s interpretation that the Rebbe brings. He explains that there are three aspects, based on Reb Levi Yitzchak’s principle—yes?—[unclear], that there are three levels here. Now, in the Rebbe’s wonderful explanation of Igeres Hateshuvah, why are there three? The Rebbe explains that the three approaches the Alter Rebbe brings here correspond to the three aspects of every sin. I’ll go over the point again so we can see how it relates to the three approaches. The Rebbe explains in the sicha as follows: when a person commits a sin, there are three things involved. First is the essential point: rebellion, casting off the yoke. That is one point, and the number of times you do it makes no difference. From the very first moment, the first time you do it, there is this essential point of rebellion. It is fully present the first time. Then there is a second aspect: the blemish caused to a particular limb. After all, a transgression is connected with a particular limb, and that limb has different parts.

06:00 Speaker 1 Every limb has parts. Every limb is made up of a number of elements. There is the limb itself, and within it are included the particular components of the limb. Every limb also encompasses various smaller parts, as he explains

08:15 Speaker 2 in connection with the overall subject he is discussing here. I’ll mention one point at the end of the Rebbe’s explanation, because it is important: why does the Alter Rebbe specifically use the example of a blemish to the bris, of emission of semen in vain? Because in this matter, more than with any other transgression, all three aspects are especially apparent. In this particular sin, there is the essential point. Think about it: the point is the essence. Here we are speaking about a drop of semen. It is an essential matter. As Chabad Chassidus explains, the entire essence of the soul is present in that point; the soul’s innermost essence is there. Yes? It contains the power to bring forth a child in one’s likeness; the discerning reader will understand. There is something essential here, and when, G-d forbid, it is emitted in vain, the rebellion involved is correspondingly deeper. That is the first aspect. On the other hand, this also involves the limb itself. As the Rambam writes in Hilchos De’os, all the limbs are included in that drop, because it is the source from which a complete child can be born, with 248 limbs and 365 sinews. Everything is contained in that drop. So this aspect, too—that all the limbs are included in the blemish—is especially present in this sin. And there is also the third point: its effects spread outward to all the limbs. In other words, we said there are the details contained within the limb, and then there is the limb’s effect on all the other limbs. This, too, is present here. As the Rambam says, this sin weakens the whole person, all his strength and his body, and so on—all the expressions the Rambam uses concerning this matter. So from this we understand that all three aspects we discuss with regard to every sin are present in the known sin

10:14 Speaker 2 This is more pronounced than with all other transgressions, and that is why the Alter Rebbe uses this particular example. That is the explanation in the Rebbe’s sicha there. Since we’re discussing this subject, we should also emphasize something: chassidim did not speak about it publicly. As the Rebbe also notes in several places, among chassidim they did not speak publicly about this particular sin, because the approach of Chassidus is not that talking about it helps. On the contrary, one has to take one’s mind off it, as the Rebbe writes in many letters. A person needs to know that this issue exists, that one must guard against it—and not think about it. Not even think about doing teshuvah for it. In several letters, the Rebbe quotes the Tzemach Tzedek that thinking and worrying about the matter, fearing it, and thinking about how to correct it can sometimes itself affect a person in a way that leads him to stumble because of that fear. Fear, too, can lead to that. So chassidim did not speak about it much in public. But since we are studying it, we need to mention this point. One should know that guarding the bris is a fundamental matter in serving Hashem. It is a very serious sin, and one must guard against it. At the same time, Hakadosh Boruch Hu created us as people with weaknesses. There is a weakness in human nature, in the nature of the body, particularly in this area. That is why it is called a sin of youth: at that age, one can easily stumble in this matter. And there is advice for dealing with it. One should not dwell on it—the Rebbe writes this repeatedly in his letters. Even if you stumbled, if you fell in this area, you should know to get back up and strengthen yourself

12:06 Speaker 2 and serve Hashem with joy and a glad heart. Know that you can get past it, that you have the strength to rise above it—and through that, you do not think about it at all. The Rebbe writes that during one’s years as a young man, one should not even focus on rectifying it. On the contrary, one should serve Hakadosh Boruch Hu with joy and a glad heart, and throw oneself into Torah study, particularly the inner dimension of Torah, with all one’s energy and vitality. Then the power of Torah sustains the soul and lifts a person above all these matters. That is the path the Rebbe taught us; that is the path of Chassidus. In his letters, the Rebbe writes about two main things. One is simply diligent Torah study itself, especially for young men—particularly the study of the inner dimension of Torah, which is the Tree of Life. That draws you out of everything connected with this sin; it is part of the rectification. The second thing the Rebbe writes about is mivtzoim, reaching out to bring Jews closer to Torah and mitzvos. That, too, is the opposite of this sin. The damage to the bris is connected with life, with a body that could have come into being, a person who could have been born, and instead, rachmana litzlan, it went to waste. So when one puts tefillin on a Jew and brings a Jew closer to Torah and mitzvos, one thereby brings about a resurrection of the dead, and this is a rectification. The Rebbe writes this in several letters. But one should not dwell on these matters either, because now is not the time. On the contrary, a young man should be immersed in Torah and avodah, in Nigleh and Chassidus, and serve Hakadosh Boruch Hu with peace of mind and physical well-being, without worries—not even worries about sins. As the Alter Rebbe writes in Tanya, worries about sins are often a tactic of the yetzer hara to bring a person to despair and confusion. Each of us knows this from recognizing the schemes and tricks of the yetzer hara.

14:05 Speaker 2 So let’s continue. Later in the chapter, the Alter Rebbe says: Everything we have discussed so far about fasting applies to a strong, healthy person, whose physical health is not harmed at all by fasting frequently, as was the case in earlier generations. But someone whose health would be harmed by fasting frequently, who might become ill or feel unwell, G-d forbid, as in our generations—the Alter Rebbe says that he is forbidden to fast frequently, even for sins punishable by kares or by death at the hands of the court. How much more so for positive mitzvos and prohibitions that do not carry the punishment of kares. If a person is concerned that he might become weak—as is generally the reality in our generations, and all the more so now, in a weaker generation—fasting could weaken him. Therefore, he may not do it, even for sins associated with kares or death at the hands of the court. What, then, may he do? “As much as he estimates within himself will certainly not harm him at all.” Excuse me: a person must assess his own strength. If he knows for certain that it will not harm him in any way, then it is permitted. For even in the earlier generations, in the days of the Tannaim and Amoraim, people did not fast in such circumstances. Moreover, even in the days of the Tannaim, those whose health was weak did not fast. Only the healthy, who could endure the hardship, did. The Gemara asks: Who would fast? Only healthy people. But those who could not endure the hardship—people for whom fasting was difficult and distressing, so that they could not serve Hashem—were called sinners. That is in the first chapter of Taanis. The Gemara says that if a person cannot endure the hardship, if fasting will be difficult for him, and he fasts anyway, he is called a sinner. It is a negative thing. So only a person who knows with absolute certainty that it will not harm him

16:11 Speaker 2 may fast. The Alter Rebbe continues: “Even if he is fasting for transgressions he has committed, as Rashi explains there, and as stated in the first chapter of Zevachim, that a person should not impose suffering on himself when he is not obligated to do so,” and so on. Even if he is fasting for a transgression—there is a dispute about this, a whole discussion. I don’t want to go into it now, but the halachic authorities discuss this entire question: When we say that a person may not fast, does that apply only to someone who has not sinned, whereas if you have sinned, you do need to fast? Here the Alter Rebbe shows that even if a person has committed a transgression, the Gemara there indicates that if fasting distresses and weakens him so that he cannot serve Hashem, he is a sinner. He is forbidden to fast. “And all the more so someone engaged in Torah study.” This applies even to a businessman, but now the Alter Rebbe adds a remarkable point. Especially someone engaged in Torah study, who needs to sit and learn—we’re talking about a yeshivah student, someone who is not occupied with business but with learning Torah—“who sins and is punished doubly.” If he imposes suffering and fasting on himself, it is even worse. Wait a moment—those are very strong words. Someone engaged in Torah study who fasts and imposes suffering on himself sins and is punished doubly. It is worse than the transgression itself, because the weakness caused by fasting prevents him from studying Torah properly. You have your shlichus: to learn Torah. If you fast, you will not be able to learn Torah, and it may harm both body and soul, G-d forbid. So it is better not to fast, and to be able to sit and learn with dedication and diligence. “What, then, is his remedy?” What

18:02 Speaker 2 What does a person do if he has stumbled, and he is told, “You can’t fast because you’re weak, or because you’re a Torah scholar”—all the reasons we discussed here? How will he make amends for his sins if he can’t do it through fasting? How will I attain acceptance and atonement? Or if these are sins punishable by kares or by a court-imposed death penalty, and I want to fast because of the three conditions mentioned in chapter 1—how can I do that? The Alter Rebbe says: “What is his remedy? As it is written, ‘Redeem your sin through charity.’” There is another solution: tzedakah. This verse teaches us that tzedakah, too, can substitute for the fasts. As the halachic authorities wrote, one should give the value of 18 Polish gedolei, and so on, for each day of fasting undertaken for teshuvah. That was a coin; that was what they called it, Polish gedolei. It was a type of coin in the time of the Magen Avraham, who cites this in the laws of fasting. If a person cannot fast, he should give that amount of money—the cost of two or three meals, depending on how people eat—and a wealthy person should give more according to his means, and so on, as the Magen Avraham writes in the laws of fasting. So here the Alter Rebbe says that in place of fasting and self-affliction, in our generation, especially for Torah scholars, a person should address the matters he wants to correct, and all the numbers we mentioned earlier, through giving tzedakah. There is a wonderful sicha of the Rebbe on this whole subject. The Rebbe raises a question about the Tanya: Seemingly, this means that what we are doing is a fallback. Ideally, we should be engaging in self-affliction. That is the way to make amends, as we have learned until now. But our generation is rather weak, so we cannot fast and engage in self-affliction. So if

19:53 Speaker 2 that is the case, our teshuvah lacks completeness. We cannot do the self-affliction. In practice, it isn’t our fault; this is a weak generation. But the result seems to be that something essential to teshuvah is missing: being accepted and cherished as we were before the sin. So what do you do—give tzedakah instead? You can’t do the fasting. But from the wording, it seems as though this is a fallback, as though something is lacking. So the Rebbe explains wonderfully in a sicha that, on the contrary, the very fact that Hakadosh Boruch Hu created people this way and brought about the weakening of the generations, so that according to halachah, according to Torah, you cannot fast, means that in our generation, fasting is not our avodah. This is one of the Rebbe’s great insights into the whole subject of fasting and self-affliction. Earlier generations called for a great deal of it. Then, little by little, it was reduced, until in our generation the Rebbe ruled out all forms of fasting and self-affliction altogether—even more than what is written here. The Rebbe ruled out all these practices completely. In the Rebbe’s letters, anyone who wanted to undertake some fast was firmly discouraged from doing so, without exception. The Rebbe spoke about this in a sicha and explained that the very fact that Hakadosh Boruch Hu made... It’s a wonderful insight from the Rebbe: the very fact that Hakadosh Boruch Hu made our world today weaker, so that according to halachah we cannot fast, as he cites here from the Gra and from the Shulchan Aruch, means that fasting is not what is wanted from us now in this respect. It doesn’t mean that we really ought to fast and are merely making do with a fallback. It means that now this is not our avodah. Hakadosh Boruch Hu wants

21:39 Speaker 2 a new avodah now, a different avodah. The Rebbe connects this with the Baal Shem Tov’s revelation of the principle “You shall surely help together with him.” The Baal Shem Tov’s innovation was to reveal that serving Hashem must be done not against the body, but together with the body. On the contrary, the body should become a vessel for G-dliness—“You shall surely help together with him”—and the body, too, should serve Hashem. This is one of the main innovations connected with the preparations for Moshiach, because the revelation of Moshiach will take place specifically in the world, specifically in the body, and specifically in the lower realms. From this perspective, on the contrary, our avodah now must be done together with the body. That is why Hakadosh Boruch Hu caused human nature to change: today we are weaker, and therefore we may not fast. A person must look after the health of his body, keeping it healthy and whole. And today fasting has been replaced by tzedakah, as he brought here. There is a well-known story chassidim tell. Sholom Chaim relates that a young man once came to Reb Gronem and said, “What should I do? You see, it says in Tanya that a Torah scholar may not fast, and the Rebbe says we have to give tzedakah. But I don’t have any money.” Have you calculated how much you need to give? Eighteen Polish gedolei. It doesn’t say here how much that is, but it works out to the cost of three meals. Yes, calculate what three meals cost you, and give that. Imagine that you have to give, for example, for the well-known sin, 252 times the cost of three meals. That comes to a lot of money. He didn’t have the money. So Reb Gronem told him, “You should have thought of that before committing the sin. Before the sin, you should have thought about the fact that you had no money. No—you shouldn’t have committed the sin. You remembered too late. If you know you don’t have the money, don’t commit

23:29 Speaker 2 sins.” It’s just a joke. But that’s how they tell what Reb Gronem said. In any case, the point is that one must do teshuvah. So that is what he explains here: when one cannot fast, one must give tzedakah.