Now, every Jew needs to comprise both these traits: a Jew whose soul derives from Chesed [must also incorporate the thrust of Gevurah, and vice versa,] for [11] "There is no thing that has not its place."

[Both Chesed and Gevurah are essential to one's service; at times he must use one attribute, at times - the other.]

Thus we find various matters that exemplify the leniencies of Beit Shammai and the stringencies of Beit Hillel. [12] This comes to teach us that even Beit Shammai, whose soul was rooted in the Supernal "left", [13] (which is why they always decided stringently as regards all the prohibitions of the Torah, [For stringencies stem from Gevurah, inasmuch as they prevent an object from being used and thereby elevated.] whereas Beit Hillel, who derived from the Supernal "right", would find arguments for leniency in order to render permissible the things prohibited by Beit Sham-mai, so that these should become released from their prohibitive bonds and be able to ascend), -

[The word Asur means "bound" (i.e., to the sitra achra) and hence "prohibited". Its opposite Mutar means "released" and hence "permitted". Declaring an object permissible thus unfetters it from the bonds of the sitra achra, thereby allowing it to ascend, as explained in Tanya, Part I, ch. 7.] nevertheless, in numerous matters, [even] Beit Sham-mai were lenient.

[This is so] because of the inclusiveness of their soul's root, which is compounded of the "right" (Chesed) as well. And, likewise, the root of Beit Hillel's soul was also compounded of the "left" (Gevurah).

For, as is known of the mode and the attributes [14] [i.e., the manner] of Supernal Holiness, "there is no cleavage or division there," [15] heaven forfend; rather, all the traits that derive from Supernal Holiness incorporate each other [- Chesed incorporates an aspect of Gevurah; Gevurah of Chesed; and so on.]

They are therefore in union with each other, as is known to those who study the Kabbalah [lit., "the scholars of the Hidden Wisdom". [Although Chesed and Gevurah are opposites, nonetheless, since they are also compounded of each other, they are able to work together.]

Thus it is written of Abraham, [16] who personifies the attribute of Chesed and love, "Now I know that you stand in awe of G-d," - for he had garbed himself in the attribute of Gevurah, [which was not of his essence, [17] "And bound Isaac his son...and took the knife [to slaughter his son]." [We thus see that Abraham, who is the very embodiment of Chesed, was able to respond as the occasion demanded with even this expression of severity, the very epitome of the attribute of Gevurah.]

As for Scripture characterizing him as [18] "Abraham who loved Me," and [in another verse characterizing Isaac as] [19] "the Dread of Isaac," [thereby indicating that Abraham's service was an expression of Chesed and Isaac's service an expression of Gevurah, which would seem to contradict the earlier statement that Abraham also revealed the attribute of Gevurah,] this difference and distinction exists [only] on the scale of manifestation and concealment.

In Isaac's mode of divine service, the fear is manifest, while the love is hidden, in a state of concealment and hiding. The opposite is the case with the trait of our father Abraham, peace be to him [- Chesed was manifest and Gevurah was concealed].

   

Notes:

11. (Back to text) Avot 4:3.

12. (Back to text) Note of the Rebbe Shlita: "Eduyot, chs. 4-5."

13. (Back to text) Note of the Rebbe Shlita: "See Zohar III, 245a."

14. (Back to text) Note of the Rebbe Shlita in He-arot VeTikkunim: "This expression requires some explanation."

15. (Back to text) Zohar III, 70a.

16. (Back to text) Bereishit 22:12.

17. (Back to text) Ibid., verses 9, 10.

18. (Back to text) Yeshayahu 41:8.

19. (Back to text) Bereishit 31:42.