A longer chapter, this one is very dense and subtly confusing, I reviewed it quite a number of times. Still, as with my first impression, I want to talk about a single bracketed comment. Summed up it says, "The reason we can be so close to God is the very fact that we are oblivious to Him." But what does it really mean in context and what does it mean for us?
The Baal HaTanya explains in this chapter two levels of extreme closeness with HaShem, one infinitely closer than the next. Actively performing a mitzwah allows our bodies and the lower levels of our souls to become vessels for God's holiness, His Will, in this world. Incidentally it is through these active mitzwoth that the whole world receives it's life-force from HaShem. This is still a limited interaction, (by comparison to the second and infinitely higher level, it is) a limited experience for our souls because it means we become nullified to HaShem's Will. A passenger, at best, in our own existence, while HaShem is "driving" the car.
The act of performing mitzwoth is nothing like Torah study where, rather than become nullified to HaShem's infinite Will, we are able to grasp, in a sense, HaShem's Will, and become utterly united with it. The difference is, I think, a subtle point. Perhaps, to the best of my limited understanding, one can explain it like so: In mitzwah performance we lose ourselves to the greater importance of the mitzwah. Whereas, in learning Torah, our understanding and application of the Torah requires us to have some existence, and yet, HaShem joins us in that existence, uniting with us. This is the purpose of the Torah, to connect our souls intimately with HaShem, not simply kneel before Him.
Yes, as we mentioned, the act of nullification before HaShem through the performance of the mitzwoth brings life to all of existence, but all of existence is only here so that there is a space we may share with HaShem. When we learn Torah we are inhabiting and sharing that space with HaShem.
While mitzwah performance is integral to the world's continued creation, it is Torah study that fulfills the purpose of that creation.
This is all background to the one comment on which I'd like to focus. How is it that we can maintain some unique identity and still be completely and totally united with HaShem? It's only when we lack the awareness of being united with HaShem. HaShem says to Mosheh Rabbeinu: "Lo Yirani HaAdam Va CHai." Perhaps one of the hidden meanings is that Man lives, precisely because he cannot see HaShem.
In a way this is what is special about the Torah, we say "Lo HaBayshan Lomed," the shy person doesn't learn. In order to pick up a sefer and learn, we need to have the nerve to sit down and try to understand HaShem's infinite Wisdom. Yet we already learn in Pirkei Avot, "Kol SheYirato Kodemeth l'Chochmato Chochmato mitkayemet," All whose fear of heaven precede their learning, their learning will persist. When we learn from a place of heavenly fear, we are safeguarded against the dangers of ego, but if we haven't any ego, we won't pick up the sefer.
It's this paradox that lies at the depth of creation. The Angels do God's Will, His Mitzwoth, but because of their constant awareness of HaShem, they cannot learn His Torah. Elsewhere in the Tanya we learn that simply the presence of ten Jews in one place reveals HaShem's divine presence, and an Angel in that presence would cease to be.
Precisely because we are so limited, because we might dare to be able to understand HaShem's Will, that is what allows us to draw close to our Father. Just as a child tries tirelessly to make sense out of their parents' actions, without being troubled by their simpler (and more lacking) worldview.
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