Daily Tanya Monday 19th Shevat: Chapter 25 Part 3: Regaining the ability to experience the unity after committing a sin and transgression

19^th Shevat

1. Below in this world the unity is only temporary:

• The unity lasts only so long as one is still performing the Mitzvah: Although in heaven the unity achieved through service of G-d is eternal, below in this world it is merely temporary, and one only retains a unity with G-d during the actual time that he is involved in learning Torah or performing a Mitzvah. However, afterwards, when he performs another action then here below, he becomes separated from the supernal unity with G-d.
• Mundane matters done for the sake of heaven don’t break the unity: This, however, only applies if one does matters that are considered of no usefulness for service of G-d. However, if one performs matters that contain a use and intent for service of G-d, then even if they are mundane in nature, they do not break the unity that was achieved through performing the Mitzvah.

2. Regaining the ability to experience the unity after committing a sin and transgression:

• The unity returns upon one’s return to serving G-d: Even in the event that one stopped his service of G-d and involved himself with purposeless mundane matters, nonetheless when he returns to his service of G-d, such as the study of Torah or prayer, then he once again becomes a receptacle for the unity with G-d.
• Asking for forgiveness for breaking the unity: The above however only holds true on condition that he asks and requests forgiveness from G-d for the fact that he was able to study Torah and did not do so, in which case G-d will forgive him right away [and remove the blockage caused by the sin of nullifying Torah study, which is preventing the soul from feeling the unity, upon the persons return to his study]. [However, prior to asking and receiving forgiveness, his soul is no longer a receptacle for feeling the unity with G-d even when he returns to his Torah study, being that he has committed a sin of nullifying Torah study which prevents the soul from attaching to G-d.]
• G-d forgives right away: This receiving of immediate forgiveness upon asking follows the saying of the sages which state that one who transgressed a positive command and repents, G-d does not move from him until he forgives him.
• Selach Lanu is said thrice a day due to the sin of Torah nullification: It is in fact due to the above reason that the sages established the blessing of Selach Lanu to be said three times a day, as in it we are requesting forgiveness for the sin of nullifying Torah study, which is a sin that no one is saved from, and is transgressed daily. [Without asking for forgiveness for the sin of nullifying Torah study, we would not be able to experience the unity with G-d during our Torah study, and hence we are constantly asking for forgiveness for this sin in order to be able to always feel the unity with G-d when we return to studying Torah.]
• Prayer is like a sacrifice which atones for not fulfilling positive commands: In this respect, the daily prayer is like the Tamid sacrifice which was brought daily on the altar for the sake of atoning for transgressions of positive commands [and hence so too our prayer today which was established corresponding to the sacrifices, helps account for the transgression of positive commands].
• Is not considered like one who sins on the basis of repenting: Although it ends up that one is constantly asking for forgiveness for the sin of nullifying Torah study, nonetheless, this is not considered like one who sins with intent to repent [on which we stated earlier that G-d does not assist him in his repentance]. The reason for this is because it is only considered that one has sinned with intent to repent if at the actual time that he commits the sin he thinks about his ability to repent, and thereby commits the sin due to this ability. [However, if he does not sin having this in mind and he just happens to be addicted to the sin, then he is not considered like one who sins with intent to repent, and hence G-d will assist him in his repentance.]

(LY) 30th Shevat

3. The power and purpose of the daily Shema:

• Based on all the above we can understand why Moshe commanded us in Mishneh Torah to the generation which entered the land of Israel to read the Shema prayer twice a day. This was done in order, so we accept upon ourselves twice daily the kingdom of heaven with absolute Mesirus Nefesh.
• Why the need for giving up one’s life in battle if we were promised victory: Although we were already promised by G-d that fear and trepidation will be placed upon the enemy nations [and hence the need for self-sacrifice during the war is seemingly superfluous] nonetheless we were instructed by Moshe to accept upon ourselves this self-sacrifice, not for the sake of the battle, but rather for the sake of fulfilling the Torah and Mitzvahs.
• Self-sacrifice is the catalyst for one’s observance and service of G-d: As stated above, one’s fulfillment of Torah and Mitzvahs is dependent on him constantly remembering his willingness to give up his life for the unity of G-d. Now, in order for this message to be constantly embedded within one’s heart and memory, day and night, Moshe instructed us to say the Shema twice daily, so we constantly be able to overcome our evil inclination at any time or moment.