This refinement itself, [of the good from the evil,] will also take place through a manifestation of Divinity below, [For just as the refinement as a whole is accomplished through our actions and efforts throughout the time of exile, [14] so, too, the actual refinement will result from the revelation of G-dliness in this world.] with a great illumination and immense effulgence, as it is written, [15] "For the earth shall be filled with the knowledge of G-d," and [16] "The glory of G-d shall be revealed...."

Now, this is as regards the future of the world, in general. [In the Time to Come the good will be refined and elevated from the evil through the revelation of G-dliness that will then be manifest.]

But as regards terrestrial man, at every "time of finding," [every propitious time for finding G-d,] [17] meaning prayer, [18] or at other times designated for secluding oneself with one's Maker, every individual, in proportion to his deeds, is granted a foretaste of this refinement by engaging in the study of Torah for its own sake. [The Divine revelation that permeates his soul enables him to refine and elevate the good from the evil.]

The same is accomplished by means of charity, as it is related, [19] "R. Eliezer would give a coin to a poor man, and then pray, for it is written, [20] "`Through tzedek will I behold Your Countenance.'"

[The Hebrew Tzedek literally means "righteousness", but shares a common root with tzedakah ("charity"). By prefacing prayer with tzedek, one is granted during prayer a spiritual perception that penetrates to the innermost aspect of G-dliness - "Your Countenance" (for the Hebrew-Panim- conntes both "face" and "interior".]

This [revelation during prayer] is a manifest illumina-tion and effusion of knowledge and understanding, [enabling one] to meditate on the greatness of G-d, in order to beget thereby an intellectually-generated awe and love, as is known.

And through this the good is extracted for G-d [and elevated to Him], and the evil is separated, as it is written, [21] "The crucible is for [refining] silver and the melting-pot is for gold, and man [is refined] according to his praise."

This means, "according to his praise of G-d" during prayer with profound knowledge in order to beget awe and love. [22] In this way the good is extracted and the evil is separated, just as dross is separated from silver and gold in a crucible or melting-pot.

   

Notes:

14. (Back to text) See above, Tanya, Part I, beginning of ch. 37.

15. (Back to text) Yeshayahu 11:9.

16. (Back to text) Ibid. 40:5.

17. (Back to text) Note of the Rebbe Shlita: Commentaries on Tehillim 32:6.

18. (Back to text) Note of the Rebbe Shlita: Iggeret HaKodesh, Epistle 25, at length.

19. (Back to text) Bava Batra 10a.

20. (Back to text) Tehillim 17:15.

21. (Back to text) Mishlei 17:3.

22. (Back to text) Note of the Rebbe Shlita: For these are spiritual gold and silver (Torah Or, beginning of Parshat Vayeishev, et al.).