Possible reason for the Ramak's choice of the title Tomer Devorah - Megillah 14a

Tomer Devorah by the Ramak is one of my favorite Jewish texts - it takes the Thirteen Supernal Attributes of Mercy from Micah 7:18-20 (different from the Thirteen Attributes taken from Shemot, although I have one siddur that has them superimposed over one another in the text of Tashlich, the practice of which is inspired by a phrase in these verses from Micah) and gives instruction on how we as humans can emulate these attributes of mercy that G!d possesses. That's the first chapter - the rest of the short work describes how to apply this through the ten sfirot, even toward the end giving a schedule of which sfirot are most active at a particular time of day.

But one thing that has puzzled me since discovering the work a couple of years ago is the title, Tomer Devorah, "Palm-Tree of Devorah", which is not referenced in the work - indeed, the only tree of any kind mentioned is the tree of klippot - hardly a tree one would compare with the tomer Devorah!

But I may have discovered the reason in today's daf.

מָה תָּמָר זֶה אֵין לוֹ אֶלָּא לֵב אֶחָד — אַף יִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר לֹא הָיָה לָהֶם אֶלָּא לֵב אֶחָד לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם.

"Alternatively, the verse means: Just as a palm tree has only one heart, as a palm tree does not send out separate branches, but rather has only one main trunk, so too, the Jewish people in that generation had only one heart, directed to their Father in Heaven." (Megillah 14a)

Perhaps the Ramak is exhorting us, through his work Tomer Devorah, to have only one heart, directed to G!d, manifested in living out the 13 Supernal Attributes of Mercy.

Response to Tanya, Likutei Amarim, end of Chapter 3

 Today's reading in Tanya talks about fear/awe (yirah) and love (ahavah) of G!d - and it reminds me of how these fundamental ways of approaching the service of G!d are expounded in Mesillat Yesharim, one of the foundational texts in the study of Mussar.

Tanya on awe: For when the intellect in the rational soul deeply contemplates and immerses itself exceedingly in the greatness of G-d, how He fills all worlds, or when one contemplates how He encompasses all worlds, or, when one contemplates another aspect of G-d’s greatness, namely, how in His presence all creation is considered as naught—upon contemplating and immersing oneself in any of the abovementioned aspects of G-d’s greatness, the middah of awe for the Divine Majesty will be born and aroused in one’s mind and thought, to fear and be humble before His blessed greatness, which is without end or limit, and there will also be born a dread [pachad] of G-d in his heart.

Mesillat Yesharim: Fear [of G-d] - this is fear of the exaltedness of G-d, namely, that one fears before Him like he would fear before a great and awesome king, feeling abashed by His greatness before making any movement before Him. All the more so, when speaking before Him in prayer or studying His Torah.

Tanya on love: Next, his contemplation his heart will glow with an intense love of G-d like fiery flames, with a passion, desire, and longing, and a yearning soul toward the greatness of the blessed Ein Sof. This is what is meant by the term kalot hanefesh (“a consuming passion of the soul”), as it is written: “My soul longs [for You]; indeed, it faints…,” and “My soul thirsts for G-d…,” and again, “My soul thirsts for You….”

Mesillat Yesharim on love: Love - that one has implanted in his heart love of G-d, until his soul is moved to do what is pleasing to Him just like his heart is moved to do what is pleasing to his father and mother. He will be pained if he or others are lacking in this. He will be zealous for it and feels great joy in doing something of this.

Rabbi Moshe Chaim Luzzatto, who wrote Mesillat Yesharim, was a kabbalist, so I am not surprised that he and the Alter Rebbe came up with similar language to describe these - I would love to know more about how these two aspects of the service of G!d are treated in prior works that both might have read and been influenced by.

Response to Tanya, Likutei Amarim, beginning of Chapter 3

I decided last week on Yud Tes Kislev to read Tanya and HaYom Yom this year. I had tried to read Tanya once before, a couple of years ago, and had not gotten very far - and after Chai Elul, I sporadically read HaYom Yom, which I enjoyed more.

TBH, today's Tanya reading was the first one so far in the book that I actually found insightful. The introductions by other people, while interesting, made me feel "alright, already - let's get to the good stuff!" - and how many times must we read that someone who published without permission in the five years after original publication would be cursed? I'm also profoundly uncomfortable with the division of the world into "wicked", "righteous", and "in-between" - I think ALL people are "in-between". I'm also uncomfortable with the idea that some souls are derived from unclean klippot, with no good whatsoever within them - I just can't accept that.

But the idea of the lower seven sefirot corresponding to the seven days of creation - THAT is an insight I appreciate. (I have some familiarity already with the sefirot.) I knew there was a connection between Malchut and Shabbat - although it's usually expressed that Malchut (identified with the Shechinah) is in exile six days a week and united with Keter on Shabbat - there is a passage from the Zohar (Ka Gavna) that Chasidim and Sephardim recite on Friday night in the liturgy about this. But it's interesting to see how some of the others work - particularly Gevurah, which would be the second day of creation - which is the only day of the six active days of creation where G!d does not see that "it was good" - and Tiferet is the one day (third day) where it says that G!d saw that it was good TWICE. And Yesod corresponds with the sixth day when G!d saw that it was VERY good. I hope there is more about this as Tanya proceeds.

I'm looking forward to seeing additional insights as I continue through Tanya.