Daily Tanya Shabbos 24th Shevat: Chapter 27 Part 2: Born for battle-Not to be demoralized even if you will have to battle evil lusts your entire life

3.      Born for battle-Not to be demoralized even if you will have to battle evil lusts your entire life:

• Based on all the above it is understood that one should not be demoralized and downtrodden to too much of an extent over the fact that he may need to battle his evil lusts throughout his entire life. The reason for this is because perhaps this is the entire purpose for which he was created, and this is his mission in life, to constantly overcome and subjugate the side of evil.
• G-d created Reshaim–People who need to battle with forbidden lusts for their entire lives: It is on this possibility [that one may have been created with intent to battle evil lusts for his entire life] that it states in Iyov that G-d created Reshaim. This does not refer to actual Reshaim who transgress G-d’s laws heaven forbid, but rather to individuals who are constantly troubled with thoughts of the evil lusts and passions that are committed by Reshaim, the purpose of which is for them to constantly battle these thoughts and remove their minds from it in order to subjugate and humble the side of evil.
• These individuals will not ever be able to completely banish and nullify these forbidden thoughts and lusts, being that such accomplishments are only achieved by those on the level of a Tzadik.

(LY) 5^th Adar 1

4.      The two types of Nachas Ruach for Hashem-From Tzadikim, Is’hapcha, and from Beinonim, Iskafya:

• There are two different types of distinct pleasures that G-d receives above in heaven from the service of man below.
• First-Is’hapcha/Tzadikim-The pleasure received from evil being transformed to good: One type of pleasure that G-d receives is from the complete nullification of the side of evil and its transformation into good, in which one turns the bitter to sweet and darkness to light. This is the Divine service of the Tzadik.
• Second-Beinonim-Pleasure from Iskafya of evil and descending it from its heights: A second type of pleasure is the pleasure G-d receives when the side of evil is subjugated and humbled from its state of strength and intensity; and from it being brought down from its state of arrogant elevation which is similar to an eagle. G-d brings it down from this level of arrogance through the arousal of the Beinoni below when he subjugates the evil.

5.      Parable-The pleasure of sweet foods versus the pleasure of sharp foods:

• Make me tasty foods: Based on the above we can understand the verse which states regarding Isaac asking from his son Esav “and make for me tasty foods that I enjoy.” The word tasty in this verse in Scripture is written in the plural tense to teach us that there are two types of satisfaction that one can receive from the taste of the food. Now, this verse in truth is really referring to the Divine presence speaking to its children which are the general souls of the Jewish people. It is informing them that there are two types of tasty foods that they can make which bring satisfaction to G-d.
• The two types of taste; sweet versus sharp: Now, just as in the world of cuisine there exist two different types of delicacies, so too it is regarding our spiritual service of G-d. The first pleasure of taste is from sweet foods and dishes. The second pleasure is from sharp and sour foods, and dishes in which the food is properly spiced and prepared well until it becomes a delicacy and is able to revive the soul. [The pleasure received from the sweet foods and dishes is similar to the pleasure that G-d receives from the work of the Tzadikim who perform the Divine service of Is’hapcha, in which the bad is transformed into good without any bad remaining in them. The second type of pleasure received from sour and sharp dishes is similar to the pleasure that G-d receives from the Divine service of the Beinoni in which they subjugate the evil with the performance of Iskafya.]
• Even the Rasha has a Divine purpose: The verse states that all that G-d does is for his honor and that even a Rasha adds to his honor. The intent of this verse is to say that even evil can become a source of pleasure for G-d when it is subjugated by the work of the Beinoni, in which one repents from his evil and turns his evil into day and revelation, above in heaven. As explained earlier, that when the evil is subjugated below in this world this causes a ripple effect in heaven that the glory of G-d is expanded and shines throughout the upper worlds.