219 —על נוסח התניא: בפני כל אדם או בפני כל האדם

Shalom u'Vrachah! [Winter 5706] Since this booklet is timed from the 19th of Kislev—the festival of the liberation of our Master, the Alter Rebbe—I am bringing in this essay some of the questions that were asked of me regarding Sefer Likkutei Amarim.

Question: In Tanya, at the beginning of chapter 30, it quotes our Sages: "Vehevei shfal ruach bifnei kol haadam" (And be humble before every person), sourced in Avot chapter 4, mishnah 10. But there, the version is "bifnei kol adam" (without the definite article). Is this a printing error in Tanya?

Answer: In all editions of Tanya I have seen, it says "haadam" with the definite article. Therefore, it is not a printing error. In our Mishnah in Avot (there), some versions have "adam" without the definite article, and some have "haadam" with it. In Tanya here, he follows the second version. I emphasize that in Tanya here, because in several places the Alter Rebbe brings the version "adam" without the definite article, as noted below. Likewise, this is also found in Pirkei Avot as printed in his Siddur.

Every word in Tanya is precise—nothing extra or missing. Even though at first glance this seems a minor change—what difference does it make if it's written with or without the definite article?—with some contemplation we see that this change affects the entire explanation. The Alter Rebbe was exact to write here "haadam," and elsewhere specifically "adam."

The explanation: To reach humility before everyone can be approached in two ways: (a) As our Sages say: Do not judge your fellow until you reach his place—for his place causes him to sin; by nature he is heated and his evil inclination wages a great and mighty battle against him. Each person must weigh within himself if he serves G-d with such an intense struggle—as explained at length in Tanya chapter 30. (b) Each person is completed by his fellow—specifically through others. Like a human body: although feet are lowest and head highest, still there is an advantage to feet—they enable walking and support both body and head; even when there is heaviness of head, bloodletting from the feet brings healing and vitality to the head—as explained at length in Likkutei Torah at Parshat Nitzavim.

These two approaches differ also in their effects: The first leads to humility accompanied by sadness and bitterness. Nevertheless, this is proper conduct—as our Sages say: One should always incite his good inclination against his evil inclination so long as he overcomes it and ends up victorious—as explained in Tanya chapter 31. Furthermore, this contemplation brings humility not only before Jews but also before non-Jews—as seen from honoring Dama ben Netina (Kiddushin 31a) and similar cases.

The second approach leads to humility but not to sadness—and specifically before one's Jewish fellow; for all Jews are one complete body and each limb needs another—but not before non-Jews. Our Sages said: You are called "Adam," not non-Jews; but with "haadam," even non-Jews are included (Yevamot 61a Tosafot s.v. ve'ein). Therefore, when one cannot fight his evil inclination due to heaviness of heart and must subdue it by crushing himself—seeing himself as lower than even impure animals—he must use approach (a), resulting in humility even before non-Jews.

Thus, the Alter Rebbe precisely quotes "bifnei kol haadam"—with the definite article—in such contexts. But when speaking about loving one's fellow Jew, this contemplation does not apply; rather, one should reflect that all Israel are one complete body and each person is completed by another. Therefore, he quotes "bifnei kol adam"—without the definite article—see Iggeret HaKodesh end of section 22; Likkutei Torah at Parshat Nitzavim; Siddur Shaar HaElul on Atem Nitzavim.

Similarly, when discussing service of tzaddikim or higher forms of divine service—not just turning away from evil—it does not involve contemplating how lowly or repulsive one is; rather, one should reflect how one's friend surpasses him and aspire toward that. Thus here too applies specifically "adam" without the definite article—see Torah Or Toledot s.v. Vayachperu; there on Miketz s.v. Vayehi Miketz (first); Likkutei Torah s.v. Bayom Hashmini Atzeret (first).

Accordingly we understand why the main version in Mishnah is "adam" without the definite article—and so did the Alter Rebbe establish it in his Siddur—for primarily Mishnah speaks simply about Torah study: Be humble before every person so you may learn from them; or even if you engage in Torah study still be humble before everyone—which applies only regarding Jews.

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If from an extra letter in Tanya we learn all this above—how much more so can we learn from a single word, phrase or paragraph—and certainly from an entire chapter!

Summary

This letter teaches us that every detail—even a single letter—in holy texts like Tanya carries deep meaning and intention. The precision between “haadam” (“the person”) versus “adam” (“person”) reflects different approaches to humility toward others and underscores how careful study reveals profound lessons.