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Tanya

‫תניא‬
Kehot Publication Society (English Translation)
http://kehot.com

Tanya

Part I; Likkutei Amarim

Title Page

SEFER LIKKUTEI AMARIM * For an introduction to the Tanya, see Addendum, p. a8.
PART ONE
ENTITLED
SEFER SHEL BENONIM
Compiled from (sacred) books and from sages, exalted saints, whose souls are in
Eden; based on the verse “For it is exceedingly near to you, in your mouth and in
your heart, to do”; 1 Deuteronomy 30:14. to explain clearly how it is exceedingly
near, in a lengthy and short way, with the aid of the Holy One, blessed be He.

Approbation

Chapter 1

APPROBATION 1 Note that the name of the author was withheld both from the front
cover as well as from the Approbations in the first seven editions. Only beginning
with the eighth edition (Shklov ‘574 [1814]), the author’s name was included in the
title cover posthumously, when also the Approbation by the author’s sons first
appeared.
by the famous rabbi and chasid, G–dly man, of saintly renown, our teacher Rabbi
Meshulam Zusil of Anipoli: 2 The author’s colleague and a disciple of Rabbi Dov Ber
of Miezricz.
I have seen the writings of this rabbi and gaon, G–dly man, saintly and pure, lucid
speculum, and well he did, G–d in His wonderful kindness having put into his pure
heart to accomplish all this in order to show the G–dly people His holy ways.
It was [the author’s] intention not to publish these writings in print, since it is
not his custom. However, because these kuntresim 3 See below, p. 907. have spread
in the midst of all Israel in numerous copies by sundry copyists, and, as a result
of the many transcriptions, the copyists’ errors have multiplied exceedingly, he
was impelled to bring these kuntresim to the printing press.
And G–d has aroused the spirit of the [two] partners, the outstanding and
distinguished scholar R. Sholom Shachne, 4 The author’s son-in-law and father of
Rabbi Menachem Mendel of Lubavitch, third leader of Chabad. the son of R. Noah, and
the outstanding and distinguished scholar R. Mordechai, the son of R. Shmuel
haLevi, to bring these kuntresim to the printing house in Slavita. So I said of
this good deed, more power to you.
However, they were apprehensive of the growing number of printing establishments
which are wont to cause damage and ruin to the accredited ones. In view of this, we
have resolved to give this approbation so that no man should dare lift his hand and
foot to cause any damage, Heaven forfend, to the said printers by encroaching upon
their exclusive right in any manner.
It is to restrain any person from reprinting this book without the knowledge of the
said printers for a period of five full years from the date below. He who will heed
these, my words, will be blessed with good.
These are the words of one who demands this for the glory of the Torah, this day,
the third, twice blessed with “it is good,” 5 Genesis 1:10, 12. of the weekly
portion Tavo, in the year 6 .)556( ‫ פדותינו‬I.e., 5556; it is customary to omit the
millennial.
The insignificant MESHULAM ZUSIL of Anipoli

Chapter 2

APPROBATION
by the famous rabbi and chasid, G–dly man, of saintly renown, our teacher Rabbi
Yehudah Leib haCohen : 7 A disciple of Rabbi Dov Ber of Miezricz and a colleague of
the author.
The wisdom of the man illumines the face of the earth 8 Ecclesiastes 8:1. —on
seeing the work of the saintly hands of the author, rabbi and gaon, G–dly man,
saintly and pure, pious and humble, whose hidden [powers] had been revealed long
ago, when he dwelled in the council of the wise with our lord, master and teacher,
the world gaon, 9 The reference is to Rabbi Dov Ber of Miezricz, hinted also by the
word “‫ ”מבאר‬in ‫“—מבאר מים חיים‬from the well of living waters.” and drew water from
the well of living waters. Now, Israel 10 Alluding to Rabbi Israel Baal Shem Tov.
shall rejoice as his saintly words are revealed in this compiled work, which is
about to go to press, to teach the people of G–d the ways of holiness, as anyone
can see in the inwardness of [the author’s] words.
That which is common knowledge requires no proof. Only because of the apprehension
of a wrong, lest a loss be caused to the printers, I come to confer sanction and
prohibition that no man lift up his hand or foot to reprint this work for a period
of five years from the below date. Whoever will heed these, my words, will be
blessed with good.
These are the words of one who speaks for the glory of the Torah, this third day of
the weekly portion Tavo, 556. 11 See above, note 6.
YEHUDA LEIB HACOHEN

Chapter 3

APPROBATION 1 First published in the Shklov, 5574 (1814) edition. See above, p.
xxi, note 1.
by the rabbis (long may they live), the sons of the gaon the author (of blessed
memory, whose soul is in Eden).
Whereas it has been agreed by us to give authorization and prerogative to bring to
the printing press, for a remembrance unto the children of Israel, the written
words of uprightness and truth, the words of the Living G–d, authored by our lord
father, teacher, and master, of blessed memory, recorded personally in his saintly
expression, whose words are all burning coals to set the hearts aflame to bring
them closer to their Father in heaven; they are entitled Iggeret Hakodesh (“Holy
Epistle”), being mostly epistles sent by his holy eminence, to teach the people of
G–d the way by which to walk and the deed which they should do;
And inasmuch as he has made references, in many places, to the Sefer Likkutei
Amarim, since the words of the Torah are scanty in one place and ample in another,
2 Jerusalem Talmud, Rosh Hashanah 3:5. especially also as he introduced new
material in the Kuntres Acharon on certain chapters which he wrote when he composed
the Sefer Likkutei Amarim, profound discussions on passages in the Zohar, Etz
Chaim, and Pri Etz Chaim, which [passages] appear contradictory to one another, but
he, with his inspired perception, has reconciled them, each statement in its own
manner, as he has written in the Likkutei Amarim, we have seen fit and proper to
join them with the Sefer Likkutei Amarim and Iggeret Hateshuvah 3 Note that Shaar
Hayichud VehaEmunah (part II of the Tanya ) is not mentioned here; neither is it
mentioned in the title cover. of his saintly eminence, our lord father, teacher,
and master, of blessed memory;
[Therefore], we come to place a great fence and the rabbinic injunction of 4 ‫נח"ש‬
‫ שמתא‬,‫ חרם‬,‫—נדוי‬three forms of excommunication. (excommunication), for which there
is no remedy, that no man lift his hand to reprint them in their present form, or
in part, for a period of five years from the date below.
However, this should be made known: To our misfortune the manuscripts written by
his personal saintly hand, which were composed with great punctiliousness, without
a superfluous or deficient letter, have become extinct; only this little has
remained from the abundance, and it has been carefully collected one by one from
the copies spread among the disciples. Should, therefore, an error be discovered
(“who can understand [and prevent] errors?”) 5 Psalms 19:13., the evident error
will be identified as a scribe’s error, but the meaning will be clear.
Today is the 5th day [Thursday], 22 Iyar, [5]574
Declared by DOV BER, the son of my lord father, teacher and master, gaon and
chasid, saint of Israel, our teacher and master SCHNEUR ZALMAN of blessed memory,
his soul rests in the hidden treasures of heaven.
Also declared by CHAYIM ABRAHAM, the son of my lord father, teacher and master,
gaon and chasid, our teacher and master SCHNEUR ZALMAN, the memory of the tzaddik
be blessed, his soul rests in the hidden treasures of heaven.
Also declared by MOSHE, the son of my lord father, teacher and master, gaon and
chasid, SCHNEUR ZALMAN, of blessed memory, his soul rests in the hidden treasures
of heaven.

Compiler's Foreword

COMPILER’S FOREWORD 1 Hakdamat Hamelaket —for the author considers himself merely a
“compiler.” Being an Epistle sent to the Communities of our Faithful. May the
Almighty guard them.
To you, O men, do I call. Listen to me, you who pursue righteousness, who seek the
L–rd; and may G–d hearken to you, both great and small, all the faithful in our
land and those adjacent to it. May each in his place achieve peace and eternal life
for ever and ever. Amen. May this be His will.
Behold, it is known as a saying current among people—all our faithful—that
listening to words of moral advice is not the same as seeing and reading them in
books. For the reader reads after his own manner and mind and according to his
mental grasp and comprehension at that particular time. Hence, if his intelligence
and mind are confused and wander about in darkness in G–d’s service, he finds
difficulty in seeing the beneficial light that is concealed in books, even though
the light is pleasant to the eyes and [brings] a healing to the soul.
Apart from this, the books on piety, which stem from human intelligence, 2 As
contrasted with books which the author considers divinely inspired, of which he
speaks in the following part. certainly have not the same appeal for all people,
for not all intellects and minds are alike, and the intellect of one man is not
affected and excited by what affects [and excites] 3 In the Hebrew text the word
‫“( ומתעורר‬and excites”) is added according to Luach HaTikkun ( List of Text
Emendations in the Tanya ), by the Lubavitcher Rebbe (below, p. 781). the intellect
of another. Compare with what our Rabbis, of blessed memory, have said 4 Berachot
58a. with reference to the blessing of the “Wise One in secrets” (‫ )חכם הרזים‬upon
beholding 600,000 Jews, because their minds are dissimilar from one another, and so
on. 5 The blessing praises G–d, Who knows the secrets in the hearts of all men. As
also Rabbi Moses ben Nachman, of blessed memory, [explains the reason for this
blessing] in Milchamot, elaborating on the commentary of the Sifrei concerning
Joshua, who is described as “a man in whom there is spirit,” 6 Numbers 27:18. “who
can meet the spirit of each and every one,” 7 Cf. Rashi’s commentary on said verse.
and so on.
But even the books on piety, whose basis are in the peaks of holiness, the
Midrashim of our Sages, of blessed memory, through whom the spirit of G–d speaks
and His word is on their tongue; and [although] the Torah and the Holy One, blessed
is He, are one and the same, and all the 600,000 general [souls] 8 In the Hebrew
text the word ‫“( נשמות‬souls”) is added according to Luach HaTikkun. of Israel with
their individual [offshoots] down to the “spark” in the most worthless and least
estimable members of our people, the children of Israel, are thus bound up with the
Torah, and the Torah binds them to the Holy One, blessed is He, as is known from
the holy Zohar 9 III:73a, see Some Aspects of Chabad Chassidism, pp. 18 ff. Revised
edition: On the Study of Chasidus—A Trilogy of Chasidic Essays (Kehot, 1997), pp. 7
ff. —this [bond] pertains [only] in a general way to the community of Israel as a
whole.
[As for the individual,] although the Torah was given to be interpreted, in general
and in particular down to the minutest detail, to [apply to] each individual soul
of Israel, which is rooted in it [so that these books pertain to every person],
nevertheless not every person is privileged to recognize his individual place in
the Torah.
[A further difficulty is the complexity of Torah interpretation.] Even in the case
of the laws governing things prohibited and permitted, which have been revealed to
us and to our children, 10 The expression “revealed to us and to our children” is
taken from Deuteronomy 29:28. The first part of this verse is quoted by the author
later. See also below, beg. ch. 44. we find and witness differences of opinion
among Tanaim and Amoraim from one extreme to the other. Yet “these as well as these
are the words of the living G–d.” 11 Eruvin 13b. The plural 12 Elokim chayim,
rather than eloka chay. is used as a reference to the source of life for the souls
of Israel, which are generally divided into three categories—right, left, and
center, namely, kindness ( chesed ), might ( gevurah ), and so on, 13 The third
category is tiferet (“beauty”). See Iggeret Hakodesh, sect. 15. so that the souls,
whose roots originate in the category of kindness, are likewise inclined toward
kindness in the leniency of their decisions, and so forth, 14 See ibid., sect. 13
for more light on the subject. as is known.
All the more, a minori ad mains, in the case of those things which are hidden [yet
revealed only] to the L–rd our G–d, 15 See above, note 11. these being the awe and
love that are in the mind and heart of each and every one according to his
capacity, i.e., according to his heart’s estimation, 16 A reinterpretation of the
word shi’ur (“an estimated measure”) and shaar (“gate”) in the Biblical quotation
following. as explained in the holy Zohar 17 I:103a-b. on the verse, “Her husband
is known in the gates ( she’arim )….” 18 Proverbs 31:23.
I speak, however, of those who know me well, each and every one of our faithful who
lives in our country and in lands adjacent to it, with whom words of affection have
been frequently exchanged and who have revealed to me all the secrets of their
heart and mind in the service of G–d, which is dependent on the heart. 19 Taanit
2a. Cf. Bachya’s Introduction to his Duties of the Heart. May my word percolate to
them, and my tongue be as the pen of the scribe in these kuntresim that are
entitled Likkutei Amarim (Selected Discourses), which have been selected from books
and teachers, 20 On the sources of the Tanya see Introduction (Addendum, p. a ).
heavenly saints, whose souls are in Eden, and who are renowned among us.
[The subjects of] some of [these discourses] are hinted to the wise, in the sacred
epistles of our teachers 21 Rabbi Schneur Zalman regarded some of his senior
colleagues, the disciples of R. Dov Ber of Miezricz (among whom he himself was the
youngest) as his “teachers,” esp. R. Mendel Horodoker. in the Holy Land, may it be
built and established speedily in our days, Amen; some of them I have heard from
their saintly mouth when they were here with us; and all of them are responsa to
many questions which all our faithful in our country have constantly asked, seeking
advice, each according to his station, so as to receive moral guidance in the
service of G–d, since time no longer permits of replying to everyone individually
and in detail on his particular problem. Furthermore, forgetfulness is common.
I have, therefore, recorded all the replies to all the questions, to be preserved
as a signpost and to serve as a visual reminder for each and every person, so that
he will no longer press for admission to private conference with me. For in these
[responsa] he will find peace for his soul and true counsel on every matter that he
finds difficult in the service of G–d. His heart will thus be firmly secured in the
L–rd, Who completes everything for us.
As for him whose mind falls short in the understanding of the counsel given in
these kuntresim, let him discuss his problem with the foremost scholars of his
town, and they will elucidate it for him. And I beg of them not to lay their hand
on their mouth to conduct themselves with false meekness and humility, G–d forbid.
It is known what bitter punishment is his who withholds food [i.e., knowledge], and
the greatness of the reward [in the opposite case], from the Rabbinic teaching 22
Temurah 16a. relating to the Scriptural text, “The L–rd lightens the eyes of them
both,” 23 Proverbs 29:13. for G–d will cause His face to shine upon them, with the
light of the Countenance of the King, [the Source of] life. May the Giver of life
to the living make us worthy to live to see the days when “no longer shall one man
instruct the other…for all shall know Me…,” 24 Jeremiah 31:33. “for the world shall
be full of the knowledge of G–d…,” 25 Isaiah 11:9. Amen. May this be His will.
Since the said kuntresim have been disseminated among all our faithful, as
mentioned above, by means of numerous transcriptions by the hands of various and
sundry scribes, the multitude of transcriptions brought about an exceedingly great
number of copyists’ errors. Therefore the spirits of the noble men, named on
another page, have generously moved them to a personal and financial effort to have
the said kuntresim published, cleared of chaff and errors, and thoroughly checked.
I congratulate them on this worthy deed.
And inasmuch as there is an explicit verse, “Cursed be he who removes his
neighbor’s landmark” 26 Deuteronomy 27:17. —and “cursed” includes both damnation
and shunning, 27 Shevuot 36a. G–d forbid—therefore, “like Judah and Scripture in
addition” 28 Kiddushin 6a. I come to invoke a strict prohibition on all publishers
against printing the said kuntresim, either themselves or through their agency
without the authority of the above-named, for a period of five years from the day
that this printing is completed. And it will be well with those who conform, and
they will be blessed with good.
These are the words of the compiler of the said Likkutei Amarim.

Chapter 1

It has been taught [ Niddah, end ch. 3]: An oath is administered to him [before
birth, warning him]: “Be righteous and be not wicked; and even if the whole world
tells you that you are righteous, in your own eyes regard yourself as if you were
wicked.” 1 Niddah 30b. The “oath” is also explained in terms of a delegation of
power to the soul so that it be able to fulfill its destiny in life on earth. Cf.
Kitzurim V’Hearot L’Sefer Likkutei Amarim, ed. Rabbi Menachem Mendel of Lubavitch
(Kehot, 1948; 1989), pp. 66f.
This requires to be understood, for it contradicts the Mishnaic dictum [ Avot, ch.
2], “And be not wicked in your own estimation.” 2 Avot 2:13.
Furthermore, if a man considers himself to be wicked he will be grieved at heart
and depressed, and he will not be able to serve G–d joyfully and with a contented
heart; while if he is not perturbed by this [self-appraisal], it may lead him to
irreverence, G–d forbid. 3 The apparent contradiction between the two sources is
explained in ch. 13. The meaning of both the Baraita and Mishnah is expounded in
chs. 13, 14, 29, and 34.
However, the matter [will be understood after a preliminary discussion]. We find in
the Gemara 4 Berachot 7a; cf. Rosh Hashanah 16b. five distinct types—a righteous
man who prospers, a righteous man who suffers, a wicked man who prospers, a wicked
man who suffers, and a benoni (an intermediate person). 5 The author borrows this
term for the alternative name of his work, Sefer shel Benonim, but he uses the term
in a different sense.
It is there explained that the “righteous man who prospers” is the perfect
tzaddik ; the “righteous man who suffers” is the imperfect tzaddik. In Raaya
Mehemna, Parashat Mishpatim 6 Zohar II:117b. it is explained that the “righteous
man who suffers” is one whose evil nature is subservient to his good nature, 7
This is a play on the words rendered literally “the evil (belongs) to him,” i.e.,
he is master of the evil nature in him. and so on. In the Gemara, end of ch. 9 of
Berachot, 8 Berachot 61b. it is stated that the righteous are judged by their
good nature…and the wicked by their evil nature, while the intermediate are judged
by both, and so on. 9 Cf. beg. ch. 9. Rabbah declared, “I, for example, am a
benoni.” Said Abbaye to him, “Master, you do not make it possible for anyone to
live,” and so on. 10 Since there was none greater than Rabbah, it would mean that
there was not even one tzaddik in the world, and all who are of lesser stature than
Rabbah would be placed in the Book of the Wicked to be condemned to immediate death
( Rosh Hashanah 16b).
To understand all the aforesaid clearly an explanation is needed, as also to
understand what Job said [ Bava Batra, ch. 1], “Master of the universe, You have
created righteous men and You have created wicked men…,” 11 Bava Batra 16a. for
it is not preordained whether a man will be righteous or wicked. 12 Niddah 16b.
The answer to this question will be found in ch. 14.
It is also necessary to understand the essential nature of the rank of the benoni.
Surely that cannot mean one whose deeds are half virtuous and half sinful, for if
this were so, how could Rabbah err in classifying himself as a benoni? For it is
known that he never ceased studying [the Torah], so much so that the Angel of Death
could not overpower him; 13 Cf. Bava Metzia 86a. how, then, could he err to have
half of his deeds sinful, G–d forbid?
Furthermore, [at what stage can a person be considered a benoni if] when a man
commits sins he is deemed completely wicked [but when he repents afterward he is
deemed completely righteous]? Even he who violates a minor prohibition of the
Rabbis is called wicked, as it is stated in Yevamot, ch. 2, and in Niddah, ch. 1.
Moreover, even he who has the opportunity to forewarn another against sinning and
does not do so is called wicked [ch. 6, Shevuot ]. 14 Shevuot 39b.
All the more so he who neglects any positive law which he is able to fulfill, for
instance, whoever is able to study Torah and does not, regarding whom our Sages
have quoted, 15 Sanhedrin 99a. “Because he has despised the word of the L–rd…
[that soul] shall be utterly cut off….” 16 Numbers 15:31. It is thus plain that
such a person is called wicked, more than he who violates a prohibition of the
Rabbis.
If this is so, we must conclude that the benoni is not guilty even of the sin of
neglecting to study the Torah. 17 The reiteration of the sin of neglect of Torah
study is due to its prevalent nature and the difficulty of avoiding it completely
(cf. end ch. 25). The author is emphasizing that the benoni is innocent even of
this and certainly of transgressions more easily avoidable. Hence Rabbah could have
mistaken himself for a benoni.
NOTE: As far what is written in the Zohar III, p. 231: He whose sins are few is
classed as a “righteous man who suffers”; 18 The contradiction is in the
implication that “few sins” are not inconsistent with the rank of tzaddik. this is
the query of Rav Hamnuna to Elijah. But according to Elijah’s answer, ibid., the
explanation of a “righteous man who suffers” is as stated in Raaya Mehemna on
Parashat Mishpatim, which is given above. And the Torah has seventy facets [modes
of interpretation]. 19 Hence the reason for Rav Hamnuna’s query. Otiot d’Rabbi
Akiva : comp. Bamidbar Rabbah 14:12.
And as for the general saying 20 Cf. Maimonides, Hilchot Teshuvah 3:1; Rashi, Rosh
Hashanah 16b. that one whose deeds and misdeeds are equally balanced is called
benoni, while he whose virtues outweigh his sins is called a tzaddik, this is only
the figurative use of the term in regard to reward and punishment, because he is
judged according to the majority [of his acts] and he is deemed “righteous” in his
verdict, since he is acquitted in law. But concerning the true definition and
quality of the distinct levels and ranks, “righteous” and “intermediate,” our Sages
have remarked 21 Berachot 61b. that the righteous are motivated [solely] by their
good nature, as it is written, “And my heart is a void within me,” 22 Psalms
109:22. that is, void of an evil nature, because he [David] had slain it through
fasting. 23 Cf. beg. ch. 9. But whoever has not attained this degree, even though
his virtues exceed his sins, cannot at all be reckoned to have ascended to the rank
of the tzaddik.
This is why our Sages have declared in the Midrash, “The Holy One, blessed is He,
saw that the righteous were few, so He planted them in every generation…,” 24 Cf.
Yoma 38b. [for,] as it is written, “The tzaddik is the foundation of the world.” 25
Proverbs 10:25.
The explanation [of the questions raised above] is to be found in the light of what
Rabbi Chaim Vital wrote in Shaar HaKedushah [and in Etz Chaim, Portal 50, ch. 2]
that in every Jew, whether righteous or wicked, are two souls, as it is written, 26
Hebrew text should read ‫ וכדכתיב‬instead of ‫ דכתיב‬as amended (see Luach HaTikkun ),
because the Biblical text is here only loosely interpreted, for the word “souls”
refers to the collective noun, not to two souls. “The neshamot (souls) which I have
made,” 27 Isaiah 57:16. [alluding to] two souls. There is one soul which
originates in the kelipah and sitra achara, [and] which is clothed in the blood of
a human being, giving life to the body, as is written, “For the life of the flesh
is in the blood.” 28 Leviticus 17:11. From it stem all the evil characteristics
deriving from the four evil elements which are contained in it. These are: anger
and pride, which emanate from the element of Fire, the nature of which is to rise
upward; the appetite for pleasures—from the element of Water, for water makes to
grow all kinds of enjoyment; frivolity and scoffing, boasting and idle talk from
the element of Air; and sloth and melancholy—from the element of Earth.
From this soul stems also the good characteristics which are to be found in the
innate nature of all Israel, such as mercy and benevolence.
For in the case of Israel, this soul of the kelipah is derived from kelipat nogah,
which also contains good, as it originates in the esoteric “tree of Knowledge of
Good and Evil.” 29 Cf. Zohar I:12b.
The souls of the nations of the world, however, emanate from the other, unclean
kelipot which contain no good whatsoever, as is written in Etz Chaim, Portal 49,
ch. 3, that all the good that the nations do is done from selfish motives. So the
Gemara 30 Bava Batra 10b. comments on the verse, “The kindness of the nations is
sin” 31 Proverbs 14:34. —that all the charity and kindness done by the nations of
the world is only for their own self-glorification, and so on.

Chapter 2

The second soul of a Jew is truly a part of G–d above, 1 Job 31:2; cf. also Psalms
16:5; 73:26; Jeremiah 10:16. as it is written, “He breathed into his nostrils a
soul of life,” 2 Genesis 2:7; comp. Nachmanides’ Commentary, ad loc. and “You have
breathed it [the soul] into me.” 3 Liturgy, Morning Prayer. Berachot 60b. And it
is written in the Zohar, “He who blows, blows from within him,” that is to say,
from his inwardness and his innermost, for it is something of his internal and
innermost vitality that man emits through exhaling with force.
So, allegorically speaking, have the souls of Jews risen in the [Divine] thought, 4
Cf. Bereishit Rabbah 1:4. as it is written, “My firstborn son is Israel,” 5 Exodus
4:22. and “You are the children of the L–rd your G–d.” 6 Deuteronomy 14:1. That is
to say, just as a child is derived from his father’s brain, so—to use an
anthropomorphism—the soul of each Israelite is derived from His thought and wisdom,
blessed be He. For He is wise—but not through a knowable wisdom, 7 Tikkunei
Zohar, Introduction 12b. because He and His wisdom are one; and as Maimonides says
NOTE: And the Sages of the Kabbalah have agreed with him as is stated in Pardes 8
Shaar Mehut VeHanhagah, ch. 13. of Rabbi Moshe Cordovero. Also according to the
Kabbalah of the Arizal 9 Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-
1572). this is substantiated in the mystic principle of the “clothing of the light”
of the En Sof, 10 En Sof : The Endless, or Infinite. A term frequently used in
the Zohar and later Kabbalistic works to indicate the Unknowable G–d. blessed is
He, through numerous contractions within the vessels of chabad 11 ChaBaD is an
acronym formed of the initial letters of the Hebrew words chochmah (“wisdom”),
binah (“understanding”), and daat (“knowledge”), the first three of the ten
sefirot. The corresponding faculties of the soul are defined in ch. 3. of [the
world of] Atzilut (Emanation), but no higher than that. 12 Above the World of
Atzilut, the Unknowable G–d cannot be defined. For, as is explained elsewhere, the
En Sof, blessed is He, is infinitely exalted over, and transcends, the essence and
level of chabad, which in relation to Him are regarded as a material action, 13
Accordingly, in terms of the Kabbalistic scale, Maimonides had nothing to say
about G–d except from the World of Atzilut and “down.” It is in the world of
Atzilut where Kabbalah and Maimonides first meet, so to speak. as is written, “You
have made them all with wisdom.” 14 Psalms 104:24.
that “He is the Knowledge and Knower…and this is not within the power of any man to
comprehend clearly…,” 15 Hilchot Yesodei HaTorah 2:10. as it is written, “Can you
find G–d by searching?” 16 Job 11:7. And it is also written, “For My thoughts are
not your thoughts….” 17 Isaiah 55:8.
And though there are myriads of different gradations of souls ( neshamot ), rank
upon rank, ad infinitum, as with the superiority of the souls of the Patriarchs and
of Moses our Teacher above the souls of our own generations who live in the period
preceding the coming of the Messiah, which are as the very soles 18 A play on the
word ‫עקבתא‬, “soles.” of the feet compared with the brain and head, so in every
generation there are the leaders of the Jews, whose souls are in the category of
“head” and “brain” in comparison with those of the masses and the ignorant.
Likewise [are there distinctions between] nefashot and nefashot, for every soul
consists of nefesh, ruach, and neshamah. 19 Cf. Zohar I:206a; II:141b, etc.; also
Shnei Luchot HaBrit I, 9b.
Nevertheless, the root of every nefesh, ruach, and neshamah, from the highest of
all ranks to the lowest that is embodied within the illiterate and the most
worthless, all derive, as it were, from the supreme mind which is chochmah ilaah
(supernal wisdom). 20 The doctrine that all souls are related in that they all
come from the same source was given much emphasis by the founder of Chasidut, the
Baal Shem Tov, and was a major issue of contention between the protagonists and
antagonists of Chasidut. The author elaborates on it in ch. 32 (‫)לב‬.
[The manner of this descent is] analogous to that of a son who is derived from his
father’s brain, in that [even] the nails of his feet come into existence from the
very same drop of semen, by being in the mother’s womb for nine months, descending
degree by degree, changing continually, until even the nails are formed from it.
Yet [after all this process] it is still bound and united with a wonderful and
essential unity with its original essence and being, which was the drop [as it
came] from the father’s brain. And even now, in the son, the nails receive their
nourishment and life from the brain that is in the head. As is written in the
Gemara [ Niddah, ibid.], 21 Niddah 31a. “from the white of the father’s drop of
semen are formed the veins, the bones, and the nails.” [And in Etz Chaim, Shaar
HaChashmal, it is likewise stated, in connection with the esoteric principle of
Adam’s garments in the Garden of Eden, that they [the garments] were the “nails”
[derived] from the cognitive faculty of the brain].
So, as it were, is it actually true of the root of every nefesh, ruach and neshamah
in the community of Israel on high: in descending degree by degree, through the
descent of the worlds of Atzilut (Emanation), Beriah (Creation), Yetzirah
(Formation) and Asiyah (Action) from His wisdom, blessed be He, as it is written,
“You have made them all with wisdom,” 22 Psalms 104:24. the nefesh, ruach, and
neshamah of the ignorant and unworthy come into being.
Nevertheless they remain bound and united with a wonderful and essential unity with
their original essence and entity; namely, the extension of chochmah ilaah
(supernal wisdom), inasmuch as the nurture and life of the nefesh, ruach, and
neshamah of the ignorant are drawn from the nefesh, ruach, and neshamah of the
saints and sages, the heads of Israel in their generation.
This explains the comment of our Sages on the verse, “And to cleave to Him” 23
Deuteronomy 30:20. —“He who cleaves to a scholar [of the Torah] is deemed by the
Torah as if he had become attached to the very Shechinah (Divine Presence).” 24
Ketuvot 111b. For, through attachment to the scholars, the nefesh, ruach, and
neshamah of the ignorant are bound up and united with their original essence and
their root in the supernal wisdom, He and His wisdom being one, and “He is the
Knowledge….” 25 See above, note 15.
[As for those who willfully sin and rebel against the Sages, the nurture of their
nefesh, ruach, and neshamah comes from behind the back, 26 I.e., ungraciously, or
unwittingly. The concept is more fully explained in ch. 22. as it were, of the
nefesh, ruach, and neshamah of the scholars].
As for what is written in the Zohar 27 Cf. Zohar II:204b ff.; III:80-82. and in
Zohar Chadash, 28 Bereishit, p. 11. to the effect that the essential factor is to
conduct oneself in a holy manner during sexual union, which is not the case with
the children of the ignorant, and so on, it is to be understood as meaning that
since there is not a nefesh, ruach, and neshamah which has not a garment of the
nefesh of its father’s and mother’s essence, and all the commandments that it
fulfills are all influenced by that garment…, and even the benevolence that flows
to one from heaven is all given through that garment—hence, through self-
sanctification, one will cause to descend for the neshamah of one’s child a holy
garment; and however great a soul it may be, it still needs the father’s
sanctification….
But as for the soul itself, it sometimes happens that the soul of an infinitely
lofty person comes to be the son of a despised and lowly man…. All this has been
explained by the Arizal 9 in Likkutei Torah on Parashat Vayera and in Taamei
Hamitzvot on Parashat Bereishit.

Chapter 3

Now, each distinction and grade of the three— nefesh, ruach, and neshamah —consists
of 1 Elsewhere (e.g., Likkutei Torah, Bamidbar 1a; 51b; Shir Hashirim 16d) the
author makes it clear that the soul does not “consist” of the ten faculties, but
rather manifests itself through them, since the soul itself is essentially
unknowable. ten faculties, corresponding to the supernal ten sefirot (Divine
manifestations), 2 The ten sefirot are more fully discussed by the author in the
fourth part of the book, Iggeret Hakodesh, sect. 15 and elsewhere. from which they
have descended, which are subdivided into two, namely, the three “mothers” and the
seven “multiples,” namely, chochmah (wisdom), binah (understanding), and daat
(knowledge); and the “seven days of Creation”: chesed (kindness), gevurah (power),
tiferet (beauty), and so on. 3 Ibid.
Similarly is it with the human soul, which is divided in two— sechel (intellect)
and middot (emotional attributes).
The intellect includes chochmah, binah, and daat ( chabad ), while the middot are
love of G–d, dread and awe of Him, glorification of Him, and so forth.
Chabad [the intellectual faculties] are called “mothers” and source of the middot,
for the latter are “offspring” of the former.
The explanation of the matter is as follows: The intellect of the rational soul,
which is the faculty that conceives any thing, is given the appellation of chochmah
—‫—כ“ח מ“ה‬the “potentiality” of “what is.” 4 Zohar III:28a; 34a. A play on the
Hebrew word ‫חכמה—כ“ח מ“ה‬. It is also to be understood as “pure” or creative reason
in potentia.
When one brings forth this power from the potential into the actual, that is, when
[a person] cogitates with his intellect in order to understand a thing truly and
profoundly as it evolves from the concept which he has conceived in his intellect,
this is called binah.
These [ chochmah and binah ] are the very “father” and “mother” which give birth to
love of G–d, and awe and dread of Him.
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 and encompasses all
worlds, 5 I.e., both immanently and transcendency. Zohar III:225a. and in the
presence of Whom everything is considered as nothing 6 Zohar I:11b. —there will
be born and aroused in his mind and thought the emotion of awe for the Divine
majesty, to fear and be humble before His greatness, blessed be He, which is
without end or limit, and to have the dread of G–d in his heart.
Next, his heart will glow with an intense love, like burning coals, with a passion,
desire and longing, and a yearning soul, toward the greatness of the En Sof,
blessed is He.
This constitutes the culminating passion of the soul, of which Scripture speaks, as
“My soul yearns, indeed it pines…,” 7 Psalms 84:3. and “My soul thirsts for G–d…,”
8 Psalms 42:3. and “My soul thirsts for You….” 9 Psalms 63:2.
This thirst is derived from the element of Fire, which is found in the divine soul.
As students of natural science affirm, and so it is in Etz Chaim, the element of
Fire is in the heart, while the source of [the element of] Water and moisture is in
the brain, which is explained in Etz Chaim, Portal 50, to refer to the faculty of
chochmah, 10 Water descends from high places. It is symbolically identified with
chochmah, the highest of the ten sefirot, and also with chesed, the first of the
middot. called “the water of the divine soul.”
The rest of the middot are all offshoots of fear and love and their derivations, as
is explained elsewhere.
Daat, the etymology of which is to be found in the verse, “And Adam knew ( yada )
Eve,” 11 Genesis 4:1. implies attachment and union. That is, one binds his mind
with a very firm and strong bond to, and firmly fixes his thought on, the greatness
of the En Sof, blessed is He, without diverting his mind [from Him].
For even one who is wise and understanding of the greatness of the En Sof, blessed
is He, will not—unless he binds his knowledge and fixes his thought with firmness
and perseverance—produce in his soul true love and fear, but only vain fancies.
Therefore daat is the basis of the middot and the source of their vitality; it
contains chesed and gevurah, that is to say, love with its offshoots and fear with
its offshoots. 12 Love and fear (awe) are two basic emotions latent in the soul,
which are produced by contemplation. The faculty of daat stimulates these higher
emotions to seek an outlet through the three “garments” of the soul, discussed in
the following chapter.

Chapter 4

In addition, 1 Having outlined in ch. 3 the intrinsic faculties of the soul, the
author goes on to explain how they express themselves through the three outer
“garments,” or instruments. every divine soul ( nefesh elokit ) possesses three
garments, viz., thought, speech, and action, [expressing themselves] in the 613
commandments of the Torah. For, when a person actively 2 All italics are the
translator’s. fulfills all the precepts which require physical action, 3 Note that
“action” is put first. and with his power of speech he occupies himself in
expounding all the 613 commandments and their practical application, and with his
power of thought he comprehends all that is comprehensible to him in the Pardes 4
Literally meaning “orchard,” it is taken as an acronym of the four Hebrew words
‫ סוד‬,‫ דרוש‬,‫ רמז‬,‫פשט‬, meaning: plain sense, intimation, homiletical exposition, and
esoteric meaning, respectively, the four levels of Scriptural interpretation. of
the Torah—then the totality of the 613 “organs” of his soul 5 The physical
organism of the human body consists of 248 members and 365 blood vessels,
corresponding to the 248 positive and 365 prohibitive commands ( Tanchuma Hakadum,
Teitzei; Makkot 24a). The soul contains the spiritual counterparts of these 613
“organs.” (See below, ch. 51.) are clothed in the 613 commandments of the Torah.
Specifically: the faculties of chabad in his soul are clothed in the comprehension
of the Torah, which he comprehends in Pardes, to the extent of his mental capacity
and the supernal root of his soul. And the middot, namely fear and love, together
with their offshoots and ramifications, are clothed in the fulfillment of the
commandments in deed and in word, namely, in the study of Torah which is
“equivalent to them all.” 6 Mishnah, Peah 1:1.
For love is the root of all the 248 positive commands, all originating in it and
having no true foundation without it, inasmuch as he who fulfills them in truth
truly loves the name of G–d and desires to cleave to Him in truth; for one cannot
truly cleave to Him except through the fulfillment of the 248 commandments which
are the 248 “organs of the King,” 7 Tikkunei Zohar 30. as it were, as is
explained elsewhere; 8 Below, ch. 23. while fear is the root of the 365
prohibitive commands, fearing to rebel against the Supreme King of kings, the Holy
One, blessed is He;
or a still deeper fear than this—when he feels ashamed in the presence of the
Divine greatness to rebel against His glory and do what is evil in His eyes,
namely, any of the abominable things hated by G–d, which are the kelipot and sitra
achara, which draw their nurture from man below and have their hold in him through
the 365 prohibitive commands [that he violates].
Now these three “garments,” deriving from the Torah and its commandments, although
they are called “garments” of the nefesh, ruach, and neshamah, their quality,
nevertheless, is infinitely higher and greater than that of the nefesh, ruach, and
neshamah themselves, 9 The soul itself, as the subject loving and fearing G–d,
must remain apart from G–d; it is only through its “garments” that it attains true
identity with G–d, as further explained in ch. 35. as explained in the Zohar, 10
I:24a; II:60a. See below, beg. ch. 23. because the Torah and the Holy One, blessed
is He, are one. The meaning of this is that the Torah, which is the wisdom and will
of the Holy One, blessed is He, and His glorious Essence are one, since He is both
the Knower and the Knowledge, and so on, as explained above in the name of
Maimonides.
And although the Holy One, blessed is He, is called En Sof (“Infinite”), and “His
greatness can never be fathomed,” 11 Psalms 145:3. and “no thought can apprehend
Him at all,” 12 Tikkunei Zohar, Introduction 17a. and so are also His will and
His wisdom, as it is written, “There is no searching of His understanding” 13
Isaiah 40:28. and “Can you find G–d by searching?” 14 Job 11:7. and again, “For My
thoughts are not your thoughts” 15 Isaiah 55:8.
—nevertheless, it is in this connection that it has been said: “Where you find the
greatness of the Holy One, blessed is He, there you also find His humility.” 16
Megillah 31a. This is interpreted to mean that G–d combines the powers of
expansion (“greatness”) and contraction (“humility”), which come into play in the
process of tzimtzum. Cf. Zohar I:140a; II:99a; III:58a, 159a. For the Holy One,
blessed is He, has compressed His will and wisdom within the 613 commandments of
the Torah and in their laws, as well as within the combination of the letters of
the Torah, the books of the Prophets and the Writings, and in the exposition
thereof which are to be found in the Aggadot and Midrashim of our Rabbis of blessed
memory.
All this in order that each neshamah, or ruach, and nefesh in the human body should
be able to comprehend them through its faculty of understanding, and to fulfill
them, as far as they can be fulfilled, in act, speech, and thought, thereby
clothing itself with all its ten faculties in these three garments.
Therefore has the Torah been compared to water, 17 Bava Kama 17a. for just as
water descends from a higher to a lower level, so has the Torah descended from its
place of glory, which is His will and wisdom, blessed be He; [for] the Torah and
the Holy One, blessed is He, are one and the same and no thought can apprehend Him
at all.
From there [the Torah] has progressively descended through hidden stages, stage
after stage, with the descent of the worlds, until it clothed itself in corporeal
substances and in things of this world, comprising almost all of the commandments
of the Torah, their laws, and in the combinations of material letters, written with
ink in a book, namely, the 24 volumes of the Torah, Prophets, and Writings; all
this in order that every thought should be able to apprehend them, and even the
faculties of speech and action, which are on a lower level than thought, should be
able to apprehend them and be clothed in them.
Thus, since the Torah and its commandments “clothe” all ten faculties of the soul
with all its 613 organs from head to foot, it [the soul] is altogether truly bound
up in the Bundle of Life with G–d, 18 I Samuel 25:29. and the very light of G–d
envelops and clothes it from head to foot, as it is written, “G–d is my Rock, I
will take refuge in Him,” 19 Psalms 18:3. and it is also written, “You will
envelop him with favor ( ratzon —will) as with a shield,” 20 Psalms 5:13. that is
to say, with His will and wisdom, blessed be He, which are clothed in His Torah and
its commandments.
Hence it has been said: “Better is one hour of repentance and good deeds in this
world than the whole life of the World to Come.” 21 Avot 4:17. For, the World to
Come is that state where one enjoys the effulgence of the Divine Presence, 22
Berachot 16b. which is the pleasure of comprehension, yet no created being—even
celestial—can comprehend more than some reflection of the Divine light; that is why
the reference is to “effulgence of the Divine Presence” ( Ziv haShechinah ). 23
I.e., the “glow” of the Shechinah, not the Shechinah itself. Note the author’s
interpretation of ‫ זיו‬in this context as a remote gleam, a mere reflection. But as
for the essence of the Holy One, blessed is He, no thought can apprehend Him at
all, except when it apprehends, and is clothed in, the Torah and its mitzvot ; only
then does it truly apprehend, and is clothed in, the Holy One, blessed is He,
inasmuch as the Torah and the Holy One, blessed is He, are one and the same.
For although the Torah has been clothed in lower material things, it is by way of
illustration, like embracing the king. There is no difference, in regard to the
degree of closeness and attachment to the king, whether while embracing the king,
the latter is then wearing one robe or several robes, so long as the royal person
is in them.
Likewise, when the king, for his part, embraces one with his arm, even though it is
dressed in his robes; as it is written, “And His right hand embraces me,” 24 Song
of Songs 8:3. which refers to the Torah which was given by G–d’s right hand, 25
Deuteronomy 35:2. which is the quality of chesed and water. 26 In Kabbalah, the
“right” hand or side is the side of benevolence. Chesed and water are synonymous of
Divine benevolence. See note 10, ch. 3.

Chapter 5

Let us explain further and fully elucidate the expression tefisa (apprehension) in
the words of Elijah, “No thought can apprehend You.” 1 Tikkunei Zohar,
Introduction 17a.
Now, when an intellect conceives and comprehends a concept with its intellectual
faculties, this intellect grasps the concept and encompasses it. This concept is
[in turn] grasped, enveloped, and enclothed within that intellect which conceived
and comprehended it.
The mind, for its part, is also clothed in the concept at the time it comprehends
and grasps it with the intellect. 2 This point is demonstrated by the fact that
when the mind is preoccupied with one thing, it cannot at the same time engage in
another. For example, when a person understands and comprehends, fully and clearly,
any halachah in the Mishnah or Gemara, his intellect grasps and encompasses it and,
at the same time, is clothed in it.
Consequently, as the particular halachah is the wisdom and will of G–d, for it was
His will that when, for example, Reuben pleads in one way and Simeon in another,
the verdict as between them shall be thus and thus;
and even should such a litigation never have occurred, nor would it ever present
itself for judgment in connection with such disputes and claims, nevertheless,
since it has been the will and wisdom of the Holy One, blessed is He, that in the
event of a person pleading this way and the other [litigant] pleading that way, the
verdict shall be such and such—now therefore, when a person knows and comprehends
with his intellect such a verdict in accordance with the law as it is set out in
the Mishnah, Gemara, or Poskim (Codes), he has thus comprehended, grasped, and
encompassed with his intellect the will and wisdom of the Holy One, blessed is He,
Whom no thought can grasp, nor His will and wisdom, except when they are clothed in
the laws that have been set out for us. [Simultaneously] the intellect is also
clothed in them [the Divine will and wisdom].
This is a wonderful union, like which there is none other and which has no parallel
anywhere in the material world, whereby complete oneness and unity, from every side
and angle, could be attained.
Hence the special superiority, infinitely great and wonderful, that is in the
commandment of knowing the Torah and comprehending it, over all the commandments
involving action, and even those relating to speech, and even the commandment to
study the Torah, 3 As distinct from knowledge of the Torah. which is fulfilled
through speech.
For, through all the commandments involving speech or action, the Holy One, blessed
is He, clothes the soul and envelops it from head to foot with the Divine light.
However, with regard to knowledge of the Torah, apart from the fact that the
intellect is clothed in Divine wisdom, this Divine wisdom is also contained in it,
to the extent that his intellect comprehends, grasps, and encompasses, as much as
it is able so to do, of the knowledge of the Torah, every man according to his
intellect, his knowledgeable capacity, and his comprehension in Pardes. 4 Set ch.
4, note 4.
Since, in the case of knowledge of the Torah, the Torah is clothed in the soul and
intellect of a person and is absorbed in them, it is called “bread” and “food” of
the soul.
For just as physical bread nourishes the body as it is absorbed internally, in his
very inner self, where it is transformed into blood and flesh of his flesh, whereby
he lives and exists—so, too, it is with the knowledge of the Torah and its
comprehension by the soul of the person who studies it well, with a concentration
of his intellect, until the Torah is absorbed by his intellect and is united with
it, and they become one. This becomes nourishment for the soul and its inner life
from the Giver of life, the En Sof, blessed is He, Who is clothed in His wisdom and
in His Torah that are [absorbed] in it [the soul].
This is the meaning of the verse, “And Your Torah is in my innards.” 5 Psalms
40:9. It is also stated in Etz Chaim, Portal 44, ch. 3, that the “garments” of the
soul in Gan Eden are the commandments while the Torah is the “food” for the souls
which, during life on earth, had occupied themselves in the study of the Torah for
its own sake. It is [similarly] written in the Zohar. 6 II:210a ff.
As for the meaning of “for its own sake,” 7 See below, chs. 39, 40, and 41, for a
further elaboration. We have here a departure from the conventional concepts of
lishemah and shelo lishemah. it is [study with the intent] to attach one’s soul to
G–d through the comprehension of the Torah, each one according to his intellect, as
explained in Pri Etz Chaim.
[The “food” [of the soul] is in the nature of “inner light,” while the “garments”
are in the nature of “encompassing light.” Therefore our Rabbis, of blessed memory,
have said, “The study of the Torah is equivalent to them all.” 8 Mishnah, Peah
1:1. For the commandments are but “garments” whereas the Torah is both “food” as
well as “garment” 9 The “food” would correspond to the knowledge absorbed and
“digested”; the “garment”—to that knowledge which is not thoroughly assimilated and
remains external as it were, yet retaining the quality of the Divine precept, like
all other religious acts which are conceived as “garments” of the soul. for the
rational soul, in which a person is clothed during learning and concentration. All
the more so when a person also articulates, by word of mouth; for the breath
emitted in speaking [the words of the Torah] becomes something in the nature of an
“encompassing light,” as is explained in Pri Etz Chaim.]

Chapter 6

“G–d has made one thing opposite the other.” 1 Ecclesiastes 7:14. In general,
things in the realm of holiness have their opposite in the realm of the profane, or
“the other side” ( sitra achara ). Similarly, everything in the physical world has
its spiritual counterpart from which it derives its existence and vitality—a
popular concept in Chabad, as in Kabbalah generally. Cf. Zohar III:47b.
Just as the divine soul consists of ten holy sefirot and is clothed in three holy
garments, 2 Thought, speech, and deed. so does the soul which is derived from the
sitra achara of the kelipat nogah, which is clothed in man’s blood, consist of ten
“crowns of impurity.” 3 Cf. Zohar III:41a; 70a. These are the seven evil middot
which stem from the four evil elements mentioned above, 4 End of ch. 1. and the
intellect begetting them which is subdivided into three, viz., wisdom,
understanding, and knowledge, the source of the middot. 5 Here, unlike ch. 3, the
middot precede sechel to indicate the secondary role of the intellect in the animal
soul, where passion predominates. For the middot are according to the quality of
the intellect. Hence a child desires and loves petty things of inferior worth, for
his intellect is too immature and deficient to appreciate things that are much more
precious. Likewise is he provoked to anger and vexation over trivial things; so,
too, with boasting and other middot.
Now these ten unclean categories, when a person meditates in them or speaks them or
acts by them, his thought—which is in his brain; and his speech—which is in his
mouth; and the power of action—which is in his hands, together with his other limbs
—all these are called the “impure garments” of these ten unclean categories wherein
the latter are clothed at the time of the action, speech, or thought.
It is these that constitute all the deeds that are done under the sun, which are
all “vanity and striving after the wind,” 6 Ecclesiastes 1:14. as interpreted in
the Zohar, Beshalach, 7 II:59a. in the sense of a “ruination of the spirit….” 8 A
reinterpretation of ‫רעות רוח‬. So, too, are all utterances and thoughts which are
not directed toward G–d and His will and service. For this is the meaning of sitra
achara —“the other side,” i.e., not the side of holiness.
For the holy side is nothing but the indwelling and extension of the holiness of
the Holy One, blessed is He, and He dwells only on such a thing that abnegates
itself completely to Him, either actually, as in the case of the angels above, or
potentially, as in the case of every Jew down below, having the capacity to
abnegate himself completely to the Holy One, blessed is He, through martyrdom for
the sanctification of G–d.
That is why our Sages have said that “Even when a single individual sits and
engages in the Torah the Shechinah rests on him” 9 Avot 3:6. and “On every
gathering of ten [Jews] the Shechinah rests” 10 Sanhedrin 39a. always.
However, that which does not surrender itself to G–d, but is a separate thing by
itself, does not receive its vitality from the holiness of the Holy One, blessed is
He, that is, from the very inner essence and substance of the holiness itself, but
from “behind its back,” as it were, 11 Cf. note 25, ch. 2. descending degree by
degree, through myriads of degrees with the lowering of the worlds, by way of cause
and effect and innumerable contractions, 12 Cf. ch. 48; Iggeret Hakodesh, ch. 20.
until the light and life is so diminished through repeated diminutions that it can
be compressed and incorporated, in a state of exile as it were, within that
separated thing, giving it vitality and existence ex nihilo, so that it does not
revert to nothingness and nonexistence as it was before it was created. 13 Evil is
thus conceived as a creation ex nihilo, like everything else, except that it was
not created for its own sake; hence it is merely tolerated. The monistic aspect of
creation, despite the apparent dualism in the world, is thus emphasized,
particularly in ch. 24, below.
Consequently, this world, with all its contents, is called the world of kelipot and
sitra achara. Therefore all mundane affairs are severe and evil, 14 Cf. ch. 24.
and wicked men prevail, as explained in Etz Chaim, Portal 42, end of ch. 4.
NOTE: To be sure, there are contained in it [this world] the ten sefirot [of the
world] of Asiyah (Action) of the side of holiness, as is written in Etz Chaim,
Portal 43, and within these ten sefirot of Asiyah are the ten sefirot of Yetzirah
(Formation), and in them the ten sefirot of Beriah (Creation), and in them the ten
sefirot of Atzilut (Emanation), in which abides the light of the En Sof, blessed is
He. Thus the light of the En Sof, blessed is He, pervades this lower world through
being clothed in the ten sefirot of the Four Worlds, namely those of Atzilut,
Beriah, Yetzirah, and Asiyah, as explained in Etz Chaim, Portal 47, ch. 2, and in
Sefer Hagilgulim, ch. 20.
However, the kelipot are subdivided into two grades, one lower than the other.
The lower grade consists of the three kelipot which are altogether unclean and
evil, containing no good whatsoever. In the chariot of [the prophet] Ezekiel they
are called “whirlwind,” “great cloud”…. 15 “…and a flaring fire.” Ezekiel 1:4.
From them flow and derive the souls of all the nations of the world, and the
existence of their bodies, and also the souls of all living creatures that are
unclean and unfit for consumption, 16 Leviticus 11; Deuteronomy 14. and the
existence of their bodies, as well as the existence and vitality of all forbidden
food in the vegetable kingdom, such as orlah 17 First three years’ harvest of
fruit of a tree. Cf. Leviticus 19:23. and mixed seeds in the vineyard, 18 Cf.
Deuteronomy 22:9. and so on, as explained in Etz Chaim, Portal 49, ch. 6, as also
the existence and vitality of all actions, utterances, and thoughts pertaining to
the 365 prohibitions and their offshoots, as is explained, ibid., at the end of ch.
5.
Chapter 7

On the other hand, 1 The author continues to expound the doctrine of the kelipot,
and his definitions of good and evil, distinguishing an intermediate category. the
vitalizing animal soul in the Jew, that which is derived from the aspect of the
kelipah, which is clothed in the human blood, as stated above, 2 Ch. 1. and the
“souls” 3 The quotes are the translator’s. According to Lurianic doctrine all
things, including inanimate objects, possess a “soul,” which is the creative and
preserving force of the Creator, the thing’s reality. This doctrine was adopted and
expounded by the Baal Shem Tov and Rabbi Schneur Zalman. See Likkutei Amarim, Part
II, ch. 1 ff. of the animals, beasts, birds, and fish that are clean and fit for
[Jewish] consumption, as also the existence and vitality of the entire inanimate
and entire vegetable world which are permissible for consumption, as well as the
existence and vitality of every act, utterance, and thought in mundane matters that
contain no forbidden aspect—being neither root nor branch of the 365 prohibitive
precepts and their offshoots, either on the explicit authority of the Torah or by
Rabbinic enactment—yet are not performed for the sake of Heaven but only by the
will, desire, and lust of the body; and even where it is a need of the body, or its
very preservation and life, but his intention is not for the sake of Heaven, that
is, to serve G–d thereby —all these acts, utterances, and thoughts are no better
than the vitalizing animal soul itself; and everything in this totality of things
flows and is drawn from the second gradation [to be found] in the kelipot and sitra
achara, namely, a fourth kelipah, called kelipat nogah. In this world, called the
“World of Asiyah (Action),” 4 See Addendum, Glossary. most, indeed almost all, of
it [the kelipat nogah ] is bad, and only a little good has been intermingled within
it [from which come the good qualities contained in the animal soul of the Jew, as
is explained above. 5 Ch. 1. ]
This [ kelipat nogah ] is an intermediate category between the three completely
unclean kelipot and the category and order of holiness.
Hence it is sometimes absorbed within the three unclean kelipot [as is explained in
Etz Chaim, Portal 49, beginning of ch. 4, on the authority of the Zohar ], and
sometimes it is absorbed and elevated to the category and level of holiness, as
when the good that is intermingled in it is extracted from the bad, and prevails
and ascends until it is absorbed in holiness.
Such is the case, for example, of he who eats fat beef and drinks spiced wine in
order to broaden his mind for the service of G–d and His Torah; as Rava said, “Wine
and fragrance [make a man’s mind more receptive],” 6 Yoma 76b. or in order to
fulfill the command concerning enjoyment of Shabbat and the Festivals. 7
Maimonides, Hilchot Shabbat 30:7; Hilchot Yom Tov 6:16. Rabbi Schneur Zalman,
Shulchan Aruch, Orach Chaim 242:1; 529:1, 3. In such a case the vitality of the
meat and wine, originating in the kelipat nogah, is distilled and ascends to G–d
like a burnt offering and sacrifice.
So, too, when a man utters a pleasantry in order to sharpen his wit and rejoice his
heart in G–d, in His Torah and service, which should be practiced joyfully, as Rava
was wont to do with his pupils, prefacing his discourse with some witty remark, to
enliven the students thereby. 8 Pesachim 117a.
On the other hand, he who belongs to those who gluttonously guzzle meat and quaff
wine in order to satisfy their bodily appetites and animal nature, derived from the
so-called element of water of the four evil elements contained therein, from which
comes the vice of lust—in such case the energy of the meat and wine consumed by him
is degraded and absorbed temporarily in the utter evil of the three unclean
kelipot, and his body temporarily becomes a garment and vehicle for them, until the
person repents and returns to the service of G–d and His Torah. For, inasmuch as
the meat and wine were kosher, they have the power to revert and ascend with him
when he returns to the service of G–d. This is implied in the terms
“permissibility” and “permitted” ( muttar ), 9 The Hebrew term ‫ מותר‬literally
means “released.” that is to say, that which is not tied and bound by the power of
the “extraneous forces” 10 Another term for kelipot and sitra achara. preventing
it from returning and ascending to G–d.
Nevertheless, a trace [of the evil] remains in the body. Therefore the body must
undergo the Purgatory of the grave, as will be explained later. 11 Ch. 8.
So, too, with regard to the vitality of the drops of semen emitted from the body
with animal lust, by him who has not conducted himself in a saintly manner during
intimacy with his wife in her state of purity. 12 This paragraph is added
according to Luach HaTikkun (below, p. 781).
Such is not the case, however, with forbidden foods and coition, which derive from
the three kelipot that are entirely unclean. These are tied and bound by the
extraneous forces forever and are not released until the day comes when death will
be swallowed up forever, as is written, “And I will cause the unclean spirit to
pass from the land,” 13 Zechariah 13:2. or until the sinner repents to such an
extent that his premeditated sins become transmuted into veritable merits, which is
achieved through “repentance out of love,” coming from the depths of the heart,
with great love and fervor, and from a soul passionately desiring to cleave to G–d,
blessed be He, and thirsting for G–d like a parched desert soil. For inasmuch as
his soul had been in a barren wilderness, and in the shadow of death, which is the
sitra achara, and infinitely removed from the light of the Divine Countenance, his
soul now thirsts [for G–d] even more than the souls of the righteous, as our Sages
say, “In the place where penitents stand, not even the perfectly righteous can
stand.” 14 Berachot 34b.
It is concerning the repentance out of such great love that they have said, “The
penitent’s premeditated sins become, in his case, like virtues,” 15 Rosh Hashanah
29a. since thereby he has attained to this great love. 16 This religious
experience is unknown to the perfect tzaddik, who never sinned and consequently has
never experienced the remorse and yearning of a repentant soul. This does not mean,
however, that the tzaddik cannot experience my kind of teshuvah, for in a broader
and truer sense (and as the Hebrew term indicates) it means “return” to the Source,
which is of infinite scope. (Cf. Likkutei Torah, beg. Haazinu.)
However, repentance that does not come from such love, even though it be true
repentance and G–d will pardon him, nevertheless his sins are not transformed into
merits and they are not completely released from the kelipah until the end of time,
when death will be swallowed up forever.
Yet the vitality which is in the drops of semen that issue wastefully, even though
it has been degraded and incorporated in the three unclean kelipot, nevertheless it
can ascend from there by means of true repentance and intense kavanah 17
“Intention,” i.e., concentration and devotion in prayer, study, or the performance
of a ritual precept. Cf. below, chs. 38, 40, and 41, for an elaboration of the
term. during the recital of the Shema at bedtime, as is known from the Arizal 18
See above, ch. 2, note 9. and is implied in the Talmudic saying, “He who recites
the Shema at bedtime is as if he held a double-edged sword…,” 19 Berachot 5a.
wherewith to slay the bodies of the extraneous forces that have become garments for
the vitality which is in the drops [of semen], so that this vitality may ascend, as
is known to the students of Kabbalah.
Therefore the sin of wasteful emission of semen is not mentioned in the Torah among
the list of forbidden coitions, although it is even more heinous than they, and
this sin is greater because of the enormity and abundance of the uncleanness and of
the kelipot which he begets and multiplies to an exceedingly great extent through
wasteful emission of semen, even more than through forbidden coitions. Except that
in the case of forbidden coitions he contributes strength and vitality to a most
unclean kelipah, from which he is powerless to bring up the vitality by means of
repentance,
NOTE: The reason being that this vitality has been absorbed by the “female” element
of the kelipah, which receives and absorbs the vitality from the holiness. Not so
with wasteful emission of semen, where there is obviously no female element of
kelipah, and only its powers and forces provide the garments for the vitality of
the [wasteful] semen, as is known to the students of Kabbalah.
unless he repents with such great love that his willful wrongs are transformed into
merits.
From the above, one may understand the comment of our Sages, “Which is ‘a fault
that cannot be rectified?’ 20 Ecclesiastes 1:15. —Having incestuous intercourse
and giving birth to a bastard.” 21 Chagigah 9a. For in such a case, even though
the sinner undertakes such great repentance, he cannot cause the [newly created]
vitality to ascend to holiness, since it has already descended into this world and
has been clothed in a body of flesh and blood.

Chapter 8

There is an additional aspect in the matter of forbidden foods. The reason they are
called issur [“chained”] is that even in the case of one who has unwittingly eaten
a forbidden food intending it to give him strength to serve G–d by the energy of
it, and he has, moreover, actually carried out his intention, having both studied
and prayed with the energy of that food, nevertheless the vitality contained
therein does not ascend and become clothed in the words of the Torah or prayer, as
is the case with permitted foods, by reason of its being held captive in the power
of the sitra achara of the three unclean kelipot. This is so even when the
prohibition is a Rabbinic enactment, for the words of the Scribes are even more
stringent than the words of the Torah, and so forth. 1 Mishnah, Sanhedrin 11:3;
Bamidbar Rabbah 14:12, etc.
Therefore, also the evil impulse ( yetzer hara ) and the force that strains after
forbidden things is a demon of non-Jewish demons, which is the evil impulse of the
nations whose souls are derived from the three unclean kelipot.
On the other hand, the evil impulse and the craving force after permissible things
to satisfy an appetite is a demon of the Jewish demons, 2 Cf. Zohar III:253a; 277a
f. for it can be reverted to holiness, as is explained above. 3 Ch. 7.
Nevertheless, before it has reverted to holiness it is sitra achara and kelipah,
and even afterward a trace of it remains attached to the body, since from each item
of food and drink are immediately formed blood and flesh of his flesh.
That is why the body must undergo the Purgatory of the grave, 4 Chibut hakever.
Cf. Zohar II:151a, and especially R. Chaim Vital, end of Sefer Hagilgulim, and
Sefer Hakavanot, p. 55b f. in order to cleanse it and purify it of its uncleanness
which it had received from the enjoyment of mundane things and pleasures, which are
derived from the uncleanness of the kelipat nogah and of the Jewish demons; only
one who had derived no enjoyment from this world all his life, as was the case with
our Saintly Master [Rabbi Judah the Prince], is spared this.
As for innocent idle chatter, such as in the case of an ignoramus who cannot study,
he must undergo a cleansing of his soul, to rid it of the uncleanness of this
kelipah, through its being rolled in “the hollow of a sling,” 5 Cf. I Samuel
25:29: “And the soul of your enemies, He will sling it with the hollow of the
sling,” eschatologically interpreted in Shabbat 152b. as is stated in the Zohar,
Parashat Beshalach, p. 59. 6 Zohar II:59a.
But with regard to forbidden speech, such as scoffing and slander and the like,
which stem from the three completely unclean kelipot, the hollow of a sling [alone]
does not suffice to cleanse and remove the uncleanness of the soul, but it must
descend into Gehinom (Purgatory).
So, too, he who is able to engage in the Torah but occupies himself instead with
frivolous things, the hollow of a sling cannot itself effectively scour and cleanse
his soul, but severe penalties are meted out for neglect of the Torah in
particular, apart from the general retribution for the neglect of a positive
commandment through indolence, namely, in the Purgatory of Snow, 7 The Purgatory,
where the soul is cleansed of the “stains” acquired during its lifetime so that it
could then enter Gan Eden in the presence of the Divine Glory, operates on the
principle of “measure for measure,” or in kind. Thus offences of commission caused
by passion and lust are cleansed in a “stream of fire,” while those of omission,
due to indolence and coolness, are cleansed in a Purgatory of Snow, etc. as is
explained elsewhere. 8 Arizal, Likkutei Torah, Shemot. Cf. also Zohar I:62b; 237b;
II:150a-b.
Likewise, he who occupies himself with the sciences of the nations of the world is
included among those who waste their time in profane matters, insofar as the sin of
neglecting the Torah is concerned, as is explained in the Laws Concerning Study of
the Torah. 9 The first work of Rabbi Schneur Zalman was a treatise on the Laws
Concerning the Study of the Torah ( Hilchot Talmud Torah ), first published in
Shklov, 1794, and subsequently incorporated in his Shulchan Aruch.
Moreover, the uncleanness of the science of the nations is greater than that of
profane speech, for the latter informs and defiles only the middot which emanate
from the element of the holy ruach within his divine soul with contamination of the
kelipat nogah that is contained in profane speech which is derived from the element
of the evil ruach of this kelipah in his animal soul, as mentioned above; 10 Ch.
1. yet he does not defile the [intellectual] (faculties of chabad in his soul, for
they are but words of foolishness and ignorance, since even fools and ignoramuses
can speak that way.
Not so in the case of the nations’ sciences whereby he clothes and defiles the
intellectual faculties of chabad in his divine soul with the contamination of the
kelipat nogah contained in those sciences, whither they have fallen through the
“shattering of the vessels” out of the so-called “hinder-part” of chochmah of
kedushah, as is known to the students of Kabbalah.
Unless he employs [these sciences] as a useful instrument, viz., as a means of a
more affluent livelihood to be able to serve G–d or knows how to apply them in the
service of G–d and His Torah. This is the reason why Maimonides and Nachmanides, of
blessed memory, and their adherents engaged in them.

Chapter 9

The abode 1 In the sense of its principal area of manifestation. of the animal
soul ( nefesh habahamit ), derived from the kelipat nogah in every Jew, is in the
heart, in the left ventricle that is filled with blood. It is written, “For the
blood is the nefesh.” 2 Deuteronomy 12:23. Cf. above, end of ch. 1, nefesh means
“life” and also “desire” (Genesis 23:8).
Hence all lusts and boasting and anger and similar passions are in the heart, and
from the heart they spread throughout the whole body, rising also to the brain in
the head, so as to think and meditate about them and become cunning in them, 3 The
animal soul is mainly moved by passion, while the intelligence reacts to it. just
as the blood has its source in the heart, and from the heart it circulates into
every limb, rising also to the brain in the head.
But the abode of the divine soul is in the brains 4 The divine soul is essentially
intellective. that are in the head, and from there it extends to all the limbs; and
also in the heart, in the right ventricle wherein there is no blood, as is written,
“The heart of the wise man is on his right.” 5 Ecclesiastes 10:2.
It is [the source of] man’s fervent love toward G–d which, like flaming coals,
flares up in the heart of discerning men who understand and reflect, with the
[faculty of] knowledge 6 For the term daat (“knowledge”), see above, end ch. 3. of
their brain, on matters that arouse this love; 7 In the divine soul, the relation
between mind and heart is reversed from that of the animal soul. (See above, note
3.) also [of] the gladness of the heart in the beauty of G–d and the majesty of His
glory [which is aroused] when the eyes of the wise man, that are in his head, 8
Comp. Ecclesiastes 2:14. i.e., in the brain harboring his wisdom and
understanding, gaze at the glory of the King and beauty of His greatness that are
unfathomable and without end or limit, as explained elsewhere; as also the other
holy affections ( middot ) in the heart originate from chabad [wisdom,
understanding, knowledge] in the brains.
It is written, however, “One nation shall prevail over the other nation.” 9
Genesis 25:23. The body is called a “small city.” 10 Ecclesiastes 9:14; Nedarim
32b. Just as two kings wage war over a town, which each wishes to capture and rule,
that is to say, to dominate its inhabitants according to his will so that they obey
him in all that he decrees for them, so do the two souls—the Divine and the
vitalizing animal soul that comes from the kelipah —wage war against each other
over the body and all its limbs. It is the desire and will of the Divine soul that
she alone rule over the person and direct him, and that all his limbs should obey
her and surrender themselves completely to her and become a vehicle 11 An
instrument without independent will. for her, as well as a robe [instrument] for
her ten faculties and three garments mentioned above, 12 Chs. 3 and 4. all of
which should pervade the organs of the body, and the entire body should be
permeated with them alone, to the exclusion of any alien influence, G–d forbid.
That is to say that the three brains 13 The three intellectual faculties chochmah,
binah, and daat — chabad —have their corresponding physical brains. that are in the
head shall be permeated with chabad of the Divine soul, namely, the wisdom of G–d
and the understanding of Him, by pondering on His unfathomable and infinite
greatness, and from them shall be born, through the daat (knowledge), 14 See
above, note 6. awe in his mind, and dread of G–d in his heart, 15 Awe is regarded
as a preliminary to love. There is, however, a higher category of reverence which
can be attained only after having attained love. See below, chs. 23, 40-43. as well
as love of G–d that shall flare up like a glowing fire in his heart, like flaming
coals, so that his soul shall yearn and long, with passion and desire, to cleave to
the En Sof, blessed is He, with his whole heart, soul and might, from the very
depths of the right ventricle of the heart. The latter would be so thoroughly
permeated with love to overflowing, as to inundate the left side as well, to the
extent of subduing the sitra achara with its element of the “evil waters,” namely,
the lust stemming from kelipat nogah, changing it and transforming it from seeking
the pleasures of this world to the love of G–d. Thus it is written, “‘With all your
heart’ 16 Deuteronomy 6:5. —with both your natures.” 17 Berachot 54a.
That is to say that the person shall steadily rise to attain to the degree of
“abundant love,” a supreme affection surpassing that of “ardent love” that is
comparable to burning coals. 18 The author distinguishes various degrees of love:
ahavah azah (ardent love)—a passionate love, and ahavah rabbah (abundant or great
love) or ahavah betaanugim (delightful love)—a serene love of fulfilment. The first
is likened to a burning flame; the second—to calm waters. These and other
distinctions of love are later discussed at greater length. Cf. chs. 15, 16, 18,
40, 41, 46, 49. This is what is called in Scripture “love of delights,” 19 Song of
Songs 7:7. which is the experience of delight in G–dliness, of the nature of the
World to Come. This delight is in the brain of wisdom, in the intellectual pleasure
of comprehending and knowing G–d, to the extent that one’s intellect and wisdom can
grasp [Him]. This is the element of “water” and “seed,” i.e., light that is sown in
the holiness of the divine soul that converts to good the element of “water” in the
animal soul, from which the lust for mundane pleasures had been previously derived.
20 Thus the divine soul is conceived as being potentially capable of not only
suppressing the evil impulse, but also completely “sublimating” it. Thus it is
written in Etz Chaim, Portal 50, ch. 3, on the authority of the Zohar, that the
evil is converted into, and becomes, completely good, like the good nature itself,
through the shedding of the soiled garments, the pleasures of this world, in which
it had been clothed.
So, too, shall the other middot in the heart, the offshoots of awe and love, be
dedicated to G–d alone; and the faculty of speech that is in his mouth, and the
thought that is in his mind, shall be entirely and solely the instruments of the
“garments” of thought and speech of the divine soul alone, namely, meditation on G–
d and His Torah, which shall be the theme of his speech throughout the day, his
mouth ceaselessly studying [it]; and the faculty of action centered in his hands,
as also in the rest of the 248 organs, shall function exclusively in the
performance of the commandments, which is the third garment of the divine soul.
However, the desire of the animal soul which is derived from the kelipah is the
very opposite—and it is for the good of man that he may prevail over her and
vanquish her, as in the parable of the harlot in the holy Zohar. 21 See also end
of ch. 29. The parable: A king desired to test the moral strength of his only son.
He had a most charming and clever woman brought before him. Explaining to her the
purpose of the test, he ordered her to try her best to seduce the crown-prince. For
the test to be valid, the harlot had to use all her charms and guile, without
betraying her mission in the slightest way. Any imperfection on her part would mean
disobedience and failure of her mission. While the harlot uses all her seductive
powers, she inwardly desires that the crown-prince should not succumb to them. Cf.
Zohar II:163a. This parable is intended to explain the ultimate function of the
animal soul, with its inherent evil and complete license and independence. Yet
although the forces of evil must be real enough for the purpose of which they have
been created, their origin and purpose is rooted in good, and they can, in fact, be
so converted. Herein lies the underlying principle of the problem of evil.

Chapter 10

Behold, when a person fortifies his divine soul and wages war against his animal
soul to such an extent that he expels and eradicates its evil from the left part—as
is written, “And you shall root out the evil from within you” 1 Deuteronomy 21:21.
—yet the evil is not actually converted to goodness, he is called “incompletely
righteous” or “a righteous man who suffers.” 2 ‫—צדיק ורע לו‬see ch. 1, n. 7. That
is to say, there still lingers in him a fragment of wickedness in the left part,
except that it is subjugated and nullified by the good, because of the former’s
minuteness. Hence he imagines that he has driven it out and it has quite
disappeared. In truth, however, had all the evil in him entirely departed and
disappeared, it would have been converted into actual goodness.
The explanation of the matter is that “a completely righteous man,” in whom the
evil has been converted to goodness and who is consequently called “a righteous man
who prospers,” 3 ‫—צדיק וטוב לו‬i.e., “possessing (only) good.” has completely
divested himself of the filthy garments of evil. That is to say, he utterly
despises the pleasures of this world, finding no enjoyment in human pleasures of
merely gratifying the physical appetites instead of [seeking] the service of G–d,
inasmuch as they are derived from and originate in the kelipah and sitra achara,
for whatever is of the sitra achara is hated by the perfectly righteous man with an
absolute hatred, by reason of his great love of G–d and of His holiness with
profuse affection and delight and superlative devotion, as is stated above. 4 Ch.
9. For they are antithetical one to the other. Thus it is written, “I hate them
with the utmost hatred; I regard them as my own enemies. Search me, [L–rd,] and
know my heart….” 5 Psalms 139:22, 23. Hence, according to the abundance of the
love toward G–d, so is the extent of the hatred toward the sitra achara and the
utter contempt of evil, for contempt is as much the opposite of real love as is
hatred.
The “incompletely righteous” is he who does not hate the sitra achara with an
absolute hatred; therefore he does not also absolutely abhor evil.
And as long as the hatred and scorn of evil are not absolute, there must remain
some vestige of love and pleasure in it, and the fouled garments have not entirely
and absolutely been shed; therefore the evil has not actually been converted to
goodness, since it still has some hold in the filthy garments, except that it is
nullified because of its minute quantity and is accounted as nothing. Therefore
such a person is called a righteous man, in whom the evil is subjugated and
surrendered to him. Accordingly, his love of G–d is also not perfect, with the
result that he is called “incompletely righteous.”
Now, this grade is subdivided into myriads of degrees in respect of the quality of
the minute evil remaining [in him] from any of the four evil elements, as well as
in relation to its proportionate abnegation by reason of its minuteness, such as,
by way of example, one in sixty, or in a thousand, or in ten thousand, and the
like. 6 In halachah, in cases of a mixture of a nonkosher element into kosher
articles of human consumption (solids or liquids), the nonkosher element is deemed
nonexistent if its proportion is less than 1/60th, 1/100th, etc., as the case may
be. Cf., e.g., Chullin 97b ff. Such are the gradations of the numerous righteous
men who are to be found in every generation, as mentioned in the Gemara, viz.,
“Eighteen thousand righteous men stand before the Holy One, blessed is He.” 7
Sukkah 45b; Sanhedrin 97b.
However, it is with regard to the superior quality of the “completely righteous”
that Rabbi Shimon bar Yochai said, “I have seen superior men ( benei aliyah ), and
their numbers are few….” 8 Ibid. The reason for their title of “superior men” 9
Literally, “men of ascent”—‫בני עליה‬. is that they convert evil and make it ascend
to holiness, as is written in the Zohar in the Introduction, 10 Zohar I:4a. that
when Rabbi Chiya wished to ascend to the hechal (heavenly shrine) of Rabbi Shimon
bar Yochai, he heard a voice come out and say, “Which of you, before coming here,
has converted darkness into light and bitter taste into sweetness? [Otherwise] do
not approach here,” and so forth.
A further explanation of the title “superior men” is that their service in the
category of “do good,” in the fulfillment of the Torah and its commandments, is for
the sake of the Above, the ultimate of the highest degrees, and not merely in order
to attach themselves to G–d so as to quench the thirst of their [own] soul, which
thirsts for G–d, as is written, “Ho! All who thirst, go to water,” 11 Isaiah 55:1.
as is explained elsewhere. Rather [their service is,] as explained in Tikkunei
Zohar, “Who is kind?—He who conducts himself with benevolence toward his Creator—
toward His nest, 12 This homily is based on a play on the words ,‫חסיד־חסד‬
‫קונו־קנו‬. The text reads: ‫ לייחדא קודשא‬,‫איזהו חסיד המתחסד עם קונו — עם קן דיליה‬
‫בריך הוא ושכינתיה בתחתונים‬. uniting the Holy One, blessed is He, and His Shechinah
within those who dwell in the nethermost worlds.” 13 Tikkunei Zohar, Introduction
1b. Cf. Zohar II:114b; III:222b; 281a. As also explained in Raaya Mehemna on
Parashat Teitzei, “In the manner of a son who ingratiates himself with his father
and mother, whom he loves more than his own body and soul…and is prepared to
sacrifice his own life for them, to redeem them…,” 14 Zohar III:281a. and as is
explained elsewhere. 15 The absolute altruistic worshipper is not motivated by a
desire to save his soul, or to gratify its longing for unity with the Deity, but by
pure love and a desire to please G–d and make His presence felt everywhere.
[And both interpretations are complementary, for through acts of refinement of the
good out of the nogah, one elevates the “feminine waters,” 16 “Male” and “female”
are terms used in Kabbalah to denote “giver” and “recipient,” respectively.
“Feminine waters” therefore denotes benevolent acts, self-inspired, rising from man
to G–d, while “masculine waters” denotes the flow of Divine influence and grace
from G–d to man. causing “supernal unions” to bring down the “masculine waters” 17
See previous note. which are the flow of [Divine] kindness contained in each of
the 248 positive precepts, all of which are in the nature of kindness and
“masculine waters,” that is to say, the flow of holiness of His G–dliness, blessed
be He, from above downward, to be clothed in those who live in the lower worlds, as
explained elsewhere.]

Chapter 11

“One is the opposite the other” 1 Ecclesiastes 7:14. —the “wicked man who
prospers” is antithetical to the “righteous man who suffers.” 2 Defined in the
previous chapter.
That is to say, the goodness that is in his divine soul which is in his brain and
in the right part of his heart is subservient to, and nullified by, the evil of the
kelipah that is in the left part.
This type, too, is subdivided into myriads of degrees which differ in respect of
the extent and manner of the nullification and subservience of the good to the bad,
G–d forbid.
There is the person in whom the said subservience and nullification are in a very
minor way, and even these are not permanent or recurring at frequent intervals; but
on rare occasions the evil prevails over the good and conquers the “small city,”
that is, the body—yet not all of it, but only a part of it, subjecting it to its
(evil’s) discipline, to become a vehicle and a garment wherein one of the soul’s
three garments mentioned above 3 Ch. 4. is clothed, namely, either in deed alone,
in the commission of minor transgressions and not major ones, G–d forbid; or in
speech alone, in the utterance of something that borders on slander and scoffing
and the like; or in thought alone, in contemplations of sin, which are more serious
than actual sin, 4 Yoma 29a. Cf. Chiddushei Aggadot Maharsha, loc. cit.; Netivot
Olam, Netiv Haprishut, ch. 2. The reason why “contemplation of sin is more serious
than actual sin” is that of the three “garments” of the soul (thought, speech, and
act), thought is the innermost and closest to the soul; hence the contamination
strikes closer to the core. or even when he does not contemplate committing a sin
but indulges in contemplation on the carnal union between male and female in
general, whereby he is guilty of violating the admonition of the Torah, “You shall
guard yourself from every wicked thing,” 5 Deuteronomy 23:10. meaning that “one
must not harbor impure fancies by day….” 6 “…so as not to defile himself by night”
( Ketuvot 46a). or, when it is a fitting time to study the Torah, but he turns his
heart to vain things, as we have learned in the Mishnah in Avot, “One who is awake
at night [or travels alone on the road], and turns his heart to [idleness, indeed,
he endangers his life].” 7 Avot 3:4. For by reason of any one of all these
things, and their like, he is called wicked at such time that the evil in his
nefesh prevails over him, clothing itself in his body, inducing it to sin and
defiling it.
Presently, however, the good that is in his divine soul asserts itself, and he is
filled with remorse, and he seeks pardon and forgiveness of G–d. Indeed, G–d will
forgive him if he has repented with the appropriate penitence according to the
counsel of our Sages, of blessed memory, namely, the threefold division of
atonement which is expounded by Rabbi Ishmael, 8 End of Tractate Yoma. as is
explained elsewhere. 9 Iggeret Hateshuvah, ch. 1.
There is also the person in whom the wickedness prevails more strongly, and all
three garments of evil clothe themselves in him, causing him to commit more heinous
and more frequent sins. But intermittently he suffers remorse, and thoughts of
repentance enter his mind, from the quality of good that is in his soul that
gathers strength now and then. However, he has not enough strength to vanquish the
evil so as to rid himself entirely of his sins and be as one who confesses and
abandons [his evil ways, once and for all]. Concerning such a person, the Rabbis,
of blessed memory, have said, “The wicked are full of remorse.” 10 Nedarim 9b.
These represent the majority of the wicked, in whose soul still lingers some good.
But he who never feels contrition, and in whose mind no thoughts of repentance at
all ever enter, is called the “wicked who suffers,” 11 ‫ רשע ורע לו‬i.e.,
“possessing (only) evil.” for the evil that is in his soul has alone remained in
him, having so prevailed over the good that the latter has already departed from
within him, standing aloof, so to speak, over him. 12 Thus the good that is in the
soul is in a state of “suspended animation”—paralyzed, yet not destroyed. Hence,
even the “completely wicked” individual can, through a paramount effort, reactivate
the good, and repent, for “the gates of repentance are not closed to anyone.”
Therefore the Sages have said, “On every gathering of ten [Jews] the Shechinah
rests.” 13 Sanhedrin 39a. That is to say, even if they are wicked, the Shechinah
rests upon them.

Chapter 12

The benoni (intermediate) is he in whom evil never attains enough power to capture
the “small city,” so as to clothe itself in the body and make it sin. That is to
say, the three “garments” of the animal soul, namely, thought, speech, and act,
originating in the kelipah, do not prevail within him over the divine soul to the
extent of clothing themselves in the body—in the brain, in the mouth, and in the
other 248 parts 1 “Brain”—thought; “mouth”—word; “the other limbs”—act. —thereby
causing them to sin and defiling them, G–d forbid.
Only the three garments of the divine soul, they alone are implemented in the body,
being the thought, speech, and act engaged in the 613 commandments of the Torah. He
has never committed, nor ever will commit, any transgression; neither can the name
“wicked” be applied to him even temporarily, or even for a moment, throughout his
life. 2 Though the benoni has never committed a sin in his life, he is still not
deemed a tzaddik as long as his natural impulses have not been completely
sublimated, as explained further in this chapter. On the other hand, past offences
need not preclude one from attaining the rank of benoni, if there was proper
repentance. At any rate, the rank of benoni, as defined in the Tanya, is far
superior to the rank of tzaddik as defined generally when it is applied to one
whose good deeds exceed the bad. Cf. above, ch. 1.
However, the essence and being of the divine soul, which are its ten faculties, 3
Above, ch. 3. do not constantly hold undisputed sovereignty and sway over the
“small city,” except at appropriate times, such as during the recital of the Shema
or the Amidah, which is a time when the Supernal Intellect is in a sublime state; 4
‫ מוחין דגדלות‬i.e., the supernal sefirot of chochmah, binah, daat ( chabad ), are
in a state of greatness. and likewise below, this is a propitious time for every
man, when he binds his chabad (intellectual faculties) to G–d, to meditate deeply
on the greatness of the En Sof, blessed is He, and to arouse the burning love in
the right part of his heart, to cleave to Him by virtue of the fulfillment of the
Torah and its commandments out of love. This is the essential aspect of the Shema,
the recital of which is enjoined by the Torah 5 Maimonides, Hilchot Keriat Shema
1:1. and of the blessings which precede and follow it, which are a Rabbinical
enactment, 6 Ibid., 1:7. the latter being the preparation for the fulfillment of
the recital of the Shema, as is explained elsewhere. 7 Reference is made here to
the text of the blessing in the daily liturgy, which are designed to inspire
surrender and ecstasy. Cf. below, ch. 49. At such time the evil that is in the left
part is subjected to, and nullified in, the goodness that is diffused in the right
part, from the wisdom, understanding, and knowledge ( chabad ) in the brain, which
are bound to the greatness of the En Sof, blessed is He. 8 The evil nature is then
temporarily repressed, but not sublimated.
However, after prayer, when the state of sublimity of the Intellect of the En Sof,
blessed is He, departs, the evil in the left part reawakens, and he begins to feel
a desire for the lusts of the world and its delights.
Yet, because the evil has not the sole authority and dominion over the “city,” it
is unable to carry out this desire from the potential into the actual by clothing
itself in the bodily limbs, in deed, speech, and persistent thought to the extent
of concentrating his attention on the enjoyment of the mundane pleasures as to how
to satisfy the lust of his heart, because the brain rules over the heart [as
explained in Raaya Mehemna, Parashat Pinchas ] 9 Cf. Zohar III:224a. by virtue of
its innately created nature. For this is how man is created from birth, that each
person may, with the willpower in his brain, restrain himself and control the drive
of lust that is in his heart, preventing his heart’s desires from expressing
themselves in action, word, or thought, and divert his attention altogether from
the craving of his heart toward the completely opposite direction, particularly in
the direction of holiness. 10 The doctrine of the inherent supremacy of intellect
over emotion is one of the basic, though not original, tenets of Chabad. Comp.
Maimonides, Guide 3:8.
Thus it is written, “Then I saw that wisdom surpasses folly as light surpasses
darkness.” 11 Ecclesiastes 2:13. This means that just as light has a superiority,
power, and dominion over darkness, so that a little physical light banishes a great
deal of darkness which is therewith inevitably superseded as a matter of course and
necessity, so is much foolishness of the kelipah and sitra achara [as, indeed, our
Sages say, “A man does not sin unless a spirit of folly enters into him” 12 Sotah
3a. ] inevitably driven away by the wisdom that is in the divine soul in the brain,
whose desire is to rule alone in the “city” and to pervade the whole body, in the
manner already mentioned, 13 Above, ch. 9. by means of her three garments, namely,
thought, speech, and act of the 613 commandments of the Torah, as explained
earlier.
Nevertheless, such a person is not deemed a tzaddik at all, because the superiority
which the light of the divine soul possesses over the darkness and foolishness of
the kelipah, wherewith the latter is expelled forthwith, exists only in the
aforementioned three garments, but does not extend to its very essence and being in
relation to those of the kelipah. For in the benoni, the essence and being of the
animal soul from the kelipah in the left part remains entirely undislodged after
prayer. For then the burning love of G–d is not in a revealed state in his heart,
in the right part, but is only inwardly paved with hidden love that is the natural
adoration in the divine soul, as will be explained later.
Therefore it is possible for the folly of the wicked fool to rise openly in the
left part of his heart, creating a lust for all material things of this world,
whether permitted or, G–d forbid, prohibited, as if he had not prayed at all.
Nevertheless, in regard to a forbidden matter, it does not occur to him to actually
violate the prohibition, G–d forbid, and it remains in the realm of sinful
thoughts, which are more serious than actual sin, 14 See ch. 11, n. 4. and which
can be forceful enough to rise to his mind, to distract him from the Torah and
Divine service, as our Sages said, “There are three sins against which a man is
daily not safeguarded: sinful thoughts, distraction in prayer….” 15 “…and
slanderous gossip.” Bava Batra 164b.
However, the impression [of prayer] on the intellect and the hidden [i.e., innate]
fear and love of G–d in the right part [of the heart] enable one to prevail and
triumph over this evil of passionate craving, depriving it from gaining supremacy
and dominion over the “city,” and from carrying out this desire from the potential
into the actual by clothing itself in the bodily organs.
Moreover, even in the mind alone, insofar as sinful thoughts are concerned, evil
has no power to compel the mind’s volition to entertain willingly, G–d forbid, any
wicked thought rising of its own accord from the heart to the brain, as discussed
above. 16 Beg. ch. 9. But no sooner does it reach there than he thrusts it out
with both hands and averts his mind from it the instant he reminds himself that it
is an evil thought, refusing to accept it willingly, even to let his thoughts play
on it willingly; how much more so to entertain any idea of putting it into effect,
G–d forbid, or even to put it into words. For he who willfully indulges in such
thoughts is deemed wicked at such time, whereas the benoni is never wicked for a
single moment.
So, too, in matters affecting a person’s relations with his neighbor, as soon as
there rises from his heart to his mind some animosity or hatred, G–d forbid, or
jealousy or anger, or a grudge and suchlike, he gives them no entrance into his
mind and will.
On the contrary, his mind exercises its authority and power over the spirit in his
heart to do the very opposite and to conduct himself toward his neighbor with the
quality of kindness and a display of abundant love, to the extent of suffering from
him to the extreme limits without becoming provoked into anger, G–d forbid, or to
revenge in kind, G–d forbid; but rather to repay the offenders with favors, as
taught in the Zohar, 17 I:201a. ff. that one should learn from the example of
Joseph toward his brothers.

Chapter 13

Therewith will be understood the commentary of our Sages 1 Berachot 61b. that
“intermediate people are judged by both [the good and evil natures], for it is
written, ‘When He stands at the right of the destitute to deliver him from the
judges of his soul.’” 2 “Judges”—in the plural, allegorically interpreted to refer
to the two impulses which motivate man’s actions. Note that they did not say
“ruled” by both, G–d forbid, because where the evil nature gains any control and
dominion over the “small city,” even though but temporarily, one is at such times
deemed “wicked.”
The evil nature [in the benoni ], however, is no more than, for example, a
magistrate or judge who gives his opinion on a point of law, yet it is not
necessarily a final decision to be implemented in deed, for there is another
magistrate or judge who is contesting this opinion. It is, therefore, necessary to
arbitrate between the two, and the final verdict rests with the arbitrator.
Similarly, the evil nature states its opinion in the left part of the heart, 3 The
“seat” of the passions. Cf. above, ch. 9. which thence ascends to the brain for
contemplation. Immediately it is challenged by the second judge, the divine soul in
the brain 4 The intellect is the forte of the divine soul. Ibid. extending into
the right part of the heart, the abode of the good nature. The final verdict comes
from the arbitrator—the Holy One, blessed is He, who comes to the aid of the good
nature, as our Sages said, “If the Holy One, blessed is He, did not help him, he
could not overcome his evil inclination.” 5 Kiddushin 30b.
The help comes by means of the glow radiated by the Divine light, which illuminates
the divine soul, that it may gain the upper hand and mastery over the folly of the
fool and evil nature, in the manner of the excellence of light over darkness, as
stated above. 6 Ch. 12.
Yet, inasmuch as the evil in the [heart’s] left part of the benoni is in its innate
strength, craving after all the pleasures of this world, not having been nullified
in its minuteness in relation to the good, nor having been relegated from its
position to any degree—except insofar as it has no authority and power to diffuse
itself throughout the limbs of the body, because the Holy One, blessed is He,
“stands at the right hand of the poor man,” helping him and irradiating his divine
soul—such a person is likened to a “wicked man.” In the words of our Sages, “Even
if the whole world tells you that you are righteous, in your own eyes regard
yourself as if you were wicked” 7 Niddah 30b. —not as actually wicked. 8 Here is
the answer to the question raised in the beginning of ch. 1. The clue is in the
word ‫( כרשע‬not ‫)רשע‬. But one should consider oneself to be a benoni and not accept
the world’s opinion which would have him believe that the evil in him has been
dissolved by the good, which is the category of a tzaddik. Rather should he
consider himself in his own estimation as if the very essence of the evil is in its
full strength and might, in the left part, as from birth, and that nothing of it
has ceased or departed; on the contrary, with the passing of time it has gained
strength, because the man has indulged it considerably, in eating and drinking and
other mundane pursuits.
Even one whose whole aspiration is in G–d’s Torah, which he studies day and night
for its own sake, this is still no proof whatsoever that the evil has been
dislodged from its place, but it may still be that its essence and substance are in
their full strength and might in its abode in the left part, except that its
garments—the thought, speech, and act of the animal soul—are not invested in the
brain, mouth, and hands and the other parts of the body, because G–d has given the
mind supremacy and dominion over the heart. Therefore the divine soul in the
intellect rules over the [entire] “small city,” i.e., all the parts of the body,
making them a garment and vehicle for her three garments, wherein to be clothed, to
wit, the thought, speech, and act of the 613 commandments of the Torah.
However, in its essence and substance, the divine soul in the benoni has no
preponderance over the animal soul, except at the time when his love for G–d
manifests itself in his heart on propitious occasions, such as during prayer and
the like. Even then it is limited to preponderance and dominion alone, as is
written, “And one nation shall prevail over the other,” 9 Genesis 25:23. that is,
when one rises the other falls, and vice versa. Thus, when the divine soul gains
strength and ascendancy over the animal soul, in the source of gevurot which is
binah, 10 Chochmah corresponds to chesed ; binah —to gevurah. through pondering
on the greatness of G–d, the En Sof, blessed is He, thereby generating intense and
flaming love of G–d in the right part of his heart—then the sitra achara in the
left part is subdued.
But it is not entirely abolished, in the case of the benoni ; it is so only in a
tzaddik, concerning whom it is said, “My heart is void within me.” 11 Psalms
109:22. The latter despises and hates evil with a consummate hatred and contempt,
or without quite such complete hatred, as is explained above. 12 Ch. 10, with
reference to the two types of tzaddik.
But in a benoni it is, by way of example, similar to a sleeping man, who can awaken
from his sleep. So is the evil in the benoni dormant, as it were, in the left part,
during the recital of the Shema and the Prayer [ Amidah ], when his heart is aglow
with the love of G–d, but later it can wake up again.
For this reason Rabbah considered himself as though he were a benoni, 13 See ch.
1. though his mouth never ceased from study, and his desire was in G–d’s Torah, day
and night, with the passionate craving and longing of a soul yearning for G–d with
overwhelming love, such as experienced during the reciting of the Shema and Amidah.
Hence he appeared in his own eyes like a benoni who prays all day, as, indeed, our
Sages have said, “Would that a man prayed the whole day long!” 14 Berachot 21a.
Now, this quality of love of which we speak in the case of the benonim
(intermediates) which is attained at the time of prayer by virtue of the
preponderance of the divine soul, etc., is, in comparison with the degree attained
by the tzaddikim who serve G–d in perfect truth, not called “true service” at all,
since it passes and disappears after prayer, and it is written, “The lip of truth
shall be established forever, but a lying tongue is but for a moment.” 15 Proverbs
12:19.
Nevertheless, in relation to the rank of the benonim, it is regarded as a truly
perfect service in terms of their [level of] truth, in each man relative to his
standing in the ranks of the benonim. For in their case, too, their love, during
their prayers, may be termed “the lip of truth shall be established forever,” since
their divine soul has the power to reawaken this kind of love constantly, during
its preponderance in time of prayer day after day, by means of an appropriate
[mental] preparation, each soul according to its intrinsic quality and rank.
For truth is the attribute of Jacob, who is called 16 Zohar I:1b; 224a. the
“middle bolt which secures [everything] from end to end,” 17 Comp. Exodus 26:28.
from the highest gradations and degrees to the end of all grades. And in each
gradation and plane it fixes its bolt through the most central point, which is the
point and quality of its attribute of truth.
The attribute of truth is an unbounded inheritance which has no limit upward to the
highest degrees, while all lower gradations and degrees are as nothing compared
with those that are superior to them. [As is known to the students of Kabbalah,
that the quality which is, as it were, the “head” and “intellect” of lower grades
is inferior to the so-called “soles” and “feet” of the grades above them. Compare
the statement of our Sages, “The feet of the Chayot measure up to them all.”] 18
Chagigah 13a.

Chapter 14

The rank of benoni is one that is attainable by every man, and each person should
strive after it. Every person can at any time or hour be a benoni, because the
benoni does not revile evil 1 See above, chs. 11 and 12. —for that is a feeling
entrusted to the heart, and not all times are alike. 2 Prayer time, for instance,
is more propitious, as mentioned in ch. 12. See note 5, ibid. [His task is] only to
“Turn away from evil and do good,” 3 Psalms 34:15. in actual practice—in deed,
speech, or thought, wherein the choice, ability, and freedom are given to every man
that he may act, speak, and think even what is contrary to the desire of his heart
and diametrically opposed to it. 4 Note that “thought” is also included in the
ability of self-control. Even when the heart craves and desires a material
pleasure, whether permitted or, G–d forbid, prohibited, he can steel himself and
divert his attention from it altogether, declaring to himself, “I will not be
wicked even for a moment, because I will not be parted and separated, Heaven
forefend! from the One G–d under any circumstances, being mindful of the
admonition, ‘Your iniquities interpose between you and G–d.’ 5 Isaiah 59:2.
Instead, my real desire is to unite my nefesh, ruach, and neshamah with Him,
through investing them in His three garments, blessed be He, namely, in action,
speech, and thought dedicated to G–d, His Torah, and His commandments, by virtue of
the love of G–d that is hidden in my heart, as in the heart of all Jews, who are
called ‘those who love Your Name.’ 6 Psalms 5:12. Even the most unworthy among the
worthless is capable of sacrificing himself for the sanctity of G–d; surely, I am
not inferior to him. It is only that a spirit of folly has overcome him, and he
imagines that committing a sin will not affect his Jewishness and his soul will not
be severed thereby from the G–d of Israel, forgetting also about his love of G–d
which is hidden in his heart. But as for me, I have no desire to be such a fool as
he to deny the truth!”
It is different, however, with something that is entrusted to the heart, namely,
that the evil should actually be despised in the heart and abhorred with absolute
hatred, or even not quite so absolutely. 7 Referring to the two categories of
tzaddik (above, ch. 10). This cannot be attained, truly and sincerely, except
through great and intense love of G–d, the kind of ecstatic love and Divine bliss
which is akin to the World to Come. Of this experience the Rabbis said, 8
Berachot 17a. “You shall see your world in your lifetime…,” and not every man can
attain this state, for this is in the nature of a gracious reward, as is written,
“I will make your priestly office a rewarding service…,” 9 Numbers 18:7. as is
explained elsewhere. 10 Cf. below, ch. 43.
Therefore Job said, “You have created righteous men….” 11 The category of tzaddik
is therefore “created,” i.e., given to a very few by Divine grace, and not easily
attainable by one’s own efforts. Hence it is possible for Job to say, “You have
created righteous men.” See beg. ch. 1. It is also found in Tikkunei Zohar 12
Introduction 1b. that in the souls of [the people of] Israel there are many kinds
of gradations and distinctions—pious men, strong men who gain mastery over their
nature, scholars of the Torah, prophets, and so on, tzaddikim, and so forth. Note
there.
Now we can understand the redundancy of the oath, “Be righteous ( tzaddik ) and be
not wicked,” 13 See above, beg. ch. 1. which is unintelligible at first glance:
Since he is warned, “Be righteous!” where is the need to put him on oath again that
he shall not be wicked?
The answer is that inasmuch as not everyone is privileged to become a tzaddik, nor
has a person the full advantage of choice in this matter to experience true delight
in G–d and to actually and truly abhor evil; he is consequently adjured a second
time, “You shall,” at any rate, “not be wicked!” Here the right of choice and
freedom is extended to every person, to check the drive of his heart’s desire and
to conquer his nature, so that he shall not be wicked even for a moment throughout
his life, whether in the realm of “turn away from evil” or in that of “do good,”
there being no “good” other than Torah, 14 Berachot 5a. that is, the “study of
the Torah which balances them all.”
Nevertheless, a person must set aside specific periods in which to commune with his
soul in order to cultivate the abhorrence of evil, as, for example, reminding
himself of the admonition of our Sages 15 Shabbat 152a. that “a woman is a vessel
full of filth…,” 16 In her menstrual period. and in like manner. So, too, all
dainties and delicacies turn into a “vessel full of filth.” Likewise in regard to
all pleasures of this world, the wise man foresees what becomes of them, for in the
end they rot and become worms and dung.
Conversely, [let him] delight and rejoice in G–d by reflection on the greatness of
the En Sof, blessed is He, to the best of his capacity. He may well realize that he
cannot attain to this degree with a full measure of truth except in illusion;
nevertheless he should do his part in an effort to uphold the oath administered to
him, “Be righteous,” and G–d will do as He sees fit.
Furthermore, habitude reigns supreme in any sphere and becomes second nature.
Therefore if he accustoms himself to despise evil, it will to some extent become
despicable in truth; similarly, when he accustoms himself to gladden his heart in
G–d, through reflection on His greatness—for self-impulsion induces heavenly
inspiration. 17 Zohar II:135b. With all that, perhaps a spirit from above will
descend upon him, and he will merit something of the spirit ( ruach ) that is
rooted in some tzaddik that will attach itself to him, so that he may serve G–d
with true joy, as is written, “Rejoice, in the L–rd, you righteous.” 18 Psalms
97:12. Then will in truth be fulfilled in him the avowed oath: “Be righteous.”

Chapter 15

With the above in mind, we may now understand the text, “And you shall return and
discern between the righteous and the wicked, between one who serves G–d and one
who does not serve Him.” 1 Malachi 3:18.
The difference between “one who serves G–d” and a righteous man ( tzaddik ) is that
“one who serves ( oved ) G–d”—in the active present—is one who is engaged in
“active service,” namely, the struggle against his evil nature in an effort to gain
mastery over it and to banish it from the “small city,” that it should not vest
itself in the organs of the body. Verily it entails much effort and toil to wage
constant war with it. This is the benoni.
The tzaddik, however, is designated “servant ( eved ) of G–d,” which is a title
already earned, as the title “sage” or “king” is bestowed on one who has already
become a sage or king. So is this person who has already effected and completely
accomplished his task of waging war against the evil in him, with the result that
he has expelled it and it has disappeared, and his heart has become “void within
him.” 2 Cf. above, ch. 1.
In the category of benoni there are also to be found two gradations, namely, “one
who serves G–d” and “one who does not serve Him.” 3 In the sense that he requires
little or no effort, by virtue of his natural disposition, as subsequently
explained. Yet the latter is not wicked, for never in his life did he commit even a
minor transgression and, moreover, he fulfilled all the commandments which were
possible for him to fulfill, including the study of the Torah which balances
everything else, his mouth never ceasing from study.
The reason he is referred to as “one who does not serve Him” is that he does not
wage any battle against his [evil] disposition in order to vanquish it by means of
the Divine light that irradiates the divine soul, whose abode is in the brain which
predominates over the heart, as explained above; 4 Ch. 12. for his disposition
does not confront him at all in an attempt to distract him from study and prayer,
and he is consequently never obliged to wage war against it. Thus, for example, is
the case of one who is by nature an assiduous student because he is organically so
disposed, and is likewise free from conflict with regard to sexual desire by reason
of his frigid nature, and similarly with the other mundane pleasures wherein he
naturally lacks any feeling of enjoyment.
Hence he does not need to concentrate so much on the greatness of G–d to
consciously create a spirit of knowledge and fear of G–d in his mind in order to
guard himself against violation of the prohibitive commandments or to arouse the
love of G–d in his heart to induce his attachment to Him through the fulfillment of
the [positive] commandments and the study of the Torah, which balances everything
else. For him suffices the hidden love that is in the heart of all Jews, who are
called “those who love His name.” 5 Psalms 69:37.
Therefore he is not at all called “one who is serving,” inasmuch as this latent
love is not of his making or accomplishment by any means, but it is our inheritance
that has come down from the Patriarchs to the whole community of Israel, as will be
discussed further. 6 Chs. 18, 19, and 44.
So, too, is one who, although by nature not an assiduous student, has yet
accustomed himself to study with great diligence, so that the habit has become
second nature with him; for him, too, suffices the innate love, unless he wishes to
study more than his wont.
This will explain the statement in the Gemara that “one who serves G–d” refers to
one who reviews his lesson 101 times, while “one who does not serve him” refers to
one who repeats his lesson no more than one hundred times. 7 Chagigah 9b.
This is because in those days it was customary to review each lesson one hundred
times, as, indeed, illustrated in the Gemara, ibid., by the example taken from the
market, where donkey drivers used to hire themselves out at a rate of ten parasangs
8 Persian miles. for a zuz, but for eleven parasangs charged two zuzim, because
that exceeded their customary practice. For the same reason, the 101st revision,
which is beyond the normal practice to which the student had been accustomed since
childhood, is considered equivalent to all the previous one hundred times put
together, and even surpassing them in endurance and effort, hence entitling him to
be called “one who serves G–d.” For in order to change his habitual nature, he must
arouse the love of G–d by means of meditation in his mind on the greatness of G–d
in order to gain mastery over the nature that is in the left part [of the heart],
which is full of blood of the animal soul originating in the kelipah, from where
his nature comes. This is a perfect service for a benoni.
Or, he must awaken the hidden love in his heart to control, 9 In this case—without
changing his nature, only keeping it in check. through it, the nature that is in
the left part, for this, too, is called service—the waging of war against his
nature and inclination, by means of exciting the love that is hidden in his heart.
However, if he wages no war at all, the said love in itself can in no way be
credited to his service.

Chapter 16

This, then, is the important principle regarding the Divine service for the
benoni : The essential thing is to govern and rule the nature that is in the left
ventricle [of the heart] by means of the Divine light that irradiates the divine
soul in the mind. 1 Cf. above, ch. 13.
That is to say, to rule the heart by means of meditation in the mind on the
greatness of the En Sof, blessed is He, whereby his understanding will create a
spirit of knowledge and fear of the L–rd in his mind to make him turn away from the
evil condemned by the Torah, or by the Rabbis, even from a minor Rabbinic
prohibition, Heaven forbid; and [at the same time arousing] the love of G–d in his
heart, in the right part, with a fervor and desire to cleave to Him through the
fulfillment of the precepts of the Torah and of the Rabbis and through the study of
the Torah, which is equivalent to them all.
Furthermore, one must know an additional important principle in the service of the
benonim (intermediates). This is that even if the capacity of one’s intellect and
the spirit of one’s understanding do not attain to the level of producing a
revealed love of G–d in one’s heart, to make it glow like burning coals with a
great desire and yearning and heartfelt passion to cleave to Him, but the love is
hidden in one’s brain and in the recesses of one’s heart,
NOTE: The reason for this is that the vitality of this person’s intellect and
nefesh, ruach, and neshamah is derived from the so-called ibbur (“gestation”) and
concealment within the [supernal] understanding, and not from the quality of birth
and revelation—as it is known to the students of Kabbalah.
that is to say, the heart comprehends, with the spirit of wisdom and understanding
in the brain, the greatness of the En Sof, blessed is He, in relation to Whom all
else has absolutely no reality, for which reason it is due unto Him, blessed be He,
that the soul of every living creature should yearn for Him, to cleave and be
absorbed in His light; likewise is it fitting for the nefesh and ruach 2 Neshamah
is omitted here, for it is already alluded to in the “hidden love in the brain and
the recesses of the heart,” just mentioned. within him to languish for Him, with a
fervent desire to emerge from their sheath, which is the body, in order to cleave
to Him; except that they dwell perforce in the body and are bound up in it, like
deserted wives; 3 Cf. below, end of ch. 50. and no thought of theirs can grasp Him
at all, except when it grasps, and is vested in, the Torah and its commandments, as
in the example of embracing the king, mentioned above; 4 Ch. 4. therefore, it is
proper for them to embrace Him with their whole heart, soul, and might, which means
the fulfillment of the 613 commandments in act, speech, and thought, the last being
the comprehension and knowledge of the Torah, as explained above. 5 Ibid., and ch.
5.
Consequently, when [the benoni ] ponders this subject in the recesses of his
heart’s and mind’s understanding, with a unanimity of mouth and heart, in that he
upholds by word of mouth, that which has been resolved in the understanding of his
heart and mind, namely to direct his desire toward the Divine Torah, meditating on
it day and night in oral study, while his hands and other bodily organs carry out
the commandments in accordance with the resolution of his heart’s and mind’s
understanding, then this understanding is clothed in the act, speech, and thought
of the Torah and its commandments, providing for them, as it were, intelligence,
vitality, and “wings” wherewith to soar on high. It is the same as if he practiced
them with real fear and love as revealed in his heart [with a desire, fervor and
passion that are felt in the heart and soul thirsting for G–d, by reason of the
glowing embers of love in his heart, as mentioned above], inasmuch as it is this
understanding in his brain and heart’s recesses that is instrumental in leading him
to engage in them, and had he not so delved in it, he would not have occupied
himself with them at all, but with his physical needs alone. [And even if he is
naturally disposed to be an assiduous student, nevertheless he would naturally love
his body more.]
Our Sages, of blessed memory, hinted at this when they said, “The Holy One, blessed
is He, unites a good thought to the deed.” 6 Cf. Kiddushin 40a. One would have
expected them to say that the Torah regards the good thought as if it had been put
into practice. 7 As the Talmud continues, “Even if a man intended to fulfill a
commandment, but was forcibly prevented, Scripture ascribes it to him as if he had
performed it.” The question is, why the difference in expression? The answer is
that each statement conveys a different meaning. The explanation, however, is that
it is the revealed fear and love in the heart that are clothed in the act of the
commandments, giving them vitality to soar on high, inasmuch as the heart is also
corporeal, as the other parts of the body which are the instruments of the action,
except that it is internal and their source of vitality; therefore it can clothe
itself in their act, to be their “wings,” elevating them.
However, the abovementioned fear and love that are in the intelligence of the brain
and the recesses of the heart are of an infinitely higher order than that of
“action” and they cannot clothe themselves in the performance of the commandments
to become their intelligence and vitality, as it were, to uplift them to soar
upward, were it not for the fact that the Holy One, blessed is He, fuses and unites
them together with the action; hence they are called “good thought,” for they are
not actual awe and love in a revealed state in the heart, but only in the
intelligence of the brain and in the recesses of the heart, as mentioned above.
NOTE: Thus it is also written in the Zohar and Etz Chaim that ‫( תבונה‬intelligence)
contains the letters ‫“( בן ובת‬son and daughter”), referring to awe and love; 8 The
affections (fear and love) are “born” of the intellect ( chochmah and binah ). Cf.
above, ch. 3. and sometimes it descends to become the intelligence in the feminine
principle of z’eyr anpin, 9 “Small image”—a Kabbalistic term, corresponding to the
seven Divine middot ( chesed, gevurah, etc.). The “feminine” principle is to be
understood (as in all Kabbalistic terminology) in the sense of recipient of the
flow of Divine influence. represented in the letters of the Torah and the
commandments, as the initiated will understand.
But the Holy One, blessed is He, produces this coalescence in order to elevate the
performance of the commandments and study of the Torah—which are carried out under
the influence of the said good thought—into the world of Beriah, the abode to which
ascend the Torah and commandments that are performed through intelligent awe and
love which are truly revealed in the heart.
But even without this they still rise to the World of Yetzirah, by means of the
natural fear and love which are latent in the heart of all Jews from birth, as will
be later explained at length. 10 Chs. 38, 39, 44.

Chapter 17

With the above in mind, one can understand the Scriptural text, “For this thing is
very near to you, in your mouth and in your heart, so you can fulfill it.” 1
Deuteronomy 30:14.
At first glance, [the statement, “For this thing is very near to you…] in your
heart” seems to be contrary to our experience [yet the Torah is eternal 2
Maimonides, Hilchot Yesodei HaTorah, ch. 9; Hilchot Teshuvah 3:8; Commentary on
the Mishnah, Sanhedrin, ch. 10. ]. 3 Hence it could not refer to the time of Moses
only, but must hold good for our time as well. For it is not a “very near thing” to
change one’s heart from mundane desires to a sincere love of G–d. Indeed, it is
stated in the Gemara, “Is fear [of Heaven] a small thing?” 4 Berachot 33b;
Megillah 25a. How much more so—love. Moreover, the Rabbis also said, that only
tzaddikim have control over their hearts. 5 Bereishit Rabbah 34:11; 67:7.
But the words “so you can fulfill it ” refer to a love which merely leads to the
performance of the commandments, this being the hidden desire of the heart ( ‫רעותא‬
‫)דלבא‬, even if it does not glow openly like flaming coals. This thing is very near,
and it is easy for any person who has brains in his head, for his brain is under
his control, and he is able to concentrate it on anything he wishes. If, then, he
will contemplate with it on the greatness of the En Sof, blessed is He, he will
inevitably generate in his mind, at least, the love of G–d to cleave to Him through
the performance of His commandments and Torah.
And this constitutes the whole [purpose of] man, for it is written, “This day to do
them” 6 Deuteronomy 7:11. —“this day” referring specifically to the world of
[physical] action, 7 Eruvin 22a. while “tomorrow” [i.e., in afterlife] is the
time of reward, as is explained elsewhere.
The mind, in turn, by virtue of its inherent nature, is master over the left part
of the heart and over the mouth and all the limbs which are the instruments of
action, except in him who is completely wicked, as the Rabbis said, that the wicked
are under the control of their heart, but their heart is not at all controlled by
them. 8 See above, note 5. This is a punishment for the enormity and potency of
their sin. But the Torah does not speak of these “dead” who in their life are
called “dead.” 9 Berachot 18b.
Indeed, it is impossible for the wicked to begin to serve G–d without their first
repenting for their past—in order to shatter the kelipot, which form a sundering
curtain and an iron partition that interpose between them and their Father in
Heaven—by means of contriteness of heart and bitterness of soul over their sins, as
is explained in the Zohar on the verse, “The sacrifices of G–d are a broken spirit:
a broken and contrite heart….” 10 Psalms 51:18. For through breaking one’s heart
the spirit of uncleanliness of the sitra achara is broken [see ibid. on Parashat
Pinchas, p. 240, and on Parashat Vayikra, p. 8 and p. 5, and the commentary of the
Ramaz 11 Rabbi Moses Zacuto (1625-1697). thereon].
This is the category of “lower repentance,” whereby the lower [letter] hey 12
Referring to the second letter hey of the Name of Havaya. Teshuvah (spelled
‫ה‬-‫ )תשוב‬implies the return of the hey. Cf. Iggeret Hateshuvah, chs. 4, 7, 8. is
raised up from its fall into the forces of evil, which is the mystery of the
Shechinah in exile, as our Rabbis, of blessed memory, state, “When they [the
Israelites] were exiled into Edom, the Shechinah went with them.” 13 Megillah
29a. That is to say, when a person practices the acts of “Edom,” 14 Edom is here
understood allegorically as the embodiment of evil. he degrades and brings down
there the Divine spark which vitalizes his nefesh, ruach, and neshamah that are
clothed within him in the animal soul of the kelipah, which is in the left part of
his heart, which reigns over him as long as he remains wicked, dominating his
“small city,” while the nefesh, ruach, and neshamah are forced into exile under it.
But when his heart breaks within him, and the spirit of uncleanliness and of the
sitra achara is broken, and [the forces of evil are] dispersed, then [the Shechinah
] rises from its fall and remains upright, as is explained elsewhere.

Chapter 18

To explain more adequately and more precisely the word “very” in the verse, “For
this thing is very near to you….” 1 Deuteronomy 30:14.
It should be recognized with certainty that even the person whose understanding in
the knowledge of G–d is limited, and who has no heart to comprehend the greatness
of the En Sof, blessed is He, to produce therefrom awe and love [of G–d] even in
his mind and understanding alone 2 I.e., without emotional sway. —however, it is a
“very near thing” for him to observe and practice all the commandments of the Torah
and the “study of the Torah which counterbalances them all,” in his very mouth and
heart, from the depths of his heart, in true sincerity, with fear and love; namely,
the hidden love in the heart of all Jews which is an inheritance to us from our
Patriarchs.
However, we must, first of all, preface a clear and precise explanation of the
origin and essence of this love, how it became our inheritance, and how awe is also
incorporated in it.
The explanation is as follows: The Patriarchs were truly the “chariot” of G–d, 3
Bereishit Rabbah 47:6; Zohar III:252a; Torah Or 23d ff. This expression signifies
absolute self-abnegation and submission to G–d and the Divine will (just as the
chariot is totally submitted to the will of the charioteer), thereby becoming a
vehicle for Divinity on earth. Cf. below, chs. 23, 29, 34, 37. and therefore they
merited [the blessing of] transmitting to their descendants, coming after them
forever, a nefesh, ruach, and neshamah from the ten holy sefirot of the four worlds
of Atzilut, Beriah, Yetzirah, and Asiyah, to each according to his station and
according to his works.
Even the most worthless of worthless men and the sinners of Israel are thus
endowed, at the time of marital union, with, at any rate, a nefesh d’nefesh of
malchut d’Asiyah (royalty in world of Action), which is the lowest grade of
holiness [in the world] of Asiyah. 4 Malchut is the lowest of the ten sefirot in
each of the Four Worlds; nefesh is the lowest aspect of the soul. Thus a nefesh of
the nefesh of malchut is the lowest order of a soul.
Nevertheless, since the latter is of the ten holy sefirot it is compounded of them
all, including chochmah d’Asiyah (wisdom of the world of Action), wherein is
clothed chochmah d’malchut d’Atzilut (wisdom of royalty in the world of Emanation),
incorporating chochmah d’Atzilut (wisdom of the world of Emanation) which is
illuminated by the actual light of the En Sof, blessed is He, as is written, “The
L–rd has founded the earth with wisdom” 5 Proverbs 3:19. and “You have made them
all with wisdom.” 6 Psalms 104:24.
Thus it comes to pass that the En Sof, blessed is He, is garbed, as it were, in the
wisdom of the human soul, of whatever sort of a Jew he may be. [In turn,] the
soul’s faculty of wisdom, together with the light of the En Sof, blessed is He,
that is vested in it, spreads throughout the entire soul, animating it “from head
to foot,” so to speak, as is written, “Wisdom gives life to those that have it.” 7
Ecclesiastes 7:12.
[At times sinners of Israel may even bring down very lofty souls which had been in
the depths of the kelipot, as is explained in the Sefer Gilgulim.] 8 Book on
Transmigration, by R. Chaim Vital.
Now, chochmah (wisdom) is the source of intelligence and comprehension, and it is
above binah (understanding) which is intellectual understanding and comprehension,
whereas chochmah is above them and their source.
Note the etymological composition of the word ‫“(—חכמה כ“ח מ“ה‬the potentiality of
what is”), that which is not yet comprehended and understood or grasped
intellectually; 9 Above, ch. 3. consequently there is vested in it the light of
the En Sof, blessed is He, Who can in no way be comprehended by any thought.
Hence all Jews, even the women and the illiterate, believe in G–d, since faith is
beyond understanding and comprehension, 10 Where knowledge ends, faith begins. for
“The simple believe every thing, but the prudent man understands….” 11 Proverbs
14:15. But with regard to the Holy One, blessed is He, Who is beyond intelligence
and knowledge and Who can in no way be comprehended by any thought—all men are like
fools in His presence, blessed be He, as is written, “I was a boor and did not
understand, like an animal was I with You. Yet I was always with you…,” 12 Psalms
73:22. meaning that “ because I was a boor and as an animal, I was always with
You.” 13 Communion with G–d could never be fully attained through intellectual
comprehension because G–d is incomprehensible. It is through faith which transcends
comprehension that man can feel true closeness with G–d.
Therefore even the most worthless of worthless and the transgressors of the
Israelites, in the majority of cases, sacrifice their lives for the sanctity of G–
d’s Name and suffer harsh torture rather than deny the one G–d, although they be
boors and illiterate and ignorant of G–d’s greatness.
[For] whatever little knowledge they do possess, they do not delve therein at all,
[and so] they do not give up their lives by reason of any knowledge and
contemplation of G–d. Rather [do they suffer martyrdom] without any knowledge and
reflection, but as if it were absolutely impossible to renounce the one G–d and
without any reason or hesitation whatsoever.
This is because the one G–d illuminates and animates the entire nefesh, through
being clothed in its faculty of chochmah, which is beyond any graspable and
understood knowledge or intelligence.

Chapter 19
To elucidate still further, it is necessary to clarify the meaning of the verse,
“The candle of G–d is the soul ( neshamah ) of man.” 1 Proverbs 20:27.
What it means is that the souls of Jews, who are called “man,” 2 Yevamot 61a.
are, by way of illustration, like the flame of the candle, whose nature it is
always to flicker upward, for the flame of the fire intrinsically seeks to be
parted from the wick in order to unite with its source above in the universal
element of fire which is in the sublunar sphere, as is explained in Etz Chaim.
And although it would thereby be extinguished and emit no light at all below, and
even above, in its source, its light would be nullified, nevertheless this is what
it seeks in accordance with its nature.
In like manner does the neshamah of man, including the quality of ruach and nefesh,
naturally desire and yearn to separate itself and depart from the body in order to
unite with its origin and source in G–d, the Fountainhead of life, blessed is He,
though thereby it would become null and void, completely losing its entity therein,
with nothing remaining of its former essence and being. 3 This passage does not
mean extinction of the soul, only its cessation as a distinct entity. Nevertheless,
this is its will and desire by its nature.
“Nature” is an applied term for anything that is not in the realm of reason and
comprehension.
In our case, too, the inference is that this will and desire of the soul are not
within the realm of reason, knowledge, and intelligence that can be grasped and
understood but beyond graspable and comprehensible knowledge and intelligence, for
this nature stems from the faculty of chochmah found in the soul, wherein abides
the light of the En Sof, blessed is He.
Now this is a general principle in the whole realm of holiness—it [holiness] is
only that which is derived from chochmah called ‫“( קודש העליון‬supreme holiness”),
whose existence is nullified in the light of the En Sof, blessed is He, which is
clothed in it, so that it is not a thing apart, as is explained above; therefore it
is called koach mah [power of humility and abnegation].
This stands in direct contrast to the so-called kelipah and sitra achara, wherefrom
are derived the souls of the gentiles who work for themselves alone, demanding,
“Give, give!” 4 Proverbs 30:15. and “Feed me!” 5 Genesis 25:30. in order to become
independent beings and entities, as mentioned above, in direct contrast to the
category of chochmah. Therefore they are called “dead,” 6 Berachot 18b. for
“Wisdom ( chochmah ) gives life,” 7 Ecclesiastes 7:12. and it is also written,
“They die, without wisdom.” 8 Job 4:21. So are the wicked and transgressors of
Israel before they face the test to sanctify G–d’s name. For the faculty of
chochmah which is in the divine soul, with the spark of G–dliness from the light of
the En Sof, blessed is He, that is clothed in it, is, as it were, in exile in their
body, within the animal soul coming from the kelipah, in the left part of the
heart, which reigns and holds sway over their body, in accordance with the esoteric
doctrine of the exile of the Shechinah, as mentioned earlier. 9 Ch. 17.
For this reason, this love of the divine soul, whose desire and wish is to unite
with G–d, the Fountainhead of life, blessed is He, is called “hidden love,” for it
is hidden and veiled, in the case of the transgressors of Israel, in the sackcloth
of the kelipah, whence there enters into them a spirit of folly to sin, as the
Rabbis have said, “A person does not sin unless the spirit of folly has entered
into him.” 10 Sotah 3a.
However, this exile of the faculty of chochmah refers only to that aspect of it
which is diffused throughout the nefesh and animates it. Yet the root and core of
this faculty of the divine soul remains in the brain and does not clothe itself in
the sackcloth of the kelipah in the left part of the heart, in veritable exile, but
it is, as it were, dormant in the case of the wicked, not exercising its influence
in them so long as their knowledge and understanding are preoccupied with mundane
pleasures.
Nevertheless, when they are confronted with a test in a matter of faith, which
transcends knowledge, touching the very soul and the faculty of chochmah within it,
at such time it is aroused from its sleep and it exerts its influence by virtue of
the Divine force that is clothed in it, as is written, “And the L–rd awoke like one
who had been asleep.” 11 Psalms 78:65. [On such occasion the sinner is inspired]
to withstand the test of faith in G–d, without any reasoning, knowledge, or
intelligence that may be comprehended by him, and to prevail over the kelipah and
temptations of this world, whether permitted or prohibited, to which he had been
accustomed—even to despise them, and to choose G–d as his portion and lot, yielding
to Him his soul [to suffer martyrdom] in order to sanctify His Name.
For, even though the kelipot had prevailed over him all his life and he was
impotent against them, as the Rabbis have said that “the wicked are under the
control of their heart,” 12 Bereishit Rabbah 34:11. yet when he faces a test
challenging his faith in the One G–d, [a faith] which has its roots in the
uppermost heights of holiness, namely, the faculty of chochmah of the divine soul,
in which is clothed the light of the En Sof, blessed is He, then all the kelipot
are made null and void, and they vanish, as though they had never been in the
presence of the L–rd. So it is written, “All the nations are as nothing before
Him…,” 13 Isaiah 40:17. and “Indeed your enemies, O L–rd, indeed your enemies
shall perish; [all evildoers] shall be scattered,” 14 Psalms 92:10. and, again,
“As wax melts before fire, [let the wicked] perish,” 15 Psalms 68:3. and “The
mountains will melt like wax.” 16 Psalms 97:5.
The force of the Divine light of the En Sof, blessed is He, that is clothed in the
soul’s chochmah is great and powerful enough to banish and repel the sitra achara
and the kelipot so that they could not even touch its garments, namely, the
thought, speech, and act of faith in the One G–d. In other words, [it enables one]
to withstand a test of self-sacrifice to the extent of even refusing to do some
single act that is contrary to the faith in the One G–d, such as, for example, to
bow to an idol, even without acknowledging it in his heart at all or to utter any
false notion, Heaven forbid, regarding the unity of G–d, be it merely by way of
rendering lip service only, while his heart remains perfect in the belief in G–d.
This is called “fear that is contained in love,” the natural love of the divine
soul that is found in all Jews, the intrinsic desire and will of which is to be
attached to its origin and source in the light of the En Sof, blessed is He. For by
virtue of this love and this desire, it instinctively recoils in fear and dread
from touching even the fringe of the impurity of idolatry, Heaven forbid, which
denies the faith in one G–d, even where such contact involves only its outer
garments, namely, speech and act, without any faith whatsoever in the heart.

Chapter 20

It is well known that the commandment and admonition 1 The positive and
prohibitive aspects of the injunction, respectively. concerning idolatry, which are
contained in the first two commandments of the Decalogue—“I am” 2 Exodus 20:2. and
“You shall not have any other gods” 3 Ibid., v. 3. —comprise the entire Torah. 4
The first (“I am”) is the positive, and the second (“You shall not”) is the
prohibitive aspect, both ruling out idolatry; the first implicitly, the second—
explicitly. For the commandment “I am” contains all the 248 positive precepts,
while the commandment “You shall not have” contains all the 365 prohibitions. 5
Cf. Shnei Luchot HaBrit, beg. Parashat Yitro. Zohar II:276a. That is why we heard
only “I am” and “You shall not have” directly from the Almighty, as our Sages say,
6 Makkot 24a. The other eight Commandments were relayed by Moses. “because these
two are the sum total of the whole Torah.”
In order to elucidate this matter clearly, we must first briefly refer to the
subject and essence of the Unity 7 The discussion of this subject is carried over
into the following chapter; cf. also ch. 33. of the Holy One, blessed is He, Who is
called One and Unique, and “all believe that He is All Alone,” 8 Liturgy of New
Year’s Day and Day of Atonement. exactly as He was before the world was created,
when there was naught besides Him, as is written, “You were [the same] before the
world was created; You are [the same] since the world has been created….” 9
Liturgy, daily Morning Service. This means exactly the same without any change, as
it is written, “For I, the L–rd, have not changed,” 10 Malachi 3:6. inasmuch as
this world and likewise all supernal worlds do not effect any change in His Unity,
blessed be He, 11 Not to mention His essence. by their having been created ex
nihilo.
For just as He was All Alone, Single and Unique, before they were created, so is He
One and Alone, Single and Unique after they were created, since, beside Him,
everything is as nothing, verily as null and void.
For the coming into being of all the upper and nether worlds out of nonbeing, and
their life and existence sustaining them from reverting to nonexistence and nought,
as was before, is nothing else but the word of G–d and the breath of His mouth,
blessed be He, 12 See Psalms 33:6. that is clothed in them.
To illustrate from the soul of a human being: When a man utters a word, 13 Hebrew
text should read ‫ דבור‬instead of ‫דבר‬. this utterance in itself is as absolutely
nothing even when compared only with his general “articulate soul,” which is the
so-called middle “garment,” 14 Of the three garments: thought, speech, and act.
namely, its faculty of speech, which can produce speech without limit or end; 15
Physical incapacity (or death) does not limit the soul’s potential capacity for
speech, which is intrinsic to it. all the more when it is compared with its so-
called innermost “garment,” namely, its faculty of thought, which is the source of
speech and its life-force, not to mention when it is compared with the essence and
entity of the soul, these being its ten attributes mentioned above, 16 Ch. 3.
viz., chochmah, binah, daat ( chabad ), and so on, from which are derived the
“letters” of thought that are clothed in the speech when it is uttered. For thought
can as much be defined in terms of “letters” as speech, except that in the former
they are more spiritual and refined.
But the ten attributes— chochmah, binah, daat ( chabad ), and so forth—are the root
and source of thought, and, prior to their being clothed in the garment of thought,
still lack the element of “letters.”
For example, when a man suddenly becomes conscious of a certain love or desire in
his heart, before it has risen from the heart to the brain to think and meditate
about it, it has not yet acquired the element of “letters”; it is only a simple
desire and longing in the heart for the object of his affection.
All the more so before he began to feel in his heart a craving and desire for that
thing, and it is as yet confined within the realm of his wisdom, intellect, and
knowledge, that is, the thing is known to him to be desirable and gratifying,
something good and pleasant to attain and to cling to, as, for instance, to learn
some wisdom or to eat some 17 Hebrew text should read ‫ איזה‬instead ‫איזו‬. delicious
food. Only after the desire and craving have already found their way into the
heart, through the stimulus of his wisdom, intellect, and knowledge, and then
ascended once more back to the brain, to think and meditate on how to translate his
craving from the potential into the practical, with a view to actually obtaining
that food or acquiring that wisdom—it is here that the so-called “letters” are born
in his mind, such “letters” corresponding to the language of each nation, employing
them in speech and thought about all things in the world. 18 Continued in next
chapter.

Chapter 21

However, “The nature of the Divine order is not like that of a creature of flesh
and blood.” 1 Berachot 40a. When a man utters a word, the breath emitted in
speaking is something that can be sensed and perceived as a thing apart, separated
from its source, namely, the ten faculties of the soul itself.
But with the Holy One, blessed is He, His speech is not, Heaven forfend, separated
from Him, blessed be He, for there is nothing outside of Him, and there is no place
devoid of Him. 2 Tikkunei Zohar 57. Therefore, His speech, blessed be He, is not
like our speech, G–d forbid [just as His thought is not like our thought, as is
written, “For My thoughts are not like your thoughts,” 3 Isaiah 55:8. and “So My
ways are higher than your ways…” 4 Ibid., v. 9. ].
His speech, blessed be He, is called “speech” only by way of an anthropomorphic
illustration, in the sense that, as in the case of man below, whose speech reveals
to his audience what was hidden and concealed in his thoughts, so, too, is it on
high with the En Sof, blessed is He, Whose emitted light and life-force—as it
emerges from Him, from concealment into revelation, to create worlds and to sustain
them—is called “speech.”
These [emanations] are indeed the ten fiats by which the world was created; 5
Avot 5:1. likewise also the remainder of the Torah, Prophets, and Writings, which
the Prophets conceived in their prophetic vision.
Yet His so-called speech and thought are united with Him in absolute union as, for
example, a person’s speech and thought while they are still in potentia in his
wisdom and intellect, or in a desire and craving that are still in the heart prior
to rising from the heart to the brain, where by cogitation they are formulated into
the so-called “letters,” 6 See previous chapter. for at that time the “letters” of
thought and speech which evolve from that longing or desire were still in potentia
in the heart, where they were absolutely fused with their root, namely, the wisdom
and intellect in the brain, and the longing and desire in the heart.
Verily so, by way of example, are the “speech” and “thought” of the Holy One,
blessed is He, absolutely united with His essence and being, blessed be He, even
after His “speech,” blessed be He, has already become materialized in the creation
of the worlds, just as it was united with Him before the worlds were created. There
is thus no manner of change before Him, blessed be He, but only for the created
beings which receive their life-force from His “word,” blessed be He, as it were,
in its revealed state at the creation of the worlds, in which it is clothed, giving
them life through a process of gradual descent from cause to effect and a downward
gradation, by means of numerous and various contractions, 7 The process of
tzimtzum. until the created beings can receive their life and existence from it
without losing their entity.
These “contractions” are all in the nature of “veiling of the Countenance,” to
obscure and conceal the light and life-force that are derived from His “word,”
blessed be He, so that it shall not reveal itself in a greater radiance than the
lower worlds are capable of receiving. Hence it seems to them as if the light and
life-force of the word of the Omnipresent, blessed is He, which is clothed in them,
were something apart from His essence and being, blessed be He, and it only issues
from Him, just as the speech of a human being [issues] from his soul.
Yet, in regard to the Holy One, blessed is He, no concealment or veil hides or
obscures anything from Him, to Whom darkness is like light, as is written, “Even
the darkness obscures nothing from You….” 8 Psalms 139:12. For all the
“contractions” and “garments” are not things distinct from Him, Heaven forfend, but
“like the snail, whose garment is part of his body” 9 Bereishit Rabbah 21:5. and
as is written, “The L–rd, He is G–d,” 10 Deuteronomy 4:35. as is explained
elsewhere. 11 The Ineffable Name—the Name of four letters, Y-H-V-H—is pronounced
in conversation Havaya. The prescribed traditional reading in Scripture and prayer
is Ad-nay. However, the name Havaya refers to G–d the Infinite, the transcendent
creative Divine force, beyond creation and nature, omnipresent, omnipotent and
omniscient. The name Elokim, the immanent Divine force concealed in nature,
emphasizes G–d’s justice and rulership (see Rashi’s commentary, Genesis 2:5, 6:2).
See below, Likkutei Amarim, Part II, ch. 6. The equation emphasizes the absolute
Unity of the Creator.
Therefore, in His Presence, all else is of no account whatsoever.

Chapter 22

Yet, since “the Torah employs human language,” 1 Berachot 22a. the “word” of the
Omnipresent, blessed is He, is actually called “speech,” like the speech of a human
being, for in truth it is so, by virtue of the descent and flow of the life-force
to the lower planes, by means of many and powerful contractions of various kinds,
in order that many diverse creatures be created from them.
Indeed, so great and powerful are the contractions and concealment of the
Countenance that even unclean things, kelipot and sitra achara, can come into being
and be created, receiving their life and existence from the Divine word and the
breath of His mouth, blessed be He, in concealment of His Countenance and by virtue
of the downward gradations.
Therefore are [the kelipot ] called 2 Hebrew text should read ‫ נקראים‬instead of
‫נקרא‬. “other gods” (‫)אלהים אחרים‬, for their nurture and life are not of the so-
called “Countenance” but of the so-called “hinder-part” (‫ )אחוריים‬3 A gloss based
on the words ‫אחוריים – אחרים‬. of holiness; “hinder” exemplifying the act of a
person giving something unwillingly to an enemy, when he throws it to him over his
shoulder, as it were, having turned away his face from him since he hates him.
So, on high, the term “Countenance” exemplifies the inner 4 A gloss based on the
words ‫פנימיות – פנים‬. quality of the Supernal Will and true desire, in which G–d
delights to dispense life from the realm of holiness to everyone who is near to
Him.
But the sitra achara, and unholiness, is “an abomination unto G–d which He hates,”
5 Deuteronomy 12:31. and He does not give it life from His inner will and true
desire as if He delighted in it, Heaven forbid, but in the manner of one who
reluctantly throws something over his shoulder to his enemy; [He does so] only to
punish the wicked and to give a goodly reward to the righteous who subjugate the
sitra achara. This is [why it is] called the “hinder-part” of the Supernal Will.
Now, the Supernal Will, of the quality of “Countenance,” is the source of life
which animates all worlds. But since it is in no way bestowed on the sitra achara,
and even the so-called “hinder-part” of the Supernal Will is not actually clothed
in it, but merely hovers over it from above, therefore it is the abode of death and
defilement—may G–d preserve us! For the tiny amount of light and life that it
derives and absorbs into itself from the so-called “hinder-part” of the supernal
holiness is, as it were, in a state of actual exile in it, as an aspect of the
esoteric doctrine of the exile of the Shechinah, referred to above. 6 Ch. 19.
Therefore, also, it is termed “other gods,” since it constitutes actual idolatry
and denial of the unity of the Supreme King of kings, the Holy One, blessed is He.
For inasmuch as the light and life of holiness are, as it were, in a state of
exile, within it, it does not surrender itself in any degree to the holiness of the
Holy One, blessed is He. On the contrary, it surges upward like an eagle, saying,
“I am, and there is nothing besides me,” 7 Isaiah 47:8; Zephaniah 2:15. or as the
utterance, “My river is mine, and I have made myself.” 8 The quotation is a
combination of Ezekiel 29:9 and 29:3.
That is why the rabbis, of blessed memory, said that arrogance truly compares with
idolatry, 9 Sotah 4b. for the essence and root of idolatry is that it is regarded
as a thing in itself, sundered from the holiness of the Omnipresent; it does not
imply an outright denial of G–d, as is stated in the Gemara that they [the
heathens] call Him “the G–d of gods,” 10 Menachot 110a. thus only presuming
themselves also to be entities and independent beings. But thereby they separate
themselves from the Omnipresent, blessed is He, since they do not surrender
themselves to Him, blessed be He. For the supernal holiness rests only on what is
surrendered to Him, blessed be He, as is explained above. 11 Ch. 6. Therefore they
are called in the holy Zohar 12 I:158a. “peaks of separation.” But this
constitutes a denial of His true unity, where everything is as nothing compared
with Him and truly nullified before Him, blessed be He, and before His will, which
animates them all and constantly gives them existence out of nothing.

Chapter 23

In the light of all that has been said above, we can better understand and more
fully and clearly elucidate the statement in the Zohar 1 Cf. I:24a; II:60a. that
“the Torah and the Holy One, blessed is He, are altogether one” and the commentary
in the Tikkunim that “the 248 commandments are the 248 ‘organs’ of the King.” 2
Tikkunei Zohar 30.
The commandments constitute the innermost will of the Supreme One and His true
desire which are clothed in all the upper and nether worlds, thereby giving them
life, inasmuch as their very life and sustenance is dependent upon the performance
of the commandments by the [creatures], in the lower world, as is known.
It follows that the performance of the commandments and their fulfillment is the
innermost garment of the innermost will of the Supreme One, since it is due to this
performance that the light and life of the Supernal Will issue forth to be clothed
in the worlds.
Hence they are called “organs” of the King as a figure of speech, for just as the
organs of the human body are a garment for its soul and are completely and utterly
surrendered to it, as evidenced from the fact that as soon as a person desires to
stretch out his hand or foot, they obey his will immediately and forthwith, without
any command or instruction to them and with no hesitation whatsoever, but in the
very instant that he wills it; so, by way of example, is the life-force animating
the performance of the commandments and their fulfillment completely surrendered to
the Supernal Will which is clothed therein, becoming in relation to it like a body
to a soul.
Likewise the external garment of the divine soul in the person fulfilling and
practicing the commandment—this being its faculty of action—clothes itself in the
vitality of the performance of the commandment, thus also becoming like a body in
relation to the soul, the “soul” being the Supernal Will to which it is completely
surrendered.
In this way, the organs of the human body which perform the commandment—in which
the divine soul’s faculty of action is clothed at the time of the act and
fulfillment of the commandment—truly become a vehicle for the Supernal Will; as,
for example, the hand which distributes charity to the poor or performs another
commandment or the feet which carry a person toward the performance of a
commandment; similarly with the mouth and tongue engaged in uttering the words of
the Torah or the brain engaged in reflecting on the words of the Torah or on the
fear of Heaven or the greatness of G–d, blessed is He.
This is what the Sages meant when they said that the Patriarchs were truly the
“chariot” of G–d, 3 Cf. above, ch. 18, note 3. for all their organs were
completely holy and detached from mundane matters, serving as a vehicle solely for
the Supernal Will alone throughout their lives.
As for the thought and meditation—in the words of the Torah—that are in the brain,
and the power of speech—engaged in the words of the Torah—that is in the mouth, 4
I.e., the faculties of thought and speech as distinct from action. these being the
innermost garments of the divine soul, not to mention the divine soul itself which
is clothed in them—all of them are completely merged in perfect unity with the
Supernal Will and are not merely a vehicle. For the Supernal Will is identical with
the very subject of the halachah wherein one thinks and speaks, inasmuch as all the
laws are particular streams flowing from the innermost will of the Supreme One
itself, for so it arose in His will, blessed be He, it that a particular act be
permissible, or a food ritually fit for consumption, or this [person] inculpable
and that entirely innocent, or the reverse. So also are the letter combinations of
the Torah, Prophets, and Writings a promulgation of His will and wisdom which are
united with the En Sof, blessed is He, in perfect unity, since He is the Knower and
the Knowledge, and so forth.
This, then, is the meaning of the abovementioned quotation that “the Torah and the
Holy One, blessed is He, are altogether One,” and not merely “organs” of the King
as are the commandments.
Now, since at such time as a person occupies himself with the words of the Torah,
the Supernal Will, united as it is in perfect unity with the En Sof, blessed is He,
is completely manifest and in no way obscured in the divine soul and its innermost
garments, i.e., its thought and speech—it follows that the soul and its garments
are also at such time veritably united with the En Sof, blessed is He, in perfect
unity, like the union of the “speech” and “thought” of the Holy One, blessed is He,
with His essence and being, as mentioned above. 5 Ch. 21. For there is no separate
thing except through “concealment of the Countenance” as explained there.
Moreover, their union is even of a higher and profounder order than the union of
the Light of the En Sof, blessed is He, with the upper worlds, since the Supernal
Will is actually manifest in the soul and its garments when they are engaged in the
Torah, because it is identical with the Torah, while all the supernal worlds
receive their vitality from the light and life that are derived from the Torah,
which is His will and wisdom, blessed be He, as it is written, “You have made them
all with wisdom.” 6 Psalms 104:24. Thus, His wisdom, i.e., the Torah, is above
them all, and it is identical with His will, blessed be He, which is described as
“encompassing” all worlds, i.e., that aspect which cannot clothe itself within the
worlds, but animates and illuminates in a transcending and encompassing manner. 7
Further discussion on the immanent and transcending aspects of the Divine
emanation will be found in chs. 41, 46, 48, and 51. Yet, it [this very light] does
clothe itself in the human soul and its garments in a truly manifest form, when the
person occupies himself with the words of the Torah, even though he does not
perceive it… 8 Cf. Megillah 3a. [—this is what enables him to endure it, because
he does not perceive it; it is otherwise, however, in the case of the upper spheres
9 …where there is no such obscurity as in the physical world. ].
With the above in mind, it becomes clear why the study of the Torah excels so much
over all other commandments, including even prayer, which is the unifying force of
the upper spheres. [As for the ruling that one, whose study of the Torah is not his
entire occupation, must interrupt his study for prayer, 10 Seemingly indicating
that prayer has priority over study. this is only because he pauses and interrupts
his studies anyway 11 Shabbat 11a; Maimonides, Hilchot Tefillah 6:8; Rabbi
Schneur Zalman, Shulchan Aruch, Orach Chaim 106:4..]
From this the intelligent man will be able to draw a sense of great awe as he
occupies himself with the Torah, considering how his soul, and its “garments” in
the brain and mouth, are truly merged in perfect unity with the Supernal Will and
light of the En Sof, blessed is He, which are manifest in them, compared with which
all the worlds, supernal and nether, are truly as nought and as a nonentity and
nullity, so much so that the Divine light is not actually clothed in them, but
merely surrounds all the worlds in a form of “encirclement,” as it were, in order
to provide their essential source of life; only some glow which they can bear is
clothed in them, in order that they should not revert to nought altogether.
This is the meaning of the verse, “And G–d commanded us [to do] all these statutes,
in order to fear G–d….” 12 Deuteronomy 6:24. In the quotation the word ‫“( לעשות‬to
do”) is missing. [Regarding this “great fear” it was said, “If there is no wisdom,
there is no fear,” 13 Avot 3:17. and in relation to it the Torah is called “a
gateway to the courtyard,” 14 Shabbat 31b; Yoma 72b—see Rashi there. as is
explained elsewhere.] However, not every mind can sustain such fear; yet even he
whose mind cannot bear such fear at all, whether in whole or in part, because of
the inferiority of his soul’s level in its root and source in the lower 15 Hebrew
text should read ‫ תחתונות‬instead of ‫תחתונים‬. gradations of the ten sefirot of the
World of Asiyah, nevertheless the lack of such fear is no obstacle to performance,
as will be explained later. 16 Ch. 41.

Chapter 24

Antithetically, 1 I.e., in contrast to the 248 positive precepts whereby the


worshipper achieves unity with G–d, as explained in the previous chapter. the 365
prohibitive commandments of the Torah, as well as the Rabbinic injunctions, since
they are contrary to His will and wisdom, blessed be He, and, indeed, the very
opposite thereof, represent total and complete separation from His Unity and
Oneness, blessed be He, the same as the sitra achara and kelipah which are called
avodah zarah (idolatry) and “other gods” because of the “hiding of the Countenance”
of the Supernal Will, as explained above. 2 Ch. 22.
Likewise the three “garments” of the nefesh stemming from the kelipat nogah in
Jews, namely, thought, speech, and action, when clothed in the 365 prohibitive
commands of the Torah, or in the Rabbinic injunctions, as also the essence of the
nefesh itself which pervades these garments—all become actually united with the
said sitra achara and kelipah, called avodah zarah.
Furthermore, they become subordinate and secondary to it [the kelipah ], and
considerably inferior and more debased than it. For the kelipah is not clothed in a
corporeal body, 3 Hence not so “screened” from the Divine light. and it knows its
Master and is not rebellious against Him by any independent act of sending its evil
messengers, G–d forbid, when not commissioned by the Omnipresent, blessed is He.
Witness Balaam’s statement, “I cannot go beyond the word of G–d….” 4 Numbers
22:18.
And even though it is called avodah zarah, He is, at least, acknowledged as “the G–
d of gods,” and the latter are utterly powerless to contravene His will, blessed be
He, for they know and apprehend that He is their life and sustenance, since they
derive their nurture from the so-called “hindermost part” of the the will of the
Supreme One, blessed is He, which encompasses them. It is only because their
sustenance and inner life-source are, as it were, in “exile” within them that they
presume to regard themselves as gods, which is a denial of His unity.
Nevertheless they are not so completely heretical as to deny G–d and to assert that
He does not exist; only they regard Him as the “G–d of gods,” recognizing that
their life and existence are [ultimately] derived and bestowed upon them from His
will, blessed be He. Therefore they are never rebellious against His will, blessed
be He.
If this be so, then the person who opposes His will, blessed be He, is exceedingly
inferior to and more debased than the sitra achara and the kelipah, called avodah
zarah and “strange gods,” and he is completely sundered from His Unity and Oneness,
even more than they, as though denying His unity more radically than they, G–d
forbid. 5 Note the distinction between evil and evil-doer.
Compare what is written in Etz Chaim, Portal 42, end of ch. 4, that the evil which
is in this material world “is the dregs of the coarse kelipot …hence the ultimate
in the purifying process 6 See Addendum, Glossary on Birur. …therefore are all
worldly things severe and evil, and the wicked prevail in it….” 7 Our material
world being the “lowest” or grossest, evil is here at its strongest.
This explains the commentary of our Sages, of blessed memory, on the verse, “If any
man’s wife turn aside,” 8 Numbers 5:12. that “No person commits any transgression
[unless a spirit of folly has entered into him].” 9 Sotah 3a. For even an
adulterous woman, with her frivolous nature, could have controlled her passionate
drive, were it not for the spirit of folly in her which covers, obscures, and
conceals the hidden love of her divine soul yearning to cleave to her faith in G–d,
in His Unity and Oneness, and not to be parted, G–d forbid, even at the cost of her
life, from His Unity, by idolatrous worship, G–d forbid, be it only by an outward
acknowledgment, without any belief at all in her heart. Surely she could subdue the
temptation and lust of adultery, which is lighter suffering than death, may G–d
protect us!
But the distinction she makes between the interdict against adultery and that
against bowing to an idol is also but a spirit of folly stemming from the kelipah
which envelops the divine soul up to, but not including, its faculty of chochmah,
because of the Divine light that is clothed in that faculty, as mentioned above. 10
Ch. 19.
The real truth, however, is that even in the case of a minor sin, the offender
transgresses against the will of the Supreme One, blessed is He, and is completely
sundered from His Unity and Oneness, blessed be He, even more than the sitra achara
and the kelipah, called “strange gods” and “idolatry,” and than all things that are
derived therefrom in this world, namely, the unclean cattle and beasts, and unclean
birds, and the abominable insects and reptiles. To quote: “the gnat was [created]
ahead of You [man],” 11 Sanhedrin 38a; Vayikra Rabbah 14. which means that even
the gnat—which consumes but does not excrete 12 The symbol of extreme selfishness.
and is the lowest kelipah and the most distant from holiness, which bestows
benevolence even at the greatest distance—precedes the sinful man in the descending
gradation and flow of life from the will of the Supreme One, blessed is He. All the
more so the other unclean living creatures, and even the fierce beasts, all of
which do not deflect from their purpose but obey His command, blessed be He, even
though they cannot perceive it…. 13 Cf. Megillah 3a. To quote further, “And the
fear of you and the dread of you shall be upon every beast of the earth,” 14
Genesis 9:2. eliciting the commentary of our Sages, of blessed memory, that “no
evil beast defies a human being unless he appears to it like an animal.” 15
Sanhedrin 38b; i.e., debased by sin. While confronting the righteous, from whose
face the Divine image never departs, the evil beasts are humbled before them, as is
stated in the Zohar of Daniel in the lions’ den.
It is, therefore, clear that he who sins and transgresses against His will, blessed
be He, even in a minor offense, is, at the time he commits it, more completely
removed from the Supreme Holiness, namely His Unity and Oneness, blessed be He,
than all the unclean living creatures and abominable insects and reptiles which
derive their sustenance from the sitra achara and the kelipah of “idolatry.”
As for the principle that saving a life overrides certain prohibitions, 16 Yoma
82a. and the circumstances when the law calls for the commission of a transgression
so as to escape death 17 Sanhedrin 74a. —this is in accordance with the
explanation of our Sages, of blessed memory, that “the Torah declares, ‘violate one
Shabbat for him, that he may observe many Shabbats,’” 18 Shabbat 151b; Yoma 85b.
and not because of the relative lenity or gravity of the sins.
[This is supported by the fact that the violation of Shabbat is extremely grave and
comparable with idolatry in relation to the law of animal slaughtering by one who
is a habitual transgressor of any particular Jewish precept, as codified in Yoreh
Deah, Sect. II, unlike the case of one whose particular willful sin is that of
incest. 19 Jewish law disqualifies one who openly desecrates Shabbat, or commits
idolatry, from slaughtering animals for “kosher” consumption, but not in the case
of a person guilty of any other particular transgression, including incest.
Nevertheless, when it is a question of saving a life, the prohibitions of Shabbat
are suspended, but never those of incest. Rather, it is a Scriptural decree.] 20
Hence it is not a matter of lenity or gravity of the sins in question.
After the sinful act, however, if it belongs to the category of sins the penalty
for which is neither karet (spiritual extinction) nor death by Divine visitation,
in which case the divine soul does not entirely perish and is not completely cut
off from its root in the living G–d, except that through this sin its attachment
to, and connection with, its root has been weakened somewhat—
NOTE: According to the extent and specific nature of the blemish [thus caused] in
the soul and in its roots in the upper spheres are the various so-called purifying
processes and retributions in Purgatory, or in this world—an appropriate
retribution for each transgression and sin, in order to cleanse and remove the
stain and blemish. Nor is the blemish always identical in the case of
transgressions punishable by death or spiritual extinction ( karet ).
in that case his vitalizing animal soul which is clothed in the body, and also his
body, return and rise from the sitra achara and kelipah and draw closer to the
holiness of the divine soul that pervades them, which believes in One G–d, and
remains faithful to Him even at the time when the sin is committed, except that it
is then in a state of veritable “exile,” as it were, within the animal soul of the
sitra achara which has caused the body to sin and has dragged it down with itself
into the depths of Sheol, far down beneath the defilement of the sitra achara and
kelipah of “idolatry”—may G–d preserve us!
What greater exile can there be than this, “[a plunge] from a high roof [to a deep
pit]!” For, as has been previously explained, 21 Above, ch. 2. that the root and
source of all Jewish souls is in the supreme wisdom, and He and His wisdom are one
and the same….
It is comparable, by way of example, to one who seizes the king’s head, drags it
down, and dips his face in a privy full of filth, from which there is no greater
outrage, even if he does it only for a moment. For the kelipot and sitra achara are
called 22 Hebrew text should read ‫ נקראות‬instead of ‫נקראים‬. “vomit and filth,” 23
Isaiah 28:8. Comp. Guide 3:8. as is known.

Chapter 25

This, then, is the meaning 1 The author returns to the theme begun in ch. 18. of
the Scriptural text, “For it is exceedingly near to you do….” 2 Deuteronomy 30:14.
For at any time and moment a person is capable and free to rid himself of the
spirit of folly and forgetfulness 3 The “spirit of folly”—driving him to sins of
commission; “forgetfulness” of the innate love of G–d—causing sins of omission. and
to recollect and awaken his love of the One G–d which is certainly latent in his
heart, without any doubt.
This is the meaning of the words “in your heart.” 4 Deuteronomy 30:14. Included
therein is also fear, that is, the dread of separation in any way from His Unity
and Oneness, blessed be He, even at the price of life itself and without reason and
logic, but purely by virtue of one’s divine nature.
All the more so where it involves merely the suppression of one’s appetites, which
is easier than the pangs of death. This thing, i.e., repressing his evil
inclination, is easier by far, both in the category of “turning away from evil”
[and that of “doing good”], 5 The apodotic clause is expanded later; cf. n. 9.
even when it concerns a minor prohibition laid down by the Scribes, so as not to
transgress against His will, blessed be He, since at the time of its commission he
is thereby sundered from His Unity and Oneness just as much as committing actual
idolatry. As for repenting afterward, he can do this regarding idolatry, too.
To be sure, “He who says, ‘I will sin and repent afterward’ is not given an
opportunity to do so.” 6 Mishnah, Yoma 8:9. But this means that such a sinner is
not granted the auspicious occasion to repent. If, however, he has seized the
opportunity himself and has repented, “Nothing can stand in the way of repentance.”
7 Jerusalem Talmud, Peah 1:1 (“in the way of repenters”); Comp. Kiddushin 40a.
Nonetheless every Jew is prepared and ready to suffer martyrdom for the
sanctification of G–d’s Name and will not commit an idolatrous act, even
temporarily, with the intention of repenting afterward. This is because of the
divine light which is clothed in his soul, as explained above, 8 Ch. 19. which
does not come within the realm of time at all, but transcends it, having rule and
dominion over it, as is known.
Likewise in the category of “doing good” 9 See above, note 5. —to bestir oneself
like a lion with might and stoutheartedness against the [evil] nature which weighs
down his body and casts sloth over him from the so-called element of “earth” in the
animal soul, restraining him from zealously exerting his body with all kinds of
effort and perseverance in the service of G–d entailing effort and toil, such as
laboring in the Torah with deep concentration, as well as orally, so that his mouth
shall not cease from study. To quote the Rabbis, of blessed memory, “One should
always submit to the words of the Torah like the ox to the yoke and the ass to the
load.” 10 Avodah Zarah 5b. So, too, in relation to devout prayer with the utmost
intensity. Likewise with regard to serving G–d in money matters, such as the duty
of charity and the like,
duties which involve coming to grips with the evil nature seeking means of
deception to dissuade the person from dissipating his money and physical health. It
is very easy for a person to restrain and subjugate his nature when he considers
deeply that to conquer his nature in all the above, and more, and even to do the
very opposite, is by far less painful than the pangs of death—may G–d preserve us!
Yet he would have accepted the pangs of death—preserve us G–d!—lovingly and
willingly, only not to be parted from His Unity and Oneness, blessed be He, even
for a moment by an act of idolatry, G–d forbid.
All the more lovingly and willingly must he accept upon himself to cleave to Him
forever. For by fulfilling His Will, blessed be He—by means of such service there
will be revealed in it the innermost will of the Supreme One in a manner of
“Countenance” and great revelation, without obscurity whatsoever, and when there is
no “hiding of the Countenance” of the Supernal Will, there is no separation
whatsoever and nothing can have a separate and independent existence of its own.
Thus his soul, both the divine and vivifying, together with their garments, will be
united in a perfect unity with the Supernal Will and the light of the En Sof,
blessed is He, as has been explained above.
This union is eternal in the upper spheres, for He, blessed be He, and His will are
above time, and so is His revealed will, manifest in His word which is the Torah,
eternal, as is written, “But the word of G–d shall stand forever,” 11 Isaiah 40:
8. and “His words are living and enduring…,” 12 Liturgy, Morning Prayer. and “He
will not alter or change His Law forever….” 13 From the famous hymn Yigdal on the
Thirteen Principles of Faith, originally formulated by Maimonides, incorporated
into the liturgy of the Ashkenazic and Sephardic rites.
However, here below, [the union] is within the limits of time, persisting only
during such time when one is occupied in the study of Torah or in the performance
of a commandment. For afterward, if he engages in anything else, he is here below
separated from the Higher Unity. This is so when he occupies himself with
altogether vain things which are utterly useless for the Divine service.
Nevertheless, should he later repent and return to the service of G–d, to Torah and
prayer, and ask forgiveness of G–d for not having engaged in the Torah when he
could have done so, G–d will pardon him. To quote the rabbis: “If one has
transgressed against a positive precept but has repented, he is pardoned on the
spot.” 14 Yoma 86a.
Therefore they instituted the blessing of “Forgive us” to be recited three times
daily 15 In the weekday Amidah. for the sin of neglecting the Torah, a sin which
no one can escape each day. Similarly the daily burnt-offering 16 In the Sanctuary
of old. used to bring atonement for neglect of the positive precepts.
This is not the same as saying, “I will sin and repent afterward,” unless at the
time he is committing the sin he relies on subsequent repentance and sins because
of it, as explained elsewhere.
In the light of the above, it will be understood why our teacher Moses, peace be
upon him, in Deuteronomy commanded the generation that was to enter the Land of
Israel to recite the Shema twice daily to acknowledge the Kingdom of Heaven with
self-sacrifice, although he had promised them, “The L–rd your G–d will cast your
dread and fear upon all the land.” 17 Deuteronomy 11:25. The reason is that the
fulfillment of the Torah and its commandments is dependent on being constantly
aware of one’s readiness to surrender one’s life to G–d for His Unity’s sake, so
that this awareness be permanently fixed in one’s heart and not depart from one’s
memory night and day. For in this way is one able to face one’s evil nature and
vanquish it always, at any time or moment, as has been explained. 18 The recital
of the Shema —which teaches the acceptance of martyrdom for the sanctification of
G–d’s Name—was instituted on the eve of the conquest of the Promised Land. Since a
miraculous conquest was promised, this precept could not have been related to the
imminent battle for the conquest of the Land, but was meant for all times, for the
conquest of one’s own nature.

Chapter 26

Truly this should be made known as a cardinal principle, that as with a victory
over a physical obstacle, such as in the case of two individuals who are wrestling
with each other, each striving to throw the other—if one is lazy and sluggish he
will easily be defeated and thrown, even though he be stronger than the other,
exactly so is it in the conquest of one’s evil nature; it is impossible to conquer
it with laziness and heaviness, which originate in sadness and in a heart that is
dulled like a stone, but rather with alacrity which derives from joy and from a
heart that is free and cleansed from any trace of worry and sadness in the world.
As for what is written, “In every sadness there is profit,” 1 Proverbs 14:23.
which means that some profit and advantage would be derived from it, the phrase, on
the contrary, indicates that sadness in itself has no virtue, except that some
profit is derived and experienced from it, namely, the true joy in the L–rd G–d
which follows from genuine anguish over one’s sins at propitious moments with
bitterness of soul and a broken heart. For thereby the spirit of impurity and of
the sitra achara is broken, as also the iron wall that separates him from his
Father in Heaven, as is commented in the Zohar on the verse, “A broken and a
contrite heart, G–d, You will not disdain”; 2 Psalms 51:19. then will be fulfilled
in him the preceding verses: “Let me hear joy and gladness…. Restore to me the joy
of Your deliverance, and uphold me with a spirit of magnanimity.” 3 Ibid., vs. 10,
14.
This is the simple reason why the Arizal 4 See above, ch. 2, note 9. instituted
the recital of this Psalm after the Midnight Prayer, 5 Tikkun Chatzot. before
commencing study, in order to study with the true joy in G–d which succeeds
remorse. For such joy has an excellence similar to that of a light emerging from
the very darkness, as is written in the Zohar on the verse, “And I saw that wisdom
surpasses folly, as the light surpasses darkness.” 6 Ecclesiastes 2:13. The
emphasis is on the words ‫—מן החשך‬literally “from the darkness.” Note there, and it
will suffice for him who understands.
Furthermore, Scripture states it explicitly: “Because you did not serve the L–rd
your G–d with joyfulness…” 7 Quoted in Shaloh, Asarah Maamarot, Maamar 3:4. See
Igrot Kodesh by the Lubavitcher Rebbe, vol. 19, p. 351. —and everyone is familiar
with the commentary of the Arizal on this verse. 8 Deuteronomy 28:47.
The following is sound counsel as to how to cleanse one’s heart of all sadness and
of every trace of worry about mundane matters, even about children, health, and
sustenance. Everyone is familiar with the statement of the Rabbis that “Just as one
must recite a blessing for the good, [one must also recite a blessing for
misfortune].” 9 Mishnah, Berachot 9:5. In the Gemara it is explained that one
should accept [misfortune] with joy, like the joy of a visible and obvious benefit,
for “this is also for the good,” except that it is not apparent and visible to
mortal eyes because it stems from the “hidden world” which is higher than the
“revealed world,” the latter emanating from the letters vav and hey of the Name of
Havaya, whereas the “hidden world” represents the letters yud and hey. Hence the
meaning of the verse, “Fortunate is the man whom You chastise, O L–rd 10 The Name
of the L–rd is spelled here ‫ —יה‬yud-hey. Thus the “misfortunes” are blessings in
disguise, originating in the “hidden” worlds..” 11 Psalms 94:12.
Therefore, the rabbis, of blessed memory, commented 12 Yoma 23a. that it is to
those who rejoice in their afflictions that the verse refers: “But they that love
Him shall be as the sun going forth in its might.” 13 Judges 5:31. For this is the
joy of desiring the nearness of G–d more than anything in the life of this world,
as is written, “For Your kindness is better than life…,” 14 Psalms 63:4. and the
nearness of G–d is infinitely stronger and more sublime in the “hidden world,” for
“The concealment of His strength is there,” 15 Habakkuk 3:4. and “The Most High
abides in secrecy.” 16 Psalms 91:1. Therefore, [the man who accepts affliction
with joy] merits [to see] the “sun going forth in its might”—in the World to Come,
i.e., the sun emerging from its sheath in which it is enclosed in this world. 17
Cf. Nedarim 8b. But in the World to Come it will appear out of its covering,
meaning that then the “hidden world” will be revealed and will shine and send forth
light in a great and intense revelation to those who had taken refuge in Him in
this world and had taken shelter under His “shadow”—the shadow of wisdom ( chochmah
), i.e., in the sense of “shade” as differing from light and revealed goodness.
Suffice it for him who understands.
As for the sadness which is connected with heavenly 18 I.e., failure in matters of
the spirit. matters, one must seek ways and means of freeing oneself from it, to
say nothing of the time of Divine service, when one must serve G–d with gladness
and a joyful heart. But even if he is a man of commerce and worldly affairs, should
there enter into him any melancholy or anxiety about heavenly matters during the
time of his business affairs, it is clearly a machination of evil impulse in order
to lure him afterward into lusts, G–d forbid, as is known. For were it not so,
whence would a genuine sadness, which is one that is derived from love or fear of
G–d, come to him in the midst of his business affairs?
Thus, whether the melancholy encroaches on him during Divine service, in study or
prayer, or not during Divine service, he should tell himself that now is not the
time for genuine anxiety, not even for worry over serious transgressions, G–d
forbid. For, for this, one needs appointed times and a propitious occasion, with
calmness of mind to reflect on the greatness of G–d, against Whom one has sinned,
so that thereby one’s heart may truly be rent with sincere contrition.
It is explained elsewhere when this time should be, and it is there explained also
that as soon as his heart has been broken during these specific occasions, he
should forthwith completely remove the sorrow from his heart and believe with a
perfect faith that G–d has removed his sin in His abundant forgiveness. This is the
true joy in G–d which comes after the remorse, as mentioned above.
Chapter 27

Should the sadness, however, not come from worry over sins, but from evil thoughts
and desires that enter his mind—if they enter not during Divine service but while
he is occupied with his own affairs and with mundane matters and the like, he
should, on the contrary, be happy in his portion in that, though they enter his
mind, he averts his mind from them in order to fulfill the injunction, “And you
will not follow after your heart and after your eyes by which you go astray.” 1
Numbers 15:39.
The verse does not speak of the righteous, to refer to them as “going astray,” G–d
forbid, but of benonim (intermediates) like him, in whose mind do enter erotic
thoughts whether of an innocent nature…; 2 “…or otherwise.” when he averts his
mind from them, he is fulfilling this injunction. Indeed, the Rabbis, of blessed
memory, have said, “He who has passively abstained from committing a sin receives a
reward as though he had performed a precept.” 3 Kiddushin 39b. Consequently, he
should rejoice at his compliance with the injunction as when performing an actual
positive precept.
On the contrary, such sadness is due to conceit in that he does not recognize his
position. 4 As a benoni, not a tzaddik. Hence he is sad at heart because he has
not attained the rank of a tzaddik, inasmuch as the righteous are certainly not
troubled by such foolish thoughts. For had he recognized his station, that he is
very far from the rank of a tzaddik and would that he be a benoni and not a wicked
person even for a single moment throughout his life—then, surely, this is the
quality of the benonim and their service: To subdue the evil impulse and thought
rising from the heart to the brain and completely to avert the mind therefrom,
thrusting the temptation away with both hands, as has been explained earlier. 5
Ch. 12.
And with every thrust wherewith he expels it from his mind, the sitra achara down
below is suppressed, and, since the “stimulus from below causes a stimulus from
above,” 6 Zohar II:135b. the sitra achara above which soars like an eagle is also
suppressed, in accordance with Scripture, “Though you exalt yourself as the eagle…
from there I will bring you down, says the L–rd.” 7 Obadiah 1:4.
Thus the Zohar, Parashat Terumah [p. 128] extolls the great satisfaction before
Him, blessed be He, when the sitra achara is subdued here below, for then the glory
of the Holy One, blessed is He, rises above all, more than by any praise, and this
ascent is greater than all else, and so forth. 8 Cf. at length Zohar II:128b.
Therefore, no person should feel depressed, nor should his heart become exceedingly
troubled, even though he be engaged all his days in this conflict, for perhaps
because of this was he created and this is his service—constantly to subjugate the
sitra achara.
It is concerning this that Job said, 9 Bava Batra 16a. See above, beg. ch. 1.
“You have created wicked men”—not that they shall actually be wicked, G–d forbid,
but that they shall share the temptations of the wicked in their thoughts and
meditations alone and that they shall eternally wage war to avert their minds from
them in order to subdue the sitra achara ; yet they would not be able to annihilate
it completely, for that is accomplished by the tzaddikim.
For there are two kinds of gratification before Him, blessed be He: one, from the
complete annihilation of the sitra achara and the conversion of bitter to sweet and
of darkness to light by the tzaddikim ; the second, when the sitra achara is
subdued while it is still at its strongest and most powerful and soars like an
eagle, whence the L–rd brings her down through the effort of the benonim below.
This is indicated in the verse, “And make me delicacies such as I love.” 10 The
words (Genesis 27:4) spoken by Isaac to Esau are allegorically interpreted here
according to Tikkunei Zohar. The word mataamim (delicacies) is in the plural to
indicate two kinds of gratification, and the words are those of the Shechinah to
her children, the community of Israel, as explained in the Tikkunim. The analogy is
to material food, where there are two kinds of relishes: one of sweet and luscious
foods, and the other of tart or sour articles of food which have been well spiced
and garnished so that they are made into delicacies which revive the soul.
This is what is alluded to in the verse, “The L–rd made everything for His sake;
also the wicked for the day of evil,” 11 Proverbs 16:4. meaning that the wicked
man shall repent of his evil and turn his evil into “day” and light above, when the
sitra achara is subdued and the glory of the Holy One, blessed is He, is brought
forth on high.
Moreover, even in the case of things that are fully permissible, the more of his
impulse that a man sacrifices, even if only for a while, with the intention of
subduing the sitra achara in the left part—as, for example, when he wants to eat
but postpones his meal for an hour or less, and during that time he occupies
himself in the Torah, as is stated in the Gemara 12 Shabbat 10a. that the fourth
hour is the time when all men eat, but the sixth hour is the time when scholars
eat, because they used to starve themselves for two hours with this intention,
although after the meal, also, they studied all day;
so, too, if he restrains his mouth from uttering words that his heart longs to
express concerning mundane matters; likewise with the thoughts of his mind, even in
the least way, whereby the sitra achara is subdued below—the glory and holiness of
the Holy One, blessed is He, goes forth above to a great extent, and from this
holiness issues a sublime holiness on man below to assist him with a great and
powerful aid in serving Him, Who is blessed.
This is also what the Rabbis meant, “If a man consecrates himself in a small
measure down below, he is sanctified much more from above,” 13 Yoma 39a. apart
from his having fulfilled the positive commandment of the Torah, “Sanctify
yourselves, and you shall be holy” 14 Leviticus 20:7. by dedicating himself
[through abstemiousness] in permissible things.
The meaning of “sanctify yourselves” is “you shall make yourselves holy,” 15 The
Hebrew word for “holy” ( kadosh ) means “setting apart,” i.e., separating from the
unholy. that is to say, although in truth one is not holy and separated from the
sitra achara, for it is at its strength and might, as at its birth, in the left
part, yet one subdues his evil impulse and sanctifies himself—then “you shall be
holy,” 16 The imperative form used in the Pentateuch to express the commandments
can be interpreted also in the simple future tense. Hence the commandments may be
understood from the linguistic aspect as both a command and a promise of its
fulfillment. that is to say, in the end one will be truly holy and separated from
the sitra achara, by virtue of being sanctified in a great measure from above, and
being helped to expel it from his heart little by little.

Chapter 28

Even if there occur to him lustful imaginations or other extraneous thoughts during
Divine service, in Torah or in devout prayer, he must not let his heart dwell on
them but must immediately avert his mind from them.
Nor should he be foolish by attempting to sublimate the middot of the extraneous
thought, as is known. For such things were meant only for tzaddikim, in whom
extraneous thoughts do not occur of their own making, but those of others. But as
for him whose extraneous thought is his own, from the aspect of evil that is in the
left part of his heart, how can he raise it up when he himself is bound below?
Nevertheless he must not be downcast at heart and feel dejected and despicable
during Divine service, which should be with great joy. On the contrary, he should
draw fresh strength and intensify [his] effort with all his power to concentrate on
the prayer with increased joy and gladness in the realization that the foreign
thought that had invaded his heart comes from the kelipah in the left part, which,
in the case of the benoni, wages war with the divine soul within him.
For it is known that the way of combatants, as of wrestlers, is that when one is
gaining the upper hand, the other likewise strives to prevail with all the
resources of his strength. Therefore, when the divine soul exerts itself and
summons its strength for prayer, the kelipah also gathers strength at such time to
confuse her and topple her by means of a foreign thought of its own.
This refutes the error commonly held by people, who mistakenly deduce from the
occurrence of the foreign thought that this proves their prayer to be worthless,
for if one prayed as is fitting and proper, no foreign thoughts would have occurred
to him. What they say would be true if there were only one single soul, the same
that prays as well as thinks and fancies the foreign thoughts.
The real truth, however, is that there are two souls, waging war one against the
other in the person’s mind, each one wishing and desiring to rule over him and
pervade his mind exclusively. Thus all thoughts of Torah and the fear of Heaven
come from the divine soul, while all mundane matters come from the animal soul,
except that the divine soul is clothed in it.
This is like the example of a person praying with devotion, while facing him there
stands a wicked heathen who chats and speaks to him in order to confuse him. Surely
the thing to do in such a case would be not to answer him good or evil, but rather
to pretend to be deaf without hearing and to comply with the verse, “Do not answer
a fool according to his folly, lest even you become like him.” 1 Proverbs 26:4.
Similarly, he must answer nothing, nor engage in any argument and counterargument
with the foreign thought, for he who wrestles with a filthy person is bound to
become soiled himself. Rather should he adopt an attitude as if he neither knows
nor hears the thoughts that have befallen him; he must remove them from his mind
and strengthen still more the power of his concentration.
However, if he finds it hard to dismiss them from his mind, because they distract
his mind with great intensity, then he should humble his spirit before G–d and
supplicate Him in his thought to have compassion upon him in His abundant mercies,
as a father who takes pity on his children who stem from his brain; 2 Cf. above,
ch. 2. so may G–d have pity on his soul which is derived from Him Who is blessed
and deliver it from the “turbulent waters”; 3 Allusion to Psalms 124:5. for His
sake He will do it, for verily “His people is a part of the L–rd.” 4 Deuteronomy
32:9. Thus, by helping the divine soul, G–d helps Himself, as it were.

Chapter 29

There is yet an additional aspect that the benonim must contend with, namely, that
occasionally and even frequently they experience a dullness of the heart, which
becomes like a stone, and the person is unable, try as he might, to open his heart
to the “service of the heart,” namely, prayer. 1 Taanit 2a.
Also, at times, he is unable to wage war against the evil impulse, so as to
sanctify himself in the things that are permissible, 2 See above, ch. 27, where a
limited form of abstemiousness is highly commended. because of the heaviness that
is in his heart.
In this case, the advice given in the holy Zohar is, as the president of the
Heavenly Academy said in Gan Eden : “A wooden beam that will not catch fire should
be splintered…a body into which the light of the soul does not penetrate should be
crushed….” 3 Zohar III:168a.
The reference to the “light of the soul” is that the light of the soul and of the
intellect does not illuminate to such an extent as to prevail over the coarseness
of the body.
For although he understands and contemplates in his mind on the greatness of G–d,
this is not apprehended and implanted in his mind to a degree that would enable him
to prevail over the coarseness of the heart because of [the nature of] this
coarseness and crassness, the cause being the arrogance of the kelipah, which
exalts itself above the light of the holiness of the divine soul, obscuring and
darkening the light thereof.
Therefore one must crush it and cast it down to the ground, that is to say, by
setting aside appointed times for humbling oneself and considering oneself
despicable and contemptible, 4 A play on Psalms 15:4. Note the reinterpretation.
as is written, “A broken heart, a broken spirit” 5 Comp. Psalms 51:19. —this is
the sitra achara, which is the very man himself in benonim (intermediates), in
whose heart the vital soul which animates the body is in its native strength; hence
it is the very man himself.
Whereas with regard to the divine soul within him it is said, “The soul which You
have given within me is pure.” 6 Morning Liturgy; Berachot 60b. Note the words
“which You have given within me,” implying that man himself is not [identified
with] the pure soul—except in the case of tzaddikim, in whom the contrary is true,
namely, that the “pure soul,” i.e., the divine soul, is the man, while their body
is called “The flesh of man.” 7 Exodus 30:32.
Compare the statement of Hillel the Elder to his disciples, who, when going to eat,
used to say that he was going to perform an act of kindness to the “lowly and poor
creature,” 8 Vayikra Rabbah 34:3. by which he meant his body, which he regarded
as if it were foreign to him. Therefore he used the expression that he was
“performing an act of kindness” toward it in giving it food, because he himself was
nothing else but the divine soul, since it alone animated his body and flesh
inasmuch as in the tzaddikim the evil that was in the vital soul pervading his
blood and flesh, had been transformed into good and absorbed into the very holiness
of the divine soul.
With a benoni, however, since the substance and essence of the vitalizing animal
soul, which is derived from the sitra achara and pervades his blood and flesh, has
not been transformed into good, it surely constitutes the man himself.
If so, he is removed from G–d with utmost remoteness, for the lusting drive in his
animal soul is capable of lusting also after forbidden things which are contrary to
His will, blessed be He, even though he does not crave their actual fulfillment, G–
d forbid; yet they are not truly scorned by him as by the tzaddikim, as explained
above [ch. 12]. In this he is inferior and more loathsome and abominable than
unclean animals and insects and reptiles, as is mentioned above 9 Ch. 24. and as
is written, “But I am a worm, and not a man….” 10 Psalms 22:7.
[Even when his divine soul gathers strength within him to arouse his love of G–d
during prayer, this is not altogether genuine, since it is transient and vanishes
after prayer, as has been discussed earlier, end of ch. 13.]
Especially so, if he calls to mind the contamination of his soul with the sin of
youth, and the blemish he has wrought in the supernal worlds—where everything is
timeless, and it is as if he had caused his blemish and defilement this very day,
G–d forbid.
And although he had sincerely repented already, yet the essence of repentance is in
the heart, and in the heart are found many distinctions and gradations, and
everything is according to what kind of a man he is and according to the time and
place, as is known to the knowing.
Consequently now, at this time, when he regards himself and sees that “the light of
the soul does not penetrate into him,” it is evident that today his repentance has
not been accepted, and his sins [still] separate him, or that it is desired to
raise him to a more sublime level of repentance, coming more deeply from the heart.
Therefore King David said, “And my sin is always before me.” 11 Psalms 51:5.
And even he who is innocent of the grievous sins of youth should set his heart to
fulfill the counsel of the holy Zohar to be of the “masters of accounts,” 12 Cf.
Zohar III:178a. that is to say, he should keep a reckoning with his soul regarding
all the thoughts, utterances, and actions that have come and gone since he came
into being and until the present day, as to whether they all came from the
direction of holiness or from the direction of impurity—the L–rd deliver us!—these
being all the thoughts, utterances, and actions that are not [dedicated] to G–d and
His will and service, for this is the meaning of sitra achara, as has been
explained above [ch. 6].
And it is known that every time a person thinks holy thoughts, he becomes at that
time a “vehicle” for the hechalot (chambers) of holiness, whence these thoughts
originate, and vice versa, becoming at that time an unclean “vehicle” for the
hechalot of impurity, whence all impure thoughts originate. So, too, with speech
and action.
In addition, he must earnestly remember that most of his dreams are vanity and
affliction of the spirit, 13 See above, ch. 6. because his soul does not rise
upward, as it is written, “Who may ascend the mountain of the L–rd? He who has
clean hands and a pure heart.” 14 Psalms 24:3, 4. But “those originating from the
evil side, come and attach themselves to him and report to him in his dreams of
mundane affairs…and often mock him and show him false things and torment him in his
dreams,” and so on, as stated in the Zohar on Vayikra [p. 25a, b]. See it there
discussed at length.
The longer he will reflect on these matters in his thoughts, delving deeply also
into books, in order to break down his heart within him and render himself shamed
and despised in his own eyes, as is written in the Scriptures, 15 Psalms 15:4; see
above, note 4. so utterly despised that he despises his very life—the more he
despises and degrades thereby the sitra achara, casting it down to the ground and
humbling it from its haughtiness and pride and self-exaltation, wherewith it exalts
itself over the light of the holiness of the divine soul, obscuring its effulgence.
He must also thunder against it with a strong and raging voice in order to humble
it, as the Rabbis state, 16 Berachot 5a. “A person should always rouse the good
impulse against the evil impulse, as it is written, ‘Rage, and do not sin.’” 17
Psalms 4:5. That is to say, one must rage against the animal soul, which is his
evil impulse, 18 Elsewhere (e.g., Torah Or 38b) the author does not identify the
evil impulse with the animal soul, defining the former as the attributes of the
latter. with stormy indignation in his mind, saying to it: “You are truly evil and
wicked, abominable, loathsome, and disgraceful,” and likewise with all the epithets
by which our Sages, of blessed memory, have called it, 19 Cf. Sukkah 52a. “How
long will you conceal the light of the En Sof, blessed is He, which pervades all
the worlds; which was, is, and will be the same, including also this place where I
stand, just as the light of the En Sof, blessed is He, was alone before the world
was created, without any change, as is written, ‘For I, the L–rd, have not
changed,’ 20 Malachi 3:6. for He transcends time, and so forth? But you, who are
repulsive, and so forth, deny the truth, which is plain to see, by physical sight,
that everything in His presence is truly like nothing at all.”
In this way he will help his divine soul to enlighten her eyes with the truth of
the unity of the light of the En Sof with a perceptive vision and not merely by
cognition alone, as it were, as is explained elsewhere that this is the core of the
whole [Divine] service.
And the explanation is that in truth there is no substance whatsoever in the sitra
achara, wherefore it is compared to darkness which has no substance whatsoever and
consequently is banished in the presence of light. Similarly the sitra achara
which, although it possesses abundant vitality wherewith to animate all impure
animals and the souls of the nations of the world, and also the animal soul of the
Jew, as has been explained, 21 Above, ch. 6. nevertheless has no vitality of its
own, G–d forbid, but [derives it] from the realm of holiness, as has been explained
above. 22 Ibid. Therefore it is completely nullified in the presence of holiness,
as darkness is nullified before physical light, except that in regard to the
holiness of the divine soul in man, the Holy One, blessed is He, has given [the
animal soul] permission and ability to raise itself against [the divine soul] in
order that man should be challenged to overcome it and to humble it by means of the
humility and submission of his spirit and his abhorring in himself that which is
despicable.
And “through the impulse from below comes an impulse from Above,” to fulfill what
is written, “From there I will bring you down, says the L–rd,” 23 Obadiah 1:4.
namely, depriving it of its dominion and power and withdrawing from it the strength
and authority which had been given it to rise up against the light of the holiness
of the divine soul, whereupon it inevitably becomes nullified and is banished, just
as darkness is nullified before physical light.
Indeed, we find this explicitly stated in the Torah in connection with the Spies
who, at the outset declared, “For it is stronger than we” 24 Numbers 13:31. —“Read
not ‘than we,’ but ‘than He,’” etc., 25 Arachin 15a; Sotah 35a. The Hebrew word
‫ ממנו‬permits both interpretations. for they had no faith in G–d’s ability. But
afterward they reversed themselves and announced, “We will readily go up….” 26
Numbers 14:40. From where did their faith in G–d’s ability return to them? Our
teacher Moses, peace unto him, had not meanwhile shown them any sign or wonder
concerning this. He had only told them that the L–rd was angry with them and had
sworn not to allow them to enter the Land. Why should this have influenced them,
and of what avail was this to them, if they did not believe, Heaven forfend, in the
L–rd’s ability to subdue the thirty-one kings, 27 Cf. Joshua 12. for which reason
they had no desire whatsoever to enter the Land?
But undoubtedly, since the Israelites themselves are “believers, the descendants of
believers,” except that the sitra achara —which is clothed in their bodies—had
risen against the light of the holiness of their divine soul, in her impudent
haughtiness and arrogance, without sense or reason—now, therefore, as soon as the
L–rd had become angered against them and thundered angrily, “How long shall I bear
with this evil congregation…. Your carcasses shall fall in this wilderness…. I the
L–rd have spoken, I will surely do this to the entire evil congregation,” 28
Numbers 14:27, 29, 35. their heart was humbled and broken within them when they
heard these stern words, as is written, “And the people mourned greatly.” 29
Ibid., v. 39. Consequently, the sitra achara toppled from its dominion, from its
haughtiness and arrogance, leaving the Israelites to their inborn faith.
From the above, every person in whose mind enter doubts as to [his] faith can
deduce that they are nothing more than empty words of the sitra achara, which
raises itself against his soul. But the Israelites themselves are believers…. 30 …
the descendants of believers.
Furthermore, the sitra achara itself entertains no doubts about faith, except that
she has been given permission to confuse man with words of falsehood and deceit in
order that he may acquire greater rewards, as the harlot seeks to seduce the king’s
son with falsehood and deceit, with the king’s approval, as [in the parable]
mentioned in the holy Zohar. 31 See above, ch. 9, n. 21.

Chapter 30

This also a person must resolve in his heart to fulfill the instruction of our
Rabbis, of blessed memory, “And be humble of spirit before every person.” 1 Avot
4:10. This you must be in true sincerity, in the presence of any individual, even
in the presence of the most worthless of worthless men. This accords with the
instruction of our Sages, “Do not judge your fellow man until you have stood in his
place.” 2 Ibid., 2:4.
For it is his “place” that causes him to sin, because his livelihood requires him
to go to the market for the whole day and to be one of those who “sit at the
[street] corners,” where his eyes behold all the temptations; the eye sees and the
heart desires, 3 Rashi, Numbers 15:39; Bamidbar Rabbah, 10:2. and his evil nature
is kindled like a baker’s red-hot oven, as is written in Hosea, “He burns like a
flaming fire….” 4 Hosea 7:6.
It is different, however, with him who goes but little to the marketplace and who
remains in his house for the greater part of the day; or even if he spends the
whole day in the market but is possibly not so passionate by nature—for the evil
inclination of all people is not the same: there is one whose nature…, 5 For more
on this subject, see, e.g., Likkutei Torah, Vayikra 2d; Va’etchanan 5a. as is
explained elsewhere.
In truth, however, even he whose nature is extremely passionate and whose
livelihood obliges him to sit all day at the [street] corners has no excuse
whatsoever for his sins, and he is termed an utter evildoer ( rasha gamur ) because
there is no dread of G–d before his eyes.
For he should have controlled himself and restrained the impulse of his desire in
his heart because of the fear of G–d Who sees all actions, as has been explained
above, 6 Chs. 12, 19. for the mind has supremacy over the heart by nature.
It is indeed a great and fierce struggle to break one’s passion, which burns like a
fiery flame, through fear of G–d; it is like an actual test.
Therefore, each person according to his place and rank in the service of G–d must
weigh and examine his position as to whether he is serving G–d in a manner
commensurate with the dimensions of such a fierce battle and test—in the realm of
“do good,” 7 Psalms 34:15. That of “turn away from evil” will follow later. as,
for example, in the service of prayer with kavanah (devotion), pouring out his soul
before G–d with his entire strength, to the point of exhaustion of the soul, 8
Sifrei on Deuteronomy 6:5—‫—עד מיצוי הנפש‬literally, to the extent of “wringing out”
the soul. while waging war against his body and animal soul within it which impede
his devotion, a strenuous war to beat and grind them like dust, each day before the
morning and evening prayers. Also during prayer he needs to exert himself, with the
exertion of the spirit and of the flesh, as will be explained later at length. 9
Ch. 42.
Anyone who has not reached this standard of waging such strenuous war against his
body has not yet measured up to the quality and dimension of the war waged by one’s
evil nature which burns like a fiery flame, that it be humbled and broken by dread
of G–d.
So, too, in the matter of Grace after meals and all benedictions, whether those
connected with the partaking of food or with the performance of precepts, [to be
recited] with kavanah, to say nothing of the kavanah of precepts “for their own
sake.”
So, too, in the matter of one’s occupation in the study of the Torah, to learn much
more than his innate or accustomed desire, and inclination, by virtue of a
strenuous struggle with his body.
For to study a fraction more than is one’s wont is but a small tussle which neither
parallels nor bears comparison with the war of one’s evil impulse burning like
fire, he is called utterly wicked ( rasha gamur ) if he does not conquer his
impulse so that it be subdued and crushed before G–d.
For, what difference is there between the category of “turn away from evil” and
that of “do good”? 10 Sins of omission are as reprehensible as sins of commission
insofar as disobedience is concerned. Both are the command of the Holy King, the
One and Only, blessed is He.
So, too, with the other commandments, especially in matters involving money, as the
service of charity ( tzedakah ) and the like.
Even in the category of “turn away from evil,” every intelligent person can
discover within himself that he does not turn aside from evil completely and in
every respect where a hard battle at a level such as described above is called for,
or even on a lesser level than the aforementioned: for example, to stop in the
middle of a pleasant gossip, or in the middle of a tale discrediting his fellow,
even though it be a very small slur, and even though it be true, and even when the
purpose is to exonerate oneself—as is known from what Rabbi Simeon said to his
father, our saintly teacher, “I did not write it, but Judah the tailor wrote it,”
when his father replied, “Keep away from slander.” [Note there, in the Gemara,
beginning of ch.10 of Bava Batra.] 11 Bava Batra 164b.
The same applies to very many similar things which occur frequently, especially
with regard to sanctifying oneself in permissible things, an enactment based on the
Biblical text, “You shall be holy…” 12 Leviticus 19:2. and “Sanctify yourselves….”
13 Leviticus 20:7. Moreover, “Rabbinic enactments are even stricter than Biblical
enactments,” 14 Eruvin 21b; Mishnah, Sanhedrin 11:3. Berachot 3b; Avodah Zarah
41a; See also Rosh Hashanah 19a; Taanit 17b; Yevamot 85b. and so forth.
But all these and similar ones are of the sins which a person tramples underfoot
and has come to regard as permissible in consequence of repeated transgression, and
so on. 15 Avodah Zarah 18a.
In truth, however, if he is a scholar and upholds the Law of G–d and wishes to be
close to G–d, his sin is very great and his guilt is increased manifold in that he
does not wage war and does not overcome his impulse in a manner commensurate with
the quality and nature of the intense battle mentioned above, than the guilt of the
most worthless of worthless men of the corner-squatters who are removed from G–d
and His Torah, whose guilt is not as heinous—in not restraining their impulse which
burns like a fiery flame by means of the dread of G–d, Who knows and sees all their
deeds—as the guilt of the person who is ever so close to G–d, His Torah, and His
service. As the Rabbis, of blessed memory, said about Acher, “For he knew My
glory….” 16 Eyn Yaakov, Chagigah 15a. (Comp. Hagahot HaBach 4, ad loc.)
Therefore the Rabbis declared in regard to the illiterate that “deliberate
infringements [of the Law] are regarded, in their case, as inadvertent acts.” 17
Bava Metzia 33b.
Chapter 31

Even if by prolonging the deep concentration on the aforementioned matters for an


hour or two in order to acquire a humble spirit and a contrite heart, the
individual will lapse into a profound dejection, he should not worry.
For although sadness stems from the realm of kelipat nogah and not from that of
holiness, since in regard to holiness it is written, “Strength and gladness are in
His place,” 1 I Chronicles 16:27. and “the Divine Presence ( Shechinah ) abides
only in joy…as is the case also in the study of halachah,” and so on, 2 See
Shabbat 30b. except that if the sadness comes from reflections about celestial
[i.e., spiritual] things, it is derived from the realm of goodness that is in nogah
[hence the Arizal 3 See above, ch. 2, note 9. wrote that even worry about sins is
only fitting during confession 4 In the Prayer Before Retiring to Bed. but not
during prayer and Torah study, which should be conducted with joy derived from the
side of holiness, exclusively]—
Nevertheless, the method of subduing the sitra achara is on the latter’s own
ground, as the Rabbis of blessed memory have said, “From the forest itself is taken
the axe wherewith to fell it,” 5 Sanhedrin 39b. and “He met his equal.” 6
Shabbat 121b.
With regard to this it is written, “In every sadness there is profit,” 7 Proverbs
14:23. the profit being the joy that follows the sadness, as will be explained
later.
In truth, however, a contrite heart and the bitterness 8 The author makes a
distinction between ‫“( עצבות‬sadness,” bordering on depression or melancholy) and
‫“( מרירות‬bitterness”). of the soul—because of its remoteness from the light of the
Divine Countenance and its being clothed in the sitra achara —are not called atzvut
(dejection) in the sacred tongue, for atzvut implies that the heart is dull like a
stone and is devoid of vitality. But in the case of merirut (bitterness) and a
broken heart, the contrary is surely true—there is vitality in the heart fermenting
agitation and bitterness, except that this vitality stems from the attribute of the
holy gevurot (severity), whereas joy comes from the attribute of chasadim
(kindness), for the heart is comprised of them both.
Thus it is sometimes necessary to awaken the attribute of the holy gevurot in order
to ameliorate the stern judgments, arising from the animal soul and evil nature,
when triumphing, Heaven forfend, over man. For the stern judgments can be sweetened
only at their source. 9 See below, chs. 40 and 41. Therefore the Rabbis, of
blessed memory, said that “a person should always rouse the good impulse,” 10
Berachot 5a. that is, whenever he perceives in his soul that he is in need of it.
But the propitious time, which is the time specifically fitting for the majority of
people, is when one is in any case troubled by mundane worries, or, simply, without
apparent cause. Then is the appropriate time to transform the sadness by becoming
one of those “masters of account” mentioned earlier 11 Ch. 29. and to act on the
counsel of the Rabbis that “[a person should] always rouse…,” as has been mentioned
above. Thereby will he rid himself of the dejection occasioned by mundane affairs.
Following this he will attain true joy when he will reflect in his heart and gain a
double measure of comfort, in view of what has been said above in truth, saying to
himself: “Truly and without doubt I am far removed from G–d, and I am abominable
and loathsome, and so on. Yet all this is myself alone, that is to say, the body
with its vivifying soul. Yet, there is within me a veritable part of G–d, which is
found even in the most worthless of the worthless, namely, the divine soul with a
spark of veritable G–dliness which is clothed in it and animates it, except that it
is, as it were, in [a state of] exile. Therefore, on the contrary, the further I am
separated from G–d, and the more contemptible and loathsome, the deeper in exile is
my divine soul, and the more greatly is she to be pitied; therefore I shall make it
my whole aim and desire to extricate her and liberate her from this exile, in order
to return her ‘to her Father’s house as in her youth,’ 12 Leviticus 22:13. before
she was clothed in my body, when she was absorbed in His light, blessed be He, and
completely united with Him. Now she will again be thus absorbed and united with
Him, blessed be He, if I will bend my whole aim toward the Torah and the
commandments, to clothe therein all her ten faculties, as mentioned above,
especially in the precept of prayer, to cry to the L–rd in her distress of exile in
my despicable body, to liberate her from her prison, that she may attach herself to
Him, blessed be He.”
This is the essence of “repentance and good deeds,” 13 Comp. Avot 4:11. the latter
being the good deeds which one performs in order to restore the portion of the L–rd
to the Source and Root of all the worlds.
And this shall be his service all his life in great joy, the joy of the soul in her
release from the despised body and “returning to her Father’s house as in her
youth,” when engaged in Torah and prayer. Indeed, the Rabbis, of blessed memory,
have said that one should be in a state of repentance throughout one’s life. 14
Shabbat 153a.
For there is no greater joy than the escape from exile and imprisonment, as in the
example of the king’s son who was kept in captivity, turning the millstone in
prison and becoming covered with filth; then he is liberated and he returns to his
father’s royal house.
And although the body is still in its contemptible and abominable state—it is
referred to in the Zohar as “the skin of the serpent”—inasmuch as the essence and
substance of the animal soul have not converted to good, so as to merge into
holiness, nevertheless his soul will become more precious in his eyes than the
despised body, and he will rejoice in her joy and not confound and confuse the joy
of the soul with the misery of the body. 15 Cf. below, ch. 33.
This [release of the soul from her exile in the body] is in the nature of the
Exodus from Egypt, in connection with which it is written, “The people had fled.”
16 Exodus 14:5. At first sight it is strange that it should have happened in this
way. For had Pharaoh been requested to liberate them forever, would he not have
been compelled to let them go?
But because the evil in the souls of the Israelites was still in its strength in
the left part—for not until the Giving of the Torah did their impurity cease 17
Shabbat 146a. —yet their aim and desire was to free their divine souls from the
exile of the sitra achara, which is the “defilement of Egypt,” and cleave to Him,
blessed be He, as is written, “The L–rd is my strength and my fortress and my
refuge in the day of affliction…,” 18 Jeremiah 16:19. “My high tower and my
refuge…,” 19 II Samuel 22:2. “and He is my escape…,” 20 Liturgy, Adon Olam. [so,
too, was the physical exodus from Egypt in a manner of escape].
Hence in the time to come, when the L–rd will remove the spirit of impurity from
the earth, it is written of it, “[You shall not go out in haste], nor go by flight,
for the L–rd will go before you….” 21 Isaiah 52:12.
The quality of this repentance will be stronger and more intense, from the depth of
the heart, and likewise the joy of the soul will be with an added measure of light
and joy, when he will reflect in his heart with knowledge and understanding to
console himself from his distress and sorrow, saying, as above: “Truly and without
a doubt…”—“but it was not I who created myself. Why, then, has G–d done such a
thing, to cause a portion of His light, blessed be He, which fills and encompasses
all worlds, and before Whom everything is of no account, to descend and to be
clothed in a ‘serpent’s skin’ and in a fetid drop? It cannot be otherwise than that
this descent is for the purpose of an ascent—to raise up to G–d the whole vital
animal soul, which is of the kelipat nogah and all her ‘garments,’ namely her
faculties of thought, speech, and action, through their being enclothed in the act,
speech, and thought of the Torah.” [As for the meaning of this ascent—how this is
the ultimate purpose of the creation of the world—it will be later explained at
length.] 22 Chs. 35, 36, 37. “If this is so, there is one thing for me to do, and
this will be my sole aim all the days of my earthly life, to fully occupy therein
the life of my spirit and soul, as is written, ‘To You, L–rd, I lift my soul,’ 23
Psalms 25:1. that is to say, to bind my thought and speech with His thought and
speech, blessed be He, which are the very laws which have been set before us, and
likewise my action—in the performance of the commandments.”
For this reason the Torah is described as “restoring the soul,” 24 Psalms 19:8.
i.e., [restoring it] to its source and root. Concerning this it is written, “The
precepts of the L–rd are right, rejoicing the heart.” 25 Psalms 19:9.

Chapter 32

Acting on the suggestion mentioned above—to view one’s body with scorn and contempt
and finding joy only in the joy of the soul alone—is a direct and easy way to
attain the fulfillment of the commandment “You shall love your fellow as yourself”
1 Leviticus 19:18. toward every soul of Israel, both great and small.
For, whereas one despises and loathes one’s body, while as for the soul and spirit,
who can know their greatness and excellence in their root and source in the living
G–d? Being, moreover, all of a kind and all having one Father—therefore, all
Israelites are called real brothers by virtue of the source of their souls in the
One G–d; only the bodies are separated. Hence in the case of those who give major
consideration to their bodies while regarding their souls as of secondary
importance, there can be no true love and brotherhood among them, but only [a love]
which is dependent on a [transitory] thing. 2 Avot 5:16.
This is what Hillel the Elder meant when he said in regard to the fulfillment of
this commandment, “This is the whole Torah, while the rest is but commentary,” 3
Shabbat 31a. and so on. For the basis and root of the entire Torah are to raise and
exalt the soul high above the body, reaching to the Source and Root of all the
worlds, and also to bring down the Light of the En Sof, blessed is He, upon the
community of Israel, as will be explained later, 4 Ch. 41. i.e., into the
fountainhead of the souls of all Israel, to become “One into One.” 5 Zohar
II:135a. This is impossible if there is, G–d forbid, disunity among the souls, for
the Holy One, blessed is He, does not dwell in an imperfect place, 6 Zohar
I:216b. as we pray, “Bless us, our Father, all of us as one, with the light of Your
Countenance,” 7 Liturgy, Amidah. as has been explained at great length elsewhere.
As for the Talmudic statement 8 Shevuot 30a. to the effect that one who sees his
friend sinning should hate him and should tell his teacher to hate him also, this
applies to a companion in Torah and precepts, having already applied to him the
injunction, “You shall repeatedly rebuke your friend ( amitecha ),” 9 Leviticus
19:17. meaning “He who is with you in Torah and precepts,” 10 A play on the word
‫אתך‬-‫ עם‬:‫עמיתך‬. See Kitzurim V’Hearot, p. 36. and who, nevertheless, has not
repented of his sin, as stated in Sefer Charedim. 11 By Rabbi Eliezer Azkari (16th
century).
But as for the person who is not one’s colleague and is not on intimate terms with
him, Hillel the Elder said, “Be of the disciples of Aaron, loving peace and
pursuing peace, loving the creatures and drawing them near to the Torah.” 12 Avot
1:12. This means that even in the case of those who are removed from G–d’s Torah
and His service and are therefore classified simply as “creatures,” one must
attract them with strong cords of love, perchance one might succeed in drawing them
near to the Torah and Divine service. Even if one fails, one has not forfeited the
merit of the precept of neighborly love.
Even with regard to those who are close to him, and whom he has rebuked, yet they
had not repented of their sins, when he is enjoined to hate them, there still
remains the duty to love them also, and both are right: hatred because of the
wickedness in them, and love on account of the aspect of the hidden good in them,
which is the Divine spark in them, which animates their divine soul. He should also
awaken pity in his heart for [the divine soul], for she is held captive, as it
were, in the evil of the sitra achara that triumphs over her in wicked people.
Compassion destroys hatred and awakens love, as is known from the [interpretation
of the] text, “To [the house of] Jacob who redeemed Abraham.” 13 Isaiah 29:22. See
Torah Or 51a-b.
[As for King David, peace unto him, who said, “I hate them with a consummate
hatred,” 14 Psalms 139:22. he was referring to [Jewish] heretics and atheists who
have no portion in the G–d of Israel, as stated in the Talmud, Tractate Shabbat,
beginning of ch. 16.]

Chapter 33
This, also, will be the true joy of the soul, especially when one recognizes, at
appropriate times, that one needs to purify and illuminate one’s soul with gladness
of the heart. Let him then concentrate his mind and envisage in his intelligence
and understanding the subject of His true Unity, blessed be He: how He permeates
all worlds, both upper and lower, and even this world is filled with His glory, and
how everything is of no reality whatsoever in His presence, and He is One Alone in
the upper and lower realms, as He was One Alone before the six days of Creation and
also in the space wherein this world was created, the heavens and earth, and all
their host—He alone filled this space; and now also this is so, being One Alone
without any change whatsoever.
For all things created are nullified besides Him in their very existence, as are
nullified the letters of speech and thought within their source and root, namely,
the essence and substance of the soul, which are its ten faculties, chochmah,
binah, daat, and so on, wherein the element of letters is not yet found prior to
their embodiment in the garment of thought [as has been explained at length in chs.
20 and 21, note there], and as is explained elsewhere by means of an illustration
from nature, namely, the nullification of the sun’s radiation and light at their
source, the orb of the sun in the sky. For surely its radiance and light glow and
spread forth there, too, and even more strongly than in the space of the universe,
but there [in the sun] the light is nullified within its source, as though it were
nonextant at all.
Exactly so, figuratively speaking, is the world and all that fills it dissolved out
of existence in relation to its source, which is the light of the En Sof, blessed
is He, as is there explained at length.
When one will deeply contemplate this, his heart will be gladdened and his soul
will rejoice even with joy and singing, with all heart and soul and might, in [the
intensity of] this faith which is tremendous, since this is the [experience of the]
very proximity of G–d, and it is the whole [purpose] of man and the goal of his
creation, as well as of the creation of all the worlds, both upper and lower, that
He may have an abode here below, as will later be explained at length. 1 Ch. 36.
Behold, how great is the joy of a common and lowly man when he is brought near to a
king of flesh and blood, who accepts his hospitality and lodges under his roof! How
infinitely more so is the [joy in the] abiding nearness of the Supreme King of
kings, the Holy One, blessed is He. And so it is written, “For who is this that
engaged his heart to approach Me? says the L–rd.” 2 Jeremiah 30:21.
For this reason it was instituted to offer praise and thanks to His Name, blessed
be He, each morning, and to say, “Fortunate are we! How good is our portion, how
pleasant our lot, and how beautiful our heritage!” 3 Liturgy, Morning Prayer;
introduction to first Shema. In other words, just as a person rejoices and is happy
when an inheritance of an immense fortune, for which he had not toiled, falls to
him, how infinitely more should we rejoice over our heritage that our fathers have
bequeathed to us, namely, the true Unity of G–d: that even down here on earth there
is naught else besides Him alone, and this is His abode in the lower worlds.
This is what our rabbis, of blessed memory said, 4 Makkot 24a. “Six hundred and
thirteen commandments were given to Israel…. Came Habakkuk and based them [all] on
a single one, as it is written, ‘The righteous shall live by his faith,’ ” 5
Habakkuk 2:4. that is to say, as if there had been no more than one commandment,
namely, faith alone. For by faith alone will he come to fulfill all the 613
commandments.
In other words, when his heart will exult and rejoice in his faith in G–d’s Unity,
in perfect joy, as though he had but this one commandment, and it alone were the
ultimate purpose of his creation and that of all the worlds—then with the force and
vitality of his soul which are generated by this great joy, his soul will ascend
ever higher above all internal and external obstacles which hinder his fulfillment
of all the 613 commandments.
This is the meaning of the words “shall live by his faith,” with the emphasis on
shall live, as at the Resurrection of the Dead, by way of example; so will his soul
revive with this great joy. This is a doubled and redoubled joy, for apart from the
joy of the soul apprehending the nearness of G–d and His dwelling with him, he will
doubly rejoice with the joy of G–d and the tremendous gratification rendered to Him
by virtue of his faith, whereby the sitra achara is verily subdued and darkness is
changed into light, i.e., the darkness of the kelipot of this corporeal world,
which obscure and conceal His light, blessed be He, until the End, as is written,
“He sets an end to darkness” 6 Job 28:3. [which refers to the end of days, when
the spirit of impurity will be banished from the earth, 7 Zechariah 13:2. and the
glory of the L–rd will be revealed, and together all flesh will see; 8 Isaiah
40:5. as will be explained later 9 End ch. 36. ].
This is particularly so in the Diaspora, where the atmosphere is unclean and filled
with kelipot and sitra achara. For there is no joy before Him, blessed be He, like
the light and joy of the particular excellence of light that comes out of darkness.
This is the meaning of the verse, “Let Israel rejoice in its Maker,” 10 Psalms
149:2. that is to say that everyone who is of the seed of Israel should rejoice and
be happy in the joy of G–d, Who is pleased and glad to dwell in the lower spheres,
which are of the order of physical Asiyah.
That is why the Psalmist uses the plural osav [“its makers”], referring to the
corporeal world which is full of kelipot and the sitra achara and is called “public
domain” 11 ‫ רשות הרבים‬in the sense of “multiverse.” and “mountains of separation.”
And these are transmuted to light and become a “private domain” 12 ‫ רשות היחיד‬in
the sense of “universe.” for His Unity, blessed be He, by means of this faith.

Chapter 34

It is well known that the Patriarchs were truly the “chariot” of G–d. 1 Cf.
above, ch. 18, note 3. For throughout their lives they never for a moment ceased
from binding their mind and soul to the L–rd of the universe, with the
aforementioned absolute surrender to His Unity, blessed be He.
Likewise were all the Prophets after them, each according to the station of his
soul and the degree of his apprehension, the rank of our teacher Moses, peace to
him, surpassed them all, for concerning him it was said, “The Shechinah speaks out
of Moses’ throat.” 2 Zohar III:232a; cf. also Zohar III:7a. Something of this
[union] the Israelites experienced at Mount Sinai, but they could not endure it, as
the rabbis say 3 Shabbat 88b. that at each [Divine] utterance their souls took
flight…, which is an indication of the extinction of their existence, of which we
spoke above.
Therefore G–d at once commanded that a Sanctuary be made for Him, with the Holy of
Holies for the presence of His Shechinah, which is the revelation of His Unity,
blessed be He, as will be explained later. 4 Ch. 53.
But since the Temple was destroyed, the Holy One, blessed is He, has no sanctuary
or established place for His habitation, that is, for His Unity, blessed be He,
other than the “four cubits of halachah,” 5 Berachot 8a. which is His will,
blessed be He, and His wisdom, as embodied in the laws which have been set out for
us. Therefore, after contemplating deeply on the subject of this self-
nullification, discussed above, according to his capacity, let the person reflect
in his heart as follows: “Inasmuch as my intelligence and the root of my soul are
of too limited a capacity to constitute a chariot and abode for His Unity, blessed
be He, in perfect truth, since my mind cannot at all conceive and apprehend Him
with any manner or degree of apprehension in the world, nor even an iota of the
apprehension of the Patriarchs and Prophets—if this be so, I shall make for Him a
tabernacle and habitation by engaging in the study of the Torah, as my time
permits, at appointed times by day and by night, in accordance with the law which
was given to each individual in the Laws Concerning the Study of the Torah, and as
the Rabbis stated, ‘Even one chapter in the morning….’” 6 “…and one at night.”
Menachot 99b.
In this way his heart will be gladdened and he will rejoice and offer praise and
thanks for his portion, with a joyous and happy heart, that he has merited to act
as host to the Almighty twice daily, to the limit of his available time, and
according to the capacity which has been generously bestowed upon him by G–d.
And if G–d will lavish on him in yet a fuller measure, then “He who has clean hands
will increase his effort” 7 Job 17:9. and “A good intention….” 8 “…G–d joins to a
deed.” Kiddushin 40a; Zohar I:28a. And even the remainder of the day, when he is
engaged in commerce, he will provide a dwelling for Him, blessed be He, through the
giving of charity out of the proceeds of his labor, which is one of the Divine
qualities, “As He is compassionate…,” 9 “…so must you be compassionate.” Shabbat
133b. and as written in the Tikkunim that “Kindness is the right hand.” 10
Tikkunei Zohar, Introduction 17a.
And even though he distributes no more than a fifth part, this fifth carries the
other four parts with it up to G–d to provide a dwelling for Him, blessed be He, as
is known from the Rabbinic statement that the commandment of charity is balanced
against all the sacrifices. 11 Sukkah 49b; Bava Batra 9a. And through the
sacrifices all living creatures were elevated to G–d through the offering of one
beast, all plants through that of one-tenth of a measure of fine meal mingled with
oil, and so on. Apart from this, at the time of study and prayer, there ascends to
G–d everything one has eaten and drunk and enjoyed of the other four parts for the
health of the body, as will be explained later.
All the abovementioned particulars regarding the diverse joys of the soul do not
preclude the person from considering himself shameful and loathsome, or from having
a contrite heart and humble spirit, at the very time of the joy. For the sense of
shame, and so on, is occasioned by the aspect of the body and animal soul, while
his joy comes from the aspect of the divine soul and the spark of G–dliness that is
clothed therein and animates it, as has been discussed above [ch. 31].
After this manner it is stated in the Zohar, “Weeping is lodged in one side of my
heart, and joy is lodged in the other.” 12 Zohar II:255a; III:75a.

Chapter 35

Let us elucidate further the term “to do it.” 1 Cf. above, beg. ch. 17. Let us
also understand, in a very small measure, the purpose of the creation of benonim
(intermediates) and the descent of their souls into this world, to be clothed
within the animal soul which is derived from the kelipah and sitra achara. Since
they will not be able to banish her [the animal soul] throughout their lives, nor
to dislodge her from her place in the left part of the heart so that none of her
impure fancies should rise to the brain, inasmuch as the very essence of the animal
soul derived from the kelipah remains [in the benonim ] in her full strength and
might as at birth, except that her “garments” do not invest their bodies, as
discussed above 2 Ch. 12. —if so, why have their souls descended into this world
to labor in vain, G–d forbid, to wage war throughout their lives against the [evil]
nature which they cannot vanquish?
But let this be their solace, to comfort them doubly and helpfully, and to gladden
their heart in G–d, Who dwells with them in their Torah and [Divine] service:
To quote, by way of preface, the comment of the Yenuka [ Zohar, Parashat Balak 3
Zohar III:187a. ] on the verse, “The wise man’s eyes are in his head” 4
Ecclesiastes 2:14. : “Where else are a man’s eyes? …But the interpretation of the
verse certainly is as follows: We have learned that a man must not walk four cubits
bareheaded. The reason is that the Shechinah rests on his head, and a wise man’s
eyes and everything he possesses are ‘in his head,’ i.e., in Him Who rests and
abides above his head; and if his eyes are there, he must know that the light which
shines above his head needs oil, for the body of a man is a wick, and the light is
kindled above it. And King Solomon cried, saying, ‘Let there be no lack of oil
above your head.’ 5 Ecclesiastes 9:8. For the light on a man’s head must have oil,
meaning good deeds, and this is the meaning of the phrase, ‘The wise man’s eyes are
in his head.’” The quotation ends here.
The explanation of this figure, whereby the light of the Shechinah is compared to
the flame of a lamp which produces no light nor clings to the wick without oil, and
likewise the Shechinah does not rest on a man’s body, which is likened to a wick,
except through good deeds alone, and it is not sufficient that his soul
( neshamah ), which is a part of G–dliness from Above, should act for him as oil to
the wick—is clear and understandable to every intelligent person. It is that the
neshamah of a person—even if he be a perfect tzaddik serving G–d with fear and love
of delights 6 Cf. above, chs. 9, 14. —does not, nevertheless, completely dissolve
itself out of existence so as to be truly nullified and absorbed into the light of
G–d to the extent of becoming one and the same absolutely, but the person remains
an entity apart, one who fears G–d and loves Him. It is different, however, with
the commandments and good deeds, which are His will, blessed be He. His will,
blessed be He, is the source of life for all the worlds and creatures, flowing down
to them through many contractions ( tzimtzumim ) and the concealment of the
Countenance of the will of the Supreme One, blessed is He, and the recession of the
levels, until it was made possible for creatures to come into being ex nihilo,
separate beings that should not lose their identity, as discussed above. 7 Chs.
20, 21, 22. The commandments, however, are different in that they are His innermost
will, blessed be He, without any concealment of the Countenance whatsoever; the
vitality that is in them [therefore] is in no way a separate, independent thing,
but is united and absorbed in His will, blessed be He, and they become truly one
with a perfect union.
Now, the meaning of the “indwelling” of the Shechinah is the revelation of His G–
dliness, blessed be He, and of the light of the En Sof, blessed is He, in any
thing. That is to say that such thing merges into the light of G–d, and its reality
is completely dissolved in Him; only then does the One G–d abide and manifest
Himself in it. But any thing whose reality is not completely nullified in Him, the
light of G–d does not abide nor manifest itself therein, even if one be a perfect
tzaddik who cleaves to Him with abundant love, 8 Above, ch. 9. since no thought
can truly apprehend Him at all. For the truth of “The L–rd is the true G–d” 9
Jeremiah 10:10. is His Unity and Oneness—that He is One Alone and there is no
reality whatsoever apart from Him. 10 Isaiah 45:6.
Hence the person who loves [G–d] and [ ipso facto ] exists [apart] and is not null
and void—cannot by his thought apprehend Him at all; and the light of G–d cannot
abide and reveal itself in him, except through the fulfillment of the commandments
which constitute in reality His will and wisdom, blessed be He, without any
concealment of Countenance.
NOTE: This accords with the comment and explanation which I heard from my teacher,
peace to him, on a passage in Etz Chaim stating that the light of the En Sof,
blessed is He, does not become unified even in the world of Atzilut unless it
clothes itself first in the sefirah of chochmah —the reason being that the En Sof,
blessed is He, is the true One Who is One Alone and apart from Whom there is
nothing, and this is the level of chochmah, and so on.
Therefore, when a person occupies himself in the Torah, his neshamah, which is his
divine soul, with her two innermost garments only, namely the power of speech and
thought, are absorbed in the Divine light of the En Sof, blessed is He, and are
united with it in a perfect union. This constitutes the resting of the Shechinah on
his divine soul, as the Rabbis stated, “Even if one person sedulously occupies
himself with the Torah, the Shechinah is with him.” 11 Berachot 6a.
However, in order to draw the light and effulgence of the Shechinah also over his
body and animal soul, i.e., on the vital spirit clothed in the physical body, he
needs to fulfill the practical commandments which are performed by the body itself.
For then the very energy of the body itself which is engaged in this action is
absorbed in the Divine light and in His will and is united with Him in a perfect
union. This is the third garment of the divine soul.
Thereby also the energy of the vital spirit in the physical body, originating in
the kelipat nogah, is transformed from evil to good and is actually absorbed into
holiness like the divine soul itself, since it is this [animal soul] that carries
out and performs the act of the commandment, because without it the divine soul
could not have been acting through the body at all, for it is spiritual while the
body is material and coarse. The intermediary linking them is the vital animal
soul, which is clothed in the human blood, in the heart, and in all the body.
And although the essence and substance of the animal soul in his heart, namely its
evil dispositions, have not yet been absorbed into holiness, nevertheless since
they have submitted to holiness and, albeit unwillingly, respond “Amen” and agree
and are reconciled to perform the commandment under the preponderance of the divine
soul in his brain which rules the heart, and, in the meantime, these [evil
dispositions] are in a state of exile or slumber, as it were, as discussed above 12
Ch. 13. —therefore, this is no obstacle to the suffusion of the Shechinah over the
human body at such time.
Thus the energy of the vital soul that is embodied in the performance of the
commandment is actually absorbed into the Divine light and is united with it in a
perfect union, thereby illuminating the totality of the vital soul throughout the
body, and also the physical body itself in a manner of “encompassing from above,”
from head to foot. This is what is meant by the phrase, “the Shechinah rests on his
head; 13 See above, pp. 157 and 159. the word “on” indicates this. Similarly, “On
every gathering of ten [Jews] the Shechinah rests.” 14 Sanhedrin 39a.
Clearly, any such diffusion of the light of the Shechinah, that is, the revelation
of the light of the En Sof, blessed is He, cannot be termed mutability in Him, G–d
forbid, nor multiplicity. Witness the passage in Sanhedrin, 15 Ibid. where a
heretic said to Rabban Gamliel: “You say that on every gathering of ten [Jews] the
Shechinah rests. How many Divine Presences have you, then?” And he replied to him
with an example of the light of the sun which enters through many windows…. The
intelligent man will understand.

Chapter 36

It is a well-known Rabbinic statement that the purpose of the creation of this


world is that the Holy One, blessed is He, desired to have an abode in the lower
worlds. 1 Midrash Tanchuma, Nasso 16.
But surely with Him the distinction of “upper” and “lower” has no validity, for He
pervades all worlds equally.
The explanation of the matter, however, is as follows: Before the world was
created, He was One Alone, one and Unique, ruling all space in which He created the
universe. It is still the same now insofar as He is concerned. For the change
relates only to those who receive His life-force and light, blessed be He, which
they receive through many “garments” which conceal and obscure His light, blessed
be He, as is written, “For no man shall see Me and live,” 2 Exodus 33:20. and, as
our Rabbis, of blessed memory, have explained it, that even angels, who are called
Chayot, 3 An interpretation of the word ‫וחי‬. cannot see Him…. 4 Sif-rei, end of
Parashat Behaalotcha ; Bamidbar Rabbah, end of Parashat Nasso.
This is the concept of the hishtalshelut (downward gradation) of the worlds and
their descent, degree by degree, through a multitude of “garments” which screen the
light and life that emanate from Him, until there was created this material and
gross world, the lowest in degree, than which there is none lower in the aspect of
concealment of His light, blessed be He; [a world of] doubled and redoubled
darkness, so much so that it is full of kelipot and the sitra achara which actually
oppose G–d, saying: “I am, and there is nothing else besides me.” 5 Isaiah 47:8,
10; Zephaniah 2:15.
Clearly, the purpose of the hishtalshelut of the worlds and their descent, degree
by degree, is not for the sake of the higher worlds, because for them this is a
descent from the light of His Countenance, blessed be He. But the ultimate purpose
[of creation] is this lowest world, for such was His will, blessed be He, that He
shall have satisfaction when the sitra achara is subdued and the darkness is turned
to light, so that the Divine light of the En Sof, blessed is He, shall shine forth
in the place of the darkness and sitra achara throughout this world, all the more
strongly and intensely, with the excellence of light emerging from darkness, than
its effulgence in the higher worlds, where it shines through “garments” and in
concealment of the Countenance, which screen and conceal the light of the En Sof,
blessed is He, in order that they should not dissolve out of existence.
For this purpose, the Holy One, blessed is He, gave to Israel the Torah which is
called “might” and “strength,” 6 Shir Hashirim Rabbah 2:10; Zohar II:58a;
III:269a; cf. Zevachim 116a. as the Rabbis, of blessed memory, have said 7
Sanhedrin 100b. that the Almighty puts strength into the righteous in order that
they may receive their reward in the hereafter, without being nullified in their
very existence, in the Divine light that will be revealed to them in the hereafter
without any cloak, as is written, “Your teacher shall no longer be concealed from
you [literally: He will not conceal Himself from you with robe and garment]…but
your eyes shall see your Teacher.” 8 Isaiah 30:20. It is also written, “For they
shall see eye to eye…” 9 Isaiah 52:8. and “You shall no longer have the sun for
light by day…for the Lord shall be to you for an everlasting light….” 10 Isaiah
60:19-20.
It is well known that the Messianic Era, and especially the time of the
Resurrection of the Dead, is the fulfillment and culmination of the creation of the
world, for which purpose it was originally created.
NOTE: The receiving of the reward is essentially in the seventh millennium, as is
stated in Likkutei Torah of the Arizal. 11 See above, ch. 2, note 9.
Something of this revelation has already been experienced on earth, at the time of
the Giving of the Torah, as is written, “You have been shown to know that the L–rd
is G–d; there is none else aside from Him” 12 Deuteronomy 4:35. —“have been shown
” verily with physical vision, as is written, “And all the people saw the
thunderings” 13 Literally: “voices.” Exodus 20:15. —“they saw what is [normally]
heard.” 14 Mechilta, on the verse. And the Rabbis, of blessed memory, explained,
“They looked eastward and heard the speech issuing forth: ‘I am,’ etc., and so
[turning] toward the four points of the compass, and upward and downward,” as is
also explained in the Tikkunim that “There was no place from which He did not speak
to them….”
This was so because of the revelation of His will, blessed be He, in the Decalogue
constituting the epitome of the whole Torah, 15 Rashi, Exodus 24:12; Zohar II:90b.
which is His innermost will, blessed be He, and His wisdom, wherein there is no
concealment of the Countenance at all, as is written, “For by the light of Your
Countenance You gave us the Torah of life.” 16 Liturgy, Amidah Prayer. Therefore
they [the Israelites at Sinai] repeatedly expired out of existence, as the Rabbis
have taught 17 Shabbat 88b. that at each [Divine] utterance their souls took
flight…but the Holy One, blessed is He, restored it to them with the dew with which
He will revive the dead. This is the dew of the Torah which is called “might,” as
the Rabbis have said, “Everyone who occupies himself with the Torah is revived by
the dew of the Torah….” 18 Ketuvot 111b.
Later, however, the sin [of the Golden Calf] caused both them and the world to
become gross again—until the end of days, when the dross of the body and of the
world will be purified, and they will be able to apprehend the revealed Divine
light which will shine forth to Israel by means of the Torah, called “might.” And,
as a result of the overflow of the illumination on Israel, the darkness of the
gentiles will also be lit up, as is written, “And the nations shall walk by your
light…,” 19 Isaiah 60:3. and, “House of Jacob, come, let us walk in the light of
the L–rd,” 20 Isaiah 2:5. again, “And the glory of the L–rd will be revealed, and
together all flesh will see…,” 21 Isaiah 40:5. and, “To go into the holes of the
rocks, and into the clefts of the boulders, for fear of the L–rd and for the glory
of His majesty.” 22 Isaiah 2:21. And as we pray, “Reveal Yourself in the majesty
of Your glorious might over all the inhabitants of Your terrestrial world….” 23
Liturgy, Amidah, High Holidays.

Chapter 37

This culminating fulfillment of the Messianic Era and of the Resurrection of the
Dead, which is the revelation of the light of the En Sof, blessed is He, in this
material world, depends on our actions and service throughout the duration of the
galut.
For what causes the reward of a commandment is the commandment itself, 1 See Avot
4:2. because by virtue of performing it the person suffuses a flood of light of the
En Sof, blessed is He, from above downward, to be clothed in the corporeality of
the world in something that was previously under the dominion of the kelipat nogah,
from which it had received its vitality. These are all those things that are
[ritually] clean and permissible, wherewith the precept of action is performed,
viz., parchment used in the tefillin, mezuzah, and Torah scroll, as taught by the
Rabbis 2 Shabbat 28b; 108a. that nothing is fitting for a sacred purpose which is
not clean and permissible for consumption; similarly an etrog which is not orlah ;
NOTE: For orlah is one of the three completely impure kelipot that can never ascend
[into holiness], as explained in Etz Chaim. Similarly, the performance of any
precept involving a transgression, G–d forbid.
so, too, money given to charity which had not been dishonestly acquired; and
similarly with other things.
Thus, when a person performs the Divine commandment and will, by means of these
[“clean” things], the vitality that is in them ascends and is dissolved and
absorbed into the light of the En Sof, blessed is He, which is His will, blessed be
He, that is clothed in them, since therein there is no concealment of Countenance
whatsoever to obscure His light, blessed be He.
In like manner, the energy of the vital animal soul which is in the organs of the
body of the person performing the commandment is also clothed in this performance,
and it rises from the kelipah and is absorbed into the holiness of the precept,
which is His will, blessed be He, and is dissolved into the light of the En Sof,
blessed is He.
Likewise in regard to the commandment of Torah study and the recital of Shema and
Prayer, and similar precepts, although they do not involve physical action in the
strict sense, such as would be dominated by the kelipat nogah. Nevertheless it has
been established that meditation cannot take the place of speech 3 Berachot 20b.
Shulchan Aruch, Orach Chaim 62:3. and that a person does not fulfill the
commandment until he has uttered [the words] with his lips. And it has been
established that the articulation by the lips is deemed as “action.” 4 Bava
Metzia 90b; Sanhedrin 65a. For the divine soul cannot express itself through the
lips and mouth and tongue and teeth, which are all corporeal, except through the
agency of the vital animal soul, which is clothed in the organs of the physical
body. Hence the more strength one puts into his speech, the more of the vital
soul’s energy does he introduce and invest into those words.
This is the meaning of the verse, “All my bones shall declare….” 5 Psalms 35:10.
This also is what the Rabbis meant when they said, “If the Torah reposes in all the
248 organs, it will be preserved; but if not, it will not be preserved.” 6 Eruvin
54a. For forgetfulness comes from the kelipah 7 Zohar I:193b; Pardes, s.v.
Shikchah ; Rabbi Chaim Vital, Shaar Hamitzvot, beg. of Va’etchanan. of the body and
vital animal soul, which are of the kelipat nogah that is sometimes absorbed into
holiness, which is accomplished when one weakens their power and transfers all
their strength into the holiness of the Torah or Prayer.
Furthermore, the vital soul’s energy which is clothed in the letters of speech in
Torah study or Prayer, or the like, or in the precepts of performance, derives its
entire growth and vitality from the blood, which is of the kelipat nogah itself,
namely, all the foods and drinks which the person has eaten and drunk and which
have become blood, having been under its dominion and having drawn their nurtures
from it [the kelipat nogah ]. But now it is converted from evil to good and is
absorbed into holiness, by virtue of the energy of the vital soul that has grown
from it, which has now clothed itself in these letters or in this action which
actually constitute His innermost will, blessed be He, without any concealment of
Countenance. And their vitality is also absorbed into the light of the En Sof,
blessed is He, which is His will, blessed be He. And with their vitality, the
energy of the vital soul is absorbed and elevated.
Thereby will ascend also the totality of the kelipat nogah, constituting the
general vitality of this material and gross world, when the whole neshamah and
divine soul of all Israel, which is divided into 600,000 particular offshoots, and
each particular soul will fulfill all the 613 commandments of the Torah:—
The 365 prohibitions, to restrain the 365 blood vessels of the vital soul in the
body, so as not to receive nurture or vitality through that sin from one of the
three completely unclean kelipot, from which are derived the 365 prohibitions in
the Torah together with their offshoots as laid down by the Rabbis, for the vital
soul would no longer be able to ascend to G–d if it had been defiled with the
impurity of the three unclean kelipot, which can never be elevated but must be
completely nullified and annihilated, as is written, “And I will remove the unclean
spirit from the land”; 8 Zechariah 13:2. and The 248 positive precepts, in order
to draw the light of the En Sof, blessed is He, earthward, so as to raise up to Him
and bind and unite with Him, the totality of the vital soul which is in the 248
organs of the body, with a perfect union, to become truly one, as it was His Will,
blessed be He, that He should have an abode among the lowest creatures, and they
become a “vehicle” for Him, as were the Patriarchs. 9 See above, ch. 18, note 3.
Thus, when the totality of the vital soul of the community of Israel will be a holy
vehicle for G–d, then shall the general vitality of this world, now constituting
the kelipat nogah, emerge from its impurity and filth and ascend to holiness to
become a vehicle for G–d, through the revelation of His glory, “And together all
flesh will see,” 10 Isaiah 40:5. and He will reveal Himself upon them with the
majesty of His glorious might, 11 See Liturgy, Amidah, High Holidays. and “The
whole world will be filled with the glory of the L–rd,” 12 Numbers 14:21. and
Israel shall behold [it] eye to eye, 13 Cf. Isaiah 52:8. as at the Giving of the
Law, as is written, “You have been shown to know that the L–rd is G–d; there is
none else aside from Him.” 14 Deuteronomy 4:35.
In this way, all three unclean kelipot will be completely destroyed and
annihilated, for their present nurture and vitality from holiness comes to them
through the medium of the kelipat nogah, which is the intermediary between them.
It follows, therefore, that the whole fulfillment of the Messianic Era and of the
Resurrection of the Dead—which is the revelation of His glory and G–dliness,
blessed be He, and the banishment of the spirit of impurity from the world—is
dependent on the suffusion of His G–dliness and of the light of the En Sof, blessed
is He, over the vital soul of the community of Israel in all its 248 organs,
through its fulfillment of all the 248 positive precepts, and on the banishment of
the spirit of impurity from it through its observance of all the 365 prohibitions,
so that its 365 veins do not derive nurture from it.
For the community of Israel, comprising 600,000 particular souls, is the [source
of] life for the world as a whole, which was created for their sake. 15 Cf. Rashi,
Genesis 1:1. And each one of them contains and is related to the vitality of one
part in 600,000 of the totality of the world, which [part] depends on his vital
soul for its elevation to G–d through its own [the soul’s] elevation, by virtue of
the individual’s partaking of this world for the needs of his body and vital soul
in the service of G–d, viz., eating, drinking, and the like, [his] dwelling and all
his utensils.
Yet these 600,000 particular souls are roots, and each root subdivides into 600,000
sparks, each spark being one neshamah ; and so with the nefesh and ruach in each of
the four worlds— Atzilut, Beriah, Yetzirah, Asiyah.
And each spark descended into this world—although it is indeed a profound descent
and a state of true exile, for even if one be a perfectly righteous person, serving
G–d with fear and a great love of delights, he cannot attain to the degree of
attachment to G–d, in fear and love, as before it came down to this gross world,
not a fraction of it, and there is no comparison or similarity between them at all,
as is clear to every intelligent person, for the body cannot endure, and so on,
nevertheless [each spark] descended into this world, to be clothed in a body and
vital soul, for the sole purpose of mending them and separating them from the evil
of the three impure kelipot, through the observance of the 365 prohibitions and
their offshoots, and in order to elevate his vital soul together with its portion
that belongs to it of the totality of the world, so as to join and unite them with
the light of the En Sof, blessed is He, which the person draws into them through
fulfilling all the 248 positive precepts through the agency of the vital soul, the
very one that fulfills all the active commandments, as has been explained above.
It has also been stated in [ Etz Chaim, Portal 26] that the soul itself
[ neshamah ] needs no perfecting at all…and there is no necessity for it to be
embodied in this world…except in order to bring down the light to mend them…and
this is exactly similar to the esoteric exile of the Shechinah for the purpose of
elevating the sparks….
In the light of the above, one can understand why our Rabbis, of blessed memory, so
strongly emphasized the virtue of charity, 16 Bava Batra 9a. declaring that “it
balances all the other commandments,” 17 Ibid. and throughout the Jerusalem Talmud
it is called simply “the commandment,” for such was the usage of the language to
call charity simply “the commandment,” because it is the core of the precepts of
action and surpasses them all. For all [precepts] are only intended to elevate the
vital soul to G–d, since it is she [the soul] that performs them and clothes itself
in them, thereby being absorbed into the light of the En Sof, blessed is He, which
is vested in them. Hence you can find no commandment in which the vital soul is
clothed to the same extent as in the commandment of charity: for in all [the other]
commandments only one faculty of the vital soul is embodied, and then only at the
time of the performance of the precept, while in the case of charity, which a man
gives out of the toil of his hands, surely all the strength of his vital soul is
embodied in the execution of his work or occupation by which he earned the money;
when he gives it for charity, his whole vital soul ascends to G–d.
Even where one does not depend on his toil for a livelihood, nevertheless since
with this [charity] money he could have purchased necessities of life, for his
vivifying soul, hence he is giving his soul’s life to G–d.
Therefore our Rabbis, of blessed memory, said that it [charity] brings the
Redemption nearer. 18 Ibid., 10a. For with one act of charity a person elevates a
great part of the vivifying soul, of whose powers and faculties he cannot elevate
in the same measure by performing several other active precepts.
As for the statement of our Rabbis that “the study of the Torah is equivalent to
them all,” 19 Mishnah, Peah 1:1. this is because Torah study is effected through
the faculties of speech and thought, which are the innermost garments of the
vivifying soul; also the essence and substance of the faculties of chabad
( chochmah, binah, daat ) of the kelipat nogah in the vivifying soul are integrated
into holiness itself when one occupies oneself in Torah with concentration and
intelligence.
And although the essence and substance of the emotion attributes ( middot )—
chesed, gevurah, tiferet, and so on—cannot be mastered by benonim (intermediates)
so as to be converted to holiness, this is because the evil is stronger in the
emotion attributes than in the intelligences, by reason of its greater nurture from
the holiness of the middot, as is known to the students of Kabbalah.
Furthermore, and this is the most important aspect of all in the pre-eminence of
Torah study over all other commandments, based on the abovementioned 20 Ch. 23.
quotation from the Tikkunim that “the 248 commandments are the 248 ‘organs’ of the
King”: Just as in the case of a human being, by way of example, there is no
comparison or similitude between the vitality that is in his 248 organs and the
vitality that is in the brain, i.e., the intellect which is subdivided into the
three faculties of chabad, exactly analogous, by way of example, yet removed by
myriads of distinctions ad infinitum, is the illumination of the light of the En
Sof, blessed is He, that is clothed in the active precepts, compared with the
illumination of the light of the En Sof, blessed is He, in the chabad aspects of
the wisdom of the Torah, in each man according to his intelligence and mental
grasp.
And although his apprehension is only in its material aspects, yet the Torah is
likened to water, which descends from a high level…, as has been explained above.
21 Ch. 4.
Nevertheless, the Rabbis declared, “Not study, but doing, is the essential thing.”
22 Avot 1:17. It is also written, “This day to do them.” 23 Deuteronomy 7:11. And
[it has been ruled that] one should interrupt the study of the Torah in order to
fulfill an active precept that cannot be performed by others. 24 Moed Kattan 9b.
For, “This is the whole man,” 25 Ecclesiastes 12:13. and the purpose of his
creation and his descent to this world, in order that He have an abode here below
especially to turn darkness into light, so that the glory of the L–rd shall fill
all of this material world, with the emphasis on material, “and together all flesh
will see,” as has been discussed above.
On the other hand, when the precept is one that can be performed by others, one
does not interrupt the study of the Torah, 26 Moed Kattan 9b. though the whole
Torah is, after all, only an explanation of the active ordinances. The reason is
that [the Torah] is, as it were, the chabad of the En Sof, blessed is He, and when
a person is engaged in it he draws over himself the light of the En Sof, blessed is
He, of an infinitely higher order and splendor than the illumination and influence
obtained through the commandments, which are “the organs of the King.” This is what
Rav Sheshet [meant when he] said, “Rejoice, O my soul! For you did I learn
Scripture; for you did I learn Mishnah,” 27 Pesachim 68b. as is explained
elsewhere at length.
This influence and illumination which man, by means of his occupation with the
Torah, draws from the reflected light of the En Sof, blessed is He, and causes to
shine on his soul and on the souls of all Israel, which is the Shechinah, Keneset
Israel, the fount of all the souls of Israel, as will be explained later 28 Chs.
41, 52. —is termed “ keriah ” (“calling”); hence korei baTorah [“calling by means
of the Torah”]. This means that through one’s occupation with the Torah one calls
to the Holy One, blessed is He, to come to him, to use an anthropomorphism, like a
person calling to his companion to come to him, or like a child calling his father
to come and join him, so that he should not be separated from him and remain alone,
G–d forbid.
This is the meaning of the text, “The L–rd is close to all that call upon Him; to
all who call upon Him in truth,” 29 Psalms 145:18. The word ‫ באמת‬is here
translated not as an adverb (i.e., “truthfully”), but as a noun—instrument—“by
means of (that which is) Truth,” namely, the Torah. and “‘Truth’ applies only to
the Torah.” 30 Tanna Dvei Eliyahu Zuta, ch. 21. The meaning is thus rendered in
the sense of calling to the Holy One, blessed is He, specifically through the
Torah. It is different, however, when one does not call Him through occupation in
the Torah, but merely cries: “Father! Father!” as the prophet laments over him,
“And no one calls in Your name…,” 31 Isaiah 64:6. “The Torah is His Name,” Zohar
II:90b; III:73a. as is explained elsewhere. The intelligent person should ponder on
this in order to inculcate into himself a great reverence at the time of his
occupation with the Torah, as has been previously explained [ch. 23].

Chapter 38

In light of all that has been said above, one will clearly understand the decision
of the halachah that has been laid down in the Talmud and Codes that meditation is
not valid in lieu of verbal articulation, 1 Berachot 20b; Shulchan Aruch, Orach
Chaim 62:3. so that if one has recited the Shema only in his mind and heart, even
with the full force of his concentration ( kavanah ), he has not fulfilled his
obligation, and he is required to recite it again [orally]. 2 Shulchan Aruch,
loc. cit. Similarly with Grace after meals, 3 Ibid. 185:2. which is ordained by
the Torah, 4 Maimonides, Hilchot Berachot 1:1. and with other benedictions
ordained by the Rabbis, 5 Shulchan Aruch, ibid. 206:3. and with prayer. 6 Ibid.
101:2. On the other hand, if he has uttered them with his lips but did not intend
with his heart, he has fulfilled his obligation ex post facto, and he is not
required to repeat them, except for the first verse of the Shema 7 Ibid. 60:5. and
the first benediction of the Amidah. 8 Ibid. 101:1. Thus it is stated [at the
beginning of ch. II of Berachot ], 9 Berachot 13b. “Up to here the commandment of
intention ( kavanah ) applies; from here on comes the commandment of recitation,”
and so on.
The reason is that the neshamah needs no perfecting 10 See above, ch. 37. for
herself by means of the commandments but has only to draw forth light to perfect
the vivifying soul and body by means of the letters of speech which the nefesh
pronounces with the aid of the five organs of verbal articulation. Similarly with
the active commandments which the nefesh performs with the [aid of the] other
bodily organs.
Nevertheless, it has been said that “Prayer or other benediction [recited] without
kavanah is like a body without a neshamah.” 11 Shnei Luchot HaBrit, vol. 1, 249b.
This means that, just as in all creatures in this world, possessing a body and a
soul, namely the nefesh of all living, and the ruach of all human flesh, and the
neshamah of all that has the spirit of life in its nostrils among all living
creatures, all of which G–d animates and brings into existence ex nihilo,
constantly, by the light and vitality which He imbues into them, for also the
material body, and even the very inanimate stones and earth, have within them light
and vitality from Him, blessed be He, so that they do not revert to naught and
nothingness as they were before—there is, nevertheless, no comparison or similarity
whatsoever between the quality of the light and vitality that illumine the body,
and the quality of the light and vitality that illumine the neshamah, which is the
soul of all living.
To be sure, in both there is an identical light, in terms of concealment of the
Countenance and [in terms of] the identical garments wherein the light hides,
conceals, and clothes itself, for both [body and soul] are of this world wherein
the light and vitality [issuing] from the breath of His mouth, blessed be He, is
equally concealed in a general way, by virtue of the concealment of the Countenance
and graded descent, in the progressive lowering of the worlds, by means of numerous
and profound tzimtzumim (contractions) until [the light] has clothed itself in the
kelipat nogah, in order to animate the totality of this material world, that is,
all things which are permissible and clean in this world; and from it and through
it, all things that are impure receive their sustenance, for it is the mediating
agent, as it were, as has been explained above. 12 Ch. 7.
Nevertheless, the illumination, i.e., the flow of vitality wherewith G–d illumines
and animates by way of this garment, is not the same for all of them in the manner
of contraction and expansion.
For in the corporeal body and in the actually inanimate object, like stones and
earth, the illumination is one of greatest contraction which has no parallel, where
the vitality is so minute as not to have even the power of vegetation. In plants
the illumination is not so greatly contracted.
In general, all things are subdivided into four grades—mineral, vegetable, animal,
and man (“speaker”)—corresponding with the four letters of the Name of Havaya,
blessed is He, from which they receive their influence.
And just as the illumination and flow of vitality in the inanimate and vegetable
bear no comparison or parallel with the illumination and flow of vitality which is
clothed in animals and man, although in all there is one equal light in the
category of concealed Countenance, which is clothed in the same garment in all of
them, namely, the garment of nogah 13 See above, chs. 7, 37. —so, too, there is no
comparison or parallel between the illumination and flow of the light of the En
Sof, blessed is He—His innermost Will, blessed be He, without concealment of the
Countenance and without any garment whatsoever—which irradiates and pervades the
active precepts; likewise in articulation and utterance of the lips without
kavanah, which [articulation] is regarded as real action, as mentioned above, by
comparison with the illumination and flow of the light of the En Sof, blessed is
He, which irradiates and pervades the kavanah of the active precepts that a person
intends, while engaged in performing them, to cleave to Him, blessed be He, through
fulfilling His will, inasmuch as He and His will are one and the same. 14 The
concept of kavanah, of far-reaching mystical implications in Lurianic and earlier
Kabbalah, receives a simplified definition.
Similarly in the case of kavanah in prayer, the recital of Shema with its
benedictions, and all other benedictions, wherein through his intention ( kavanah )
he attaches his thought and intellect to Him, blessed be He.
Not that an attachment ( devekut ) of the human thought and intellect to Him,
blessed be He, is intrinsically superior to the attachment through the performance
of the active precepts in actual practice, as will be explained further on. Rather
it is also His will, blessed be He, that one should cleave to Him with one’s
intelligence, thought, and intention in the active commandments, and with intention
during the recital of Shema, prayer, and other benedictions. And the illumination
of this Supernal Will which irradiates and pervades this kavanah is infinitely
greater and more sublime than the illumination of the Supernal Will which
irradiates and pervades the performance of the commandments themselves in action
and speech but without kavanah. It is comparable to the superiority of the light of
the soul over the body, which is a vessel and garb for the soul, as the body of the
commandment itself is a vessel and garb for its kavanah.
And although in both of them, in the commandment and in its kavanah, there is the
same Will which is perfectly simple, without any change or multiplicity, G–d
forbid, which is united with His Essence and Being, blessed be He, in perfect
unity, nevertheless the illumination is not the same in respect of contraction and
extension,
NOTE: It is also so explained in Etz Chaim that the kavanah of the commandments and
of Torah study is in the category of “light,” while the commandments themselves are
grades and categories of “vessels” that constitute tzimtzum of the light, for
through the contraction of the light the vessels came into being, as is known to
the students of Kabbalah.
and it, too, is differentiated into four grades. For the “body” of the commandments
themselves constitute two grades, namely, the commandments involving real action
and those which are performed verbally and mentally, such as the study of the
Torah, reciting the Shema, praying, saying Grace after meals, and other
benedictions. The kavanah of the commandments [i.e., the intention] to cleave to
Him, blessed be He, being like the soul to the body [of the commandments], is
likewise subdivided into two grades, corresponding to the two categories of soul
which are present in corporeal bodies, namely in animals and in man [respectively].
In the case of a person who is intelligent enough to know G–d and to reflect on His
greatness, blessed be He, and to beget out of his understanding a lofty fear in his
brain and a love of G–d in the right part of his heart so that his soul will thirst
for G–d, [seeking] to cleave to Him through the fulfillment of the Torah and
commandments, which are an extension and reflection of the light of the En Sof,
blessed is He, onto his soul thereby to cleave to Him; and with this intention he
studies [the Torah] and performs the commandments, and likewise with this intention
he prays and recites the blessings—then this kavanah is, by way of simile, like the
soul of a human being, who possesses intelligence and freedom of choice and speaks
from knowledge.
But he whose intelligence is too limited to know and reflect on the greatness of
the En Sof, blessed is He, so as to beget out of this understanding a conscious
love in his heart, and also awe in his mind and dread of G–d in his heart, yet he
recalls and awakens the natural love that is hidden in his heart, bringing it out
of the hidden recesses of the heart into the conscious mind, at least, so that his
will which is in his mind and which is latent also in his heart should approve and
favor, with complete willingness and truthful sincerity, that he suffer martyrdom
in actual fact for the Unity of G–d, in order to attach to Him his divine soul and
her garments and unite them with His Unity and Oneness, namely, the Supernal Will
that is clothed in Torah study and in the performance of the commandments, as
explained above; and in this [natural love] is contained also fear [wherewith] to
accept His reign and not rebel against Him, G–d forbid—and with this kavanah he
turns away from evil and does good, and studies and prays and recites benedictions,
following only the plain meaning of the words without conscious fear and love in
his heart and mind—this kavanah is, by way of the simile, like the soul of a living
creature that has no intelligence and freedom of will, whose middot, namely its
fear of harmful tilings and its love of pleasing things, are only natural to it and
do not originate in its understanding and knowledge. So, by way of example, are the
natural love and fear which are latent in the heart of every Jew, since they are
our heritage from our Patriarchs and like a natural instinct in our souls, as has
been mentioned above. 15 Chs. 18, 19.

Chapter 39

It is also for this reason that the angels are called Chayot (beasts) and Behemot
(cattle), as is written, “And the face of a lion on the right side…and the face of
an ox on the left side…,” 1 Ezekiel 1:10. for they have no freedom of choice, and
their fear and love are their natural instincts, as stated in Raaya Mehemna on
Parashat Pinchas. Therefore the quality of tzaddikim is superior to theirs, for the
abode of the souls of the righteous is in the world of Beriah, whereas the abode of
the angels is in the world of Yetzirah.
NOTE: This refers to ordinary angels, but there are higher angels in the world of
Beriah, whose service is with intelligent fear and love, as is explained in Raaya
Mehemna, ibid., that there are two kinds of holy Chayot, instinctive and
intelligent, as also explained in Etz Chaim.
The difference between them is that in the world of Yetzirah only the middot of the
En Sof, blessed is He, shine forth, namely the love of Him, and the dread and fear
of Him…, as is stated [in the Tikkunim 2 Tikkun 7. and in Etz Chaim ] 3 Seder
ABYA ch. 3. that the six sefirot nest in [the world of] Yetzirah.
Therefore it is the constant service of the angels, resting neither by day nor by
night, to stand in fear and dread…, these being the whole camp of Gabriel on the
left, while the service of the camp of Michael is with love…. 4 Zohar III:118b;
Tikkunei Zohar 70. But in the world of Beriah shine forth the chochmah, binah, and
daat of the En Sof, blessed is He, which are the source of the middot and their
“mother” and root, as stated in the Tikkunim 5 Tikkun 7. that ima ilaah
(“supernal mother”) 6 Synonymous with Binah. nests in the three sefirot, in the
[Divine] throne which is the world of Beriah.
Therefore this is the abode of the souls of the righteous who serve G–d with fear
and love, which are derived from the understanding and knowledge of the greatness
of the En Sof, blessed is He. For this love is called re’uta d’liba (“heart’s
desire”), as has already been mentioned. 7 See above, ch. 17; also below, ch. 44.
And from this “heart’s desire” is produced a garment for the soul in the world of
Beriah which constitutes the Higher Garden of Eden, as will be explained later, and
as is written in the Zohar on [ Parashat ] Vayakhel.
But this applies specifically to neshamot, which [possess] a great cognition, as it
were, of the En Sof, blessed is He. As for the category of ruach of the righteous,
as also all other souls of Israelites who have served G–d with the fear and love
that are latent in the heart of all Jews, these do not ascend there, except on
Shabbat and the New Moon by means of the pillar that rises from the Lower to the
Higher Garden of Eden, i.e., the world of Beriah which is called the Higher Garden
of Eden, wherein to take pleasure in G–d and derive enjoyment from the splendor of
the Shechinah. For the intellect of a created being can have no enjoyment or
pleasure except in what it conceives, understands, knows, and apprehends, with its
intellect and apprehension, what is possible for it to understand and grasp of the
light of the En Sof, blessed is He, by virtue of His wisdom and understanding,
blessed be He, which shine forth in the world of Beriah.
As for the reason that these souls merit to ascend higher than the angels, even
though their service has been with no more than natural fear and love, it is that
through their fear and love the sitra achara which was clothed in their body was
subdued, both in the realm of “turn away from evil”—by subjugating and breaking the
passions—and in the realm of “do good,” as discussed earlier. 8 Ch. 38, end. See
also above, ch. 16. For they had the freedom to choose evil, G–d forbid, yet they
chose the good in order to subdue the sitra achara, thereby elevating the glory of
the Holy One, blessed is He…, “As the excellence of light…,” 9 Ecclesiastes 2:13.
Above, ch. 12. discussed above. 10 Ch. 27.
However, all this is concerned with the abode of the souls and their station, but
their Torah and service are actually absorbed into the ten sefirot which are a
category of G–dliness and with which the light of the En Sof, blessed is He, unites
itself in perfect unison; that is to say, in the ten sefirot of Beriah —through
intelligent fear and love, and in the ten sefirot of Yetzirah —through natural fear
and love. In them are clothed the ten sefirot of Atzilut and are completely united
with them, while the ten sefirot of Atzilut are absolutely united with their
Emanator, the En Sof, blessed is He.
The souls, on the other hand, are not absorbed into the G–dliness of the ten
sefirot, but are stationed in the hechalot (palaces) and abodes of Beriah or
Yetzirah, enjoying the effulgence of the Shechinah, the light of the En Sof,
blessed is He, which is united with the ten sefirot of Beriah or Yetzirah, it being
the glow of their very Torah and service [see Zohar, Vayakhel, p. 210], 11 Zohar
II:210a ff. for “the reward of a commandment is the commandment itself.” 12 Avot
4:2.
The world of Atzilut, however, is beyond the intelligence, comprehension, and
understanding of a created intellect, because the chochmah, binah, and daat of the
En Sof, blessed is He, are united with it therein in perfect unity, a profound and
wonderful unity which infinitely excels, in degree and form, that which is found in
the world of Beriah, for in the latter they descended to give light by means of
tzimtzum, so that created intellects should be able to receive from them chabad
( chochmah, binah, daat ), to know G–d and to understand and apprehend something of
the light of the En Sof, blessed is He, to the extent possible for created
intellects which are limited and finite, without their being dissolved in their
existence and ceasing completely to exist as created beings, only to revert to
their source and root, namely, G–dliness itself.
It is this tzimtzum that is the cause of the glow of chabad of the En Sof, blessed
is He, illuminating the souls in the world of Beriah.
It is different in [the world of] Atzilut, where they [ chabad ] are not subject to
the same extent of tzimtzum ; consequently it is impossible for created intellects
to apprehend them. That is why no thought of the [created intellects] can apprehend
anything there.
Hence it is the abode of the great tzaddikim, whose service supremely transcends
even the quality of fear and love which are derived from the understanding and
knowledge of His greatness, blessed be He, just as the world of Atzilut is far
beyond the understanding and knowledge of a created intellect. Indeed, their
service has been truly in the nature of a “vehicle” to the En Sof, blessed is He,
being nullified to Him in existence and absorbed in His light, blessed be He, they
and everything they possessed, through the fulfillment of the Torah and
commandments, in the way which has been said of the Patriarchs that they were truly
the “chariot” of G–d, because throughout their lives this was their service.
But as for him whose soul’s root is too small to contain such perfect service, so
as to be nullified and absorbed in His light, blessed be He, by constant service,
but only at such intervals and times which are propitious on high, viz., during the
prayer of the Amidah which is in Atzilut, especially when making the genuflexions,
13 There are four genuflexions in the Amidah. for genuflexion characterises
Atzilut [as explained in Pri Etz Chaim on the prayer of the Inauguration of
Shabbat], since it symbolizes self-nullification in His light, blessed be He, to be
accounted as nothing at all before Him—in such a case, therefore, the principal
abode of his soul is in the world of Beriah [and only occasionally, at propitious
times, does his soul ascend to Atzilut, by virtue of the “feminine waters,” 14 ‫מ"ן‬
‫– מיין נוקבין‬. See above, end ch. 10. as is known to the students of Kabbalah].
“The reward of a commandment is the commandment itself” means that from the reward
we know its essence and rank. But we do not concern ourselves with esoteric
matters, which are [related to] the great tzaddikim who are at the level of a
“vehicle.” Our concern is with matters that are “revealed to us,” to which every
man should aspire: to know with certainty the essence and quality of Divine
service, with a conscious fear and love in one’s heart, stemming from understanding
and knowledge of the greatness of the En Sof, blessed is He, which has its place in
the ten sefirot of Beriah, and of service with the natural fear and love in the
mind, [which is] in the ten sefirot of Yetzirah.
But a service without the inspiration of fear and love even in the mind, in a
conscious state, that is to say, without arousing the natural love which is hidden
in the heart and bringing it out of the concealment and recesses of the heart into
the consciousness of the mind and the latency of the heart at any rate, but it
remains hidden in the heart as at birth, as it was prior to the service—such a
service remains below, in the world of “separateness,” called the externality of
the worlds, having no power to rise and be absorbed in His Unity, blessed be He, in
the ten holy sefirot, as is written in the Tikkunim that “Without fear and love it
cannot soar upward, nor can it ascend and stand before G–d.” 15 Tikkunei Zohar
10.
This is so even if the service is not strictly “not for its own sake,” that is, for
some ulterior motive, Heaven forfend. It also applies to the service which is
described as “Their fear toward Me has become [like] a trained human precept,” 16
Isaiah 29:13. that is to say, it is a matter of habit to which the person has
become accustomed since infancy, having been habituated and trained by his father
and teacher to fear G–d and to serve Him, but he does not really do it for its own
sake. For [performance] truly for its own sake cannot be without arousing at least
the innate fear and love and bringing them out from the concealment of the heart
into the consciousness of the mind and the latency of the heart, at any rate. For
just as a person does nothing for his companion in carrying out the latter’s will,
unless he loves him or fears him, so one cannot truly act for His Name, blessed be
He, just to carry out His will, without recalling and arousing any love or fear for
Him in his mind and thought and the latency of his heart, at least.
Nor is love alone called “service” without at least the lower fear ( yirah
tataah ), which is latent in every Jewish heart, as will be later amplified. 17
Ch. 41.
However, when a person is engaged [in service] truly not for its own sake, but for
some personal motive, with a view to his own glorification, as, for example, in
order to become a scholar and the like, then that motive, which originates in the
kelipat nogah, clothes itself in his Torah, and the Torah is temporarily in a state
of exile in the kelipah, until he repents, since “[Repentance] brings healing to
the world.” 18 Yoma 86b. For with his return to G–d, his Torah also returns with
him.
Therefore the Rabbis of blessed memory declared, “A man should always occupy
himself [with Torah and precepts, even if not for its own sake], for from motives
of self-interest he will come [to study and observe] for its own sake” 19
Pesachim 50b; Nazir 23b. —[this they state] with certainty, for ultimately he is
bound to do repentance, whether in this incarnation or in another, “Because none is
rejected by Him.” 20 II Samuel 14:14.
On the other hand, if a person acts without any particular motivation, neither “for
its own sake” nor for selfish reasons, then it is not contingent upon repentance,
but as soon as he, once again, learns this subject “for its own sake,” then even
that which he had learned without any particular intent conjoins and attaches
itself with this study and ascends on high, since it had not yet been invested with
any kelipot nogah. Therefore “A man should always occupy himself….”
The same is true of prayer without kavanah, as is discussed in the Zohar. 21 Cf.
Kuntres Acharon, Essay 3.

Chapter 40

However, as long as he has not restudied that subject “for its own sake,” his study
does not ascend even into the ten sefirot which shine in the worlds of Yetzirah and
Asiyah. For the sefirot are a category of G–dliness, and in them is clothed and
united the actual light of the En Sof, blessed is He, and “Without fear and love it
cannot ascend and stand before G–d,” as is written in the Tikkunim. But his study
ascends into the hechalot and abodes which are the externalities of the worlds,
wherein the angels stand. Thus Rabbi Chaim Vital, of blessed memory, writes in
Shaar Hanevuah, ch. 2, that from Torah studied without kavanah angels are created
in the world of Yetzirah, while from commandments performed without kavanah, angels
are created in the world of Asiyah 1 Ibid. —and all angels are possessed of matter
and form. 2 Cf. Nachmanides, Shaar HaGemul.
However, Torah which is studied “not for its own sake” indeed, as, for example, for
the purpose of becoming a scholar and the like, does not at all ascend on high even
to the hechalot and abodes of the angels of Holiness, but it remains below in this
material world which is the dwelling place of the kelipot
NOTE: As explained in the Zohar, vol. III, pp. 31b and 121b, see there: “That word
ascends and breaks through the heavens…and evokes what it evokes—if good—good…,”
note there. Also page 105a: “From a word of the Torah is formed a sound which
ascends….” Also page 168b: “The voices of Torah and Prayer ascend on High and rend
the heavens….”
as commented in the Zohar 3 I:233b. on the verse, “What profit has man of all his
toil which he labors under the sun?” 4 Ecclesiastes 1:3, with emphasis on “his
labor” and on “under the sun.” : “Even with the toil of Torah, if he does it for
his own glory….” This is also the meaning of the statement, “Happy is he who comes
here with his learning in his hand,” 5 Pesachim 50a. which means that it was not
left behind in this world below.
[The reason Torah requires kavanah to ascend on high] albeit the Torah and the Holy
One, blessed is He, are altogether One, for He and His will are One [is as
follows]. Although the Holy One, blessed is He, fills all worlds alike,
nevertheless the worlds are not all of equal rank. The difference is due to the
recipients in two respects: Firstly, in that the higher worlds receive a radiance
infinitely greater than the lower; secondly, in that they receive it without as
many “garments” and “screens” as the lower. And this world is the lowest world in
both aspects, for the radiance that is in it is greatly contracted to the utmost
limit; hence it is corporeal and material. And even this [contracted radiance]
comes in many “garments” and “screens” until it is clothed in the kelipat nogah to
animate all clean things in this world, including the vivifying, articulate soul in
man.
[Consider,] therefore, [this animal soul] as it utters words of Torah and prayer
without kavanah. These are holy letters, of course, and the kelipat nogah in the
vivifying soul constitutes no separating curtain in any degree concealing and
covering His Holiness, blessed be He, clothed in them, as it conceals and covers
His Holiness, blessed be He, in the vivifying soul when it speaks idle words, or as
in the vivifying soul of any of the other living creatures that are clean. And
though there is no place that is void of Him, 6 Tikkunei Zohar 57. yet He is the
“Most hidden One of all the hidden” 7 Ibid., Introduction. and is called the
“Hidden G–d.” 8 Isaiah 45:15. So, too, the radiance and extension of vitality from
Him, blessed be He, is hidden in the many dense “garments” and “screens” until it
is clothed and concealed in the garment of nogah. This is not, however, the case
with the holy letters in the words of Torah and Prayer, wherein, on the contrary,
the kelipat nogah is converted to good and is absorbed into this Holiness, as is
discussed above. 9 Chs. 35, 37; cf. end ch. 53. Nevertheless the glow of His
Holiness, blessed be He, that is in them is in a state of tzimtzum to the utmost
limit, since the voice and speech are material.
But in the case of prayer with kavanah and Torah with kavanah “for its own sake,”
the kavanah is clothed in the letters of the speech because it is their source and
root, since by reason and cause of it he speaks these letters. Therefore it
elevates them to its level in the ten sefirot of Yetzirah or Beriah, according to
whether the kavanah is inspired by intelligent or natural fear and love, and so on,
as has been discussed above.
There the Light of the En Sof, blessed is He, namely, the will of the Supreme One,
blessed is He, which is clothed in the letters of the Torah which he studies and in
their kavanah, or in the prayer and its kavanah, or in the commandment and its
kavanah, shines forth and is revealed with a great and infinite brightness that
cannot shine forth and be revealed at all in any manner or form as long as the
letters and the commandment are still in this material world, until the era of the
end of days, when the world will be uplifted from its materiality, “And the glory
of the L–rd will be revealed…,” as has been previously discussed at length. 10
Chs. 36-37. See also ch. 33.
NOTE: And there [in the ten sefirot ] shines forth and is revealed also the
supernal union ( yichud elyon ) that is produced by each commandment and by Torah
study, this being the union of His attributes, blessed be He, which coalesce into
one another, gevurot (the “stern” attributes) are sweetened by chasadim (benevolent
attributes) through the propitious time of the supernal En Sof, blessed is He,
which shines forth and reveals itself in a manner of a great and intense
manifestation by reason of the “impulse” from below, namely, the performance of the
commandment, or the occupation in Torah, wherein the will of the supernal En Sof,
blessed is He, is clothed. But the essential union takes place far higher, in the
world of Atzilut, where the core and essence of His attributes, blessed be He, are
united with their Emanator, the En Sof, blessed is He, and there is the core and
essence of the the will of the supernal En Sof, blessed is He, while only a glow
from them shines in Beriah, Yetzirah and Asiyah, in each of these worlds according
to its rank. And although the soul of the person who occupies himself in the Torah
and in the commandment does not derive from Atzilut, nevertheless the Supernal Will
that is clothed in this commandment and which is identical with the very halachah
or word of the Torah in which he is occupied is G–dliness and light of the En Sof,
the Emanator, blessed is He, for He and His will are One, and by His Will, blessed
be He, He has caused His attributes to emanate from Him yet they are united with
Him, blessed be He. By the revelation of His will, which becomes manifest through
this occupation with the Torah and the particular commandment they [the attributes]
coalesce into one another and the gevurot are sweetened by chasadim at this
propitious moment.
In the light of the above it will be clearly understood why fear and love are
figuratively called “wings,” as is written, “And with two he would fly” 11 Isaiah
6:2. [and as Rabbi Chaim Vital, of blessed memory, explained in Shaar Hayichudim,
ch. 11], that the wings are to a bird what arms are to a man…. And in Tikkunim it
is explained that they who occupy themselves with Torah and commandments in fear
and love are called “children”; otherwise they are called “fledglings” that cannot
fly.
NOTE: In Tikkun 45 it is written that the [figure of a] bird represents Metatron.
12 The highest ranking angel. His head is the letter yud, the body is the letter
vav, and the two wings are the two [letters] hey, 13 Referring to the Name of
Havaya. and so forth. This refers to the world of Yetzirah which is identified with
Metatron, wherein are the “bodies” of the halachot of the Mishnah; his head
symbolizes the intellectual aspects, the chochmah, binah, daat ( chabad ), that is
the inwardness of the halachot, their esoteric meaning and their reasons; while the
two wings—fear and love—refer to the higher hey, which is love, and the lower hey,
which is the lower fear ( yirah tataah ), namely, the yoke of the Kingdom of Heaven
and the dread of G–d, like the awe one feels in the presence of a king, for
example; for this is an external and exposed fear, unlike the higher fear ( yirah
ilaah ), which is a feeling of shame, which is of “The hidden things belonging to
the L–rd our G–d,” 14 Deuteronomy 29:28. and it is found in the Higher Wisdom
( chochmah ilaah ), symbolizing the letter yud of the Name of Havaya, blessed is
He, as is explained in Raaya Mehemna.
For just as the wings of a bird are not the essential parts of it, and its vitality
does not depend on them at all—as we have learned, that “If its wings have been
removed, it is kosher ” (ritually clean), 15 Chullin 56b. the essential parts
being its head and entire body, while the wings merely serve the head and body,
enabling it to fly with their aid—so, by way of example, are the Torah and
commandments the essential aspect of the higher union through the manifestation of
the Supernal Will that is revealed through them, while the fear and love raise them
to that place where the will, the light of the En Sof, blessed is He, and the union
( yichud ), are revealed, namely, the worlds of Yetzirah and Beriah.
NOTE: Or even in [the world of] Asiyah, in the ten sefirot of holiness, the abode
of the active commandments and also of [the study of] Scripture. But in the case of
the Mishnah, the yichud and light of the En Sof, blessed is He, are revealed in
[the world of] Yetzirah ; and, in the case of Talmud, in [the world of] Beriah.
This means that when one studies Scripture, the yichud and light of the En Sof,
blessed is He, are diffused from Atzilut to Asiyah ; and in [the study of] Mishnah
[they reach] to Yetzirah only; and in [the case of] Talmud—to Beriah only. For they
are all in Atzilut. As for Kabbalah, it is not diffused at all from Atzilut to
Beriah, Yetzirah and Asiyah, as is explained in Pri Etz Chaim.
And although fear and love also form part of the 613 commandments, 16 See
Maimonides, Sefer Hamitzvot, Precepts 3 & 4. nevertheless they are called “wings,”
for the consummation of love is the service out of love, and love without service
is a “love of delights” 17 See above, chs. 9, 14. delighting in G–d, which is of
the nature of the World to Come and the receiving of reward, as it is written,
“This day—to do them,” “and tomorrow” [in the World to Come]—to receive one’s
reward. 18 Eruvin 22a.
But he who has not attained this dimension of savoring the nature of the World to
Come, but whose soul still yearns and thirsts for G–d and goes out to Him all day,
yet he does not quench his thirst with the water of the Torah that is in front of
him—such a man is like one who stands in a river and cries: “Water! Water to
drink!” Thus the prophet laments over such a man, “Ho, all who thirst, go to
water.” 19 Isaiah 55:1. For in its simple meaning the verse makes no sense:
Surely, he who is thirsty and longs to learn will study of his own accord; why,
then, does the prophet need to rebuke him “Ho”? This is explained at length
elsewhere.

Chapter 41

One must, however, constantly bear in mind the beginning of the service and its
core and root. By this is meant that, although fear is the root of “turn away from
evil” and love—of “do good,” nevertheless it is not sufficient to awaken the love
alone to do good, but one must at least first arouse the innate fear which lies
hidden in the heart of every Jew not to rebel against the Supreme King of kings,
the Holy One, blessed is He, as has been stated above, 1 Ch. 4; set also end of
chs. 19, 38. so that this [fear] shall manifest itself in his heart or, at least,
his mind.
This means that he should at least contemplate in his thought on the greatness of
the En Sof, blessed is He, and on His Kingship, which extends to all worlds, both
higher and lower, and that “He fills all worlds and encompasses all worlds,” as is
written, “Do I not fill heaven and earth?” 2 Jeremiah 23:24. Yet He leaves both
the higher and lower [worlds] and uniquely bestows His Kingdom upon His people
Israel, in general, and upon him in particular, as, indeed, a man is obliged to
say, “For my sake was the world created.” 3 Mishnah, Sanhedrin 4:5. And on his
part, he accepts His Kingdom upon himself, that He be King over him, to serve Him
and do His will in all kinds of servile work.
“And, behold, G–d stands over him,” 4 Allusion to Genesis 28:13. and “The whole
world is full of His glory,” 5 Isaiah 6:3. and He looks upon him and “Searches his
reins and heart” 6 Jeremiah 11:20. [to see] if he is serving Him as is fitting.
Therefore he must serve in His presence with awe and fear like one standing before
the king.
One must meditate profoundly and at length on this thought according to the
capacity of apprehension of his brain and thought and according to the time
available to him, before he occupies himself with Torah or a commandment, such as
prior to putting on his tallit or tefillin.
He should also reflect how the light of the En Sof, blessed is He, which
encompasses all worlds and pervades all worlds, which is identical with the
Supernal Will, is clothed in the letters and wisdom of the Torah and in the tzitzit
and the tefillin, and through his study or donning these latter he draws over
himself His light, blessed be He, that is, over “the portion of G–dliness from
above” which is within his body, 7 See above, beg. ch. 2. that it may be absorbed
and nullified in His light, blessed be He.
Specifically, in the case of the tefillin, [he should intend] that the attributes
of wisdom and understanding which are in his divine soul may be nullified and
absorbed into the attributes of wisdom and understanding of the En Sof, blessed is
He, which are clothed, in particular, in the chapters of ‫ קדש‬and 8 .‫והיה כי יביאך‬
Two of the four parchment scrolls contained in the tefillin are inscribed with the
portions of Exodus 13:1-10 and Exodus 13:11-16; the other two are mentioned below.
That is to say that he should use his wisdom and understanding that are in his soul
only for G–d alone. Similarly that the attribute of daat that is in his soul, which
includes both chesed (kindness) and gevurah (sternness), i.e., fear and love, in
his heart, be nullified and absorbed into the attribute of the Higher Knowledge,
which contains chesed and gevurah, which is clothed in the chapters of ‫ שמע‬and ‫והיה‬
9 .‫ אם שמוע‬Deuteronomy 6:4-8 and Deuteronomy 11:13-21. See note above. This is
what is written in the Shulchan Aruch : 10 Orach Chaim 25:5. “That he make his
heart and brain subservient to Him….”
And while putting on the tzitzit he should bear in mind what is written in the
Zohar, namely, to draw over himself His kingship, blessed be He, which is the
kingship over all worlds…to bestow it particularly upon us through this
commandment. And this corresponds to the subject of “You shall surely set a king
over yourself.” 11 Deuteronomy 17:15.
In such a case, even though after all this [contemplation] no fear or dread
descends upon him in a manifest manner in his heart, nevertheless since he accepts
upon himself the Kingdom of Heaven and draws fear of Him, blessed be He, over
himself in his conscious thought and rational volition, and this submission is
beyond doubt a sincere one—for it is the nature of all Jewish souls not to rebel
against the Holy King, blessed be He—then the Torah he studies or the commandment
he performs because of this submission and because of this inspired fear in his
mind are termed “perfect service,” like all service [performed] by a slave to his
master or to his king.
On the other hand, if one studies and performs the commandment with love alone, in
order to cleave to Him through His Torah or commandments, it is not termed “service
of a servant,” which is what the Torah demands, viz., “And you shall serve the L–rd
your G–d…,” 12 Exodus 23:25. and “Him shall you serve…,” 13 Deuteronomy 13:5. as
explained in the Zohar [ Parashat Behar ], “Just like the ox on which one first
places a yoke in order to make it useful to the world…so, too, must a human being
first of all submit to the yoke of the Kingdom of Heaven…and if this submission is
not found in him, holiness cannot rest on him….” 14 Zohar III:108a, with slight
changes. [See also Raaya Mehemna, ibid., 111b] that every man must be of two
categories and levels, namely, the category of a servant and that of a son.
And although there is a son who is also a servant, it is not possible to attain to
this degree without the prerequisite of yirah ilaah, as is known to the initiated.
Furthermore, even in the case of him who in his mind and thought feels no fear or
shame on account of the poor capacity of his soul, originating in the lower degrees
of the ten sefirot of Asiyah, nevertheless since he is intent in his service to
serve the King, it is a complete service, for fear and service are accounted as two
commandments of the total of 613, and they do not deter each other.
But as a matter of fact, he also fulfills the commandment of fear in that he
introduces the fear into his thought, for at this hour and moment, at any rate,
there rests on him the fear of Heaven, at least like the fear in the presence of an
ordinary mortal, even not a king, who is watching him, when he would restrain
himself from doing anything unbecoming in the other’s eyes. This is termed fear, as
Rabbi Yochanan ben Zakkai said to his disciples: “May it be G–d’s will that the
fear of Heaven be upon you like the fear of a human being…for you know that when a
person commits a sin, he says [to himself], ‘May no one see me….’” 15 Berachot
28b.
However, such fear is termed yirah tataah (“lower fear”) and yirat chet (“fear of
sin”) which precedes wisdom, 16 Avot 3:9. while the higher fear is the fear of
shame…, 17 See above, ch. 3. “For there are two kinds of fear….” 18 Tikkunei
Zohar, Introduction 5b.
Without any fear at all, however, it does not soar on high through love alone, just
as a bird cannot fly with one wing, for fear and love are the two wings [as has
been explained in the Tikkunim ]. Similarly, fear alone is but one wing, and one’s
service cannot ascend on high with it, although it is termed the “service of a
servant,” for there must also be the filial quality, in order to awaken, at least,
the natural love that is hidden in his heart, to become conscious of it in his mind
at any rate, to be aware of his love of the One G–d in his thought and desire to
cleave to Him, blessed be He.
This should be his kavanah when occupying himself with the Torah or the particular
commandment, that his divine soul as well as his vivifying soul, together with
their “garments,” shall cleave to Him, as has been explained above. 19 Chs. 23,
35, 37. See also ch. 14.
Yet in fact the Rabbis, of blessed memory, have said that a man should never
separate himself from the community. 20 Berachot 49b; here in a figurative sense.
Therefore he should intend to unite and attach to Him, blessed be He, the fount of
his divine soul and the fount of the souls of all Israel, being the spirit of His
mouth, blessed be He, called by the name Shechinah, 21 See above, ch. 37. because
it dwells and clothes itself in all worlds, animating them and giving them
existence, and is that which imbues him with the power of speech to utter the words
of Torah, or with the power of action to perform the particular commandment.
This union is attained through the drawing forth of the light of the En Sof,
blessed is He, here below by means of occupation in the Torah and the commandments
wherein [the light of the En Sof ] is clothed.
And he should be intent on drawing His light, blessed be He, over the fount of his
soul and of the souls of all Israel to unite them. The meaning of this union will
be discussed at length later on, note there. 22 Ch. 46. This is the meaning of
“For the sake of the Union of the Holy One, blessed is He, with His Shechinah, in
the name of all Israel.” 23 Text of this declaration, introducing the Morning
Prayer, is to be found in the Siddurim following the Lurianic custom.
NOTE: Thereby the gevurot will, of themselves, also be sweetened by the chasadim
through the coalescence of the middot and their union by means of the revelation of
the will of the Supreme One, blessed is He, which is revealed on high through the
impulsion from below, namely, its revelation here below in the occupation in the
Torah and commandment which are His Will, blessed be He. Thus it is written in Idra
Rabbah and in Mishnat Chassidim, Tractate Arich Anpin, ch. 4, that the 613
commandments of the Torah are derived from the “whiteness” of arich anpin, 24 See
Addendum, Glossary. which is the Supernal Will, the source of the chasadim.*
And although in order that this kavanah should be sincere in his heart, so that his
heart should truly desire this yichud elyon (higher union), there needs to be in
his heart the “great love” (‫ )אהבה רבה‬for G–d alone, to do what is gratifying only
to Him and not [even] for the purpose of satiating his own soul which thirsts for
G–d, but he must be “Like a son who strives for the sake of his father and mother,
whom he loves more than his own body and soul…” (as explained above 25 Ch. 10. in
the name of Raaya Mehemna ), nevertheless every man should habituate himself to
this kavanah.
For though it may not be in his heart in perfect and complete truth, so that he
should long for it with all his heart, nevertheless his heart does genuinely desire
it to some small extent, because of the natural love in every Jewish heart to do
whatever is the will of the Supreme One, blessed is He, and this union is his true
desire, namely the higher union in Atzilut, which is produced by the impulsion from
below, through the union of the divine soul and its absorption into the light of G–
d which is clothed in the Torah and commandments in which it occupies itself so
that they become One in reality, as has been explained above. 26 Chs. 5, 23. For
by reason of this are also united the source of Torah and commandments, i.e., the
Holy One, blessed is He, with the source of his divine soul which is called
Shechinah. These are the two categories of “filling all worlds” and of
“encompassing all worlds,” 27 The immanent and transcending Divine attributes are
thus brought into unity through the agency of man. as is explained elsewhere at
length.
But the union of the soul with, and its absorption into, the light of G–d, making
them one, this is what every member of Israel desires in very truth, utterly, with
all his heart and all his soul, because of the natural love that is hidden in every
Jewish heart to cleave to G–d and not, under any circumstances, to be parted or
sundered or separated, G–d forbid, from His Unity and Oneness, blessed be He, even
at the cost of his very life.
And occupation in the Torah and commandments and prayer is also a matter of actual
surrender of the soul, as when it leaves the body at the end of seventy years, for
it no longer thinks of bodily needs, but its thought is united with, and clothed
in, the letters of the Torah and prayer, which are the word and thought of the G–d,
blessed be He, and they truly become one. This is [also] the whole occupation of
the souls in the Garden of Eden, as is stated in the Gemara and in the Zohar,
except that there they find delight in their apprehension of, and absorption into,
the light of G–d.
This is why it was ordained to recite at the beginning of the Morning Blessings
before the prayer, “My G–d, the soul which You have given me is pure…You have
breathed it into me…and You will eventually take it from me….” Meaning: Inasmuch as
You have breathed it into me and You will eventually take it from me, I therefore
as of now hand it over and return it to You to unite it with Your Oneness, as is
written, “To You, O L–rd, I lift my soul,” 28 Psalms 25:1. that is, through the
binding of my thought with Your thought, and of my speech with Your speech, by
means of the letters of the Torah and of prayer; and, especially, when one speaks
to G–d in the second person, as “Blessed are You,” and the like.
With this preparedness to surrender his soul to G–d, he should begin [to recite]
the morning benedictions, “Blessed are You….” Similarly, with this preparedness he
should also begin to learn a regular course of study immediately after prayer. So,
also in the course of the day, such preparation is necessary at least before he
begins to study, as is known that the essential preparation [of intent] “for its
own sake,” where it is sine qua non, is before the beginning of study in the case
of benonim (intermediates). This is the same as in the case of [writing] a bill of
divorce or a scroll of the Torah, requiring sine qua non “for their own sake,” and
it is sufficient if at the commencement of writing he says, “I am now about to
write for the sacred purpose of the scroll of the Law,” 29 Shulchan Aruch, Yoreh
Deah 274:1. or [in the case of a bill of divorce] “for him and for her….” 30
Ibid., Even HaEzer 131:1, 8.
However, when he studies for a number of consecutive hours he should reflect on the
preparedness referred to above, at least at hourly intervals. For in each hour
there is a different flow from the higher worlds to animate those who dwell here
below, while the flow of vitality of the previous hour returns to its source [in
accordance with the esoteric principle of the “advance and retreat” in Sefer
Yetzirah ] together with all the Torah and good deeds of those who dwell here below
[performed within that hour]. For in each hour of the twelve hours of the day,
there rules one of the twelve combinations of of [the letters that form] the
Ineffable Name of G–d, blessed is He, while the combinations of the name A-D-N-Y
rule at night, as is known. 31 Regarding the doctrine of tzerufei otiot (“letter
combinations”) in the process of Creation, see Likkutei Amarim, Part II, ch. 1.
Now, all his intent in the surrender of his soul to G–d through Torah and prayer,
to elevate the spark of G–dliness therein back to its source, should be solely for
the purpose of bringing gratification before Him, blessed be He, as, for example,
the joy of a king when his only son returns to him, being released from captivity
or imprisonment, as has been mentioned above. 32 Ch. 31.
This kavanah is genuinely and truly sincere in every Jewish soul at every season
and every hour, by virtue of the natural love which is a heritage bequeathed to us
from our ancestors. Nevertheless, one needs to establish set periods for reflecting
on the greatness of G–d in order to attain intelligent fear and love, and with all
that, perhaps one may succeed, as has been stated previously.

Chapter 42

In the light of what has already been said on the subject of the lower kind of
fear, one will clearly understand the Talmudic comment on the verse, “And now,
Israel, what does the L–rd your G–d demand of you? Only to fear the L–rd your G–d.”
1 Deuteronomy 10:12. [The Gemara asks,] “Is fear, then, such a small thing?” [And
the Gemara replies:] “Yes, in the case of Moses it was a small thing,” and so
forth. 2 Berachot 33b.
At first glance the answer is incomprehensible, for it is written, “[What does the
L–rd] demand of you?” [not of Moses]. The explanation, however, is as follows: Each
and every soul of the House of Israel contains within it something of the quality
of our teacher Moses, peace unto him, for he is one of the “seven shepherds” 3
Sukkah 52b; another version in Tikkunim, end; Zohar Chadash (104a). who cause
vitality and G–dliness to flow to the community of Jewish souls, for which reason
they are called “shepherds.” Our teacher, Moses, peace unto him, is the sum of them
all, and he is called “the faithful shepherd.” This means that he brings down the
quality of daat (knowledge) to the community of Israel that they may know the L–rd,
each according to the capacity of his soul and its root above, and [according to]
its nurture from the root of the soul of our teacher Moses, peace unto him, which
is rooted in the Daat Elyon (Higher Knowledge) of the ten sefirot of Atzilut, which
are united with their blessed Emanator, for He and His Knowledge are One, and He is
the Knowledge…. 4 Ref. to Maimonides’ statement already quoted in chs. 2, 4, 23.
In addition and beyond this [general influence to the community as a whole] there
descend, in every generation, sparks from the soul of our teacher Moses, peace unto
him, and they clothe themselves in the body and soul of the sages of that
generation, the “eyes” of the congregation, 5 See Taanit 24a and Rashi, loc. cit.;
Numbers 16:24. to impart knowledge to the people that they may know the greatness
of G–d and serve Him with heart and soul. For the service of the heart is according
to the daat as is written, “Know the G–d of your father, and serve Him with a
perfect heart and with a willing mind.” 6 I Chronicles 28:9. But regarding the
future [Messianic Era] it is written, “And no longer shall every man teach his
neighbor […] saying, Know the L–rd, for they shall all know Me….” 7 Jeremiah
31:33.
However, the essence of knowledge is not the knowing alone, that people should know
the greatness of G–d from authors and books; but the essential thing is to immerse
one’s mind deeply into the greatness of G–d and fix one’s thought on G–d with all
the strength and vigor of the heart and mind, until his thought shall be bound to
G–d with a strong and mighty bond, as it is bound to a material thing that he sees
with his physical eyes and concentrates his thought on it. For it is known that
daat connotes union, as in the phrase “And Adam yada (knew) Eve….” 8 Genesis 4:1.
This capacity and this quality of attaching one’s “knowledge” to G–d is present in
every soul of the House of Israel by virtue of its nurture from the soul of our
teacher Moses, peace unto him. Only, since the soul has clothed itself in the body,
it needs a great and mighty exertion, doubled and redoubled: First is the wearying
of the flesh, the crushing of the body and its submission, so that it shall not
obscure the light of the soul, as has been mentioned above 9 Ch. 29. in the name
of the Zohar, that “a body into which the light of the soul does not penetrate
should be crushed,” which is accomplished by means of penitential reflections from
the depths of the heart, as is explained there.
Next is the exertion of the soul, that the service shall not be burdensome to it,
to exert its thought to delve into and reflect upon the greatness of G–d for a long
and uninterrupted period, the measure of which is not the same for every soul.
There is the naturally refined soul which, immediately as it considers the
greatness of G–d, attains a fear and dread of G–d. As is written in the Shulchan
Aruch, Orach Chaim, sec. 1, that “When a man reflects that the great King, the
Supreme King of kings, the Holy One, blessed is He, with Whose glory the whole
world is full, stands over him and sees his actions, he will immediately be
overcome with fear….”
There is a soul that is of lowly nature and origin, coming from the lower
gradations of the ten sefirot of Asiyah, which cannot discover G–dliness by
contemplation except with difficulty and forcefulness, especially if it had been
contaminated by the sin of youth, for the sins interpose, and so on [as is
explained in Sefer Chassidim, ch. 35].
Nevertheless, by dint of forceful effort, when his thought greatly exerts itself
with much vigor and toil and intense concentration, immersing in [contemplation of]
the greatness of G–d for a considerable time, there will certainly come to him, at
any rate, the lower fear referred to above, and as the Rabbis, of blessed memory,
have said, “[If a man says] ‘I have labored and I have found’—believe him.” 10
Megillah 6b. It is also written, “If you seek her as silver and search for her as
for hidden treasures, then you will understand the fear of the L–rd.” 11 Proverbs
2:4-5. This means, in the manner of a man seeking a hidden treasure or the wealth
buried in the depths of the earth, for which he digs with tireless toil, so must
one delve with unflagging energy in order to bring to light the treasure of the
fear of Heaven, which lies buried and concealed in the understanding of the heart
of every Jewish individual, this being of a quality and level transcending the
limitations of time, and this is the natural, hidden fear referred to above.
However, in order that it should be translated into action, in the sense of “fear
of sin,” namely, to turn away from evil in deed, word, and thought, one needs to
bring it to light from the hidden depths of the understanding of the heart, where
it transcends time, and to place it within the realm of the actual thought that is
in the brain. [This means] immersing his thought in it for a lengthy period of time
until its activity shall emerge from the potential into the actual, namely, turning
away from evil and doing good in thought, speech, and act because of G–d, Who looks
and sees, hears and listens and perceives all his deeds and searches his reins and
heart. As the Rabbis, of blessed memory, said, “Reflect upon three things…an Eye
that sees, an Ear that hears….” 12 Avot 2:1.
And although He has no bodily likeness, yet, on the contrary, everything is
revealed and known to Him infinitely more than, for example, through the medium of
physical sight or hearing. It is, by way of illustration, like a man who knows and
feels within himself all that is happening to and being experienced by each and all
of his 248 organs, such as cold and heat, feeling the heat even in his toenails,
for example, as when he is scorched by fire; so also their essence and substance
and all that is done to them, he knows and senses in his brain.
Corresponding to this knowledge, by way of example, the Holy One, blessed is He,
knows all that befalls all created beings, both higher and lower, because they all
receive their flow of life from Him, blessed be He, as is written, “For all is from
You.” 13 I Chronicles 29:14. And this is the meaning of what we say, “And no
creature is hidden from You.” 14 Liturgy, Musaf for Rosh Hashanah. And as
Maimonides has said [and this has been accepted by the scholars of the Kabbalah, as
Rabbi Moses Cordovero writes in Pardes ], that “Knowing Himself, as it were, He
knows all created things that exist by virtue of His true existence….”
Nevertheless this parallel is only an appeal to the ear. In truth, however, the
analogy bears no similarity whatsoever to the object of the comparison. For the
human soul, even the rational and the divine, is affected by the events of the body
and its pain by reason of its being actually clothed within the vivifying soul
which is clothed in the body itself.
The Holy One, blessed is He, however, is not, Heaven forbid, affected by the events
of the world and its changes, nor by the world itself, for they do not affect any
change in Him, G–d forbid. In order to help us perceive this well with our
intelligence, the Scholars of Truth have already treated of it at length in their
books. But all Jews are “believers descended from believers,” 15 Shabbat 92a.
without human intellectual speculation whatsoever, and they declare, “You were [the
same] before the world was created,” and so forth, 16 Liturgy. Cf. Yalkut,
Va’etchanan 836, quoting a source in the Jerusalem Talmud. as has been explained
above in ch. 20.
Now, therefore, each individual Jew, whoever he may be, when he ponders upon this
for some considerable time each day—how the Holy One, blessed is He, is truly
omnipresent in the higher and lower [worlds], and in reality fills the heavens and
the earth, and that the whole world is truly full of His glory, and that He looks
and regards and searches his reins and his heart and all his actions and words, and
counts his every step—then fear will be implanted in his heart throughout the day;
and when he again meditates on this, even with a superficial reflection, at any
time or moment, he will turn away from evil and do good, in thought, speech, and
deed, so as not to rebel, G–d forbid, in the sight of His glory whereof the whole
world is full. This is in accord with the instruction of Rabbi Yochanan ben Zakkai
to his disciples, quoted above. 17 Ch. 41.
This, then, is what the verse means, “Only to fear the L–rd your G–d, to walk in
all His ways.” 18 Deuteronomy 10:12. For this is the fear that leads to the
fulfillment of His commandments, blessed be He, through turning away from evil and
doing good. This is the “lower fear” which has been discussed earlier. As it
applies to “Moses,” that is to say, in relation to the quality of daat that is in
each divine Jewish soul, this is a minor thing, as has been stated above. [For daat
is [the faculty] which binds the hidden understanding of the heart with that which
is actually revealed in thought, as is known to the students of Kabbalah].
In addition to this, one should remember that, as in the case of a mortal king, the
essence of fear [of him] relates to his inner nature and vitality and not to his
body—for when he is asleep, there is no fear of him—and, surely, his inner
character and vitality are not perceived by physical eyes but only by the vision of
the mind, through the physical eyes beholding his stature and robes, and making the
beholder aware of the vitality that is clothed in them. If this be so, he must
likewise truly fear G–d when gazing with his physical eyes at the heavens and earth
and all their host wherein is clothed the light of the En Sof, blessed is He, that
animates them.
NOTE: And it is also seen with the glance of the eye that they are nullified to His
light, blessed be He, by the fact that they “prostrate” themselves every day toward
the west at the time of their setting. As the Rabbis, of blessed memory, commented
on the verse: “And the hosts of the heavens bow before You,” 19 Nehemiah 9:6. that
the Shechinah abides in the west, so that their daily orbit westward is a kind of
prostration and self-nullification. 20 Sanhedrin 91b; Bava Batra 25a. Even he who
has never seen the king and does not recognize him at all, nevertheless when he
enters the royal court and sees many honorable princes prostrating themselves
before one man, there falls on him a fear and awe.
And although many garments are involved in this investment, there is no difference
or distinction at all in the fear of a mortal king, whether he be naked or robed in
one or in many garments.
The essential thing, however, is the [mental] training to habituate one’s mind and
thought continuously, that it ever remain fixed in his heart and mind, that
everything one sees with one’s eyes—the heavens and earth and all that is therein—
constitutes the outer garments of the King, the Holy One, blessed is He. In this
way he will constantly be aware of their inwardness and vitality. This is also
implicit in the word emunah (“faith”), which is a term indicating “training,” to
which a man habituates himself, like a craftsman who trains his hands.
There should also be a constant remembrance of the dictum of the Rabbis, of blessed
memory, “Acceptance of the yoke of the Kingdom of Heaven,” which parallels the
injunction “You shall surely set a king over yourself,” 21 Deuteronomy 17:15. as
has been explained elsewhere, and so on. For the Holy One, blessed is He, forgoes
the higher and lower worlds and uniquely bestows His Kingdom upon us, and so on,
and we accept it, and so forth. And this is the significance of the obeisances in
the prayer of the Eighteen Benedictions, following the verbal acceptance of the
yoke of the Kingdom of Heaven in the recital of the Shema, whereby one accepts it
once again in actual deed, with a [positive] act, and so forth, as is explained
elsewhere.

Chapter 43

Concerning this yirah tataah (“lower fear”), which is directed toward the
fulfillment of His commandments, in both areas of “Turn away from evil and do
good,” 1 Psalms 34:15. it was said, “Where there is no fear [of G–d], there is no
wisdom.” 2 Avot 3:17.
It comprises a quality of “smallness” 3 Referring to the “natural” fear defined in
chs. 41 and 42. and a quality of “greatness.” The latter being the quality of fear
that has its origin in contemplation on the greatness of G–d—that He fills all
worlds, and “From the earth to the heaven is a distance of 500 years…and
[similarly] from one heaven to the next…the feet of the Chayot measure up to them
all…,” 4 Chagigah 13a. and similarly on the evolvement of all the worlds, one
above the other to the topmost heights—nevertheless this fear is called an
“external” and “inferior” fear because it is derived from the worlds which are
“garments” of the King, the Holy One, blessed is He, Who conceals and hides and
clothes Himself in them, to animate them and give them existence, that they may
exist ex nihilo, and so on, yet [this fear] is the gate and entrance 5 I.e., a
preliminary and prerequisite. to the fulfillment of the Torah and commandments.
As for the yirah ilaah (“higher fear”), however, a fear stemming from a sense of
shame, an inner fear that derives from the inward aspects of G–dliness within the
worlds, it was said concerning it that “Where there is no wisdom, there is no
fear,” 6 Avot 3:17. for ‫ חכמה‬is [made up of the letters] 7 ,‫ כ״ח מ״ה‬See above,
ch. 19. and “ Chochmah comes from ayin ” (nothing), 8 A paraphrase of Job 28:12.
and “Who is wise? He who sees that which is born.” 9 Tamid 32a. Note the
reinterpretation. That is to say, he sees how everything originates and comes into
being ex nihilo by means of the word of G–d and the breath of His mouth, blessed be
He. As is written, “And by the breath of His mouth all their hosts.” 10 Psalms
33:6.
Therefore, the heavens and the earth and all their hosts are truly nullified in
reality, within the word of G–d and the breath of His mouth, and are accounted as
nothing at all, as nought and nothingness indeed, just as the light and brightness
of the sun are nullified within the body of the sun itself. And let not man regard
himself as an exception to this principle, for also his body and nefesh and ruach
and neshamah are nullified in reality in the word of G–d, Whose word, blessed be
He, is united with His thought, and so on, as has been explained above at length
[chs. 20 and 21], taking as an example the human soul, one utterance of whose
speech and thought are veritably as nothing, and so forth. This is what is meant by
the verse, “Behold, the fear of the L–rd, that is wisdom.” 11 Job 28:28.
However, one cannot attain this fear and wisdom except in the fulfillment of the
Torah and commandments through the lower, external fear. And this is what is meant
by the statement, “Where there is no fear, there is no wisdom.” 12 Avot 3:17.
Now, in love, too, there are two grades— ahavah rabbah (“great love”) and ahavat
olam (“eternal love”). 13 Lit. “worldly” love, i.e., of this world, a love of G–d
derived from contemplation of G–d in nature, as explained later on. “Great love” is
an ecstatic love, and it is “a fiery flame that rises of itself.” It comes from
above in a manner of a “gift” to him who is perfect in fear, as is known from the
saying of the Rabbis, of blessed memory, “The way of a man is to search for a
woman.” 14 Kiddushin 2b. For love is called “man” or “male,” as is written, “He
has remembered His lovingkindness,” 15 Psalms 98:3; a play on the word ‫זכר‬
(“remembered”) which can be read by merely changing one vowel as ‫“( זכר‬male”).
while a woman [symbolizes] “fear of G–d,” as is known. 16 A reference to Proverbs
31:30. Cf. Zohar III:42b, where the whole ch. 31 of Proverbs is interpreted
allegorically. “Male seeking female” is here metaphorically explained as “love
seeking fear” in order to fulfill itself. Without the prerequisite of fear, it is
impossible to attain to this “great love,” for this love originates from the realm
of Atzilut, wherein are no sundering or separateness, G–d forbid.
Ahavat olam, however, is that which comes from the understanding and knowledge of
the greatness of G–d, the En Sof, blessed is He, Who fills all worlds and
encompasses all worlds and before Whom everything is accounted as nothing at all,
like the nullity of one utterance within the intelligent soul while it still
remains in its thought or in the desire of the heart, as has been explained
earlier. 17 Ch. 20. For as a result of such contemplation, the attribute of love
that is in the soul will be divested of its garments, i.e., it will not clothe
itself in anything of pleasure or enjoyment, whether physical or spiritual, to love
it, and will not desire anything whatsoever in the world other than G–d alone, the
Source of the vitality of all enjoyments, for they are all nullified in reality and
are accounted as nothing at all, compared with Him, there being no manner of
comparison or similitude between them, G–d forbid, just as there is no comparison
between that which is absolutely nought and nothing—and everlasting life. As is
written, “Whom do I have in heaven [besides You]? And when I am with You I desire
nothing on earth. My flesh and my heart yearn, Rock of my heart….” 18 Psalms
73:25-26. And this will be explained later. 19 Ch. 48.
Also one whose soul’s quality of love is not clothed at all in any physical or
spiritual enjoyment is able to kindle his soul as with burning coals and an intense
fire and a flame that strives heavenward through the contemplation referred to
above, as will be enlarged upon later.
This quality of love sometimes precedes fear, according to the quality of the daat
which fathers it, as is known. [For daat incorporates both chasadim and gevurot,
which are love and fear, and sometimes the chasadim descend and manifest themselves
first.] Therefore it is possible for a wicked and a sinful person to repent by
virtue of the love that is born in his heart at the time he remembers the L–rd his
G–d.
At any rate, fear, too, is included therein [in the love], as a matter of course,
except that it is in a stage of “minuteness” and “concealment,” namely, the fear of
sin, of rebelling against Him, G–d forbid, while the love is in a revealed state in
his heart and mind. However, such a case is but an accidental and spontaneous
occurrence, or an “emergency prescription” through G–d’s particular providence as
the occasion requires, as happened with Rabbi Eliezer ben Durdaya. 20 Avodah
Zarah 17b.
However, the order of service, which is determined by and depends on man’s choice,
is to begin with the fulfillment of the Torah and commandments through the “lower”
fear in its state of “minuteness” at least, to “turn away from evil and do good,”
so as to illuminate his divine soul with the light of the Torah and its
commandments, whereupon the light of love will also shine forth upon it [for the
word ‫“—ואהבת‬And you shall love”—has a numerical value twice that of ‫“—אור‬light” 21
Alluding to the light of Torah and its commandments, which arouses the light of
love. —as is known to the students of Kabbalah].

Chapter 44

Each of the said two grades of love—the “great love” and the “eternal love”—is
subdivided into many shades and gradations without limit in each individual
according to his capacity. As is written in the holy Zohar 1 Zohar I:103b. on the
verse, “Her husband is known in the gates,” 2 Proverbs 31:23. Cf. Compiler’s
Foreword, note 17. that “This refers to the Holy One, blessed is He, Who makes
Himself known and attaches Himself to every one according to the extent ‘which one
measures in one’s heart….’”
Therefore fear and love are called “The secret things known to the L–rd our G–d,” 3
Deuteronomy 29:28. while the Torah and commandments are those things which are
“revealed to us and to our children to do….” 4 Ibid. For we have all one Torah and
one law, insofar as the fulfillment of all the Torah and commandments in actual
performance is concerned. It is otherwise with fear and love, which vary according
to the knowledge of G–d in the mind and heart, as has been mentioned above. 5 Chs.
42, 43.
Yet there is one love which incorporates something of all the distinctions and
gradations of both “great love” and “eternal love,” and is found equally in every
Jewish soul, as our inheritance from our Patriarchs.
And that is what the Zohar says on the verse, “My soul; I desire You at night…,” 6
Isaiah 26:9. that “One should love the Holy One, blessed is He, with a love of the
soul and the spirit, as these are attached to the body, and the body loves them,”
and so forth. 7 Zohar III:67a. This love of G–d is equated with the love of life
itself—somewhat less altruistic than the love defined further on. This is the
interpretation of the verse, “My soul, I desire You,” which means “Since You, O L–
rd, are my true soul and life, therefore I desire You.” That is to say, “I long and
yearn for You like a man who craves the life of his soul, and when he is weak and
exhausted he longs and yearns for his soul to revive in him; and also when he goes
to sleep he longs and yearns for his soul to be restored to him when he awakens
from his sleep. So do I long and yearn to draw the Light of the En Sof, blessed is
He, the Life of true life, within me through occupation in the Torah when I awaken
during the night from my sleep,” for the Torah and the Holy One, blessed is He, are
one and the same.
As the Zohar says, ibid., “Out of love for the Holy One, blessed is He, a man
should rise each night and exert himself in His service until the morning….”
A great and more intense love than that—one which is likewise concealed in every
soul of Israel as an inheritance from our ancestors—is that which is defined in
Raaya Mehemna, “Like a son who strives for the sake of his father and mother, whom
he loves even more than his own body, soul, and spirit…,” 8 Cf. end ch. 10 and ch.
43. for “Have we not all one Father?” 9 Malachi 2:10.
And although [one may ask], who is the man and where is he, who dares presume in
his heart to approach and attain even a thousandth part of the degree of love of
“the faithful shepherd” [Moses]? Nevertheless a minute portion and particle of his
great goodness and light illumines the community of Israel in each generation, as
is stated in the Tikkunim 10 Tikkun 69, pp. 112a; 114a. Cf. Iggeret Hakodesh, end
sect. 27. that “an emanation from him is present in every generation,” “to illumine
them,” 11 Cf. Zohar III:216b; 273a. and so forth. Only this glow is in a manner of
great occultation and concealment in the souls of all Israel. But to bring forth
this hidden love from its veil and concealment to [a state of] revelation, to be
manifest in his heart and mind, is “not beyond reach nor is it afar off, but the
word is very near to you, in your mouth and in your heart.” 12 Cf. Deuteronomy
30:11, 14.
That is to say, it should be habitual on his tongue and voice to arouse the
intention of his heart and mind, so as to immerse his thought in the Life of life,
the En Sof, blessed is He, for He is literally our true Father and the Source of
our life, and to awaken our love for Him like the love of a son for his father. And
when he accustoms himself to this continually, habit will become nature.
Even if it appears to him at first sight that this is an illusion, he need not be
concerned because it is intrinsically the absolute truth by virtue of the “hidden
love.” But the purpose of its emergence into the open is in order to translate it
into action, namely, the occupation in the Torah and commandments which he studies
and performs as a result of it, with the intention to bring gratification before
Him, blessed be He, like a son serving his father.
Concerning this it was said that “A good thought is united by the Holy One, blessed
is He, to a deed,” 13 Kiddushin 40a. providing the “wings” to soar upward, as
explained earlier. 14 Ch. 39; cf. also ch. 16. As for the “gratification,” it is
akin, by way of the illustration used earlier, 15 Ch. 31. to the joy of a king
whose son returns to him after liberation from captivity, or from the fact that it
has been made possible for Him to have a habitation down here, as already
mentioned. 16 End ch. 41, and ch. 31.
But even in regard to the abovementioned [love, in the] category of “My soul, I
desire You,” it is readily possible to bring it out of [its] concealment into the
open through constant practice, with mouth and heart in full accord.
However, even if he cannot bring it into a revealed state in his heart,
nevertheless he can occupy himself in the Torah and commandments “for their own
sake” through portraying the idea of this love in the contemplation of his mind,
and “A good thought is united by the Holy One, blessed is He….”
The said two distinctions of love—though they are an inheritance for us from our
Patriarchs, and like a natural instinct in our souls, and so, too, is the fear that
is contained in them, which is the fear of being sundered, G–d forbid, from the
Source of our life and our true Father, blessed is He—are, nevertheless, not termed
“natural” fear and love unless they be in the mind and thought alone and in the
latency of the heart. Then their station is in the ten sefirot of Yetzirah to where
they bring up with them the Torah and commandments of which they have been the
inspiration and cause.
But when they are in a manifest state in the heart, they are called in the Zohar
re’uta d’liba (“heart’s desire”) and they are stationed in the ten sefirot of
Beriah, to where they bring up with them the Torah and commandments which have been
induced by them. For their emergence from the latency and concealment of the heart
into a state of “revelation” comes through the faculty of daat, i.e., through a
powerful fixation of the mind and an intense concentration—touching the depth of
the heart pre-eminently and continuously—on the En Sof, blessed is He, as to how He
is our very life and our blessed true Father.
And it is well known what is written in the Tikkunim, 17 Tikkun 6. that “there in
the world of Beriah nests the ‘Supernal Mother,’” 18 The attribute of Binah of the
world of Atzilut. which is the contemplation of the light of the En Sof, blessed is
He, the Giver of life, which is in accordance with the teaching of Elijah, “ Binah
is the heart, and with it does the heart understand.” 19 Tikkunei Zohar,
Introduction 17a.
Furthermore, these two distinctions of love, that have been referred to above,
contain a quality of love which is greater and more sublime than the intelligent
fear and love, the love termed above as ahavat olam (“eternal love”).
Nonetheless a person must strain his intellect to apprehend and attain also the
distinction of “eternal love” referred to above, 20 Ch. 43. which stems from
understanding and knowledge of the greatness of G–d, in order thereby to fan the
blaze of the fiery love, with glowing coals and an intense fire and a flame that
rises heavenward, so that “not even many waters can extinguish it…nor rivers quench
it….” 21 Song of Songs 8:7. Hebrew text should read ‫ 'וגו‬instead of ‫ 'וכו‬as the
quotations refer to a Scriptural text. For there is a superiority and excellence in
the quality of love burning like fiery coals and an intense flame, and so on, which
comes from the understanding and knowledge of the greatness of the En Sof, blessed
is He, over the two distinctions of love referred to above, when they are not like
fiery coals and a blaze, and so forth, similar to the superiority and excellence of
gold over silver, and so on, as will be explained later. 22 Ch. 50.
Besides, this is the whole man and his raison d’etre, that one may know the glory
of the L–rd and the majestic splendor of His greatness, each according to the limit
of his capacity, as is written in Raaya Mehemna, Parashat Bo, “In order that they
may know Him…,” 23 Zohar II:42b. and as is known.

Chapter 45

There is yet another direct road open to man, namely, to occupy himself with the
Torah and commandments for their own sake through the attribute of our Patriarch
Jacob, peace unto him, this being the attribute of mercy. 1 Pardes, Shaar 23, ch.
10. It is first to arouse in his mind great compassion before G–d for the Divine
spark which animates his soul that has descended from its Source, the Life of life,
the En Sof, blessed is He, Who pervades all worlds and transcends all worlds and in
comparison with Whom everything is accounted as nothing. Yet it [this spark] has
been clothed in a “serpent’s skin” which is far removed from the light of the
King’s Countenance, at the greatest possible distance, since this world is the
nadir of the coarse kelipot ….
And especially when he will recall all his actions and utterances and thoughts
since the day he came into being, unworthy as they were, causing the King to be
“fettered by the tresses” 2 Song of Songs 7:6. —“by the impetuous thoughts of the
brain,” 3 Tikkunei Zohar 6. Another meaning of ‫ רהטים‬is “gutters” (comp. Genesis
30:38). Thus ‫ מלך אסור ברהטים‬could be rendered “The King bound in the gutters.” Cf.
Vayikra Rabbah 31:4. for “Jacob is the cord of his inheritance,” 4 Deuteronomy
32:9. Note the interpretation of the word ‫חבל‬, usually translated in this verse by
“lot.” as in the illustration of one pulling a rope, and so forth. 5 Tugging at a
rope at one end vibrates the other—a figure to illustrate how every action below
causes a corresponding reaction On High. See Iggeret Hateshuvah, ch.5. This is the
esoteric doctrine of the “exile of the Shechinah.”
This is the meaning of the verse, “And Jacob kissed Rachel and lifted up his voice
and wept.” 8 Genesis 29:11. For “Rachel” represents Knesset Israel, 9 Comp.
Bereishit Rabbah 71, 3; 82, 11. the community of Israel, the fount of all souls,
and “Jacob”—with his supernal attribute, the attribute of Mercy in Atzilut —is the
one who arouses great compassion for her. “And he lifted up his voice”—upward to
the fount of the Higher Mercies, called the “Father of Mercies,” and their source;
“and he wept”—to awaken and draw from there abundant compassion upon all the souls
and upon the fount of the community of Israel, to raise them from their exile and
to unite them in the yichud elyon (higher unity) of the light of the En Sof,
blessed is He, on the level of kisses,” which is “The attachment of spirit with
spirit,” as is written, “Let him kiss me with the kisses of his mouth,” 10 Song of
Songs 1:2. which means the union of the word of man with the word of G–d, namely,
the halachah. 11 Shabbat 138b. So, too, are coupled thought with thought, act
with act, the latter referring to the active observance of commandments and, in
particular, the act of charity and loving-kindness. For “ chesed (kindness) is the
[Divine] right arm,” 12 Tikkunei Zohar, Introduction 17a. and this is, as it were,
an actual “embrace,” as it is written, “And his right arm embraces me,” 13 Song of
Songs 2:6. while the occupation in the Torah by word of mouth and concentrated
thought constitute, as it were, actual “kisses.” Concerning this it is written,
“And let him return to the L–rd, and have mercy upon Him,” 6 Note the deviation
from the standard translation (“that He may have mercy upon him”). The ambiguity of
the word ‫ וירחמהו‬permits both renditions. arousing great compassion toward G–d Who
dwells among us, as is written, “Who dwells among them in the midst of their
uncleanness.” 7 Leviticus 16:16.
In this way, a person is able to attain the distinction of ahavah rabbah (“great
love”) in the consciousness of his heart, as is written, “To [the house of] Jacob
who redeemed Abraham,” 14 Isaiah 29:22. as has been explained elsewhere. 15 See
above, end ch. 32. See Torah Or 51a-b.

Chapter 46

There is yet another good way for a man, which is suitable for all and “very near”
indeed, to arouse and kindle the light of the love that is implanted and concealed
in his heart, that it may shine forth with its intense light, like a burning fire,
in the consciousness of the heart and mind, to surrender his soul to G–d, together
with his body and [material] possessions, with all his heart, and all his soul, and
all his might, from the depth of the heart, in absolute truth, especially at the
time of the recital of the Shema and its blessings, as will be explained.
This [way] is to take to heart the meaning of the verse, “As water mirrors the
reflection of a face, so is the heart of man to man.” 1 Proverbs 27:19. This means
that as [in the case of] the likeness and features of the face which a man presents
to the water, the same identical face is reflected back to him from the water, so
indeed is also the heart of a man who is loyal in his affection for another person,
for this love awakens a loving response for him in the heart of his friend also,
cementing their mutual love and loyalty for each other, especially as each sees his
friend’s love for him.
Such is the common nature in the character of every man, even when they are equal
in status. How much more so when a great and mighty king shows his great and
intense love for a commoner who is despised and lowly among men, a disgraceful
creature cast on the dunghill, yet he [the king] comes down to him from the place
of his glory, together with all his retinue, and raises him and exalts him from his
dunghill and brings him into his palace, the royal palace, in the innermost
chamber, a place such as no servant nor lord ever enters, and there shares with him
the closest companionship with embraces and kisses and spiritual attachment 2
“Embraces”—performance of the precepts; “kisses”—precepts performed orally (esp.
prayer); “spiritual attachment” (lit., “attachment of spirit to spirit”)—meditation
and comprehension. In other words, complete communion by thought, word, and deed.
with all heart and soul—how much more will, of itself, be aroused a doubled and
redoubled love in the heart of this most common and humble individual for the
person of the king, with a true attachment of spirit, heart, and soul, and with
infinite heartfelt sincerity. Even if his heart be like a heart of stone, it will
surely melt and become water, and his soul will pour itself out like water, with
soulful longing for the love of the king.
In a manner corresponding in every detail to the said figure and image but to an
infinitely greater degree, has the L–rd our G–d dealt with us. For His greatness is
beyond comprehension, and He pervades all worlds and transcends all worlds; and
from the holy Zohar, as also from the Arizal, 3 See above, ch. 2, note 9. it is
known of the infinite multitude of hechalot and worlds, and of the countless
myriads of angels in each world and hechal. So does the Gemara note, “It is
written, ‘Is there any numbering of His hosts?’ 4 Job 25:3. Yet, it is also
written, ‘A thousand thousands serve Him, and ten thousand times ten thousand stand
before Him….’” 5 Daniel 7:10. The discrepancy is explained by the answer, “A
thousand thousands…is the quota of one ‘troop,’ but His troops are innumerable.” 6
Chagigah 13b. Yet, before Him, all of them are accounted as nothing at all and
are nullified in their very existence, just as one word is truly nullified in
relation to the essence and being of the articulate soul while the utterance was
still held in its [faculty of] thought, or in the will and desire of the heart, as
has been explained above at length. 7 Ch. 20.
All these [angels] ask, “Where is the place of His glory?” And they answer, “The
whole earth is full of His glory,” 8 Isaiah 6:3. that is, His people, Israel. For
the Holy One, blessed is He, forsakes the higher and lower creatures, choosing none
of them but Israel His people, whom He brought out of Egypt—“the obscenity of the
earth,” 9 Genesis 42:9. the place of filth and impurity—“not through the agency of
an angel, nor of a saraf …but the Holy One, blessed is He, Himself in His glory” 10
Passover Haggadah. descended there, as is written, “I have come down to deliver
them…,” 11 Exodus 3:8. in order to bring them near to Him in true closeness and
unity, with a truly soulful attachment on the level of “kisses” of mouth to mouth,
by means of uttering the word of G–d, namely, the halachah, and the fusion of
spirit to spirit, namely, the comprehension of the Torah and the knowledge of His
will and wisdom, all of which is truly one [with G–d]; also with a form of
“embrace,” namely, the fulfillment of the positive precepts with the 248 organs,
for the 248 ordinances are the 248 “organs” of the King, as has been explained. 12
Ch. 23. These, in a general way, are divided into three categories—right, left,
and center—namely, chesed (kindness), din (stern justice) and rachamim (mercy)—the
two arms and the body, and so forth. 13 Tikkunei Zohar, Introduction.
This is the meaning of [the text of the benedictions] “Who has sanctified us with
His commandments”: like one who betrothes 14 The word ‫“( קדשנו‬who sanctified us”)
may be tendered “who has betrothed us” (‫—קדושין‬betrothal). a wife that she may be
united with him with a perfect bond, as is written, “And he shall cleave to his
wife, and they shall be one flesh.” 15 Genesis 2:24. Exactly so, and even
infinitely surpassing, is the union of the divine soul that is occupied in Torah
and commandments, and of the vivifying soul, and their garments referred to above,
with the light of the En Sof, blessed is He.
Therefore did Solomon, peace unto him, in the Song of Songs compare this union with
the union of bridegroom and bride in attachment, desire, and pleasure, with embrace
and kissing.
This is also the meaning of “Who has sanctified us with His commandments,” by means
of which He has raised us to the heights of the Holiness of the Supreme One,
blessed is He, which is the holiness of the Holy One, blessed is He, Himself.
Kedushah (“holiness”) is a term indicating separateness, in that the Holy One,
blessed is He, is apart from the worlds, namely, His quality of “encompassing all
worlds,” which cannot be clothed within them.
For through the union of the soul with, and its absorption into, the light of the
En Sof, blessed is He, it attains the quality and degree of the actual holiness of
the En Sof, blessed is He, since it unites itself with, and is integrated into,
Him, blessed be He, and they become One in reality. This is the meaning of the
verse, “And you shall be holy to Me, for I the L–rd am holy, and I have separated
you from other peoples that you should be Mine,” 16 Leviticus 20:26. and “You
shall do all My commandments and be holy to your G–d; I am the L–rd your G–d….” 17
Numbers 15:40-41. The meaning is that through fulfillment of the commandments I
become your G–d, [in the same sense] as “the G–d of Abraham,” “the G–d of Isaac,”
and so on, called thus because the Patriarchs were a “chariot” for Him, 18 See
above, ch. 18, note 3. blessed be He, and they were nullified and absorbed into His
light.
So it is with the soul of every Israelite at the time he occupies himself with
Torah and commandments. Therefore the Rabbis, of blessed memory, made it obligatory
for us to rise and remain standing in the presence of every one who is engaged in a
commandment, even if the latter is uncultured and illiterate. 19 Kiddushin 33a.
This is because the L–rd dwells and clothes Himself in this man’s soul at such
time, though his soul is unconscious of it because of the barrier of the bodily
grossness which has not been purified and which dims the eyes of the soul
[preventing it] from seeing Divine visions, as experienced by the Patriarchs and
others of their stature, who “saw their world during their lifetime.” 20 See
above, ch. 14.
This is also the meaning of what Asaf said, under Divine inspiration, on behalf of
the whole community of Israel in exile: “I was a boor and did not understand, like
an animal was I with You. Yet I was always with You.” 21 Psalms 73:22-23. This
means that even though I am like an “animal” when I am with You, being unaware of,
and insensitive to, this union in my soul, which should bring down on it fear and
awe first, followed by a great love of delights, or a burning [love] like fiery
coals, similar to the quality of the tzaddikim, whose corporeality has been
purified, for, as is known, daat 22 Implicit in the words ‫ולא אדע‬. connotes a
sensitivity of the soul, comprising chesed (kindness) and gevurah (sternness) 23
I.e., love and fear. —yet “I was always with You,” for the corporeality of the
body does not prevent the union of the soul with the light of the En Sof, blessed
is He, Who fills all worlds, and as is written, “ Even the darkness obscures not
from You.” 24 Psalms 139:12, here interpreted “obscures (me) not from You.”
Thereby will be understood the severity of the punishment for transgressing the
prohibition of work on Shabbat or that of unleavened bread on Passover, which
[prohibition] equally applies to all. For even in the soul of an uncultured and
completely illiterate person shines the light of the sanctity of Shabbat or the
Festival; hence he faces capital punishment by karet 25 “Cutting off” of the soul;
Divine punishment through premature or sudden death. or stoning for the profanation
of this sanctity.
Similarly, [transgression involving] the slightest amount of leaven, or the
handling of muktzeh, 26 Anything forbidden to be used or handled on Shabbat and
Festivals. tarnishes the sanctity which rests on his soul, just as it would the
sanctity of the soul of a tzaddik, for we have all one Torah.
[And as for the use of the plural form behemot, 27 In Psalms 73:22, quoted
earlier. this is an intimation that before Him, blessed be He, even the so-called
daat elyon (“supernal knowledge”)—which comprises chesed and gevurah —is like
“beasts” i.e., a physical creation, when compared with the light of the En Sof, as
is written, “You have made them all with wisdom,” 28 Psalms 104:24. and this is
called behemah rabbah (“a great beast”), as is explained elsewhere. And this is the
Name of 29 ,‫ ב“ן‬The Name of Havaya spelled out fully (each of the four letters—
phonetically) in Hebrew letters produces four variations, or Names, numerically
equivalent to the numbers 45 (‫)שם מ"ה‬, )‫ (שם ס"ג‬63 ,)‫ (שם ב"ן‬52, and 72 (‫)שם ע"ב‬.
with the numerical equivalent of ‫( בהמה‬beast), preceding Atzilut.]

Chapter 47

“In every generation and every day a person is obliged to regard himself as if he
had that day come out of Egypt.” 1 The Mishnah ( Pesachim 10:5) does not contain
the words “and every day” and “that day,” which the author inserts. This refers to
the release of the divine soul from the confinement of the body, the “serpent’s
skin,” in order to be absorbed into the Unity of the light of the En Sof, blessed
is He, through occupation in the Torah and commandments in general, and in
particular through accepting the Kingdom of Heaven during the recital of the Shema,
wherein the person explicitly accepts and draws over himself His Unity, blessed be
He, when he says, “the L–rd is our G–d, the L–rd is One.” 2 Deuteronomy 6:4.
It has previously been explained 3 Ch. 46. that “our G–d” is understood in the
same way as “the G–d of Abraham,” and so forth, 4 “…the G–d of Isaac, and the G–d
of Jacob”—Liturgy ( Amidah ). Cf. Mechilta on Exodus 3:15. because he became
nullified and absorbed into the Unity of the light of the En Sof, blessed is He,
except that Abraham merited this by reason of his works and his advancing in
holiness from degree to degree, as is written, “And Abram journeyed, going on and
on…” 5 Genesis 12:9.
In our case, however, it is a heritage and a gift, in that He has given us His
Torah and has clothed in it His will and wisdom, blessed be He, which are united
with His Essence and Being, blessed be He, in perfect unity; and surely this is as
if He gave us His very self, as it were. In this sense the Zohar 6 II:140b.
commented on the verse, “That they bring Me an offering.” 7 Exodus 25:2. [For the
expression ‫“[ לי‬to Me”] has the same meaning as ‫“[ אותי‬Me”]; hence the text should
have read “Me and an offering,” 8 Literally “…take Me and an offering.” except
that both are one and the same. Study it well there.]
This is the interpretation of “And You, L–rd our G–d, have given us, in love…,” 9
Liturgy, Amidah for Festivals. [and] “For by the light of Your Countenance You
gave us, L–rd our G–d….” 10 Liturgy, end of Amidah. The emphasis is on “You gave
us…our G–d.” Therefore the only thing that precludes us from the attachment of the
soul to His Unity and light, blessed be He, is the will, that is, if the human
being does not will it at all, G–d forbid, to cleave to Him…. But immediately he
does so desire, and he accepts and draws upon himself His G–dliness, blessed be He,
and declares, “the L–rd is our G–d, the L–rd is One,” then his soul is
spontaneously absorbed into His Unity, blessed be He, for “Spirit evokes spirit and
draws forth spirit.” 11 I.e., bestows an extra measure of spirituality. Zohar
II:162b. This is a form of “Exodus from Egypt.” Therefore it was ordained that the
paragraph concerning the Exodus from Egypt be read specifically during the recital
of the Shema, 12 Cf. Berachot 13a; Rabbi Schneur Zalman, Shulchan Aruch, Orach
Chaim 58:1. although it is a commandment by itself and not appertaining to the
commandment of the recital of the Shema, as is stated in the Talmud and Codes, 13
Berachot 21a; Shulchan Aruch, ibid., 67:1-2. for they are actually the same thing.
Likewise, the paragraph referring to the Exodus from Egypt also concludes, “I am
the L–rd your G–d.” 14 Numbers 15:41. This also accords with what has been
explained earlier.

Chapter 48

Contemplating on the greatness of the En Sof, blessed is He, the intelligent person
[will realize] that as His name indicates, so is He—there is no end or limit or
finitude at all to the light and vitality that diffuse from Him, blessed be He, by
His simple 1 I.e., uncaused. will, and which is united with His Essence and Being,
blessed be He, in perfect unity. Had the worlds descended from the light of the
holiness of the En Sof, blessed is He, without “contractions,” 2 The doctrine of
tzimtzum has already been referred to previously in chs. 21 and 38. Here and in the
next chapter, it is further expounded. but according to a gradual descent, from
grade to grade by means of cause and effect—this world would not, in such case,
have ever been created in its present form, in a finite and limited order, [viz.,]
“From the earth to the heaven is a distance of 500 years,” 3 Chagigah 13a. and
similarly between heaven and heaven, and so also the diameter of each heaven.
Even the World to Come and the Higher Garden of Eden—the habitation of the souls of
the great tzaddikim —and the souls themselves and, needless to add, the angels—are
all in the realm of bounds and limitation, for there is a limit to their
apprehension of the light of the En Sof, blessed is He, which shines on them
through being clothed in chabad, etc., hence, there is also a boundary to their
enjoyment derived from the splendor of the Shechinah, and to their pleasure in the
light of G–d, for they cannot absorb enjoyment and delight of an infinite order
without being nullified out of their existence and returned to their source.
Now, as for the intricate details of the “contractions”—this is not the place for
their explanation. 4 See Torah Or 27a; Likkutei Torah, Vayikra 51b ff.; Ekev 17a
ff. See also Translator’s Introduction to Tanya, Part II (Addendum, p. a ). But in
general they are something in the nature of “occulation and concealment” of the
flow of the light and vitality, so that only an extremely minute portion of light
and vitality should illuminate and reach the lower creatures in a revealed manner,
as it were, pervading them and acting in them and animating them so that they might
receive existence ex nihilo and be in a state of finitude and limitation. This
constitutes an exceedingly contracted illumination, and it is considered as
virtually nothing at all compared with the quality of the limitless and infinite
illumination, and there is no reference or relationship between them, as the term
“reference” is understood in values, where the figure 1 has a relevancy with the
number 1,000,000, for it is one-millionth part of it; but as regards a thing which
is in the realm of infinity, there is no number that can be considered relative to
it, for a billion or trillion do not attain the relevancy of the figure 1 in
comparison with a billion or trillion, but is veritably accounted as nothing.
So, indeed, is the quality of the contracted illumination which informs the higher
and lower worlds, acting in them and animating them—compared with the quality of
the hidden and concealed light that is of an infinite order and does not clothe
itself or exercise its influence in the worlds, to animate them in a revealed
manner, but it “encompasses” them from above and is called sovev kol almin (the
“encompasser of all worlds”).
The meaning of this is not that it encircles and encompasses from above spatially,
G–d forbid, for in spiritual matters the category of space is in no way applicable.
But the meaning is that it “encircles and encompasses from above” insofar as the
so-called “revealed” influence is concerned, for influence which is in the category
of “revelation” in the worlds is referred to as “investiture,” being “clothed”
within the worlds, for the influence that they receive is clothed and comprehended
by them; whereas the influence which does not come within the category of
“revelation,” but remains in occultation and concealment and is not apprehended by
the worlds, is not described as being “invested” but as “encircling and
encompassing.” Therefore, since the worlds belong in the order of the finite and
limited, it follows that only an extremely minute and contracted reflection of the
flow of the light of the holiness of the En Sof, blessed is He, clothes and reveals
itself in them in a revealed form, and this only to animate them in a finite and
limited state.
But the principal light without contraction to such an extent is called makif
(“encircler”) and sovev (“encompasser”), since its influence is not revealed within
them, inasmuch as they belong in the order of the finite and the limited.
To illustrate this point, consider this material world. Even though “The whole
world is full of His glory,” 5 Isaiah 6:3. namely, the light of the En Sof,
blessed is He, as is written, “Do not I fill heaven and earth? says the L–rd,” 6
Jeremiah 23:24. nevertheless only a very small vitality, of the category of
inanimate and vegetable worlds, is clothed therein in the form of “revealed”
influence, while all the light of the En Sof, blessed is He, is termed as
“encompassing” it, even though it actually pervades it, since its influence is no
more revealed in it but is active in it in a hidden and concealed manner; and any
influence of a concealed nature is referred to as “encircling from above,” for the
“hidden world” is on a higher plane than the “revealed world.”
Let us make it more intelligible by means of an example. When a man forms an image
in his mind of something that he has seen or sees—although the entire body and
essence of that thing, both its exterior and interior and its very core, are
completely mirrored in his mind and thought, for he has seen it or is seeing it in
its entirety—this is expressed by saying that his mind encompasses that object
completely, and that thing is enveloped by his mind and thought. But it is not
encompassed in actual fact, only in the imagination of the man’s thought and mind.
The Holy One, blessed is He, however, of Whom it is written, “For My thoughts are
not your thoughts…,” 7 Isaiah 55:8. surely His Thought and Mind, knowing all
created things, encompass each and every created being from its beginning to its
end and its inside and very core, all in actual reality.
For example, in the case of the orb of this earth, His knowledge, blessed be He,
encompasses the entire diameter of the globe of the earth, together with all that
is in it and its deepest interior to its lowest depths, all in actual reality. For
this knowledge constitutes the vitality of the whole spherical thickness of the
Earth and its creation ex nihilo. However, it would not have come into being as it
now is, as a finite and limited thing, with an exceedingly minute vitality
sufficient for the categories of inorganic matter and vegetation, were it not for
the many powerful contractions which have condensed the light and vitality that is
clothed in the orb of the earth so as to animate it and sustain it in its finite
and limited status and in the categories of inorganic and vegetable matter alone.
But His knowledge, blessed be He, which is united with His essence and being—for
“He is the Knowledge, the Knower, and the Known, and knowing Himself, as it were,
He knows all created things, but not with a knowledge that is external to Himself,
like the knowledge of a human being, for all of them [the created things] are
derived from the truth of His Being, blessed be He, and this thing is not within
the power of human beings to comprehend clearly,” and so forth 8 Maimonides,
Hilchot Yesodei HaTorah 2:10; cf. Tanya, beg. ch. 2. —
NOTE: As Maimonides, of blessed memory, has written—and the scholars of Kabbalah
subscribed to his views—as is stated in Pardes of Rabbi Moshe Cordovero, of blessed
memory. This also accords with the Kabbalah of the Arizal, 9 See above, ch. 2,
note 9. in the mystery of tzimtzum and the clothing of the lights in vessels, as
has been mentioned previously in ch. 2.
—this knowledge, since it is of an infinite order, is not described as clothing
itself in the orb of the earth, which is finite and limited, but as encircling and
encompassing it, although this knowledge embraces its entire thickness and interior
in actual reality, thus giving it existence ex nihilo, as is explained elsewhere.

Chapter 49

Even though the particular aspects of the nature of the occultation and concealment
of the light of the En Sof, blessed is He, in the descent of the worlds—until this
material world was created—are too numerous to count and are of many diverse kinds,
as is known to those who have tasted of the Tree of Life, 1 The Kabbalah. yet in
general there are three levels of powerful and comprehensive “contractions,” giving
rise to three comprehensive worlds, each category consisting of myriads upon
myriads of particulars. These are the three worlds of Beriah, Yetzirah and Asiyah,
for the world of Atzilut is G–dliness itself.
In order to create the world of Beriah, which consists of the higher souls and
angels, whose service to G–d is in the sphere of chabad [the intellectual
faculties] which are clothed in them and are apprehended by them and from which
they receive influence, there preceded a powerful “contraction,” as mentioned
above.
So, too, from Beriah to Yetzirah. For the minute portion of light which clothes
itself in the world of Beriah is still in a category of infinity in relation to the
world of Yetzirah and is unable to clothe itself in the latter except through a
contraction and occulation. So, too, from Yetzirah to Asiyah. [An elaborate
explanation of these three “contractions,” in order to make them more accessible to
our poor intellect, is given elsewhere. 2 The doctrine of tzimtzum is more fully
discussed in Likkutei Amarim, Part II, ch. 4 ff. See also above, ch. 48, note 4. ]
The purpose of all the “contractions” is the creation of the material human body
and the subjugation of the sitra achara to bring about the pre-eminence of light
supplanting darkness—when a person elevates his divine soul and his vivifying soul
together with their garments and all the powers of the body to G–d alone, as has
been discussed earlier at length, 3 Chs. 35-37. for this is the purpose of the
descent of the worlds.
To quote [again] “As water mirrors the reflection of a face”: As the Holy One,
blessed is He, has, as it were, laid down and set aside, figuratively speaking, His
great infinite light and has stored it away and concealed it by means of three
different kinds of “contractions”—and all this because of His love for lowly man,
in order to raise him up to G–d, for “Love impels the flesh,” 4 Bava Metzia 84a.
how much more, and an infinite number of times more, is it fitting that a man also
should relinquish and set aside all he possesses, both spiritually and physically,
and renounce everything in order to cleave to Him, blessed be He, with attachment,
desire, and longing, without any hindrance, within or without, neither of body nor
soul, nor money, nor wife and children.
Thereby will be understood the true reason and meaning of the Rabbinical enactment
ordaining the recitations of the blessings of the Shema : two preceding it…. 5
Mishnah, Berachot 1:4. For it would appear, at first glance, that they have no
connection whatsoever with the recital of the Shema, as Rashba 6 Rabbi Solomon ibn
Aderet, 13th cent. Spanish Talmud exegete and codifier. and other codifiers have
stated. Why, then, were they termed “Blessings of the Shema?” And why were they
ordained to be recited specifically before it?
But the reason is that the essence of the recital of the Shema is to fulfill the
injunction “With all your heart…,” namely, “with both your natures…,” 7 Berachot
54a. that is to say, to overcome anything that deters from the love of G–d. For
“your heart” alludes to the wife and children, to whom a man’s heart is, by his
very nature, bound. So have the Rabbis, of blessed memory, commented on the verses,
“For He spoke, and it came to be,” 8 Psalms 33:9. that this refers to the wife;
“He commanded, and it endured,” 9 Ibid. that this refers to the children; 10
Shabbat 152a. and by “your soul and your might” is understood, literally, your life
and sustenance—renouncing everything for the love of G–d.
But how can physical man attain to this level? It is, therefore, to this end that
the blessing of Yotzer Or 11 Liturgy, First Blessing Preceding the Morning Shema.
was introduced first, for [in this blessing] there is said and repeated at length
the account and order of the angels “standing in the heights of the universe” in
order to proclaim the greatness of the Holy One, blessed is He—how all of them are
nullified in His light, blessed be He, and “proclaim in awe…and hallow…declaring in
reverence, ‘Holy…’ 12 Isaiah 6:3. ” meaning that He is apart from them, and He
does not clothe Himself in them in a “revealed” state, but “the whole earth is full
of His glory,” namely, the community of Israel above and Israel below, as has been
explained earlier.
So, too, “the Ofanim and holy Chayot with a mighty sound…[declare] ‘Blessed be the
glory of the L–rd from its place,’” 13 Ezekiel 3:12, cited in the aforementioned
blessing. for they neither know, nor do they apprehend His place, as we say, “for
He alone is exalted and holy.” 14 Liturgy, ibid.
Then follows the second blessing, “With an everlasting love You have loved us, L–
rd, our G–d.” 15 According to the Lurianic rite—‫אהבת עולם‬. In the Ashkenazic rite—
‫אהבה רבה‬. That is to say that He set aside all the supernal, holy hosts and caused
His Shechinah to dwell upon us, so that He be called “our G–d,” in the same sense
that He is called “the G–d of Abraham,” as explained earlier. 16 Chs. 46 and 47.
This is because “love impels the flesh.” Therefore it is called ahavat olam
(“worldly love”), for this is the so-called “contraction” of His great and infinite
light, taking on the garb of finitude, which is called olam (“world”), for the sake
of the love of His people Israel, in order to bring them near to Him, that they
might be absorbed into His Unity and Oneness, blessed be He.
This is also the meaning of “[You have bestowed upon us] exceedingly abounding
mercy,” 17 Liturgy cited in note 16. namely, exceeding the nearness of G–d toward
all the hosts above; “…and You have chosen us from among all nations and tongues,”
which refers to the material body which, in its corporeal aspects, is similar to
the bodies of the gentiles of the world; “and have brought us near…that we may
thank You…”—the interpretation of “thanks” will be given elsewhere; “and proclaim
Your Unity…” 18 Ibid. —to be absorbed into His Unity, blessed be He, as has been
explained above.
When the intelligent person will reflect on these matters in the depths of his
heart and brain, then—as water mirrors the image of a face—his soul will
spontaneously be kindled and it will clothe itself in a spirit of benevolence,
willingly to lay down and resolutely to abandon all he possesses, in order only to
cleave to Him, blessed be He, and to be absorbed into His light with an attachment
and longing, and so forth, in a manner of “osculation” and the attachment of spirit
to spirit, as has been explained earlier.
But how does the attachment of spirit to spirit take place? To this end it is
stated [further on], “And these words shall be…upon your heart. And you shall speak
of them….” 19 From the first portion of the Shema (Deuteronomy 6:4-9). As is
explained in Etz Chaim that the union of “osculation” is essentially the union of
chabad with chabad, 20 The attachment of the intellectual faculties of man to
those of G–d embodied in the Torah. that is, concentration in the Torah; while the
mouth, as the outlet of the breath and its emergence into a revealed state
represents the category of speech engaged in words of the Torah, for “By the word
that proceeded out of the mouth of G–d does man live.” 21 Deuteronomy 8:3.
However, one does not fulfill one’s duty by meditation and deliberation alone until
one expresses the words with his lips in order to draw the light of the En Sof,
blessed is He, downward [even] to the vivifying soul which dwells in the blood of
man—which is produced by [the intake of food from] the mineral, vegetable, and
animal [worlds]—thus to raise them all to G–d, together with the entire Universe
and to cause them to be absorbed in His Unity and Light, blessed be He, which will
illumine the world and its inhabitants in a revealed manner, “And the glory of G–d
will be revealed, and together all flesh will see ….” 22 Isaiah 40:5. For this is
the purpose of the descent of all the worlds, that the glory of the L–rd may
pervade this world especially, in a revealed manner, to “change darkness to light
and bitterness to sweetness,” as has been explained above at length. 23 Chs. 36,
37.
And this is the essence of man’s kavanah in his service: to draw the light of the
En Sof, blessed is He, down below. However, the initiative must come through the
elevation of the mayin nukvin 24 Feminine waters. See above, end ch. 10. to
surrender to Him his soul and possessions, as has been explained above.

Chapter 50

All the distinctions and gradations of love, that have been mentioned above, derive
from the “right side,” from the distinction of “priest, man of grace” 1 Zohar
I:256b; 258b. and are called kesef hakodoshim (“longing for holy things”) 2 ‫כסף‬
‫—הקדשים‬lit. “holy silver” (cf. II Kings 12:5). etymologically, as in “For you
longed repeatedly 3 ‫—נכסף נכספת‬from the same root as ‫כסף‬. for your father’s
house.” 4 Genesis 31:30.
There is, however, yet another distinction of love which excels them all, as gold
is superior to silver, and this is a love like fiery coals from the distinction of
the supernal gevurot from binah ilaah (supernal understanding). 5 Chochmah and
binah in the intellect have their counterparts chesed and gevurah in the middot.
This is when, through contemplation on the greatness of the En Sof, blessed is He,
before Whom everything is truly accounted as nought, the soul is kindled and flares
up toward the glory of the splendor of His greatness in order to gaze on the glory
of the King, like glowing coals of a mighty flame which surges upward, striving to
be parted from the wick and the wood on which it has taken hold. This is brought on
by the preponderance of the element of Divine fire that is in the divine soul. In
consequence of this it develops a thirst, as is written, “My soul thirsts for You”;
6 Psalms 63:2. next it attains the distinction of “lovesickness”; 7 Song of Songs
2:5. and then it reaches a state of very rapture of the soul (‫ )כלות הנפש‬as is
written, “Indeed, my soul pines.” 8 Psalms 84:3.
From here [supernal gevurot ] issues forth the root of the Levites 9 Whereas the
priest is the man of chesed, the Levite symbolizes gevurah, as explained in many
sources of Kabbalah and Chasidut. Cf. e.g., Likkutei Torah, Bamidbar 1c; Korach 54a
f; Va’etchanan 8b. [on earth] below [and in the World to Come, when the world will
be exalted, they will become the priests, as the Arizal 10 See above, ch. 2, note
9. commented on the verse, “But the priests, the Levites,” 11 Ezekiel 44:15. that
the Levites of today will become the priests of the future]. The service of the
Levites was to raise the voice of melody and thanksgiving, with song and music,
with tunefulness and harmony, in a manner of “advance and retreat” 12 The
counterpart of the ecstatic worship by the angels ( Chayot ); cf. Ezekiel 1:14.
which is the distinction of the intense love resembling the flame that flashes out
of the lightning, as is mentioned in the Gemara [ Chagigah, ch. 2]. 13 Chagigah
13b.
It is impossible to elucidate this matter clearly in writing. Yet every warmhearted
and intelligent person gifted with understanding, who deeply binds his mind and
contemplation to G–d, will discover the goodness and light which are treasured up
in his intelligent soul, each according to his capacity—[“there is one who is
affected [in one way]…and there is one who is affected [in another], and so forth”]
—prefacing it with the fear of sin, in order to be completely parted from evil,
that the iniquities may not interpose…, G–d forbid.
The order of the service in occupying oneself with the Torah and commandments, a
service derived from the category of the said intense love, is in the manner of
“retreat” alone, as is written in Sefer Yetzirah, “And if your heart hastens,
return to the One.” 14 1:8. Cf. Tikkunei Zohar, Introduction 7a. The
interpretation of [the phrase] “if your heart hastens” is the craving of the soul
that is in the right side of the heart —when it gains sway 15 …over the left part,
i.e., over the natural desires of the animal soul. and bursts into flame and grows
so exceedingly enraptured that the very soul is consumed with a desire to pour
itself out into the embrace of its Father, the Life of life, blessed is He, and to
leave its confinement in the corporeal, physical body, in order to attach itself to
Him, blessed be He—then one must take to heart the teaching of the Rabbis, of
blessed memory, that “against your will you live” 16 Avot 4:22. in this body,
animating it for the purpose of drawing downward the higher life from the Life of
life, blessed is He, through the life-giving Torah, that there may be a dwelling in
the lower world for His Oneness, blessed be He, in a revealed state. As has been
explained above, and as is explained in the holy Zohar, 17 II:135a. “that there be
‘One in One,’ the meaning of which is that the yichud hane’elam (hidden Unity)
shall become a category of the ‘revealed world.’”
And this is the interpretation of the text, “Come, my beloved….” 18 “…let us go
out into the field…” (Song of Songs 7:12), alluding to the consummation of love in
the “field,” i.e., this material world. Or perhaps it refers to the well-known
Shabbat hymn, “Come my Beloved to meet the Bride.” From this will be understood the
adage of the Rabbis, “against your will you live; against your will….” 19 Avot
4:22. What then should one’s desire be? The answer will be found elsewhere 20 See
Torah Or 2a; 25b, et al. in the lengthy explanation of this Mishnah, “against your
will you live”—with the aid of the Life of life, blessed is He.

Chapter 51

To return to, and further to elucidate, the expression of the Yenuka, mentioned
earlier, 1 Ch. 35. it is necessary first to explain—so that one may understand a
little—the subject of the indwelling of the Shechinah, which rested in the Holy of
Holies and likewise all other places where the Shechinah rested. What is the
meaning of this? Is not the whole world full of His glory? And surely there is no
place void of Him.
The [clue to the] understanding of this is to be found in the text, “From my flesh
I see G–d.” 2 Job 9:26. The analogy is from the soul of a human being which
pervades all the 248 organs of the body, from head to foot, yet its principal
habitation and abode is in his brain, whence it is diffused throughout all the
organs, each of which receives from it vitality and power appropriate to it,
according to its composition and character: the eye for seeing, the ear for
hearing, the mouth for speaking, and the feet for walking—as we clearly sense that
in the brain one is conscious of everything that is affected in the 248 organs and
everything that is experienced by them.
Now, the variation in the acquisition of powers and vitality by the organs of the
body from the soul is not due to the [soul’s] essence and being, for this would
make its core and essence divisible into 248 diverse parts, vested in 248 loci
according to the various forms and locations of the organs of the body. If this
were so, it would follow that its essence and core are fashioned in a material
design, in a likeness and form resembling the shape of the body, Heaven forfend!
Rather, it is entirely a single and simple spiritual entity, which, by its
intrinsic essence, is divested of any corporeal shape and of any category and
dimension of space, size, or physical limitation. It is, therefore, impertinent to
say, in relation to its core and essence, that it is located in the brain of the
head more than it is in the feet, since its core and essence are not subject to the
dimensions and categories of physical limitation. But there are contained in it, in
its intrinsic essence, 613 kinds of powers and vitalities to be actualized and to
emerge from concealment in order to animate the 248 organs and 365 veins of the
body, through their embodiment in the vivifying soul, which also possesses the
corresponding 248 and 365 powers and vitalities.
It is with reference to the flow of all the 613 kinds of powers and vitalities from
the concealment of the soul into the body in the process of animating it that it
has been said that the principal dwelling place and abode of this flow of life and
of this manifestation is situated entirely in the brains of the head. Therefore
they first receive the power and vitality appropriate to them according to their
disposition and character, namely, chabad ( chochmah, binah, daat ) and the faculty
of thought, and all that pertains to the brains; and not only this, but also the
sum total of all the streams of vitality flowing to the other organs is also
contained and is clothed in the brain that is in the head. It is there that the
core and root of the said manifest flow of the light and vitality of the whole soul
are to be found. From there a radiation is diffused to all the other organs, each
of which receives the power and vitality appropriate to it in accordance with its
disposition and character: the faculty of sight reveals itself in the eye, and the
faculty of hearing manifests itself in the ear, and so forth. But all the powers
flow from the brain, as is known, for therein is located the principal dwelling
place of the whole soul, in its manifest aspect, since the sum total of the
vitality that is diffused from it is revealed there. Only the [individual] powers
of the said general vitality shine forth and are radiated from there into all the
organs of the body, much in the same manner as light radiates from the sun and
penetrates rooms within rooms. [Even the heart receives vitality from the brain;
hence the brain has an intrinsic supremacy over it, as has been explained above. 3
Ch. 12. ]
In a truly like manner, figuratively speaking, does the En Sof, blessed is He, fill
all worlds and animate them. And in each world there are creatures without limit or
end, myriads upon myriads of various grades of angels and souls, and so on, and
likewise, the abundance of the worlds is without end or limit, one higher than the
other….
Now, the core and essence of the En Sof, blessed is He, is the same in the higher
and lower worlds, as in the example with the soul given above and as is written in
the Tikkunim that “He is the Hidden One of all the hidden.” 4 Tikkunei Zohar,
Introduction 17a. This is to be understood that even in the higher, hidden worlds
He is hidden and concealed within them, just as He is hidden and concealed in the
lower, for no thought can apprehend Him at all even in the higher worlds. Thus as
He is to be found there, so is He found in the very lowest.
The difference between the higher and lower worlds is with regard to the stream of
vitality which the En Sof, blessed is He, causes to flow and illumine in a category
of “revelation out of concealment” [which is one of the reasons why the influence
and stream of this vitality is figuratively called “light”], thereby animating the
worlds and the creatures therein. For the higher worlds receive, in a somewhat more
“revealed” form, than do the lower, and all creatures therein receive each
according to its capacity and nature, which is the nature and the form of the
particular flow with which the En Sof, blessed is He, imbues and illumines it.
But the lower [worlds], even the spiritual ones, do not receive [the light] in
quite such a “revealed” form, but only by means of many “garments,” wherein the En
Sof, blessed is He, invests the vitality and light which He causes to flow and
shine on them in order to animate them.
These garments, wherein the En Sof, blessed is He, invests and conceals the light
and vitality, are so numerous and powerful that thereby He created this very
corporeal and physical world. He gives it existence and animates it by the vitality
and light which He causes to flow and shine forth to it—a light that is clothed,
hidden, and concealed within the numerous and powerful garments, which hide and
screen the light and vitality, so that no light or vitality whatsoever is visibly
revealed, but only corporeal and physical things that appear lifeless. Yet they
contain light and vitality which constantly give them existence ex nihilo, that
they shall not revert and become nothing and nought as they had been. This light
comes from the En Sof, blessed is He, except that it is clothed in many garments,
as is written in Etz Chaim, that the light and vitality of the physical orb of
Earth, which is seen by mortal eyes, is derived from malchut d’malchut d’Asiyah 5
The lowest of all the sefirot ; for Malchut is the tenth sefirah, and Asiyah —the
fourth of the Four Worlds. and in it is contained malchut d’Yetzirah, and so on, so
that in all of them are contained the ten sefirot of Atzilut which are united with
their Emanator, the En Sof, blessed is He.

Chapter 52

Now, just as in the human soul the principal manifestation of the general vitality
is in the brain, while all the organs receive merely a light and potency which
shines to them from the source of the manifestation of the said vitality in the
brain, so indeed, figuratively speaking, is the essential manifestation of the
general stream of vitality, animating the worlds and the creatures therein, clothed
and contained in His will, wisdom, understanding, and knowledge, blessed be He,
which are called the “intelligence,” and these are those which are clothed in the
Torah and its commandments.
The manifestation of this general flow of life is the source of the vitality which
the worlds receive, each one in particular. Only a glow is diffused and shines
forth from this source in a similar manner as the light radiates from the sun, by
way of example, or as the powers of the organs of the body derive from the brain,
as discussed above. 1 In the previous chapter.
It is this source which is called the “world of manifestation,” or “matron,” or
“nether matriarch,” or “ Shechinah,” 2 Literally “indwelling,” from the word
‫ ושכנתי‬in the quoted verse. from the Scriptural phrase, “That I may dwell among
them.” 3 Exodus 25:8. For this source is the beginning of the revelation of the
light of En Sof, which extends to and illumines the worlds in a “revealed” manner.
From this source there extends to each individual thing the particular light and
vitality suitable for it, and it [the light] dwells and is clothed in them, thereby
animating them.
Therefore it is figuratively called “mother of the children” and “community of
Israel,” for from this source have emanated the souls of Atzilut and have been
created the souls of Beriah, and so forth, all of them being derived only from the
extension of the vitality and light from this source which is called “ Shechinah,”
resembling the radiation of light from the sun.
But as for the Shechinah itself, namely, the origin and core of the manifestation
whereby the En Sof, blessed is He, illumines the worlds in a “revealed” form and
which is the source of all streams of vitality in all the worlds [their entire
vitality being no more than the light which is diffused from it like the light
radiated from the sun], the worlds cannot endure or receive the light of this
Shechinah, that it might actually dwell and clothe itself in them—without a
“garment” to screen and conceal its light from them, so that they may not become
entirely nullified and lose their identity within their source, like the
nullification of the light of the sun in its source, namely, in the sun itself,
where this light cannot be seen, but only the integral mass of the sun itself.
But what is this “garment” which is able to conceal and clothe [the Shechinah ] yet
will not [itself] be completely nullified within its light? This is His will,
blessed be He, and His wisdom, and so forth, which are clothed in the Torah and its
commandments that are revealed to us and to our children, for “the Torah issues
from wisdom,” 4 Zohar II:85a and 121a. which is chochmah ilaah (supernal wisdom)
that is immeasurably higher than the world of manifestation, for “He is wise, but
not with a knowable wisdom,” and so forth. And as has previously been explained,
the light of the En Sof, blessed is He, is clothed in and united with the supernal
wisdom, and He, blessed be He, and His wisdom are One, only that it has descended
by means of obscuring gradations, from grade to grade, with the descent of the
worlds, until it has clothed itself in material things, namely, the 613
commandments of the Torah.
As [this wisdom] came down by descents from world to world, the Shechinah, too,
came down and clothed itself in it in each world. This is the shrine of the “Holy
of Holies,” which is contained in each world. So also has it been stated in the
Zohar and Etz Chaim that the Shechinah —which is malchut d’Atzilut [being the
manifestation of the light and vitality of the En Sof, blessed is He, which
illumines the worlds, wherefore it is called the “word of G–d” and the “breath of
His mouth,” as it were, as in the case of human beings, by way of example, speech
reveals to the hearers the speaker’s secret and hidden thought]—clothes itself in
the shrine of the Holy of Holies of Beriah, namely, the chabad ( chochmah, binah,
daat ) of Beriah. Through the latters’ clothing themselves in the malchut d’Beriah,
there have been created the souls and the angels which exist in the world of
Beriah.
From there also descends the [wisdom of the] Talmud that we possess. It has already
been previously explained 5 Chapter 39. in the name of Tikkunim that in the world
of Beriah there shine and flow forth the chochmah, binah, and daat ( chabad ) of
the En Sof, blessed is He, in a powerfully contracted manner, in order that the
souls and the angels, which are limited and finite beings, shall be able to receive
the influence from these categories of chabad. Therefore from there also originates
the Talmud, which is also a category of chabad, for the Talmud consists of the
reasons and interpretations of the halachot in clearly defined terms. These reasons
and interpretations are a category of chabad, while the halachot themselves derive
from the middot of the En Sof, blessed is He, namely, kindness, justice, mercy, and
so on, from which originate permission and prohibition, license and restriction,
liability and blamelessness, as is explained in the Tikkunim.
By virtue of the clothing of malchut d’Atzilut in malchut d’Beriah it clothes
itself in the shrine of the Holy of Holies of Yetzirah, this being the chabad of
Yetzirah. When the latter are clothed in the malchut d’Yetzirah, there are formed
the ruchot 6 Sing. ruach, the second of the three grades comprising the human soul
( nefesh, ruach, neshamah ). and the angels which belong in [the world of]
Yetzirah.
From there, too, comes the Mishnah that we possess, which comprises the legal
decisions that are likewise derived from chabad of the En Sof, blessed is He.
Only that the categories of chabad, that is, the reasons and interpretations of the
halachot, are clothed and hidden within the laws themselves and are not in a
revealed form, while the elements of the halachot [themselves], which are in a
revealed form, are the very reflection of the attributes of the En Sof, blessed is
He, in their revealed form. Thus, it has been explained above in the name of the
Tikkunim, namely, that six sefirot nest in Yetzirah. They comprise, in general, two
extensions—right and left—acting either with forbearance from the aspect of
kindness, that is to say, to permit a thing to ascend to G–d, or acting
forbiddingly, and so on. 7 Things permitted (“unchained” or “released”) are said
to be determined by the aspect of chesed, while the things forbidden (“chained”)
are determined by the aspect of gevurah. Cf. ch. 7. And all this is according to
the chochmah ilaah d’Atzilut (higher wisdom of Emanation); in which binah and daat
are contained, and they are united with the En Sof, blessed is He, for in all of
them are clothed chabad of Atzilut with which the light of the En Sof, blessed is
He, is united in a perfect union.
In a like manner the Shechinah descended and clothed itself in the shrine of the
Holy of Holies of Asiyah.
Each of those three worlds is subdivided into myriads of gradations, which are also
called particular worlds, and malchut d’Atzilut which is clothed in the malchut
NOTE: Thereby will be understood the text of the verse, “Your kingship
( malchutecha ) is a kingship over all worlds.” 8 Psalms 145:13.
of each particular world—descends and clothes itself in the shrine of the Holy of
Holies, namely, the chabad, which is in the world below it in rank.
It is from the Shechinah which is clothed in the shrine of the Holy of Holies of
each and every general or particular world that light and vitality are extended and
diffused to the whole world and the creatures contained therein, the souls, angels,
and so forth, for all of them were created by the ten fiats in the act of Creation,
these being the “word” of G–d which is termed “ Shechinah.”

Chapter 53
At the time the First Temple stood, in which the Ark and Tables [of the Decalogue]
were housed in the Holy of Holies, the Shechinah, i.e., malchut d’Atzilut, that is,
the aspect of the “revealed” light of the En Sof, blessed is He, dwelled there and
was clothed in the Ten Commandments, far higher and stronger, and with a greater
and mightier revelation, than its revelation in the shrines of the Holy of Holies
above in the upper worlds. For the Ten Commandments are the all-embracing
principles of the whole Torah, which comes from the chochmah ilaah (higher wisdom)
1 Zohar II:85a; 121a. that is far higher than the world of manifestation. In
order to engrave them on material tablets of stone it (the Shechinah ) did not
descend degree by degree, parallel to the order of descent of the worlds down to
this material world. For this material world functions through the garment of
material nature, while the Tables [of the Decalogue] are “The work of G–d, and the
writing is the writing of G–d,” 2 Exodus 32:16. beyond the nature of this material
world which is derived from the effulgence of the Shechinah in the shrine of the
Holy of Holies of Asiyah (“Action”), whence issues light and vitality to the world
of Asiyah, in which this our world also is contained.
But the category of the higher wisdom of Atzilut, consisting of the totality of the
Torah as it is epitomized in the Decalogue, has clothed itself in malchut of
Atzilut and of Beriah alone, and they alone, united as they are with the light of
the En Sof, blessed is He, that is within them, are referred to as the “ Shechinah
” which rested in the Holy of Holies of the First Temple, through its clothing
itself in the Ten Commandments, which were engraved in the Tables [reposing] in the
Ark, by miraculous means and by the work of the Living G–d [this being the “hidden”
world which nests in the world of Beriah, as is known to to the students of
Kabbalah].
As for the Second Temple, in which did not repose the Ark and Tables [of the
Decalogue], 3 Yoma 21b. our Rabbis, of blessed memory, said that the Shechinah
did not abide there. 4 Ibid. 96. This refers to the category of the Shechinah
which used to abide in the First Temple—which was not of the ordinary descent of
the worlds. But in the Second Temple it abided according to the order of gradual
descent, of malchut d’Atzilut vested in malchut d’Beriah and the latter in malchut
d’Yetzirah, and the latter in the shrine of the Holy of Holies of Asiyah which in
turn was clothed in the Holy of Holies of the Temple here below. In it rested the
Shechinah, i.e., malchut d’Yetzirah, which was clothed in the Holy of Holies of
Asiyah. Therefore no man was permitted to enter there, except the High Priest on
the Day of Atonement. However, since the Temple was destroyed, there remains to the
Holy One, blessed is He, but “the four cubits of halachah alone.” 5 Berachot 6a.
Hence each individual who sits by himself and occupies himself in the Torah, the
Shechinah is with him, as is stated in the first chapter of Berachot. 6 Ibid. The
phrase “the Shechinah is with him” means in the order of the gradual descent and
investment of malchut d’Atzilut in malchut d’Beriah, and Yetzirah and Asiyah.
For the 613 commandments of the Torah are by and large active precepts, as are also
those which are fulfilled by word and thought, such as Torah study, Grace after
meals, the recital of the Shema and Prayer, for it has been ruled that
contemplation has not the validity of speech, and one has not fulfilled one’s
obligation by contemplation and kavanah alone, until he gives utterance with his
lips; and it has been ruled that the motion of the lips is considered an “action.”
The 613 commandments of the Torah, together with the seven commandments of our
Rabbis, combine to total the numerical equivalent of ‫“( כתר‬crown”) which is the the
will of the Supreme One, blessed is He, which is clothed in His wisdom, blessed be
He, and they are united with the light of the En Sof, blessed is He, in a perfect
union. “The L–rd has founded the earth with wisdom,” 7 Proverbs 3:19. which refers
to the Oral Law that is derived from the higher wisdom, as is written in the Zohar,
“The Father [ chochmah ] begat the daughter 8 Zohar III:248a; 256b. [i.e.,
malchut, the Oral Law].”
And this is what the Yenuka meant when he said that “the supernal light that is
kindled on one’s head, namely, the Shechinah, requires oil,” 9 Zohar III:187a.
Cf. Tanya, chs. 35, 51. that is, to be clothed in wisdom, which is called “oil from
the holy anointing,” 10 Exodus 30:31. as is explained in the Zohar, that “these
are the good deeds,” namely, the 613 commandments, which derive from His wisdom,
blessed be He. Thereby the light of the Shechinah can cling to the wick, i.e., the
vivifying soul in the body, which is metaphorically called a “wick.” For just as in
the case of a material candle, the light shines by virtue of the annihilation and
burning of the wick turning to fire, so does the light of the Shechinah rest on the
divine soul as a result of the annihilation of the animal soul and its
transformation from darkness to light and from bitterness to sweetness in the case
of the righteous, or at least through the destruction of its garments, which are
thought, speech, and action, and their transformation from the darkness of the
kelipot to the Divine light of the En Sof, blessed is He, which is clothed and
united in the thought, speech, and action of the 613 commandments of the Torah, in
the case of benonim.
For as a result of the transformation of the animal soul, originating from the
kelipat nogah, [a transformation] from darkness to light, and so forth, there is
brought about the so-called “ascent of the feminine waters” 11 See above, end ch.
10. to draw the light of the Shechinah, i.e., the category of the “revealed” light
of the En Sof, blessed is He—over one’s divine soul [principally dwelling] in the
brain of the head. Thereby will also be clearly understood the text “For the L–rd
Your G–d is a consuming fire,” 12 Deuteronomy 4:24. as is explained elsewhere. 13
Likkutei Torah, Shelach 40b; Re’eh 34c; Haazinu 78d, et al.
CONCLUSION OF THE FIRST PART WITH THE HELP OF G-D, MAY HE BE BLESSED AND EXALTED.

Part II; Shaar HaYichud VehaEmunah

Chinukh Katan

LIKKUTEI AMARIM 1 Collected Discourses. For an introduction to this part of the


Tanya, see Addendum, p. a. PART TWO
Called 2 The following is the author’s introduction which is called Chinuch Kattan.
The complete work is referred to as Shaar Hayichud VehaEmunah. “ Chinuch Kattan ”
Compiled from books and from Sages, exalted saints, whose souls are in Eden. Based
on the first section of the Recitation of the Shema. 3 The Shema consists of three
sections of the Torah: Deuteronomy 6:4-10, 11:13-22, and Numbers 15:37-42.
Following the first verse of the first section, our Sages instituted the recital of
the verse, Blessed be the name of the glory of His kingdom for ever and ever. See
Pesachim 56a.
“Educate the child according to his way, even when he will be old he will not
depart from it.” 4 Proverbs 22:6. Since it is written “According to his way,” it is
understood that it is not the path of perfect truth, hence of what merit is it that
“Even when he will be old he will not depart from it?”
It is well-known that fear (awe) and love are the roots and foundations of the
service of G–d. 5 Cf. Commentary on Maimonides’ Hilchot Yesodei HaTorah 2:10;
Reishit Chochmah, beg. of Shaar HaAhavah ; Rabbi Schneur Zalman, Shulchan Aruch,
Hilchot Talmud Torah 4:6. Fear is the root and basis of “Turn away from evil,” 6
Psalms 34:15; i.e., the fulfillment of the negative injunctions. and love—of “and
do good” 7 Ibid. and the observance of all the positive commandments of the Torah
and the Rabbis, as will be explained in their proper place. 8 Likkutei Amarim, Part
I, chs. 4, 41. Originally, Rabbi Schneur Zalman intended to arrange Shaar Hayichud
VehaEmunah before the first part of Likkutei Amarim ; hence the future tense. See
Hearot V’Tikkunim (below, p. 792). (The commandment of educating a child includes
also [training in the performance of] the positive precepts, 9 I.e., in addition to
the negative precepts. Therefore we are to educate a child in the fear and love of
G–d which will be the inspiration for the performance of all the commandments. as
is stated in Orach Chaim, section 343. 10 See Commentators ad locum and Rabbi
Schneur Zalman, Shulchan Aruch, Orach Chaim 343:2-3. )
Concerning the love [of G–d] it is written at the end of the portion Ekev, “Which I
command you to do it, to love G–d….” 11 Deuteronomy 11:22. It is necessary to
understand how an expression of doing can be applied to love, which is in the
heart.
The explanation, however, is that there are two kinds of love of G–d. One is the
natural 12 Cf. Likkutei Amarim, Part I, ch. 19. yearning of the soul to its
Creator. When the rational soul prevails over the grossness [of the body], 13 The
natural yearning of the soul can manifest itself only after the soul has freed
itself of all the influences of the material body in which it is clothed. This may
be attained by relinquishing all tendencies toward the gratification of gross
material desires and seeking only the service of G–d. subdues and subjugates it,
then [the love of G–d] will flare and blaze with a flame which ascends of its own
accord, and will rejoice and exult in G–d its Maker and will delight in Him with
wondrous bliss. Those who merit this state of ahavah rabbah (“great” love) are the
ones who are called tzaddikim 14 Sing. tzaddik, “perfectly righteous,” one whose
innate evil nature has been converted to actual goodness and who is motivated by
pure love of G–d. Cf. Likkutei Amarim, Part I, ch. 10. as it is written, “Rejoice
in the L–rd, you righteous.” 15 Psalms 97:12. Yet, not everyone is privileged to
attain this state, for it requires a very great refinement of one’s physical
grossness, and in addition a great deal of Torah and good deeds in order to merit a
lofty neshamah which is above the level of ruach and nefesh, 16 The human soul
comprises three grades: nefesh (vitality), ruach (spirit), and neshamah (soul).
Nefesh is the lowest category of the three and is the vitality and life-force of
the body. Ruach is the spiritual faculty which vivifies man’s emotion attributes
and is the seat of the moral qualities. Neshamah is the most lofty and sublime of
the three and is the Divine force which vivifies the human intellect, as it is
written, “The neshamah of the Almighty gives them understanding” (Job 32:8). It is
the most refined innermost spark of the soul and therefore the most divine part of
man’s being. Nefesh is granted to all men; ruach may be acquired through the merit
of observing the precepts of the Torah; but to realize neshamah, one must
completely purify his physical coarseness. Cf. Zohar I:81a, 206a; II:141b; III:70b;
Bereishit Rabbah 14:9; Shaloh 1, 9b. as explained in Reishit Chochmah, 17 A popular
ethico-kabbalistic work by Rabbi Eliyahu de Vidas, disciple of Rabbi Moshe
Cordovero; completed in 1575. Shaar HaAhavah. 18 Ch. 3.
The second is a love which every man can attain when he will engage in profound
contemplation in the depths of his heart on matters that arouse the love of G–d
which is in the heart of every Jew. 19 There is an innate, hidden love in the heart
of every Jew which is an inheritance to us from the Patriarchs. See Likkutei
Amarim, Part I, chs. 18, 44. Whether [he contemplates] in a general way—that He is
our very life, 20 Cf. Deuteronomy 30:20. and just as one loves his soul and his
life, so will he love G–d when he will meditate and reflect in his heart that G–d
is his true soul and actual life, as the Zohar 21 III:67a, 68a. See Likkutei
Amarim, Part I, ch. 44. comments on the verse, “[You are] my soul, I desire You;”
22 Isaiah 26:9. or in a particular way—when he will understand and comprehend the
greatness of the King of kings, the Holy One, blessed is He, in detail, to the
extent that his intellect can grasp and even beyond.
Then he will contemplate G–d’s great and wondrous love to us to descend to Egypt,
the “obscenity of the earth,” 23 Genesis 42:9. See Yalkut Shimoni, ad loc.; Kohelet
Rabbah 1:4. to bring our souls out of the “iron crucible,” 24 Deuteronomy 4:20; I
Kings 8:51; Jeremiah 11:4. This concept is more fully explained by Rabbi Schneur
Zalman in Torah Or, Yitro 74a ff. which is the sitra achara, 25 Lit., “the other
side,” the opposite of holiness. A frequent metaphor in Kabbalistic and Chasidic
literature to denote the forces of evil. may the All-Merciful spare us, to bring us
close to Him and to bind us to His very Name, 26 With the Giving of the Torah on
Mount Sinai, for through the Torah the souls of Israel are bound to Him; and the
Torah is His Name, as it is stated in Zohar II:90b; III:73a; etc. and He and His
Name are One. 27 Ibid. II:90b. That is to say, He elevated us from the nadir of
degradation and defilement to the acme of holiness and to His infinite greatness,
blessed be He. Then, “As in water, face reflects face,” 28 Proverbs 27:19. “…so
does the heart of man to man.” I.e., the love of one man for another awakens a
loving response toward himself in the heart of his friend. How much more so will
reflection upon the manifestation of G–d’s love toward us inspire love for Him.
love will be aroused in the heart of everyone who contemplates and meditates upon
this matter in the depths of his heart—to love G–d with an intense love and to
cleave to Him, heart and soul, as was explained at length in its place. 29 Likkutei
Amarim, Part I, ch. 46.
It is this love which Moses, our teacher, peace unto him, wished to implant in the
heart of every Jew, in the section “And now Israel…,” 30 Deuteronomy 10:12. with
the verse, “Behold, the heavens belong to G–d, your L–rd 31 See below, ch. 1, n. 5.
…only in your fathers did He delight…you shall circumcise…with seventy souls…
[Therefore] you shall love….” 32 Deuteronomy 10:14-11:1. Hence he concluded his
words concerning this love “Which I command you to do it,” 33 Ibid. 11:22. which is
love that is produced in the heart through the understanding and knowledge of
matters which inspire love. And this he had commanded previously [in the verse]:
“And these words, which I command you this day, shall be upon your heart” 34 Ibid.
6:6. so that through this [meditation] you will come to love G–d, as is stated in
the Sifrei on this verse.
Thus, there can be applied to this second type of love an expression of charge and
command, namely, to devote one’s heart and mind to matters which stimulate love.
However, an expression of command and charge is not at all applicable to the first
kind of love which is a flame that ascends of its own accord. Furthermore, it is
the reward of the tzaddikim to savor of the nature of the World to Come in this
world. That is the meaning of the verse, “I will give you the priesthood as a
service of gift,” 35 Numbers 18:7. The priesthood symbolizes the state of Ahavah
Rabbah which is granted as a Divine gift to the perfectly righteous. Hence it is
within the reach of every Jew and is not limited to those born of the priestly
class. Cf. Maimonides, Hilchot Shemitah veYovel 11:13. as will be explained in its
proper place. 36 See Likkutei Amarim, Part I, chs. 14, 43; Iggeret Hakodesh,
Epistle 18.
Now, those who are familiar with the esoteric meaning of Scripture know [the
explanation of] the verse, “For a tzaddik falls seven times and rises up again.” 37
Proverbs 24:16. For further elaboration of this subject see Rabbi Hillel of
Paritch, Pelech Harimon, Bereishit, Hosafot p. 302 (Kehot, 1954). Especially since
man is called “mobile” 38 Cf. Zechariah 3:7. See also Torah Or, Vayeshev 30a-d;
Rabbi Schneur Zalman, Likkutei Torah, Bechukotai 45a; Shelach 38d ff. Man has been
endowed with an unrestricted capacity for spiritual progress. All other creatures
have a prescribed level which they cannot surpass. and not “static,” he must ascend
from level to level and not remain forever at one plateau. Between one level and
the next, before he can reach the higher one, he is in a state of decline from the
previous level. 39 See Pelech Harimon, loc. cit. Yet, it is written, “Though he
falls, he shall not be utterly cast down.” 40 Psalms 37:24. It is considered a
decline only in comparison with his former state, and not, G–d forbid, in
comparison with all other men, for he is still above them in his service [of G–d],
inasmuch as there remains in it an impression of his former state. The root of his
service, however, is from the love of G–d to which he has been educated and trained
from his youth before he reached the level of tzaddik. This, then, is the meaning
of “Even when he will be old….” And the first thing which arouses love and fear,
and their foundation, 41 The root and foundation of the observance of all the
positive and negative precepts are love and fear of G–d, as explained above. And
the basis of love and fear is faith. Thus, ultimately, faith is the foundation of
the observance of the commandments. See Likkutei Amarim, Part I, ch. 33. is the
pure and faithful belief in His Unity and Oneness, may He be blessed and exalted.

Chapter 1

SHAAR HAYICHUD VEHAEMUNAH 1 Portal of Unity and Belief. Let us understand [at
least] in a small measure the statement in the Zohar 2 I:18b. The Zohar is the most
basic Kabbalistic work consisting of the mystical interpretation of the Pentateuch.
It was written by Rabbi Shimon bar Yochai in the Mishnaic period. that Shema
Yisrael … 3 Deuteronomy 6:4. “Hear, O Israel.” is y ichudah ilaah (“higher level
Unity”) and Baruch Shem Kevod Malchuto Leolam Vaed 4 “Blessed be the Name of the
glory of His kingdom for ever and ever.” is yichudah tataah (“lower level Unity”).
“Know this day and take to your heart that Havaya is Elokim (G–d is the L–rd) 5 The
Ineffable Name—the Name of four letters, Y-H-V-H—is pronounced in conversation
Havaya. The prescribed traditional reading in Scripture and prayer is Ad-nay.
Hence, the usual English rendition of L–rd. However, the name Havaya refers to G–d
the Infinite, transcending creation and nature, omnipresent, omnipotent, and
omniscient. Therefore, it is here translated “G–d.” The name Elokim emphasizes G–
d’s justice and rulership (see Rashi’s commentary, Genesis 2:5, 6:2), therefore it
is translated “L–rd” instead of the usual rendition of G–d. The original Hebrew
readings of both names, rather than their translations, are retained throughout
this text as their definition and explanation form a basic part of this treatise
and are fully explained in chs. 4 and 6, below. in the heavens above and upon the
earth below; there is no other.” 6 Deuteronomy 4:39. This requires explanation. For
would it occur to you that there is a god “soaking” in the waters beneath the earth
that it is necessary to negate it so strongly [as to say,] “Take to your heart?” 7
A simple negative statement would suffice to repudiate the absurd polytheistic
notion of a deity inhabiting the waters. Obviously, the emphasis upon the
importance of meditation and contemplation that “there is no other” points to a
rejection of something far more subtle. The answer to this question will be found
in ch. 6. The first five chapters give the reader sufficient background to
understand it.
It is written: “Forever, O L–rd, Your word stands firm in the heavens.” 8 Psalms
119:89. The Baal Shem Tov, 9 Rabbi Yisrael Baal Shem Tov (1698-1760), founder of
the Chasidic movement. of blessed memory, has explained that “Your word” which you
uttered, “Let there be a firmament in the midst of the waters…,” 10 Genesis 1:6.
these very words and letters 11 I.e., the Divine creating forces which bring
everything into existence ex nihilo. See below, ch. 11, for a full explanation of
this concept. See also Likkutei Amarim, Part I, chs. 20-22. stand firmly forever
within the firmament of heaven and are forever clothed within all the heavens to
give them life, as it is written, “The word of our G–d shall stand firm forever” 12
Isaiah 40:8. and “His words live and stand firm forever….” 13 Cf. Liturgy, Morning
Prayer, Blessing after the Shema. For if the letters were to depart [even] for an
instant, G–d forbid, and return to their source, all the heavens would become
naught and absolute nothingness, and it would be as though they had never existed
at all, exactly as before the utterance, “Let there be a firmament.”
And so it is with all created things, in all the upper and lower worlds, and even
this physical earth, which is the realm of the silent (inanimate). 14 Life on our
earth is generally classified into four “realms”: Domem— the “silent,” inanimate
world, such as water, earth, etc.; Tzomeach— vegetable or plant life; Chai— living
or animal life; Medaber— the speaking or human realm. If the letters of the Ten
Utterances 15 Avot 5:1. “The world was created by means of Ten Utterances.” In the
narration of the Creation in the first chapter of Genesis, the words “And G–d said,
Let…,” occur nine times. The first word of the chapter, Bereishit (In the
beginning), indicates the first Divine utterance of command which created the
heavens, as it is written, “By the word of G–d the heavens were made” (Psalms
33:6). Cf. Rosh Hashanah 32a; Bereishit Rabbah 17:1; commentaries on Avot, ad
locum. See also Maharsha, Rosh Hashanah, loc. cit. by which the earth was created
during the Six Days of Creation were to depart from it [but] for an instant, G–d
forbid, it would revert to naught and absolute nothingness, exactly as before the
Six Days of Creation.
This same thought was expressed by the Arizal 16 Rabbi Yitzchak Luria Ashkenazi, of
blessed memory (1534-1572)—in Etz Chaim, Shaar Man U’Mad, Section 3. when he said
that even in completely inanimate matter, such as stones or earth or water, there
is a soul and spiritual life-force—that is, the enclothing of the “Letters of
speech” 17 In contrast to the Divine “letters of thought” from which the “hidden”
supernal worlds come into being. See below, ch. 11. of the Ten Utterances which
give life and existence to inanimate matter that it might arise out of the naught
and nothingness which preceded the Six Days of Creation.
Now, although the name even (stone) is not mentioned in the Ten Utterances recorded
in the Torah, nevertheless, life-force flows to the stone through combinations and
substitutions of the letters which are transposed in the “two hundred and thirty-
one gates,” 18 Phrase used to denote the doctrine of “combination of letters” in
all its aspects. Specifically, it refers to the arrangement of the twenty-two
letters of the Hebrew alphabet in two-lettered combinations which yield a total of
462 combinations (22 x 21). Of these, half are the exact reverse of the other half,
e.g., ‫ גד—דג‬,‫אב—בא‬. Hence, there are 231 two-lettered combinations in direct order
and the same number in reverse order. Combinations of groups of three or more
letters would, of course, yield a greater number of combinations. Combining the
letters in this way involves only the arrangement of the same letters in a
different order. According to certain systematic rules, the twenty-two letters may
be interchanged and substituted one for another (see below, ch. 7, note 3), and
they may subsequently be arranged in various combinations. Thus, the number of
combinations is incalculable and gives rise to the multitudinous profusion of
created beings. either in direct or reverse order, as is explained in the Sefer
Yetzirah, 19 Ch. 2:4-5. Sefer Yetzirah is one of the oldest Kabbalistic works.
until the combination of the name even descends 20 When rearranging the letters of
any word into a new combination, the original thought is obscured. Similarly the
rearrangements of the supernal letters into a new combination constitutes
concealment and diminution of the original vitality and life-force. Since the name
even (like all other things not mentioned in the account of creation) is a new
combination of the letters of the Ten Utterances, it is on a lower level than those
specifically mentioned in the process of creation. This is what is meant by the
“descent” of a combination. from the Ten Utterances, and is derived from them, and
this is the life-force of the stone.
And so it is with all created things in the world—their names in the Holy Tongue
are the very “letters of speech” which descend, degree by degree, from the Ten
Utterances recorded in the Torah, by means of substitutions and transpositions of
letters through the “two hundred and thirty-one gates,” until they reach and become
invested in that particular created thing to give it life.
[This descent is necessary] because individual creatures are not capable of
receiving their life-force directly from the Ten Utterances of the Torah, for the
life-force issuing directly from them is far greater than the capacity of the
individual creatures. They can receive the life-force only when it descends and is
progressively diminished, degree by degree, by means of substitutions and
transpositions of the letters and by gematriot, their numerical values, 21 Each
Hebrew letter has its own numerical value, e.g., ‫ א‬equals 1, ‫ ב‬equals 2, and so
forth. Gematria is the calculation of the numerical values of Hebrew words—for
example, ‫ אחד‬equals 13. Gematria represents an even greater descent and diminution
of the light and life-force than the combination, substitution, etc., of the Divine
letters, for here the relationship between the two words is only a numerical one.
See below, end ch. 7. until the life-force can be condensed and enclothed and there
can be brought forth from it a particular creature.
And the name by which it is called in the Holy Tongue is a vessel for the life-
force 22 Thus, a name is not merely an arbitrary method of distinguishing one
person or object from another but is actually related to one’s soul. This
elucidates the statement in the Talmud ( Yoma 83b, Tanchuma Hakadum, Bereishit 30)
that Rabbi Meir recognized the character and nature of a person merely by knowing
his name. For further explanation see Likkutei Torah, Behar 41c; Mayim Rabbim 5636,
ch. 22; Sefer Hamaamarim 5708, pp. 154-7. condensed into the letters of that name
which has descended from the Ten Utterances in the Torah that have power and
vitality to create being ex nihilo and give it life forever. For the Torah and the
Holy One, blessed is He, are one. 23 Cf. Zohar I:240; II:60a. See also Tikkunim 6,
22. This is more fully explained by the author in Likkutei Amarim, Part I, chs. 23,
24.
Chapter 2

From the foregoing [exposition] the answer to the heretics [is deduced], and the
root of the error of those who deny individual Divine providence and the signs and
miracles recorded in the Torah is revealed. They err, making a false analogy, in
comparing the work of G–d, the Creator of heaven and earth, to the work of man and
his schemes. For, when a goldsmith has made a vessel, that vessel is no longer
dependent upon the smith, and even when his hands are removed from it and he goes
away, the vessel remains in exactly the same image and form as when it left the
hands of the smith. In the same way, these fools conceive the creation of heaven
and earth.
But their eyes are covered [and they fail] to see the great difference between the
work of man and his schemes—which consists of making one thing out of another which
already exists, 1 In Hebrew: yesh mi-yesh. merely changing the form and appearance
from an ingot of silver to a vessel—and the making of heaven and earth, which is
creatio ex nihilo. 2 In Hebrew: yesh me-ayin.
Indeed, this is an even greater miracle than, for example, the splitting of the Red
Sea. For then, G–d drove back the sea by a strong east wind all the night and the
waters were divided and stood upright as a wall. 3 Exodus 14:21-22; 15:8. If G–d
had stopped the wind, the waters would have instantly flowed downward, as is their
way and nature, and undoubtedly they would not have stood upright as a wall, even
though this nature of water [to flow downward] is also created ex nihilo, for a
stone wall stands erect by itself without [the assistance of] the wind, but the
nature of water is not so.
[Thus, if for the miracle of the splitting of the Red Sea the continuous action of
G–d was necessary] how much more so is it in the creation of being out of nothing
which transcends nature and is far more miraculous than the splitting of the Red
Sea, that with the withdrawal of the power of the Creator from the thing created,
G–d forbid, it would revert to naught and complete nonexistence. Rather, the
Activating Force of the Creator must continuously be in the thing created to give
it life and existence. [These Forces] are the “letters of speech” of the Ten
Utterances by which [beings] were created.
And that is the meaning of the verse: 4 .‫ ואתה מחי' את כולם‬VeAtah mechaye et kulam,
“And You give life to them all.” Nehemiah 9:6. Read not ‫'מחי‬, give life, but ‫מהוה‬,
bring into being, i.e., ex nihilo. 5 I.e., the life-force which in every created
being not only gives it life and vivifies it, but continuously brings it into
existence ex nihilo. The verse is thus interpreted, for the phrase “to give life”
does not necessarily imply “to create,” as, for example, the soul which gives life
to and vivifies the body, yet does not bring it into being. Whereas in Creation the
life-force not only vivifies but also creates and must continuously flow into the
created being, for without it, it would revert to nothingness. By giving life, He
actually creates it ex nihilo. Hence, He constantly renews the existence of the
world and all the creatures, creating them anew from nothing at every moment, just
as at the beginning of Creation. So, in reality “to give life” and to “bring into
being” are identical. See Pardes, Shaar 6, ch. 8; Reishit Chochmah, Shaar
HaKedushah, end of ch. 7; Shaloh, Shaar HaOtiot 48b, 70a. The word ‫אתה‬, You,
indicates all the letters from alef to tav, 6 The letter alef is the first and tav
is the last of the letters in the Hebrew alphabet. and the letter hey, 7 The
numerical value of hey is 5. See above, ch. 1, note 21. the five organs of verbal
articulation, 8 I.e., the larynx, palate, tongue, teeth, and lips. the sources of
the letters. 9 The meaning of this verse is that “You” create, i.e., the Divine
power which issues through the twenty-two letters of the alphabet, indicated in the
word Atah. For there could not emerge from G–d, the Infinite, a limited and finite
world.
Although He has no bodily likeness 10 Maimonides, Hilchot Yesodei HaTorah 1:7-12;
Hilchot Teshuvah 3:7; Commentary on Mishnayot, Sanhedrin, ch. 10. yet, Scripture
itself ascribes to Him [anthropomorphic terms 11 See below, beginning ch. 10. such
as] “And G–d spoke” or “And G–d said,” which denote the revelation of the twenty-
two Supernal Letters to the Prophets and the enclothing [of the letters] in their
intellect and comprehension in the prophetic vision, as well as in their thought
and speech, as it is written, “The spirit of G–d spoke in me, and His word is upon
my tongue,” 12 II Samuel 23:2. as has been explained by the Arizal 13 Rabbi
Yitzchak Luria Ashkenazi, of blessed memory (1534-1572). [in Shaar Hanevuah ].
Similar to this is the investment of the letters in created things—as it is
written, “By the word of G–d were the heavens made, and by the breath of His mouth
all their host” 14 Psalms 33:6. —the difference being that [the enclothing of the
letters in created beings] is through numerous and powerful descents until [the
letters] reach the corporeal [world of] Asiyah ; 15 World of Action, our physical
world—the lowest of all worlds. It is the final stage in the progressive diminution
and concealment of the creative force of the Ten Utterances. whereas the
comprehension of the Prophets is in [the world of] Atzilut 16 World of Emanation,
the highest spiritual world. It is in a state of unity and proximity with G–d and
hence transcends human understanding. It is not a new creation, but only the
revelation of the previously concealed. as it becomes clothed in the world of
Beriah. 17 World of Creation, the first creation ex nihilo. It is finite and
receives only a radiance of the infinite light of Atzilut, and it may therefore be
apprehended by the human mind. Since Atzilut is united with G–d, it is above even
prophetic vision until it is veiled and obscured by Beriah. This is still
infinitely higher than the light of Beriah itself.

Chapter 3

Now, following these words and the truth [concerning the nature of the Creation],
every intelligent person will understand clearly that each creature and being is
actually considered naught and absolute nothingness in relation to the Activating
Force and the “breath of His mouth” 1 Allusion to Psalms 33:6, quoted above. This
does not negate the reality of the universe or imply that the physical world is
illusory. What is meant here is that the world does not possess independent
existence; its true reality is the Divine force which continuously brings it into
being. which is in the created thing, continuously calling it into existence and
bringing it from absolute nonbeing into being.
The reason that all things created and activated appear to us as existing 2 I.e.,
self-subsisting. and tangible is that we do not comprehend nor see with our
physical eyes the power of G–d and the “breath of His mouth” which is in the
created thing. If, however, the eye were permitted to see 3 In the Time to Come,
however, even man’s corporeal eyes will see G–dliness and the Divine force in every
created thing. See Isaiah 40:5, 52:8; Rosh Hashanah 31a. Likkutei Torah, Bechukotai
47c; Likkutei Amarim, Part I, ch. 37. and to comprehend the life-force and
spirituality which is in every created thing, flowing into it from “that which
proceeds out of the mouth of G–d” 4 Deuteronomy 8:3; cf. Zohar III:47b. and “His
breath,” then the materiality, grossness, and tangibility of the creature would not
be seen by our eyes at all, for it is completely nullified in relation to the life-
force and the spirituality which is within it, since without the spirituality it
would be naught and absolute nothingness, exactly as before the Six Days of
Creation. The spirituality which flows into it from “that which proceeds out of the
mouth of G–d” and “His breath”—that alone continuously brings it forth from naught
and nullity into being and gives it existence. Hence, there is truly nothing
besides Him.
An illustration of this is the light of the sun which illumines the earth and its
inhabitants. [This illumination] is the radiance and the light which spreads forth
from the body of the sun and is visible to all as it gives light to the earth and
the expanse of the universe. Now, it is self-evident that this light and radiance
is also present in the very body and matter of the sun-globe itself in the sky, for
if it can spread forth and shine to such a great distance, then certainly it can
shed light in its own place. However, there in its own place, this radiance is
considered naught and complete nothingness, for it is absolutely nonexistent in
relation to the body of the sun-globe which is the source of this light and
radiance, inasmuch as this radiance and light is merely the illumination which
shines from the body of the sun-globe itself. It is only in the space of the
universe, under the heavens and on the earth, where the body of the sun-globe is
not present, that this light and radiance appears to the eye to have actual
existence. And here, the term yesh (“existence”) can truly be applied to it,
whereas when it is in its source, in the body of the sun, the term yesh
(“existence”) cannot be applied to it at all, and it can only be called naught and
nonexistent. There it is indeed naught and absolutely nonexistent, for there, only
its source, the body of the sun, gives light, and there is nothing besides it.
The exact parallel to this illustration is the relationship between all created
things and the Divine flow [of the life-force] from the “breath of His mouth,”
which flows upon them and brings them into existence. G–d is their source, and they
themselves are merely like a diffusing light and effulgence from the flow and
spirit of G–d, which issues forth and becomes clothed in them and brings them from
naught into being. Hence, their existence is nullified in relation to their source,
just as the light of the sun is nullified and is considered naught and complete
nothingness and is not [even] referred to as “existing” at all when it is in its
source; only beneath the heavens, where its source is not present [can it be called
“existing”]. In the same manner, the term yesh (“existence”) can be applied to all
created things only [as they appear] to our corporeal eyes, for we do not see nor
comprehend at all the source, which is the spirit of G–d, that brings them into
existence. Therefore, it appears to our eyes that the materiality, grossness, and
tangibility of the created things actually exist, just as the light of the sun
appears to have actual existence when it is not within its source.
But in the following, the illustration is apparently not completely identical with
the object of comparison. For in the illustration, the source [the sun] is not
present at all in the space of the universe and upon the earth where its light is
seen as actually existing. Whereas, all created things are always within their
source, and it is only that the source is not visible to our physical eyes. [If
so], why are they not nullified in their source? To understand this, some prefatory
remarks are necessary.

Chapter 4

It is written: “For a sun and a shield is Havaya Elokim.” 1 Psalms 84:12. The
explanation of this verse [is as follows]: “Shield” is a covering for the sun, to
protect the creatures so that they should be able to bear [its heat]. As our Sages,
of blessed memory, have said, “In the Time to Come, 2 I.e., the Messianic Era. the
Holy One, blessed is He, will take out the sun from its sheath, the wicked will be
punished by it….” 3 Nedarim 8b. Now, just as the covering shields [i.e., conceals]
the sun, so does the name Elokim shield [i.e., conceal] the name Havaya, blessed is
He.
The meaning of the name Havaya is “That which brings everything into existence ex
nihilo.” The prefix ‫[ י‬added to the stem ‫ ]הוה‬modifies the verb, indicating that
the action is present and continuous—as Rashi 4 Acronym for Rabbi Shlomo Yitzchaki,
the most famous biblical and Talmudic commentator. comments on the verse, “In this
manner does Job do ‫ יעשה‬all the days” 5 Job 1:5. —i.e., the life-force which flows
at every instant into all things created, from “that which proceeds out of the
mouth of G–d” and “His breath,” and brings them into existence ex nihilo at every
moment. For the fact that they were created during the Six Days of Creation is not
sufficient for their continued existence, as explained above. 6 Ch. 2.
In the enumeration of the praises of the Holy One, blessed is He, it is written, “
Hagadol ” (the Great), “ Hagibor ” 7 Deuteronomy 10:17; Liturgy, Amidah Prayer.
(the Mighty), and the like. “ Hagadol ” refers to the attribute of chesed
(kindness) and the spreading forth of the life-force into all the worlds and
created things without end or limit 8 The characteristic of chesed is to bestow
boundlessly. so that they shall be created ex nihilo and exist through chesed
chinom (gratuitous kindness). And [the attribute of chesed ] is called gedulah
(greatness) for it comes from the greatness of the Holy One, blessed is He, in His
Glory and Essence, for “G–d is great and His greatness is unsearchable,” 9 See
Psalms 145:3. and therefore, He also causes life-force and existence ex nihilo to
issue forth for an unlimited number of worlds and creatures, for “It is the nature
of the beneficient to do good.” 10 See Chacham Tzvi (Responsa) 18, by Rabbi Tzvi
Hirsch ben Yaakov Ashkenazi; Shomer Emunim 2, 14, by Rabbi Yosef Irgas, quoting the
Kabbalists.
Now, this attribute [of chesed ] is the praise of the Holy One, blessed is He,
alone, for no created thing can create a being out of naught and give it life. 11
“Even if all mankind were to gather, they could not create even a small mosquito
and vivify it” ( Bereishit Rabbah 39:14). This attribute is also beyond the
cognition of all creatures and their understanding. For it is not within the power
of the intellect of any creature to understand and comprehend this quality and its
ability to create a being out of nothing and vivify it. For creatio ex nihilo is a
matter which transcends the intellect of the creatures inasmuch as it stems from
the Divine attribute of gedulah. And the Holy One, blessed is He, and His
attributes are a perfect unity, as the Holy Zohar states, “He and His attributes
are One,” 12 Tikkunei Zohar, Introduction. Cf. Iggeret Hakodesh, Epistle 20. and
just as it is not possible for any creature’s mind to comprehend his Creator, so it
is impossible for him to comprehend His attributes.
And just as it is impossible for any creature’s mind to apprehend His attribute of
gedulah, which is the ability to create a being out of nothing and give it life, as
it is written, “The world is built by kindness,” 13 Psalms 89:3. exactly so it is
not possible for him to apprehend the Divine attribute of gevurah (might,
restraint), which is the quality of tzimtzum (condensation, contraction,
concentration) and restraint of the spreading forth of the life-force from His
[attribute of] gedulah preventing it from descending upon and manifesting itself to
the creatures, to give them life and existence in a revealed manner, but rather
with His Countenance concealed. 14 See Likkutei Amarim, Part I, ch. 22. For the
life-force conceals itself in the body of the created being and [it appears] as
though the body of the created being has independent existence and is not [merely]
a spreading forth of the life-force and spirituality—as the diffusion of the
radiation and light from the sun—but an independently existing entity.
Although, in reality, it has no independent existence, and is only like the
diffusion of the light from the sun, nevertheless, this [concealment] is the very
restraining power of the Holy One, blessed is He, Who is Omnipotent, to condense
the life-force and spirituality which issues from the “breath of His mouth” and to
conceal it, so that the body of the created being shall not become nullified. 15
The vitality emanating from chesed is too abundant and powerful for finite
creatures to exist without its concealment and contraction.
And it is not within the scope of the intellect of any creature to comprehend the
essential nature of the tzimtzum and concealment [of the life-force] and that
nonetheless the body of the creature be created ex nihilo —just as it is not within
the capacity of any creature’s intellect to comprehend the essential nature of the
creation of being out of nothing.
[The tzimtzum and concealing of the life-force is called kelim (“vessels”) and the
life-force itself is called “light.” 16 Kelim and light together comprise the
sefirot. They are, respectively, the finite and infinite aspects of the sefirot.
The kelim limit the infinite light, causing it to be revealed in proportion to the
capacity of the finite beings. The kelim, then, perform the function of concealing
and at the same time revealing the Divine light. For just as a vessel covers that
which is within it, so does the tzimtzum cover and conceal the light and the
flowing life-force. And the kelim are the [Divine] letters 17 In the same way,
letters serve to reveal thought, yet at the same time limit it. For speech cannot
convey all that is in the mind of the thinker. whose roots are the five [terminal]
letters ‫מנצפ"ך‬, which are the five restraining forces 18 These five letters
terminate a word, and no other letters may follow them. Inasmuch as this is an act
of limitation, it is an act of gevurah. that divide and separate the breath and
voice in the five organs of speech, in order that the twenty-two letters shall be
formed. The source of the five restraining forces is botzinah d’kardunita “(light
from dark”) 19 I.e., light which has been condensed and concealed through tzimtzum.
It is the supernal limiting force which determines the quantity and quality of
light and life-force in each world, sefirah and being—thereby imposing all the
limitations and differentiations inherent in Creation. which is the supernal
gevurah of atik yomin (“ancient of days”); 20 The realm which transcends all
worlds, including Atzilut. and the source of the kindnesses is also chesed of atik
yomin, as is known to the students of Kabbalah.] 21 Brackets are the author’s.

Chapter 5

Concerning this our Sages of blessed memory said, “Originally it arose in [G–d’s]
thought to create the world with the attribute of stern judgement; 1 I.e., with the
attribute of tzimtzum, complete concealment of the Divine light. Judgment signifies
an act of negation and an imposition of limits. Therefore, in Kabbalah it is a
synonym for tzimtzum and gevurah. He saw, however, that the world could not endure,
[so] He combined with it the attribute of mercy,” 2 Rashi, Genesis 1:1. See
Bereishit Rabbah 12:15; Pesikta Rabbati 40:2. that is, the revelation of G–dliness
through the tzaddikim and the signs and miracles recorded in the Torah. 3 Miracles
are evidence of G–d’s “hand” in nature and demonstrate that He is the Master of
all; all cosmic and natural powers are subservient to Him.
And regarding this, it was stated in the Zohar, “Above, in the ‘side of supernal
holiness,’ there is right and left,” namely, chesed and gevurah. This means that
both are attributes of G–dliness, above the intellect and comprehension of the
creatures, for “He and His attributes are One in the world of Atzilut.” 4 Tikkunei
Zohar, Introduction. Even the comprehension of Moses, our teacher, peace unto him,
in his prophetic vision, was not in the world of Atzilut [itself], but only as it [
Atzilut ] becomes clothed in the world of Beriah, 5 See above, ch. 2, note 16. and
even then, was not of these two attributes, chesed and gevurah, but only as they
become clothed in attributes which are of lower levels than they, viz., the
attributes of netzach (victory, eternity), hod (majesty), yesod (foundation) 6 See
Iggeret Hakodesh, Epistle 15. [as is explained in Shaar Hanevuah ]. 7 Brackets are
the author’s.
It is only the tzaddikim in Gan Eden who are granted the reward of comprehending
the spreading forth of the life-force and light which issues from these two
attributes, chesed and gevurah. And this [comprehension] is the “food” 8 Just as
food is absorbed by the body and transformed into flesh and blood, so is the light
of Atzilut comprehended and absorbed by the soul and united with it. This Divine
light is the “food” or inner life of the soul. Cf. Likkutei Amarim, Part I, ch. 5.
of the souls of the tzaddikim who, in this world, occupied themselves with the
study of Torah for its own sake. 9 From pure and disinterested motives—to fulfill
G–d’s command—and not for the purpose of reward or self-aggrandisement. In Likkutei
Amarim, Part I, ibid., it is interpreted as “study with the intent to attach one’s
soul to G–d through the comprehension of the Torah, each one according to his
intellect.” For from the spreading forth of these two attributes, a firmament 10
Shamayim, the Hebrew word for heaven, is a combination of esh (fire) and mayim
(water) which symbolize gevurah and c hesed respectively. is spread over the souls
in Gan Eden, and this firmament is called razah d’oraytah (“the secret of the
Torah”). In it is the secret of the twenty-two letters of the Torah which was given
from these two attributes, as it is written, “From His right hand He gave them a
fiery Law.” 11 Deuteronomy 33:2. “Right hand” indicates chesed, “fiery” indicates
gevurah. It was necessary for the Torah, whose source is chesed —i.e., the issuing
forth of the infinite light—to descend and become condensed through tzimtzum and
gevurah until it could become clothed in the corporeal, material things of this
world and could be comprehended and fulfilled by created beings. Cf. Iggeret
Hakodesh, Epistle 10. And from this firmament drops dew 12 The Torah is likened to
dew (See Deuteronomy 32:2), which symbolizes the esoteric aspect of the Torah. as
“food” for the souls, i.e., the knowledge of the secret of the twenty-two letters
of the Torah. For this firmament is the “secret of knowledge,” and the Torah is the
“food” of the souls in Gan Eden ; and the precepts are “garments” [of the souls],
13 The soul, being finite and limited, could not comprehend the light of Atzilut,
which is infinite and beyond comprehension. The precepts serve as “garments” of the
soul and veil and screen the infinite light so that it can be comprehended and
absorbed by the soul, as, for example, one looks at a brilliant light through a
veil. Cf. Iggeret Hakodesh, Epistle 29. as all this is explained [in Zohar
Vayakhel, pp. 209-210 and in Etz Chaim, Shaar 44, ch. 3]. 14 Brackets are the
author’s.

Chapter 6

Now, the name Elokim is the name which indicates the attribute of gevurah and
tzimtzum, hence it is also numerically equal to hateva 1 The numerical value of
each word is 86. Pardes, Shaar 12, ch. 2. See also Shaloh, Shaar HaOtiot, 89a.
(nature), for it [ Elokim ] conceals the supernal light which brings the world into
existence and gives it life, and it appears as though the world exists and conducts
itself in a natural way. 2 I.e., according to fixed, immutable laws, in no way
dependent upon or influenced by anything supernatural. Divinity is not readily
evident in nature. And this name Elokim is a shield and a covering for the name
Havaya, to conceal the light and life-force which flows from the name Havaya and
brings creation into existence from naught, so that it [the light and life-force]
should not be revealed to the creatures, who thereby would become absolutely
nullified. 3 Since the light and life-force is too abundant and powerful for finite
creatures to exist without its concealment and contraction.
This quality of gevurah and tzimtzum is also a quality of chesed for through it
[ tzimtzum and gevurah ] the world is built. And this is the quality of gevurah
which is included in chesed.
From the inclusion of the attributes one in the other, it is evident that “He and
His attributes are One,” for since they are in a complete unity with Him, they
therefore unite with each other and are comprised of each other. 4 The attributes,
or sefirot, are interconnected with each other and function harmoniously together.
They are also mutually inclusive—each attribute contains all the others—and are
differentiated only by the predominance of the particular quality which gives each
its name. Cf. Pardes, Shaar 8, ch. 2. As Elijah said, “You are He who binds [the
attributes] together and unites them…; and aside from You there is no unity among
those above….” 5 Tikkunei Zohar, Introduction.
This, then, is the meaning of that which is written “And take to your heart that
Havaya is Elokim ” 6 Deuteronomy 4:39. Here follows the answer to the question
raised above, beginning of ch. 1. —that is, these two names are actually one, for
even the name Elokim, which contracts and conceals the light, is a quality of
chesed, just as the name Havaya. For the attributes of the Holy One, blessed is He,
unite with Him in a complete unity, and “He and His Name are One,” 7 Cf. Zohar
II:19b. for His attributes are His Names. 8 The attributes correspond to the
specific Names of G–d, namely— Havaya corresponds to kindness and mercy, Elokim to
might, Ad-nay to sovereignty, etc. Cf. Zohar III:10b, 11a.
Since this is so, you will consequently know that “In the heavens above and on the
earth below, en od —there is nothing else [besides G–d].” 9 Deuteronomy, ibid.
Thus, the unity of G–d does not mean only that there are no other gods, but that
there is nothing apart from Him, i.e., there is no existence whatsoever apart from
His existence; the whole Creation is nullified within Him as the rays of the sun
within the orb of the sun. This is the meaning of y ichudah ilaah (higher level
Unity), which will be further explained in ch. 7, below. This means that even the
material earth, which appears to the eyes of all to be actually existing, is naught
and complete nothingness in relation to the Holy One, blessed is He. For the name
Elokim conceals and contracts [the light and life-force] only for the lower
[creatures], but not for the Holy One, blessed is He, since He and His Name Elokim
are One. Therefore, even the earth and that which is below it are naught and
complete nothingness in relation to the Holy One, blessed is He, and are not called
by any name at all, not even the name od (else) which is an expression indicating a
secondary, subordinate status, as the statement of our Sages of blessed memory, “
Yehudah v’od likrah,” 10 Kiddushin 6a. In English: “Does a verse in the Torah
require additional or secondary substantiation from the customs of the Land of
Judah?” [unlike] the body which is subordinate to the soul and life-force within it
[and is referred to as od ]. [And this is the meaning of the verse: “I will praise
Havaya with my life (soul) and will sing to Elokim be’odi ” 11 Psalms 146:3. (with
my body). For the soul is derived from the name Havaya and the od, which is the
body, the subordinate (of the soul), from the name Elokim.] 12 Brackets are the
author’s. For the soul does not bring the body into existence ex nihilo, [hence it
can be called od in relation to the soul], but the Holy One, blessed is He, Who
brings everything into existence ex nihilo —everything is absolutely nullified in
relation to Him, just as the light of the sun [is nullified] in the sun.
Therefore, it was necessary for Scripture to warn, “And know this day and take to
your heart…,” 13 Deuteronomy, ibid. so that it should not enter your mind that the
heavens and all their host and the earth and all therein are separate entities in
themselves, and that the Holy One, blessed is He, fills the whole world—in the same
way as the soul is invested in the body, causing the flow of the vegetative force
into the earth, and the force of motion into the celestial spheres, moving them and
directing them according to His Will—just as the soul moves the body and directs it
according to its will.
In truth, however, the analogy bears no similarity whatsoever to the object of
comparison since the soul and the body are actually separate from each other in
their very sources. The source of the body and its essence comes into being not
from the soul, but from the seed of his father and mother, and even afterward, his
growth is not from the soul alone, but through his mother’s eating and drinking all
the nine months [of gestation], and subsequently through his own eating and
drinking. This is not so, however, in the case of heaven and earth, for their very
being and essence was brought into existence from naught and absolute nothingness,
solely through the “word of G–d” and the “breath of His mouth,” blessed be He. And
the word of G–d still stands forever [in all created things], and flows into them
continuously at every instant and continuously brings them into existence from
nothing, just as, for example, the coming into existence of the light from the sun
within the very globe of the sun. Hence, in reality, they [heaven and earth] are
completely nullified in relation to the “word of G–d” and the “breath of His
mouth,” blessed be He, which are unified with His Essence and Being, blessed be He,
as will be explained later, 14 Below, ch. 7. just as the light of the sun is
nullified in the sun.
Yet these are His restraining powers, to hide and conceal, through the attribute of
gevurah and tzimtzum, the life-force which flows into them, so that heaven and
earth and all their hosts should appear as if they were independently existing
entities. However, the tzimtzum and concealment is only for the lower [worlds], but
in relation to the Holy One, blessed is He, “everything before Him is considered as
actually naught,” 15 Zohar I:11b. just as the light of the sun in the sun. And the
attribute of gevurah does not, Heaven forfend, conceal for Him, blessed be He, for
it is not an independent entity—since Havaya is Elokim.

Chapter 7

With the above in mind, we may now understand 1 Rabbi Schneur Zalman here returns
to elucidate the opening statement of the treatise. the statement in the holy
Zohar, that the verse Shema Yisrael is yichudah ilaah (“higher level Unity”), and
Baruch Shem Kevod Malchuto Leolam Vaed is yichudah tataah (“lower level Unity”). 2
Zohar I:18b. For Vaed is Echad through the substitution of letters. 3 Zohar
II:134a. According to the rules of Hebrew grammar, the letters in the alphabet are
divided into various groups, i.e., according to their source in the organs of
speech; the letters in each group are interchangeable. The letters alef, hey, vav,
and yud fall into one group. Therefore, alef may be interchanged with vav. The
letters alef, chet, hey, and ayin fall into another category. Thus, chet may be
interchanged with ayin. Hence echod becomes vaed.
The cause and reason for this tzimtzum and concealment that the Holy One, blessed
is He, obscured and hid the life-force of the world to make the world appear as an
independently existing entity [is as follows]: It is known to all that the purpose
of the creation of the world is for the sake of the revelation of His kingdom,
blessed be He, for “there is no King without a nation.” 4 Sefer Hachaim, Geulah,
ch. 2; Emek HaMelech, Shaar HaMitzvot, beginning of ch. 1; Rabbenu Bachya, Vayeshev
38:2. Cf. Pirkei d’Rabbi Eliezer, ch. 3. The word am (nation) is related
etymologically to the word ommemot (concealed, dimmed), 5 Cf. Rashi, Judges 5:14.
The nature of kingship requires the separation and concealment of the king from his
subjects. He must stand aloof from them, or the relationship of sovereignty is
destroyed. In the same way, the Infinite concealed Himself, and the world appears
as a separate and independent entity; thus, He can exercise sovereignty over it.
for they are separate entities, distinct and distant from the level of the king.
For, even if the king had very many sons, the name kingdom would not apply to them,
nor even to nobles alone. Only “In a multitude of people is the glory of the king.”
6 Proverbs 14:28.
The name which indicates the attribute of His malchut (kingship, royalty), blessed
be He, is the name Adnut (L–rdship), for He is the “L–rd of the whole earth.” 7
Joshua 3:11, 13. Thus, it is this attribute and this Name which bring into
existence and sustain the world so that it should be as it is now, a completely
independent and separate entity, and not absolutely nullified. For with the
withdrawal of this attribute and this Name, G–d forbid, the world would revert to
its source in the “word of G–d” and the “breath of His mouth” and would be
completely nullified there, and the name “world” could not be applied to it at all.
The term “world” can be applied solely to that which possesses the dimensions of
space and time; “space” referring to east, west, north, and south, upward and
downward, and “time” to past, present, and future.
All these dimensions have no relation to the holy supernal attributes. 8 I.e., the
nine higher attributes, or sefirot. Malchut is the tenth and lowest attribute. See
below, ch. 9, n. 7. Only concerning the attribute of His malchut, blessed be He, is
it possible to say that He, blessed be He, is King “above without end and below
without limit,” and likewise in all four directions. The same is true concerning
the dimensions of time, [as it is written,] “G–d reigns, G–d reigned, and G–d will
reign.” 9 Liturgy, Morning Prayer. The quotation is a combination of Psalms 93:1,
Ibid. 10:16, Exodus 15:18. Thus, the life-force of space, and likewise of time, and
their coming into being from nothingness, 10 Time is a creation ex nihilo, for it
depends on the motion of created things; whatever is inseparable from things
created must likewise be created. Cf. Moreh Nevuchim 2, ch. 13. Furthermore, time,
which is divisible into finite parts, e.g., seconds, minutes, etc., cannot be
infinite, for Infinity is indivisible. Since it is finite, it must be created ex
nihilo. See Derech Mitzvotecha 57a-b. and their existence as long as they shall
exist, is from the attribute of His malchut, blessed be He, and the name Adnut,
blessed is He.
Now, since the attribute of His malchut, blessed be He, is united with His Essence
and Being in an absolute union, as will be explained, 11 Below, ch. 8. therefore,
space and time are also completely nullified in relation to His Essence and Being,
blessed be He, as the light of the sun is nullified in the sun.
And this is the [meaning of] the intertwining of the [letters of the] name Adnut
with the [letters of the] name Havaya. The name Havaya indicates that He transcends
time, for “He was, He is, and He will be at the same instant,” as is explained [in
Raaya Mehemna 12 Zohar III:257b. Raaya Mehemna is a part of the Zohar which
explains the esoteric meaning of the precepts. on the portion of Pinchas ]; 13
Brackets are the author’s. and likewise [is He] above space, for He continuously
brings into existence all the dimensions of space everywhere, from the uppermost to
the lowermost [regions] and in the four directions. 14 In the intertwining letters
of the name Adnut into the letters of the name Havaya, the Yud of Havaya is the
first letter, and therefore this name predominates. This indicates that time and
space are nullified in relation to Him. This is yichudah ilaah. See also above, ch.
6, note 9. It is this Unity which is affirmed in the recital of “Hear O Israel…G–d
is One,” i.e., One and Alone, for there is nothing apart from Him.
Now, although He is supra-spatial and supra-temporal, nevertheless, He is also
found below in space and time, that is, He unites with His attribute of malchut
from which space and time are derived and come into existence. 15 I.e., He is both
transcendent and immanent. Through malchut He becomes immanent in creation. And
this is yichudah tataah [the intertwining of (the letters of the name) Havaya with
(the letters of the name) Adnut, 16 In the intertwining of the letters of the name
Havaya into the letters of the name Adnut, the alef of Adnut is first, and
therefore this name prevails. This indicates that time and space exist, but they
are permeated with Havaya, the Infinite. Therefore, the Zohar states that “Blessed
be the Name of the glory of His kingdom forever and ever” is the expression of
yichudah tataah. “Kingdom” points to finite, material existence, yet is filled with
His Essence. blessed is He], 17 Brackets are the author’s. i.e., His Essence and
Being, blessed be He, which is called by the name En Sof (“Infinite”), completely
fills the whole earth temporally and spatially. In the heavens above and on the
earth [below] and in the four directions, all are equally permeated with the light
of the En Sof, blessed is He, for He is on the earth below exactly as in the
heavens above. For all, [heaven and earth] are within the dimensions of space which
are completely nullified in the light of the En Sof, blessed is He, which clothes
itself in it through the attribute of His malchut that is united with him, blessed
be He.
However, the attribute of his malchut is the attribute of tzimtzum and concealment,
to hide the light of the En Sof, blessed is He, so that the existence of time and
space should not be completely nullified and there will be no dimensions of time
and space whatsoever, even for the lower [worlds].
Now, from the foregoing exposition the verse, “I, Havaya, have not changed,” 18
Malachi 3:6. will be understood. This means: there is no change [in Him] at all;
just as He was alone prior to the creation of the world, so is He alone after it
was created. And thus it is written, “You were the same before the world was
created; You are the same…,” 19 Liturgy, Morning Prayer; Yalkut Shimoni,
Va’etchanan 835. without any change in His Essence, nor in His Knowledge, for by
knowing Himself, He knows all created things, since all come from Him and are
nullified in relation to Him. And as Maimonides, of blessed memory, stated, that He
is the Knower, He is the Known, and He is Knowledge itself—all are one. This is
beyond the power of speech to express, beyond the capacity of the ear to hear, and
of the heart of man to apprehend clearly.
For the Holy One, blessed is He, His Essence and Being, and His Knowledge are all
absolutely one, from every side and angle, and every form of unity. His Knowledge
is not superadded to His Essence and Being as it is in the soul of man, whose
knowledge is added to his essence and is compounded with it. For when man studies a
subject and knows it, his rational soul was already within him before he studied
and knew it, and afterward, this knowledge was added to his soul. And so, day after
day, “Days speak, and a multitude of years teach wisdom.” 20 Job 32:7. This is not
a perfect unity, but a composite.
The Holy One, blessed is He, however, is a perfect unity, without any composition
and plurality at all. Hence, perforce, His Essence and Being and His Knowledge are
all absolutely one, without any composition. Therefore, just as it is impossible
for any creature in the world to comprehend the Essence of the Creator and His
Being, so it is impossible to comprehend the essence of His Knowledge; only to
believe, with a faith which transcends intellect and comprehension, 21 True belief
implies pure faith, which transcends the realm of the intellect. First one must
strive to understand to the extent of one’s intellectual capacities. Beyond that
limit, he is to believe with simple faith. Simply stated, “where knowledge ends,
faith begins.” that the Holy One, blessed is He, is completely One and Unique. He
and His Knowledge are all absolutely one, and knowing Himself, He perceives and
knows all the higher and lower beings [even] until a small worm in the sea and a
minute mosquito which will be in the center of the earth; there is nothing
concealed from Him. This knowledge does not add multiplicity and composition to Him
at all, since it is merely knowledge of Himself, and His Being and His Knowledge
are all one.
Inasmuch as this is very difficult to envisage, therefore, the Prophet said, “For
as the heavens are higher than the earth so are My ways higher than your ways, and
My thoughts than your thoughts”; 22 Isaiah 55:9. and it is written, “Can you by
searching find G–d…?” 23 Job 11:7. and it is written, “Have You eyes of flesh, or
do You see as man sees?” 24 Ibid. 10:4. —for man sees and knows everything with a
knowledge that is external to himself, and the Holy One, blessed is He, by knowing
Himself. These are the words of Maimonides.
[See Hilchot Yesodei HaTorah, 25 2:9-10, paraphrased and elucidated. and the Sages
of the Kabbalah have agreed with him, as is explained in Pardes 26 Shaar Mehut
VeHanhagah, ch. 13. of Rabbi Moses Cordovero, of blessed memory.] 27 Brackets are
the author’s.
In the light of what has been said above 28 I.e., the Unity of G–d and His
knowledge. it is possible to understand the error of some, scholars in their own
eyes, may G–d forgive them, who erred and misinterpreted in their study of the
writings of the Arizal, 29 See above, ch. 2, note 13. and understood the doctrine
of tzimtzum, which is mentioned therein literally—that the Holy One, blessed is He,
removed Himself and His Essence, G–d forbid, from this world, and only guides from
above, with individual providence, all the created beings which are in the heavens
above and on the earth below.
Now, aside from the fact that it is altogether impossible to interpret the doctrine
of tzimtzum literally, [for then it] is a phenomenon of corporeality, concerning
the Holy One, blessed is He, who is set apart from them [i.e., from the phenomena
of corporeality], many myriads of separations ad infinitum, they also did not speak
wisely, since they are “believers, the sons of believers” 30 Shabbat 97a. Faith is
a legacy from the Patriarchs and comes naturally to their children. that the Holy
One, blessed is He, knows all the created beings in this lower world and exercises
Providence over them, and perforce His knowledge of them does not add plurality and
innovation to Him, for He knows all by knowing Himself. Thus, as it were, His
Essence and Being and His Knowledge are all one. 31 Hence it is contradictory to
assert that He is absent from a place where His knowledge and providence function.
And this is stated in Tikkunim, Tikkun 57: “There is no place devoid of Him, not in
the upper worlds nor in the lower worlds”; and in Raaya Mehemna, on the portion of
Pinchas : “He grasps all and none can grasp Him…He encompasses all worlds…and no
one goes out from His domain; He fills all worlds…He binds and unites a kind to its
kind, upper with lower, and there is no closeness in the four elements 32 Fire,
air, water, and dust, the basic elements of which all created things are composed.
only through the Holy One, blessed is He, as He is within them.” 33 Zohar III:225a.
The meaning of “none can grasp Him” is that there is no one [even] among all the
“supernal intelligences” 34 I.e., angels, who, according to Maimonides ( Moreh
Nevuchim 1, ch. 49) are incorporeal and occupy no space. They are distinguished one
from the other only by the extent and level of their comprehension, and hence are
called “intelligences.” Nachmanides in Shaar HaGemul (quoted in Torah Or, Bereishit
4b) holds that they do have bodily existence but their bodies are formed only of
the spiritual elements of “fire” and “air.” They are “intelligences” in that
despite their bodily existence, their conceptions are nonspatial and nontemporal,
while man’s conceptions are circumscribed by the limitations of time and space. See
Torah Or, ibid.; Likkutei Torah, Shelach 46a. who can grasp with his intellect the
Essence and Being of the Holy One, blessed is He; as it is written in Tikkunim,
“Hidden One of all the hidden, and no thought can grasp You at all.” 35 Tikkunei
Zohar, Introduction. And even in the lower worlds, although “He fills all worlds,”
He is not as the soul of man within his body, which is grasped within the body to
the extent that it is affected and is influenced by bodily changes and its pain,
[as] from blows or cold or the heat of fire and the like. The Holy One, blessed is
He, however, is not affected by the changes of this world, from summer to winter
and from day to night, as it is written, “Even the darkness does not obscure for
You, and the night shines as the day,” 36 Psalms 139:12. for He is not grasped
within the worlds at all even though He fills them.
And this is also the meaning of “He encompasses all worlds.” For example, when a
man reflects upon an intellectual subject in his mind or upon a physical matter in
his thoughts, then his intellect and thought encompass that subject whose image is
formed in his thought or in his mind, but they do not encompass that subject in
actual fact. The Holy One, blessed is He, however, of Whom it is written, “For My
thoughts are not your thoughts…,” 37 Isaiah 55:8. His Thought and Knowledge of all
created beings actually encompass each and every creature, for [His Knowledge] is
indeed its life-force and that which brings it into existence from nothingness into
being in actual reality. 38 Cf. Likkutei Amarim, Part I, ch. 48.
And “He fills all worlds” is the life-force which clothes itself within the created
being. It is powerfully contracted within it according to the intrinsic nature of
the created being which is finite and limited in quantity and quality, i.e., its
significance and importance. As for example, the sun whose body is finite and
limited quantitatively being approximately one hundred and sixty-seven times the
size of the globe of the earth, 39 See Maimonides, Hilchot Yesodei HaTorah 3:8;
Introduction to his Commentary on Mishnayot. As to the seeming contradiction
between this view and that of present-day astronomy that the sun is 5/4 million or
more times greater than the earth, the Lubavitcher Rebbe, Rabbi Menachem M.
Schneerson, has explained as follows: The view of astronomy applies to the volume
of the sun and that of Maimonides to its diameter. The diameter of the sun, based
on present-day astronomy, is about 110 times that of the earth (not 170), but this
measurement takes into consideration only specific layers of the sun and not all of
them. For the outermost layers of the sun contract and expand greatly from time to
time, and not all the layers are visible to the eye (only their effects are
visible). Hence, it is difficult to measure them. Likewise, the protuberance is not
taken into account. It has been measured and found that the sun has expanded to the
extent that its diameter was more than 170 times the diameter of the earth and
later contracted ( Igrot Kodesh, vol. 22, p. 261 ff; Lessons in Tanya, vol. 3, p.
931). and whose quality and significance, namely, its light, is also limited as to
the extent that it can give light, for it cannot illuminate indefinitely since it
is a created being. Likewise, all created beings are finite and limited, for “From
the earth to the heaven is a distance of 500 years….” 40 Chagigah 13a.
Hence, the life-force which is invested in them is greatly and powerfully
contracted, for it must undergo numerous and powerful contractions until there are
brought into existence from its power and light created beings, as they are finite
and limited.
For the source of the life-force is the “breath of the mouth” of the Holy One,
blessed is He, which clothes itself in the Ten Utterances of the Torah. And the
“breath of His mouth,” blessed be He, could have diffused without end and limit and
created worlds infinite in their quantity and quality and given them life forever,
and this world would not have been created at all. (For just as the Holy One,
blessed is He, is called “Infinite,” so are all His attributes and actions
[infinite], for “He and His attributes are One,” 41 Tikkunei Zohar, Introduction. —
i.e., the life-force which emanates from His attributes, namely, kindness and mercy
and His other holy attributes, by means of their clothing themselves in the “breath
of His mouth,” “For He spoke and it was” 42 Psalms 33:9. and “The world is built
through kindness” 43 Ibid. 89:3. “By the word of G–d and the breath of His mouth,”
44 Ibid. 33:6. which becomes a vessel and “garment” for this kindness, “like the
snail whose garment is part of his body.” 45 Cf. Bereishit Rabbah 31:5. )
The Holy One, blessed is He, however, contracted the light and life-force in order
that it should be able to diffuse from the “breath of His mouth” and invested it in
the combinations of the letters of the Ten Utterances and their combinations of
combinations, by substitutions and transpositions of the letters themselves and
their numerical values and equivalents. 46 See above, ch. 1, notes 18 and 21. For
each substitution and transposition indicates the descent of the light and life-
force degree by degree so that it will be able to create and give life to creatures
whose quality and significance is lower than the quality and significance of the
creatures created from the letters and words of the Ten Utterances themselves, in
which the Holy One, blessed is He, in His Glory and Essence, is clothed, for [the
Ten Utterances] are His attributes. 47 I.e., He is enclothed in the Ten Utterances
because they are His attributes. See Pardes, Shaar 2, chs. 3-6. Below, ch. 11.
And the numerical value indicates the progressive diminution of the light and life-
force until there remains from it only the final level which is that of the sum and
number of kinds of powers and grades contained in the light and life-force invested
in a particular combination of a particular word.
(It is only after all these contractions and others like them, as His wisdom,
blessed be He, has ordained that the light and life-force could invest itself even
in the lower [created things], such as inanimate stones and dust. Stone, for
example, its name even, ‫אבן‬, indicates that its source is in the [Divine] Name
which numerically equals fifty-two 48 ,‫ ב"ן‬The four letters of the name Havaya may
be spelled phonetically in four different ways by using different vowels. Each
spelling yields a different numerical value. The numerical value of Havaya when
spelled out thus ‫ יוד הה וו הה‬is 52 or ‫ב"ן‬. with an ‫א‬, one, added to it from
another Name, 49 See Likkutei Torah, Re’eh 27c. for a reason known to its Creator.
Now the name ‫ ב"ן‬is itself of very high worlds, yet through numerous and powerful
contractions, degree by degree, there descended from it a life-force very greatly
condensed, until it could clothe itself in a stone. And this is the soul of the
inanimate being, which gives it life and brings it into existence ex nihilo at
every instant, as has been explained previously. 50 Above, chs. 1, 2. This is the
principle of “He fills all worlds,” which differs from the principle of “He
encompasses all worlds.”)
And each power and grade [of the life-force] can create beings according to its
level, even unlimited in quantity and quality, to give them life forever, since it
is the power of G–d which issues and emanates from the “breath of His mouth” and
there is no restraint [to Him]. But, their quality will not be on a level as high
as the quality and level of the creatures which could be created from the power and
degree of the letters themselves.

Chapter 8

Now, what Maimonides, of blessed memory, has said that the Holy One, blessed is He,
His Essence and Being and His Knowledge are completely one, a perfect unity and not
a composite at all, 1 Hilchot Yesodei HaTorah 2:10. applies equally to all the
attributes of the Holy One, blessed is He, and to all His holy names and the
designations which the Prophets and Sages, of blessed memory, have ascribed to Him,
such as Gracious, Merciful, Beneficient, and the like. This is also true with
respect to His being called Wise, as it is written, “And He is also wise…,” 2
Isaiah 31:2. and with respect to His Will, [as it is written] “G–d desires those
who fear Him,” 3 Psalms 147:11. and “He wishes to do kindness,” 4 Micah 7:18. and
“He desires the repentance of the wicked and, does not wish their death and
wickedness,” 5 Cf. Ezekiel 18:23; cf. Liturgy, Neilah for Yom Kippur. and “Your
eyes are too pure to behold evil.” 6 Habakkuk 1:13; Isaiah 33:15. This is yet
another thing that He does not desire. In his Reshimot on Tanya, the Lubavitcher
Rebbe notes: “The intent of this additional statement requires examination.” His
Will and His Wisdom and His attribute of Kindness and His Mercy and His other
attributes do not add plurality and composition, G–d forbid, to His Essence and
Being, but His Essence and Being and His Will and Wisdom and Understanding and
Knowledge and His attribute of Kindness and His Might and Mercy and Beauty—which is
composed of His Kindness and Might 7 Tiferet (beauty) is the combination of the
qualities of chesed (kindness) and gevurah (might), with chesed predominating.
Chesed is the unrestrained flow of the life-giving force. This in itself is too
strong to allow finite creatures to exist. So the attribute of gevurah limits and
controls the abundance of light, while chesed tempers the severity of gevurah. The
result is tiferet —the harmonious balance between stark severity and the
overabundance of love. —and likewise His other holy attributes, are all an
absolutely perfect unity, which is His very Essence and Being.
And as Maimonides, of blessed memory, stated: “This is beyond the power of speech
to express, beyond the capacity of the ear to hear, and of the heart of man to
apprehend clearly,” 8 Loc. cit. for man visualizes in his mind all the concepts
which he wishes to conceive and understand—all as they are within himself. For
instance, if he wishes to envisage the essence of Will or the essence of Wisdom or
of Understanding or of Knowledge or the essence of the attribute of Kindness and
Mercy and the like, he visualizes them all as they are within himself. But in
truth, the Holy One, blessed is He, is “High and exalted” 9 Liturgy, Morning
Prayer. and “Holy is His Name,” 10 Ibid., Shabbat Morning Prayer. that is to say,
He is Holy and separated 11 The Hebrew word for “holy” means “set apart,” i.e.,
separated from the unholy. When applied to G–d, it indicates His sublime
exaltedness and transcendence over the worlds. many myriads of degrees of
separations ad infinitum, above the quality, type, or kind of praises and
exaltations which creatures could grasp and conceive in their intellect.
For the first 12 I.e., highest. quality and rank of creatures is wisdom, hence it
is called “the beginning.” 13 Cf. Psalms 111:10. Targum Yerushalmi, Genesis 1:1.
Zohar I:3b; II:121b. For indeed, it is the beginning and fountainhead of all the
life-force in creatures, for from wisdom are derived understanding and knowledge
and from them flow all the emotion attributes of the rational soul, such as love
and kindness and mercy and the like. As is seen clearly that the child, having no
wisdom, is always angry and unkind. And even his love is for trivial things which
are not worthy to be loved, because he has no wisdom to love things which are
worthy of love, for [the quality of] love is according to [the level of] wisdom.
And from the emotion attributes of the soul words and letters of thought issue
forth, for the soul thinks of that which it loves or [of] how to perform [deeds] of
kindness and mercy. And so it is with the other emotion attributes. In every
thought in the world, there is clothed some emotion attribute which brings it [the
soul] to think that thought, and this attribute is the vivifying force of that
thought. And from the letters of thought proceed letters of speech, and they [the
letters of thought] are their very vivifying force. And speech brings to action,
[as] of charity and kindness, e.g., the king who commands his servants to give
[charity].
And even when a man himself performs some deed, the power of the soul and its life-
force which clothes itself in this deed, is as absolute nothingness in relation to
the power of the soul and its life-force which clothes itself in the speech of man;
[they are to each other] as the relation and comparison of the body to the soul.
Likewise is the relation of the letters of speech to the letters of thought; and
likewise is the relation of the letters of thought to the essence of the emotion
attribute which is clothed in it and vivifies it; and likewise the relation of the
essence and life-force of the emotion attribute in comparison with the wisdom,
understanding, and knowledge which together constitute the intellect from which
this attribute was derived.
All this applies to the soul of man and the souls of all the created beings in all
the higher and lower worlds. In all of them, wisdom is the beginning and source of
the life-force.

Chapter 9

In regard to the Holy One, blessed is He, however, the quality of wisdom—which [in
all created beings] is the beginning of thought and its genesis—is to Him the
completion of action; i.e., in relation to the Holy One, blessed is He, it [wisdom]
is considered as if it were the quality and level of action, as it is written, “You
have made them all with wisdom.” 1 Psalms 104:24.
That is to say, [wisdom relative to Him is] as the quality of the life-force in
physical and material action is in relation to the quality of the life-force in
wisdom, the beginning and source of the life-force in man and all the physical
creatures. [The life-force in physical action] is as nothing in comparison with the
life-force in the letters of speech, which [in turn] is of no account in comparison
with the life-force in the letters of thought, which [in turn] is as nothing
compared to the life-force and level of the emotion attributes from which this
thought is derived, which [again] is as nothing relative to the life-force and
level and degree of wisdom, understanding, and knowledge, the source of the
attributes. Exactly so is the quality and level of wisdom, the beginning and source
of the life-force in all the worlds, in relation to the Holy One, blessed is He, in
His Glory and Essence, Who is sublimated and exalted many myriads of degrees of
elevations more than the elevation of the quality of wisdom over the quality of the
life-force in action which is only an elevation of five degrees, namely, the
qualities of action, speech, thought, emotion attributes, and intellect. The Holy
One, blessed is He, however, is “High and exalted” above the level of wisdom
myriads of degrees like these ad infinitum.
But inasmuch as it is within the power of created beings to comprehend only the
descent from the level of wisdom, which is their beginning, to the level of action
which is the lowermost [of levels], therefore, we say that in relation to the Holy
One, blessed is He, the level of wisdom is considered exactly as the level of
action.
That is to say, He is “high and exalted” and very greatly elevated above the level
of wisdom, and it is not at all proper to ascribe to Him anything that is
appurtenant to wisdom even in a very lofty and sublime form, as to say of Him that
it is beyond the capacity of any higher or lower creature to comprehend His wisdom
or His Essence. For comprehension pertains and applies to a matter of knowledge and
wisdom [about which one can] say that it can or cannot be understood because of the
profundity of the concept. But it is not at all proper to say concerning the Holy
One, blessed is He, Who transcends intellect and wisdom, that it is impossible to
apprehend Him because of the depth of the concept, for He is not within the realm
of comprehension at all. And one who states that it is not possible to apprehend
Him is as one who says concerning some lofty and profound wisdom that it cannot be
touched with the hands because of the depth of the concept, for whoever hears it
will mock him because the sense of touch refers and applies only to physical
objects which may be grasped by the hands. Exactly so, the quality of intellect and
comprehension in relation to the Holy One, blessed is He, is considered as actual
physical action. Even the comprehension of the Intelligences 2 See above, ch. 7,
note 34. in the upper worlds, and even the quality of supernal wisdom 3 I.e., the
sefirah of chochmah in the world of Atzilut. which gives life to them all [is
considered so in relation to the Holy One, blessed is He], as it is written, “You
have made them all in wisdom.” 4 Psalms 104:24.
As for the Holy One, blessed is He, being called “Wise” in Scripture, 5 Isaiah
31:2. Jeremiah 10:12 et al. and our Sages, of blessed memory, also designating to
Him the quality and level of wisdom, 6 Berachot 58a; Sanhedrin 104b et al. the
reason is that He is the source of wisdom, for from Him, blessed be He, issues and
emanates the essence of the quality of chochmah ilaah (supernal wisdom) which is in
the world of Atzilut. And likewise [is He called] Merciful and Kind because He is
the source of mercy and kindness; and likewise, the other attributes, for they all
proceeded and emanated from Him, blessed be He. The manner and nature of the flow
and emanation—how and what—is known to the intellectuals [versed in the teachings
of Kabbalah].
NOTE: (The 7 Here follows a brief description of the emanation of the attributes
from the Infinite. mystical principle of the tzimtzum of the light of the En Sof,
blessed is He, and the tzimtzum of AK, 8 Acronym for Adam Kadmon, the first aid
highest state of existence in which the Infinite manifests Himself after the
tzimtzum. It is the source of all subsequent emanations and creations. and the
esoteric doctrine of the diknah. 9 The realm following AK and preceding Atzilut is
called keter (crown). The powerfully contracted light which issues from it into
Atzilut to bring forth the sefirot or attributes is denoted in Kabbalistic works as
diknah. For a fuller elaboration of this concept see Likkutei Torah, Massei 93a.
For the underlying purpose of all contractions is to condense the light in order
that it become clothed within the vessels of the ten sefirot. 10 I.e., the ten
Divine qualities or attributes which are the channels through which the Light of
the En Sof issues forth and becomes contracted to create and act in the universe.
The ten sefirot are: chochmah (wisdom), binah (understanding), daat (knowledge),
chesed (kindness), gevurah (might), tiferet (beauty; mercy), netzach (eternity;
victory), hod (majesty), yesod (foundation), malchut (sovereignty). See Iggeret
Hakodesh, Epistle 15. It is only after the light of En Sof was clothed within the
vessels of chabad 11 Acronym formed from the initial letters of the words chochmah,
binah, daat, the first three of the ten sefirot. that it can be stated [concerning
the Holy One, blessed is He] what Maimonides said: “He is the Knower, and He is the
Knowledge, and He is the Known, and by knowing Himself…,” 12 Loc. cit. for the
vessels of Atzilut become the soul and life-force of Beriah, 13 See above, ch. 2,
note 16. Yetzirah, 14 Lit., “formation,” the third of the four worlds, the chief
domain of the angels. Asiyah, 15 See above, ch. 2, note 14. and of all that is
therein. Without the aforesaid tzimtzum and investiture, however, it is not at all
proper to say that “He is the Knower and He is the Knowledge…,” for He is not
within the realm and limitation of knowing and knowledge at all, G–d forbid, but
infinitely elevated above even the quality and limitation of wisdom to the extent
that the quality of wisdom is considered in relation to Him, blessed be He, as the
quality of physical action.)
Now, we are not concerned with esoteric matters, but it is incumbent upon us to
believe with complete faith matters that are revealed to us—that He and His
attributes are One, i.e., the attributes of the Holy One, blessed is He, and His
will and wisdom and understanding and knowledge [are One] with His Essence and
Being, Who alone is exalted, infinite elevations above the quality of wisdom and
intellect and comprehension. Hence, His unity with the attributes which He emanated
from Himself, blessed be He, is also beyond the realm of comprehension, [i.e., it
is not possible] to understand how He unites with them. And therefore, the
attributes of the Holy One, blessed is He, which are the sefirot, are called in the
Holy Zohar “the secret of faith,” which is the faith that transcends intellect.

Chapter 10

However, since “the Torah speaks the language of man” 1 Berachot 31b. in order “to
enable the ear to hear what it can understand,” 2 Mechilta, Yitro 19:18; Tanchuma,
Yitro 13. I.e., to make it intelligible to man’s mind. therefore, permission has
been granted to Scholars of Truth 3 I.e., the scholars of Kabbalah. to speak
allegorically of the sefirot. And they called them “lights,” so that by means of
this illustration, the nature of the unity of the Holy One, blessed is He, and His
attributes, will be somewhat understood by us. It is, by way of illustration, as
the unity of the light of the sun within its orb, with the solar globe, which is
called “luminary,” as it is written, “The greater luminary….” 4 Genesis 1:16. And
the radiation and the beam which spreads forth and shines from it is called
“light,” as it is written, “And G–d called the light—day.” 5 Ibid. 1:5. When the
light is in its source in the orb of the sun, it is united with it in absolute
unity, for there is only one entity, namely, the body of the luminary which emits
light, for there the radiation and light is absolutely one being with the body of
the luminary which illuminates, and it has no existence by itself at all.
Precisely in this manner, and even more so, [is the unity of] the attributes of the
Holy One, blessed is He, and His will and wisdom in the world of Atzilut, with His
Essence and Being, as it were, Who becomes clothed in them and unites with them in
perfect unity, since they were derived and emanated from Him, blessed be He, as for
example, the spreading of the light from the sun. However, [His unity with His
attributes] is not exactly in this manner, but in a manner which is remote and
concealed from our comprehension, for His ways are higher than our ways. 6 Cf.
Isaiah 55:9.
Nevertheless, from the illustration which is given in order “to enable the ear to
hear what it can understand,” we can perceive and comprehend that just as the light
of the sun which is united with and nullified in its source has no name by itself
at all, only the name of the source, so all the attributes of the Holy One, blessed
is He, and His will and wisdom are not designated and called by these names at all
[relative to Him], only in relation to the higher and lower creatures who are
brought into existence and given life and guided in their conduct by the Holy One,
blessed is He, through His will and wisdom and understanding and knowledge which
clothe themselves in His holy attributes. As it is stated in the Midrash, 7 Talmud,
Chagigah 12a. See note in Likkutei Sichot, vol. 4, p. 1236. “By means of ten things
was the world created: by wisdom, by understanding and by knowledge…as it is
written, ‘The L–rd has founded the earth with wisom, He established the heavens
with understanding, the depths were split with His Knowledge…,’” 8 Proverbs 3:19-
20. and as expressed by Elijah, “You have brought forth ten tikkunim (“garments”),
and we call them ten sefirot, 9 The sefirot are called “garments” for they clothe
and hide G–d’s essence. through which to direct hidden worlds which are not
revealed, and revealed worlds, and through them You conceal Yourself….” 10 Tikkunei
Zohar, Introduction.
For example, on the first day of the Six Days of Creation, the attribute of
kindness—comprised of all His holy attributes, 11 Each attribute includes all the
others. The specific designation denotes the dominant quality of the attribute.
with His will and wisdom and understanding and knowledge clothed in it—was
revealed, and He created with it the light, through the Utterance, “Let there be
light,” 12 Genesis 1:3. which is the spreading forth and flow of the light from
above into the world, and its diffusion in the world from one end to the other.
This [creation of light] is the quality of kindness, yet, because it also includes
the attribute of might, therefore, it [the light] was not spiritual as the actual
Supernal Light, and also became clothed in this world, which is finite and limited,
for it is a distance of 500 years from the earth to the heaven and from east to
west. 13 Chagigah 13a; ibid. 12a.
In like manner, on the second day, the attribute of might, which is composed of the
other attributes and His will, and so on, was revealed and He created with it the
firmament through the Utterance, “Let there be a firmament in the midst of the
waters and let it divide the waters from the waters.” 14 Genesis 1:6. This
[separation of the waters] is the quality of tzimtzum and restraints, to conceal
the upper spiritual waters from the lower waters. Through this separation from the
upper waters, the lower waters became material. And the attribute of kindness is
included in it [might] as “The world is built with Kindness,” 15 Psalms 89:3. for
all this [the division of the waters] is in order that dry land appear and man upon
it to worship G–d. And similarly, each [of the other attributes of the Holy One,
blessed is He, was revealed on each subsequent day of creation].
And it is this thought that Elijah expressed in Tikkunim, loc. cit., “To show how
the world is conducted with righteousness and justice…righteousness is law, justice
is mercy…all [the revelation of the attributes] is to show how the world is
conducted, but not that You possess a knowable righteousness—which is law, nor a
knowable justice—which is mercy, nor any of these other attributes at all.”

Chapter 11

The Ten Utterances are also designated “utterances” only in relation to the
creatures. For just as the emotive attributes of the human soul, when they come to
be revealed in action, come clothed in the letters of thought, [so do the
attributes of the Holy One, blessed is He]. For example, the attribute of kindness
and mercy of the soul cannot become revealed in deed unless one thinks about and
contemplates doing an act of charity and kindness in actuality, for one cannot act
without thought. And if one commands others to perform [an act of kindness] as the
king, then the attribute of kindness and also the letters of thought clothe
themselves in the letters of speech. [And likewise is it when one speaks words of
kindness and compassion to his friend.] 1 Brackets are the author’s.
So, figuratively speaking, when the attributes of the Holy One, blessed is He,
reach the level of the revelation of their action in the lower [worlds]; this
revelation and the flow of this action is called “utterance” and combination of
letters, for there can be no action proceeding from His attributes without [the
intermediacy of] combinations which are called “letters.” For instance, for the
creation of light from the attribute of kindness, there issued from it a flow of
action and a power with which to produce and create the light. And the flow of this
power and this life-force is designated “utterance” and [combination of] the
letters of “Let there be Light.” 2 In Hebrew, i.e., ‫יהי אור‬. Genesis 1:3.
Although they are not like our letters of thought, G–d forbid, nevertheless, they
are a phenomenon which indicates the bringing into existence of the light from
nothing. Hence, the light was created from this flow of action, and not other
things which were also created from the attribute of kindness, such as water and
the like, because there were clothed in them powers in other combinations which
indicate the bringing into existence of water and the like.
Thus it follows that all life-forces and powers which issue from His holy
attributes to the lower worlds, to create them ex nihilo and to give them life and
to sustain them, are given the appellation “Holy Letters,” which are the flow of
the life-force from His will and His wisdom and His attributes, to bring worlds
into being and give them life.
And these worlds are of two kinds: “Hidden worlds which are not revealed,” 3
Tikkunei Zohar, Introduction. which come into existence and live and are sustained
from concealed powers and life-forces, as, for example, the letters of thought in
the human soul; and “worlds revealed,” 3 which were created and live from the
revelation of the hidden powers and life-forces called “letters of thought,” which,
when they are in the state of revelation in order to give life to the revealed
worlds, are called “utterances” and “The word of G–d” and the “Breath of His
mouth,” as, for example, the letters of speech in man which reveal to his listeners
what was concealed and hidden in his heart.
In truth, however, the Supernal Letters of Speech are exceedingly higher than the
level and essence of the wisdom and intellect of the created beings. For from the
utterance and letters of “Let us make man in our image…” 4 Genesis 1:26. was
created Man, possessor of wisdom and intellect; or even by the Divine breath alone
[was he created], as it is written, “He breathed into his nostrils a soul of life.”
5 Ibid. 2:7. Hence, the Divine speech and breath is the source of wisdom and
intellect in the soul of Adam, which contains all the souls of the tzaddikim, 6
Shaar Hamitzvot, Ki Teitzei ; Shaar Hapesukim, Bereishit 3; Shaar Hagilgulim 6, 7,
12. Cf. Shemot Rabbah 40:3. who are superior to the ministering angels. 7 Cf.
Likkutei Torah, Behar 41a ff.
The reason for [the transcendence of the supernal letters over the soul] is that
the letters of His speech, blessed be He, are effluences of powers and life-forces
from His attributes, blessed be He, which are united with His Essence and Being in
a perfect unity that is infinitely higher than the level of wisdom in created
beings. And they are called by the name “letters” not in relation to the created
beings, but only relative to His attributes themselves.
Now, there are twenty-two kinds of effluences of life-forces and powers, differing
one from the other, by which all the higher and lower worlds and all the creatures
in them were created. For so it arose in His will and wisdom, blessed be He, to
create the world with exactly twenty-two kinds of different effluences, neither
less nor more, and these are the twenty-two letters which are fixed in the mouth
and tongue, as we have learned in the Sefer Yetzirah. 8 Chs. 1:2, 2:2, et al. [And
their written shape indicates the form of the flow, as will be explained later. 9
In the Note in the following chapter. ] 10 Brackets are the author’s. For the
letters of speech and thought in the human soul are also outflows from the essence
and being of the intellect and emotive attributes, as is explained elsewhere. 11
See Likkutei Amarim, Part I, ch. 20 (above, p. 86 ff.).

Chapter 12

[Although there are only twenty-two letters,] the creatures are divided into their
general and particular kinds by changes in the combinations, substitutions, and
transpositions [of the letters] as was explained above, 1 Chs. 1, 7, 10. for every
letter is a flow of a life-force and an individual, particular power. And when many
letters were combined to form a word, then aside from the numerous kinds of powers
and life-forces which issue forth according to the number of letters in the word,
there is, in addition, the one which transcends them all, [viz.,] the flow of a
higher power and general life-force which contains and is equivalent to all the
various powers and individual life-forces of the letters and transcends them all,
and it unites them and combines them to give power and life-force to the world
which was created in general and in its individual [parts] with this word.
NOTE: (Inasmuch as each and every letter of the twenty-two letters of the Torah is
a flow of a life-force and an individual, particular power, which does not flow
through any other letter, therefore, the written shape of each letter is in a
specific, distinctive form, which indicates the pattern of the flow and the
manifestation of the light and the life-force and the power which is revealed and
flows through this letter, [i.e.,] how it flows and is revealed from the attributes
of the Holy One, blessed is He, and His Will and His Wisdom, and so on.)
As, for example, through the words of the utterance “Let there be a firmament…” 2
Genesis 1:6. the seven heavens and all their celestial hosts were created. As our
Sages, of blessed memory, stated, “ Shechakim, in which millstones stand and grind
manna for the tzaddikim …, Z’vul, in which [the heavenly] Jerusalem and the Holy
Temple and the Altar [are built]…, Machon, in which there are the stores of snow
and the stores of hail….” 3 Chagigah 12b. The heavens as a whole were created and
live and exist through the aggregate words of the utterance “Let there be a
firmament…,” and each individual created being in the seven heavens was created and
lives and exists from some combination of the letters of these words, or their
substitutions and transpositions, according to the quality of the life-force of
that particular creature.
For every change in a combination is an intermixing and interweaving of the powers
and life-forces in a different form, since each letter antecedent in the
combination dominates and it is the essential [force] in this created being, while
the others are subordinate to it and are included in its light, and thereby a new
being is created. Likewise, through the substitution of letters or their
transpositions, new creatures of lower levels in comparison with the beings created
from the letters themselves are created.
For they [the changes in the letters], by way of illustration, are as the light
which shines upon the earth at night from the moon—and the moonlight is from the
sun—hence, the light which is on the earth is a [reflected] light from the light of
the sun.
Exactly so, allegorically speaking, the letters of the Utterances are the aggregate
flow of the life-force and the light and the power from the attributes of the Holy
One, blessed is He, to create the worlds from nothingness and to give life and
sustain them as long as it shall be His Will, blessed be He.
From this aggregate flow and great radiation, G–d caused to shine and issue forth
its derivations similar to it, and its offshoots, which are derivations and
effluences of the light from the letters. And these are the substitutions of
letters and their transpositions, and He created with them the particular creatures
in each world. In like manner, G–d again projected [the light] and caused to issue
forth and descend a radiation of the radiation of the radiation from the
effulgences of the letters; and likewise He again caused it to issue forth and to
descend to the lowest [level] in the category of descents, until the completely
inanimate, such as stones and dust, were created. And their names even and afar are
substitutions of substitutions, and so on, and transpositions of transpositions,
and so forth, as explained above.
CONCLUDED PART TWO WITH THE HELP OF G-D, MAY HE BE BLESSED AND EXALTED.

Part III; Iggeret HaTeshuvah

Chapter 1

LIKKUTEI AMARIM PART THREE Called “ Iggeret Hateshuvah ” * For an introduction to


this part of the Tanya, see Addendum, p. a. It has been taught in a Baraita at the
end of Tractate Yoma : 1 86a. There are three types of atonement, and repentance
accompanies each. If one neglects a positive commandment and repents, he is
forgiven forthwith. If one violates a prohibition and repents, his repentance is
tentative, and Yom Kippur atones.
(This means that though, in terms of fulfillment, positive commandments are
superior and supersede 2 Yevamot 3b. prohibitions, this is because by performing a
positive command one precipitates an illumination and flow into the higher worlds 3
Kabbalah and Chasidut explain the difficulty in creating a finite physical universe
by an infinite Creator with the concept of tzimtzum, or contraction, concealment.
There was a series of concealments of the presence and infinitude of the Creator,
resulting ultimately in our physical universe, in the virtually total obscuring of
G–d. The noncorporeal intermediate steps between Creator and this material world
are called “Worlds,” four in general terms, with innumerable subgradations within
each of these Worlds. The highest World is Atzilut, “Emanation,” a state of
proximity and relative unity with G–d. Lower Worlds appear to be independent,
entities apart from the Creator. In the fourth, Asiyah or “Action,” there is the
spiritual plane where physical matter does not yet exist, and the final corporeal
World we inhabit. “Higher” and “lower” refer to stages closer or more distant from
the Creator, with a deeper or lesser awareness of Him, hence a greater or lesser
awareness of their own being. (There is no implication of physical distance, an
obviously irrelevant concept.) Through performance of mitzvot, positive
commandments, subordinating the physical world and specific objects at hand to a
higher, Divine purpose, all stages (or Worlds) experience a clearer apprehension of
the Creator, become “closer” to Him, His presence and being becoming more evident.
This “illumination” extends also to the individual soul performing the mitzvah. It
will be noted shortly that sin has the opposite effect, both for the transgressing
soul and “higher.” It is of interest that the beneficial results of good and the
deleterious effects of misdeed concern far more than the individual involved. Man’s
importance is cosmic. All the “worlds” feel the repercussions of man’s actions.
This concept of man as the ultimate in Creation, the determinant of the fate of the
universe, is found frequently. See Rashi on Genesis 1:1 for a typical statement.
The word “reflected” is used in the text here for, at most, the revelation is at a
far remove from His true being, or even from the light emanating from Him. The term
hints at the unbridgable chasm between finite and what, for want of a better word,
we call the Infinite. Some of the terms discussed here are explained more fully in
the Translator’s Explanatory Notes to On Learning Chassidus and in The Tzemach
Tzedek and the Haskalah Movement, p. 110, footnotes 3 and 4. Likkutei Amarim, Parts
1 and 2 are, of course, primary sources. from the reflected Light of the En Sof,
blessed is He, (in Zohar 4 Tikkunei Zohar 30. we find the 248 positive
commandments equated with the 248 “organs 5 The revelation of G–d effected by
performance of mitzvot varies according to each mitzvah, for example, a mitzvah of
thought (Torah study, etc.), speech ( Shema reading, etc.), or deed (charity,
donning tefillin, etc.). A different organ of the body performs the mitzvah, and a
different “organ of the King” is revealed through the performance, perception of a
different aspect of the Creator. (The 613 Biblical commandments are divided into
248 positive and 365 negative commandments.) of the King”) and also to his Divine
soul, 6 See Likkutei Amarim, end of chapter 1, and chapter 2, describing “animal”
and Divine souls. as we declare in the blessings, “Who has hallowed us with His
commandments.” 7 The blessing recited before performing a mitzvah is associated
with a positive act rather than with the (passive) restraints exercised in
observing a prohibition. Performance brings sanctification with it. But concerning
repentance, though the punishment for rebelling against His rule and not performing
the King’s word is commuted, nonetheless, that illumination is withheld…. 8 The
status quo ante, as it were, is maintained. The beneficence ensuing from
performance is not granted, but neither is there any charge of neglect.
Our Sages 9 Berachot 26a. apply the verse, “A misdeed that cannot be corrected,”
10 Ecclesiastes 1:5. to neglecting the evening reading of Shema or…. 11 …the
morning reading (Deuteronomy 6:7) or morning or evening prayer. Though he will be
scrupulous henceforth about reading the morning and evening Shema forevermore, his
repentance is ineffectual in correcting what he once neglected.
By violating a prohibition, evil cleaves to his soul, he impairs its root and
origin (in the garbs of the ten sefirot 12 The sefirot are attributes or aspects of
G–d, approximating the intellectual and emotive attributes of man, and are indeed
the sources of these human attributes. Man reveals himself, he acts, through his
attributes (or their “garbs”—thought, speech, and deed). The revelation of G–d, His
actions, are similarly through His attributes, the ten sefirot. These sefirot exist
on each of the Four Worlds noted above in note 3. See the Explanatory Notes cited
there. of Asiyah, 13 Corporeal man exists on the physical plane of Asiyah, derives
from the spiritual Asiyah. as Tikkunei Zohar 14 Introduction. writes, “You have
made garments for them, 15 i.e., the ten sefirot. from which souls issue forth to
man….”) Therefore there is no atonement for his own soul or higher until Yom
Kippur, as is written, “He will atone for the holy place for the impurities of
Israel and their sins…before G–d will you be purified.” 16 Leviticus 16:16. “Holy
place” refers to atonement for the impure who entered the Sanctuary. See Tractate
Shavuot, beginning. Before G–d is stressed. 17 Indicating that purification must
attain to that high plane, “before G–d” Himself.
Hence one dare not infer any leniency from this, G–d forbid, in the positive
commandments, particularly in Torah study. On the contrary, our Sages assert, “G–d
has pardoned idolatry…” 18 Jerusalem Talmud, Chagigah 1:7. The Sage infers from
Jeremiah 9:12, “Because they forsook My Torah” (were the afflictions of exile to be
brought upon Israel) that the cause of exile was not idolatry, licentiousness, or
bloodshed, but rejection of Torah. These three are cited because of their
exceptional gravity (they alone must be kept even at the price of martyrdom) and
because the Prophets had denounced these shortcomings in the people. —though
excision and capital punishment are involved—“and did not pardon neglect of Torah
study.”)
If one commits a sin of excision 19 See Exodus 12:19 and 21:21 for examples. or
execution, repentance and Yom Kippur are tentative and sufferings scour (i.e., they
complete the atonement. Memarkin, the expression here, denotes scouring and rinsing
to “polish” the soul. Kapparah, atonement, is the term for cleaning, removing the
impurities of the sin), as we find, “I shall remember with a rod their sins, and
with afflictions their misdeeds.” 20 Psalms 89:23. Thus far the Baraita.
The commandment of repentance as required by the Torah is simply the abandonment of
sin (cf. Sanhedrin, 21 25b. ch. 3; Choshen Mishpat, end of sect. 34, regarding
witnesses). He must resolve in perfect sincerity never again to revert to folly to
rebel against His rule, blessed be He; he will never again violate the King’s
command, G–d forbid, neither a positive command nor a prohibition.
This is the basic meaning of the term teshuvah, repentance, to return to G–d with
all his heart and soul, to serve Him, and to keep all His commandments. “Let the
wicked abandon his way, and the sinful his thoughts, and return to G–d….” 22 Isaiah
55:7. In Parashat Nitzavim it is written: “Return to the L–rd your G–d and hearken
to His voice…with all your heart…,” 23 Deuteronomy 30:2. and “Return O Israel to
the L–rd your G–d…,” 24 Hosea 14:2. and “Bring us back, L–rd, to You….” 25
Lamentations 5:22.
This is not at all the common conception that repentance is synonymous with
fasting. Even where sufferings are the completion of atonement, as in the case of
sins of excision or execution, G–d brings the sufferings on the sinner. (“I shall
remember with a rod,” clearly specifies I.) When the repentance is acceptable
before Him, as he returns to G–d with all his heart and soul out of love, then
following the initiative from below, 26 Kabbalah and Chasidut frequently refer to
the dual concepts of “arousal (or stimulation, awakening, initiative) from below,”
meaning by human beings, and “arousal from Above” by G–d. Either may be the cause
of the other. For example, the Exodus was the result of G–d’s initiative, arousal
from above, for the people had not “earned” redemption. The hurried escape, the
arousal below, followed. During the Rosh Hashanah repentance period, initiative
must come from below, repentance, followed by an arousal Above, forgiveness. The
initial stimulation awakens a dormant reaction. (The terms are found in Zohar
II:135b). and “As water reflects the Countenance…,” 27 Proverbs 27:19. there is an
awakening Above, arousing the love and kindness of G–d, to scour his sin through
affliction in this physical world. “For whom the L–rd loves He chastises….” 28
Ibid., 3:12.
Therefore Maimonides and Sefer Mitzvot Gadol make no mention of fasting in the
mitzvah of teshuvah, even for sins of excision or capital sins. They cite only
confession and the plea for forgiveness—“They shall confess their sin….” 29 Numbers
5:7.
But then we find in Joel, 30 2:12. “Return to Me with all your hearts, with fasting
and weeping….” However, this was to nullify the Heavenly decree that had already
been issued, to expunge the sin of the generation through the affliction of
locusts. This is the justification for all fasts undertaken for any trouble
threatening the community, as in the Book of Esther.
There are descriptions in the Mussar literature, 31 For a description of the
approaches of Musar (ethical teachings), Chakirah (philosophical speculation), and
Chasidut, see On the Teachings of Chassidus. particularly the Rokeach and Sefer
Chassidim, of numerous fasts and mortifications for excision and capital sins. The
same is true of sins punished by death by divine agency, 32 Exodus 21:29 and Rashi
for an example. like wasteful emissions of semen, as the Torah recounts of Er and
Onan. 33 Genesis 38:7-10. In this sense their judgment is identical. These fasts
and mortifications are intended to avoid the punishment of suffering at the hand of
Heaven, G–d forbid, and also to urge on and expedite the conclusion of his soul’s
atonement. Also, perhaps he does not return to G–d with all his heart and soul out
of love, but only out of fear.

Chapter 2

However, all this refers to atonement and forgiveness of the sin—he is pardoned
completely for having violated the command of the King when he has done a full
repentance. No charge or semblance of accusation is made against him on the day of
judgment to punish him for his sin, G–d forbid, in the World to Come. He is
completely exonerated from the judgment to come.
Nonetheless, that he may be acceptable before G–d, as beloved of Him as before the
sin, that his Creator may derive delight from his service—in past times he would
bring an olah 1 Leviticus 1:3. offering. This offering was brought even for an
ordinary positive commandment that involves no excision or execution. In Torat
Kohanim there is a comment on the verse, “It shall be accepted for him,” 2 Ibid.,
1:4. and we find in the Talmud, Zevachim chapter 1, 3 7b. that the olah offering
atones for positive commandments; it is a “gift” after he has done penance and the
punishment was commuted.
If one displeases his king and appeases him through an intercessor, and the king
does forgive him, still he will send an appropriate gift to the king that the king
might agree that he appear again before his sovereign. (The expression “atones” we
quoted from the Talmud, and in the verse, “It will be accepted for him to atone for
him,” 2 does not refer to the soul’s atonement for the sin, but rather his
“restoration” before G–d. Now the Creator may derive delight from him, as the
Talmud remarks there, and as the verse, “It shall be perfect, to be desired.”) 4
Leviticus 22:21.
Today, as we have no offerings to call forth G–d’s pleasure, fasting replaces the
offering. The Talmud says, “May my loss of fat and blood be regarded as though I
had offered before You….” 5 Berachot 17a.
Therefore there are many cases of Talmudic sages, who for some trivial fault
underwent a great many fasts. Rabbi Elazar ben Azariah contended that a cow may go
out (wearing) its strap between its horns on Shabbat while his colleagues
prohibited it. Once a neighbor’s cow went out with its strap and R. Elazar did not
hinder her. Because he did not support his colleagues, he fasted so long that his
teeth were blackened. 6 Jerusalem Talmud, Beitzah 2:8. Rabbi Joshua once remarked,
“I am ashamed of your words, Beit Shammai.” 7 Chagigah 22b. His teeth too turned
black through fasting. Rav Huna, because his tefillin strap once turned over,
endured forty fasts. 8 Moed Kattan 25a; R. Huna fasted forty days for slighting a
colleague ( Bava Metzia 33a). There are many such incidents.
With this precedent, the Arizal 9 Rabbi Yitzchak Luria Ashkenazi, of blessed memory
(1534-1572), a Kabbalist with a profound influence on Rabbi Schneur Zalman. taught
his disciples, according to Kabbalah principles, the number of fasts for many
transgressions, though they entail no excision or death by divine agency. Examples:
for anger—151 fasts; even for a Rabbinic prohibition like stam yainam 10 Wine used
in idolatrous libations are Biblically prohibited. The Rabbinic prohibition is
extended to any “ordinary” non-Jewish wine. See Kitzur Shulchan Aruch, sect. 47. —
seventy-three fasts; for neglecting a positive Rabbinic enactment like prayer—
sixty-one fasts.
In general, the mystery of the fast is remarkably effective for the revelation of
the will of the Supreme One, blessed is He, similar to the offering, of which it is
said, “An aroma pleasing to G–d.” 11 Leviticus 1:13. In Isaiah 12 58:5. we find,
“Do you call this a fast and a day desirable to G–d!” Obviously, an acceptable fast
is a “desirable day.”

Chapter 3

The latter Mussar sages were divided about one who repeated a sin several times.
Some contend that he must fast the number of fasts appropriate to that sin
according to the number of transgressions. For example, the number of fasts
prescribed in the penances of the Arizal 1 See above, ch. 2, note 9. for wasteful
emission of semen is eighty-four. If someone commits this sin ten or twenty times,
say, he must fast ten or twenty times eighty-four, and so on in all instances.
These sages compare the fasts to the chatat 2 Leviticus 4. offering required for
every instance of violation.
Others compare fasts to the olah offering brought for neglect of a positive
command. Violation of a number of positive commands is atoned for by one olah, as
the Talmud explains in Zevachim, ch. 1. 3 5b.
The accepted decision in this dispute is to fast three times the number of fasts
prescribed for that specific sin, i.e., 252 for emission, and similarly for other
sins. This is based on an observation in Zohar, end of Noach ; 4 73b. as soon as
mortal man is guilty one time before the Holy One, blessed is He, he makes an
impression…the third time the stain penetrates from one side through the other….
Therefore the number of fasts ought also be three…
However, all this applies to the strong and healthy, whose physical vigor would not
be sapped at all by repeated fasts, as in the generations of yore. But whoever
would be affected by many fasts, and might suffer illness or pain, G–d forbid, as
in contemporary generations, is forbidden to engage in many fasts. This ban
concerns even sins of excision or execution, and certainly the positive and
prohibitory commands that do not involve excision. Instead the measure of fasting
is the personal estimate of what he can tolerate without doubt.
For even in those early Talmudic generations, only the robust who could mortify
themselves fasted so frequently. But whoever cannot fast and does is called
“sinner” in Taanit, ch. 1. 5 11b. This applies even to one who fasts for
specifically known sins, as Rashi explains there, and we find in Zevachim, ch. 1, 6
7a. that there is no one of Israel who is not guilty of a positive commandment….
It goes without saying that a student of Torah who fasts is a sinner and is doubly
punished, for the weakness resulting from his fast prevents him from studying Torah
properly.
What then is his alternative? “Your sin redeem with charity.” 7 Daniel 4:24. The
codifiers of Torah law specified for each fast day of repentance approximately
eighteen (coins)… 8 Shulchan Aruch, Orach Chaim 334:26 and commentaries. The
wealthy shall add according to his means…. See Magen Avraham on Laws of Fasts. 9
Ibid. 568:12.
Nonetheless, every man of spirit who desires to be close to G–d, to repair his
soul, to return it to G–d with the finest and most preferred repentance, shall be
stringent with himself. He should complete, at least once during his lifespan, the
number of fasts for every grave sin incurring death at least, if only death by
divine agency. For example, for wasteful emission he should undergo the series of
eighty-four fasts once in his life.
He may postpone the fasts until the shorter winter days and fast some ten days or
less, for example, in one winter, and complete the series of eighty-four in nine or
more years according to his stamina. (Besides, he may also eat a little about three
hours before sunrise, and this would still be considered a fast, if he so
stipulated.)
For the completion of the mentioned 252, he may fast another four times eighty-four
until past noon, which the Jerusalem Talmud 10 Nedarim 8:1. considers a fast. In
this context, two half-days are reckoned as one full day. Naturally, this approach
applies to any other sins, for each heart knows its own anguish and desires its
vindication.
There still remain the fasts in excess of the 252, or whatever amount, that he
ought to fast in deference to the more stringent opinion insisting on the
appropriate number of fasts for every violation committed, as noted. These may be
redeemed with charity, approximating eighteen (coins) for each fast day. Charity
may redeem all other fasts that he should have undergone for sins not entailing
death, and even for neglecting a positive command, Torah or Rabbinic, and [neglect
of] “the study of the Torah—equivalent to them all,” 11 Mishnah, Peah 1:1.
according to the number of fasts prescribed by the Arizal’s penances. (Most of
these are noted in Mishnat Chassidim, Tractate Teshuvah.) All of these fasts he may
redeem with charity if he cannot mortify himself, as noted.
Though this might amount to a considerable sum, he need not fear for the
injunction, “Do not distribute more than one-fifth.” 12 Ketuvot 50a. This is one of
the enactments of the Conclave of Usha about a century after the destruction of the
Beit Hamikdash by the Romans. These circumstances are not “distribution” for
charity, since he does this to release himself from fasting and affliction. This is
no less necessary than medicine for his body or his other needs.
The number of fasts enumerated in the abovementioned penances is exceedingly great.
Therefore all who revere the word of G–d are now accustomed to being unstintingly
generous with charity, for the prevalent weakness prevents them from mortifying
themselves over much. (A comment is made elsewhere on this subject on the verse,
“The kindnesses of G–d, for they are not concluded.”) 13 Lamentations 3:22. In
Iggeret Hakodesh, Epistle 10, Rabbi Schneur Zalman states that the source of Torah
is in the infinite attribute of kindness ( chesed ). Only when mitzvot descend to
the finite world of mortal man do they undergo contraction ( tzimtzum ) and acquire
dimension. Thus, almost all mitzvot have dimension— sukkah, tzitzit, etc.,
dimension in time or space, minimum and maximum in quantity, etc. Charity too has
its limitations—ten percent for the ordinary and twenty percent for the generous.
However, this last standard applies only when one has not violated the mitzvot ;
his religious equilibrium, we might say, is undisturbed. If one has committed a
sin, then atonement, reparation of the defect, must come from a higher source, the
infinite kindness, superior to the state of tzimtzum. To elicit infinite pardon man
must exceed ordinary bounds, being charitable beyond the limitations of a specified
percentage. Rabbi Schneur Zalman interprets the verse rather ingeniously: “The
kindnesses of G–d”—if we are to call forth the attribute of kindness, infinite
pardon, through our unbounded deeds, it is because “ lo tamnu ”—we are not perfect.
The last word, tamnu, may mean either “they are not concluded,” as is the usual
rendition, or “we are not perfect.” Thus, it is only because of G–d’s kindness that
we are pardoned.

Chapter 4

However, all we have said refers to the culmination of the atonement and the
“polishing” of the soul before G–d after repentance, as cited 1 Above, beg. ch. 2.
from Zevachim, where the olah offering is described as a presentation after the
intercessor’s successful plea…. But the beginning of the mitzvah of teshuvah and
its fundament is the return to G–d in truth and with a complete heart. We must
explain this fully and discuss it comprehensively.
Let us begin with the Zohar’s 2 Raaya Mehemna 122a. statement interpreting teshuvah
according to sod, 3 Torah is interpreted on four planes, the first is peshat
(simple meaning); the second is remez (allusion, hint); the third is drush
(homily); and the fourth is sod (the esoteric, mystic interpretation). The simple,
literal meaning of teshuvah has been expressed as the abandonment of sin,
contrition. Now the sod approach will be presented. the mystical approach. “
Teshuvah is tashuv hey, returning the hey ; 4 This subject will be discussed
shortly in the text, but the reader may wish some clarification at this point. The
source of the creative power is the Infinite, called by Havaya, the Ineffable Name
of G–d, consisting of four letters: yud, hey, vav, hey. These letters describe the
descent of the Infinite into the corporeal world (among other interpretations). The
yud, a “point,” symbolizes seminal wisdom, the flash of intellectual illumination,
the first revelation, the start of the process. The first hey, in form having
dimension, represents binah, i.e., understanding, comprehension, and development of
the germ-thought into detailed ramification, expansion. Vav, in shape extending
downward, represents the descent of the Light into lower worlds, those that appear
to be “apart” from the Infinite. The final hey, again expansion and dimension, is
the creative power exercised, manifest in the world created. Through sin, as will
be discussed, there is a “dislocation” of the latter hey, a diversion of creative
power, of vivifying force, into undesirable channels of evil. “Returning the hey,”
both in the lower sense of repudiation of evil and in the superior sense of true
unity with G–d (later discussed), are the two types of teshuvah, returning each hey
to its respective state of unity. (The Zohar’s interpretation cited in the text is
a division of the word teshuvah into two —tashuv hey, with the final letter
considered an independent word.) the latter hey is teshuvah tataah, inferior
teshuvah ; the upper hey is teshuvah ilaah, superior teshuvah.” We must also note
that the Zohar states several times that teshuvah is ineffective for violation of
the covenant 5 Cf. Sanhedrin 99a. and for wasteful emission. This is rather
surprising, for “Nothing can withstand teshuvah, even idolatry and immorality….” 6
Cf. Jerusalem Talmud, Peah 1:1. The Reishit Chochmah explains that the intention of
the Zohar is that inferior teshuvah is ineffective, but superior teshuvah [is
effective]….
To comprehend even a minute glimmer of this, let us see what the Scripture and our
Sages say about excision and death by divine agency. A violator of an excision sin
would actually die before his fiftieth 7 Moed Kattan 28a. year. In the case of
death by divine agency he actually dies before sixty, 6 like Chananiah ben Azur in
Jeremiah. 8 Ch. 28. (Indeed, there were instances when the punishment of death by
divine agency was meted out instantly, as with Er and Onan.) But in every
generation there are so many guilty of excision and death who enjoy extended and
pleasant days [and years]!
The key will be found in the passage, “For part of G–d is His people…” 9
Deuteronomy 32:9. —a part of the Name of Havaya, blessed is He, as it is written,
“He breathed into his nostrils a soul of life,” 10 Genesis 2:7. and “He who blows,
blows from within him….” 11 See Likkutei Amarim, Part I, ch. 2 (above). Though He
has no bodily form…, 12 Cf. Maimonides, Hilchot Yesodei HaTorah 1; Liturgy, the
Yigdal hymn. G–d forbid, the Torah does “speak in the language of men.” 13 Berachot
31b.
There is a vast difference in the case of mortal man between the breath issuing
from his mouth while speaking and the breath of forceful blowing. When speaking
there is embodied within the breath only the smallest amount of the speaker’s power
and life-force, and even that is only of the superficial aspect of the soul that
dwells within him. But when he blows with force, he blows from deep within himself.
That breath embodies the internal power and life-force of the vivifying soul….
Precisely so in the analogy of Creation, allowing for the infinite differentiations
involved, these two profoundly different states exist. All the hosts of heaven,
even the spiritual beings like angels, 14 The “worlds” mentioned above describe
states and existences at different removes from G–d, each accordingly less
conscious of His presence and infinity. The last three ( Beriah, Yetzirah, and
Asiyah (Creation, Formation, and Action)) parallel thought, speech, and deed
respectively as manifestations of man’s soul. Thought is internal, united with the
thinker; speech is intermittent and directed outward, to another; deed is farther
from the performer, and his works exist independently of him. On each of these
planes, or worlds, there are beings, for example, the soul before it inhabits a
body and after the death of the body. Another example is what we commonly call
“angels.” These are spiritual beings with spiritual dimensions, for instance,
intellectual or emotional characteristics that define and bind them. (The threefold
Holy Holy Holy in Isaiah 6:3 indicates different apprehensions of His abstract
being. See also the blessing preceding the Morning Shema.) In terms of absolute
comprehension of the Creator, they are superior to mortals. In terms of potential,
of volition, man is the superior. They are bounded, foreordained. Man can choose—
and grow. As the text will note, all beings, including the most exalted spiritual
beings, are inferior in their source to man. were created ex nihilo. They derive
their existence from the external aspect of the life-force issuing from the
Infinite ( En Sof ) to vitalize creation. This external aspect of the life-giving
power is called the “breath of His mouth,” as it were, in the verse “By the breath
of His mouth all their hosts.” 15 Psalms 33:6. This is the creative power embodied
in the Ten Utterances 16 Avot 5:1. “Speech” indicates the existence of some being
besides the speaker, for speech is communication directed to another, reveals to
another. (“Thought,” in contrast, is not revelatory and can exist in isolation; no
other being is needed.) The “utterances” here, the Biblical “And the L–rd said,
‘Let there be…’ ” and all the Biblical declarations about creating through speech
(e.g., Psalms 33:6, 9; 148:5, etc.)—convey this concept of the new existence of
“another” being, the created universe apparently independent. The creative power
acts through “speech.” Furthermore, speech is of necessity a limitation on thought.
Although it reveals to the listener, one cannot, however, convey all his thought.
On the pre-verbalizing level, one can think briefly and rapidly on ideas that can
be articulated only at great length. “Letters” (a variant term for “speech”) are
instruments, dimensioned, finite. Beings issuing from “speech” bear these speech
characteristics—separateness rather than unity and limitation in their potential.
(See On Learning Chassidus for a discussion of thought and speech in terms of the
origin of man and other beings, and see also The Tzemach Tzedek and the Haskalah
Movement, p. 114, note 8.) (that are instruments for this power and the extension
of the power…as explained in Likkutei Amarim, Part II, ch. 11). In contrast, the
soul of man derives initially from the internal of the life-force and flow issuing
from the Infinite, as in the verse quoted above, “He breathed….” Subsequently it
descended through ever more concealing planes, also through the letters in the
Utterance, “Let us make man…” 17 Genesis 1:26. in order that the soul could
eventually be invested in a body in this inferior, physical world.
The Scripture calls the angels “ Elokim,” as in “For the L–rd your G–d is the G–d
of G–ds ( Elokim )…,” 18 Deuteronomy 10:17. and “Praise the G–d of G–ds ( Elokim )
…,” 19 Psalms 136:2. and “The sons of G–d ( Elokim ) came to present themselves….”
20 Job 1:6. They derive their nurture from the external of the life-force, which is
merely the state of letters. Similarly the name Elokim is an external state
compared to the Name of Havaya, blessed is He.
But the soul of man, deriving its being from the internal of the vivifying power is
a part of the Name of Havaya, blessed is He. For that Name indicates the internal
of the life-giving power, which far transcends the state of letters, or
articulation.
To explain: there is a well-known statement of Elijah, “You are He who has brought
forth ten “garments,” and we call them ten sefirot, through which to direct hidden
21 Tikkunei Zohar speaks of the “concealed” and “revealed” worlds. The “concealed”
are those united with Him, having no existence apart from Him. (An analogy is the
fish of the sea, who cannot exist outside their element.) The “revealed” worlds
appear to exist independently of the Creator. The yud and hey of G–d’s name
indicate intellect, which is internal, united with the thinker, hence these letters
are related to the “concealed” worlds. The vav and the latter hey are the extension
of the process initiated in the first letter; they relate to “speech,”
separateness, “revealed” worlds. worlds…. You are Wise, but not with a knowable
attribute of wisdom. You understand, but not with a knowable attribute of
understanding….” All the attributes, the ten sefirot, are included and represented
in their source, the Ineffable Name.
The Ineffable Name is composed of four letters: yud, hey, vav, and hey. The yud, a
simple point, symbolizes His wisdom, 22 See the Explanatory Notes to On Learning
Chassidus for the Chabad exposition of the process of development of intellect and
emotion. the state of concealment and obscurity, before it develops into a state of
expansion and revelation in comprehension and understanding. (The “thorn” on the
yud indicates the will of the Supreme One, blessed is He, far superior to the level
of chochmah ilaah, the higher wisdom, as is known.)
When the “point” evolves into a state of expansion and revelation of comprehension
and understanding in the concealed worlds, it is then contained and represented in
the letter hey. The shape of the letter has dimension, expansion in breadth, which
implies the breadth of explanation and understanding, and expansion in length, to
indicate extension and flow downward into the concealed worlds.
In the next stage this extension and flow are drawn still lower into the revealed
worlds. This may be compared to one who wishes to reveal his thoughts to another
through his speech, for example. This stage of extension is contained and
represented in the final letters vav and hey.
Vav, in shape a vertical line, indicates downward extension. Also, this flow
downward is effected through the divine traits of benevolence and goodness and His
other sacred traits, included in general terms in the six attributes in the verse,
“Yours O G–d is the greatness…” until “Yours O G–d is the dominion…,” 23 I
Chronicles 29:11. until, but not inclusive. His [seventh] attribute, malchut or
dominion, is called the “Word of G–d,” as in the verse, “Wherever the word of the
king holds sway.” 24 Ecclesiastes 8:4; see The Tzemach Tzedek and the Haskalah
Movement, p. 110, note 3.
This attribute of dominion is contained and represented in the final hey of the
Name of Havaya. The internal aspect and the source of speech is the breath that
rises from the heart, then is molded by the five oral articulations 25 Sefer
Yetzirah 2:3. — alef, chet, hey, and ayin from the throat, and so on. The hey
implies this internal aspect of speech, for it is the pristine unvocalized breath,
“a light letter without substance.” 26 Liturgy, the Akdamot hymn.
Though He has no corporeal form, G–d forbid, the Torah speaks in the language of
men. The word of G–d, with its twenty-two letters, would separate into the five
articulations, and thus were all beings created. (For a discussion of these
letters, see Likkutei Amarim, Part II, ch. 11.)
Analogously, again considering the infinite separation between the two cases, these
same four stages apply to the soul of man, i.e., the divine soul that “He blew from
within Himself.” There is the initial state of hidden concept symbolized in the
letter yud, with its potential of being revealed, thus understanding and conceiving
of His true being and His greatness…each person according to his measure, according
to the breadth of his intellect and understanding.
As man deepens his intelligence, as he broadens his mind and comprehension to
contemplate His greatness, his now-developed understanding is indicated in the
letter hey, that has breadth. The hey also has length to indicate downward
extension, that from his understanding and contemplation of G–d’s majesty, he
arouses love and fear and their ramifications in his mind and in the recesses of
his heart.
In the following stage these emotions would actually become manifest in his heart.
This leads to the true service of G–d, in Torah study and mitzvah observance, with
voice and speech or with deed. This is the import of the letters vav hey ….
Another meaning behind the four letters as applied to man: the contemplation
endeavoring to understand and conceive of His true being derives also from Torah,
for Torah proceeds from chochmah, 27 Zohar II:85a, 121a. represented by the yud of
the Name of Havaya ….

Chapter 5

Bringing the divine soul down into the physical world to invest itself within a
human body derives from the internal aspect, the source, of speech. This is the
“breath” of the Supreme One, indicated in the latter hey mentioned above. “He
breathed into his nostrils a soul of life and man became a living soul,” 1 Genesis
2:7. and “He who blows….” 2 “…blows from within.” See Likkutei Amarim, Part I, ch.
2 (above).
Let us return to a verse cited earlier. “For part of G–d is His people; Jacob is
the cord of His inheritance.” 3 Deuteronomy 32:10. Jacob is compared to a rope, the
upper end bound above and the lower end below.
The simple meaning of the verse “He breathed” is to show us that just as, for
example, if one blows in some direction and there is any separation or obstruction
there, then the exhaled breath will not reach that place at all—so precisely, if
anything separates and obstructs between man’s body and the “breath” of the Supreme
One.
The truth is though that nothing material or spiritual is a barrier before Him, for
“Do I not fill heaven and earth!” 4 Jeremiah 23:24. “All the world is full of His
glory.” 5 Isaiah 6:3. “There is no place devoid of Him.” 6 Tikkunei Zohar 51. “In
the heavens above and on the earth below there is none else.” 7 Deuteronomy 4:39.
Likkutei Amarim, Part II, ch. 6 (above) explains this rendition, rather than “there
is no other.” “He fills all worlds….” 8 Zohar III:255a.
But Isaiah declares, “Only your sins separate you from your G–d.” 9 Isaiah 59:2.
The reason is that sins oppose the will of the Supreme One, blessed is He, Who
gives life to all, 10 Nehemiah 9:6. as in the verse, “Whatever G–d wills, He did in
heaven and earth.” 11 Psalms 135:6. (It has been noted above 12 Chapter 4. that the
Will is the source of the benevolence issuing from the Name of Havaya and is
represented in the “thorn” atop the letter yud.)
This is the significance of excision, the consequence of certain grave sins. The
“cord,” 13 I.e., the soul—or as the verse has it—Jacob. drawn from the final hey in
the Name of Havaya, blessed be He, is severed and cut off. In the [Torah] portion
of Emor it is written, “That soul shall be cut off from before Me, I am the L–rd.”
14 Leviticus 22:3. The soul is cut off from before Me.
Other sins that do not incur excision do cause at least a defect in the soul, a
“defect” being similar to the “defect” or nick that invalidates a blade for ritual
slaughter.
Returning to the analogy of the cord—a thick rope woven of 613 thin strands
parallels the Scriptural “cord,” the downward flow from G–d mentioned above,
comprising 613 mitzvot. When man violates one of them, G–d forbid, a thin strand is
severed….
But even if one has incurred excision or death, there yet remains an impression
within him of his divine soul, and through this he may live until fifty or sixty
years and no more. (The statement attributed to the Arizal, 15 See above, ch. 2,
note 9. that a transcendent level of life-force enters him…is irrelevant to the
life of the physical body 16 Likkutei Torah, Devarim 62c; 83b. and applies until
fifty years, or to the contemporary period, as will be noted.)

Chapter 6

However, all this pertained when Israel was on a higher plane, when the Shechinah
dwelled among Israel in the Beit Hamikdash. Then the vitality of the body came only
through the divine soul, from the internal of the life-giving power issuing from
the Infinite, through the the Name of Havaya, blessed is He, as described above.
But after that they had fallen from their estate, and through their actions caused
the mystery of the “Exile of the Shechinah.” 1 Megillah 29a. “By your sins was your
mother expelled,” 2 Isaiah 50:1. meaning that the benevolence flowing forth from
the latter hey as mentioned descended far down, from plane to plane, until it
entered into the ten sefirot of nogah. 3 The term nogah (brightness, or shining) is
found in Ezekiel 1:4. Kabbalah and Chasidut tell of the “three kelipot ” (husks or
shells) that are evil, of the sitra achara, the “other side” in opposition to
purity and holiness. Nogah, an intermediate stage between holiness and defilement,
is composed of good and evil and can be directed either way. The prohibited
(forbidden food, say), the evil, derives from the three impure kelipot, and the
permitted from nogah. A nogah “neutral” (like permissible food) may satisfy a gross
physical appetite and be degraded, or it might be consumed for a higher purpose and
be elevated. (See Likkutei Amarim, Part I, ch. 7, et al.) In our text, the life-
force that had issued from a state of purity and holiness now descends to this
nogah state, and can fall even further, as the text proceeds to explain. The
benevolence and vitality proceed through the hosts of heaven and those charged over
them to every living physical being in this world, even to vegetation. “There is no
blade of grass that has no spirit….” 4 “…on High that smites it and commands it:
‘Grow!’” Bereishit Rabbah 10:6.
Thus even the sinful and deliberate transgressors of Israel may receive vitality
for their bodies and animal souls, exactly as other living beings do, for “They are
compared and equal to beasts.” 5 Psalms 49:13.
In fact, their nurture is granted them with even greater emphasis and force, 6 A
play on Genesis 49:3. as explained in Zohar, Pekudei. Every benevolence and
vitality granted mortal man while he commits evil in the eyes of G–d, in deed or
speech, or by musing on sin…all issues to him from the chambers of the sitra achara
described there in the Zohar.
Man possesses choice, whether he shall derive his nurture from the chambers of the
sitra achara or from the chambers of holiness, from whom flow all good and holy
thoughts….
For “G–d has made one thing opposite the other….” 7 Ecclesiastes 7:14. The chambers
of the sitra achara derive their vitality from the embodiment within them and the
descent within them of the issue of the ten sefirot of nogah comprising “good and
evil,” the Tree of Knowledge…, 8 Before Adam partook of the forbidden fruit, good
and evil were distinct. Upon sinning, the demarcation became blurred with no pure
good or pure evil in the world. Through his service of G–d, overcoming temptation
to sin, for example, man separates good from evil, “purifying” the material world.
as known to the students of Kabbalah.
“Jacob is the cord of His inheritance.” 9 Deuteronomy 32:9. The analogy is to a
cord whose one end is above and its other end below. When one pulls the lower end,
he will move and pull after it the higher end as well, as far as it can be pulled.
The root of the soul of man and its source is in the latter hey, as we have
explained earlier. Through his evil deeds and thoughts he “pulls” and draws down
the life-force issuing from the hey into the chambers of the sitra achara, as it
were, from which he receives his thoughts and deeds. Because he, the sinful person,
draws the flow of vitality into the sitra achara, he receives his “share” of
vitality first. 10 I.e., as stated above, “with even greater emphasis and force.”
This will suffice for the understanding.
Hence the statement, 11 Avot 4:15. “Not within our hands is the reason for either
the tranquility of the wicked…”—in our hands, in this time of exile after the
destruction. This is the sense of the “Exile of the Shechinah,” as it were, His
granting benevolent life-force to the chambers of the sitra achara that He
despises.
But when the sinner performs the appropriate penance, then he removes from them the
life-force he brought to them originally through his deeds and thoughts. By his
repentance, he returns the flow issuing from the Shechinah to its proper place.
This then is “ tashuv hey tataah,” returning the latter hey from its state of
exile. “G–d will return those of you who return,” 12 Deuteronomy 30:3. meaning with
those who return. Our Sages have commented on this verse, “He shall bring back is
not said….” 13 Megillah 29a “…but ‘He shall return.’” to teach us that the Holy
One, blessed is He, returns with them from the exiles.”

Chapter 7

In the true and direct path to the lower teshuvah, returning the latter hey noted
above, there are two general elements.
The first is to awaken supreme compassion from the Source of mercy for his spirit (
neshamah ) 1 There are three elements in the soul, and it may be known by any of
these names according to the context— nefesh, ruach, and neshamah. Likkutei Amarim,
Part I, ch. 1 describes the “animal nefesh ” and ch. 2, the “Divine (or G–dly)
nefesh.” ( Bereishit Rabbah 14:9; Devarim Rabbah 2:37) notes two more discussed at
length in Chasidut— chaya and yechidah. and divine soul ( nefesh ) that has fallen
from a lofty peak, the true Life, into a deep pit, the chambers of defilement and
sitra achara. [Divine compassion is] also to be aroused for the source [of the
soul] in the Source of life, the Name of Havaya, blessed is He. “He shall return to
G–d, and He will grant him mercy.” 2 Isaiah 55:7. “Him” would refer to G–d here,
arousing mercies for the life-giving power issuing from His Name, that has
descended into the chambers of the impure sitra achara, to give them vitality. This
was brought about through the deeds of man, his scheming and evil thoughts. “The
king is bound with tresses” 3 Song of Songs 7:6. is interpreted as “bound with the
tresses of the mind….” 4 Cf. Tikkunei Zohar 21b; 124b. This is the “Exile of the
Shechinah,” as noted above.
The auspicious time for this arousal of mercies is Tikkun Chatzot, the midnight
prayers, as stated in the Siddur, in the Note; 5 Siddur Im Dach 151c (Kehot, 1965).
see there at length. We find there, “The crown of our head is fallen; woe to us,
for we have sinned.” 6 Lamentations 5:16.
Therefore the Holy One is called the “humiliated King” in Pirkei Hechalot, 7 Ch.
18. as R. Moshe Cordovero wrote, for there is no humiliation deeper than this.
Especially when a thoughtful person meditates on the greatness of the Infinite, who
encompasses 8 See On Learning Chassidus, Explanatory Notes. all worlds and
permeates all worlds, each person according to the range of his intellect and
understanding, will they be extremely grieved over this.
The second element is to crush and subdue evil, the kelipah and sitra achara, whose
entire being is simply grossness and arrogance. “Though you exalt yourself as the
eagle….” 9 “…from there I will bring you down, says the L–rd.” Obadiah 1:4 (cf.
Jeremiah 49:16). See Likkutei Amarim, Part I, ch. 27. This crushing and subjugation
is to be absolutely to dust, for this is its death and nullification.
Evil is crushed through a broken and shattered heart, a sense of personal
unworthiness, repugnance, and so forth. This is described in the Zohar on the
verse, “The offerings of G–d ( Elokim ) are a broken spirit, a heart broken and
shattered….” 10 Psalms 51:19. All animal offerings are dedicated to G–d ( Havaya ),
the attribute of mercies. To Elokim, the Name indicating the attribute of justice,
no animal offering is brought. Instead the offering is the sundering and removing
of the spirit of defilement and sitra achara. This is the meaning of a “broken
spirit.”
How is the spirit of the sitra achara broken? When the heart is broken and
crushed….
And how is the heart to be broken and crushed? Only a minor part of this can be
through mortifications and fasts in our generations. We cannot fast as did King
David. Our Sages remark on the verse, “My heart is a void within me” 11 Psalms
109:22. —he destroyed it with fasts. 12 Berachot 61b; Likkutei Amarim, Part I, chs.
1, 13, etc. David utterly destroyed the evil impulse within him.
But the true humbling of the heart, that it be broken and crushed, and the removal
of the spirit of impurity and sitra achara, is achieved through being of the
“masters of accounts,” 13 Cf. Zohar III:178a. with all the profundity of the mind.
He must concentrate his intellect and understanding deeply for a period every day,
or at night before Tikkun Chatzot, to realize that through his sins he wrought the
exile of the Shechinah, as noted above. He will also ponder that he [caused] the
uprooting of his spirit and divine soul from the true Life and demeaned it to a
place of defilement and death, the chambers of the sitra achara. He must become
deeply aware that his soul has become a vehicle for them, receiving from them
vitality to endow his body, as noted above.
Our Sages declared that “The wicked while alive are dead.” 14 Berachot 18b. Their
ability to live is derived from the site of death and defilement. (Hence, the
verse, “The dead will not praise…” 15 Psalms 115:17. is no mockery of the
impoverished, 16 Proverbs 17:5. Berachot 18a applies the verse to wearing tefillin
in a cemetery, etc., a “mockery of the impoverished” who cannot perform the
mitzvah. G–d forbid. Rather, the reference is to the wicked who, while living, are
called dead, for they are confused with alien thoughts while in their wickedness
and do not desire repentance, as is known.)
One who has never violated a sin of excision or a sin incurring death by divine
agency, for example, vain emission and the like, but other, less severe sins,
nonetheless suffers a defect in the spirit and divine soul, as in the analogy of
the defects and severance of the fine strands of cord, as noted above: Through an
accumulation of sins, there can eventually be a defect as grave as from one
prohibition involving excision or death. This would be true even when a single sin
is repeated numerous times.
The prophet compares sins to a cloud that dims the light of the sun. “I have wiped
away your transgressions like a cloud” 17 Isaiah 44:22. A discourse on this verse
by Rabbi Menachem Mendel (1789-1866), author of Tzemach Tzedek, has been translated
as a Supplement to The Tzemach Tzedek and the Haskalah Movement, p. 100. The reader
is warmly urged to study that discourse, for it treats much of the material in this
chapter of Iggeret Hateshuvah. It was originally delivered before Jewish soldiers
in the Czarist army in 1843 (ibid. p. 55). —these are the grave sins [that are
barriers] between the interior of the power flowing forth from G–d and the divine
soul. This barrier is like the separation of a thick cloud that stands between the
sun and the earth with its inhabitants. “And like a cloud your sins”—these are the
lesser sins that man tramples under heel, 18 Avodah Zarah 18a; Rashi on Deuteronomy
7:12. sins that separate as does a thin and wispy cloud.
In the illustration, if one obscures the sunlight streaming through a window with
many fine and lacy curtains, they will darken as much as one thick curtain will,
and even more. Exactly so is the parallel, with all those sins that man tramples
indifferently, and certainly those well known from the words of our Sages to be
actually like idolatry, immorality, and bloodshed.
Examples of these are sins like ignoring the needy 19 Cf. Avot 5:13. —“Beware lest
there be in your heart something beliyaal (unworthy)….” 20 Deuteronomy 15:9.
Beliyaal is used in reference to idolatry…. 21 Berachot 31b. Or talebearing, 22 Cf.
Shabbat 33; Bava Batra 164b; Erchin 15b. the evil tongue that is equated with
idolatry, immorality, and bloodshed. The vile-tempered 23 Cf. Shabbat 105b; Avot
2:10. is like the idolatrous, and so is the arrogant. 24 Sotah 4b. There are many
such described in the Talmud. Torah study equals them all, 25 Mishnah, Peah 1:1. as
our Sages assert, “G–d has pardoned idolatry….” 26 See above, ch. 1 and note 18.
For this reason the order of Kriat Shema at the bedside includes acceptance of the
four executions of the Court…. Besides, according to the mystical interpretation of
sod, impairing the yud of the Name of Havaya is like incurring lapidation;
impairing the hey is like incurring burning; impairing the vav is like incurring
the sword; and the latter hey is like incurring strangulation. Neglecting the Shema
impairs the yud, and tefillin the hey, tzitzit the vav, and prayer the latter hey
….
From this the intelligent, thoughtful person can infer for other sins and
transgressions, and for neglect of Torah, which equals them all.

Chapter 8

After deeply considering all this, he can truly plead, from the innermost heart,
“In Your great mercies, wipe away my sins….” 1 Psalms 51:3. By then his heart is
thoroughly impressed with the pathetic state of the spark of divinity within him,
and above, as noted. This plea is to arouse supreme mercies, of the Thirteen
Attributes of Compassion, 2 Cf. Exodus 34:6-7. The Lubavitcher Rebbe, Rabbi
Menachem M. Schneerson, has made this observation: The original verse (Exodus 34:7)
quoted here includes the word “ v’chataah,” the unintentional sin, as well as the
other two, intentional sins. Iggeret Hateshuvah omits this one word. The reason for
the omission is that in our text the Thirteen Attributes of Compassion are called
forth to “correct all defects,” referring to deliberate sins for which no offering
is provided. Supreme mercies alone can avail the sinner. The chataah, unintentional
sin, does have the chatat offering and is commuted without calling upon “supreme”
mercies. On the other hand, the verse describing the Thirteen Attributes does
include chataah because of the following words—“He cleanses, and cleanses not,”
meaning that He forgives those who return, but not the recalcitrant, as our text
will shortly note. Even for unintentional sins, the verse declares, “return” is
required ( Likkutei Sichot, vol. 4, p. 1058, note 14). which come from the will of
the Supreme One, blessed is He, symbolized in the “thorn” atop the yud, far
transcending the flow issuing from the letters of His Name.
Because of their lofty origin these Attributes of Compassion correct all defects,
as in the passage, “He bears sin and transgression, and cleanses.” 2 With this
awakening of mercies following the contrition, there is no further nurture for evil
and sitra achara from the life-force emanating from the lower hey, as noted. (The
latter hey returns to its proper place, united as before with the yud-hey-vav. This
will suffice for the knowing.)
As there is a “restoration” of the hey above, so, too, below in the divine soul
within man, no more do “your sins divide.” 3 Isaiah 59:2. It is said, “He
cleanses”—those who come back to Him, 4 Yoma 86a. to lave and cleanse their souls
of the soiled garments, the “extraneous forces” that the Talmud describes as
“envelops….” 5 Sotah 3b. “Whoever commits one transgression in this world, it
envelops him and precedes him for the Day of Judgment.” Man’s good works precede
him in the World to Come, and his sins envelop him.
After the cleansing spirit passes over and purifies them, then their souls are
enabled to return unto G–d Himself, literally, to ascend the greatest heights, to
their very source, and cleave to Him with a remarkable unity. This is the original
unity, the ultimate in union, that existed before the soul was blown by the breath
of His mouth to descend and be incorporated within the body of man. (To illustrate
this unity: before one exhales, the breath is united with the person; he and his
breath are not separable yet.) This is the perfect return, teshuvah.
This state of unity and this return are called teshuvah ilaah, the superior return,
that follows teshuvah tataah, the inferior return. The Zohar, in Raaya Mehemna on
Nasso, explains that teshuvah ilaah is being occupied with Torah study in reverence
and fear of the Holy One…, for this is ben yud-hey — binah …. 6 As noted earlier,
yud or chochmah is the germ of the idea and hey or binah is its amplification and
development. In binah there is the beginning of an emotive response to the
intellectual comprehension, even before the emotions are actually manifest. This
state of “intellectual” love and fear is ben yud-hey, the “offspring” of intellect,
the same Hebrew letters as binah. (Here, the superiority of the penitent over the
perfectly saintly, as the Zohar states in Chayei Sara, is that “they draw upon
themselves with a more intense longing of the heart, and with greater forcefulness,
to approach the King….”) 7 Zohar I:129b; Berachot 34b.

Chapter 9

The explanation of this subject is discussed frequently in Zohar and Tikkunim :


Binah is the superior teshuvah —“The mother crouching over the chicks….” 1
Deuteronomy 22:6. Binah is the “mother” and emotions the “offspring,” or as the
verse has it, the “chicks.”
These emotions are man’s creations, the product of his efforts. They are results of
intellectual endeavor, not gift or heritage. He is to meditate profoundly and with
concentration on the greatness of G–d, and through his intellectual comprehension
arouse a sense of intellectual reverence and love on rational grounds. This love is
that of the verse, “To love the L–rd your G–d” for “He is your life….” 2
Deuteronomy 30:20. He will not be content with the endowed, 3 See Likkutei Amarim,
Part I, ch. 44, etc., and Part II, pp. 284-286, on the concealed and created love.
latent love alone…. So, too, with fear of G–d, and terror or shame…as is known.
This is the import of “The mother crouching over the chicks….”
Ahavah, love, is primarily the cleaving of spirit to spirit, as “He kisses me with
the kisses of his mouth…,” 4 Song of Songs 1:2. as is known. This cleaving of
spirit is the meaning of “With all your soul,” 5 Deuteronomy 6:5. with every aspect
of your soul, with intellect, emotions, and their garbs of thought, speech, and
deed. All cleave to Him.
Man’s emotional faculties are bound up with His—“as He is merciful….” 6 Jerusalem
Talmud, Peah 1:1; Sotah 14a; Shabbat 133b; Maimonides, Hilchot Deot 1:5, 6.
Man’s intellect adheres to His intellect and wisdom, assiduous Torah study, for
“Torah issues from Wisdom.” 7 Zohar II:85a.
Man’s thought is devoted to G–d’s, and his speech is the word of G–d, the halachah,
8 Cf. Shabbat 138b. as in the passages, “I have placed My word in your mouth,” 9
Isaiah 51:16. and “My words that I have placed in your mouth.” 10 Ibid., 59:21.
Man’s deeds shall be works of charity, to revive the spirit of the fallen, 11
Ibid., 57:15. thus cleaving to G–d’s actions, as in, “For six days G–d wrought….”
12 Exodus 20:11. as is known elsewhere.
This is the cleaving of spirit to spirit—the ultimate attachment and union as a
result of love…. Since the violation of the covenant through wasteful emission, to
say nothing of stark immorality or unions prohibited by Torah or the Sages (for the
words of the Sages are more grave…), 13 Cf. Berachot 4b; Eruvin 22b; Sanhedrin 88b.
causes a blemish in the mind, therefore his rectification is that he occupy himself
with Torah that derives from chochmah.
In Tanna Dvai Eliyahu we find, “A man commits a sin and is liable to death before
the Almighty, what shall he do and live? If he was accustomed to studying one page,
he shall study two, to studying one chapter, he shall study two chapters….” This
parallels the illustration of the cord severed and then reknotted—the place of the
knot is so much thicker than the unaffected portion. So it is with the “cord of His
possession.”
This is the meaning of the verse, “With kindness and truth is sin forgiven…,” 14
Proverbs 16:6. and “There is no ‘truth’ but Torah….” 15 Cf. Berachot 5b.
Similarly, the sin of the house of Eli will not be atoned by sacrifices and
offerings, 16 Cf. I Samuel 3:14. but will be pardoned through Torah and good deeds,
as explained in Rosh Hashanah, end of ch. 1. 17 18a.

Chapter 10

This superior form of teshuvah, the cleaving of spirit to spirit through


intellectual study of Torah and physical performance of acts of kindness, is in a
mode of a flow from Above—so that the word of G–d shall actually be in his mouth,
as in “I place my words in your mouth,” 1 Isaiah 51:16. and “His right hand
embraces me” 2 Song of Songs 2:6. because of man’s acts of kindness since “kindness
is the right arm….” 3 Tikkunei Zohar, Introduction.
But the mortal man must move from stage to stage, ascending gradually until he
attains this superior teshuvah and cleaving of spirit to spirit. He ascends through
the heart’s devoted prayer, particularly during Shema and its blessings, that he
might in perfect truth say, “You shall love…with all your heart and with all your
soul….” 4 Deuteronomy 6:5. Similarly, “These words shall be…you shall speak of
them….” 5 Ibid. vs. 6-7, The word of G–d must truly be in his mouth, and “there is
no truth….” 6 “…but Torah.” Cf. Berachot 5b. Similarly, to perform all the mitzvot,
for “He has sanctified us with His commandments.”
This sanctification is identical with “You are sanctified to me.” 7 Kiddushin 5b;
formula declaring betrothal. This is the highest degree of sacredness, an
expression of separation and apartness, that cannot be contained within Creation
since “all are considered as naught before Him.” 8 Zohar I:11b. This sacredness
attains to the state of encompassing all worlds, the will of the Supreme One,
blessed is He…, as discussed in Likkutei Amarim, ch. 46.
After prayer 9 I.e., the Shemonah Esrei ( Amidah ), the fulfillment of the mitzvah
of prayer. again we say, “To You, O L–rd, I lift my soul,” 10 Psalms 25:1. that
spirit cleave to spirit all through the day…. All this is brought about through
meditation on the greatness of the Infinite, concentrating the mind deeply in the
two blessings preceding Shema and in Pesukei d’Zimra, 11 The Verses of Praise drawn
mainly from the Psalms, which expound on G–d’s greatness as Creator, the beauty and
magnitude of His works. Then in the blessings before Shema we recount the exalted
fervor of the angels, their reverence and love of G–d. These are introductions to
Shema and the Shemonah Esrei ( Amidah ) following. as is known. 12 See Likkutei
Amarim, Part I, ch. 49.
Since the prayer is the state of teshuvah ilaah, the higher return, it must be
preceded by teshuvah tataah, the lower return. This is what the Sages intended in
the Mishnah, 13 Berachot 30b. “One should not stand up to pray except from a state
of awe.” Rashi explains, “Humility.” This is the state of teshuvah tataah, to
arouse divine compassion, as noted above, 14 Ch. 7. and as the Talmud infers from
the passage, “She was embittered.” 15 I Samuel 1:10.
At the same time we must note the Baraita 16 Berachot 31a. there, “Our Sages
taught, ‘One should not stand up to pray except from a state of joy.’” In our
bereaved generation, when not all are capable of turning their hearts instantly
from the extreme of humility to joy, it is advised that the time for teshuvah
tataah be designated at Tikkun Chatzot, as noted above. 14 Whoever cannot do this
nightly should maintain an absolute minimum of once every week, before Shabbat. It
is known to the knowledgeable that Shabbat is on the order of teshuvah ilaah, and
the very letters of the word Shabbat 17 Bereishit Rabbah 22. spell tashev, as in,
“You return man.” 18 Psalms 90:3. On Shabbat all the worlds ascend to their
source…. The Shabbat prayer particularly is on the order of teshuvah ilaah. This
will suffice for the intelligent.
(We can now understand the verse, “Return to Me, for I have redeemed you.” 19
Isaiah 44:22. Since “I have wiped away your sins like a cloud” 20 First half of
verse, ibid. —removing the sitra achara, and “I have redeemed you” from evil
through the arousal of the Supreme Compassion following the initiative taken by man
below in his teshuvah tataah, as explained above—therefore, “Return to Me”—with
teshuvah ilaah.)

Chapter 11

This subject, harboring [contrary emotions] simultaneously in the heart, humility—


the state of teshuvah tataah as explained, and gladness as well, has already been
discussed in Likkutei Amarim, end of ch. 34. It has been illuminated by the Zohar,
1 II:255a; III:75a. “Joy is lodged in one side of my heart….” Joined to this is the
faith and confidence, the heart being firm and certain in G–d that He desires
goodness, 2 Micah 7:18. and is gracious and merciful 3 Nehemiah 9:17. and
generously forgiving 4 Cf. Isaiah 55:7. the instant one pleads for forgiveness and
atonement of Him. (“According to Your great mercies wipe away my sins; cleanse me,
purify me, wipe away all my sins….”) 5 Psalms 51:3, 4, 11. Not the faintest vestige
of doubt dilutes this absolute conviction.
For this reason, in every Shemonah Esrei, the moment we plead, “Forgive us…” we
conclude, “Blessed are You, L–rd, gracious One, who pardons abundantly.” Without
the certainty of pardon this would be a case of doubtful blessing, which we do not
recite lest it be a blessing in vain. 6 Berachot 33a. But there is no doubt here
whatsoever, for we have asked, “Pardon us, forgive us.” Furthermore, were we not to
repeat our transgressions we would be immediately redeemed, 7 Cf. Sanhedrin 976. in
accordance with the blessing we recite, “Blessed are You, L–rd, Redeemer of
Israel.”
Even by human standards this certainty of pardon is legitimate. One must forgive as
soon as he is asked for pardon. He must not be cruel and vindictive, even when one
mutilates another, as we find in Bava Kama, 8 92a. end of ch. 8. If one has asked
his fellow for forgiveness three times and has been rebuffed, he need not apologize
further.
When King David 9 II Samuel 21. asked the Gibeonites to forgive King Saul who had
killed Gibeonites, they refused to pardon him. David decreed that they shall not
enter the Congregation of G–d, who are merciful…. See Yevamot, end of ch. 8. 10 78b
and 79a.
As a divine trait, forgiveness is as swift, and infinitely more so.
The praise and blessing addressed to G–d, “gracious One, who pardons abundantly,”
emphasizes the word marbeh, “abundantly,” implying multiplicity. In Ezra 11 The
reference is not to the term but to the concept; see explanation by the Lubavitcher
Rebbe in Shiurim B’Sefer HaTanya, p. 1212 ff. [too], we find that G–d “pardons
abundantly.” It is characteristic of men that if one injures another and asks his
pardon, which is granted, and then repeats the misdeed, it becomes more difficult
to grant pardon again, and certainly a third and fourth time.
But by the standard of G–d, there is no difference between once and a thousand
times. Pardon is a manifestation of the attribute of mercy. Divine attributes are
not bounded and finite; they are infinite as in the verse, “For His mercies have
not ended.” 12 Lamentations 3:22. In terms of infinity, there is no difference
whatsoever between a small number and a large one. Before Him all are considered as
naught, 13 Cf. Daniel 4:32. and He makes equal the small and the great…. 14
Liturgy, High Holiday Musaf, V’chol maaminim.
Therefore, “He removes our sins every year.” 15 Liturgy, Yom Kippur Amidah. All the
sins confessed in the Al Chet annually, though repeatedly violated, are again
confessed on Yom Kippur in the coming year, and so on always. “Every year” is not
necessarily a yearly pardon, for three times every day we pronounce, “Blessed are
You, O G–d, gracious One, who pardons abundantly.”
Our Sages teach, “the prayers were introduced in place of the daily sacrificial
offerings.” 16 Berachot 26a. The daily morning offering was to atone for the sins
of the previous night, and the regular evening sacrifice atoned for the sins of the
past day, and so on day by day constantly. “Every year” means only that Yom Kippur
atones for the grave sins, while the regular offerings, the olah, atoned only for
violations of positive commands. 17 See ch. 2 above. In our time, prayer with
repentance replaces offerings, as noted above.
But this is not an attitude of “I will sin and later repent.” 18 Yoma 85a. That is
relevant only if while committing the sin he could have overcome his impulse to
evil, but depended in his heart on repenting later. Since the opportunity to repent
caused him to sin, “He is not granted an opportunity….” 18 And even then, he is not
granted an opportunity. But if he pressed forcefully and overpowered his evil
impulse and did repent, then his repentance is accepted. 19 Yoma 87a; Shulchan
Aruch, Orach Chaim 606:1.
But we who plead daily, “Pardon us,” preface that prayer with “bring us back to You
in wholehearted repentance,” that is, that we revert no more to folly. On Yom
Kippur too we ask, “May it be Your will that I sin no more.” 20 Liturgy, Confession
Prayers. For us opportunity is granted, freely, as our Sages teach, “Whoever comes
to purify himself is given assistance.” 21 Shabbat 104a. Whoever comes, as soon as
he comes, and the pardon and forgiveness are also granted forthwith.
“My sin is before me always” 22 Psalms 51:5. does not imply that one ought
constantly to be melancholy, humiliated, G–d forbid, for a following verse
declares, “Let me hear gladness and joy…and the free spirit shall uphold me….” 23
Psalms 51:10, 14. He ought all his days experience teshuvah ilaah, which is marked
by great joy, as we noted above. “Before me” is the term negdi, as in “Stand
mineged,” 24 II Samuel 18:13. and “ Mineged around the Tent of Assembly shall they
camp.” 25 Numbers 2:2. Rashi defines the term as “at a distance.” The intention of
our verse is merely that his heart does not become haughty, 26 Cf. Deuteronomy
17:20. that he be of humble spirit before all men, 27 Cf. Avot 4:10 and 4. for the
remembrance is between his eyes 28 Cf. Exodus 13:9. that he has sinned before G–d.
In fact, as far as gladness is concerned, the remembrance will be especially
effective in encouraging happiness in the face of whatever misfortunes threaten to
overtake him, whether from Heaven or caused by man, whether in speech or in deed.
(This constant awareness of one’s sins is good counsel to be immune to anger or any
sort of resentment….) The Talmud 29 Shabbat 88b. “…they are meant in the verse:
‘Those who love Him (shall be) like the sun rising in full strength’ (Judges
5:31).” declares, “Those humiliated who do not humiliate in turn, who hear their
insult and do not retort, who perform out of love and are happy in affliction….”
Whoever passes over his feelings, all his sins are passed over. 30 Rosh Hashanah
17a.

Chapter 12

The reason for happiness in the afflictions of the body 1 Quoted end of last
chapter. is that they are a great and potent favor for the sinning soul to cleanse
it in This World and to redeem it from purification in the next. (This is
particularly true in our generations, when it is not possible to fast—in accordance
with the prescriptions in the penances of the Arizal 2 See above, ch. 2, note 9. —
as imperative for the cleansing of the soul, to rescue it from cleansing in
Gehinom.)
Nachmanides, in his Introduction to the Commentary on Job, writes that even the
sufferings of Job for seventy years have absolutely no comparison to the suffering
of a soul even briefly in Gehinom, for [physical] fire is one sixtieth…. 3 “…of
that of Gehinom.” Berachot 57b. It is only that the world is built by kindness, 4
Psalms 89:3. and through mild suffering in This World one is saved from severe
judgments in the Coming World.
The movement of a shadow on earth of a few inches equals the sun’s movement in the
heaven of thousands of miles…. Infinitely more so is this true in the parallel, in
the descent of the worlds, from the most exalted heights until this physical world.
We see this in the Zohar’s comments on the subject of the elevation of the higher
worlds as a result of the initiative taken by man below. The Zohar describes the
effects of the offering of one fowl, a dove or pigeon, or a handful of meal, on the
altar. Such are the effects of all the mitzvot of performance, as known from the
Arizal.
This too is our Sages’ comment on the verse, “Sanctify yourselves, and you shall be
holy” 5 Leviticus 11:44. —man sanctifies himself only a little below, and he
becomes sanctified in great measure from above…. 6 Yoma 39a. (It was noted above 7
Ch. 10. in reference to “Who sanctified us with His commandments…” [that Israel’s
sanctification through mitzvot is bound up with the Infinite, that] encompasses all
worlds….)
Precisely so is it in reference to reward and punishment, as our Sages 8 Avot 4:2.
say, “The reward of a mitzvah is a mitzvah…” as discussed elsewhere. This knowledge
is elementary to the understanding, and those with intelligence in this matter will
discover good.

Part IV; Iggeret HaKodesh

Chapter 1

ONE. We begin with a benediction 1 This letter was written in reply to the “ good
tiding …referring to the completion of the whole Talmud,” etc.; the author,
therefore, responds firstly with a benediction, in accordance with the Talmudic
precept ( Berachot 59b) that one is to laud G–d for glad tidings. Cf. Shulchan
Aruch, Orach Chaim 221:1; Seder Birchot Hanehenin, by the author, ch. 12. to bless
and to give thanks to the L–rd, for He is good: 2 Par. Psalms 106:1; etc. my soul
has heard and was revived 3 Par. Isaiah 55:3. by a good tiding—there is no Good but
Torah, 4 Avot 4:3; Berachot 5a. the Torah of the L–rd is whole 5 Par. Psalms 19:8.
—referring to the completion of the whole Talmud in most cities and congregations
of the men of our chasidic brotherhood. 6 In Hebrew )‫אנשי שלומים (שלומינו‬, this is
a term used to denote particular groups in general, and especially in frequent use
among Chasidim, when referring to their own group(s). The term is of Biblical
origin, cf. Jeremiah 38:22; Obadiah 1:7; cf. also Genesis 34:21. The study of the
complete Talmud, to which this letter refers, was not an incidental occasion. R.
Schneur Zalman demanded of his followers that this should be done annually, in
every city and, where so applicable, by every congregation; see Kuntres Acharon,
Essay 9. Gratitude for the past, and a request for the future: may G–d grant and
continue to strengthen their hearts among the mighty 7 Par. Amos 2:16, though
relating it to Avot d’R. Nattan 23:1: “The mighty are none others than the mighty
in Torah.” with the might of Torah 8 See Derech Eretz Zuta, ch. 4: “There is no
might but in Torah.” See also Bamidbar Rabbah 10:8. in like manner from year to
year and make known to mankind the might of the Oral Torah 9 See previous note;
also, in the scheme of the sefirot, the Oral Torah is related to the sefirah of
gevurah —cf. Zohar I:253a; ibid. III:257a; et passim. and its strong (‫ )עוז‬power.
10 Lit.: ‫“—וכחה עוז‬and her strong power.” The Torah is referred to as “power” and
“strength” ( Zohar II:58a and Nitzutzei Orot, by R. Chaim David Azulai, ad loc.;
cf. below, note 42); see Likkutei Amarim, Part I, ch. 36.
King Solomon, peace be to him, explained: “She girds her loins with strength (‫)עוז‬
….” 11 Proverbs 31:17. The “loins” are the faculty 12 Text corrected according to
L. H. which supports the whole body, with the head that was put and stands over
them; and they are the ones that take and bring (the body) to its desired
destination.
And just as it is with the corporeality of the body, so it is with [the aspect of]
the spiritual of the Divine soul. The true belief in the One G–d, the En Sof,
blessed is He—[Who permeates all worlds and encompasses all worlds, 13 Zohar
III:225a.—With respect to the terms “permeates” and “encompasses all worlds”
(referring to the immanence and transcendence of G–d), see Likkutei Amarim, Part I,
chs. 41, 48, and 51; Part II, ch. 7. Cf. below, Epistle 3, note 12. and there is no
place void of Him 14 Tikkunei Zohar 57 (91b); 70 (122b). above to no end and below
to no limit, and likewise in all four directions, truly in a state of infinitude,
and likewise in the aspects of “year” and “soul,” 15 See below, note 17. as known.]
Now, this belief is referred to as the faculty of the “loins” which upholds and
sustains 16 Cf. Makkot 24a: “Habakkuk came and based (all commandments) on one
belief”; see Likkutei Amarim, Part I, ch. 33. Thus faith is the foundation of all.
the “head,” meaning the intellect that contemplates and cogitates on the greatness
of the En Sof, blessed is He, in the aspects of “world,” “year,” “soul,” 17
“World,” “year,” and “soul” are crucial concepts in Sefer Yetzirah (see there 3:3
ff.; et passim ). Generally speaking they represent the concepts of space (world),
time (year), and life, or vital force (soul). See Likkutei Torah, Chukat 64d;
Haazinu 74d; Shir Hashirim 7b.—Above the author mentioned only “year” and “soul,”
because “world” was already described in the “above, below, and all four
directions.” and on the magnitude of His kindness and His wonders with us, that we
are “A people close to Him” 18 Psalms 148:14. This passage, literally, may be
translated: “the people that is His relative!” See Midrash Tehillim 4:3, 4; also
Likkutei Torah, Re’eh 19d. and truly “To cleave to Him.” 19 I.e., “able to cleave
to Him”; see Deuteronomy 11:22, 30:20; Joshua 22:5 (cf. Deuteronomy 4:4, 10:20,
13:5; Job 23:8; Jeremiah 13:11). (Thus it is) known from the saying: 20 Avot 4:17.
See Likkutei Amarim, Part I, ch. 4. “One hour of repentance and good deeds in this
world is better than all the life of the World to Come,” for the World to Come is
but a gleam and reflection of the [aspect called] Shechinah, 21 The Divine
Indwelling. See Berachot 17a and Maimonides, Hilchot Teshuvah, ch. 8. “Who
dwells…,” 22 Leviticus 16:16—Paradoxically, the Shechinah itself dwells in this
material world, while the (spiritual) World to Come is a mere “reflection,” or a
“gleam,” of the Shechinah. Thus only in this world can one cleave to the Shechinah
itself through “repentance and good deeds.” In the World to Come, one can attain no
more than the “reflection” of the Shechinah. Cf. below, Epistle 8, note 23. and was
created by the single yud of His Name, blessed be He…. 23 Menachot 29b; see below,
Epistle 5. Repentance and good deeds, however, truly bring Israel close to their
Father in Heaven, to His Being and Essence, as it were, [the aspect of infinitude,
indeed], and as it is written: 24 Psalms 148:13, 14; cf. Midrash Tehillim 4:3, 4
and Likkutei Torah, Re’eh 19d. “His radiance is upon the earth and heavens. He
raises the glory of His people…,” “Who has sanctified us (to Himself) with His
commandments, and commanded us….” 25 Text of benedictions uttered before the
performance of many precepts. These words emphasize a special relationship between
G–d and Israel; see Likkutei Amarim, Part I, ch. 46; Likkutei Torah, Derushim
LiShemini Atzeret 83c; cf. Sefer Habahir 57 (184).
And as waters (reflect) the face…, 26 Proverbs 27:19: “As waters (reflect) face to
face, so is the heart of man to man.” In other words, there is an equal reflection
and response. See Yalkut Shimoni, ad loc. (vol. 2, toward end of 961), and Likkutei
Amarim, Part I, ch. 46 and 49. from this contemplation are born the intellectual or
the natural awe and love, 27 See Likkutei Amarim, Part I, ch. 16 and 38 on the
concepts (and the distinction between) intellectual and natural awe and love. that
there be a state of “Their heart cried to the L–rd,” 28 Par. Lamentations 2:18. or
a state of “Flashes of fire, a mighty flame” 29 Par. Song of Songs 8:6; cf.
Likkutei Torah, Chukat 66b and references cited there; below, Epistle 29. —on a
level of “advance” ( ratzo ), and, afterward, on a level of “retreat” ( shov ) 30
See Ezekiel 1:14. “Advance” and “retreat” are two levels in the worship of G–d
which—in their natural sequence—follow one upon the other, in this order. Ratzo,
lit., running, signifies a fierce love and passion for G–d: “running” (advancing)
toward G–d, in order to cleave unto Him. Shov, lit., returning, which follows upon
and is a still higher level than ratzo, signifies the occupation with Torah and
mitzvot, thus bringing the “advance” to its proper conclusion. By the “retreat” the
Divine abundance is elicited and drawn earthward, in, and through the fulfillment
of the Torah and the commandments. While advance signifies “love,” retreat includes
“awe.” (Cf. Torah Or, Bereishit 1d-2a; 25b.) In Likkutei Torah, Re’eh 19d, the
author applies these two levels to Deuteronomy 13:5: “You should go after the L–rd
your G–d”— ratzo ; “Him you shall fear. His commandments you shall keep,” etc.—
shov. —due to the fear of G–d in his heart and being abashed by His greatness….
This is the aspect of “the left hand parries,” 31 See Sotah 47a.—An aspect of
gevurah ; withdrawal (cf. Addendum, Mystical Concepts in Chassidism ). as it is
written of the Giving of the Torah: 32 Exodus 20:15. “The people saw and they
trembled, and they stood from afar….” And these are the faculties of the arms 33
“Love” and “awe”; advance and retreat. and the body of the soul. 34 I.e., the
counterpart of the physical body in the soul; the harmony between love and awe.
(See Addendum, ibid.)
But what gives the power and strength to the faculty of the loins—to support and
sustain the head and the arms? It is the occupation with, and the study of, the
halachot 35 Legal rulings. in the Oral Torah—which is the [state of] manifestation
of the Supernal Will. 36 G–d’s will is expressed in the Torah. The legal rulings of
the Oral Torah define and explicate (manifest) in detail the Divine will as
expressed in the Torah.—See below, Epistle 29. For though “the Torah derives from
chochmah,” 37 Zohar II:121a; ibid., 85a and III:81a; cf. Bereishit Rabbah 17:5 its
source and [its] root surpasses exceedingly the rank of chochmah, and is [that
which is] referred to as the will of the Supreme One, blessed is He, 38 The Torah
stems from chochmah while chochmah itself derives from the supreme keter which is
also referred to as the supreme ratzon. See above, note 37; Tikkunei Zohar 70
(127a); and cf. Likkutei Amarim, Part I, ch. 4. as it is written: 39 Psalms 5:13.
“As with a shield ratzon ta’etrenu (You encompass him with favor)”—as a crown 40
Atarah, in Hebrew. which is over the brains that are in the head [and as known from
what has been explained on the verse “A woman of valor is the crown of her husband”
41 Proverbs 12:4. —and “whoever repeats halachot every day…” 42 The author refers
to his exposition appearing below, Epistle 29. ].
This is the meaning of “She girds her loins with strength ”: there is no strength
but Torah, 43 Sifrei, Deuteronomy, sect. 343 (on Deuteronomy 32:2); Shir Hashirim
Rabbah 1, s.v. Meshacheni 1; Tanchuma, Berachah 4; cf. above, note 10. See Likkutei
Torah, Shelach 39d. for it gives power and strength to the faculty of the loins—
which are girded and embodied in it 44 In the Torah (the “body”; tiferet ; cf.
Tikkunei Zohar 21 (60a), and 70 (131a). to strengthen and fortify its “arms,”
namely the intellectual or natural awe and love, each one according to his measure.
(As regards supporting and sustaining the faculty of the “head” of the soul, i.e.,
the intellect that contemplates… [Solomon] said: 45 Proverbs 31:18. “She perceives
that her trade is good,” as explained elsewhere.)
However, the occasion and time for the strengthening and fortification of the
“arms” and the “head” is the time of the morning prayer. For above that is the time
of compassion and a time of Supreme favor. 46 Zohar I:247b; III:204a. See also
Mechilta on Exodus 14:24 and Zohar Chadash 8a. And, therefore, that I will seek
after from those who seek the L–rd: let them both contemplate and ponder, and have
as a reminder between their eyes, 47 Par. Exodus 13:9. all that I wrote them last
year in general, and especially with respect to the devotion of prayer from the
depth of the heart. 48 Cf. Zohar II:63b. Day after day they should seek the L–rd
with all their heart and with all their soul, 49 Par. Deuteronomy 4:29. to pour out
their soul as water in the presence of the L–rd, 50 Par. Lamentations 2:19. and as
the saying of our Sages, of blessed memory, in Sifrei : 51 Sifrei on Deuteronomy
6:3. “To the extent of pressing out the soul….”
And now once more I put forth my hand a second time to an additional explanation
and twofold request, extended and laid out before all men of the chasidic
brotherhood, 52 Cf. above, note 6. those close and those afar, to take upon
themselves (the following):
On all weekdays, businessmen, who do not have so much time, should not descend
before the Ark. 53 That is, to lead the congregation in prayer. Only from those who
have the time [either teachers, or such as are supported by their parents] who are
able to prolong the morning prayer to at least about an hour and a half on all
weekdays shall one descend before the Ark, according to lot or by consent of the
majority. And he should gather about him all those who are supported by their
parents, or teachers, who are able to prolong like himself. This (arrangement) is
not to be changed, I beg and beseech you!
On Shabbat and the Festivals, however, all the businessmen, too, have the time and
opportunity to prolong their prayers with the devotion of their heart and soul to
the L–rd. Moreover, theirs is the duty to do so with exceeding uplifting and
abundant strength, as stated in Shulchan Aruch, Orach Chaim, 54 Section 290:2
(glosses of R. Moses Isserles). and as it is written in the Torah of Moses: 55
Exodus 20:9, 10. “Six days you shall work…and the seventh day is a Shabbat to the
L–rd your G–d,” stating expressly that (Shabbat) is wholly to the L–rd. 56 See
Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 290:5. On a Shabbat or Festival,
therefore, they too can descend before the Ark, according to lot or by assent of
the majority, as I wrote last year.
And it should be made known that, G–d willing, it is my intention to send spies
secretly to all congregations, 57 Lit., minyanim —i.e., groups of ten or more men
(the legally required quorum) gathered for the purpose of prayer, etc. In
colloquial use, the term denotes not only the numbered groups but, where these
gather regularly in a fixed place, to the congregation in general. to find out and
to inform about anyone who is able, and about anyone who has the time to prolong
and meditate on prayer but is slothful. He shall be punished by estrangement, to be
pushed away with both hands when he comes hither to hear the “words of the living
G–d.” 58 A locution for the teachings of Chasidism. And from the negative you can
infer the positive. 59 A Talmudic proposition; cf. Nedarim 11a. But with those that
shall obey it will be well, and the blessing of goodness shall come unto them
—“there is no Good but Torah…” 4

Chapter 2

Upon his arrival from Petersburg 1 This letter the author sent to all his followers
upon his release from imprisonment brought about by calumnies instigated by the
opponents of Chasidism. The history of this letter, and the events of that
important phase in the annals of Chasidism, form the contents of The Arrest and
Liberation of Rabbi Schneur Zalman of Liadi, tr. J. I. Schochet (Kehot, 1964).
TWO. “I have become small from all the favors and from all….” 2 Genesis 32:11. This
means that by every favor ( chesed ) that G–d bestows upon man, (man) is to become
very humble. For “ chesed 3 Grace, favor, kindness. is the right arm,” 4 In the
“man-image” of the sefirot (cf. Addendum, Mystical Concepts in Chassidism ).—
Tikkunei Zohar, Introduction 17a. and “His right arm embraces me” 5 Song of Songs
2:6. —which refers to the state of G–d actually bringing him close (to Himself),
far more intensely than before. And whoever is close to G–d, with ever exceeding
uplifting and elevation, must be ever more humble—to the lowliest plane, 6 See
Kitzurim V’Hearot L’Sefer Likkutei Amarim, ed. Rabbi Menachem Mendel of Lubavitch
(Kehot, 1948; 1989), pp. 40 and 149. as it is written: “From afar the L–rd has
appeared to me.” 7 Jeremiah 31:2. And as known, “All that are before Him are
esteemed as nothing.” 8 Zohar I:11b (emphasis is the author’s). Hence, whoever is
more “before Him” is that much more as nothing, naught, and nonexistent.
And this is the rank of the “right side” of holiness and of “ chesed to Abraham” 9
Micah 7:20. Abraham signifies the attribute of chesed ; see Sefer Habahir 48 (131);
Zohar I:41a, II:51b; Zohar Chadash 27a; et passim.—The “right side,” too, signifies
chesed ; see Addendum, Mystical Concepts in Chassidism. who said: 10 Genesis 18:27.
“And I am dust and ashes.” 11 Cf. Chullin 89a. This (humility) is also the trait of
Jacob, and therewith he justified himself for his fear of Esau and did not rely on
the promise given to him—“And, behold, I am with you….” 12 Genesis 28:6. (That is),
because Jacob regarded himself as utterly insignificant 13 Lit., was very, very
small in his (own) esteem. [because of the multitude of favors, “for with my
staff…” 14 Genesis 32:11. ], and as unfit and unworthy to be saved…and as the
saying of our Sages, of blessed memory, “maybe sin will cause…,” for it appeared to
him that he had sinned. 15 Berachot 4a.
It is different, though, with the corresponding opposite, 16 See Ecclesiastes 7:14:
“G–d has made one thing opposite the other.” This verse is interpreted to mean that
everything in one realm has its corresponding opposite in another realm. Thus every
factor in the realm of “holiness” has a corresponding opposite in the “other side,”
in the realm of the profane or evil.—See Sefer Habahir 9 (11); Zohar I:160a; ibid.,
III:282a; Tikkunei Zohar 70 (125a); et passim. See also Pardes Rimonim 25:1; Or
Hatorah, Nach, vol. 2, p. 1128; below, Epistle 25, note 63. i.e., Ishmael—“ chesed
of kelipah ” 17 As Abraham signifies the attribute of chesed in holiness, so
Ishmael signifies the attribute of chesed in kelipah ; see Zohar III:246b (also
ibid., 124a). Cf. Likkutei Torah, Ekev 18a. : the more kindness (manifested to
him), the more he grows in pride, haughtiness, and self-satisfaction. 18 Cf.
Chullin 89a and Midrash Tehillim, ed. Buber, 22:20, in the editor’s glosses, note
99.
Therefore I come with a general announcement to inform all our followers regarding
the multitude of favors—“The great things that the L–rd has done with us” 19 Par.
Psalms 126:3. : to hold on to the attributes of Jacob, the “remnant of His people”
20 Par. Isaiah 11:11. and the “remainder of Israel,” 21 Par. Jeremiah 6:9; 31:6;
etc. who regards himself truly as remnants and excess that is of no use. 22 Cf.
Rosh Hashanah 17a. They are not to become haughty-minded in relation to their
brethren…not to speak defiantly against them or hiss at them, 23 Alternately: to
whistle at them; cf. The Arrest and Liberation, p. 65. Heaven forfend. A strict
warning: hold your peace! No mention is to be made! 24 Par. Amos 6:10. Rather, they
are to subdue their spirit and heart before everyone 25 Cf. Avot 4:10. according to
the attribute of “Truth ( emet ) to Jacob,” 26 Micah 7:20. Jacob signifies the
attribute of truth (which corresponds to tiferet ); see Sefer Habahir 49 (137);
Zohar II:267a; Tikkunei Zohar, Introduction 4b; Zohar Chadash 26c. Cf. Bereishit
Rabbah 78:14; and see below, Epistle 6. with humility and a “Soft answer that turns
away anger,” 27 Proverbs 15:8. and with a restrained spirit…. And, 28 The following
words did not appear in the original epistle and were added later by the author.
See Hayom Yom, 10 Menachem Av. maybe, through all that G–d will put into the heart
of their brethren that “As waters (reflect) the face….” 29 Proverbs 27:19; see
above, Epistle 1, note 26.

Chapter 3

THREE. “And he garbed himself with tzedakah 1 Tzedakah has two interrelated
meanings: a) righteousness and b) charity (cf. Moreh Nevuchim 3:53). Though these
two meanings are strictly interrelated, the emphasis in these writings is chiefly
on the latter. As a Scriptural term it is, therefore, left untranslated (in this
and subsequent sections) to avoid confusion. as a coat of mail, and a helmet of
salvation upon his head.” 2 Isaiah 59:17. (On this verse) our Sages, of blessed
memory, commented: “Just as with chain mail each scale adds up to form a large
mail, so it is with charity; each coin adds up to a great amount.” 3 Bava Batra 9b.
This means, just as the mail is made of scales over gaps, and these shield against
any arrow entering through the gaps, so it is with the act of charity.
The meaning of this is (as follows). Charity is greater than all the commandments.
4 “Charity is equal to all the commandments (together)”— Bava Batra 9a; Tosefta,
Peah, end of ch. 4. See Likkutei Amarim, Part I, ch. 37. (The performance of the
commandments) produces “garments” for the soul. 5 The reward for observing Torah
and mitzvot is the soul’s delighting in the splendor of the Shechinah. In the World
to Come the soul will actually apprehend, in a manifest way, the very essence of
the Divine vivification, thus Divinity Itself, as it were. The problem is that the
soul is finite. Though its source is in Divinity, as it evolves and descends to
become vested in the body, the soul becomes a created and distinct, thus finite
entity. How then can this created entity apprehend creative Divinity, which is
infinite and essentially inapprehensible? The mediating factor, which enables the
soul to apprehend Divinity, is Torah and mitzvot. Torah and mitzvot are essentially
Divine; their source is in the Supernal Will and the Divine chochmah which are not
separate from, but absolutely one with, the G–dhead. Torah and mitzvot thus
transcend even the level of the “splendor of the Shechinah.” When man performs the
mitzvot as they are vested in physical objects (e.g., tefillin of leather; tzitzit
of wool; tzedakah with money; etc.), he unites his soul with the mitzvot he
performs. His soul is vested in the mitzvot ; the mitzvot become garments for his
soul. (Cf. Bereishit Rabbah 19:6) These garments serve like channels, or kelim
(vessels), by means of which the soul, when in Eden, is able to apprehend Divinity,
i.e., the splendor of the Shechinah. “The principle of this matter is: just as the
soul is given a garment in which it vests itself (i.e., the body) in order to exist
in this world, so it is given also a garment of supernal splendor wherewith to
exist in the World to Come and to be able to gaze in the radiant speculum from that
Land of Life.” Zohar I:65b ff. See below, Epistle 29; cf. Etz Chaim 44:3; Likkutei
Amarim, Part I, ch. 4; Torah Or, Chayei Sara 16a ff.; Likkutei Torah, Shelach 38d;
below, Epistle 23. (These garments) are elicited from the light of the En Sof,
blessed is He, from the level of sovev kol almin 6 Encircling (or: encompassing )
all worlds; denoting the transcendence of G–d. ( 7 Brackets appear in the text. as
the meaning of memalei kol almin 9 Filling (or: permeating) all worlds; denoting
the immanence of G–d. and sovev kol almin has been explained in Likkutei Amarim,
see there 9 Chapters 48 and 51. See below, note 12. ), by the “arousal from below,”
10 That is, by an appropriate action of man; cf. below, Epistle 4, note 43. i.e.,
the (performance of the) command of G–d and the will of Supreme One, blessed is He.
The essence of this efflux from the light of the En Sof, blessed is He, is a
garment and encompassing light ( or makif ) for the ten sefirot of Atzilut, Beriah,
Yetzirah, and Asiyah [which evolve from cause to cause and from rung to rung…]
referred to as memalei kol almin.
This means that the light of the En Sof, blessed is He, vests itself and radiates
within the whole evolution of the ten sefirot of Atzilut, Beriah, Yetzirah, and
Asiyah, and it emanates the ten sefirot of Atzilut, which evolve into Beriah,
Yetzirah, and Asiyah, by means of an immense contraction ( tzimtzum ) [explained in
Etz Chaim 11 By R. Chaim Vital, containing the principal teachings of the Arizal.
See Etz Chaim 1:2 ff. et passim. See Addendum, Mystical Concepts in Chassidism,
s.v. Tzimtzum. ], and is referred to as the inner light ( or pnimi ). 12 Creation
on all its levels is vitalized and sustained by a Divine force or emanation. The
life-force is called or pnimi (inner light). As the soul animates the body,
permeating and vitalizing all its organs, precisely so is the or pnimi the soul
that permeates and vitalizes creation on all its levels. However, just as the soul
is but a dimmed manifestation of actual Divinity (see below, Epistle 5, note 33),
precisely so it is with the or pnimi. The or pnimi is but a dimmed manifestation,
or radiation, of the actual light of the En Sof. The source of the or pnimi is the
or makif (encompassing light). The or makif (also called or sovev ) is the all-
inclusive light which not only permeates (in concealed fashion, by way of
tzimtzum), but also encompasses or transcends creation. (Cf. Addendum, ibid.) The
or pnimi denotes the Divine immanence: G–d as revealed or manifest in creation. The
or makif denotes the Divine transcendence: the supra-revelatory aspect of G–d. Both
these aspects are succinctly adduced in the Midrashic saying: “The L–rd is the
place of His world, but His world is not His place!” ( Bereishit Rabbah 68:9; Zohar
III:242a) In terms of the sefirot the or makif corresponds to keter, the supreme,
transcendent sefirah ; the or pnimi corresponds to chochmah, the basic sefirah
which embodies keter and is the immanent foundation of all subsequent emanations.
See ref. cited above, Epistle 1, note 13; below, Epistle 17; Likkutei Torah,
Vayikra 22c.
Now, by the fulfillment of the commandments the abovementioned or makif is elicited
and radiates within the ten sefirot of Atzilut, Beriah, Yetzirah, and Asiyah,
thereby uniting itself with the or pnimi. This is referred to as the unification of
the Holy One, blessed is He, and His Shechinah, as explained elsewhere. 13 See
Likkutei Amarim, Part I, ch. 41. This “unification” establishes the essential
oneness between the ranks of G–d the Transcendent and the Shechinah (G–d as He
manifests Himself and is immanent in His creatures), so that there is complete
unity above and below. And from a reflection of a reflection from the
abovementioned or makif [by means of a great contraction], a garment is made in the
Lower and Higher Garden of Eden for the nefesh-ruach-neshamah 14 The three general
planes in the soul. See below, Epistle 5, note 33. of man, enabling them to derive
pleasure and attain some apprehension and illumination from the light of the En
Sof, blessed is He, as explained elsewhere. 15 Cf. below, Epistles 17 and 29.
And this is what our Sages, of blessed memory, said: “In this world, there is no
reward for the commandments.” 16 Kiddushin 39b. For in this world, which is
physical and in a state of limitation and a great and most immense contraction, it
is impossible that any reflection of the light of the En Sof, blessed is He, should
become invested, except by means of the ten sefirot, which, in the sacred Zohar, 17
See Zohar II:123a; Tikkunei Zohar, Introduction 17a. (See Addendum, Mystical
Concepts in Chassidism ). are referred to as the “body”: “ Chesed is the right
arm….”
For just as there is no comparison between the physical body and the soul, so is
there no comparison whatsoever between the ten sefirot of Atzilut and the Supreme
Emanator, the En Sof, blessed is He. For in relation to the En Sof, blessed is He,
even the supreme chochmah, 18 Chochmah ilaah. which is the first (of the sefirot ),
is on the plane of a material action, as explained in Likkutei Amarim. 19 Part II,
ch. 9; cf. also Part I, ch. 2, in the author’s marginal gloss.
Therefore, by the act of charity and the performance of kindness [the fruits of
which man enjoys in this world 20 Peah 1:1. ] there appear, metaphorically
speaking, gaps in the supernal garment that encompasses the Body—[the kelim
(vessels) of the ten sefirot 21 See Addendum, ibid., for the meaning of this
term. ]—through which to irradiate and to diffuse light and abundance: from “
chesed, the right arm” 22 That is, from the sefirah of chesed. —longevity in this
physical world; 23 See Proverbs 3:16: “Length of days in her right arm.” and from
“the left arm” 24 That is, from the sefirah of gevurah. —wealth and honor; 25
Proverbs 3:16: “and in her left arm, riches and honor.” and likewise with beauty,
26 I.e., beauty (as implied by the term tiferet) emanates from the sefirah of
tiferet. grandeur and majesty, and gladness. 27 Par. I Chronicles 16:27.—The Hebrew
terms are: hod and hadar, and chedvah. Hod and hadar correspond to the sefirot of
netzach and hod (see Zohar II:98a and Hagahot R. Chaim Vital, ad loc.—in the light
of Zohar I:262a); grandeur and majesty thus emanate from the fourth and fifth
attributes. Chedvah corresponds to the sefirah of yesod (see Zohar I:206b and
III:5a); gladness thus emanates from the sixth attribute.—Cf. the interpretation of
this verse in R. Chaim Vital, Shaar Hakavanot, s.v. Derush Inyan Tefillat Hashachar
(ed. Tel Aviv, 1962, vol. 1, 107a).
But to prevent the chitzonim 28 Extraneous forces; i.e., extraneous (the furthest
removed) in relation to holiness; thus, the forces of evil and impurity. from
drawing, above, from the light and abundance which evolves and descends netherward
to this physical world, and likewise, below, to shield man, and to guard him and to
save him from all physical and spiritual harm, the or makif reflects the light,
and, figuratively speaking, fills the breach, for it is of the category of
Infinitude and sovev kol almin, as mentioned above. And this is what our Sages, of
blessed memory, said: “adds up to a great amount,” 29 The author puts emphasis on
the word “great”; cf. below, Epistle 30. for “Great is the L–rd and exceedingly
glorified” 30 Psalms 48:2 (ibid. 145:3).—This effect of the or makif, in reward for
the performance of kindness, stems from the infinite Greatness ( chesed ) of G–d. —
without end, limit, and restriction [ 31 Brackets appear in the text. Heaven
Forfend].
But what causes the descent to this physical world of the light and abundance from
the ten sefirot [which are referred to as the “body”]? It is the abovementioned
union, for it is an additional radiation and effluence from the level of the light
of the En Sof, the Supreme Emanator, blessed is He, in a measure exceeding the
radiation and effluence at the beginning of the emanation and evolution…. And the
additional radiation and effluence starts at the beginning of the ten sefirot.
That is the meaning of “And a helmet of salvation upon his head”: yeshu’ah 32
Salvation. is of the etymon of vayisha —“And the L–rd turned to Abel and his gift,”
33 Genesis 4:4. which refers to the descent of the light and abundance of the
“three hundred and seventy lights” mentioned in the sacred Zohar, 34 Zohar I:4b;
III:133b; cf. Etz Chaim 13:14.—370 is the numerical equivalent ( gematria ) of ‫ש”ע‬,
the root letters of yeshu’ah and vayisha. and as it is written: 35 Numbers 6:25.
“May the L–rd make His Countenance shine upon you”; “May He make His Countenance
shine upon us forever” 36 Psalms 67:2. — with us, 37 That is, “with our
participation”; thus, through an act from ourselves. See Likkutei Torah, Tavo 43d.
that is, through the act of charity.
And this is the meaning of “He sows tzedakot (charities), causes yeshu’ot to sprout
forth.” 38 Liturgy, Morning Prayers. So may the L–rd make His Face radiate toward
them, “their tzedakah will endure forever”; 39 Psalms 112:3. and may their glory be
exalted by the yeshu’ah of “He who causes the power of yeshu’ah to flourish,” 40
Liturgy, weekday Amidah. the sprout of tzedakah from the “helmet of yeshu’ah ”—
mentioned above, as is the wish (of he) who seeks it. 41 Par. Lamentations 3:25.

Chapter 4

FOUR. Israel shall be redeemed only through tzedakah, as it is written: 1 Isaiah


1:27. “ Veshaveha —and her repatriates, 2 See below, note 55. through tzedakah.” 3
Shabbat 139a; Sanhedrin 98a. It is written: 4 Psalms 85:14. “ Tzedek lefanav
yehalech.” 5 Tzedek (righteousness; here in the sense of charity) shall go before
Him. Now, it should really say: yelech. 6 This would be the proper grammatical form
for the conventional translation and sense, rather than the causative “ yehalech.”
But the idea is according to what is written: 7 Psalms 27:8. “My heart said for
You, ‘Seek panay (My face),’” 8 I.e., “my heart said in Your (G–d’s) name: ‘Seek My
Face’”; see commentaries, ad loc. that is: “Seek the pnimiyut 9 Inwardness; the
innermost point, identical with essence (see below, note 26).—‫( פנים‬face) is
etymologically related to ‫( פנים‬interior); cf. Maimonides, Hilchot Yesodei HaTorah
1:10. of the heart.” For in the heart 10 Brackets appear in the text. [the element
of the Divine fire that is in the heart] 11 V. L.: for in the flame, the element,
etc. (reading ‫ בלהב‬instead of ‫)בהלב‬. there are two aspects: the aspect of
chitzoniyut, 12 Outwardness, externality; the antonym of pnimiyut ; the degree
furthest removed from pnimiyut, the essence. See Addendum, Mystical Concepts in
Chassidism, s.v Chitzoniyut. and the aspect of pnimiyut.
The chitzoniyut of the heart is the enthusiasm that flares up on account of the
understanding ( binah ) and the knowledge ( daat ) of the greatness of the L–rd,
the En Sof, blessed is He, by contemplating 13 V. L.: to cause them to contemplate.
on His greatness, and from this contemplation giving birth to a strong love
resembling “flashes of fire….” 14 Par. Song of Songs 8:6; cf. above, Epistle 1,
note 29.
The pnimiyut of the heart is the innermost point in the heart and depth of the
heart which transcends the aspect of knowledge and contemplation that man can
contemplate in his heart on the greatness of the L–rd; and as it is written: 15
Psalms 130:1. “From the depths I call to You, O L–rd,” i.e., from the depth of the
heart. 16 Zohar II:63b. ( 17 Brackets appear in the text. It is, for example, so
with worldly matters: sometimes there is an extremely important matter upon which
the whole vitality of man hinges and touches him as far as, and including, the
innermost point of the heart, and it causes him to perform acts and say things
without any reason whatsoever. 18 In most texts, the brackets close here. But it
would appear quite obviously from the context that the passage to be enclosed by
the brackets ends further on. The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson,
notes in H. V. that in the Shklov edition of the Tanya (1814) there do not appear
any brackets at all.
And “the one corresponds to the other,” 19 Ecclesiastes 7:14. See above, Epistle 2,
note 16. it is precisely so with the “service of the heart.” 20 I.e., the worship
of G–d, as opposed to the pursuit of worldly matters. This is because the faculty
of the innermost point of the heart transcends the faculty of reason ( daat )—which
extends and vests itself in the attributes born of wisdom, understanding, and
knowledge ( chabad ), as known. 21 The seven (emotive) attributes chesed, gevurah,
tiferet, etc., are the offsprings of the three intellectual faculties of chochmah,
binah, and daat (cf. Likkutei Amarim, Part I, ch. 3); daat in particular exerts a
determinative influence upon the attributes (cf. below, Epistle 15). See also
Likkutei Amarim, Part II, ch. 8. It is, 22 The faculty of the pnimiyut of the
heart. rather, an aspect of the radiation from the supreme chochmah, which
transcends binah and daat, 23 Both of which are rooted in chochmah. and in which
there is vested and concealed the actual light of G–d, as it is written: 24
Proverbs 3:19. “The L–rd with chochmah ….” 25 “The L–rd by chochmah founded the
earth,” or “the L–rd in chochmah,” etc. Chochmah, the “hyle” of the creation (cf.
Addendum, Mystical Concepts in Chassidism, s.v. Chochmah ), “embodies,” as it were,
Divinity. Hence the soul contains a spark of Divinity in its faculty of chochmah—
which ultimately originates in the Supreme chochmah. See Likkutei Amarim, Part I,
ch. 18; cf. Etz Chaim 42:3. And this precisely is the aspect of the spark of
Divinity in every soul of Israel.)
The reason that not every person merits this rank [of the service of the heart from
the depth of the heart in a state of pnimiyut ] is because this aspect is with him
in a state of exile and captivity. 26 Pnimiyut is the innermost point; the essence.
(See Addendum, ibid., s.v. Pnimiyut ) Intellect and emotion are external to soul;
they are its expression and manifestation. Chochmah, a state of nascence rather
than an external entity, is as close to essence of soul as is attainable. Its
revelation is the expression of the soul’s essence and is naturally uncommon. As
the text explains, it is in a “state of exile,” the spark of Divinity within it
prevented from manifesting itself, remaining more potential than effective in
ordering actual life. And this is actually the state of the exile of the Shechinah,
for this precisely is the aspect of the spark of Divinity that is in his divine
soul. The cause of the exile is as our Sages, of blessed memory, said: 27 Megillah
29a. “They were exiled to Babylon, and the Shechinah went with them”; i.e., (man)
has vested the aspect of the innermost point of his heart in the corresponding
opposite, 28 I.e., in the corresponding opposite of the love and worship of G–d.
namely in the soiled garments of mundane matters and worldly desires, which are
referred to as “Babylon,” 29 Cf. Likkutei Amarim, Part I, ch. 17, with respect to
Edom. and is the aspect of the prepuce that covers the covenant and the innermost
point of the heart. Of this it was said: 30 Deuteronomy 10:16. (“Excise” in Hebrew
is the same term used for “circumcise.”) “And you shall excise the prepuce of your
heart.”
Now, in circumcision there are two grades: milah 31 Excision. and periah, 32
Uncovering (as in Numbers 5:18; see Ibn Ezra, ad loc.). which (apply respectively
to) the coarse prepuce and the thin membrane. With respect to the prepuce of the
heart there are likewise coarse and delicate desires. These require milah and
periah, and “having circumcised and not having uncovered is tantamount to not
having circumcised,” 33 Shabbat 137b. because, after all, the innermost point of
the heart is still covered in a garment of thin sackcloth: in a state of exile and
captivity. 34 See Pardes Rimonim 23:17, s.v. Periah.
Now, concerning the excision of the prepuce itself it is written: “And you shall
excise the prepuce of your heart,” i.e., you, by yourselves. But the removal of the
thin membrane is a difficult matter for man, and of this it was said that with the
coming of the Messiah “ the L–rd, your G–d, will circumcise your heart…to love the
L–rd your G–d with all your heart and all your soul, for the sake of your life,” 35
Deuteronomy 30:6. See the commentary of Nachmanides, ad loc. i.e., because the L–rd
alone is literally your whole life. 36 This unique interpretation may be better
understood by quoting a passage from Kuntres Hahitpaalut, by the author’s son, R.
Dov Ber of Lubavitch, where this oft-quoted principle is elucidated: “It is written
(Deuteronomy 30:20): ‘to love the L–rd your G–d, for He is your life.’ (The verse
uses the masculine term for ‘He’—‫הוא‬, translit.: Hu.) It is impossible to explain
that ‘for Hu is your life’ refers to ‘to love the L–rd’—i.e., that this love is
your life. For if so, it would have to say ‘for ‫( היא‬translit.: He, the feminine
gender, since the Hebrew for love— ahavah —is a feminine word)…. Why then does it
say ‘for Hu… ’? No doubt that the meaning of this passage is intelligible to all,
that is, that ‘for Hu is your life’ is a reason given: why should you love ( the L–
rd )? Because ‘ He is your life.’” (Beginning of Kuntres Hahitpaalut ; see also
Iggeret Hateshuvah, ch. 9.) That is why this love 37 The love spoken of in the
verse quoted, which follows after the Divine excision of the heart’s thin membrane.
stems from the depth of the heart, from the truly innermost point, as mentioned
above, and transcends the faculty of daat.
Therefore, too, the Messiah will come when generally “unexpected 38 Hessech Hadaat,
lit., removal (or lack) of daat. The interpretation here is that the lack of daat
comes through a transcendence of daat rather than the conventional inference of
forgetfulness. by Israel,” 39 Sanhedrin 97a. which is the manifestation of the
general innermost point, and the emergence of the general Shechinah from the exile
and captivity forever more. Similarly, every individual spark of the Shechinah,
inherent in the soul of every one of Israel, emerges for the moment from the exile
and captivity during the “momentary life—meaning prayer,” 40 Prayer is termed
“momentary life” because it deals with requests for momentary needs (of the
momentary life on earth) in opposition to the study of Torah (eternal life), the
benefit of which is not for the moment only but for eternity. ( Shabbat 10a, see
comment by Rashi and Maharsha, ad loc., though see Kuntres Acharon, Essay 4.) and
the service of the heart from the depth of the heart, (i.e.,) from the aspect of
the innermost point [which becomes revealed from the prepuce and soars upward to
cleave unto Him with a fierce passion, in a mode of “for the sake of your life”].
And this, too, is considered a state of hessech daat 41 Absentmindedness; see
above, note 38. of man. For that rank 42 The revelation of this innermost spark,
the Shechinah residing within man in concealment. transcends the daat of man and
his contemplation on the greatness of the L–rd; it is, though, a sort of gift given
by the L–rd from Heaven from the radiation of the [aspect of the] Supreme
Countenance, as it is written: 43 Numbers 6:25; see above, note 9. “May the L–rd
make His Countenance shine upon you,” and as it is written: 44 Deuteronomy 30:6.
“And the L–rd, your G–d, will circumcise….”
But it is well known that an arousal from above comes only in response to an
arousal from below, 45 “Arousal—(or: stimulation, initiative)—from below” refers to
an act undertaken by man, a human effort, while “arousal from above” refers to the
Divine efflux, issuing from Above. Generally, to elicit this Heavenly effusion one
needs to “arouse” it. This is done by an appropriate, benevolent act on earth. Cf.
Zohar I:77b, 86b, 88a; III:110b; et passim. See also below, notes 46 and 47, and
below, Epistle 5, notes 83-90 (and the text to which these notes apply). in the
mode of an elevation of mayin nukvin, 46 Feminine waters.—See Zohar I:29b: “The
earth is fed from the waters of the heaven, and its waters are poured into it.
However, these waters are masculine, and the nether ones are feminine; and the
nether ones are fed from the masculine ones. The nether waters call to the upper,
like a female that receives the male…,” see there and ibid. 60b. The essentially
Lurianic concept of the elevation of the feminine waters ( mayin nukvin ) is the
“arousal from below” (see previous note), which consequently elicits the masculine
waters ( mayin duchrin )—the “arousal from above,” to issue and effuse netherward,
“to feed, and be received by, the category of the feminine.” See Etz Chaim 39:1 ff.
and Likkutei Amarim, Part I, end of ch. 10 and end of ch. 53. as our Sages, of
blessed memory, said: “No drop (of rain) descends from above….” 47 “…without two
corresponding drops first ascending from below.”— Zohar III:247b; Bereishit Rabbah
13:13. It is, therefore, necessary that man perform first the milah by himself, to
remove the prepuce of the heart and the coarse and thin husks which clothe and
cover the innermost point of the heart [i.e., the aspect of the love of the L–rd in
a mode of “for the sake of your life,” which is in exile among the desires of this
world, which are also in a mode of “for the sake of your life” by way of “the one
corresponding to the other,” 48 Ecclesiastes 7:14. See above, Epistle 2, note 16.
as mentioned above].
And this is done by the giving of charity to G–d from his money which is his
vitality, especially with him whose substance is limited and who is very hard-
pressed at the time, for he gives of his very life; 49 See Likkutei Amarim, Part I,
ch. 37. and more specifically, when he earns by the toil of his hands. For it is
not possible that one does not work oftentimes in a mode of “the innermost point of
the heart,” i.e., from the depth of the heart, as is the way of the world in their
occupations with business and the like.
Thus, now, at the time that he disburses the fruits of his toil and gives unto the
L–rd with joy and gladness, he, thereby, redeems his soul from the pit. 50 Par. Job
33:28. That is, (he redeems) the innermost point of his heart which was in a state
of exile and captivity within the coarse or thin husk ( kelipah ), as it is
written: “Guard your heart from every mishmar ” 51 Proverbs 4:23. —the meaning of
mishmar being a prison. 52 See Rashi on Genesis 42:17. Thus, now, through this
charity, it was redeemed from the chitzonim. 53 The forces of evil; see above,
Epistle 3, note 28. This is also periah, a notion of “removing a debt,” 54 Cf.
Mishnah, Bava Batra 10:7, Shevuot 7:7; Bava Batra 174a; etc. for he had become
indebted and subjected to the chitzonim that ruled in him over the innermost point
of his heart. And this is the meaning of “and her captives ( shaveha ), 55 The word
‫ שביה‬may be traced to the root ‫שוב‬, to return (thus reading: her repatriates), or
to the root ‫ שבה‬to capture (thus reading: her captives). through tzedakah.”
And this is the meaning of Tzedek shall go ( yehalech ) before Him ( lefanav ):
Lefanav is of the etymon of pnimiyut, and yehalech has a connotation of holacha 56
The active form of the causative stem of the verb ‫הלך‬. (leading). For it 57 Tzedek—
righteousness; charity. Psalms 85:14 is now interpreted to read: charity leads the
pnimiyut of the heart to G–d. leads the innermost (point) of the heart to G–d, and
then “it sets his steps toward the way of G–d,” 58 Psalms 85:14 (conclusion of “
tzedek lefanav yehalech ”). as it is written: “And you shall walk in His ways”; 59
Deuteronomy 28:9. “You shall go after the L–rd your G–d,” 60 Ibid. 13:5. —with
every performance of the commandments, and the study of Torah, which is equivalent
to them all. 61 Peah 1:1. For they all ascend to G–d through the inwardness of the
heart with greater uplifting, and exceedingly surpassing, their ascent to G–d
through the externality of the heart 62 Cf. Zohar II:210b. [which is born of
contemplation and knowledge alone, without an “illumination of the face” 63 Heorat
Panim, in Hebrew. from above, but in a state of “concealment of the face” 64 Hester
Panim, in Hebrew. ]. For the Supernal panim does not radiate downward except
through an arousal from below, through the act of charity, which is called “peace.”
65 Tosefta, Peah, end of ch. 4; Bava Batra 10a. And this is the meaning of what is
written: “He has redeemed my soul in peace,” 66 Psalms 55:19. Or: “through peace.”
stating expressly “my soul.” 67 I.e., the pnimiyut, the innermost point.
This is also the reason why charity is called “peace” ( shalom ), because according
to the saying of our Sages, of blessed memory, 65 peace is made between Israel and
their Father in Heaven through the redemption of their souls [which are truly a
part of G–d] from the hands of the chitzonim. This is especially the case with
charity for the Land of Israel, for it is truly the charity of the L–rd, 68 See
below, Epistle 17. as it is written: “The eyes of the L–rd your G–d are constantly
upon it”; 69 Deuteronomy 11:12. “And My eyes and My heart will be there at all
times.” 70 I Kings 9:3.
And it 71 This charity. has stood by us to redeem the life of our soul from the
counsel of those who intend to repel our steps, and it will stand by us forever to
establish our soul in the true life of the Fountainhead of life, 72 Lit., the Life
of life; cf. Yoma 71a; Tikkunei Zohar 19 (41b) and 69 (115a); and see below, end of
Epistle 22a. to be enlightened with the light of life 73 Par. Job 33:30; cf. Psalms
56:14. which the L–rd “will make His Countenance shine upon us forever,” 74 Psalms
67:2; cf. above, end of Epistle 3. amen —may this be (His) will.

Chapter 5
FIVE. “And David made a name.” 1 II Samuel 8:13. In the sacred Zohar this is
interpreted in relation to the verse “And David performed justice and tzedakah with
all his people…” 2 Ibid., 15. : “Rabbi Shimon wept and said: Who makes the Holy
Name, every day? He who gives charity to the poor….” 3 Zohar III:113a, b.
This will be understood by first explaining the comment of our Sages, of blessed
memory, on the verse 4 Isaiah 26:4. “For by Yud-Hey, 5 These two letters combined
form a name of G–d, reading: “For in G–d, the L–rd….” the L–rd is the tzur 6
Tosafot on Berachot 51a (s.v. Zocheh ) enlightens this interpretation by quoting a
version which does not appear in our text of the Talmud: “do not read tzur (rock),
but tzar (formed, designed).” This version does appear in the Zohar II:22b, though
emending tzur to tzayar (former, designer), an emendation that appears elsewhere in
the Talmud (relating to other verses), e.g., Berachot 10a, etc. of the worlds”:
“This world was created by the hey, 7 The letter hey (second letter of Yud-hey ).
the World to Come was created by the yud 8 The letter yud (first letter of Yud-
hey )..” 9 Menachot 29b; Midrashim on Genesis 2:4. This means that the delight
which the souls of the righteous derive and enjoy from the splendor of the
Shechinah, 10 See above, Epistle 1, note 21. which radiates in the upper and lower
Gardens of Eden, consists of their delighting in their apprehension and conception,
for they conceive, know, and attain some apprehension of the light and vitality
which effuses there—in a state of manifestation—from the En Sof, blessed is He, to
their soul and their spirit of understanding, so that each and every one can
understand and attain some perception according to his level and his deeds. 11 Cf.
Zohar I:129b and 135b. That is why in the sacred Zohar 12 Zohar II:158a; Zohar
Chadash 93a (beg. of Tikkunim Chadashim ). See below, Epistle 29. the World to Come
( olam haba ) is referred to as binah (understanding).
And this flow issues from the plane of the Supreme chochmah, which is the source of
the conception and apprehension referred to as binah. 13 Chochmah is the first, and
as such the source of all succeeding sefirot. Binah is merely the elucidation and
expansion of chochmah ; the comprehensive knowledge following upon the conceptual
wisdom of chochmah. Thus, binah is referred to as “understanding (or: deriving) one
thing out of another” (i.e., out of chochmah, the original concept). See Addendum,
Mystical Concepts in Chassidism, s.v. Chochmah-Binah. For chochmah is the
primordium of the intellect, antecedent to apprehension and understanding becoming
manifest, rather, still in a state of hiding and concealment, 14 Consciousness, and
thus comprehension, is still concealed. except for some trifle here and there
flowing forth and issuing from it to the faculty of binah, making it possible to
understand and to apprehend the hidden intellect. In the sacred Zohar, chochmah is,
therefore, referred to as “the dot in the palace”; 15 Zohar I:6a; Tikkunei Zohar,
Introduction 12b; et passim. Cf. also Zohar I:15a ff. “Dot”— chochmah ; “palace”—
binah ; see Addendum, ibid. and this is the form of the yud of the Name of Havaya,
16 I.e., a simple, nondimensional point.—The four letters of the Ineffable Name—Y-
H-V-H, pronounced in conversation Havaya —signify the ten sefirot : Yud —
chochmah ; (the first) Hey — binah ; Vav — tiferet, or/and the totality of the six
attributes ( chesed to yesod ); (the latter) Hey — malchut. (The thorn of the
letter yud signifies keter, which precedes chochmah and is often counted as one of
the ten sefirot instead of daat ; see Addendum, ibid.) Cf. Zohar III:17a, 258a; et
passim. See Iggeret Hateshuvah, ch. 4. blessed is He, and is called Eden 17 Zohar
III:290a; see also Zohar II:90a.— Eden ( chochmah ) is to be distinguished from
olam haba ( binah ). —of which it is said: 18 Isaiah 64:3. “No eye has seen it….”
19 See Berachot 34b; Tikkunei Zohar, Introduction 12a. And it is referred to as
“The father ( abba ) 20 Chochmah. who founded the daughter ( barta ) 21 Malchut. .”
22 Zohar III:248a, 256b, and 258a (commenting on Proverbs 3:19). See Nachmanides on
Genesis 1:1: “The word Bereishit alludes that the universe was created by the ten
sefirot, and indicates the sefirah which is called chochmah (see below, notes 80-
82) —in which is the foundation of everything, as it is said: “The L–rd in chochmah
founded the earth.’” Everything thus is founded in chochmah, but the most immediate
“agent” to the egression of the universe into substantiality and manifestation is
the last sefirah — malchut (which, of course, ultimately originates in chochmah );
cf. below, Epistle 8, note 44; Epistle 20; and Likkutei Amarim, Part I, ch. 52. The
earth, therefore, signifies malchut, and likewise does “ the word of the L–rd,” the
letters of speech (the Ten Fiats) wherewith the world was created. See Addendum,
Mystical Concepts in Chassidism. This is “ abba founded barta.” The author proceeds
now to elaborate on this theme.
This means: The formation of the letters of speech which issue from the five organs
of articulation 23 Larynx, palate, tongue, teeth, and lips.—See Sefer Yetzirah 2:3;
cf. Zohar III:227b, 228a, 295b; Tikkunei Zohar 70 (132a); et passim. is not an
intellectual capacity. It is also not inherent in the nature of these organs to
pronounce the letters—[by means of the breath and the sound that strikes them]—by
either a natural faculty or by an intellectual faculty. With the lips, for example,
through which are uttered the letters bet-vav-mem-pey, 24 ‫ב‬-‫ו‬-‫מ‬-‫פ‬. neither nature
nor the intellect compels the utterance of the four varying types of pronunciation
of these letters in accordance with the variations in the movement of the lips—
which are moved by the same breath and the same sound that strikes them equally. On
the contrary: the change in the movements of the lips depends on the difference in
pronunciation of the letters the soul wishes to utter by means of the lips—when it
is (the soul’s) will to speak the letters bet-vav-mem-pey. 24 It is not the other
way around, that it is the will and intention of the soul to make a change in the
motions of the lips—as they are moving now in the utterances of these four letters,
as is empirically evident that the soul does not intend or know to intend at all
the change in the motions of the lips, of those changes.
This is even more evident with the utterance of the vowels. For when it is the wish
of the soul to articulate the kamatz vowel, then, of themselves, the lips become
compressed; and with the patach vowel —the lips are opened. 25 The Hebrew terms for
these vowels (komatz and patach ) imply these very actions of the lips. Thus, it is
definitely not because of the will of the soul to compress or to open, and there is
no need to go any further into this matter which is simple, comprehensible, and
intelligible to every intelligent person, namely, that the pronunciation of the
letters and vowels transcends the apprehended and comprehended intellect, and is,
rather, from the hidden intellect and the primordium of the intellect, which is in
the articulate soul. That is why an infant cannot speak, even though it understands
everything. 26 The following passage by the author’s grandson and disciple, R.
Menachem Mendel of Lubavitch, will illuminate the above: “With respect to the
formation (i.e., coming into being) of the letters of thought and speech, we see
that they are born and issue from the (emotive) attributes that are in the heart;
for from the heart (a desire) ascends to the mind to meditate and think with
respect to the desire and passion that are in one’s heart, or with respect to the
fear and fright (that are in one’s heart), and as explained in Likkutei Amarim,
Part I, end of ch. 20. And from this it issues, afterward, in the letters of
speech: to speak of that matter. On the other hand, one does not think or speak at
all pertaining to something to which one has no wish and will in his heart.
Conclusively we see that speech is subject to the emotive attributes, for it flows
and issues from there. “In fact, however, we see also a contradiction to this,
viz., that the formation of speech, and its root, is not only from the emotive
attributes alone. Rather, its root is of a higher (source), namely—issuing from the
very intellect in the articulate soul, and as empirically evident that a suckling
child is unable to speak, even though it possesses emotions; moreover, its emotive
attributes are stronger than those of an adult, for when it has a desire there is
no stopping whatsoever of its spirit, and it screams and becomes angry.
Nevertheless, the child cannot articulate what is in its heart, but merely screams
and cries with a simple voice (nonintelligible sound). Hence we see that the root
of the formation of speech is not from the emotive attributes only, not even from
the apprehended intellect—for the child understands everything and is yet unable to
speak. Rather, it issues and is formed from the concealed intellect and the
primordium of the intellect in the articulate soul (and as explained in Iggeret
Hakodesh, Epistle 5). “And this is the meaning of ‘ abba founded barta.’ For from
abba— the essence of the Supreme chochmah, which transcends binah and the
apprehended intellect—is the root of speech, which is the aspect of malchut of
Atzilut, referred to as barta …” “In fact, the formation of the nature of the
letters as they are in speech originates only in the emotive attributes. But,
nevertheless, it is by means of a radiation of chochmah— which issues into the
attributes; and without the radiation from chochmah into the attributes, the
letters would not come into being from the attributes…” “Accordingly, it is
understood that though the foundation of the letters is (ultimately) only from the
rank of chochmah, nevertheless, the letters are not born and do not issue from
chochmah, except when it passes and issues by way of the attributes.” ( Or Hatorah,
Shemot, vol. 1, p. 40.) See also Likkutei Amarim, Part II, ch. 8 and Biurei
Hazohar, Beshalach 44d.
However, the letters are on planes of “matter” and “form,” referred to as
“internal” and “external.” 27 See Or Hatorah, Bereishit, vol. 2, 445b; cf. Iggeret
Hateshuvah, ch. 4. Their source in the primordium of the intellect, and the will of
the soul is but the “form” of the change in pronunciation which there is among the
twenty-two letters. The aspect of the “matter” and “body” of their formation,
however, i.e., the aspect of their “externality,” is the breath issuing from the
heart. For from this breath is formed the simple sound that issues from the throat
28 See Tikkunei Zohar 22 (63b). and is subsequently divided into the twenty-two
enunciations, and the expression of the twenty-two letters through the five known
organs [ alef-chet-hey-ayin 29 The letters follow this order in all the texts (see
above, note 23, and also Zohar I:80a; II:123a; Tikkunei Zohar 13b; etc.) with the
hey following upon the chet, even though it comes first in the order of the
alphabet. In Zohar II:123a and III:295b this particular sequence is interpreted to
follow a distinct pattern, see there. Cf. also H. V. on this passage. through the
throat; gimmel-yud-kaf-kuf through the palate, etc.], while the breath (itself) is
uttered by the letter hey —”the light letter…,” 30 [30]“The light letter, to which
there is no substance”; Piyut Akdamut, verse 6. The letter hey is called the light
letter or the “easy letter,” because (being a mere aspirate) “its pronunciation
does not demand any effort” ( Bereishit Rabbah 12:10), and, thus, involves less of
the breath than all other letters. which is the source of the “matter” and “body”
of the letters prior to their division into twenty-two. And that is why our Sages,
of blessed memory, said that “This world 31 Barta-malchut. was created by the hey.”
Now, though this is the “lower hey ” [the latter hey of the Name of Havaya 32
Malchut. Cf. Tikkunei Zohar 22 (63b), and above, note 16. ], while our Sages, of
blessed memory, related this to the verse “For by Yud-Hey,” 33 This name of G–d
forms the first half of Havaya, thus, the hey wherewith this world was created
would appear to be the first, the “upper” hey. this is because its source, and the
beginning of its egression into a state of manifestation from the concealment of
the yud, 34 The first letter, chochmah. is influenced and issued forth from the
rank of the “upper hey.” 35 The second letter (the first, or upper hey ), binah.
This hey has dimensions of “length” and “width” to indicate the faculty of binah,
36 Cf. Tikkunei Zohar 22 (63b), and see Iggeret Hateshuvah, ch. 4. which is the
expansion of the “concealed intellect” 37 The yud, chochmah. into a state of
manifestation and apprehension, with an extension of daat, 38 Implementing the
chochmah expanded by binah (see Addendum, Mystical Concepts in Chassidism ; cf.
Likkutei Amarim, Part I, ch. 3; below, Epistle 15). and its diffusion culminates in
the heart, as mentioned in the Tikkunim 39 Introduction 17a; cf. ibid., 22 (63b).
that “ binah —that is the heart, and therewith the heart understands.” 40 See
Addendum, ibid., for an explanation of all these terms and concepts. And from there
issues the breath, the original manifestation of the “body” of the letters of
speech 41 See Tikkunei Zohar 22 (63b). which become revealed from the concealment
of the yud through the five organs.
The form of the “lower hey,” 42 The fourth letter (of Havaya ), malchut. which, in
its written form, also has dimensions of length and width, indicates the extension
of the aspect of His Sovereignty, blessed be He, 43 Malchut. Cf. Iggeret
Hateshuvah, ch. 4. “The sovereignty of all worlds” 44 Par. Psalms 143:13. —above
and below, and in the four directions, which extend and issue from the letters or
the “word of the L–rd,” 45 Psalms 33:6—the “Word of G–d” ( malchut ; see Addendum,
ibid.) by which the universe was created; see below (esp. notes 75 ff.). as it is
written in Ecclesiastes: 46 Ecclesiastes 8:4. “Wherever the king’s word is
regnant,” as explained elsewhere. 47 Iggeret Hateshuvah, ch. 4.
[ 48 Brackets appear in the text. As for understanding somewhat the concept and
nature of “letters of speech” in relation to Divinity, inasmuch as He has no form
of a body, nor of soul, Heaven forfend, this was already explained in a more or
less elaborate way ( 49 Brackets appear in the text. in Likkutei Amarim, Part II,
chs. 11 and 12, see there)].
As for an exposition of the idea why our Sages, of blessed memory, said that this
world was created by the hey : it is known to all the wise of heart that the
multitude of the worlds and hechalot 50 Shrines, palaces. Worlds, shrines, hosts,
etc., all refer to the different levels of the Divine emanations that are brought
about by means of tzimtzum. Cf. Addendum, ibid. [which are innumerable, as it is
written: “Is there then a number to His hosts?” 51 Job 25:3. and in every hechal
and host there are a thousand thousands and myriad myriads of angels, 52 See Daniel
7:10; cf. Chagigah 13b and Likkutei Amarim, Part I, ch. 46. and also nefesh-ruach-
neshamah-chaya-yechidah, 53 Scripture uses these five terms for the soul. (See
Bereishit Rabbah 14:9; Devarim Rabbah 2:37.) They are not synonyms, but every term
denotes a different gradation of soul. Nefesh, the lowest grade, is the natural
soul, the simple life of man. Ruach, the next grade, is the spiritual life of man.
Neshamah, still higher, is the soul proper, the Divine soul. Still higher grades
are chaya (living) and yechidah (single, or unique). Generally we speak only of the
lower three grades ( nefesh, ruach, and neshamah ), sometimes of chaya, and hardly
ever of yechidah. This will be understood by the analogy to the five worlds, the
ten sefirot (and the letters of Havaya ), to which these five grades correspond.
Yechidah corresponds to Adam Kadmon, the sefirah of keter (the thorn of the yud ).
It is the actual Divine spark, thus totally concealed and hidden. Chaya corresponds
to Atzilut, the sefirah of chochmah (the yud ), thus the beginning of Divine
manifestation and source of all subsequent levels, though itself inapprehensible.
It is the “soul” of all subsequent levels and, therefore, called neshamah
l’neshamah (neshamah of the neshamah ). Just as in the creative process concrete
and apprehensible manifestation begins at the level of Beriah, and we speak mainly
of the lower three worlds, so, too, it is with the gradations of the soul. Neshamah
corresponds to Beriah, the sefirah of binah (in which the point of chochmah is
vested, expanded, and first apprehended; the upper hey ). Ruach corresponds to
Yetzirah, and the middot (the attributes of chesed of yesod ; the letter vav ).
Nefesh corresponds to Asiyah, the sefirah of malchut (the latter hey ). More
specifically, in man, the neshamah denotes the soul’s intellect-powers; ruach, the
soul’s emotion-powers; nefesh, the soul’s outer manifestations or garments, viz.,
the faculties of thought, speech, and action. (See Zohar I:79b ff.; ibid., 245a;
Zohar Chadash 34b and 78c; Etz Chaim 42:1; Torah Or, Miketz 42b; cf. also below,
Epistle 27b.) The higher ranks of the soul are conceived as latently present in
man’s nefesh, just as the higher worlds and sefirot are latently present in the
lower ones (by means of successive tzimtzum ). By the observance of Torah and
mitzvot, i.e., by the service of G–d as behooves, man merits to attain these higher
ranks in ever increasing manifestation. (See Zohar I:206a; ibid., II:94b; Biurei
Hazohar, Vayigash 26c ff.) The different gradations in the soul thus denote
different levels. These levels are prevalent within the various worlds as well, for
“they all are in the likeness of man.” (See R. Chaim Vital, Mevo She’arim, 6 beg.
of Part II; Etz Chaim 6:2; et passim.) rungs to no end, and (likewise) in every
world; and (moreover) hechalot from the multitude of the hechalot that are in
Atzilut, Beriah, Yetzirah ].
Now, all these multitudes, one multitude after another ad infinitum, 54 Cf. Zohar
I:159a; Tikkunei Zohar, Introduction 14b; etc. all this issues and effuses from the
multitude of combinations of the twenty-two letters 55 See Zohar II:151b-152a; cf.
Berachot 55a and comment of Rashi, ad loc. (s.v. Otiyot ; also, Rashi on Job 28:23.
of the “word of the L–rd,” 56 See above, note 45. which, in turn, divide into many
(more) combinations, truly ad infinitum, as stated in Sefer Yetzirah : 57 Sefer
Yetzirah 4:12. “Seven stones build five thousand and forty houses; from here onward
go and count what the mouth is not able to express….” 58 “Seven stones (= letters)
build 3040 houses (= words).” Using the formula of factorial (3 letters: 3x2x1
words; 4 letters: 4x3x2x1 words; 5 letters: 5x4x3x2x1 words; etc.), the immense
multitude of possible words is easily grasped. See the commentary attributed to R.
Abraham ibn Daud (on this passage) for the phraseology of “stones” and “houses.”
Though there are among the rungs and levels of the angels and souls so many
different kinds of levels and rungs ad infinitum, one surpassing the other, all
issues according to the permutations in combinations, and the substitutions of
alef-tav, bet-shin, 59 By the rules of substitution alef (first letter) can be
substituted by tav (last letter), bet (second letter) by shin (second-last letter),
etc. See Shabbat 104a and the comment by Maharsha, ad loc. Cf. Shomer Emunim 1:20-
23. and so on 60 There are also other schemes of substitution, e.g., of equally
sounding letters; letters that have the same source of articulation; letters with
certain numerical relationships; etc. ( 61 Brackets appear in the text. as
mentioned in ch. 12 62 Of Likkutei Amarim, Part II. ). But in a general way they
all possess wisdom and knowledge, and they know their Creator, because their
vivification stems from the “inwardness” of the letters which issue from the rank
of the Supreme chochmah, as mentioned above.
This lowly world, however, with its vivification, is too small 63 I.e., too finite
and limited. to contain and endure the light and vivification from the aspect of
the “form” of the letters and their “inwardness”—radiating and diffusing in it
without any garment and concealment as they shine and effuse to the souls and
angels. Rather, the radiation and diffusion comes and effuses to this world from
the level of the “matter” and “body” of the letters and of their “externality”
[which is the aspect of the breath which divides into the seven “breaths” 64
Havalim, in Hebrew (conventionally translated: vanities). of Ecclesiastes 65
Ecclesiastes 1:2: Vanity (1) of vanities (plural, thus 2)…vanity (1) of vanities
(2), all is vanity (1), thus altogether seven. See Kohelet Rabbah on this verse,
and comment., ad loc. on which the world stands, as mentioned in the sacred Zohar
66 Zohar I:146b; III:47b. ].
And this is the “Utterance from the mouth of the L–rd” 67 Deuteronomy 8:3; cf.
Zohar III:47b. which vests itself in this world and all its hosts to animate them;
but in it is vested the aspect of the “form” of the letters of speech and thought,
(emanating) from His holy attributes, and His will and wisdom…, which are totally
united in the En Sof, blessed is He. ( 68 Brackets appear in the text. And this is
what the Arizal stated 69 Cf. Etz Chaim 47:2, and Yefeh Shaah (comment. on the Etz
Chaim ; Tel Aviv 1960), by R. Solomon Hakohen, on this chapter; cf. also Etz Chaim
4:1, 2. that the aspect of the chitzoniyut of the vessels of malchut of Atzilut 70
See Addendum, Mystical Concepts in Chassidism, for the meaning of this phrase and
the statement in toto. —[alluded to by the hey of the Name of Havaya, blessed is
He]—descended and became the soul for the world of Asiyah ). And thus it is stated
in the Tikkunim, 71 Cf. Tikkunei Zohar 6 (23a), in the light of Etz Chaim 42, end
of ch. 4 (where this phrase appears in these very words). that the yud 72 Supreme
chochmah. is in Atzilut …and the lower hey 73 Malchut of Atzilut, which ultimately
vests itself in Asiyah. nests in Asiyah.
Now, with terrestrial man, for example, when one who is so great a sage as to
comprehend the wonders of wisdom contracts his intellect and thought to a single
letter of his speech, this is an immense contraction ( tzimtzum ) and a great
descent for his wondrous wisdom. Metaphorically speaking, precisely so, and
infinitely more so, there was an immensely great and mighty contraction
( tzimtzum ) 74 See Addendum, Mystical Concepts in Chassidism. when during the six
days of creation “The heavens were made by the word of the L–rd, and all their
hosts by the breath of His mouth” 75 Psalms 33:6; cf. note 67. —i.e., by the letter
hey of the Name of Havaya, blessed is He, [the “light letter”] as it is written: 76
Genesis 2:4. “‫בהבראם‬,” (which means): ‫“( בה’ בראם‬when He created them,” He created
them, by the hey ). 77 The word ‫( בהבראם‬when He created them) is divisible into two
parts, forming these two words.— Menachot 29b; Midrashim on Genesis 2:4. It 78 The
hey, malchut of Atzilut, in which chochmah of Atzilut is vested. is the source of
the nine fiats which issued from the first fiat: 79 “The universe was created by
ten fiats”—( Avot 5:1; cf. Zohar I:256b; Tikkunei Zohar, Introduction 10b; Zohar
Chadash, beg. of Midrash Hane’elam ) the first of which is generally all-inclusive.
Bereishit 80 The initial word of the Torah, Bereishit, may mean in, or with reishit
(the beginning). —which is also a fiat 81 Rosh Hashanah 32a; Zohar I:15a; see also
Zohar I:16b. (and identical with) the aspect of chochmah, which is called reishit.
82 [82] Reishit —the beginning, i.e., the first sefirah —see Sefer Habahir 3; Zohar
I:3b, 31b, and 256b; Zohar Chadash, Midrash Hane’elam, 3a; see also Targum
Yerushalmi on Genesis 1:1.
But at that time this efflux and descent was without any arousal from below
whatsoever 83 See Etz Chaim 8: end of ch. 6; cf. Moreh Nevuchim 3:53. —“For there
was no man to work…” 84 See Genesis 2:5 (and see below, note 89).—There was no man
yet to arouse and elicit the Divine chesed by appropriate actions (i.e., the
performance of the commandments). —but solely “Because He delights in chesed,” 85
Micah 7:18. and “The world was built by chesed.” 86 Psalms 89:3. And this is the
meaning of ‫( באברהם בהבראם‬when He created them—because of Abraham), 87 Bereishit
Rabbah 12:9; cf. Zohar I:230b.—By a slight permutation ‫ בהבראם‬can be changed to
‫באברהם‬. for “ chesed is to Abraham.” 88 Micah 7:20. Abraham signifies chesed (see
above, Epistle 2, note 9), thus “when He created them,” He created them “because of
(or: by) Abraham,” i.e., out of a motive of chesed. Creation is the effect of G–d’s
chesed, to actualize the “nature of the Benevolent to do good.” (See Addendum,
Mystical Concepts in Chassidism.)
But after the creation of “Man to work on it…,” 89 Genesis 2:15 (see Pirkei d’R.
Eliezer, ch. 12; Targum Yerushalmi and Targum Yonatan, ad loc.; Sifrei on
Deuteronomy 11:13; Bereishit Rabbah 16:5; Zohar I:27a; II:165b; Tikkunei Zohar 21
(62a); Zohar Chadash 18c). Man was created to carry out G–d’s will, i.e., to
perform the commandments of the Torah. When doing so, man elicits the Divine
chesed. every arousal from above, to arouse the attribute of the Supreme chesed,
depends on an arousal from below, 90 See above, note 83. i.e., the charity and
kindness which Israelites perform in this world. That is why our Sages, of blessed
memory, said: 91 Yevamot 109b. “Whoever says that he has nothing but Torah—thus no
deeds of kindness—he has not even Torah”; rather, one is to busy himself with Torah
and the performance of kindness. 92 Cf. Yevamot 105a; Zohar II:119a [cf. Sefer
Hamaamarim 5708 (Kehot, 1958), in the marginal notes by the Lubavitcher Rebbe, R.
Menachem M. Schneerson, on p. 266, end of note 7]. See also Masechet Chibut Hakever
( Reishit Chochmah, Shaar HaYirah, ch. 12), ch. 4 ff. and Maharal, Netivot Olam,
s.v. Gemilut Chasadim, ch. 2.
For though the “Torah derives from chochmah,” 93 Zohar II:121a; etc. (see above,
Epistle 1, note 37). and the world subsists by virtue of the Torah 94 Zohar
II:200a; cf. Avot 1:2; Shabbat 88a. and those who discourse in it, 95 Zohar I:47a,
III:35a. because by their speech they elicit illuminations and effusions 96 V. L.:
“inspirations,” or: “indwellings.” from the Supreme chochmah [the source of Torah]
to the plane of the letters of speech [wherewith the world was created, as our
Sages, of blessed memory, said: 97 Berachot 64a; Yevamot 122b; etc. Cf. above, note
58. “Do not read ‫( בניך‬your children) but ‫( בוניך‬your builders)”], this efflux,
however, is really of the category of a great descent. Therefore it is necessary to
arouse the Supreme chesed which, like water, is drawn from a high place to a low
place 98 Water, the nature of which is to flow downward, is symbolic of chesed.—See
below, Epistle 8, and notes 14 ff., ad loc. by means of an arousal from below:
through charity and the nether chesed, 99 I.e., the kindness expressed and
performed below, by man. diffusing life and kindness “To revive the spirit of the
humble and downcast.” 100 Par. Isaiah 57:15.
And this is the meaning of the verse: “Let not the wise glorify himself in his
chochmah …, but in this let him glory…for I am the L–rd who does chesed ….” 101
Jeremiah 9:22 f. For it is chesed that causes the vitality of chochmah to issue
downward, and without that it is called “ His chochmah ” only—without any efflux of
life from it, Heaven forfend. 102 When man performs chesed, he elicits the “lights
and inspirations of the Supreme chochmah,” thus sharing, as it were, in the Supreme
chochmah. When there is no human act of kindness, the Supreme chochmah remains, so
to speak, passive and will not issue downward: it remains “His (i.e., G–d’s)
chochmah ” only. See Maamarei Admur Hazaken—Hanachot HaRaP (Kehot, 1957), p. 78 ff.
Cf. Taanit 7a (on Proverbs 5:17), and see also Tikkunei Zohar 22 (65a).
Hereby will be understood the statement of the Arizal 103 Rabbi Yitzchak Luria
Ashkenazi, of blessed memory (1534-1572). that there are two kinds of souls among
Israel: the souls of Torah scholars—who occupy themselves with Torah all their
lives, and the souls of those who perform the commandments—who occupy themselves
with charity and the performance of kindness. 104 Cf. Biurei Hazohar, Vayeshev 25a-
b (on Zohar I:182a). Now it would seem that scholars, too, need to occupy
themselves with the performance of kindness, as our Sages, of blessed memory, said
that (otherwise) “He has not even Torah.”
However, as regards scholars of Torah whose study of the Torah is their principal
(occupation) [and most of their time is spent in it, and but a small part of their
time with the performance of kindness], the effect of their arousal from below, to
arouse the Supreme chesed to call forth and bring downward the Light of the En Sof
vested in the Supreme chochmah [the source of G–d’s Torah which is in their
mouths], extends only to the realm of the souls that are in Beriah [through their
occupation with Gemara], and to the angels that are in Yetzirah [through their
occupation with Mishnah]. For the vivifications of the souls and angels effuse from
the combinations of the letters of speech, i.e., the Oral Torah. 105 That is, the
Torah which is studied and transmitted by word of mouth, referring to the Talmud
and Rabbinic writings. The influence of the Oral Torah extends only as far as
Yetzirah, Gemara as far as Beriah, and Mishnah as far as Yetzirah ; see Likkutei
Amarim, Part I, end of ch. 40 and ch. 52; below, Epistle 26. But the origin of the
letters is in the Supreme chochmah, as mentioned above.
Thus in order to call forth and bring downward an illumination and vivification
from the level of the Supreme Breath [the “lower hey ” 106 Malchut of Atzilut, the
recipient and channel of the Supreme chochmah. ] to this lowly world, which implies
an extremely great contraction ( tzimtzum ), the arousal from below by the scholars
of Torah [who for but a small part of their time occupy themselves with charity and
the performance of kindness] is not sufficient. (This is effected) only through the
arousal by those who perform the commandments, i.e., they who are occupied with
charity and the performance of kindness for the major part of their life 107 In
other words, their principal occupation is with the performance of kindness. But
they, too, have to appoint and set aside times for the study of Torah (just as the
scholars of Torah have to perform commandments as well); cf. Hilchot Talmud Torah
by the author, ch. 3 and Kuntres Acharon, ad loc. ( 108 Brackets appear in the
text. and as explained in Likkutei Amarim, Part I, ch. 34). That is why they are
called the “supporters of Torah.” 109 Zohar I:8a (cf. Proverbs 3:18 and Vayikra
Rabbah 25:1). They are the categories and levels of netzach and hod, 110 Zohar
III:53b.—In the “man image” of the sefirot, netzach and hod signify the “thighs”
and the “loins”—which support the “body” (Torah); see Tikkunei Zohar, Introduction
17a and above, Epistle 1. (Cf. Addendum, Mystical Concepts in Chassidism.) because
they cause the light of Torah to issue downward to the world of Asiyah. 111 Cf.
Zohar I:8a, III:53b.
Now it is clear why charity is referred to as an “act,” as it is written: “And the
act of tzedakah will be peace.” 112 Isaiah 32:17; cf. below, Epistle 12. For the
effect (of charity) is to elicit the light of G–d to the world of Asiyah. 113 Cf.
below, Epistle 9. Asiyah means an act, or deed. And that is the meaning of the
subtle phraseology of the sacred Zohar —“He who makes the Holy Name,” expressly
saying “who makes.” For by an arousal from below [through charity and the nether
chesed ], one arouses the Supreme chesed to elicit the Light of the En Sof from the
rank of the Supreme chochmah [the yud of the Name] to the hey of the Name [the
aspect of “speech” and “breath” of His mouth, blessed be He]—to diffuse to the
world of Asiyah.
And, analogously speaking, though not to be compared in the least, just as a human
being speaks only to others ( 114 Brackets appear in the text. and not when he is
alone), and then [when speaking to them] he contracts his intellect and thought.
115 Speech is the outer manifestation of mind, of intellect, and thought; it
reveals the inner thought. Thought itself is self-containing; it exists in
isolation. Speech reveals nothing to the speaker, for he knows already, he has the
original thought of which speech is a mere manifestation. Thus speech reveals to
others. It is a communication directed to another. At the same time, speech is of
necessity a limitation on thought. On the preverbalizing level one must seek the
right letters, words, and expressions to reveal the inner thought. The intuitive
concept, as it is in itself in the inner thought, cannot be expressed; it is too
compact and concentrated. It needs to “come down,” to be analyzed and made
intelligible in all its details. The words uttered are but vessels that contain,
and are able to channel and reveal, the detailed ideas of the original, germinal
thought. Cf. below, Epistle 20, and note 51, ad loc. And the intelligent will
understand.

Chapter 6

SIX. “But he who sows tzedakah has a reward of truth.” (Proverbs 11) 1 Verse 18. —
Brackets appear in the text. This means that the attribute of truth is the reward
for the sowing of tzedakah. 2 See commentaries by R. Abraham Ibn Ezra and R. Levi
Gersonides, ad loc.
It is also written: 3 Micah 7:20. “You give truth to Jacob”—and the prophet engages
in extolling the Holy One, blessed is He, as mentioned in the sacred Zohar. 4 Zohar
III:131b. This means that it is the Holy One, blessed is He, who gives the
attribute of truth to Jacob. 5 See above, Epistle 2, note 26.
Now this needs to be understood. Is there then no truth in Jacob, Heaven forfend,
until the Holy One, blessed is He, gives it to him from above?
However, it is well known that the attribute of Jacob is the attribute of rachamim
(compassion). 6 Jacob is the “middle bar that bolts from end to end” (Exodus 26:28)
that is the bolt mediating between chesed and gevurah, thus rachamim or tiferet ;
Zohar II:175b-176a; also Zohar II:51b; et passim. See Addendum, Mystical Concepts
in Chassidism, and below, Epistle 15. And the service of G–d in a mode of
compassion derives from arousing in the heart of man a great compassion for the
Divine spark in his soul, which is removed from the light of G–d’s Countenance when
(man) goes about in the darkness of the vanities of the world. And this arousal of
compassion itself derives from the contemplation on, and cognition of, the
greatness of G–d: how even the most infinitely sublime worlds are esteemed as truly
naught before Him. For all their bounty and vitality is but from a gleam and
reflection of a single letter of His Name, blessed be He, as it is stated: 7
Menachot 29b. See above, Epistle 5. “The World to Come was created by the yud ….”
Now, it is in this radiation and reflection [which is an extension of vivification
from His Name, blessed be He, to animate the upper and lower beings]—that there is
a distinction and difference with respect to upper and lower beings. For “This
world was created by the hey ….” 8 Ibid.—The radiation from the hey is different
than that of the yud (more contracted, concealed, etc.). Thus there is a difference
between the “upper” world (the World to Come) and the “nether” world (this world).
Likewise with the effects of all the other emanations. Also, all the differences in
the details in every world are according to the differences in the combinations of
the letters. 9 The letters of G–d’s fiats (by which everything was created), each
of which designates a specific emanation.—See above, Epistle 5 (and note 54, ad
loc.). The differences in the temporal dimensions of past, present, and future, and
the differences in all the events throughout the differing times, all of these,
too, came about from the variations in the combinations of the letters. For (the
letters) are the conduits of the vivification from His attributes, blessed be His
Name ( 10 Brackets appear in the text. as explained in Likkutei Amarim, Part II,
ch. 11).
But as for His Being and Essence, blessed be He, it is written: 11 Malachi 3:6. “I,
the L–rd, I have not changed,” neither in terms of changes of the development from
the uppermost of levels to the nethermost [for just as He, blessed be He, is found
in the upper worlds, so He is in precisely that measure in the nether worlds 12
Brackets appear in the text. (and as explained in Likkutei Amarim, Part I, ch.
51)], nor in terms of temporal changes [for just as He was alone, one and unique,
before the six days of creation, so He is now after the creation]. This is so
because everything is absolutely as nothing and naught in relation to His being and
essence, 13 Cf. Zohar I:11b. just as, metaphorically speaking [to appease the ear,
14 I.e., “to make it intelligible to man” (cf. Mechilta, Yitro, s.v. Bachodesh, ch.
4). while in fact “There is no comparison to You,” it is written 15 Psalms 40:6. ],
a single letter of the speech, or even of the thought of man, is in relation to the
general being and essence of the rational soul; and as explained elsewhere 16
Brackets appear in the text. (in Likkutei Amarim, Part II, ch. 9), see there. 17
Cf. also Likkutei Amarim, Part I, ch. 20.
That is why we say 18 Liturgy, Morning Prayer. “The King Who is exalted, alone from
aforetime.” This means, just as aforetime, before the creation, He was alone, so
now, too, “He is exalted…and elevated beyond the days of the world”; 19 Ibid. (in
the same passage). that is, He is exalted and elevated, transcending the dimension
of time—which is referred to as “ the days of the world.” This is so because the
life-force of all the days derives solely from the aspect of “the King…,” as
explained elsewhere. 20 See Likkutei Amarim, Part II, ch. 7.
It follows then that the compassion for the spark that dwells in the dark and
gloomy body—the “hide of the snake,” 21 See Tikkunei Zohar, Introduction 10b; 58
(92b); Etz Chaim 49:4. Cf. Pirkei d’R. Eliezer, ch. 20, and Midrash Tehillim, 92:6.
is overwhelming. For it is liable to contract impurity and to become defiled by all
the lusts, the Merciful save us, were it not for G–d being a shield to it, and
giving it strength and might to wage war with, and triumph over the body and its
passions. 22 Cf. Sukkah 52b. And this is the meaning of “L–rd of our strength…
shield of our salvation….” 23 See above, note 18.
Now it is well known that there are two types of awe and love (respectively). 24
I.e., two general types of awe: yirah tataah, and yirah ilaah (or: yirat
haromemut ), and two general types of love: ahavah zutta, and ahavah rabbah (or:
ahavah betaanugim). See Likkutei Amarim, Part I, ch. 40 ff., esp. ch. 43; below,
Epistle 15 (and notes 88 ff., ad loc.); and Epistle 18. See also Author’s
Introduction to Likkutei Amarim, Part I, Part II; and Hilchot Talmud Torah 4:6. The
first ones are born from the contemplation on, and cognition of, the greatness of
G–d and those matters that lead to a love of G–d and the fear of Him. The latter 25
The second sorts of awe and love. ones are those that come afterward, from above,
as a gift, [as explained elsewhere 26 Likkutei Amarim, Part I, ch. 14; see below,
Epistle 18. in comment on the verse 27 Numbers 18:7. “I will make your priesthood a
rewarding service”—that it refers to the attribute of (the supreme) love; and it is
likewise in regard to awe].
Now there is surely no comparison between the first ones—which are the products of
the created intellect, and the latter ones—which are from the Creator, blessed be
His Name. 28 I.e., the lower levels of awe and love are the sort of service that is
earned through man’s efforts. The higher levels are the type of service that is
granted as a gift from above. That is why these (the latter) are referred to as
“truth,” for the seal of the Holy One, blessed is He, is truth, 29 Shabbat 55a; see
also Zohar I:2b. for He is the true Truth, 30 Cf. Jeremiah 10:10 and Jerusalem
Talmud, Sanhedrin 1:1. and all the truth among the creatures is esteemed as nothing
before Him. 31 See Maimonides, Hilchot Yesodei HaTorah 1:3, 4.—G–d is emet
le’amito, absolute truth. All other truth is but relative.
But which is the way whereby man merits the “truth of G–d”? It is by arousing,
before G–d, great compassion for the spark in his soul. And this is the attribute
of Jacob—who 32 See above, note 6. “bolts from one end to the other end,” 33 Exodus
26:28. that is, from the uppermost of all levels to the nethermost, 34 Cf. Zohar
I:1b; cf. also above, note 6. to cause the “truth of G–d” to issue to this lowly
dark world, and as it is written: “When I sit in darkness, the L–rd is a light for
me.” 35 Micah 7:8. And this is the meaning of “For His chesed has prevailed over
us….” 36 Psalms 117:2: “For His chesed has prevailed over us, and the truth of G–d
(issues) to the world.”—By means of the attribute of rachamim ( tiferet ), chesed
prevails over gevurah and issues to us, drawing forth the truth of G–d into this
world. Cf. Tikkunei Zohar, Additions, 139a.
However, the arousal of great compassion before G–d also needs to be in truth. But
even when it is true in mortal terms, 37 Lit., When one is in his own truth. how
can one arouse [through (relative) truth] the supernal compassion from the truth of
G–d?
The advice for this is the trait of charity—which is the attribute of compassion
for one who has nothing of his own, to “Revive the spirit of the humble….” 38 Par.
Isaiah 57:15. And the arousal from below elicits an arousal from above: 39 See
above, Epistle 4, note 45. the L–rd arouses the sleeping and awakens the
unconscious, 40 Par. Liturgy, Shabbat Morning ( Nishmat Kol Chay ). that is, the
concealed, great compassion and Supernal graces, 41 The Supreme chesed. to emerge
from concealment into manifestation and a great illumination, to radiate with the
light of life 42 Par. Job. 33:30 and cf. Psalms 56:14. —“the truth of G–d into the
world.” 43 Par. Psalms 117:2; see above, note 36.
And this is the meaning of the idiom of “sowing” related to charity: to make sprout
the Supreme truth of G–d, especially through the charity and the true kindness
performed with the Holy Land [may it be built and established speedily in our days,
amen] to realize the verse: “Truth shall sprout forth from the land” 44 Psalms
85:12. “Land” refers to the Holy Land, the subject of this Psalm. —from the sowing
of charity in it. 45 Cf. the comment of Rashi, ad loc.; cf. also below, Epistle 7,
note 36. And the kindness and great compassion that are gathered and gleaned into
it, they arouse—correspondingly—the Supreme graces 41 that are hidden and
concealed, 46 V. L: concealed in it. as it is written: “Which You have hidden…,” 47
Psalms 31:20; see below, Epistle 13. to establish it and to set it up firmly. Of
this it is written: “Through tzedakah shall you be established.” 48 Isaiah 54:14.

Chapter 7

SEVEN. “Fortunate are we, how good is our portion, how pleasant our lot….” 1
Liturgy, Morning Prayers. “The L–rd is my allotted portion and my share…. Portions
have fallen to me….” 2 Psalms 16:5 f. Cf. Sifrei, Deuteronomy 53 (on Deuteronomy
11:26).
To understand the phraseology “our portion” and “our lot,” it is necessary to
explain properly a common expression in the sayings of our Sages, of blessed
memory, viz.: “He has no part in the G–d of Israel.” 3 E.g., Berachot 63b; Zohar
II:3b; etc. It would seem that a term like “part” cannot possibly be applied to
Divinity, blessed be He, because He is not divisible into parts, Heaven forfend.
However, the idea is, as it is written about Jacob: “And he called Him E-l, G–d of
Israel.” 4 Genesis 33:20; commentaries, ad loc. The meaning of this is as follows.
In truth, G–d, as His Name is, so is He. 5 For He and His Name are entirely one
(see below, note 9). G–d’s appellates are His attributes. The Divine attributes are
of the Divine essence, and G–d is absolutely one with His essence. Cf. Likkutei
Amarim, Part II, ch. 8 ff. See also Kuzari 2:2 and Moreh Nevuchim 1:51 ff. Though
He permeates all the upper and lower worlds, from the peak of all levels to this
lowly physical world [as it is written: “Do I not fill the heavens and the earth,”
6 Jeremiah 23:24. I Myself, indeed, meaning, His Being and His Essence, as it were,
and not only His glory], even so, He is kadosh (holy) 7 Denoting separateness; cf.
Mechilta, Yitro, s.v. Bachodesh, ch. 2 (on Exodus 19:6), and Sifra, beg. of
Kedoshim (on Leviticus 19:2). and distinct from the upper and nether worlds, and is
not at all contained in them, Heaven forfend, in the way, for example, that the
soul of man is contained in the body, as explained elsewhere at length. 8 Cf.
Likkutei Amarim, Part I, ch. 42.
And for this reason they could not receive their vivification from His Being and
Essence in itself, as it were. Rather, the extension of the vivification wherewith
the Holy One, blessed is He, animates the upper and nether worlds, is,
metaphorically speaking, as a radiation shining from His Name, blessed be He, for
He and His Name are One, 9 Zohar I:7b; II:86a. See also ibid., II:90b.—Cf. Pirkei
d’R. Eliezer, ch. 3. and as it is written: “For His Name alone is exalted, [only
His reflection and] His splendor are on the earth and the heavens….” 10 Psalms
148:13.
This radiation actually vests itself in the upper and lower worlds in order to
animate them. It is contained in them by means of many intermediaries and numerous,
immense contractions, in a development of levels by way of cause and effect….
Now, this radiation [though above it radiates and extends itself in unlimited and
infinite fashion to animate innumerable, concealed worlds, as mentioned in the Idra
Rabbah, 11 Zohar III:127b-145a, see there. nevertheless] as it descends netherward,
by way of numerous contractions, to animate those that were created, formed and
made, it is generally divided into 613 in number. 12 See Zohar III:129a. These 613
gradations correspond to the 613 commandments of the Torah, which are the 613 kinds
of conduits of this radiation from the light of the En Sof, blessed is He, to
illumine man’s soul [which is made up of 248 “organs” and 365 “sinews” 13 The 248
operational precepts correspond to the 248 organs, and the 365 prohibitory precepts
correspond to the 365 sinews. Cf. Zohar I:170b; Makkot 23b; see also Zohar
II:25a. ]. For the principal aim of the descent and efflux of this radiation,
netherward, to all those created, formed, and made, is for (the soul’s) sake; for
the purpose of them all is man, as known. 14 Man—created last, was first in intent
(G–d’s thought)— Tikkunei Zohar, Introduction 6a; that is, the whole creation is
for the purpose of man who, in turn, is to serve G–d in, and with, the creation.—
See also Bereishit Rabbah 1:4 and comment., ad loc.; Zohar II:108b, 275b, and
III:306b. R. Saadiah Gaon, Emunot Vedeot 4, Intro. and ch. 1.
Now this number is in a general way. More specifically, every single commandment
subdivides into infinite details, which are the essentials of the detailed rulings
of every commandment [which are without number, as it is written: 15 Song of Songs
6:8. “Sixty are the queens”—these are the sixty tractates…, “and maidens without
number”—these are the rulings… 16 Zohar III:216a; Tikkunei Zohar, Introduction 14b;
Zohar Chadash, Tikkunim 98a; et passim. Cf. Bamidbar Rabbah 18:21 and Shir Hashirim
Rabbah 6:14. ]. For they are the efflux from the Supernal Will…. 17 Cf. below,
Epistle 29.
It is precisely so with man’s soul. For all the souls in the world were contained
in Adam. 18 See Shemot Rabbah 40:2, 3, and Tanchuma, Ki Tissa 12, as explained by
the Arizal in Shaar Hapessukim, Bereishit 3; et passim in his other writings. In a
general way his soul was divisible into the number 613: 248 “organs” and 365
“sinews”; but in a more specific way his soul was divisible into innumerable sparks
19 Cf. Shaar Hagilgulim 6 and 11. —which are the souls of all of Israel from the
days of the Patriarchs and the tribes, to and including the coming of the Messiah,
when Scripture will be fulfilled: “And the number of the children of Israel will be
as the sand of the sea that cannot be measured nor counted” 20 Hosea 2:1. —“Because
of the great quantity.” 21 See Genesis 16:10.
Now “The beauty of Jacob is a reflection of the beauty of Adam,” 22 Bava Metzia
84a; see also Zohar I:35b, 168a, 222a, etc., and ref. in following note. for he
rectified the sin of Adam. 23 See Zohar III:111b; also, Zohar II:141b and Nitzutzei
Orot, ad loc.; cf. further Zohar I:142b and Derech Emet, ad loc.; and Zohar
II:275b-276a. R. Natan Nata Schapiro, in his Megaleh Amukot, section Toldot (on
Genesis 27:33; ed. Lublin 1912, 41a), explains how the rectification of Adam’s sin
is implied in this saying by relating the word shofrei (beauty) to the root shapper
(to correct, to cleanse)—as in Job 26:13 (see Ibn Ezra, ad loc.), and in accordance
with the Rabbinic interpretation of Exodus 1:5 (quoted by Rashi, ad loc.). His
soul, too, was composed of all the souls of Israel, in all times. And he was a
vehicle for the Torah as it is above, which is referred to as Adam, as it is
written: 24 Ezekiel 1:26. “And on the likeness of the throne there was a likeness
as the appearance of Adam …”; 25 See Zohar I:71b-72a; and cf. ibid., 97a. also, it
is written: 26 Ruth 4:7. “And zot was within, 27 The conventional translation of
‫ לפנים‬is aforetimes, but the author emphasizes here its etymological meaning of
within (cf. Zohar III:180a and the commentary of R. Moses Zacuto, ad loc.; see also
Pardes Rimonim 16:4). Thus the verse now reads: “And zot (this, i.e., the Torah)
was within, in Israel (i.e., Jacob),” i.e., engraved and marked in Israel. in
Israel”—and “ Zot refers only to the Torah….” 28 Zohar III:81b; Zohar Chadash, Rut
88d; see Menachot 53b. For the Torah was contained and vested in the soul of Israel
the Patriarch 29 Zohar Chadash, Rut, 88c ff.; cf. Or Hatorah, Nach vol. 2, p. 1026
ff.—A literal translation should read: Israel the Old ( Yisrael Sabba ); a
Midrashic term (cf. Bereishit Rabbah 68:11, 74:11; etc.), apparently to distinguish
between the general term Israel and Israel the Patriarch (where the Scriptural
reference can be interpreted either way). In Kabbalistic writings, though, a
distinction is made between Yisrael Sabba and what the Zohar calls Yisrael Zutta
(Israel the Young, or Small); see, e.g., Zohar II:43a, 216a; etc. See Torah Or,
Shemot 50d. —which compounded all the souls.
And this is the meaning of “And he called Him E-l, G–d of Israel”: E-l 30 This
Divine Name is related to chesed, denoting G–d’s grace and benevolence ( Zohar
III:30b-31a, 65a; Tikkunei Zohar 67a; cf. also Mechilta, Beshalach, on Exodus 15:2,
and see Pardes Rimonim 1:10), chesed being the determinative motive “to diffuse
without limit, even where compassion is not applicable at all” (see below, Epistle
15, and note 33, ad loc.). denotes the elicitation of the radiation from the light
of the En Sof, blessed is He, from concealment to manifestation, to radiate
manifestly in his soul, and as it is written: 31 Psalms 118:27. “ E-l is the L–rd,
and He gives us light.” 32 Cf. Zohar passages cited above (note 30): “ E-l always
denotes an abundant radiation from the Supreme chochmah ” (which derives from
keter, the supernal will, and is the source of chesed ). And after Jacob, the light
of the En Sof, blessed is He, shines openly in all the upright of heart who occupy
themselves with the Torah and the commandments.
Now, this manifestation in their mind and heart with an exceeding uplifting and
abundant strength 33 Par. Genesis 49:3. occurs at the time of prayer, as explained
elsewhere.
Though this manifestation through the occupation with Torah and the commandments
is, generally, equal in every one of Israel [for we all have one Torah and one law
34 Par. Numbers 15:16. ], nevertheless, in a more specific way not all the souls
( nefesh ) or spirits ( ruach ) and souls ( neshamah ) are equal in this regard,
depending on the occurrence and time of their reincarnation and their coming into
this world; and as our Sages, of blessed memory, said: 35 Shabbat 118b. “With what
was your father more heedful? He answered him—with the tzitzit ….” 36 That is,
every soul is more intimately related to one particular precept than to all the
others. Since the 613 commandments are the 613 general conduits for eliciting the
radiation of the Divine light (see above, and cf. below Epistle 29), there will,
thus, be a difference between the various individuals corresponding to the
differences in the more intimate relationships to particular precepts.
Likewise, not all the generations are the same. For just as with the organs of man,
every organ has its own special and particular function [the eye to see and the ear
to hear], so, too, through every commandment there radiates a special and
particular light from the light of the En Sof, blessed is He.
And though every soul of Israel needs to be reincarnated in order to fulfill all
the 613 commandments, 37 Tikkunei Zohar 70 (132a) (in the light of ibid., p. 131),
and R. Chaim Vital, Shaar Hamitzvot, Foreword; see also Shaar Hagilgulim 11; et
passim. — See further on this subject: Sefer Habahir 38 (193); Zohar II:100a ff;
Zohar Chadash 59a. Cf. also R. Menasseh ben Israel, Nishmat Chaim 4:6 ff. even so,
this special care with a particular mitzvah is necessary only for the sake of an
increase, and prudence, and additional zeal—with exceeding uplifting and strength,
doubly and manifold, surpassing the zeal for the other commandments. And that is
what he meant when he said “With what was he more careful?” 38 The following
interpretation of this Talmudic passage by the author (which he received from his
master, R. Dov Ber, the Maggid of Mezeritch, who in turn heard it from the Baal
Shem Tov) will clarify this passage: “Every soul has a particular precept and a
particular attribute which it needs to perform and develop. That is the meaning of
what R. Yosef asked R. Yosef the son of Rabbah: ‘With what was your father more
heedful ( zahir )?’ After all, one is not to sit and evaluate the commandments of
the Torah! But R. Yosef asked ‘in what was your father more zahir : in what precept
did he have an illumination’ (taking zahir as an idiom of zohar —to shine; to
brighten); not that he observed this precept only, but that the fulfillment of the
precept of Tzitzit— with great care—gave him power and vitality in the observance
of the other precepts.” See Sefer Hasichot—5700, p. 22; Sefer Hamaamarim 5708, p.
240, and the marginal notes by the Lubavitcher Rebbe, R. Menachem M. Schneerson, ad
loc. Cf. Maimonides, Commentary on the Mishnah, Makkot 3:16. Etz Chaim 49:5.
Now, the advantage of this individual light to the individual souls is not in the
category of apprehensible reason and knowledge, but transcends the faculty of
knowledge. For thus it rose in the Mind before Him, blessed be He. And its model
below is truly the notion of the “lot.” 39 Which is also beyond reason and
knowledge.—(This is not the conclusion of the letter. In the original there were a
few more lines pleading for the support of the Torah scholars in the Holy Land.
This conclusion is reproduced in Igrot Kodesh Admur Hazaken (Kehot, 2012), p. 201
ff.)

Chapter 8

EIGHT. “He sows tzedakot and causes yeshu’ot to sprout.” 1 Liturgy, Morning
Prayers. Cf. Maamarei Admur Hazaken Haketzarim, p. 533, for an exposition of this
section. The usage of an idiom of “sowing” in relation to the commandment of
charity [and as it is written in the verse “Sow then for yourselves for tzedakah …”
2 Hosea 10:12. ] will be understood by what our Sages, of blessed memory, said: 3
Bava Batra 10a. “Rabbi Eliezer gave a coin to a poor person and then prayed, as it
is written: 4 Psalms 17:15. Through tzedek I will see Your face.” 5 Cf. Torat
Shmuel—5633, vol. 2, p. 463 ff. This means that the manifestation of His G–dliness,
blessed be He, which becomes revealed in the thought of man and in his devotion
during prayer, 6 Which is called the “service of his heart” (see below, note 11);
cf. Or Zarua, beg. of Hilchot Keriat Shema, par. 7 (s.v. Amar Ravin ; ed. Zitomir
1862, vol. 1, 11a). each according to his own measure, 7 Tikkunei Zohar 70 (135b);
Zohar I:103b. is a means of “charity” and the “ chesed of the L–rd eternally upon
those who fear Him….” 8 Psalms 103:17.
This means, the light of the L–rd, the En Sof, blessed is He, which radiates with a
great illumination above in the upper worlds [which are the hechalot with the
angels and souls in them, explained in the sacred Zohar 9 Zohar I:38a ff.; ibid.,
41a ff.; II:244b ff. by their names according to their places in the order of
prayer arranged for us by the Men of the Great Assembly] is in a state of so great
and immense a manifestation that these (supernal creatures) are truly in a state of
self-nullification and esteemed as truly naught before Him, absorbed in His light,
blessed be He. Now, this light, which is good, 10 Par. Genesis 1:4. radiates from
there to this lowly world, upon those that fear the L–rd and esteem His Name, who
desire to worship Him by the “service of the heart—meaning prayer,” 11 Sifrei,
Deuteronomy 42 (on Deuteronomy 11:13); Taanit 2a. and as it is written 12 II Samuel
22:29 (Psalms 18:29). : “And the L–rd will enlighten my darkness.”
Now, the descent of this illumination downward to this world is called the “ chesed
of the L–rd” 13 See above, note 7. —referred to as water, 14 Zohar II:175b;
III:255a and 257a; see also Pardes Rimonim 23:13, s.v. Mayim, and below, note 15.
which descends from a high place to a low place…. 15 Cf. Tikkunei Zohar 69 (105a)
(and 13 (70b)). See below, Epistle 12 and Torah Or, Vayera 14c.
Now it is well known that above there is also an attribute of gevurah, and
tzimtzum, to contract and conceal His light, blessed be He, to prevent it from
becoming revealed to the lower worlds. 16 See below, Epistle 15. However,
everything depends on the arousal from below. 17 See above, Epistle 5, note 83. For
if man conducts himself with kindness by bestowing life and chesed, and so on, he
arouses the same above, as our Sages, of blessed memory, said: “With the degree
that man measures, it shall be measured to him.” 18 Mishnah, Sotah 1:7.
Though it would appear that this is not of the (same) measure: (man deserves) only
that the life of the World to Come be granted to him, corresponding to his bestowal
of life in this world; but not that the life from the illumination of the actual
light of G–d 19 V. L.: the actual light of the En Sof, blessed is He. be diffused
to him to illumine and enlighten his darkness in “the service of the heart—which is
prayer.” For the latter is a grade and level of “higher repentance” ( teshuvah
ilaah ), 20 For an explanation of this term see Iggeret Hateshuvah, ch. 8 ff. (esp.
ch. 10). as is well known, inasmuch as it surpasses exceedingly all the life of the
World to Come, as our Sages, of blessed memory, said: “Better one hour of
repentance and good deeds…,” 21 Avot 4:17. as explained elsewhere at length 22
Likkutei Amarim, Part I, end of ch. 4. Cf. also above, Epistle 1, note 22. that the
World to Come is but a gleam and reflection…. 23 See Berachot 17a and Maimonides,
Hilchot Teshuvah, ch. 8.—See above, Epistle 1, note 22 and Likkutei Torah, Derushim
LiShemini Atzeret 83d. While teshuvah tataah (lower teshuvah ) corresponds to
malchut, teshuvah ilaah transcends this level and corresponds to the higher binah.
(See Zohar III:122a ff., and Tikkunei Zohar 6 (22a); Iggeret Hateshuvah, ch. 9.) He
who stands in a mode of teshuvah is called baal teshuvah ; the Zohar interprets
this term literally as “possessed of teshuvah,” signifying an absolute unification
with teshuvah and the level it represents. See Zohar II:106b and comm., ad loc.;
cf. Maharal, Derech Chaim on Avot 4:17.
However, metaphorically speaking, the idea is like sowing seeds or planting
kernels: the ear that sprouts from the seed, and the tree with its fruits from the
kernel, their nature and essence are not that of the seed and kernel at all. For
their 24 I.e., of the seed and kernel. nature and essence has been spent and is
decayed in the soil. It is the vegetative property in the soil itself which brings
out and makes grow the ear, the tree, and its fruit; it is merely that it does not
bring out and manifest its power outwardly, from potential to actuality, except
through the seed and the kernel that are decayed in the soil and whose whole power
has been consumed by the vegetative property in the soil—and they united and became
one. And that is how the vegetative property actualizes its potential and effuses
vitality to make grow an ear of the kind of the seed, though with a very great
increase in every single ear, and likewise, many fruits on every single tree.
Moreover, the very nature and essence of the fruits, too, excels in a great and
immense magnitude over the nature and essence of the planted kernel. And it is
likewise with the produce of the earth which grows from seeds just like kernels, as
cucumber, and the like.
All this is so because the stem and root of the vitality of the fruits effuses from
the vegetative property in the soil—which includes the vitality of all fruits—while
the kernels that are sown in the ground are but like the arousal from below, which
in the writings of the Arizal 25 See above, Epistle 5, note 103. is referred to as
the “elevation of the mayin nukvin.” 26 See above, Epistle 4, note 46.
Now, metaphorically speaking, precisely like this, every act of charity that Jewish
people perform ascends in the sense of an “elevation of the mayin nukvin,” upward—
to the root of their souls above, which, in the phraseology of the Zohar, is
referred to as Knesset Yisrael and imma tataah, and in the phraseology of the
Talmud—as Shechinah. 27 In the Zohar, the terms Knesset Yisrael and Imma Tataah are
synonymous with malchut and Shechinah. (See Pardes Rimonim 23:1 and 11, s.v. Eim
Habanim and Knesset Yisrael ; Likkutei Amarim, Part I, ch. 52; below, Epistle 25.)
There are some instances where this would not seem to be so, but see Nitzutzei Orot
on Zohar II:85a (and on Zohar II:90a). See also Shaarei Orah (Gikatilla), end of
ch. 1. The Shechinah compounds and is totally united with all the attributes of the
Holy One, blessed is He, the first of which is the attribute of chesed. Now,
through this elevation, the actual “ chesed of the L–rd” is aroused, i.e., a
revelation of His light, blessed be He, to descend and radiate in a great and
immense state of manifestation to the souls of Israel below, at least during the
time of prayer. 28 See above, beginning of this epistle, and cf. above, end of
Epistle 4. For though “His greatness is unfathomable” 29 Psalms 145:3. —to the
extent that “all are esteemed as naught before Him,” 30 Zohar I:11b. even so,
“where you find His greatness, there you find His humility,” 31 Megillah 31a
[according to the versions of Pesikta Zutrata ( Midrash Lekach Tov ) on Deuteronomy
10:17 and Yalkut Shimoni, Psalms 794 (on Psalms 68:5)]. as “waters, which
descend….” 32 As waters descend from a high place to a low place; a simile
signifying humility (cf. Taanit 7a). In relation to G–d, the whole creation, all
creatures, are insignificant, truly naught and nothing. His greatness, therefore,
is not expressed through creation per se. Rather, His humility, that G–d created
them nevertheless and cares for them by means of an intense and particular
providence, this Divine humility expresses His greatness. Therefore, in the place
where you find His greatness, there you find His humility: His humility being His
greatness. (See Likkutei Torah, Shir Hashirim 40d; cf. also Likkutei Amarim, Part
I, ch. 4.)
And this is the meaning of the verse: “He shines in the darkness as a light to the
upright, He who is gracious, and merciful, and tzaddik.” 33 Psalms 112:4. For man,
by being gracious and merciful and “ tzaddik —fond of tzedakot,” 34 Par. Psalms
11:7; see Tanchuma, ed. Buber, Noach 4 (see Yalkut Shimoni, Deuteronomy, end of
873). causes the light of G–d to shine to his soul which is vested in his body—
which stands in darkness, being the “hide of the snake.” 35 Tikkunei Zohar,
Introduction 10b; above, Epistle 6, note 21. And this, when darkness is converted
to light, is referred to as salvation ( yeshu’ah ). 36 See above, end of Epistle 3.
And this is the meaning of “He causes yeshu’ot to sprout.” For this salvation
sprouts from [the sowing of] the charity sown in the “upper land,” 37 The celestial
model of the terrestrial Holy Land (see below, note 44) signifies malchut, the
Shechinah ; cf. Pardes Rimonim 23:1, s.v. Eretz HaElyonah. “the land of delight” 38
Malachi 3:12 [ Eretz chefetz signifies Knesset Yisrael ; cf. Pardes Rimonim 23:1,
s.v. Eretz Chefetz ; Kitzurim V’Hearot, p. 99; Mayim Rabbim 5636, ch. 99]. (See
also the commentaries of Rashba and Maharsha on Eyn Yaakov, Taanit 10a, that eretz
without qualification refers to the Holy Land; and cf. Pardes Rimonim 23:1, s.v.
Eretz.) —which is the Shechinah, 39 Cf. Targum Yonatan on Malachi 3:12. and Knesset
Yisrael, 40 Another term for Shechinah (see above, note 26). See above, note 37. so
called because it 41 Malchut (synonymous with Shechinah and Knesset Yisrael ).
vests itself in the lower worlds to animate them, as it is written: 42 Psalms
145:13. “Your sovereignty 43 Malchut. is the sovereignty of all worlds.” 44 Malchut
( Shechinah ) embodies the supreme chochmah and causes the worlds to egress into
manifest substantiality (see Addendum, Mystical Concepts in Chassidism ). Though we
speak of malchut on various levels, relating to the various worlds, it is malchut
of Atzilut that is vested in them all. This is the meaning of “Your sovereignty
( malchut of Atzilut ) is the sovereignty ( malchut ) of all worlds.” See Likkutei
Amarim, Part I, ch. 52; Siddur Im Dach 53c and cf. Etz Chaim 3:1. See also below,
Epistle 20, and Maamarei Admur Hazaken Haketzarim, p. 43. And this applies most
particularly when one sows in the nether Holy Land, which truly corresponds to it.
45 Everything in the celestial spheres has its corresponding model in the
terrestrial world (and vice versa ), with respect to the general, as well as to the
particular parts. (See Zohar I:156a-b; II:20a; III:9b.) The Sages, therefore, speak
of the terrestrial Holy of Holies and its celestial counterpart; the terrestrial
Temple and its celestial counterpart; the terrestrial Jerusalem, etc.; cf.
Jerusalem Talmud, Berachot 4:5; Shir Hashirim Rabbah 3:19; Mechilta and Midrashim
on Exodus 15:17; Tanchuma, Pekudei 1, 2; Zohar I:128b; etc. The terrestrial Holy
Land, or Land of Israel, thus corresponds to the celestial one; see Zohar III:84a;
and see below, notes 45 and 46. For then the seed is immediately absorbed in the
upper land without any obstacle and hindrance whatsoever, because there is nothing
whatsoever that divides and interrupts between the lands of life, 46 The
terrestrial Land of Israel is referred to as the “Land of Life” (see Jeremiah 11:19
and Targum Yonatan ad loc.; Ezekiel 26:20, Targum Yonatan and commentaries, ad
loc., as well as Avot d’R. Nattan, ch. 34; Ketuvot 111a; etc.) and correspondingly
the celestial Land of Israel likewise; see Zohar I:115a; I:193a, and III:84a. See
Pardes Rimonim 23:1, s.v. Eretz HaChaim. for it is the gate of Heaven. 47 “G–d will
bless you out of Zion” (Psalms 128:5), “for it is the Gate of Heaven” ( Rashi ; see
also the other comment., ad loc.). See also Genesis 28:17 and Targum, Rashi, ad
loc. (see above, note 44). “This is none other than the House of G–d, and this is
the Gate of Heaven”—the “Gate to G–d” ( Zohar I:149b), the “Gate assuredly through
which the blessings pass downward,” etc. (ibid., 150b.). Cf. also Zohar III:123b,
and Ibn Ezra on Genesis 28:12. It is not so, however, outside the Holy Land, and
suffice this for the initiated.
And this applies most particularly when one sows in the nether Holy Land, which
truly corresponds to it. 45 Everything in the celestial spheres has its
corresponding model in the terrestrial world (and vice versa ), with respect to the
general, as well as to the particular parts. (See Zohar I:156a-b; II:20a; III:9b.)
The Sages, therefore, speak of the terrestrial Holy of Holies and its celestial
counterpart; the terrestrial Temple and its celestial counterpart; the terrestrial
Jerusalem, etc.; cf. Jerusalem Talmud, Berachot 4:5; Shir Hashirim Rabbah 3:19;
Mechilta and Midrashim on Exodus 15:17; Tanchuma, Pekudei 1, 2; Zohar I:128b; etc.
The terrestrial Holy Land, or Land of Israel, thus corresponds to the celestial
one; see Zohar III:84a; and see below, notes 45 and 46. For then the seed is
immediately absorbed in the upper land without any obstacle and hindrance
whatsoever, because there is nothing whatsoever that divides and interrupts between
the lands of life, 46 The terrestrial Land of Israel is referred to as the “Land of
Life” (see Jeremiah 11:19 and Targum Yonatan ad loc.; Ezekiel 26:20, Targum Yonatan
and commentaries, ad loc., as well as Avot d’R. Nattan, ch. 34; Ketuvot 111a; etc.)
and correspondingly the celestial Land of Israel likewise; see Zohar I:115a;
I:193a, and III:84a. See Pardes Rimonim 23:1, s.v. Eretz HaChaim. for it is the
gate of Heaven. 47 “G–d will bless you out of Zion” (Psalms 128:5), “for it is the
Gate of Heaven” ( Rashi ; see also the other comment., ad loc.). See also Genesis
28:17 and Targum, Rashi, ad loc. (see above, note 44). “This is none other than the
House of G–d, and this is the Gate of Heaven”—the “Gate to G–d” ( Zohar I:149b),
the “Gate assuredly through which the blessings pass downward,” etc. (ibid.,
150b.). Cf. also Zohar III:123b, and Ibn Ezra on Genesis 28:12. It is not so,
however, outside the Holy Land, and suffice this for the initiated.

Chapter 9

NINE. My beloved, brethren and friends—who are to me as my soul: I come as one who
reminds and awakens those who sleep the slumber of the vanities of vanities, and to
open the eyes of the blind. Let them consider and see 1 Par. Isaiah 42:18. that
throughout their life all their striving, longing, and aiming for all in which
there is the “life of their spirit” 2 Par. Isaiah 38:16 (see Rashi ad loc.). be in
“the source of the living waters” 3 Par. Jeremiah 2:13; ibid., 17:13. [the
Fountainhead of all life 4 Lit.: the Life of life (see above, Epistle 4, note
74). ], with respect to the soul, as well as to the flesh 5 Par. Isaiah 10:18.
[i.e., all mundane matters and occupations for livelihood]. Be not like those that
do everything for their own sake! Let not the House of Israel be like all the
nations 6 Text corrected according to L. H. that feed, provide, and esteem their
wives and children out of love. 7 I.e., out of egocentric motivation. For it is
written: “Who is like Your people Israel, a unique nation on earth”; 8 I Chronicles
17:21. this means that even in mundane matters they will not, Heaven forfend,
separate 9 V. L.: to become separated. from the True One, 10 Cf. Zohar II:155b and
III:81a. to bear false witness, Heaven forfend, by reciting the Shema every evening
and morning with closed eyes: “the L–rd is One” 11 Deuteronomy 6:4. —in the four
directions, and in the Heavens above and on earth below, 12 See Berachot 13b; Zohar
I:12a; 158a; II:216b. while, as the eyes of the blind are opened, “You cause your
eyes to close upon Him, and He is no more,” 13 Par. Proverbs 23:5. Heaven forfend.
Only this shall be befitting us when 14 V. L.: for… to be not. all our engagements
with mundane affairs are not for their own sake but in order to vivify the souls,
the portions of G–d, and to supply what they lack out of gratuitous kindness. For
thereby we give the form 15 The creature (man). a semblance to its Former 16 The
Creator.—Cf. Bereishit Rabbah 27:1. —“the L–rd is One,” for the chesed of G–d
endures at all time 17 Psalms 52:3 (cf. Rashi, ad loc.). —a true chesed 18 Chesed
shel emet, in Hebrew, signifying a gratuitous kindness (cf. Rashi on Genesis
47:29), continuous, ceaseless, and absolute (cf. Likkutei Torah, Massei 93b-c). —to
animate the universe and all that fills it, every single moment. It is just that
according to the Torah a man’s wife and children take precedence over all others,
19 See Shulchan Aruch, Yoreh Deah 251. except 20 From here to end of paragraph
inserted according to L. H. for the saints of that generation—who take precedence
over one’s children and the saints of the Land of Israel take precedence over the
saints in the Diaspora, 21 See Sifrei, Deuteronomy 116; Shulchan Aruch, Yoreh Deah
251 (see also Pitchei Teshuvah, ad loc., par. 4). [aside of the fact that they did
not leave anyone in the Diaspora comparable to themselves], 22 While the previous
seems to be a general Halachic statement, these latter words appear to refer
specifically to the Chasidic leaders (including the author’s master and colleague,
R. Menachem Mendel of Vitebsk) who ascended to the Holy Land accompanied by their
families and numerous followers. and suffice this for the initiated.
Therefore, my beloved, my brethren: set your hearts to these words expressed in
great brevity 23 Brackets appear in the text. (and, please G–d, personally I will
speak to them at length)—how in these times, with the advent of the Messiah, 24 See
below, note 27. the principal service of G–d is the service of charity, as our
Sages, of blessed memory, said: “Israel will be redeemed only through charity.” 25
Shabbat 139a; Sanhedrin 98a (see glossary notes, ad loc.). Our Sages, of blessed
memory, did not say that the study of Torah is equivalent to the performance of
lovingkindness 26 See Mishnah, Peah 1:1: “The study of Torah is equivalent to them
all” (including the performance of kindness).—Cf. Likkutei Sichot, vol. 9, p. 345,
in the glossary notes. except in their own days. For with them the principal
service was the study of Torah and, therefore, there were great scholars: Tannaim
and Amoraim. However, with the advent of the Messiah, 27 Be’ikvot Meshicha, in
Hebrew, lit. “on the heels,” or “in the footsteps of the Messiah.” See Sotah 49:b,
and Rashi, ad loc., for this expression and Etz Chaim 3:2 for its mystical
implication. as “the Hut of David has fallen” 28 Amos 9:11. to a level of “feet”
and “heels”—which is the level of “Action”—there is no way of truly cleaving to it
29 The Hut of David, i.e., the Shechinah ; cf. Zohar II:9a. and to convert the
darkness into its light, except through a corresponding category of action, namely
the act of charity. 30 Cf. below, Epistle 30.—See below, Epistle 12, on the notion
of the “ act of charity.” For, as known to the intelligent, the plane of action
with reference to Divinity is the notion of a diffusion and efflux of vitality to
the nethermost—to him who has nothing of his own. And whoever sacrifices his
impulse in this respect and opens his hand and heart subdues the sitra achara 31
The “other side,” the side of evil and impurity. and “converts the darkness into
the light” 32 Cf. Zohar I:4a. of G–d, blessed be He, Who, with the advent of the
Messiah, dwells over us in a state of action; and he will merit to “behold eye to
eye, the L–rd returning to Zion …” 33 Isaiah 52:8. The original letter ends here
with a concluding salutation. In some versions of this letter there appear slight
variations; see Igrot Kodesh Admur Hazaken (Kehot, 2012), p. 44 ff.

Chapter 10

TEN. After greetings of peace and life, “may the opening of my words rouse” 1 Par.
Psalms 119:130. the ear that hears the admonition of life 2 Par. Proverbs 15:31.
which the L–rd of life 3 Lit., the living L–rd. (The translation used seeks to
retain the poetic spirit of the text.) admonished through His Prophets and said:
“The graces of the L–rd are surely not concluded (‫…)תמנו‬.” 4 Lamentations 3:22.
Now, it should really have said ‫תמו‬, as it is written elsewhere: “For your graces
are not concluded (‫…)תמו‬.” 5 Liturgy, concluding benedictions of the Amidah. But
this will be understood when considering the statement in the sacred Zohar : 6 See
Zohar III:133b; 140b. See also Zohar I:219a and III:21a. “There are various types
of chesed : there is chesed olam 7 “Grace of the world,” or “perpetual grace.” …,
and there is chesed ilaah 8 Supreme chesed. —i.e., rav chesed 9 Abundant, or
magnanimous chesed (cf. Exodus 34:6). ….”
Now, it is well known that the Torah is called oz (strength), 10 Sifrei,
Deuteronomy, sect. 343 (on Deuteronomy 32:2); Shir Hashirim Rabbah 1, s.v.
Meshacheni 1; Tanchuma, Berachah 4; cf. above, Epistle 1, note 10. See Likkutei
Torah, Shelach 39d. which is an expression of gevurah (might), 11 See above,
Epistle 1, note 10. and as our Sages, of blessed memory, said—“The 613 commandments
were declared to Moses at Sinai” 12 Makkot 23b (acc. to various versions, e.g., Eyn
Yaakov, etc.); Tanchuma, Shoftim 9; et al. from the Mouth of Gevurah, 13 Lit.,
“Might,” a frequent rabbinic expression denoting Divine majesty (the L–rd) and in
Kabbalistic-Chasidic literature related to the equally named attribute of gevurah.
This term is also used with respect to the Giving of the Torah (see Makkot 24a; et
passim ).—Whereas I could not find any rabbinic saying as our text would seem to
suggest—“the 613 commandments of the gevurah ”—(though see Zohar II:116b), I
divided it under the assumption that the author added it on his own to the original
expression. Thus the proof-text from Deuteronomy is also not to be taken as an
integral part of the preceeding, but added to support it, and the following
interpretation. and as it is written: “From His right side a fiery law to them.” 14
Deuteronomy 33:2. This means: The source and root of the Torah consists solely of
the “graces of the L–rd,” 15 See Zohar II:113a; Tikkunei Zohar, Introduction 11b.
See also Zohar II:118b, III:237a, and Berachot 6a (especially in the light of the
following note). which are referred to as the “right side.” 16 See Zohar I:26b;
Tikkunei Zohar, Introduction 17a; et passim. That is, the elicitation of His G–
dliness, blessed be He, and of a radiation from the light of the En Sof, blessed is
He, to the upper and lower worlds, is effected by man who elicits the light upon
himself by the fulfillment of the 248 operational precepts, which are the “248
organs of the King,” 17 See Zohar II:118a; Tikkunei Zohar 30 (74a); cf. Zohar
II:83b, ibid., 163b; Tikkunei Zohar 70 (131a) ff. — See Kitzurim V’Hearot, p. 106
ff., and cf. Shomer Emunim 1:24 ff. i.e., the 248 vessels and garments for the
radiation from the light of the En Sof, blessed is He, that is vested in them ( 18
Brackets appear in the text. and as known, with every commandment there issues
forth to him awe and love from this light). 19 Cf. Likkutei Amarim, Part I, chs. 23
and 37; Iggeret Hateshuvah, ch. 1.
However, this efflux was first vested in the attribute of the gevurah of the Holy
One, blessed is He, 20 I.e., though the Torah originates in chesed, it was given to
man—“from the Mouth of Gevurah,” through the attribute of gevurah ; see Zohar
I:48b, and Derech Emet ad loc. Cf. Zohar I:240a; II:81a; etc. See further: Zohar
II:84a and cf. Tikkunei Zohar, Introduction 6a and 11b. referred to as “fire.” 21
Zohar III:255a; 257a; Tikkunei Zohar 69 (105a).—Thus, the above-cited verse means:
“ From His right ”—from chesed, “ the fire of the Law ”—is the Torah given through
gevurah ; cf. Zohar II:84a and the commentaries of Nachmanides and Or Hachaim, on
Deuteronomy 32:2. See also Zohar II:206b. ( Gevurah ) is the aspect of the
contraction ( tzimtzum ) of the light and vivification that issue from the light of
the En Sof, blessed is He, 22 See below, Epistle 15. so that it will be able to
become vested in the performance of the commandments, practically all of which
involve material things—as tzitzit, tefillin, sacrifices, and charity.
And even commandments that involve man spiritually—as awe and love—are in a mode of
limitation and measure, 23 The aspect of gevurah. and by no means in a mode of
infinitude. For not even for a moment could man sustain in his heart so intense a
love of G–d as is without end and limitation and still remain in existence in his
body, and as the saying of our Sages, of blessed memory, that at the time of the
Giving of the Torah [which was a manifestation of His G–dliness, blessed be He, and
of the light of the En Sof, blessed is He, on a plane of speech and revelation 24
See Exodus 20:15 and Mechilta, Yitro, ad loc. (s.v. Bachodesh, ch. 9); Pirkei d’R.
Eliezer, ch. 41; Shemot Rabbah 29:3. ]—“their souls took flight…” 25 Shemot Rabbah
29:3; Shabbat 88b.
Now, because the commandments were given to us by way of investment in the
attribute of gevurah and a contraction ( tzimtzum ) of the radiation, and so on,
most commandments have a delimited measure. For instance, the length of tzitzit
(must be) twelve times the width of the thumb; 26 Shulchan Aruch, Orach Chaim 11:4;
cf. Shulchan Aruch HaRav 11:5 (and 7). the tefillin —two fingers by two fingers, 27
Shulchan Aruch, Orach Chaim 32:41, Magen Avraham, ad loc.; cf. Shulchan Aruch HaRav
32:63. and necessarily square; 28 Menachot 35a; Shulchan Aruch, Orach Chaim 32:39;
cf. Shulchan Aruch HaRav 32:59. the lulav —four handbreadths; 29 Sukkah 32b;
Shulchan Aruch, Orach Chaim 650:1. the sukkah —seven handbreadths; 30 Shulchan
Aruch, Orach Chaim 634:1. the shofar —one handbreadth; 31 Niddah 26a; Shulchan
Aruch, Orach Chaim 586:9. the mikveh —forty seah. 32 Eruvin 4b; Mishnah, Mikvaot
1:7; Shulchan Aruch, Yoreh Deah 201. The sacrifices, too, have a delimited measure
as regards age, as for instance—“sheep of one year old,” and “rams of two years
old,” and “oxen….”
The same applies also to the act of charity and the performance of kindness with
one’s money [even though that is one of the pillars upon which the world stands, 33
Pirkei d’R. Eliezer, ch. 12. and as it is written: 34 Psalms 89:3. “The world was
built by chesed,” 35 See Avot d’R. Nattan, ch. 4; Yalkut Shimoni, Psalms 839 (on
Psalms 89). nevertheless]—it has a set measure of preferably one-fifth, and of one-
tenth for an average measure…. 36 Maimonides, Hilchot Matnot Aniyim 7:5; Shulchan
Aruch, Yoreh Deah 249:1. And this is what is called chesed olam : the “ chesed of
G–d enduring continually” 37 Psalms 52:3. that vests itself in the upper and lower
worlds through the arousal from below—i.e., the precept of the charity and kindness
which people perform among each other.
But because the world is in a state of finitude and measure [“From the earth to the
heaven is a distance of 500 years…and [similarly] from one heaven to the next” 38
Chagigah 13a. ; and “Six thousand years shall the world exist…” 39 Sanhedrin
97a. ], the Torah’s commandment of charity and kindness is also given a limit and
measure, just like the other commandments of the Torah.
However, this 40 The limited amount for charity. applies only to one who observes
the Torah and does not stray from it right or left, even as much as a hair’s
breadth. But he who has strayed from the path, Heaven forfend, whereas he has
perverted his way [thus causing deficiencies in the kodesh ha’elyon, 41 Cf. Zohar
III:66a; also, II:85b, 155b, 162b, and III:16b; et passim.—‫( קדש העליון‬Supreme
Holiness) refers to the Supreme chochmah ; see Zohar II:121a; Likkutei Amarim, Part
I, ch. 19. See also below, Epistle 17, note 34. that is, he has diminished his
value as regards the efflux he could have elicited from the aspect of His Divinity
and the radiation from the light of the En Sof, blessed is He, by observing the
Torah and fulfilling her as behooves 42 Cf. Iggeret Hateshuvah, ch. 1. ]—such
perversion cannot be rectified save by an efflux of the Supreme light which
transcends the worlds and does not vest itself in them. This is what is called
chesed ilaah, and rav chesed, because it radiates and extends in a state of
infinitude without limit and measure [whereas it is not contracted within the
worlds but is in a state of encompassing over them, from aloft, from the peak of
all rungs to the end…]. Now, when man draws it downward through his deeds and the
arousal from below, this Supreme light will then radiate and expand within the
worlds and rectify all perversions and deficiencies caused in the kodesh ha’eylon,
renewing their light and goodness with exceeding uplifting and strength on the
level of a truly new light. That is why they said that “In the place where
penitents stand….” 43 In the place where penitents stand, not even the perfectly
righteous can stand ( Berachot 34b) because the penitents elicit the supreme light
in greater strength and measure than the righteous. See Zohar I:39a and III:16b.
Cf. also above, Epistle 8, note 23.
Now the essence of penitence ( teshuvah ) is in the heart, 44 See Isaiah 6:10
( Megillah 17b); Zohar II:150a; also ibid., I:41a.—Cf. also, “ teshuvah is binah ”
( Zohar I:79b, III:122a and 255b), “which is the heart” ( Tikkunei Zohar,
Introduction 17a). for through contrition from the depth of the heart one arouses
the depth of this Supreme light.
But in order to elicit (this light) so that it will radiate in the upper and lower
worlds, it is essential that there be truly an arousal from below, in the mode of
an action, i.e., an act of charity and kindness that is without limit and measure.
For just as man diffuses rav chesed [i.e., ‫( ח”ס דלי”ת‬he is concerned with him who
has not) 45 Division of the word ‫ חסד‬into ‫ חס‬and the final letter ‫( ד‬cf. Tikkunei
Zohar 22 (67b)). The ‫( ד‬which written out fully spells the word ‫ דלי”ת‬meaning “has
not”) signifies the poor and destitute for which one is to care—see Shabbat 104a;
Zohar I:3a and III:273b. See also Netivot Olam, s.v. Tzedakah, ch. 2. ]—namely to
the poor and destitute who has nothing of his own, without setting a limit and
measure to his giving and diffusion, the Holy One, blessed is He, likewise diffuses
His light and benignity in the mode of chesed ilaah, referred to as rav chesed,
which radiates within the upper and lower worlds in a mode of infinitude, without
limit and measure. For in relation to Him, blessed be He, all are in a state of
‫דלי”ת‬, whereas they have nothing at all of their own, and all that are before Him
are esteemed as naught. 46 Zohar I:11b. And all the blemishes that man caused
above, in the upper and the lower worlds, through his iniquities, are rectified
hereby.
And this is the meaning of what is written: “to the L–rd, to exercise tzedakah and
justice is preferable to sacrifice.” 47 Proverbs 21:3. Because the sacrifices are
in a mode of quantity, measure, and limit, while charity can be dispersed without
limit for the purpose of rectifying one’s iniquities.
As for the ruling 48 Ketuvot 50a. that he who expends should not expend more than
one-fifth, this applies only to him who has not sinned, or has rectified his sins
by means of self-mortification and fasts, as behooves to rectify all the blemishes
above. But he who still needs to remedy his soul, surely the healing of the soul is
not inferior to the healing of the body where money does not count, “And all that a
man has he will give on behalf of his soul”—states Scripture. 49 Job 2:4. Cf.
Iggeret Hateshuvah, end of ch. 3. See also Maimonides, Hilchot Deot 11:2, and
ibid., 1:5 (in which he obviously includes the disbursement of charity exceeding
one-fifth, and as he states explicitly in his commentary on the Mishnah, Peah 1:1;
according to the abovementioned, this cannot be regarded as contradicting his
ruling—based on Ketuvot 50a and 67b—in Hilchot Erchin 8:13). Cf. Birkei Yosef on
Yoreh Deah 249 and Chomat Anach on Proverbs 11. See also Meah She’arim 1:28 (9a)
and 3:3 (18a).
Now, this type of unlimited 50 Lit., without limit and measure. kindness is called
by the Name of the Holy One, blessed is He, “the graces of the L–rd,” as it is
written: “and the chesed of the L–rd is everlasting….” 51 Psalms 103:17. For though
“all of Israel are compassionate and performers of kindness,” 52 Yevamot 79a.
nevertheless there is a limit and measure to man’s compassion. But the Holy One,
blessed is He, is called the En Sof, blessed is He, 53 Infinite. and to His
attributes there is no end, as it is written: 54 Lamentations 3:22. “For His
compassions are not exhausted.” 55 Text adds etc., but omitted according to H. V.
And this is the meaning of what the prophet said, after the destruction and the
exile: “The graces of the L–rd—56 ”.‫ כי לא תמנו‬See note 55. That is: “Because we
are not perfect 57 ‫ לא תמנו‬is usually translated “they are not concluded,” but may
also mean, as the author translates/interprets now, “we are not perfect.” [for we
are not whole and perfect without any sin and blemish in the soul and the upper
worlds]—that is why we need to conduct ourselves in accordance with “ the graces of
the L–rd ” which are without limit and end, in order to elicit upon ourselves 58
Lit., to arouse over us. compassion and chesed ilaah, i.e., rav chesed, and
unlimited, infinite compassion, as it is written: “For His compassion is not
exhausted….” 59 Our verse reads now: (We need to perform kindness in a mode of)
“the graces of the L–rd, because we are not perfect”; (this enables us to draw
forth the infinite Divine compassion) “for His compassion is not exhausted.”
And this is what our Sages, of blessed memory, meant by saying: “Israel will be
redeemed only through charity 60 Shabbat 139a; Sanhedrin 98a (see glossary note, ad
loc.). —which they will perform even when they are legally not obligated, for “The
son of David will not come until…. 61 “—until the perutah (the smallest coin) has
gone from the purse, Sanhedrin 97a; see also Pesikta Zutrata on Deuteronomy 32:36.—
The implication is a total disbursement, without regard to any limit or measure. ”
62 The original letter concludes here with a lengthy appeal for charity (see Igrot
Kodesh Admur Hazaken (Kehot, 2012), p. 135 ff.).

Chapter 11

ELEVEN. To make you skillful of understanding 1 Par. Daniel 9:22. that this is not
the way in which the light of the L–rd dwells, 2 Job 38:19. i.e., in there being a
desire for the “life of flesh,” 3 Proverbs 14:30. and children, and sustenance, for
on this our Sages, of blessed memory, said: “Make naught your will….” 4 Avot 2:4.
That is, one’s will should be nullified so that one has absolutely no will in any
worldly matters that are implied by “children, life, and sustenance,” 5 See Moed
Kattan 28b [ Zohar I:43b; ibid., 181a; et passim. See also Biurei Hazohar, Vayera
11b (in comment on Zohar I:115a)]. and as our Sages, of blessed memory, said that
“Despite yourself, do you live.” 6 Avot 4:22.
This means: There is to be only an absolute belief in the Yotzer Bereishit 7 Lit.,
the Former of the Beginning. The latter word, which has a cosmological connotation,
is often used and translated as “creation,” or “universe.” It was left untranslated
in the text because there is a play on words (bereishit here, reishit further on).
(See also Pardes Rimonim 23:10, s.v. Yotzer Bereishit, on this term.) ; that is,
that the creation of being ex nihilo ( yesh meayin ) [which is called reishit
chochmah, 8 Par. Psalms 112:10 or Proverbs 4:7. Reishit (the beginning) is another
term for chochmah (see above, Epistle 5, notes 80-82). Chochmah is the ayin
(naught) out of which the creation came into being (see further on, and cf.
Addendum, Mystical Concepts in Chassidism ). i.e., His wisdom which is not
apprehensible to any creature]—this creation occurs constantly and every moment, 9
Likkutei Amarim, Part II, ch. 1 ff. below, Epistle 25; see Kuzari 3:11 and cf. also
Chagigah 12b and Zohar I:207a. by all creatures coming into being [as a substance
ex nihilo ( yesh meayin )] from His wisdom, blessed be He, which animates
everything. 10 See Likkutei Amarim, Part I, ch. 18 ff. and Zohar I:207a. See also
Addendum, ibid. And when man will contemplate in the profundity of his
understanding, and will imagine in his mind his coming to be ex nihilo —truly every
moment, how can he possibly think he has ever suffered, or had any afflictions
related to “children, life, and sustenance,” or whatever other worldly sufferings.
For the naught ( ayin ) which is His wisdom, blessed be He, 11 See Tikkunei Zohar
42 (81b); 70 (127a) and 133b. See also Zohar I:246b; II:43b and 64b; et passim. Cf.
Pardes Rimonim 23:1, s.v. Ayin. (See Kitzurim V’Hearot, p. 100, par. 7.) is the
source of life, welfare, and delight. It 12 Ayin, chochmah. is the Eden which
transcends the World to Come, 13 See above, Epistle 5, and notes 17 ff., ad loc.
( Eden is chochmah, and the World to Come is binah.) except that, because it is not
apprehensible, one imagines to have sufferings, or afflictions. In fact, however,
no evil descends from above 14 Bereishit Rabbah 51:3. and everything is good,
though it is not apprehended because of its immense and abundant goodness.
And this is the essence of the faith for which man was created: to believe that
“there is no place void of Him” 15 Tikkunei Zohar 57 (91b); ibid., 70 (122b). See
Shemot Rabbah 2:9. and “in the light of the King’s Countenance there is life,” 16
Proverbs 16:15. and, conclusively, “strength and gladness are in His place,” 17 I
Chronicles 16:27. because He is but good all the time.
Therefore, first of all, man ought to be happy and joyous at all times and truly
live by his faith in the L–rd who animates him and is benignant with him every
moment. But he who is grieved and laments makes himself appear as if he has it
somewhat bad and (is) suffering and lacking some goodness; he is like a heretic,
Heaven forfend. That is why the Kabbalists strongly rejected the trait of sadness.
18 See Iggeret Hateshuvah, ch. 12 (cf. Tanchuma, Yitro 16; Arizal, Likkutei Torah,
beg. Ekev ); also, ibid., ch. 11, and Likkutei Amarim, Part I, chs. 26 ff., 31, and
33.—With respect to the Kabbalists’ emphasis on joy and rejection of sadness, see
Zohar II:184b and Hagahot R. Chaim Vital, ad loc.; Zohar II:218a, and the
commentaries Derech Emet, and Nitzutzei Orot, ad loc.; Pardes Rimonim 23:16, s.v.
Etzev VeEtzavon. See also Reishit Chochmah, Shaar HaAhavah, ch. 10 (also quoting
Arizal’s celebrated comment on Deuteronomy 28:47); Shaarei Kedushah 2:4. See
further: Likkutei Torah, Tazria 20c; Maamarei Admur Hazaken—5562, p. 77 ff. and p.
305.
The faithful, however, is not indisposed by any afflictions whatsoever, and with
respect to all mundane matters “yes” and “no” are all the same to him, in a true
equation. 19 Cf. Tzavaat Harivash, beg., in comment on Psalms 16:8.
But he to whom they are not the same shows of himself that he is of the erev rav 20
“Mixed multitude”—(Exodus 12:38), thus not of the truly faithful, the “believers,
descendants of believers” (cf. also Zohar I:25a; 28b; et passim. who act but for
themselves and loves himself to the extent of removing himself from under the hand
of the L–rd and to live the life of heathens because of his self-love; that is why
he desires the “life of the flesh” and “children and sustenance”—for that is his
good.
It would have been better for him had he not been created. For the purpose of man’s
creation in this world is to test him by these trials, to ascertain what is in his
heart: 21 Cf. Deuteronomy 8:2; II Chronicles 32:31. whether he will turn his heart
toward the other gods, namely the passions of the body which evolve from the sitra
achara, and desire these, or whether his desire and wish is to live the true life
which evolves from the living G–d. 22 In the text here follows “ though he is
unable.” A gloss inserted in the text notes the ambiguity of this phrase and states
that it does not appear in some manuscripts. There is another version, which reads
“ or whether his desire and wish— though he is unable —is to live the true life ” —
according to which that phrase is but parenthetical.
One must believe that he really lives in it, 23 I.e., the “true life.” and all his
needs, and everything related to himself, truly evolve in all their details [not
from the sitra achara, but] “From the L–rd by whom the steps of man are
established,” 24 Psalms 37:23. “and there is not a word…” 25 Psalms 139:4; see
Midrash Tehillim, ad loc., and Bereishit Rabbah 9:3. ; conclusively, everything is
absolutely good, except that it is not apprehended. 26 Cf. Likkutei Amarim, Part I,
ch. 26.
By believing this truly, everything becomes good even in appearance. For by such a
faith, that one believes that the very substance of what manifestly seems to be
evil is (in fact) of the Supreme Good [i.e., His wisdom, blessed be He, which is
non-apprehensible and is the Eden which transcends the World to Come]; through this
faith the imagined evil is truly absorbed and sublimated in the concealed Supreme
Good.

Chapter 12

TWELVE. “And the act of tzedakah will effect peace, and the service of tzedakah —
quietness and surety forever.” 1 Isaiah 32:17. The difference between “act” and
“service,” and between “peace” and “quietness and surety,” 2 Text adds here etc.,
but omitted according to H. V. will be understood by what our Sages, of blessed
memory, said on the verse “He makes peace in His high places” 3 Job 25:2. :
“Michael is the prince of water and Gabriel is the prince of fire, yet they do not
extinguish one another.” 4 See Tanchuma, Vayigash 6; cf. Sefer Habahir, par. 9 (11)
(quoted in Zohar I:263a); Zohar III:225a; Tikkunei Zohar 70 (132a). See also
Devarim Rabbah 5:12.
That is, Michael is the prince of chesed —which is called water 5 Zohar II:175b;
etc. See above, Epistle 8, note 14. because it descends from a high place to a low
place, 6 See above, Epistle 8, note 15. i.e., the aspect of the effusion and
extension of vivification from the upper to the lower worlds. The aspect of fire
[the nature of which is to soar upward] is the category of gevurah, 7 Zohar
III:255a; ibid., 257a; Tikkunei Zohar 69 (105a). of a withdrawal of the effusion of
vivification [from below upward], in order not to effuse except by way of a great
and immense contraction ( tzimtzum ). Now these are conflicting attributes,
opposing one another, that is, when they are in a mode of separate attributes.
But the Holy One, blessed is He, makes peace between them, namely by means of a
revelation, that a great illumination and an immense effusion from the light of the
En Sof, blessed is He, becomes revealed in them. [For as His Name, so is He. 8 En
Sof, Infinite.—See above, Epistle 7, note 5. He is not, Heaven forfend, on the
plane of a measure, but transcends exceedingly— ad infinitum —even the rank of
chabad, 9 Acronym for chochmah, binah, daat. which is the source of the attributes.
10 See Likkutei Amarim, Part II, ch. 9. ] And thus the opposing attributes of
Michael and Gabriel are absorbed in their source and root, and they become truly
unified and dissolve in His light, blessed be He, which radiates to them in a
manifest way.
The gevurot, thus, are tempered and sweetened in the chasadim by a mediary—the
factor which harmonizes and leans toward chesed, i.e., the attribute of rachamim.
11 See below, Epistle 15. In the terminology of the Kabbalists 12 Chachmei HaEmet,
in the Hebrew—lit., the “sages of the truth” (i.e., of Kabbalah). (this attribute)
is called tiferet, because it is made up of the two colors white and red, which
allude to chesed and gevurah. 13 Zohar III:248b; Tikkunei Zohar, Introduction 1a
(text, and the inserted gloss which appears also in Zohar Chadash, Tikkunim, 117c)
and 19:39b; see also Zohar Chadash 34a-b and Zohar I:18b. Pardes Rimonim, 10:1 ff.
Cf. Sefer Habahir 49 (137).
The Name of Havaya, blessed be He, as it appears unqualified throughout the Torah,
therefore, indicates the attribute of tiferet, as mentioned in the sacred Zohar. 14
Zohar III:11a (see Shaarei Orah (Gikatilla), ch. 5; Pardes Rimonim 1:10). Cf.
Sifrei, Deuteronomy 27 (on Deuteronomy 3:24), Shemot Rabbah 3:6, Zohar III:65a:
“The Name of Havaya always denotes rachamim.” For here the degree of the
manifestation of the light of the En Sof, blessed is He, is of an immense
illumination, surpassing that of His other blessed attributes.
Now, the arousal from above [to arouse a manifestation of said great illumination
and immense effusion from the light of the En Sof, blessed is He] to bring about
the said peace is effected by the arousal from below, by the act of charity and the
effusion of “life, favor, kindness, and compassion” 15 Par. Liturgy, concluding
benediction of the Amidah. to him who has nothing of his own and “To revive the
spirit of the humble….” 16 Par. Isaiah 57:15.
It is well known that our Sages, of blessed memory, said of him who busies himself
with Torah lishmah 17 For its own sake, as a command of G–d, without any ulterior
motives. See Likkutei Amarim, Part I, end of ch. 5. that “he sets peace among the
attendants of above and among the attendants of below.” 18 Sanhedrin 99b. The
“attendants of above” are the princes 19 Guardian angels. and attributes mentioned
above. For these are the upper hechalot 20 Shrines; realms. in the world of Beriah,
mentioned in the sacred Zohar. 21 Zohar II:245a ff. (see Nitzutzei Orot, ad loc.).
The “attendants of below” are the lower hechalot, and especially this base world
which, due to the sin of Adam, is mingled good and evil, and the evil rules over
the good as it is written “While man rules in man…,” 22 Ecclesiastes 8:9; see Etz
Chaim 49:4 (quoted in Hadrat Melech on Zohar II:95b). and “Nation will overpower
nation.” 23 Genesis 25:23; see Rashi, ad loc. ( Pesachim 42b, Rashi, ad loc., and
cf. Zohar II:236a and 240a).
This is empirically evident with terrestrial man who is called a microcosm, 24
Tanchuma, Pekudei 3; see Avot d’R. Nattan, ch. 31. for sometimes the good prevails,
and sometimes the reverse, Heaven forfend.
Therefore there will be no peace in the world until the time of the end, when the
good shall be disencumbered from the evil 25 Cf. Tanchuma, Teitzei 11 ( Rashi on
Exodus 17:16 and Tosafot, Berachot 3a, s.v. Veonin ) and Zohar II:67a (end of
Beshalach ). to become attached to its root and source, the Source of Life, blessed
is He. For then all the workers of iniquity 26 The forces of evil. shall be
scattered 27 Par. Psalms 92:10. and the spirit of impurity shall pass from the
earth, 28 Par. Zechariah 13:2. i.e., when the element of the good which sustains it
shall be extracted from its midst. 29 See below, Epistle 26, and cf. Addendum,
Mystical Concepts in Chassidism (s.v. Shevirat Hakelim ).
This disencumberment ( birur ) itself will also be through a manifestation of His
Divinity below, with a great illumination and immense effulgence, as it is written:
“For the earth shall be full of the knowledge of the L–rd,” 30 Isaiah 11:9. and
“The glory of the L–rd shall be revealed….” 31 Isaiah 40:5.
Now, this is as regards the future of the world, in general. But as regards
terrestrial man, at every “time of finding,” 32 Psalms 32:6. meaning prayer, 33 See
the beginning of this verse, and cf. Zohar III:79b. or at other times designated to
seclude oneself with one’s Maker, each one, commensurate to his actions, merits a
reflection of this birur by means of engagement with Torah lishmah, and likewise by
means of charity, as it is related: 34 Bava Batra 10a. R. Eliezer gave a coin to a
poor man, and then he prayed, as it is written: 35 Psalms 17:45. “Through tzedek I
will behold Your Countenance”—i.e., the rank of a manifest illumination and
effusion of knowledge and reason, to contemplate on the greatness of G–d, thereof
to beget the intellectual awe and love, as known. 36 See above, Epistle 8.
And through this we extract the good for G–d, and separate the evil, as it is
written: “The crucible is for silver, and the furnace for gold, and man according
to his praise.” 37 Proverbs 27:21. This means, “according to his praising G–d” 38
Ibn Ezra renders the word as “his praising of Him.” (R. Schneur Zalman uses this
interpretation in several places. See Torah Or, Beshalach 65b and 111c; Likkutei
Torah, Nasso 28c; Siddur Im Dach 30d.) —with profound knowledge, to beget awe and
love, that is how we disencumber the good and separate the evil, analogous to the
extraction and separation of the drosses from the silver and gold in the crucible
and furnace.
Now, it is well known that Israelites are by their very nature compassionate and
performers of kindness. 39 Yevamot 79a. Cf. Jerusalem Talmud, Kiddushin 4:1;
Bamidbar Rabbah 8:4; Maimonides, Hilchot Issurei Biah 9:17 and Hilchot Matnot
Aniyim 10:2. This is so because their souls issued from His attributes, blessed be
He, in which chesed prevails over the attribute of din, gevurah, and tzimtzum, 40
Synonymous terms; see Addendum, Mystical Concepts in Chassidism. and as it is
written: 41 Psalms 103:11. “His chesed prevails over them who fear 42 Denoting the
attribute of gevurah. Him.” The neshamah, 43 The soul proper (see above, Epistle 5,
note 53). therefore, is called “daughter of the priest,” 44 Leviticus 22:12 ff. as
mentioned in the sacred Zohar. 45 Zohar II:95a ff. (ibid., 101a, III:7a.—The
kohanim (priests) are of the category of chesed (see Zohar I:256b; III:121b, and
145b).
Now, the charity that issues from this aspect is referred to as “the act of
charity,” for the term act ( maaseh ) applies to that which is already done, or
which is in constant action of itself, thus, something existent and usually
constant. So here, too, the trait of kindness and compassion is implanted in the
souls of the whole House of Israel from aforetimes, from the time of their creation
and evolution from His attributes, blessed be He, as it is written: “He breathed
into his nostrils…,” 46 Genesis 2:7. and “You did breathe it into me,” 47 Liturgy,
Morning Prayers. and “He who exhales….” 48 See Likkutei Amarim, Part I, ch. 2; cf.
Nachmanides on Genesis 2:7; Zohar III:46b; Kitzurim V’Hearot, p. 74.—All these
quotations imply the Divine origin of the neshamah. Furthermore, “In His goodness
He renews the act of creation every day,” 49 Liturgy, Morning Prayers. Cf. above,
Epistle 11, note 9. and “They are new every morning….” 50 Lamentations 3:23.
An idiom of avodah (service), however, applies only to what man does with immense
toil: it is contrary to his natural inclination, but he abnegates his nature and
will before the will of the Supreme One, blessed is He, as, for example, to exhaust
himself in Torah and prayer “to the extent of pressing out the soul….” 51 See
Sifrei, Deuteronomy 32 (on Deuteronomy 6:5). And in our case, too, as regards the
commandment of charity, he gives exceedingly more than the nature of his compassion
and will, and as our Sages, of blessed memory, commented 52 Sifrei, Deuteronomy
117. on the verse 53 Deuteronomy 15:10. “Give, you shall give”: “even a hundred
times.” 54 Text adds here etc., but omitted according to H. V.
And this is the meaning of “And the act of charity [shall be]”—i.e., even with that
type of charity which is called an “act” [and not “service”], the arousal from
below will elicit an arousal from above. One arouses a manifestation of the light
of the En Sof, blessed is He, by way of a great illumination and immense
effulgence, and peace is made in His high places and also among the attendants of
below.
Though in this base world, the peace and the birur and separation of the evil from
the good will not be manifest until the time of the end [but not during the time of
the exile, as mentioned above], except in the microcosm, i.e., man, at every “time
of finding”—meaning prayer, as it is written: “Through tzedek I will behold Your
Countenance,” as mentioned above. Even so, after prayer it is possible that the
evil will easily reawaken and become intermingled with the good as one walks in the
darkness of this world.
But through the charity, which is in a mode of avodah, whereas its rank is
extremely glorious and great [because one abnegates his nature and bodily will
before the will of the Supreme One, blessed is He, and “subdues the sitra achara,
and then rises the glory of the Holy One, blessed is He…,” 55 Zohar II:128b. and
just “like the excellence of light over darkness,” 56 Ecclesiastes 2:13. as known
57 See Zohar III:47b; see also ibid., II:187a, and Likkutei Amarim, Part I, ch. 12.
], the evil can no longer reawaken so easily of itself, unless, Heaven forfend, man
would arouse it and draw it upon himself.
And this is the meaning of “quietness and surety forever.” ‫ ( השקט‬quietness ) is of
the etymon of “‫ (—שוקט‬he rests ) on his dregs,” 58 Jeremiah 48:11 (cf. Kitzurim
V’Hearot, p. 76 ff.). meaning that the dregs are completely separated from the wine
and fall completely netherward, while the wine above is wholly pure and clear. In
an analogous manner it is with the avodah of charity: the dregs are the aspect of
the mixture of evil in his soul which is gradually extricated and separated until
it falls netherward to its root and source, and as it is written: “And You will
cast all their sins into the depths of the sea.” 59 Micah 7:19.

Chapter 13

THIRTEEN. “How abundant is Your goodness which You have hidden for those who fear
You….” 1 Psalms 1:20. The full verse reads: How abundant is Your good that You have
hidden for those who fear You; in the presence of man, You have acted for those who
take refuge in You.
In the class of the “servants of the L–rd” there are two degrees and levels which,
depending on the root of their souls above, are distinct in relation to the
categories of the right 2 Chesed. and the left. 3 Gevurah.
That is, the characteristic of the left is the trait of contraction ( tzimtzum )
and concealment in the service of the L–rd, as it is written: “and to walk
secretly…” 4 Micah 6:8. ; “in secret places cries…” 5 Jeremiah 13:17. ; “whoever
busies himself with Torah in secret….” 6 Cf. Jerusalem Talmud, Berachot 5:1
(Maimonides, Hilchot Talmud Torah 3:12); cf. also Moed Kattan 16b.
From this attribute derives also the aspect of contraction ( tzimtzum ) and
limitation in the service of G–d; for example, with charity—to judge according to
the means, “and he who expends, should not expend more than one-fifth”; 7 Ketuvot
50a (cf. above, Epistle 10, note 36). and, likewise, regarding the study of Torah
and the other commandments—he suffices in discharging his duty, the definite duty
to which the Torah obliges him, “to appoint times….” 8 See the author’s Hilchot
Talmud Torah 3:4 ff. and 4:6; cf. Tzemach Tzedek—Chidushim al Hashass on Peah 1:1.
From it derives also what our Sages, of blessed memory, said 9 Ketuvot 103b. :
“Cast a scare upon the pupils….” 10 This last sentence appears in the text after
the following one, which would render the passage rather difficult. A parenthesis
inserted in the text already notes this difficulty and suggests that it might
belong here (as in our translation).
On the other hand, the characteristic of the right is the attribute of grace
( chesed ) and extension in the service of G–d by way of expansion, without any
contraction and concealment whatsoever, as it is written: “And I will walk in an
expanse…,” 11 Psalms 119:45. without any contraction and limitation whatsoever.
There is no restraint to the spirit 12 Par. Proverbs 25:28. of his generosity—
whether it be with respect to charity, the study of Torah, or other commandments.
He does not suffice in discharging his obligation only, but to the extent of “never
sufficient….”
Now, every one of Israel needs to comprise both these traits, for “there is no
thing which does not have its place.” 13 Avot 4:3—Both chesed and gevurah are
essential.
Thus we find various matters that are of the leniencies of Bet Shammai and of the
stringencies of Bet Hillel. 14 Eduyot ch. 4; 5:1-5; Oholot 11:3-6. This comes to
teach us that Bet Shammai, the root of whose soul is of the category of the
supernal left 15 Gevurah.— Zohar III:245a. See Shaar Hagilgulim, ch. 36. —[that is
why they always decided stringently regarding all the prohibitions of the Torah;
but Bet Hillel, who were of the supernal right, 16 Chesed.—See references in note
15 above. would find favorable arguments to be lenient and to permit the
injunctions of Bet Shammai so that these should become muttarim 17 Permitted. from
their issur 18 Prohibition.—That which is assur (bound) to the sitra achara. To be
muttar (permitted) means to be muttar (released, free) from the sitra achara. See
Likkutei Amarim, Part I, ch. 7 and below, Epistle 26. and able to ascend upward.
Nevertheless]—in several matters, even Bet Shammai are lenient. This is so because
of the inclusiveness of their soul’s root, which compounds the right as well.
And, likewise, the root of Bet Hillel’s soul compounds the left also. For, as known
of the mode and attributes of the kodesh ha’elyon, 19 See above, Epistle 10, note
41. there is no cleavage and division there, 20 Zohar III:70a; also ibid., 83a and
109a. Heaven forfend, and all the traits compound each other. Thus, they are united
one with the other, 21 See Likkutei Amarim, Part II, ch. 6. as known to the
students of Kabbalah. 22 The sefirot are not truly separate and distinct from each
other; they proceed from, and succeed, each other. Thus we speak of chesed of
chesed, gevurah of chesed, etc.; chesed of gevurah, gevurah of gevurah, etc. Cf.
Addendum, Mystical Concepts in Chassidism. Thus it is written of Abraham, who is
the attribute of chesed and love: 23 See above, Epistle 2, note 9, and see below,
note 27. “Now I know that you are fearful of G–d” 24 Genesis 22:14. —for he had
donned the attribute of gevurah 25 See Arizal, Likkutei Torah, Vayera (on this and
the preceding passage), and cf. the commentary of Nachmanides on this verse, and
Zohar I:119b. “and bound Isaac his son…and took the knife….” 26 Genesis 22:10, 11.
As for Scripture stating “Abraham who loved Me,” 27 Isaiah 41:8—distinctly relating
chesed to Abraham; see Pardes Rimonim 23:11, s.v. Ahavah. and “the Fright of
Isaac,” 28 Genesis 31:42, distinctly relating gevurah to Isaac; see Pardes Rimonim
23:17, s.v. Pachad (cf. Zohar III:12b, 18a, and 302b). this difference and
distinction is with respect to manifestation and concealment. In the attribute of
Isaac, fright is in a state of manifestation, while love is hidden in a state of
concealment and hiding. The opposite is with the trait of our father Abraham, peace
be to him.
And this is the meaning of what King David, peace be to him, said: “How abundant is
Your goodness….” That is to say that the attribute of goodness and chesed, which is
in a state of concealment and hiding with everyone the root of whose soul is of the
category of the left, referred to as “those that fear You” 29 Cf. Likkutei Torah,
Bamidbar 16b; Mayim Rabbim 5636, ch. 49: “The gematria (numerical value) of yirah
(awe; fear) is equivalent to that of gevurah.” [as is the trait of Bet Shammai],
now, though this is a concealed and hidden goodness, it is nevertheless truly as
abundant and immense as the attribute of gedulah 30 The term gedulah (greatness)
denotes the Divine chesed ; see Tikkunei Zohar 22 (67b); Likkutei Amarim, Part II,
ch. 4; Likkutei Torah, Ekev 17c ff.; Mayim Rabbim 5636, ch. 46 ff. and chesed,
which is of the right, and both are of the category of a manifestation that is
without limit, measure, and size.
And this is the meaning of Scripture: “How abundant is Your goodness,” 1 i.e.,
without limit and measure, whether it be the goodness “ which You have hidden for
those who fear You,” or that which “ You have wrought for those who trust in You ”—
i.e., the hopeful who are of the category of the right, 31 Cf. Zohar II:120b. and
whose kindness and goodness are also in a state of manifestation and expansion “
before the children of man,” and by no means in a state of contraction and
concealment.
( 32 Brackets appear in the text. The reason it says “ For those who fear You”
rather than “ In those who fear You” is because with every soul, whatever is in a
state of concealment is not vested within the body in his mind and heart. It is,
rather, in a state of “encompassing from above,” and from there it radiates to his
mind and heart at those times when an arousal of this aspect becomes necessary,
i.e., to be aroused and to illumine his mind and heart in order to result in a real
act.)
(The verse), therefore, says that whereas the “abundance of goodness of the House
of Israel” 33 Isaiah 63:7. [that which is hidden and that which is manifest] is in
a state of “without limit and measure” [according to the category of their soul
vested in the body], therefore “You, too, O L–rd, treat them with the attribute of
Your unlimited and infinitely great chesed which is called rav chesed.”
For there are different types of chesed : 34 See above, Epistle 10, notes 6-9.
there is chesed olam, the corresponding opposite of which is the attribute of din,
35 Judgment (identical with gevurah ; see Addendum, Mystical Concepts in Chassidism
). Heaven forfend, which 36 I.e., din. serves to diminish and contract His chesed
and goodness. But the chesed elyon, 37 Supreme chesed. which is called rav chesed,
does not have an attribute of din opposed to it [to diminish and contract the
abundance of His grace from extending unlimited and infinitely]. It derives from
the rank of sovev kol almin 38 Encompassing, i.e., transcending all worlds. and
temira dechol temirin, 39 The most hidden of all hidden. called keter elyon. 40
Supreme keter.—See Zohar I:147a (Toss.); also Zohar II:42b and III:288b; Tikkunei
Zohar, Introduction 12a; cf. Pardes Rimonim 5:4. This, then, is the meaning of “You
hide them in the covert of Your Countenance…You conceal them in a pavilion….” 41
Psalms 31:21.

Chapter 14

FOURTEEN. 1 This letter appears in Bonei Yerushalayim, sect. 31 (repr. in Igrot


Kodesh Admur Hazaken (Kehot, 2012), p. 167 ff.), with additional parts at the
beginning and end which do not appear in our text here. To arouse the ancient love
and the fondness for our Holy Land, 2 V. L. in Bonei Yerushalayim : and to renew it
as aforetimes, that it…. that it flame as flashes of fire from the innermost of man
and with a profound heart 3 Par. Psalms 64:7. as if but this very day 4 V. L. in B.
Y.: “as if but that very day did the L–rd begin to show us His grace and enlighten
our eyes in the darkness with the light of the L–rd that radiates to the Holy Land
and to those that dwell in it; and (the light) radiates and shines within our
confines ever more, so that our soul be bound to (the Holy Land) with the thick
ropes of a magnanimous love, and the bond becomes stronger and renewed every
morning by a new light, as our Sages, of blessed memory, said on the verse ‘which I
command you this day’ (Deuteronomy 6:6): ‘Every day they are to be in your eyes as
truly new, as if the Torah was given but this very day.’ ( Pesikta Zutrata, ad
loc.; cf. also Sifrei, and Rashi, and Tanchuma, ed. Buber, Yitro 13.) Thus
beautiful is for us the precept of strengthening and settling in the Holy Land,
which is equivalent unto all the commandments, as explained in Sifrei, sect. Re’eh
(80), on the verse ‘and you will dispossess them, and you will dwell in their
land.’ (Deuteronomy 12:29) And “Israel will not be redeemed except through charity”
(see above, Epistle 10, note 58) — which they perform with the L–rd and with His
Holy Land to rectify the basis of the degeneracy and the blemish, (i.e.,)—“and they
scorned the desirable land,” etc. (Psalms 106:24). A fortiori, then, it is
befitting for us to uphold (this precept) with great joy and an ardent love, as if
but this very day did the spirit of the L–rd begin to move us, and this very day
did the L–rd set His spirit upon us….” did the L–rd set His spirit upon us, a
spirit of generosity, when the people volunteer to consecrate themselves for the L–
rd 5 Par. Judges 3:2 and I Chronicles 29:5. with a full and liberal hand, with one
increase after another, from year to year, rising over the head, like unto the
measure of kodesh ha’elyon 6 Supreme chochmah (see above, Epistle 10, note 41). —
which radiates to the Holy Land and is constantly renewed and increased, as it is
written: “Forever are the eyes of the L–rd your G–d upon it, from the beginning of
the year to the end of the year.” 7 Deuteronomy 11:12.
Now, (the phrase) “ to the end …” is apparently incomprehensible, for at the end of
one year begins the second year. Thus it should have said: for everlasting!
However, this matter will be understood by considering the Scripture 8 Proverbs
3:19. —“The L–rd has founded the earth with chochmah.” That is, the foundation of
the eretz ha’elyonah 9 The “upper earth,” or “upper land,” i.e., the celestial
model of the Holy Land; cf. above, Epistle 8, notes 37 and 45. [i.e., the aspect of
memalei kol almin ], and of the nether (land) [i.e., the eretz chefetz 10 “Land of
desire” (Malachi 3:12), cf. above, Epistle 8, note 37. which truly corresponds to
it and is called by its 11 Of the eretz ha’elyonah. name— eretz hachayim 12 Land of
life; see above, end of Epistle 8, and notes, ad loc. ] issues from the efflux and
radiation from the Supreme chochmah which is the source of the supernal life, as it
is written: 13 Ecclesiastes 7:12. “ Chochmah animates those who have it….” 14 See
Pardes Rimonim 12:1; also 3:5.—Cf. Addendum, Mystical Concepts in Chassidism, s.v.
Chochmah.
This radiation and efflux is renewed annually by a truly new light. For He, blessed
be He, and His chochmah are one, in an absolute unity 15 See Maimonides, Hilchot
Yesodei HaTorah 2:10; Likkutei Amarim, Part I, beg. of ch. 2. and it is called the
“light of the En Sof, blessed be He,” because there is no limit and no end to the
quality and greatness 16 V. L. in B. Y.: the quality and increase of. of the light
and vitality that issues forth from Him, blessed be He, and from His chochmah, by
way of elevation upon elevation to no end and limit, to the peak of the highest
levels.
And every year there descends and radiates a new and renewed light which never yet
shone, from the supreme chochmah to the eretz ha’elyonah. For the light of every
year withdraws to its source on the eve of every Rosh Hashanah “When the moon is
covered.” 17 Rosh Hashanah 8a-b. Afterward, by means of the blowing of the shofar
and of the prayers, a new, supernal light [of a yet higher rank in the sphere of
the supreme chochmah ] is elicited to radiate to the eretz ha’elyonah and them that
dwell upon it, i.e., all the upper and lower worlds that receive their vitality
from it [i.e., from the light of the En Sof, blessed is He, and 18 V. L. in B. Y.:
and from His chochmah. His chochmah which is vested in it, as it is written: “For
with You is the source of life, in Your light we see light” 19 Psalms 36:10. —which
refers to the light that radiates from the supreme chochmah, the source of life]. (
20 Brackets appear in the text. And as known to the students of Kabbalah, that
every Rosh Hashanah there is the nesirah, 21 V. L. in B. Y.: “ nesirah, etc.”—
Nesirah, of the root ‫( נסר‬to saw, to plane), is the Kabbalistic term generally
referring to the withdrawal of the “old light” and the egression of the “new” one.
This term, abounding in (Lurianic) Kabbalistic and Chasidic literature dealing with
the period of Rosh Hashanah relates to the theme of Genesis 2:21 ff. [the removal
of Adam’s rib (to which the Zohar applies the term nesirah ; cf. I:34b and Derech
Emet, ad loc.; II:55a; III:19a and 44b) and the formation of Eve]. and it receives
new, more sublime mochin …. 22 Brains, intellectual faculties, referring to
chochmah, binah, and daat. )
In a very specific way, this takes place every day. More sublime mochin are
elicited by every morning prayer, 23 See Arizal, Shulchan Aruch, beg. of Kavanat
HaTefillah ; Likkutei Torah, Beshalach 2d; Bamidbar 5d. and these are not the
original mochin that withdrew after the prayer, but more sublime ones. 24 V. L. in
B. Y.: more sublime ones, etc.
In a general way, with respect to the world as a whole during 25 V. L. in B. Y.: as
regards the world of the six thousand years as a whole. the six thousand years, 26
Of the world’s existence ( Sanhedrin 97a). this occurs every Rosh Hashanah.
And this is the meaning of the Scripture—“Forever are the eyes of the L–rd your G–d
upon it” [for the eyes are an epithet for the efflux and radiation of the light of
chochmah, 27 See Zohar II:218a; Etz Chaim 8:1. wherefore the sages are referred to
as the “eyes of the congregation” 28 Numbers 15:24; Shir Hashirim Rabbah I, 15:2.
See also Leviticus 4:13, Horiyot 5a, and Zohar III:20a. Cf. also Sifrei,
Deuteronomy 41 and Taanit 24a. ], and “the atmosphere of the Land of Israel makes
wise.” 29 Bava Batra 158b; see Zohar III:245b.—I.e., it radiates chochmah,
emanating to it from the “Eyes” of G–d.
Now, this radiation and efflux, though it is continuous, nevertheless, it is not on
one plane and level only since the beginning of the world. For every year there is
a new, supernal light, because the light that was generated and shone on this Rosh
Hashanah withdraws to its source on the eve of the following Rosh Hashanah. And
this is the meaning of the Scripture “From the beginning of the year to the end of
the year ” only.
And that is why ‫( מרשית‬from the beginning) is written without an alef, alluding to
the withdrawal of the light 30 Signified by the alef (cf. Zohar II:54a; 123a).
[which withdraws on the night of Rosh Hashanah] until after the order of the
blowing of the shofar 31 By which the alef, the new sublime light, is elicited; see
Siddur Im Dach, Shaar Hateki’ot, p. 244b ff. —when a new, more sublime light
descends, so sublime a light as has never shone yet since the beginning of the
world. And it vests itself and conceals itself in the eretz hachayim of above and
of below in order to animate all the worlds for the duration of that year. 32 From
the eretz hachayim the light effuses to all the other worlds. On the terrestrial
plane it effuses from the eretz hachayim (the Holy Land) to all the other countries
(see Sifrei, Deuteronomy 40, and Nachmanides on Deuteronomy 11:22; cf. Taanit 10a,
and see also Zohar I:255b; II:22b and 152b; III:209a-b; Zohar Chadash 87d. See also
Shaarei Orah (Gikatilla), ch. 5).
However, its manifestation—from this concealment—depends on the action of those
below, and on their merit and penitence during the Ten Days of Penitence, and
suffice this for the initiated.
Chapter 15

FIFTEEN. “To understand the allegory and metaphor, the words of the wise and their
riddles” 1 Proverbs 1:6. —with respect to the sefirot.
To make the verse “And from my flesh I shall behold G–d” 2 Job 19:26.—Cf. Likkutei
Torah, Emor 31b; Maamarei Admur Hazaken Haketzarim, p. 264. See also Pardes Rimonim
4:6. more intelligible, it is known throughout 3 Par. Isaiah 12:5. [in tradition
from the supreme saints, may their souls rest in Eden] that it refers to
understanding somewhat of His G–dliness, blessed be He, (by reflecting on) the soul
which is vested in the flesh of man in accordance with the saying of our Sages, of
blessed memory, on the verse “give praise, my soul…”: 4 Psalms 103:1. “Just as the
Holy One, blessed is He…the soul also…”: 5 Berachot 10a; Tikkunei Zohar 13 (28a).
See also Midrash Tehillim (ed. Buber) 103:4, 5, and notes, ad loc. Cf. Shomer
Emunim 2:9. and in accordance with the saying of the Zohar on the verse “He
breathed into his nostrils a soul of life” 6 Genesis 2:7. : “He who exhales,
exhales from within himself.” 7 See above, Epistle 12, note 48. For even a soul
( nefesh ) of Asiyah 8 The lowest type of soul from the lowest of the cosmic
realms; cf. above, Epistle 5, note 53. derives from the conjunctio of the masculine
and feminine (‫ )זיווג זו”ן‬9 Kabbalistic literature abounds with allegorical
anthropomorphisms and references to categories represented by symbolic terms as
“masculine” (generally: the emanating, influencing aspect) and “feminine”
(generally, the recipient aspect); see Zohar I:157b; cf. Bava Batra 74b; Shomer
Emunim 1:26 ff. These terms apply generally to the sefirot : chochmah is abba
(father), binah is imma (mother; or imma ilaah, superior mother), the lower sefirot
are the “children”: daat, tiferet, or the middot from chesed to yesod as a whole
correspond to ben (son) and malchut to bat (daughter; or imma tataah, the lower
mother); see Zohar III:290a ff.; Pardes Rimonim 8:17. The middot (chesed to yesod)
form a configuration ( partzuf ) called z’eyr anpin. Malchut is called the
configuration of malchut, nukvah (the female), or the “feminine aspect of z’eyr
anpin.” (See Addendum, Mystical Concepts in Chassidism, s.v. Partzufim.) When the
middot (the masculine aspect of z’eyr anpin ) are united with malchut (the feminine
aspect of z’eyr anpin ), thus forming one complete partzuf, this zivvug
( conjunctio ) results in the “birth” of the effects of the sefirot : the realms,
levels, or creatures, emanating therefrom. Every creation or derivation from the
sefirot, thus, presupposes a conjunctio of the higher levels. Because the potential
creation, as it is in the upper sefirot (chochmah and binah ), becomes realized and
manifest through the lower sefirot (the middot and malchut ); generally we speak
simply of the union of the latter, in terms of zivvug zu”n. (See more on this
subject below, Epistle 20, note 62.) of Asiyah and of their mochin 10 Their
“brains”; the upper sefirot ( chochmah, binah, daat ) from which the lower sefirot
proceed. [which are the aspects of the chaya and neshamah of the masculine and
feminine 11 The second and third highest of the soul-gradations, corresponding to
chochmah and binah (see above, Epistle 5, note 55). The mochin (upper sefirot ) are
the soul-forces of the zu’n (the lower sefirot ). ]—which in turn, are the
achorayim 12 Hindersides; as opposed to pnimiyut, inwardness. While pnimiyut
denotes the very essence, the innermost point, achorayim denotes extraneity, the
point furthest removed from the essence, thus the lowest grade. (See Addendum,
Mystical Concepts in Chassidism.) of the kelim 13 Vessels; as opposed to atzmut
(essence), or orot (lights). Atzmut and orot refer to the infinite Divine essence,
and the Divine effulgence and emanation. The kelim, in turn, signify the
qualitatively finitized screening, contraction, and concealment ( tzimtzum ) of the
Divine emanation and life-forces so that they may become vested in, and animate,
the finite beings. See Likkutei Amarim, Part II, ch. 4. See also Etz Chaim 2:3.
(Addendum, ibid.) of the masculine and feminine of Atzilut. 14 The sefirot of
Asiyah, thus, are the lowest and final rank of the sublime sefirot of Atzilut —
which are divine, etc. (The latter) 15 The “masculine” and the “feminine” (i.e.,
the middot and malchut ) of Atzilut. are truly divine, because in them radiates the
light of the En Sof, blessed is He, which is vested and concealed in the chochmah
of Atzilut, and “He and His causations are one—in Atzilut.” 16 Tikkunei Zohar,
Introduction 3b; see below, beg. of Epistle 20 and the notes, ad loc.
Thus it follows that the light of the En Sof, blessed is He, radiates in the soul (
neshamah ) of man as well, vested and concealed in the light of its chochmah in
order to animate man. 17 See Likkutei Amarim, Part I, ch. 18 and above, Epistle 4,
note 25. And from (the soul) man is able to understand somewhat of the supernal
sefirot, for they all radiate in his soul—which compounds them.
But it is necessary to state first what I heard from my master, 18 R. Dov Ber, the
Maggid (Preacher) of Mezeritch (disciple of and successor to the Baal Shem Tov and
principal master of the author). peace be to him, on the verse, “And I am dust and
ashes.” 19 Genesis 18:27. Our father Abraham, peace be to him, said this 20 I am
dust and ashes. of the illumination of his soul which radiates in his body from the
light of the supreme chesed ; 21 See above, Epistle 2, note 9. and that is his
attribute: the attribute of magnanimous love ( ahavah rabbah ). 22 See above,
Epistle 13, note 27. For 23 V. L.: For therewith he loved. he loved the Holy One,
blessed is He, with so great and sublime a love that he became a chariot for the
Holy One, blessed is He. 24 Bereishit Rabbah 47:6. This expression signifies
absolute self-abnegation and submission to G–d and the Divine will (just as the
chariot is totally submitted to the will of the charioteer), thereby becoming a
vehicle for Divinity on earth. See Likkutei Amarim, Part I, chs. 18, 23, and 34;
cf. R. Chaim Vital, Shaarei Kedushah 1, end of 1. See also below, Epistle 25, and
notes 31 ff., ad loc.
Now, one might possibly assume that the type of chesed and love as it is above in
the supernal sefirot is of a similar nature to the attribute of abundant love of
our father Abraham, peace be to him, though exceedingly greater and more marvelous
ad infinitum than the (latter). [For it is known of the Supernal attributes that
they are essentially without end and limit because the light of the En Sof, blessed
is He, actually radiates and is vested within them, and “He and His causations are
one.” As regards the soul of man, however, which is vested in matter, its
attributes are finite and limited. But in any case, one might possibly assume that
its attributes are of the same type as the supernal attributes.]
Therefore he said: “I am dust and ashes,” that is, just as ashes, which are the
essence and substance of the burned wood. (For the wood) was composed of the four
elements fire-air-water-earth, and the three elements of fire-water-air passed away
and were consumed in the smoke that came about through their compound, as known.
The fourth element of the wood, namely the earth which goes netherward and over
which the fire has no dominion, remains in existence, and it forms the ashes.
Now the whole of the essence of the wood, its substantiality and matter, and its
form in terms of length, width, and density [visible to the eye, before it was
burned], was basically from its element of earth, though the fire, water, and air
were contained in it. For earth is the most material of them all. It has
(dimensions of) length, width, and density, which is not the case with the fire,
and air, and even water, of which there is but very little in the wood. And all
(the wood’s dimensions of) length, width and density, “all is of the earth, and all
returns to earth” 25 Par. Ecclesiastes 3:20. —i.e., the ashes that remain after the
fire, water, and air have been separated from it.
Now, there is neither a quantitative nor a qualitative resemblance and proportion
between the ashes and the essence of the wood [which, prior to being burned, had
sizeable dimensions of length, width, and density], even though (the ashes) 26
I.e., the element of earth. are its very essence and substance, and of them did
(the wood) come into being. Precisely so, metaphorically speaking, our father
Abraham, peace be to him, said of his attribute [the attribute of grace and love
radiating in him and vested in his body]: “Though it is the attribute of the love
and supreme chesed of Atzilut that radiates in his soul [which was a supernal
chariot], nevertheless, as (the soul) descended netherward, [by the evolution of
the worlds from one level to another, by means of many contractions] in order to
become vested in his body, there is no semblance and proportion between the essence
of the light of the love that radiates in him and the essence of the light of the
love and supreme chesed of Atzilut, except of the sort of proportion and semblance
as there is between the essence of the earth which became ashes, and its essence
and core as it was (originally) in the “tree (that was) pleasant to the sight and
good for food.” 27 Par. Genesis 2:9. (But even this is only) metaphorically
speaking, and, moreover, not at all comparable, 28 Lit.: separate by thousands of
separations. except that the Torah speaks in human phraseology 29 Berachot 31b;
Sifra, Kedoshim, parshah 10. by way of allegory and metaphor.
Now, as regards the totality of the ten sefirot as they are in the soul of man, it
is known to all 30 V. L.: It is known, in a general way. that the attributes are
generally divided into seven (emotive) attributes ( middot ), 31 Generally speaking
there are seven classes of middot : chesed, gevurah, tiferet, etc. More
specifically, these classes subdivide into numerous details: chesed of chesed,
gevurah of chesed, tiferet of chesed, etc. (Cf. above, Epistle 13, note 22.) and
all the detailed traits in man derive from one of these seven attributes. For they
are the root of all the traits, and their generality, namely: the attribute of
chesed— to diffuse without limit; the attribute of gevurah —to withhold from
diffusing so much or from diffusing altogether; the attribute of rachamim —to pity
whoever is in need of compassion. It 32 Rachamim. is the mediating attribute
between gevurah and chesed, (the latter of) which seeks to diffuse to all, even
where compassion is not applicable at all 33 See Pardes Rimonim 23:8, s.v. Mayim,
and cf. Moreh Nevuchim 3:53. [inasmuch as he lacks nothing and is in no state of
trouble whatsoever].
Because ( rachamim ) is the mediating attribute, it is called tiferet. 34 Beauty.
It is, by way of analogy, like beautiful garments, that is, garments dyed 35 See H.
V. with many colors blended in such a way that there is beauty and embellishment.
36 See above, Epistle 12, note 13. To a garment dyed in one color, however, one
cannot apply the term of “beauty” ( tiferet ). 37 Cf. Mayim Rabbim 5636, ch. 51.—
Chesed, gevurah, and tiferet are the generality (i.e., the principal classes) of
the middot. The other, successive attributes are branches or derivatives of these
three. (Cf. Addendum, Mystical Concepts in Chassidism.)
Now, afterward, as the diffusion is realized, that 38 In one version ( Or Hatorah,
Bereishit, vol. 1, 98b), this phrase “that is…diffusion” does not appear. See H. V.
is, at the time of the actual diffusion, it is necessary to deliberate how to
diffuse in such a way that the recipient be able to absorb the effusion. For
example, when one wishes to convey a matter of wisdom to teach it to his son, if he
will tell it to him in its totality, just as it is in his own mind, the son will be
unable to understand and to absorb it. Rather, one needs to arrange it in a
different order and context, “every word spoken in a proper manner,” 39 Par.
Proverbs 25:11. gradually.
This deliberation is referred to (by the terms) netzach and hod. They 40 The
attributes of netzach and hod. are the kidneys that advise, 41 Berachot 61a. and
also 42 V. L.: and they are (i.e., netzach and hod ). In the Zohar (see next note)
the passage reads: “the two kidneys and the two testicles.” the two testicles that
prepare the spermatozoon, 43 Zohar III:296a. See Shaarei Orah (Gikatilla), chs. 3
and 4, Pardes Rimonim 8:24, s.v. Kelayot, and ibid., 11, s.v. Etzah ; cf. Mevo
She’arim 3:2:7. i.e., the drop that issues from the brain. 44 See Likkutei Amarim,
Part I, ch. 2. That is, (they adapt) a matter of wisdom and intelligence deriving
from the father’s intellect in such a way that it will not issue as it is in itself
[i.e., a very subtle intellection in his brain and intellect], but that it change
somewhat from the subtlety of his intelligence and become an intellection not quite
so subtle, so that the son will be able to absorb it in his mind and understanding.
Metaphorically speaking, it is truly as with the (seminal) drop which descends from
the brain, for it is extremely tenuous, and, through the kidneys and the two
testicles, it becomes truly coarse and corporeal.
Netzach and hod are also referred to as “pounders” and “grindstones,” because “they
pound the manah for the righteous.” 45 Zohar III:236a (cf. Chagigah 12b). Just as,
by way of example, he who mills [ 46 Brackets appear in the text. wheat] with
grindstones crumbles the wheat into very fine parts, so, too, the father needs to
taper the insight and the wisdom he wishes to convey to his son and to divide them
into many parts, relating (them) to him by gradual process, with devices and
knowledge.
The aspect of netzach also entails to prevail 47 The root of the word netzach means
to prevail, to be enduring, victorious. See Tikkunei Zohar 13 (28b); see also Zohar
III:223b. Cf. Mayim Rabbim 5636, ch. 52. and stand up against anything that
withholds the influence and study from his son—from within and from without; [“from
within”—means to strengthen himself against the attribute of gevurah and tzimtzum
48 Netzach is bound to the “right side,” the side of chochmah and chesed —
( Tikkunei Zohar 22 (68b); ibid., 30 (74a); see also Zohar III:153b)—and seeks to
have “white” ( chesed ) rule over “red” ( gevurah ; to which hod is related); Zohar
III:223b. Cf. Mayim Rabbim, ibid. existent in the father himself, for it 49 The
attribute of gevurah. arouses in his will contentions against his son, saying “He
is not yet fit for this”]. 50 A parenthesis in the text states that according to
some manuscripts there is an omission here in the text. The omission probably deals
with an explanation of the function of the attribute hod.
The aspect of yesod is, by way of example, the bond 51 I Chronicles 29:11 alludes
to the seven lower sefirot ( chesed, or gedulah, to malchut ). The allusion to the
first five and the seventh of these is quite explicit. Yesod, the sixth, is
expressed by the words ‫( כי כל בשמים ובארץ‬lit.: for all that is in the heaven and
in the earth). The Zohar quotes a Targum (see Nitzutzei Orot on Zohar III:257a)
translating: “for it (i.e., ‫כל‬, the sefirah of yesod ) is united with (or unites)
the heaven ( tiferet ) and the earth ( malchut ; Knesset Yisrael ). See Zohar
I:31a; II:116a; III:257a; Tikkunei Zohar, Introduction 9b. See also Zohar I:149a-b
and cf. Pardes Rimonim 23:11 and 15, s.v. ‫כי כל‬, and ‫ ;סולם‬Mayim Rabbim, ibid., ch.
54. by which the father binds his intellect to the intellect of his son while
teaching him with love and willingness, for he wishes his son to understand.
Without this (bond), even if the son would hear the very same words from the mouth
of his father [ 52 Brackets appear in the text. as he speaks and studies to
himself], 53 These words do not appear in the quotation in Or Hatorah (see above,
note 38). he would not understand them as well as now when his father ties his
intellect to him and speaks with him face to face—with love and desire, because he
desires very much that his son understand.
And the greater the desire and delight (of the father) the greater is the influence
and the study, because then the son is able to absorb more and the father
influences more. For through the desire and delight his (own) insight becomes
greater and more abundant, 54 Cf. Eliyahu Rabbah, ch. 27; Taanit 7a (“I have
learned from my disciples more than from any other”). with a contented disposition
55 Lit.: with an expansion of daat. to influence and teach his son ( 56 Brackets
appear in the text. just as, metaphorically speaking, in the sphere of the truly
physical, an amplification of spermatozoon derives from an abundance of desire and
delight, and, thereby, he elicits much from the brain. That is why the Kabbalists
drew a comparison with the physical conjunctio, 57 See Addendum, Mystical Concepts
in Chassidism, ch. 1, note 6. as will be explained).
Now, these attributes are the external aspects 58 The chitzoniyut. of the soul. In
them are vested the inner attributes, i.e., the faculties of love and awe…,
analogous to the father who influences his son because of his love (for the son)
and withholds his influence because of his dread and fear that (his son) might come
to some downfall, Heaven forfend.
The source and root of these internal and external attributes is of the chabad 59
Acronym for the intellectual faculties: chochmah, binah, and daat. of his soul, for
corresponding to a person’s intellect are his traits. This is empirically evident,
(as in the case of) a child, the chabad of which are in a state of pettiness
( katnut ); all its traits, too, are related to insignificant things.
With adults, too, “according to his intelligence is a man praised,” 60 Proverbs
12:8. for corresponding to the quantity of wisdom is the quantity of his love and
kindness, and also his other internal and external traits have their source from
his chabad.
Most important is one’s daat, which derives from one’s chochmah and binah. This is
empirically evident, for corresponding to the difference from one to the other in
the opinions 61 De’ot (plural of daat ). of people is the difference in their
traits.
Now all this is only by way of allegory, for all this applies to the rational soul,
62 The rational soul ( nefesh hasichlit ) is the mediary between the natural soul (
nefesh ) and the soul proper ( neshamah ); see Kitzurim V’Hearot, pp. 86 ff., and
the references cited there. which is the lower one in man and derives from kelipat
nogah. 63 See Etz Chaim 49:3; Likkutei Amarim, Part I, ch. 7. (Cf. Maimonides,
Intro. to Commentary on Avot, end of ch. 1.)— Kelipat nogah is the mediary between
the realms of absolute evil and impurity and absolute good and holiness; see
Addendum, Mystical Concepts in Chassidism, s.v. Kelipot. But in true fact, 64 Lit.:
In absolute truth. in the higher, divine soul, which is a part of G–d above, 65 Job
31:2; see Likkutei Amarim, Part I, beg. ch. 2. all the internal and external
attributes are to G–d alone.
For because of the love of G–d and of one’s great desire to cleave to Him, “One
takes delight in chesed ” 66 Par. Micah 7:18—denoting G–d’s attribute of chesed
which man is to imitate (see below, esp. note 68). in order to cleave to His
attributes, as the saying of our Sages, of blessed memory, on the verse 67
Deuteronomy 11:22. “And to cleave to Him”: “cleave to His attributes.” 68 See
Sifrei, ad loc. (Deuteronomy 49); Sotah 14a; Maimonides, Sefer Hamitzvot 1:8,
Hilchot Deot 1:6, and Moreh Nevuchim 1:54.—By “imitating” the Divine attributes
( imitatio De-i ), one cleaves to G–d. To practice chesed (kindness) is an
imitation of the Divine attribute of chesed. Thus this practice is “to G–d alone” a
service of G–d.
It is likewise with the attribute of gevurah : to punish and chastise the wicked
with the punishments of the Torah, and also to prevail over his inclination and to
“sanctify himself in that which is permitted to him,” 69 Yevamot 20a; Sifrei,
Deuteronomy 104. and to “put up a fence and a hedge for the Torah,” 70 Avot 1:1.
because of the dread of G–d and his fear 71 Cf. above, Epistle 13, note 29. lest he
might come to sin, Heaven forfend. 72 All these are modes of attitude or behavior
utilizing the attribute of gevurah in the service of G–d.
And, likewise, to glorify 73 The attribute of tiferet (the root of which, ‫פאר‬,
means to glorify, beautify). G–d and His Torah by all means of glory, and to cleave
to His praises with all the faculties of his soul, that is, with the contemplation
of the intellect and thought even when he speaks. 74 These are the modes of
attitude or behavior utilizing the attribute of tiferet in the service of G–d.
Likewise, to prevail triumphantly 75 The attribute of netzach (see above, note 47).
against anything that would restrain from the service of G–d and from cleaving to
Him, and against anything that would restrain having the “glory of G–d filling all
the earth,” 76 Par. Isaiah 6:3. just as the wars for G–d fought by King David,
peace to him. 77 See Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Netzach.—These
are the modes of altitude or behavior utilizing the attribute of netzach in the
service of G–d.
And, likewise, to prostrate oneself and to laud 78 The attribute of hod. Hod is
etymologically related to ‫הודה‬, to laud, thank, acknowledge; see Zohar III:223a;
Tikkunei Zohar 13 (28b); Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Hod.
Prostration before G–d is coupled with the expression of gratitude (see Berachot
34a-b; Bava Kama 16a; cf. Shaarei Orah, ad loc. cit.).—See also Mayim Rabbim 5636,
ch. 53. the L–rd who animates and makes all there is, and with Him everything is
essentially nonexistent “and all that are before Him are esteemed as naught,” 79
Zohar I:11b. truly as nothing and null. Though we cannot apprehend just how
everything is truly as null before Him, nevertheless, we acknowledge, with a
sincere admission, 80 See above, note 79. that in absolute truth such is the case.
This also includes to thank 81 Ibid. the L–rd for all the favors He has bestowed
upon us, and not to be ungrateful, Heaven forfend, and this includes (further) to
thank for all His praises, attributes, and workings in the emanation and creation
of the upper and lower worlds, for they are praiseworthy to no end and are becoming
and befitting to Him, blessed and exalted be He—which is (the sense of hod as)
etymologically related to hod vehadar. 82 Majesty and splendor (Psalms 104:1; see
Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Hod ). —Hod has a connotation of
majesty and splendor referring to the Divine splendor and majesty inherent in G–d’s
creation. This innate splendor and beauty makes creation becoming and befitting G–
d. The awareness of hod as the innate Divine beauty should lead to hod in the sense
of acknowledging, praising, and thanking G–d. And these are the modes of attitude
or behavior utilizing the attribute of hod in the service of G–d.
And likewise with the attribute of tzaddik yesod olam, 83 The righteous is the
foundation of the world (Proverbs 10:25); the attribute of yesod. that his soul be
bound up in the L–rd, the Fountainhead of life, 84 Lit.: the Life of life (cf.
above, Epistle 4, note 74). to cleave to Him by an attachment and desire out of a
wondrous love and delight.
And as for the attribute of malchut —to receive upon himself the yoke of His
sovereignty and of His service, as the service of any servant to his master, i.e.,
out of awe and fear. 85 See Mayim Rabbim 5636, ch. 55.
Now, the source and root of all the attributes are of the chabad. That is, chochmah
is the source of the intellect which apprehends the L–rd and His wisdom, His
greatness, and His holy attributes wherewith He conducts and animates all the upper
and lower worlds. Binah is the contemplation on this apprehension in the length,
width, and depth of his understanding: “to understand one matter out of another,”
86 Chagigah 14a; Zohar Chadash 4a. Cf. Sifrei, Deuteronomy 13 (on Deuteronomy 1:13;
see Rashi, ad loc., and on Exodus 31:3). and to beget from this apprehension its
offsprings, i.e., the attributes of love and awe, and the other attributes born in
the Divine soul which cogitates and contemplates on the greatness of the L–rd, how
His greatness is unfathomable. 87 Psalms 145:3. There is an aspect of the greatness
of the L–rd through the Divine soul’s contemplation on which a fear and dread will
befall it. This (type of fear) is the yirah tataah, 88 The “lower” or “inferior”
awe. On this and the following terms see above, Epistle 6, and below, note 94. an
aspect of malchut. 89 Tikkunei Zohar 33 (76b) f. (Cf. Zohar I:11b).
There is another aspect of the greatness of the L–rd whereof derives the yirah
ilaah, 90 The “upper” or “superior” awe. i.e., yirah boshet. 91 “Awed out of
bashfulness”—before the infinite greatness of the L–rd (see Zohar III: 257a;
Tikkunei Zohar, Introduction 5b, ibid., 6 (24a), 7 (24a), et passim ). This type of
awe is also called yirat haromemut, the awe before the majesty of G–d. There is
(also) an aspect whereof derives the ahavah rabbah, 92 The “magnanimous” or
“superior” love ( ahavah betaanugim ). and still another aspect whereof derives the
ahavah zutta. 93 The “small” or “inferior” love.—On the gradations of all these
levels see: Zohar I:11b; Tikkunei Zohar, Introduction 5a ff., and 30 (73b). See
also Chovot Halevovot, Shaar Ahavat Hashem, esp. the Intro. and ch. 2 ff.;
Maimonides, Hilchot Yesodei HaTorah 2:2 and 4:12; Ikkarim 3:32; Likkutei Amarim,
Part I, ch. 40 ff. (esp. ch. 43); and below, Epistle 18. The same applies to the
external attributes, i.e., chesed ….
Now, with all these it is necessary that the faculty of daat be vested in them. For
( daat ) is the aspect of the bond of the soul which is bound and thrust into this
apprehension, of apprehending some aspect of the greatness of the L–rd whereof some
trait of these attributes is born in (the soul). For by a momentary removal of daat
from this apprehension, the trait begotten thereof is also withdrawn from it, that
is, from its manifestation in the soul (back) into concealment, to be there in
potentia but not in act.
That is why the term daat is applied to coition, 94 E.g., Genesis 4:1, 17, 25; et
passim.—See Tikkunei Zohar 69 (99a). for it signifies a bond. Now, this is the
faculty of daat tachton, 95 The “lower” or “inferior” daat. It proceeds from and
succeeds chochmah and binah, channelling them to the lower sefirot. See note
following. which extends to the attributes and vests itself in them to animate and
sustain them.
There is also a faculty of daat elyon, 96 The “upper” or “superior” daat.—In the
sefirot scheme of yosher, in which the sefirot form three parallel triads
( chochmah - chesed - netzach ; binah - gevurah - hod ; keter - tiferet - yesod ;
see Addendum, Mystical Concepts in Chassidism, s.v. Body of the Sefirot ), daat
does not proceed from and succeed chochmah and binah, but keter. This is the
faculty of daat elyon. On this level, daat unites the point of chochmah with binah
by a radiation from keter. This is the essential, or original, union of these
sefirot so that chochmah may be externalized in binah. That this union may bear
offspring, i.e., that the radiation from chochmah and binah will extend into the
lower sefirot (the middot ) to irradiate them, this is the function or faculty of
daat tachton. See Etz Chaim 8:3 f.; Torah Or, Toldot 19a ff. and Mishpatim 75b;
Likkutei Torah, Shir Hashirim 30 ff.; Addendum, ibid., s.v. Daat, and Body of the
Sefirot. which is the faculty of the bond and joiner of the source of the intellect
[which apprehends the profoundness of the apprehended notion which is a point and a
flash flashing over his intellect] so that it extends downward. Thereby the
profoundness of the apprehended notion will come to be understood in the expansion
of the elucidation, in length and breadth, which is the faculty of binah, referred
to as rechovot hanahar, 97 The widths (or expansions) of the river ( binah ); Zohar
III:142a (on Genesis 36:37). See Shaarei Orah (Gikatilla), ch. 8; Maamarei Admur
Hazaken Haketzarim, p. 266; and cf. Zohar I:141b. as will be explained in its
place.

Chapter 16

SIXTEEN. To the members of the community of…


My beloved, my brethren and friends, who are (to me) as my (own) soul. Behold, I am
aware 1 Lit.: the hardships of the times are not concealed from me. of the
hardships of these times, that the means for livelihood have declined, and
especially among those known to me from your ranks whose hand has wavered; (they
are) without any assistance and support, and they literally borrow in order to eat.
May the L–rd show them compassion and speedily bring them respite from their
straits. 2 Lit.: and broaden (a space) for them in the straits (cf. Psalms 4:2;
118:5).
Nonetheless, they are not acting rightly unto their soul according to the reports
that they close their hand which all their life long, to this very day, was open to
give with a full hand and benevolence toward all essential necessities to satisfy
the needs of the innocent destitutes whose eyes are lifted toward us. 3 Par.
Deuteronomy 15:7, 8, and Jeremiah 2:34. If, Heaven forfend, we will not have mercy
on them, who then will show them compassion? And it is written: “That your brother
may live with you!” 4 Leviticus 25:36. See the commentaries by Nachmanides and R.
Ovadia Seforno, ad loc.
(The rule that) “Your life takes precedence” 5 Bava Metzia 62a, in comment on
Leviticus 25:36 (“that your brother may live with you”—thus: your own life takes
precedence). applies only in the case when “one has a pitcher of water…,” 6 See
ibid. that is, when the same thing is equally essential to both to drink in order
to restore their soul from thirst. But when the poor needs bread for the mouths of
babes, and wood and clothes against the cold, and the like, then all these take
precedence over any fine clothes and family feasts, meat and fish, and all the
delicacies of man and any members of his household. The rule that “your life takes
precedence” does not apply in such a case, because all these 7 The luxuries of the
wealthy. are not really essential to life, as are (the needs) of the poor, (to be
considered) truly equal (to the needs of the poor), 8 Needs, therefore, take
precedence to luxuries. as mentioned in Nedarim, folio 80. 9 Nedarim 80b. See also
Tosefta, Bava Metzia 11:14; Jerusalem Talmud, Shevi’it 8:5 and Nedarim 11:1.
Now, (all) this is according to the strict measure of the law. In fact, however,
even in the case where such reasoning does not apply, it behooves everyone not to
be particular in insisting on the law, but to set aside his own life and to go far
beyond the measure of the law. One should be concerned, for his own sake, with the
statement of our Sages, of blessed memory, that he who is exacting in a matter
“will eventually be brought to it,” 10 Bava Metzia 33a; see the commentaries by
Rashi and Maharsha, ad loc. See also Tosefta, Bava Metzia 11:14, and the comment.
Minchat Bikurim, ad loc. Heaven forfend.
And, after all, all of us need, at all times, the mercies of Heaven, which are
(elicited) only through an arousal from below, by arousing at all times, and every
moment, our compassion for those who are in need of compassion. But he who hardens
his heart and suppresses his compassion [for whatever reason there may be], he
causes the same above—to suppress…, 11 Cf. Mishnah, Sotah 1:7. Heaven forfend.
(One should especially consider that) after all, “There is not a righteous person
upon earth that does good—always—and does not sin,” 12 Ecclesiastes 7:20. and
charity atones 13 See Devarim Rabbah 5:3 (cf. Sukkah 49b). See also Sefer
Chassidim, sect. 61 and 170; Netivot Olam, s.v. ‫גמ”ח‬, beg. of ch. 1 and ibid., s.v.
Tzedakah, end of ch. 4. Cf. Iggeret Hateshuvah, ch. 3. and protects against
misfortune…. 14 See Vayikra Rabbah 27:1. (Charity) thus is an actual cure for the
body and soul, 15 Cf. Midrash Tehillim 41:4; Tanchuma, Mishpatim 15. with respect
to which—“Skin for skin, and all that a man has he will give for his nefesh.” 16
Soul, or life.—Job 2:4. Cf. above, Epistle 10 (note 49).
This applies especially as we are believers, the descendants of believers 17
Shabbat 97a. (in the fact) that charity is nothing but a loan to the Holy One,
blessed is He, 18 Bava Batra, end of 10a; see Rashi and Chiddushei Aggadot by
Maharal, ad loc., and Netivot Olam, s.v. Tzedakah, ch. 4. See also Tanchuma,
Mishpatim 15. as it is written: “He who is gracious to the poor lends to the L–rd,
and He will repay him his good deed” 19 Proverbs 19:17. —manifold, in this world.
20 See note following. For none of the commandments is the reward given in this
world except for charity, because it is beneficial to the creatures, as mentioned
at the end of the first chapter of Kiddushin. 21 Kiddushin 39b-40a (see Rashi, s.v.
Rabbi Idi).
Also, one should be concerned about punishment, Heaven forfend, when one’s
companions are associated for the sake of a mitzvah and he is not associated with
them, as known from the words of our Sages, of blessed memory. 22 Chagigah 9b.
But it will be well with those who give heed, and upon them shall come the blessing
of goodness 23 Par. Proverbs 24:25. —“of the best of all things.” Do good, O L–rd,
to the good and the upright, 24 Psalms 125:4. as is their wish and the wish of he
who seeks their welfare, from the whole heart and soul.

Chapter 17

SEVENTEEN. 1 See see Igrot Kodesh Admur Hazaken (Kehot, 2012), pp. 374-375, for the
opening paragraph of this section. It is known that an arousal from below, when man
arouses in his heart the trait of kindness and compassion for all those in need of
compassion, this elicits an arousal from above, i.e., an arousal of great
compassion upon him from the source of compassion, 2 See above, Epistle 4, note 44.
to effuse to him the “Fruits in this world, while the principal remains for the
World to Come.” 3 The principal and the fruits of the good deeds.—Mishnah, Peah
1:1.
This means: “the fruits” refers to the effluence effusing from the Source of
compassion and Fountainhead of life, 4 Lit., The Life of life (cf. Yoma 71a;
Tikkunei Zohar 19 (41b); ibid., 69 (115a); and see below, end of Epistle 22a).
blessed is He. It issues netherward, in the mode of the evolution of the worlds
from above downward…, until it vests itself in this world in children, life, and
sustenance…. 5 See above, Epistle 11, note 5.
The “principal” is, as it is written: “ Mitzvatecha (Your commandment) is very
wide.” 6 Psalms 119:96. Now it should say mitzvotecha —in plural form! 7 Cf. Rashi,
ad loc. ( 8 Brackets appear in the text. The phraseology of “is wide” is also not
comprehensible.)
However, the express form of mitzvatecha refers to the precept of charity, which is
truly the mitzvah of the L–rd, which the Holy One, blessed is He, Himself, in all
His majesty, performs at all times by animating the worlds, and will do so in the
future with exceeding uplifting and force. 9 Par. Genesis 49:3. And thus it is
written: 10 Genesis 18:19. “And they shall observe the way of the L–rd, to do
tzedakah ….” 11 See Zohar III:113b. Metaphorically speaking, like a road on which
one goes from one city to another, 12 Tzedakah is called the “way of the L–rd”
because it is like a roadway that enables man to travel from one place to another.
so, too, charity is a capacity for a manifestation and radiation of the light of
the En Sof, blessed is He, which encompasses all worlds, 13 The or sovev, or or
makif ; see above, Epistle 3, note 12. so that in the future, at the Resurrection
of the Dead, it will radiate, and become manifest, even to this world, through the
arousal from below as an expression of charity and gratuitous kindness, [with an
uplifting and force infinitely exceeding the state of manifestation of the
radiation in the upper and lower Gardens of Eden]. For in the future all the souls
of the tzaddikim, and of the Tannaim and the prophets that are now in the Higher
Garden of Eden, at the peak of levels, will become vested in their bodies, and they
will arise at the time of the resurrection to derive pleasure from the splendor of
the Shechinah.
That is, the manifestation and the radiation as it is in the Garden of Eden is of
the level of memalei kol almin. 14 Permeating all worlds (thus the or pnimi ); see
above, Epistle 3, note 12. This is a level of the evolution from one rung to
another by means of immense contractions, 15 This radiation of the Divine immence,
the or pnimi, is an immensely screened derivative of the or makif, the radiation of
the Divine transcendence. As the worlds develop from higher to lower, the or pnimi
is contracted ever more. and as the saying of our Sages, of blessed memory: “The
World to Come was created by the yud ” 16 Menachot 29b.—See above, Epistle 5. —the
sphere of the supreme chochmah, 17 Above, Epistle 5, note 16.—The yud, by its very
form as a simple point, indicates the immense contraction of the Divine light
contained in it. The or pnimi thus is related to the sefirah of chochmah (cf.
above, Epistle 3, note 12). referred to as the upper Eden, 18 Ibid., note 17. and
evolving and vesting itself in all the worlds, as it is written: “You have made
them all with chochmah …” 19 Psalms 104:24. and “ chochmah animates….” 20
Ecclesiastes 7:12.—See Addendum, Mystical Concepts in Chassidism, s.v. Chochmah
(cf. above, beg. of Epistle 5; Epistle 11, note 10; Epistle 14, note 14). In the
Garden of Eden (the sphere of chochmah ) is in a state of manifest apprehension to
each according to his measure. 21 See Zohar I:129b; ibid., 135b ( Midrash Hane’elam
). For as known, the delight of the souls in the Garden of Eden derives from the
apprehension of the secrets of the Torah with which one busied oneself in this
world with the revealed (parts of Torah) [as mentioned in the sacred Zohar, section
Shelach, 22 See Zohar III:169b; cf. ibid., 159b ff. and in the Gemara 23 See Bava
Metzia 86a. with reference to the occurrence with Rabbah bar Nachmeni].
The manifestation of the radiation at the time of the resurrection, however, will
be from the level of sovev kol almin, 24 “Encompassing all worlds,” thus the or
makif ; see above, Epistle 3, note 12. which is not in a state of contraction
( tzimtzum ), measure, and limit, but without limit and end [as the concept of
sovev kol almin has been explained in Likkutei Amarim, ch. 48, not to be in its
literal sense—like a circle, Heaven forfend, but only that it is not in a state of
investment…, note there carefully].
And this is the meaning of what our Sages, of blessed memory, said: “And their
crowns on their heads, and they take delight….” 25 Berachot 17a; Maimonides,
Hilchot Teshuvah 5:2. Cf. Tikkunei Zohar 36 (78a). A crown ( atarah ) is something
that encompasses and encircles and is called keter 26 Crown; garland. Cf. Tikkunei
Zohar 70 (135a) on the subtle distinction between keter and atarah. [an idiom of
koteret 27 Capitol.—See Etz Chaim 23:2 and cf. Pardes Rimonim 23:11, s.v. Keter.
Cf. below, Epistle 29 (note 34, ad loc.). ]. It is the aspect of the intermediary
which joins the radiation of the Emanator, the En Sof, blessed is He, to the
emanated, 28 See Etz Chaim 42:1; cf. Pardes Rimonim 3:1 ff.—See Addendum, ibid.,
s.v. Keter. and in the future it will radiate and become revealed in this world 29
The or makif thus is related to the sefirah of keter, transcending chochmah and its
apprehension in Eden (cf. above, Epistle 3, note 12). to all the righteous who will
rise with the resurrection ( 30 Brackets appear in the text. “And Your people, they
are all righteous…” 31 Isaiah 60:21. ).
And this is the meaning of what our Sages, of blessed memory, said: “In the future
the righteous will be addressed as holy.” 32 Bava Batra 75b. Holy is a rank of
being separated; 33 See above, Epistle 7, note 7. it is not subject to apprehension
and knowledge, because it transcends the rank of the wisdom and knowledge which
there is in the Garden of Eden. 34 Kadosh, holy, thus refers to keter, the sefirah
which is separate and distinct from the sefirot transcending them all. (See
Addendum, ibid.) Chochmah, in itself also distinct and inapprehensible (ibid.), is
also referred to as “holy” (see above, Epistle 10, note 41). In that context keter
is then called kodesh hakedoshim, the “holy of holies,” i.e., the essential,
absolute holiness. See Zohar II:121a. Thus Scripture states: “ Chochmah shall be
found from ayin ” 35 Job 28:12. —i.e., (from) the rank of the supreme keter 36 See
Zohar II:42b; 121a; III:290a; and note following. which, in the sacred Zohar, 37
Zohar III:end of 256b; cf. also references cited above, note 36, and above, Epistle
11, note 11. is called ayin ; 38 Naught; cf. above, Epistle 13, note 40. its
effluence and radiation are in a state of manifestation only when [after the
resurrection] the soul is vested in a pure and clear body. For “Their beginning is
wedged—expressly—in their end,” 39 Sefer Yetzirah 1:7. and “The result of the act
is first in thought…,” 40 Liturgy, Hymn of Lecha Dodi. as known.
But it is impossible to reach this level until one has been first in the Garden of
Eden, to apprehend the aspect of the supreme chochmah 41 In the text appears here
(in brackets): etc. A parenthesis suggests instead: each one. according to his
measure, and “the dew of Torah revives him” 42 Tikkunei Zohar, Introduction 12a;
ibid., 19 (38b) (see Ketuvot 111b; cf. Shabbat 88b; Chagigah 12b; et passim ).
—“And when you will awaken 43 At the Resurrection of the Dead. it 44 The Torah,
which is called keter (cf. Avot 4:13, and below, Epistle 29). will speak for you…,”
45 Proverbs 6:22. Enabling man to reach a level he could not attain previously;
Zohar I:185a; and Nitzutzei Orot, ad loc. Set also Zohar I:175b; and cf. Avot 6:9;
Sotah 21a; Tikkunei Zohar 31 (75b-76a). and suffice it for the initiated.
And this is the meaning of “ mitzvatecha is very wide,” i.e., the precept of
charity, which is a vessel and a very wide area in which the radiation from the
light of the En Sof, blessed is He, is invested ( 46 Brackets appear in the text.
and as it is written: His garment is tzedakah 47 Piyut Atah Hu Elokenu ( Machzor,
Rosh Hashanah and Yom Kippur). ) which in the future will radiate without limit and
end, because of the gratuitous kindness in the arousal from below, called “the way
of the L–rd.” And that is the meaning of the phraseology “very (wide),” because it
is without limit and end. 48 See Targum on Psalms 119:96; Eruvin 21a and Rashi, ad
loc.
But “To every tichlah I have seen an end”: 49 Beginning of the verse (Psalms
119:96). tichlah is an idiom of kalot hanefesh, the yearning of the soul in the
Garden of Eden, for there it is in a mode of end, limit, and contraction, as
mentioned above. And (the reason it says) “to every tichlah ” is because there are
numerous levels and rungs of Gan Eden, one higher than the other, to the topmost of
levels, 50 See Zohar Chadash, Bereishit 18a. as mentioned in Likkutei Hashass by
the Arizal, 51 See above, Epistle 5, note 103. in explanation of the saying of our
Sages, of blessed memory: “Scholars (of Torah) have no rest…,” 52 Berachot 64a.
because they rise constantly—from level to level—in the apprehension of the Torah,
which had no end…, until after the resurrection, when they will have rest….

Chapter 18

EIGHTEEN. It is written: “How fair and how pleasant are you, ahavah betaanugim.” 1
Song of Songs 7:7.
There are two kinds of love. 2 Zohar I:12a. See also above, Epistle 6 (notes 24
ff.) and end of Epistle 15. One is ahavah betaanugim (love with delights), meaning
that one is in a state of wondrous delight over G–d, with a great and immense joy
[the joy of the soul and its yearning as it discerns that the L–rd is good 3 Par.
Psalms 34:9. and delightful as wondrously sweet delights]. It is truly in the mode
of the World to Come where “they take delight….” 4 Berachot 17a; Maimonides,
Hilchot Teshuvah, ch. 8.
And of this it is written: 5 Psalms 97:12. “Rejoice, tzaddikim, 6 The righteous [in
the sense of saints] (see Likkutei Amarim, Part I, for the meaning of this term,
esp. chs. 1, 10, 14, 35). in the L–rd,” and not everyone merits this. 7 It is the
love attained by the tzaddikim only.—See Chovot Halevovot, Shaar Ahavat Hashem, ch.
4; Likkutei Amarim, Author’s Introduction to Part II. This is the rank the sacred
Zohar 8 See Zohar III:39a; ibid., 88b and 177b, in the light of Zohar II:25b. Cf.
also Zohar II:57a, and see Sefer Hamaamarim 5710, pp. 4 ff. and 54 ff. refers to as
ka-hana bi’reuta deliba, 9 (The service of) the priest is with the devotion of the
heart. and of which it is said: 10 Numbers 18:7. “A service of gift… 11 I.e., a
service ( avodah ) which comes by way of a gift. See comment. of Rashi and
Nachmanides, ad loc. See Likkutei Amarim, Part I, ch. 14. and the stranger that
comes close….” 12 Priesthood symbolizes the level of special proximity to and love
of G–d (cf. Sifrei, Numbers, sect. 119), and an elevated position of sanctity (see
Maharal, Derech Chaim, on Avot 4:13), thus the state of ahavah rabbah, or ahavah
betaanugim, which follows as a Divine gift and reward to the tzaddikim that are on
this level. For there is no way to attain it by human efforts as (there is with)
the awe (of G–d), of which it is asked “Did you labor with awe?” and “Woe to the
person who did not labor with awe,” as mentioned in Reishit Chochmah. Of awe is
also written 13 Proverbs 2:4; cf. Likkutei Amarim, Part I, ch. 42. —“If you will
seek it as silver…”; this shows that it requires a great and immense exertion, as
when one searches for fortunes.
But this great love [ 14 Brackets appear in the text. the ahavah betaanugim ] comes
to man by itself, from above, without him preparing and attuning himself for it;
rather, only after he has exerted himself in yirat haromemut 15 Awe and
bashfulness before the Majesty of G–d (as contrasted with the lower level of the
dread of the punishment of G–d; see ref. cited above, note 2); cf. Zohar I:11b;
Maimonides, Hilchot Yesodei HaTorah 11:2 and 4:12; Ikkarim 3:32. and has attained
the maximum he is able to attain of that according to the level of his soul, then,
of itself, the ahavah betaanugim comes from above to dwell and to become united
with the yirah. 16 See Chovot Halevovot, Shaar Ahavat Hashem, Intro., ch. 3, and
end of ch. 4. For “It is the way of man to go…,” 17 The way of a man [i.e., love;
according to Psalms 98:3: ‫—זכר חסדו‬reading ‫( זכר‬male) for ‫( זכר‬remembered)] to
search for a woman [i.e., fear, awe; according to Proverbs 31:30: ‫ ;’אשה יראת ה‬cf.
Zohar III:27a].— Kiddushin 2b; see next note.—Love, thus, comes where awe is to be
found already. Cf. Zohar III:145a-b. as explained in Likkutei Amarim. 18 Likkutei
Amarim, Part I, ch. 43. See also Likkutei Torah, Va’etchanan 7d; Siddur Im Dach
188a.
The second (type) 19 The inferior type: ahavah zuta. is a love and desire that the
soul desires, loves, and wishes to cleave to the L–rd, “to be bound up in the
bundle of life.” 20 I Samuel 25:29. See Likkutei Torah, Shelach 51d (and
references, ad loc.); below, Epistle 29. The proximity to G–d is very dear to her,
and that is what she desires. 21 Par. Psalms 73:28 and Isaiah 58:2. It is most
grievous for her to become, Heaven forfend, removed from Him, blessed be He, by
having an iron partition of the chitzonim 22 Forces of evil. The chitzonim, brought
about by sin, separate man from G–d; see Isaiah 59:2; Zohar II:116b and Tikkunei
Zohar 69 (108b). Cf. Sefer Habahir 58 (196). separating, Heaven forfend.
This love is latent in the heart of all Israel, even in the wicked ones, and from
it derives their remorse. 23 Referring to “the wicked are full of remorse” ( Shevet
Mussar, ch. 25; cf. Nedarim 9b); see Likkutei Amarim, Part I, ch. 11.
Though, because it is latent and concealed, in a state of exile in the body, it is
possible for the kelipah 24 The realm of evil (cf. below, Epistle 25, note 39). to
dominate over it; and that is the “spirit of folly” which causes man to sin. 25 See
Sotah 3a.
Therefore man’s service to his Maker needs to be in strengthening himself and to
prevail over the kelipah by all means. That is, first to expel it completely from
the body—from the (faculties of) thought, speech, and action that are in the brain,
26 Seat of thought. tongue, 27 Seat of speech. and the 248 organs. 28 Seat of
action. After that he will also be able to “bring out the captive from prison” 29
Isaiah 42:7 — I.e., this love, from the dominion of the kelipah. with a strong
hand. That is, “his heart is strong and steadfast among the valiant,” 30 Amos 2:16;
cf. commentaries by R. Abraham Ibn Ezra and R. David Kimchi, ad loc. so that the
love will become revealed in a state of great manifestation in all the powers of
the parts of the soul in his body, i.e., mainly in the mind and in the (faculty of)
thought of the brain, so that corresponding to its intellect and understanding the
mind will constantly think and contemplate on the Creator, Blessed be He, how He is
the Fountainhead of life 31 Lit., the Life of life—(cf. above, Epistle 17, note 4).
in general, and of the life of his soul in particular.
Consequently, he will yearn and desire to become attached to Him, and near to Him,
by an intrinsic yearning as that of a child that yearns to be constantly near his
father, and as fire which by its very nature always rises upward to its source. And
the more he continues to set his mind on this yearning, this yearning becomes
correspondingly stronger and will extend even to his mouth and all his organs—to
occupy himself with Torah and the commandments in order to truly cleave, through
them, to G–d, for “the Torah and the Holy One, blessed is He, are entirely one.” 32
Zohar II:90b; see also ibid., 60a and Kitzurim V’Hearot, p. 104 f. Cf. Likkutei
Amarim, Part I, ch. 23.
Of this yearning, as it is in a state of great manifestation, it is written: “My
soul thirsts…,” 33 Psalms 42:3. See Hilchot Talmud Torah 4:6. like a person who
thirsts for water, and, as yet, has no delight whatsoever. 34 The thirst is so
overpowering that he is unable to delight in anything.
Also, of this yearning and of this love concealed in us we pray to G–d to aid us in
bringing it out from imprisonment, and that the heart be full of it alone; and that
its “rival-wife,” i.e., the mundane desires, do not enter its house. 35 See
Likkutei Torah, Teitzei 37d ff. for this homily of the “two wives” as corresponding
to the divine and the natural souls. Rather, (this yearning and love) be the
mistress of the house, to rule over her “rival-wife” and to expel her at least from
one’s thought, speech, and action. Though one cannot expel her altogether from
one’s heart, she should at least be hidden, in a state of exile and servitude to
the mistress of the house, her mistress to make use of her for her own essentials
only, as eating and drinking, as it is written: 36 Proverbs 3:6. “In all your ways,
know Him.” 37 Maimonides, Hilchot Deot 3:2 ff.: “Whether engaged in commerce or in
manual labor for profit, one’s heart should not be solely set on the accumulation
of wealth, but he should do these things in order to obtain therewith his bodily
needs…. Likewise, when he eats or drinks, his purpose should not be to secure
physical gratification, etc., but solely to maintain his body in health and vigor,
etc. Man should aim to maintain physical health and vigor in order that his soul
may be upright, in a condition to know G–d…by all your ways know Him.”—See also the
comment. by R. Levi Gersonides, and Tzavaat Harivash, on this verse.

Chapter 19

NINETEEN. “He wraps (Himself with) light as (with) a garment….” 1 Psalms 104:2. In
Likkutei Torah by the Arizal, 2 See above, Epistle 5, note 103. section Ki Tissa
and section Vayikra, it is stated that the apprehension of Moses our Master, peace
to him, was not in the rank of the pnimiyut 3 Inwardness, the highest and most
profound levels (see Addendum, Mystical Concepts in Chassidism, s.v. Pnimiyut ). of
the supreme chochmah —which is called abba 4 Father; i.e., the partzuf of abba
(see below, note 11). of Atzilut, and, a fortiori, not in the sefirah of keter,
called arich anpin, 5 Macroprosopus (long or extended Countenance; see below, note
11). which transcends ( chochmah ). Rather, it was in the rank of the achorayim 6
Hinder, or extraneous sides; the lowest and most extraneous levels (see below). of
chochmah 7 The partzuf of abba. which vest themselves 8 Text corrected according
to L. H. in binah, 9 The partzuf of imma (the supreme mother). which (in turn)
vests itself in the seven lower sefirot, 10 Chesed to malchut. called z’eyr anpin
11 Microprosopus (the small, or lesser Countenance).—The ten sefirot form a
configuration ( partzuf ) analogous to the image of man (consisting of the ten
general categories of the sefirot ; 248 “organs” and 365 “sinews”). The principal,
or general, partzuf subdivides into five configurations: 1. Keter— the partzuf of
arich anpin (including the aspect of atik yomin (or atika kadisha ), the very
original emanation—see Intro., note 56); 2. Chochmah— the partzuf of abba ; 3.
Binah— the partzuf of imma ; 4. The middot (chesed to yesod ; generally referred to
by the all-inclusive principle of tiferet ) — the partzuf of z’eyr anpin (sometimes
referred to as the masculine aspect of z’eyr anpin ); 5. Malchut— the partzuf of
nukva (the female; sometimes referred to as the feminine aspect of z’eyr anpin ).
Both of these partzufim again compounds the levels of the ten sefirot and the 613
aspects, though the sefirah by which it is called is the dominant sphere of that
configuration. All five proceed from, and succeed each other, in this order as
different modes of Divine manifestations. Each one has two general aspects:
pnimiyut (analogous to the relation from soul to body), and chitzoniyut (analogous
to the relation from body to soul).—See Addendum, ibid., s.v. Partzufim. —the
principium of the Torah, 12 The Torah as given to Moses, though originating in the
supreme chochmah, is itself on the lower level of z’eyr anpin, or tiferet. Cf.
below, Epistle 20. and extends to the end of the four lowest sefirot : netzach,
hod, yesod, malchut ( n.h.y.m. ). There the apprehension of his prophecy was in the
rank of the pnimiyut, i.e., in the rank of the pnimiyut of n.h.y.m.
But (on the levels) beyond n.h.y.m. he had no apprehension in the pnimiyut, but
only in the rank of the achorayim of the chochmah which are vested 13 Text
corrected according to L. H. in binah, which (in turn) is vested and extends itself
within the pnimiyut of n.h.y.m. This is the principium of “The Torah is an
attenuated form 14 Lit., “withered” (see Isaiah 34:4), or “things that fall” (see
comment. by Maharzu to Bereishit Rabbah 17:5). A withered plant is an attenuated or
weaker form of a healthy plant. Similarly, the Torah is a weaker manifestation of
supreme chochmah, but not chochmah as it is itself. of the supernal chochmah,” 15
Bereishit Rabbah 17:5; 44:17. The Midrash describes several parallels, microcosms
to their original: dream to prophecy, Shabbat to the Coming World, the sun to the
Light Above, and Torah to the supreme wisdom. (The latter is the Midrashic
equivalent of the Zoharic statement “the Torah derives from chochmah ”; below, note
35). on the level of z’eyr anpin. Thus it is written: 16 Exodus 33:23. “You shall
see achoray, 17 My hinderside (the aspect of achorayim ). but panay 18 My face (the
aspect of pnimiyut ; cf. above, Epistle 4, note 8). shall not be seen”; see there,
and in Shaar Hanevuah, ch. 1. 19 Cf. Maimonides, Hilchot Yesodei HaTorah 1:10.
Now this seems rather surprising. After all, it is said: “And there did not rise
another prophet in Israel as Moses.” 20 Deuteronomy 34:10. How then did the Arizal
apprehend more than he and expound many themes dealing with the pnimiyut, even of
many sefirot and levels that transcend chochmah and keter of Atzilut?
But the matter is (as follows). It is plain and clear to all that there is a great
difference between the apprehension of the Kabbalists, as R. Shimon bar Yochai and
the Arizal, an apprehension by wisdom and knowledge, and the prophetic apprehension
of Moses our Master, peace to him, and the other prophets, to which Scripture
refers as an actual vision: “You shall see achoray ”; 21 Exodus 33:23. “And I saw
the L–rd”; 22 Isaiah 6:11. “And the L–rd appeared to him.” 23 Genesis 18:1.
Now, though this is in a metaphorical sense and does not mean actual sight by the
physical eye composed of flesh, nevertheless, the subject (of a metaphor) needs to
resemble the metaphor, and as the Targum 24 On Genesis 18:1. (translates) ‫וירא אליו‬
‫’ה‬: “And (the L–rd) became revealed to him…, thus a mode of revelation, that G–d,
25 Inserted acc. to H. V. blessed is He, Who is hidden, became revealed to him in a
state of manifestation. It is different, though, with the apprehension of the
Kabbalists. 26 Chachmei HaEmet in the Hebrew—lit., the “sages of the truth” (i.e.,
of Kabbalah). To them G–d 27 Text reads here too: Who is hidden, but omitted acc.
to L. H. does not become revealed in the mode of manifestation; rather, they
apprehend the secrets of wisdom, that which is hidden and concealed from them.
They 28 The Sages of the Talmud. therefore said: 29 Bava Batra 12a. “A wise man is
better than a prophet,” 30 See Arizal, Likkutei Hashass, ad loc.; see also Maamarei
Admur Hazaken Haketzarim, pp. 84 and 355. because by his wisdom he can apprehend
exceedingly beyond the levels that can descend netherward in a mode of revelation
to the prophets in the vision of their prophecy. 31 Cf. also Arizal, Shulchan
Aruch, s.v. Keriah Bechochmat Hakabbalah, par. 6. For only the lowest ranks can
descend and become revealed to them, namely n.h.y.m. (The ranks of n.h.y.m. ) are
the ones that always descend and become revealed from the emanator to the recipient
as a faculty of mochin (brains) and life-force. Thus it is known to the students of
Kabbalah that the n.h.y.m. of the higher (realm) vest themselves in the lower, in
order to vivify it. 32 See Etz Chaim 8:2 and below, Epistle 20. For they are the
kelim of the effluence and of the descent of the vivification from the higher to
the lower, with respect to all the worlds and levels. Hence they also become
revealed to the prophets in a mode of an actual revelation. Within these is vested
the light of binah, the aspect of the understanding of Divinity and 33 V. L.: from
(instead of and). the light of the En Sof, blessed is He.
And in it are vested the achorayim of chochmah, a level transcending the conception
and comprehension of Divinity, blessed is He, as the term chochmah denotes the
source of conception and comprehension. 34 Thus itself beyond it. That is why they
said in the Zohar 35 Zohar II:121a; 85a; III:81a. that “the Torah derives from
chochmah,” 36 The Torah as revealed to man only originates in supreme chochmah, but
is not chochmah in itself. for the reasons for the commandments were not revealed
and transcend conception and comprehension. 37 Cf. Sanhedrin 21b, Beit Habechirah
and Maharsha commentaries, ad loc. (see also the latter’s comment. on Pesachim
119); Moreh Nevuchim 3:26.
And even the occasional places where some apparently intelligible reason was
revealed and explained, this, to our intelligible reason, is not the full and
absolute reason; 38 See ref. cited above, note 37, and see Berachot 33b and Rashi,
ad loc. (s.v. Middotav ), and Jerusalem Talmud, Berachot 5:3. rather, within it is
vested the pnimiyut and principium of chochmah, transcending conception and
comprehension.
It is likewise with respect to every word that was emitted from the mouth of the
Holy One, blessed is He, to the prophets, as recorded in Tanach, 39 Torah-Neviim-
Ketuvim (the Bible). whether they be words of admonishment or tales of events. In
them is vested an aspect of the Divine chochmah transcending conception and
comprehension. 40 Cf. Zohar III:149b; 152a; Moreh Nevuchim 3:50. This is
empirically evident from the principle of kri and ktiv. 41 The textual reading of
Scripture ( kri ) sometimes differs from the textual writ ( ktiv ). The kri relates
to the comprehension as revealed to us. The ktiv transcends conception and
comprehension; that is, this word in its written form has no garment subject to
comprehension, but in its oral reading form it does have a garment. 42 Cf. Pesachim
50a and Rashi, ad loc.; Zohar III:230a.
The same applies to the large letters in the Tanach ; 43 Some letters in Scripture
are written larger than others. Cf. Encyclopedia Talmudit, vol. 1. s.v. Otiyot, p.
190 ff. they are from a supremely sublime world and radiate from there openly, not
with a garment like the other letters. 44 Cf. Zohar II:132a and III:2a. See also
Zohar I:3b and ref. cited in Derech Emet, ad loc.
Now, the aspect of the Divine chochmah, blessed is He, vested in the 613
commandments of the Torah, is referred to as the category of the achorayim of
chochmah. For all the achorayim in the sefirot are the external and lower levels in
the gradation of that sefirah. That is why they can descend and extend below, to
become vested in the creatures in order to vivify them. The aspect of the panim is
the sefirah itself. It is united with its Emanator, the En Sof, blessed is He, by
an absolute union.
As, for example, the sefirah of chochmah : it is united with its Emanator, the En
Sof, blessed is He, in an absolute unity, for the Holy One, blessed is He, and His
wisdom, are one 45 Maimonides, Hilchot Yesodei HaTorah 2:10; Moreh Nevuchim 3:20.
See Likkutei Amarim, Part I, ch. 2. ( 46 Brackets appear in the text. as explained
above 47 This reference (“above”) is not clear; cf. H. V., ad loc. ). But that
which radiates and extends from His wisdom, blessed be He, below [among the limited
and finite nether beings, and becomes vested in them], is called achorayim, and is
also called the aspect of Asiyah of Atzilut. 48 The lowest realm within the world
of Atzilut.—The four worlds (see Addendum, Mystical Concepts in Chassidism )
compound not only the order of the ten sefirot but also the general levels denoted
by the names of the worlds. Thus Atzilut is divisible into Atzilut of Atzilut,
Beriah of Atzilut, etc.; the same applies to the lower three realms ( Atzilut of
Beriah, etc.) R. Moses Cordovero illustrates this with an analogy to a silversmith
who classifies his silver into four groups according to the purity of the metal:
the first type is the most pure silver, free of base metals; the second type is
less pure than the first; the third is about half pure and half impure; and the
fourth contains more base metals than silver. Now, even the first class of silver
cannot be wholly and absolutely pure. There always are some drosses that cannot be
removed. Thus even this first class can be subdivided into more and less “wholly
pure,” truly, into these four general categories. And the same applies also to the
other three classes, one category differing from the other in the degree of purity
( Pardes Rimonim 24:10).
Metaphorically speaking, this will be understood by the analogy with terrestrial
man. There are five ranks in his soul, one lower than the other. These are the
faculties of the intellect, the (emotive) attributes, thought, speech, and action.
49 See Likkutei Amarim, Part I, ch. 3 ff. and Part II, ch. 8. Action is the lowest
of them all. For the vivification that extends from the soul and is vested in the
power of action is as nothing compared to the vivification that extends from it and
is vested in the power of speech. The latter (in turn) is as nothing compared to
the vivification that extends from (the soul) and is vested in thought, the
(emotive) attributes, and the intellect.
In a precisely like manner (with respect to) the category of His wisdom, blessed be
He, that which can become extended from it to become vested 50 V. L.: to emanate.
in all the nether beings is 51 Emended according to H. V. as nothing compared to
the category of the panim, which is united with the Emanator, blessed is He. For
“All that are before Him are esteemed as naught.” 52 Zohar I:11b. The panim of
chochmah thus is completely absorbed in the Emanator. But the effluence to all
limited and finite nether beings is regarded, so to speak, as a descent and
contraction ( tzimtzum ) with respect to the Emanator, the En Sof, blessed is He,
just as, metaphorically speaking, it would be regarded as a descent and contraction
for the intellect of an intelligent person to be contracted to some purely physical
and material act.
Moses our Master, peace to him, who apprehended up to the achorayim of chochmah,
therefore merited that through him was given the Torah—“an attenuated form of
supernal chochmah,” i.e., that which sheds from it and descends netherward and
becomes vested in our physical Torah. 53 Cf. Etz Chaim, Shaar Hakelalim, end of ch.
1; ibid., 32:8 and 37:1. Its principal object and purpose is the upkeep of the
operative and prohibitory commandments, in true actuality and performance, 54 The
aspects of Asiyah— Action, or making. in accord with the saying: “To do them this
day,” 55 Deuteronomy 7:11; see Eruvin 22a. and “Study (of Torah) is greater because
it leads to performance,” 56 Kiddushin 40b. and “He who learns with the intent of
not doing, it would have been better for him if his after-birth had been turned
over….” 57 Jerusalem Talmud, Berachot 1:2; ibid., Shabbat 1:2; Vayikra Rabbah 35:6;
cf. below, Epistle 20. And every person needs to become reincarnated until he has
actually observed all the 613 commandments, as known from the Arizal. 58 See above,
Epistle 7, note 37. * * *
59 This part, to the end, does not seem to be part of the preceding, though the
content is somewhat related. The letters that are revealed to us are in action,
speech, and thought.
Pertaining to action are the forms 60 Emended according to H. V. of the letters as
they are in the Assyrian script of the Torah scroll.
The letters pertaining to speech are engraved in the breath and voice which is
divided into twenty-two parts. One differs from the other with respect to their
form, i.e., the enunciation and utterance of the twenty-two letters in any
language. For there is no difference between the sacred tongue and the other
languages with respect to the nature of the letters’ enunciation, only as regards
their combinations.
The letters pertaining to thought are [again, in any language a person may think]
the words and letters of the language, which are twenty-two only.
Though, in thought there are three kinds of [the aspect of] letters. When one sees
in the Torah scroll the form of the letters, they are pictured in his thought. This
is referred to as the rank of “action 61 Or: making ( Asiyah ). of thought.”
Likewise, when one hears the letters of speech, they become inscribed in his
thought and he meditates upon them. This is referred to as the rank of the “speech
of thought,” and as the rank of Yetzirah. 62 Formation. The letters of thought
only, without any meditation on the letters of speech, are referred to as the
“thought of thought,” the rank of Beriah. 63 Creation.
Now, the letters of actual speech come about and receive their vivification from
those very same letters that are in the thought.
Though sometimes a person may speak while thinking of another matter, he can, then,
speak only such words and combinations that he has already spoken (previously) and
that were in his thought a great many times. Thus in those words and combinations
there is left the vestige of the thought that entered into them many times.
And this is the rank of the achorayim and externality of the n.h.y. of the partzuf
of the higher (realm), which enters into the lower one to be a faculty of mochin
and life-force to it, as known.

Chapter 20

TWENTY. “He and His vivifications are one, He and His causations are one—in them” 1
Tikkunei Zohar, Introduction 3b (Cf. n. 3 for full quotation). ( 2 Brackets appear
in the text. that is, (in) the ten sefirot of Atzilut. 3 “…for in the ten sefirot
of Atzilut (is vested) the King (the light of the En Sof ). He (i.e., His essence)
and His causations are one in them (i.e., in the ten sefirot of Atzilut ); He and
His vivifications are one in them. This is not so in the ten sefirot of Beriah.
There they are not one with their vivification, nor are they one with their
causations. But the Cause of all radiates in the ten sefirot of Atzilut, and in the
ten sefirot of Beriah ; and He radiates among the ten classes of angels (i.e., the
world of Yetzirah ) and the ten heavenly constellations (i.e., the world of
Asiyah ), and does not become changed anywhere.” ( Tikkunei Zohar, ad loc. cit.)
“His vivifications”—these are the lights [ orot ], 4 I.e., the infinite Divine
effusions and emanations. and “His causations”—these are the vessels [ kelim ]. 5
The qualitatively (but not quantitatively) finite vessels that “contain” the orot.
See above, Epistle 15, note 13.—Elsewhere it is said that “His vivifications” (
‫חיוהי‬, in Hebrew) refers to the first three sefirot ( chabad ) in their totality
(i.e., orot and kelim ), while “His causations” (‫גרמוהי‬, in Hebrew) refers to the
seven lower sefirot in totality; see Kitzurim V’Hearot, p. 105, and ref. cited
there, and see Mayim Rabbim 5636, chs. 32 and 151. They are all Divinity. But this
is not so in Beriah, Yetzirah, and Asiyah, etc.). Now, it needs to be understood
well how the En Sof is One with His causations, i.e., the kelim. For the kelim are
in a mode of limitation and finitude, as mentioned in Etz Chaim. 6 Cf. Etz Chaim
2:3, et passim.
However, the intention is to say that they are Divinity with respect to creating
something out of nothing ( yesh meayin ), just like the En Sof, and not merely by
way of an evolution from cause to effect. 7 I.e., they are not simply some cause
from which beings evolve of themselves (in a causal process). The kelim of Atzilut,
though qualitatively finite, are a rank in Divinity which can be described as
creative Divinity in the literal sense of the term.
As for the statement of R. Moses Cordovero 8 Pardes Rimonim 6, esp. ch. 6 ff. See
Maamarei Admur Hazaken Haketzarim, p. 516. that the (creative) development is by
way of cause and effect [and it is so stated in the sacred Zohar, section Bereishit
9 Zohar I:19b-20a. ], this refers to the evolution of the sefirot within the
sefirot themselves 10 I.e., each sefirah is comprised of the grades of all the
sefirot ( chochmah of chochmah ; binah of chochmah ; etc.). Cf. above, Epistle 13,
note 22. ( 11 Brackets appear in the text. with respect to the kelim ). [Thus in
Sefer Yetzirah 12 Sefer Yetzirah 1:2-9, 14. (the sefirot ) are called “ bli-mah ”
(without anything), because they are not in the category of a substance and
apprehensible nature, 13 See Pardes Rimonim 1:1; Shomer Emunim 1:61. just like the
En Sof “Whom thought cannot grasp at all,” 14 Tikkunei Zohar, Introduction 17a. and
as it is written: “And My Face shall not be seen.” 15 Exodus 33:23. As for the
prophecy and apprehension of Moses our Master, peace to him, it was of the upper
rank of netzach of z’eyr anpin. 16 See above, Epistle 19. ] And in the evolution
the effect is encompassed by the cause, in relation to which it is essentially
nonexistent, just as a ray of the sun is (absorbed) in the sun, as stated in Pardes
by R. Moses Cordovero. 17 Pardes Rimonim 6: end of ch. 6; see also ibid., beg. of
ch. 3.
Thus even numerous contractions will not avail to there being matter as dense as
earth, by way of an evolution from the spirituality of the separate intelligences,
18 Or: abstract intelligences. This is a common term in philosophical works
referring to the supernal creatures or creations, devoid of any material content.
They are pure spirit and, therefore, distinguishable (or separated) from one
another only by their differing degrees of intellectual apprehension. (Cf. Moreh
Nevuchim 1:49; Ikkarim 2:12.)—Cf. below, notes 19 and 33. (not) even (that) of the
angels, 19 I.e., not even the most subtle and formal matter composing the bodies of
the angels could have evolved from the spirit of the abstract intelligences.
According to R. Schneur Zalman, and the Kabbalists in general, the angels, too, are
composed of body and soul, matter and form; see below, note 33. except to there
being the spirit of animal from the “face of the ox,” 20 See Ezekiel 1:10. This is
the most sublime spiritual aspect, or archetype, which on the manifest level of the
material world reflects itself in the form of animal-hood. as explained elsewhere;
see there. 21 See Zohar III:240b ff.; cf. Arizal, Likkutei Torah, Vayikra. The
coming about of substantiality ex nihilo ( yesh meayin ) is in Hebrew 22 Lit., the
sacred tongue. called “ Beriah ” (creation). 23 Zohar Chadash, Bereishit 17b;
Maimonides, Moreh Nevuchim 3:10; Nachmanides on Genesis 1:1; cf. Sefer Habahir 10
(13) [ Zohar I:263a].
The word Beriah thus denotes an actual creation ex nihilo. (Such) created
substance, in fact, is also esteemed as naught before Him; 24 Zohar I:11b. that is,
it is essentially nonexistent in relation to the force and light that effulges in
it from the kelim of the ten sefirot of Atzilut, Beriah, Yetzirah, and Asiyah [in
which the gleam ( kav ) of the light of the En Sof, blessed is He 25 According to
the doctrine of tzimtzum (see Addendum, Mystical Concepts in Chassidism ) the
“void” or primordial space, in which the worlds are created, is illuminated by a
kav (gleam, or ray) of the light of the En Sof. This kav is the essence of the
sefirot and vivifies everything within the primordial space. radiates], and just as
the ray of the sun in the sun, as explained in Likkutei Amarim, Part II. 26 Chapter
3. However, this is so only “before Him,” relating to His knowledge, blessed be He,
from above netherward.
But in relation to the knowledge from below upward, created substance is [in such
knowledge and apprehension from below] an altogether separate thing. For the force
that effuses in it is not apprehended at all. Also, there is no approximation
whatsoever from the one to the other, neither to the whole nor to part of the
relation between the effect and cause. For the effect knows and has some
apprehension of its cause and becomes nullified in relation to it through this
knowledge and apprehension. Even with respect to their nature and essence, there is
not such a great distinction (between cause and effect) except that one is a cause
and the other is an effect, but nothing whatsoever of the distinction there is
between the nature of a created substance and the nature of the force and light
that effuses in it to make it ex nihilo into substantiality. That is why (creation)
is called precisely yesh meayin. 27 Substantiality out of nothingness. From the
viewpoint of creation, these are two absolutely distinct and nonrelated categories.
Now, the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah, and also the
orot [ nefesh, ruach 28 Nefesh - ruach - neshamah are the three general categories
of the soul, the animating life-force of man, and the worlds as a whole (cf. above,
Epistle 5, note 53). Thus they are called orot. ] are the first stage and the
beginning of created substantiality ( yesh ). They are created from the category of
the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity.
29 The five soul-categories (see above, Epistle 5, note 52), correspond to the five
worlds (see Addendum, Mystical Concepts in Chassidism, s.v. Worlds): Adam Kadmon
contains all five categories, and the highest, yechidah, is manifest and
determinative here. In Atzilut, yechidah is submerged and concealed in the lower
four ranks. Thus only the four lower categories are manifest there, with the
highest among these, chaya, determinative. (At the same time, Atzilut, like all the
worlds, is again divisible into these five soul-categories; cf. above, Epistle 19,
note 48.) In Beriah only the three lower categories are manifest, with neshamah
determinative, and so forth. While in Atzilut the orot and kelim are still
noncorporeal and, indeed, Divine, from Beriah downward, the kelim take on
corporeality, but, of course, not the orot (the Divine effusions of a life-force).
As one world serves as the conduit for the orot to the lower world(s), so the
nefesh - ruach (of Yetzirah and Asiyah, respectively) emanate from the neshamah (of
Beriah ). But below neshamah (of Beriah ), the light of the En Sof, blessed is He,
is no longer manifest, but concealed. (See Mevo She’arim 6:2, drush 1 and 2). And
these are the thirty kelim of malchut of Atzilut. 30 The transitionary evolution
from one world to the next, the lower one, is always through the lowest stage
( malchut ) of the higher, which becomes the highest stage ( atik, or keter ) of
the lower world (see below, note 46). Thus, implicit in malchut of Atzilut are the
kelim which are the conduits for the vivification from Atzilut to Beriah, Yetzirah,
and Asiyah. Generally speaking there are three types of kelim, each consisting of
ten: the ten pnimiyim (the innermost kelim of malchut of Atzilut ) become the soul
for Beriah ; the ten intermediary kelim become the soul for Yetzirah ; and the ten
chitzoniyim (the most outward kelim of malchut of Atzilut ) become the soul for
Asiyah. See Etz Chaim 30:2 and 44:2; Likkutei Torah, Derushim L’Yom Kippur 70c. It
is likewise in Atzilut. From the chitzoniyut of the kelim of the ten sefirot of
Atzilut [which are Divinity] were created the hechalot 31 Shrines; realms. of
Atzilut in which the category of the iggulim 32 Circles.—The sefirot, as they
emanate, follow an ordered pattern of gradual evolution, but not a singular scheme
only. In the writings of the Arizal, where their evolution is intricately
interwoven with the doctrine of tzimtzum, they are explained to egress via the kav
which irradiates the primordial space of the tzimtzum, first as circles (within,
throughout, and parallel to the circle of the void), one circle within the other,
connected only by the kav (which is also their connection with the En Sof ). These
circles are called the iggulim. This is the scheme in which the sefirot proceed
from, and succeed, each other. The iggulim are paired with the subsequent, superior
scheme, called yosher (the scheme usually referred to in the Zohar, etc.). Yosher
(straightness; evenness) is the emanation of the sefirot in the form of a partzuf
(“ chesed the right arm; gevurah the left arm,” etc.; Tikkunei Zohar, Intro. 17a),
along the kav, and culminating in the center of the primordial space. (See Etz
Chaim 1:2 ff.; Shaar Hahakdamot, hakdamah 4 ff.) See Addendum, Mystical Concepts in
Chassidism, s.v. Body of the Sefirot, and Partzufim. of the ten sefirot vests
itself, and also the bodies of the angels of Atzilut 33 R. Schneur Zalman, on the
authority of R. Moses Nachmanides (cf. Shaar HaGemul, in comment on Psalms 104:4),
states that the angels are composed of body and soul, matter and form. (See Torah
Or, Bereishit 4b; Likkutei Torah, Berachah 98a; Siddur Im Dach, Shaar Hachanukah
273d.) The angelic body and matter are explained to consist of the root-elements of
fire and air, thus extremely subtle and diaphanous and in no way comparable to the
cruder forms of matter as we know it. (Cf. Moreh Nevuchim 2:26, and see below, the
quotation from Sefer Hanikud.) This view, opposed to that of Maimonides (see
Hilchot Yesodei HaTorah 2:3 ff.; Moreh Nevuchim 1:49), finds support in the
philosophy of R. Salomon ibn Gabirol (see his Mekor Chaim, esp. part 4; cf.
Abarbanel on II Kings 3:3); probably in the thought of R. Judah Halevi (see Kuzari
4:3 and the lengthy remarks by Kol Yehudah, ad loc.; see also Kol Yehudah on Kuzari
3:11); Ibn Ezra ; with R. Shem Tov ibn Shem Tov ( Sefer Haemunot 4:1 ff., quoted
partly in Pardes Rimonim 6:6); and generally with the Kabbalists—see Pardes Rimonim
24:11 ff., 15, and Etz Chaim 50: end of ch. 8. (See also Zohar III:225a, and cf.
Zohar I:136b.) See also Chovot Halevavot 1:6; Hassagot on Hilchot Teshuvah 8:2;
Shaloh, Assarah Maamorot, ch. 2. From R. Schneur Zalman it would appear that (like
Ibn Gabirol) he is of the opinion that all angels are composed thus, inasmuch as he
mentions in that category even the angels of Atzilut. From the Zohar, Nachmanides,
and the Arizal, it would seem that they are of the opinion that not all angels have
bodies. In Zohar Chadash 8d, the term separate intelligences (see above, note 18)
is used in relation to angels, and as appears from the context, to angels of Beriah
(though cf. Zohar III:225a). Nachmanides, too, makes frequent use of this term, and
sometimes adds “the separate intelligences, i.e., the angels,”—see his commentary
on Exodus 20:3 (cf. also ibid. Numbers 22:23); furthermore, in Shaar HaGemul (ad
loc. cit.), he speaks of the angels that are “beneath the Divine throne” (thus
beneath Beriah!). The Arizal, who, in Etz Chaim 50:8, speaks explicitly of the
composite nature of the angels, states elsewhere (ibid., 26: end of ch. 1) equally
explicitly that “there are angels which are not on a rank of corporeality, for they
do not become vested in a body, they are a chariot (!) for the Holy One, blessed is
He, and superior to the neshamah.” According to the Zohar (cf. I:34a; Zohar Chadash
10a), Nachmanides, and the Arizal, there are, thus, two general types of angels (a
distinction which can be found in Maimonides too, cf. Moreh Nevuchim 2:6; cf. also
Kuzari 4:3, and comment., ad loc.), the higher one of which is referred to as
“abstract intellects.” On the other hand, R. Joseph Gikatilla writes that “even
among the supernal abstract intelligences that are called angels, there is not one
that is simple without any plurality. Though the philosophers called the angels
abstract intellects and abstract forms, nevertheless, though they are devoid of
such matter as our matter, they also possess a simple, diaphanous supernal form of
matter which is incomparable to our matter” ( Sefer Hanikud 3:3; quoted in Torah
Shelemah, vol. 16, pp. 301 ff.). R. Schneur Zalman also uses the term “separate
intelligences” and accepts the standard definition thereof as given by Maimonides
(see Likkutei Torah, Shelach 46a), but he applies it to the supernal worlds; see
ibid., 45a (cf. Maim., Hilchot Yesodei HaTorah 3:9, and Moreh Nevuchim 2:5). See
further on this subject: Sefer Yetzirah 1:12 and the comment., ad loc.; Likkutei
Amarim, Part I, ch. 39 ff.; Biurei Hazohar, Beshalach 40b-c; Maamarei Admur Hazaken
—Inyanim, vol. 1, pp. 224-227; Igrot Kodesh by the Lubavitcher Rebbe, vol. 3, p.
463; et al. —which are a form of substantiality ( yesh ) [as it is written: 34 Job
4:18. “And His angels He charges with deficiency” 35 See Moreh Nevuchim 3, end of
ch. 13, on this verse (though, unlike Maimonides, R. Schneur Zalman retains the
literal sense of “angels”). —because they are not wholly in a state of
nullification as the effect is in relation to its cause].
But the souls of the angels that emerged by the zivvug neshikin, 36 The conjunctio
in a mode of kissing. This most sublime, and highest, form of a union, also called
the conjunctio in a mode of panim to panim, refers to the conjunctio and most
absolute union of the essence of the partzuf of abba with the essence of the
partzuf of imma. — See Etz Chaim 15:1; 39:4 and 9. and also the souls 37 Text
corrected according to L. H. of man that emerged by the zivvug zu’n of Atzilut, 38
The conjunctio of the masculine and the feminine. This refers to the union of the
partzuf of z’eyr anpin and the partzuf of malchut. (See Addendum, Mystical Concepts
in Chassidism ; and above, Epistle 15, note 9.) they, prior to their descending to
Beriah, Yetzirah, and Asiyah, are not a level of substantiality ( yesh ) and a
distinct entity on its own. On the contrary, they are of the category of Divinity
in immense contraction. They are like the kelim of the ten sefirot of Atzilut,
which are in a category of limitation on account of the contraction of the light of
the En Sof, i.e., the kav is vested in their nefesh-ruach-neshamah, and just like
the original tzimtzum to bring about a void, and so on.
( 39 Brackets appear in the text. And even after the nefesh-ruach-neshamah of
Atzilut descended to this world to the erstwhile tzaddikim, their essence possibly
did not change to become an entity distinct from Divinity. That is why they
withdrew when they wanted to sin, before they sinned. 40 The souls withdrew, i.e.,
the tzaddikim died before they could sin. Cf. Zohar I:36b; II:10b; Zohar Chadash
19d ff.; Kohelet Rabbah 7:32, Rashi on Genesis 5:24, and Job 4:18. It is feasible
to assume that also the thousands and myriads of worlds that are in the gulgalta
[skull] of arich anpin and z’eyr anpin 41 See Zohar III:128b.— Gulgalta, the
Skull, refers to the topmost level, the sefirah of keter. The passage thus refers
to the levels of keter of arich anpin and keter of z’eyr anpin. are not really
worlds, like the hechalot of Atzilut, and a category of substantiality, but are
like the souls of the angels that emerged from the zivvug neshikin and are called
worlds in relation to the rank of the “skull” and the “beard.” 42 Skull and Beard
of the supernal partzuf (see Zohar III:128b and 130 ff.). The Divine light emanates
by way of the thirteen general “tufts” (corresponding to the thirteen attributes of
the Divine compassion, Exodus 34:6, 7; cf. below, Epistle 28, notes 33 ff.) of the
dikna (the Beard). )
They are not, however, truly Divinity—able to create something ex nihilo, because
they already emerged and became separated from the kelim of the ten sefirot,
wherein the kav of the light of the En Sof is vested.
For the light is like its source, 43 Lit., the sort of luminary ( maor ). i.e., the
nature and essence of the Emanator, blessed is He, whose Being is of His essence,
and He is not, Heaven forfend, caused by some other cause preceding Himself. He
alone, therefore, has it in His power and ability to create something out of an
absolute naught and nothingness, without this “something” having any other cause
preceding it.
In order that this yesh, created by the power of the En Sof, should have a limit
and measure, the light of the En Sof was vested in the kelim of the ten sefirot of
Atzilut and becomes united in them in so absolute a unity that “He and His
causations are one” to create with and through them [especially through their
investment in Beriah, Yetzirah, and Asiyah ] creatures that have limitation and
finitude.
However, it is known that the principal coming to be of the yesh and the totally
distinct entity is through malchut of Atzilut, 44 See above, Epistle 8, note 44.
which becomes the atik 45 The highest level, also referred to as keter. of Beriah,
46 The lowest level of the higher realm comprises the highest level of the
succeeding, lower realm; see Etz Chaim 3:1, et passim (cf. Tikkunei Zohar,
Introduction 11b). Cf. above, Epistle 17, note 28, and below. for “there is no king
without a people….” 47 Zohar III:271b; see Pirkei d’R. Eliezer, ch. 3; and cf.
Tosafot, Berachot 40b, s.v. Amar Abbaye.—Only where the king has subjects can one
speak of kinghood in any real and meaningful way. Thus by the causations of
malchut, the attribute of malchut realizes itself and comes in its own right; cf.
Addendum, ibid. The multitude of creatures, and their division, that were created
by the force of the One and absolutely Unique 48 Lit., absolutely unified (as
opposed to composite). En Sof, it, too, is from the multitude of letters that issue
from malchut —“the mouth of the L–rd” and “All their hosts by the breath of His
mouth.” 49 Psalms 33:6—The “Mouth of the L–rd,” the “Breath of His Mouth,” etc.,
through which the universe came into being, all signify malchut —“the architect of
creation.” The issues from the mouth or the breath, i.e., the multitude of
articulated letters, thus correspond to the emanations that issue into manifest
being through malchut. (Cf. Addendum, ibid.; and above, Epistle 5, note 22.) The
five organs of speech 50 See above, Epistle 5, note 23. are of the five gevurot 51
The five gevurah aspects limit, withhold, and differentiate the effusive
outflowing. The organs of articulation, too, limit and make distinctions in the
pristine breath of speech. This allows meaningful speech rather than the
nonintelligible outflow of letters of speech as they are in their totality in the
basic “matter” or breath of speech. —Cf. Likkutei Amarim, Part II, ch. 3; above,
Epistle 5, note 115. of nukva. 52 The feminine aspect, i.e., malchut. — See Etz
Chaim 5:3.
Thus ( malchut ) is called alma deitgalya (the manifest world), because through it
is manifested the power of the light of the En Sof to create something out of
nothing—without recourse to cause and effect. 53 Cf. Likkutei Amarim, Part I, ch.
52; above, Epistle 5, note 22. The first nine sefirot, however, emanated by a
causal evolution, while the light of the En Sof is vested in chochmah only. And
that is the meaning of “their beginning 54 Of the sefirot and all spheres. is
wedged in their end.” 55 Sefer Yetzirah 1:7. For keter is the mediator between the
Emanator and the emanated, 56 See above, Epistle 17, note 28, note 28. and the
lowest level of the En Sof is contained in it.
That is why ( keter ) is called keter malchut (crown of sovereignty), 57 Tikkunei
Zohar, Introduction 17a. for a crown is but for a king, and, also, the lowest level
of the En Sof is the malchut of En Sof. 58 Keter thus has two aspects: that of
keter, the Royal Crown, symbolizing the highest level of the lower realm; and that
of malchut, the lowest level of the superior realm. Consequently, from below
upward, 59 From below Atzilut, toward Atzilut. malchut of Atzilut, too, is called
keter, 60 Keter of Beriah. and especially since through it is the creation of the
souls which are yesh, separate entities [in the world of Beriah ]. This 61 The
creation of the souls in Beriah by malchut of Atzilut. is referred to as leidah, 62
Before proceeding with this intricate passage, an explanation of the relevant terms
and concepts is in place. It has been pointed out (above, Epistle 15, note 9) that
the Kabbalah makes extensive use of anthropomorphic metaphors and analogies, using
terms that describe physical objects or processes to denote spiritual ones. Such is
the case in this passage as well. On the terrestrial level there are various terms
and concepts related to birth. There are the categories of the male and the female,
the former influencing, or emanating, to the latter. The female is impregnated by
the male. A seed of the male is implanted in the womb of the female. This seed
originates in the brain of the male; originally it is a most subtle, nearly
spiritual substance, but as it descends to the point of actual egression it becomes
ever more material. When the seed is implanted, conception takes place, and an
embryo develops. During the ensuing period of pregnancy, the embryo grows and
develops into a foetus, nourished and sustained by the mother’s nourishment and
sustenance. This development continues until the moment when the foetus is ready
for birth. With the birth of the foetus, we have the actual revelation and
egression into manifest reality of the hitherto concealed foetus. Moreover, birth
means the actual revelation and egression into manifest reality of the rudimentary
plant contained in the seed. One thing more: the perfect health of both parents,
the perfect condition of their reproductive organs, is not yet an assurance that
conception and reproduction will actually take place. Procreation is dependent on
Divine intervention. G–d is, as it were, a partner with the parents, and it is the
Divine blessing or “participation” which makes possible the birth of the child.
(See Kiddushin 30b; Niddah 31a; Zohar III:291b.) Analogous to the process
culminating in actual birth is the coming into being of spiritual categories such
as the soul. The essence of the soul is its own “soul,” the spark of Divinity, the
light of the En Sof. This Divine “point” is posited first in keter and then in
chochmah. It is the highest level of chochmah ; the mochin, the brain. As chochmah,
the configuration of abba, unites with binah, the configuration of the supreme
imma, the seminal point of En Sof is posited in the “womb” of binah (“the dot in
the palace”; cf. above, Epistle 5, note 15), where it develops by way of expansion.
In binah it is vested with wider dimensions which simultaneously make it more
“tangible” by dimming the full force of its radiation. From this conjunctio of abba
and imma is born the configuration of z’eyr anpin, the middot of chesed to yesod.
This progeny, as it is in Atzilut, is still absolute Divinity: En Sof, immensely
screened and contracted, on a plane of creativity. The original seminal spark of En
Sof, which on this plane is successively more contracted than it is on the higher
planes, is then “posited” in the configuration of malchut, the lower imma. The
conjunctio of z’eyr anpin and malchut thus leads to a new conception in the “womb”
of the lower imma. All the creative potentialities of the higher sefirot, the
“rudimentary plant of the seed,” the alma deitkasya (concealed world), are now
posited in malchut where they develop in the process of “pregnancy” from their
total concealment to the point of their manifestation or “birth.” That is why
malchut is called the “sea into which all the rivers (the sefirot ) stream and pour
their potentialities.” In malchut all the possible creations are still hidden and
concealed, just as the waters of the sea cover and conceal all the creatures of the
sea. Within the womb of malchut, during the period of pregnancy, the potential
creatures are “nourished and sustained” by the nourishment and sustenance of
malchut itself, viz., the lights and emanations of the higher sefirot that issue
into it. Now, when it comes to the point of “birth,” the point that the alma
deitkasya (concealed world) should become an alma deitgalya (manifest world) that
is a finite and distinct entity, this cannot be effected by a simple, progressive,
and causal development of the sefirot. Such a development of a gradual descent from
higher to lower is unable to produce so radical an effect. The “intervention” of
something more than that, of a much more sublime category, is necessary. Birth, the
“opening of the womb” to allow the concealed world to egress into manifestation, is
made possible by an issue and radiation into malchut from the all-encompassing
plane of atik ( keter ; or makif ), the transcendent G–dhead. When the or makif
thus unites with the or pnimi as it is in malchut, the potentialities of the or
pnimi become actualized in manifest creation. The birth is referred to as the
“splitting of the sea” (as the splitting of the sea that took place on the seventh
day after the Exodus from Egypt): the sea, i.e., malchut, or the womb of malchut,
is “split” to allow the egression of the foetal creatures. As the sea is split and
a dry passage is produced, the hitherto hidden sea-creatures now become manifest.
The conception in the womb of malchut is alluded to in Shemini Atzeret, the
Festival of the eighth day since the first day of Sukkot. The special liturgy of
Shemini Atzeret deals with the descent of rain, and from that day until Passover we
recite the prayer morid hageshem (who causes the rain to descend). The term Atzeret
means Assembly or Ingathering. The word “eighth” alludes to the eighth sefirah in
reverse order, thus binah. Atzeret refers to the ingathering of binah (alma
deitkasya ) in malchut, alluded to by morid hageshem. Moreover, the word geshem
means not only rain, the Heavenly downpour, but also matter; in the latter sense it
alludes to the increasing materialization of the seminal drop as it descends from
the mochin of abba to the womb of malchut, and thence into actual manifestation.
Thus Shemini Atzeret is referred to as the point of conception. The period during
which we say the prayer morid hageshem (from Shemini Atzeret to Passover) is the
period of pregnancy. The time of the Splitting of the Sea, the Seventh Day of
Passover, is the point of birth. At that point Atzilut gives birth to Beriah and
the creatures therein. All this again indicates the intricate relationship between
keter and malchut : “their beginning is wedged into their end, and their end into
their beginning.” just as the splitting of the Red Sea—which “depended on atika ”;
63 Zohar II:52b. also, the whole growth of the souls, throughout the seven months
from the conjunctio of Shemini Atzeret to the Seventh Day of Passover, is like the
growth of zu’n 64 The middot, chesed to yesod, and malchut. in the womb of imma
ilaah 65 The supernal mother, binah. —by means of the supernal orot of the imma
ilaah, and of yet higher, to the En Sof which vests itself in ( imma ilaah )
throughout the nine or seven months of pregnancy. 66 Lit., months of the leidah.
Thus it is with the creation of the souls and angels in the world of Beriah.
Also, the very essence and root of the “(seminal) drop” which she 67 The nether
mother, malchut. receives and (through which) she is impregnated by the z’eyr anpin
is of the mochin of abba and imma 69 Of the brains (the highest levels) of the
configurations of abba and imma ; thus analogous to the physical seminal drop which
derives from the parental brain (cf. above, Epistle 15). and issues forth to abba
and imma with every conjunctio, from arich anpin and atik yomin, 69 The partzuf
corresponding to the sphere of the supreme keter. and still higher—up to the En
Sof. Everything is concealed, though, in the mochin, until the nukva gives birth to
the souls, and the angels and the hechalot for the world of Beriah. Thus it follows
that by means of the ibbur and leidah, 70 Pregnancy and birth. there is truly a
manifestation of the light of the En Sof. 71 On this profoundly mystical section
see Likkutei Torah, Tzav 16b ff., and the discourses dealing with Shemini Atzeret.
See also the Zoharic and Lurianic interpretations of Numbers 29:35.
Now it will be clear why the mitzvot (commandments) are in malchut, the hey of the
Name of Havaya, 72 See above, Epistle 5, note 16. while the Torah is in z’eyr
anpin, the vav of the Name of Havaya. 73 See ibid.; see also above, Epistle 19.—The
mitzvot, thus, appear inferior to the Torah itself, just as malchut is inferior to
z’eyr anpin. Above, in arich anpin, the mitzvot are in the “whiteness of the
gulgalta, i.e., the path (formed) by the parting of the hairs which divide into the
613 paths of the Torah as it is in z’eyr anpin.” 74 Zohar III:129a; 136a (see
Likkutei Amarim, Part I, ch. 41, author’s glossary note). The “hairs of the head”
refer to concealed worlds or levels which serve as conduits for the supreme
emanations. Cf. Zohar Chadash 34a ff.; Derech Emet on Zohar II:122b; below, beg. of
Epistle 29. The root of the Torah [which derives from the supreme chochmah 74 See
above, Epistle 19, note 35. ] is in the concealed mochin 76 The brain-faculties
( chochmah, binah ) contained within the skull, thus lower in rank than the skull (
keter ) itself. Cf. Etz Chaim 25:5. of arich anpin, which is the wisdom behind the
reasons for the commandments. 77 The mitzvot are, in fact, superior to the Torah.
However, it is like a seal in reverse. 78 The stamp of an engraved seal leaves an
impression which is just the opposite of the way the seal is made. What is engraved
in the seal (high in the seal) appears protruding (more tangible and material).
What is protruding from the seal (lower in the seal) appears engraved (less
tangible and material). Likewise, the more sublime the source of origin above, the
lower it descends and appears inferior below and vice versa. Thus in essence the
mitzvot are on a higher plane than the Torah; the Torah merely explains the
mitzvot. On the revelatory plane, however, they appear lower (as malchut ) and the
Torah higher (as tiferet, or z’eyr anpin ).
Thus “their beginning is wedged in their end,” 79 Sefer Yetzirah 1:7. i.e., the
power of the En Sof, blessed is He, 80 The power of the En Sof, blessed is He,
vested in malchut makes it possible to create ex nihilo. in order to create
substantiality ex nihilo. (Creation) is not by way of a causal development 81 Lit.,
by means of cause and effect. in which the effect would be encompassed by its
cause, and essentially non-subsistent, but (in such a way) that the yesh is an
entity distinct from Divinity so that the Emanator, blessed is He, can be a King
over all separate entities by their fulfilling the commandments which He enjoins
upon them, and “the end result of the act is first in intent.” 82 Liturgy, Hymn of
Lecha Dodi.
That is why they said in the Jerusalem Talmud: 83 Berachot 1:2; Shabbat 1:2. “Is
then R. Shimon not of the opinion that one interrupts 84 Study of Torah. for lulav
…,” 85 Observance of a commandment. and “If one learns with the intention not to
practice, it were better for him had his afterbirth been turned over his face…,” 86
See references, above, note 83; and Vayikra Rabbah 35:6. for the afterbirth was
formed first, by the (seminal) drop, and until the fortieth day, when the embryo
begins to take on form, it alone was the essential substance of the embryo. In like
manner, the commandments are the essence and root of the Torah, even though a
commandment is corporeal 87 On the revelatory plane the commandments are related to
physical objects and corporeal functions. and the Torah is wisdom. 88 I.e., related
to man’s mind and intellect. Only one is in the chitzoniyut, 89 The commandments.
and the other is in the pnimiyut, 90 The Torah.—The study of Torah, thus, has a
certain advantage over the mitzvot ; see references below, note 91. and as (will be
explained) further on. 91 Cf. Kuntres Acharon, Essay 4; Likkutei Torah, Emor 33a
ff., Bamidbar 13a ff., and 17a ff.
Now, in like manner, by the zivvug zu’n of Beriah, Yetzirah, and Asiyah are created
ex nihilo into substantiality, all that were created, formed, and made by the light
of the neshamah within them. For (the neshamah ) is Divinity, of the kelim of the
ten sefirot of malchut of Atzilut. In it is also contained the radiation of the kav
from the light of the En Sof that is vested in Atzilut as far as the prassa
(curtain). 92 Between Atzilut and Beriah (and likewise between the other worlds)
there is a prassa (curtailing the higher world) which needs to be pierced in order
for the light and vivification of the higher to penetrate and descend to the lower.
See Etz Chaim 42:4 (ibid., ch. 13 ff. of Klalut ABYA —I); ibid., 44:1. This
radiation of the kav, that radiated in the kelim of the ten sefirot of malchut,
pierced the prassa along with them 93 With the kelim. and radiates in them in
Beriah, Yetzirah, and Asiyah, just as in Atzilut itself.
The same is also with the very kav that is vested in the culmination and end of the
n.h.y. of Adam Kadmon, 94 The lower three sefirot ( netzach, hod, yesod ) of Adam
Kadmon. i.e., the end of the “feet” of its yosher 95 I.e., the end of the scheme of
yosher, which culminates in the center of the primordial space, the point
corresponding to malchut of Asiyah. See above note 32. which culminate in the
malchut of Asiyah : a radiation from the kav radiates from there and vests itself
in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah,
which is Divinity. A radiation from (this) radiation vests itself in the nefesh-
ruach of the ten sefirot of Beriah, Yetzirah, and Asiyah, and also in all their
kelim, while a radiation of (that) radiation of the (original) radiation is
(immanent) in all that were created, formed, and made, as it is written: “The seas,
and all there is in them, and You animate them all.” 96 Nehemiah 9:6.
Now, all this is by way of an extension of the vital force to animate them.
However, the essence and nature of the light of the En Sof is in no way subject to
space and encompasses all worlds equally: “And I fill the heavens and the earth” 97
Jeremiah 23:24. in one equal fashion, and “there is no place void of Him” 98
Tikkunei Zohar 57 (91b); ibid., 70 (122b). even in this physical world. 99 Cf.
Shemot Rabbah 2:9. However, this is by way of “encompassing” and “encircling,” 100
See Zohar III:225a. and the meaning of this was explained in Likkutei Amarim. 101
Likkutei Amarim, Part I, ch. 48; see above, Epistle 1, note 13. It is not in a mode
of extension and investment of the vital force to vivify them and make them come
into being, ex nihilo into substantiality. (This is) only by a radiation from a
radiation of the radiation, and so on, from the kav, as mentioned above.
Also, the radiation from the light of the En Sof which encircles and encompasses
the four worlds Atzilut, Beriah, Yetzirah and Asiyah in equal fashion to the inner
gleam ( kav ) is by way of the kelim of the ten sefirot of Beriah, Yetzirah, and
Asiyah. By its radiation within the kelim, it confers unto them the power and force
to create substantiality ex nihilo ( yesh meayin ).
Now, because the creation is by means of the kelim, the creatures are in a category
of multifariousness and division, limitation and finitude, and especially so by
means of the letters, 102 The letters of speech. as mentioned above.
Furthermore, [in addition to all that was mentioned above,] the radiation of the
radiation [and all that was said above] manifests its power and ability in the
element of the physical earth in an immense manifestation, surpassing the elements
transcending it, and even the hosts of heaven. For they do not have it in their
power and ability constantly to bring forth something out of nothing ( yesh
meayin ), like the element of earth. (The latter) constantly makes sprout something
out of nothing ( yesh meayin ), namely the herbs and trees—from the vegetative
property it possesses, which is non-substantial ( ayin ) and spiritual, while (the
growths) are physical. ( 103 Brackets appear in the text. As for the mazal 104 The
individual star, or angel of destiny. that strikes (the herb) and says “grow,” 105
Bereishit Rabbah 10:6; see Moreh Nevuchim 2:10. —this takes place after the herb
has already sprouted. He does not tell it to sprout ex nihilo into substantiality,
but only from small to big, and which kind of fruit, to bear, in all its details.
For 106 See H. V. prior to its sprouting, to whom would every herb’s mazal ordain
all the details?)
Now all this is so only because the “feet” of Adam Kadmon culminate at the bottom
of Asiyah, 107 I.e., at the lowest level, at malchut of Asiyah ; see above, notes
32 and 95. and “below His feet” 108 In the other half of the primordial space.
radiates the light of the En Sof, blessed is He, which encircles all worlds without
any great interruption between them, except for the iggulim of Adam Kadmon only.
109 Unlike the yosher, the iggulim take in the whole void (see above, note 32). The
central point in the primordial space is not only the endpoint of yosher, but also
the lowest level of the iggulim.
Also, the kav of the light of the En Sof, culminating at the ending of the “feet”
of Adam Kadmon, radiates from below upward in a mode of or chozer 110 A returning
(reflecting) light. Thus there is a constant stream of light flowing both ways:
from the highest to the lowest level and back, from the lowest to the highest. See
at the end of this section. just as the investment in arich anpin, abba and imma,
and zu’n of Atzilut radiates as an or chozer from malchut of Atzilut, and malchut
of Atzilut, from below upward, is a category of keter, and “their beginning is
wedged in their end.” 111 Malchut is an aspect of keter, not only relatively
speaking because as the lowest stage of the higher realm it is the highest of the
successive, lower realm, but the keter of its own realm is vested and wedged in it,
and it reflects back into its own keter. Thus, their beginning ( keter ) is truly
wedged in their end ( malchut ).
It is likewise at the culmination of the kav of the light of the En Sof,
culminating at the ending of the yosher of the “feet” of Adam Kadmon : it radiates
from below upward 112 In a mode of or chozer. to the category of the light of the
neshamah of the malchut of malchut of Asiyah, which is actual Divinity
[(originating in) the chitzoniyut of the kelim of malchut of Atzilut ].
According to that which is stated in ch. 20 of Sefer Hagilgulim, cited in Likkutei
Amarim, 113 Likkutei Amarim, Part I, ch. 6, author’s glossary note, ad loc. this
radiation from the kav of the light of the En Sof vests itself first in the light
of Atzilut in Asiyah, and from there to the Beriah and Yetzirah in Asiyah, and from
these to the category of the light of the neshamah of the malchut of the malchut of
Asiyah. And hence is the (creative) power and force in the culmination of the keli
of the malchut of malchut of Asiyah within the element of earth.
This is the constant and everlasting effect, throughout the earth, of the fiat “Let
the earth bring forth herbs….” 114 Genesis 1:11. —( 115 Brackets appear in the
text. in a mode of infinitude, and not during the six days of creation only [as is
the case with the fiat “Let the waters bring forth an abundance of creeping
things,” 116 Genesis 1:20. and the fiat “Let the earth bring forth living being”
117 Ibid. 1:24. —from the chochmah of the malchut of the malchut of Asiyah ]. For
during the Seven Days of the Beginning there shone in this world a radiation from
the light of the En Sof in a mode of gratuitous chesed, without any (prior)
elevation of mayin nukvin 118 Feminine waters—The initial stimulus of an
appropriate act by man (see above, Epistle 4, note 46). at all 119 See above,
Epistle 5, and note 87, ad loc. ).
—to make herbs and trees, and fruits, sprout ex nihilo into substantiality,
constantly, from year to year. This is a kind of degree of infinity, for if this
world will subsist for myriads of myriads of years, they will still sprout forth
from year to year.
There are, though, some (plants) which require a (prior) elevation of mayin nukvin
[namely those which are sown and implanted]. But these (too, come about) like yesh
meayin, 120 Not truly yesh meayin, for there is some initial substance. Thus
strictly speaking it is yesh meyesh (as opposed to ayin, naught). But the final
product is so inproportionate to its source that the vegetative process is somehow
analogous to creatio ex nihilo. for the implanted kernel is of no estimation
whatsoever in relation to the fruit, nor in relation to the whole tree with the
branches and leaves. The same applies to the various sorts of garden herbs and
vegetables, and also to the various sorts of produce: that hundreds of kernels will
come about from a single kernel is like yesh meayin, and a fortiori, with respect
to the chaffs and spikes.
Now, these fruits (that come about) by means of an elevation of mayin nukvin, i.e.,
by sowing and implanting, they are, by far, superior to those that rise
independently from the vegetative property in the soil only. And from this we can
understand (the notion of) the elicitations of the supernal orot in Atzilut,
Beriah, Yetzirah, and Asiyah ( 121 Brackets appear in the text. which is the
purpose for the creation of man 122 See Likkutei Torah, Devarim 2a. ), as explained
elsewhere. 123 Cf. Likkutei Torah, Nitzavim 50d-51a; see also above, Epistle 8.
And from this we can understand clearly the subject of the order of levels
pertaining to the inorganic, vegetative, animal, and articulate [which correspond
to the aspects of earth, water, fire, and air]. Though the animal is more sublime
than the vegetative, and the articulate is more sublime than the animal,
nevertheless, the animal is nurtured and lives by the vegetative, and the
articulate receives his vitality from both, even wisdom and knowledge. For “A child
does not know how to call ‘father’ and ‘mother’ until it has tasted grain”; 124
Berachot 40a; cf. Zohar I:157b and Bereishit Rabbah 15:7. and “I had not yet eaten
the meat of oxen….” 125 And was, therefore, unable to examine the problem properly.
— Bava Kama 71b-72a; see commentaries, ad loc. This is the aspect of the or
chozer : from below, from the bottom 126 Malchut. of Asiyah [where there is an
exceedingly strong manifestation of the radiation of the radiation…from the light
of the En Sof which encircles all worlds, and from the kav from the light of the En
Sof at the culmination of the “feet” of the yosher of Adam Kadmon ] upward, in a
mode of or chozer, as mentioned above.
And it will be clearly understood from this, the best of discernment and knowledge,
how it is that the supreme angels of the Merkavah —“the face of the oxen, and the
face of the eagle”— 127 Ezekiel 1:10. derive great enjoyment and are nurtured and
content from the spirit of the cattle and fowl that ascends to them from the
sacrifices on the altar, and as the sacred Zohar expresses it subtly: 128 Zohar
III:241a. “And they derive enjoyment from their element and essence.” 129 The form
and essence, as opposed to the physical aspects of the animal sacrifices. The
animal spirit, the “animalhood,” originally deriving from these angels of the
Merkavah (see above, notes 20), thus is refracted and reflects back to its source
in a mode of or chozer.
Now, after these words and this truth, 130 Par. II Chronicles 32:1. knowledge comes
easy to the discerning 131 Par. Proverbs 14:6. to understand from all the above the
great advantage of the operational commandments. 132 On the revelatory plane the
mitzvot are but in malchut ; their origin thus is exceedingly sublime. It is to
that exceedingly high and sublime source to which the or chozer (effected by the
fulfillment of the mitzvot ) reflects. Hence, the elicitations effected by the
performance of mitzvot are also that much more sublime (see below, Epistle 29;
also, above, Epistle 3, note 5). For they are the purpose for the descent of the
souls to this physical world, as it is written: “To practice them this day”; 133
Deuteronomy 7:11; cf. Eruvin 22a. and “Better one hour of repentance and good deeds
in this world than all the life of the World to Come.” 134 Avot 4:17; see above,
Epistle 1.
Until here we found of his holy writing. 135 R. Menachem Mendel of Lubavitch,
grandson and disciple of the author, writes that his grandfather wrote this
discourse a few days before his passing; see Derech Mitzvotecha 170a and Kitzurim
V’Hearot, p. 40.

Chapter 21

TWENTY-ONE. Upon enquiring after their welfare, as is becoming to those who love
His Name—“May my word drop and my speech trickle as dew” 1 Par. Job 29:22 and
Deuteronomy 32:2. to those who offer themselves willingly among the people 2 Par.
Judges 5:9. to practice the righteousness of the L–rd ( tzidkat Hashem ) with His
Holy Land 3 Cf. above, Epistles 14 and 17. by giving every year a set sum of monies
for our Holy Land, may it be rebuilt and re-established speedily, in our days. (I
call upon you) to bestir the alert 4 Cf. Makkot 23a: Sifrei, Numbers, sect. 1. and
to strengthen weak hands, to contribute monies for the Land of Israel every week,
or at least every month, of the amount assigned as the year’s apportionment, as
well as all the “dedicated money” that one was inspired to donate annually, without
a vow, 5 See Shulchan Aruch, Yoreh Deah 203; cf. Likkutei Torah, Matot 82b. for the
support of our brethren who live in the Holy Land.
For, note, besides that it is known to all the great virtue of alertness with
respect to all commandments—[Thus it is mentioned repeatedly in the sayings of our
Sages, of blessed memory: “At all times one should try to be first when it comes to
a commandment.” 6 Nazir 22b; Bava Kama 38b, etc.; see below, note 10. Also, it is
the alertness of our father Abraham, peace to him, that stands by us and our
children, for everlasting.
For the akedah 7 The binding of Isaac for sacrificial purposes (Genesis 22). itself
is not really regarded as so great a test in relation to the level of our father
Abraham, peace to him, especially as G–d said to him “Please take your son….” 8
Genesis 22:2. After all, there are numerous saints who gave their lives for the
sanctification of the L–rd, even though that G–d did not speak to them. However,
our father Abraham, peace to him, did this with a wondrous alertness 9 See Genesis
22:3 and Midrashim, ad loc. to show his joy and desire to fulfill the will of his
Master and to cause gratification to his Maker.
And from him our Sages, of blessed memory, derived (the requirement of alertness)
with respect to the keeping of all the commandments in general; 10 Pesachim 4a;
Rosh Hashanah 32b; etc. and in particular with respect to the act of charity, which
is superior to them all, protecting and saving by its “fruits” in this world 11 Cf.
Peah 1:1; see above, beg. of Epistle 17. from all kinds of calamities that may come
about, as it is written: “And tzedakah saves from death,” 12 Proverbs 10:2; see
Rosh Hashanah 16b and Zohar I:104a. thus, a fortiori, from other kinds of suffering
that are lighter than death. It is, thus, certainly to our benefit, even in this
world, to be as zealous with it as possible, for, after all, “Man is judged every
day.” 13 Rosh Hashanah 16a. ]
Indeed, we also found and noted in the service of charity a particularly great and
wondrous advantage, without parallel: the act of charity is performed in numerous
times, and whoever performs it frequently is praiseworthy. This is in contrast to
performing it in one time and all at once, even when the total sum is the same, as
R. Moses Maimonides, of blessed memory, wrote in (his) Commentary on the Mishnah
taught by the Sages, of blessed memory: “And everything according to the quantity
of the act.” 14 Avot 3:15; see The Art of Giving (Kehot 2014), pp. 24-26 ff.
Now, besides that, R. Moses Maimonides, of blessed memory, explained well this
reason and motive [“In order to refine the soul by means of the quantitative
action”], there is an explicit verse in Scripture that “The effect of tzedakah is
for life.” 15 See Proverbs 10:16 and 11:19. This means its effect and affection is
to elicit supreme life from the Fountainhead of life, 16 Lit., Life of life; see
above, Epistle 17, note 4. the En Sof, blessed is He, to the Land of Life, 17 See
above, Epistle 8, note 46. the Abode ( Shechinah ) of our strength, 18 Ibid., note
36. of which it is said 19 Nehemiah 9:6. “And You animate them all.” 20 See above,
Epistle 14, and note 29, ad loc. It 21 The Land of Life, the Shechinah. is the hut
of David that has fallen 22 See above, Epistle 9, notes 27 ff. down to the very
dust, and as the saying of our Sages, of blessed memory: 23 Megillah 29a (v.s. of
Eyn Yaakov, ad loc.); Mechilta on Exodus 12:41; see below, Epistle 25, note 48.—Cf.
Likkutei Amarim, Part I, end of ch. 17. “When they were exiled to Edom, the
Shechinah went with them….” (This effect of tzedakah is brought about) because the
arousal from below, to revive the spirit of the humbled who has nothing at all of
his own, 24 The “poor who has nothing of his own” corresponds to the Shechinah, the
sefirah of malchut —which has “nothing of its own but what is given to it by
others” (cf. Zohar I:249b; Etz Chaim 6:5 and 8:5; et passim ). See Zohar III:113b.
elicits an arousal from above; and especially so when the people offer voluntarily
to sustain the inhabitants of the actual Land of Life, 25 I.e., the terrestrial
Land of Life, the Land of Israel; see above, Epistle 8, note 45. and suffice this
for the initiated.
Now, whoever is enlightened as to so great and wondrous a matter will find to the
best of discernment and knowledge how profound are the words of the Sages, of
blessed memory, when they said “Everything according to the quantity of the act.”
This refers to the act of charity, which is performed at numerous times to elicit
supreme life in order to bring about a supreme unification ( yichud ) many times.
This is also similar to what R. Moses Maimonides wrote “to refine the soul,” as is
known from the sacred Zohar that the Shechinah is called nefesh (soul) 26 Cf. Zohar
Chadash, Rut 84a; 78c; et passim. —because she is our life and our soul. And it is
written: 27 Psalms 44:26. “Our soul is bent low, to the dust.” 28 Cf. above (note
22), and see Midrash Tehillim 44:2. And that is why our Sages, of blessed memory,
said: “Great is charity, for it brings close the redemption” 29 Bava Batra 10a. —to
raise (the Shechinah ) from the dust, gradually, 30 See Jerusalem Talmud, Yoma 3:2.
“until Shilo will come.” 31 Genesis 49:7.

Chapter 22

TWENTY-TWO. 1 This section is but an excerpt from a lengthy epistle, the complete
version of which appears in Hatamim, Installment 2 (Warsaw, 1935; p. 32[126] ff.)
and in Igrot Kodesh Admur Hazaken (Kehot, 2012; p. 111 ff.). See Translator’s
Introduction to Iggeret Hakodesh, (Addendum, p. a ), note 21. My beloved, my
brethren and friends:
An open rebuke out of a love concealed: 2 Par. Proverbs 27:5. come now and let us
adjudge, 3 Par. Isaiah 1:18. remember the days of old, consider the years of every
generation. 4 Par. Deuteronomy 32:7. Has such ever happened since the days of the
world, and where, oh where have you found such a custom in any one of the books of
the early and latter sages of Israel, that it should be usage and regulation to ask
for advice in mundane matters 5 See H. V. —what one is to do in matters pertaining
to the physical world. (Such was not asked) even of the greatest of the erstwhile
sages of Israel as the Tannaim and Amoraim, “For whom no secret is hidden” 6 Par.
Daniel 4:6; see Chullin 59a. and “All the paths of heaven are clear to them,” 7
Berachot 58b. except for the real prophets that were aforetimes in Israel as Samuel
the Seer, to whom Saul went to enquire of G–d about the donkeys that were lost to
his father. 8 See I Samuel, ch. 9.
For in fact, all matters pertaining to man, except for the words of Torah 9 Cf.
Bava Metzia 59b; Temurah 16a; Maimonides, Hilchot Yesodei HaTorah 9:1 and Intro. to
his Commentary on the Mishnah. and the fear of Heaven, are apprehended by prophecy
only. “And there is no bread for the wise,” 10 Ecclesiastes 9:11. as our Sages, of
blessed memory, said: “Everything is in the hands of Heaven except for the fear of
Heaven,” 11 Berachot 33b. and “Seven things are hidden…man does not know how he
will profit, and when the Kingdom of David will return….” 12 Pesachim 54b. Note,
these are likened one to the other! 13 I.e., “how he will profit” and “when the
Kingdom of David will return” (see the commentary of Maharsha, ad loc.).
As for what is written in Isaiah, 14 Isaiah 3:3. “A counselor and a wise one who
silences all,” and also, as for the statement of our Sages, of blessed memory, 15
Avot 6:1. “From him 16 The scholar of Torah, who studies lishmah, “for its own
sake,” as a command of G–d, without any ulterior motives. See Likkutei Amarim, Part
I, end of ch. 5. Above, Epistle 12. people enjoy etzah (counsel) and toshiyah
(salvation)”—this refers to matters of the Torah, called toshiyah. 17 Midrash
Tehillim 7:3; Sanhedrin 26b; Zohar Chadash 5d. Thus the Sages, of blessed memory,
said: 18 Chagigah 14a. “A counselor is he who knows to intercalcate the years and
to determine the months,” 19 Emended according to H. V. for in Torah terminology
the principium of intercalcation is called etzah 20 Counsel. and sod, 21 Mystery.
as mentioned in Sanhedrin, folio 87; 22 Sanhedrin 87a. see there in the commentary
of Rashi.
However, I shall relate the truth 23 Par. Daniel 11:2. to those who listen to me:
“Love upsets the natural order of conduct,” 24 Bereishit Rabbah 55:8; cf. Sanhedrin
105b. for it is a covering of the eyes not to see the truth. Because of their great
love for the life of the body [for the sake of Heaven, to worship G–d with it in a
mode of flashes of fire and a great flame 25 Par. Song of Songs 8:6. Cf. above,
Epistle 1, note 29. because of their soul’s love for G–d], 26 Cf. above, end of
Epistle 17. The author does not accuse his followers of seeking physical comfort
for its own sake. He views them with compassion and judges their motives to be
noble. However, he admonishes them to find a profound lesson in their hardship.
they are properly angry with the agony of the body, Heaven forfend; may G–d show
compassion. Thus they are not able to bear it at all, to the point that it drives
them out of their mind 27 See Eruvin 41b; cf. Zohar Chadash 49a. to tramp about
from city to city to seek advice from afar, and they did not implore G–d by
returning to Him with humble spirit and submission of the body to accept His
chastisement with love, “for He whom He loves….” 28 Proverbs 3:12.
It is analogous to a compassionate, wise, and righteous father who punishes his
son. Surely the wise son should not “turn his back” 29 Par. Joshua 7:8. to escape
and find himself help, or even an intercessor before his father, who is
compassionate, righteous, and merciful. Rather, he should have his face looking
straight 30 Par. Psalms 11:7. at his father, face to face, to endure his strikes
with love, “For his lifelong benefit.”
Now, above, the aspect of panim (face) is that of willingness and pleasure. 31 The
term panim denotes pnimiyut, the inner essence, the core. Correlative it expresses
willingness. To give in a mode of pnimiyut implies most profound willingness and
favor, stemming from the very essence of the giver. Cf. Likkutei Amarim, Part I,
ch. 22. That is, our Father in Heaven effuses to His children all the good of the
worlds, and life for the soul and body, out of love and willingness, pleasure and
delight, through the Torah of Life, 32 Cf. Proverbs 3:8. His Will, blessed be He,
which He gave to us, as it is written: 33 Liturgy, concluding benediction of the
Amidah. “For in the light of panecha (Your Face), 34 I.e., out of love and
willingness. You gave us the Torah of Life…” to carry out His will with it. 35 By
observing the Torah and the commandments. And of this it was said: “For in the
light of the King’s Face there is life, and His will….” 36 Proverbs 16:15.
To the heathens, however, He effuses the life of their bodies without willingness,
pleasure, and delight. This, therefore, is referred to as elohim acherim, 37 Lit.,
other gods.—G–d sustains the heathens without favor. Thus He does so by means of
various intermediaries. These appear to the heathens as independent entities and
forces, as “other gods”; see Likkutei Amarim, Part I, ch. 22; below, Epistle 25.
Cf. Tikkunei Zohar 32 (76b). for they draw from the aspect of achorayim. 38
Achorayim (hindersides; as opposed to panim, the face, or frontside) denotes the
most extraneous aspect, as far removed from pnimiyut as possible. Correlative it
expresses a lack of willingness. To give in a mode of achorayim implies a
contemptuous and strictly formal gift; see Likkutei Amarim, Part I, ch. 22.
It is likewise with man: willingness and pleasure are an aspect of panim (face).
When one does not accept 39 The chastisements of G–d. with love and willingness, it
is as if “he turns his neck” 40 Par. Joshua 7:8. Cf. Jeremiah 2:27; etc. and achor
(back), Heaven forfend.
The suggested advice (to be able) to accept with love is the counsel of the L–rd in
the mouth of our Sages, of blessed memory: “to examine one’s conduct.” 41 Berachot
5a. Thus one will find with himself sins that require the purgation through
afflictions. 42 See ibid. and Zohar III:57b. Then one will see clearly His great
love toward himself which “upsets the natural order of conduct,” as in the simile
of the great and awesome king who, out of his great love, personally washes the
filth from his only son, as it is written: “When the L–rd will wash the filth off
the daughters of Zion… with a spirit of justice….” 43 Isaiah 4:4.
And “As waters (reflect) face to face,” 44 Proverbs 27:19; see above, Epistle 1,
note 26. there will be an arousal of love in the heart of everyone who perceives
and understands the preciousness of the nature of G–d’s love for the nether beings;
it is dearer and better than all the life of all the worlds, as it is written: “How
precious is Your chesed …,” 45 Psalms 36:8. “For Your chesed is better than life….”
46 Psalms 63:4. For chesed [which is the aspect of love] is the Fountainhead of the
life 47 Lit., the Life of the life (cf. above, Epistle 17, note 4). prevalent in
all the worlds, as it is written: “He sustains life through chesed.” 49 Liturgy,
opening benedictions of the Amidah.
And then 49 When a man accepts upon himself with love, etc. G–d, too, will grant
goodness and make His Face shine toward him in the mode of a manifestation of the
love which at first was clothed and hidden in a manifestation of admonition, 50
Chastisement.—Cf. above, Epistle 11, and Likkutei Amarim, Part I, ch. 26. and the
gevurot shall be sweetened at their source and the judgments become nullified,
forevermore.
(22b 51 The following is obviously not a continuation of the preceding (cf. above,
note 1), but was placed here by the compilers of Iggeret Hakodesh as an addendum to
22—“after the first editions had been published (see list of editions)”—as the
Lubavitcher Rebbe notes in Shiurim B’Sefer HaTanya. The connection, however, is not
immediately apparent. Perhaps it lies in the opening passage of the complete
version of part (a) (referenced above in note 1), in which Rabbi Schneur Zalman
laments that questions on material affairs occupy too much of his time—for this
theme also figures in the epistle before us. ). My beloved, my brethren and
friends:
Due to the immensity of my preoccupations which all together surround me and
“encircle me like water all day and all night, never holding their peace,” 52 Par.
Psalms 88:18 and Isaiah 62:6. —I am unable to bear 53 Text corrected according to
L. H. the burden to state in writing all that is in my heart.
Briefly, however, I come as one who reminds and repeats erstwhile matters 54
Keritot 8a. in general, and in particular to those of the people who offer
themselves willingly—to stand by the (Divine) service, i.e., prayer, 55 See Judges
5:9 and commentaries, ad loc.; Taanit 2a; Sifrei, Deuteronomy, sect. 41. with a
loud voice: 56 See Nachmanides, end of his comment, on Exodus 13:16; cf. Sefer
Chassidim, sect. 820. Shulchan Aruch, Orach Chaim 101 and comment., ad loc. to
strengthen themselves very much with all might and power 57 See Berachot 32b, Rashi
ad loc. (s.v. Tzrichin ). against any internal or external obstacle, with,
literally, a strong hand. This refers to the “will of those who fear Him” 58 Psalms
145:19. —transcending the wisdom and understanding G–d gave into them in order to
know to exercise all that G–d commanded with intelligence and knowledge.
There should be but a simple will and a spirit of voluntary offering in every one
whose heart prompts him to serve “a whole service,” 59 Cf. Yoma 24a. thus to cause
gratification to his Maker. Of this it is said: “For it is a stiff-necked people,
and You pardon,” 60 Exodus 34:9—Stiff-neckedness denotes simple will, will as it is
in itself, transcending the faculties of reason; see below, Epistle 29, note 25.
Cf. Likkutei Torah, Balak 67d and 71b. for pardon, too, transcends wisdom, as “They
asked wisdom….” 61 Jerusalem Talmud, Makkot 2:6 (see comment. Pnei Moshe, ad loc.);
Pesikta d’R. Kahana (ed. Buber), 25.—Wisdom demands that sins go paired with
appropriate judgment. The possibility of teshuvah or simple pardon (thereby
avoiding judgment), thus, transcends wisdom, and is due solely to Divine grace.
Thus Moses our Master, peace to him, invoked “measure for measure,” 62 Nedarim 320.
and suffice this for the initiated.
Furthermore, I ask of you not to cast aside my words, the plea I issued for
everyone to be upright and walking with integrity 63 Par. Proverbs 19:1; etc. just
as “G–d made man upright; not to seek numerous calculations” 64 Par. Ecclesiastes
7:29. of the pretexts of man’s steps and a person’s thoughts and devices. 65 I.e.,
to calculate on the motives of other people and to criticize them. For that is the
work of Heaven and not an occupation for human beings.
Rather, (every one is) to believe with absolute faithfulness in the precept of our
Sages, of blessed memory: 66 Avot 4:10. “And be humble of spirit before every
person”—in general. 67 I.e., any one. For it is a set matter and an established
proverb that each one becomes better through his fellow being. 68 Whereas all of
Israel together form a single stature every one complements the other, thereby
improving and perfecting him; cf. Zohar I:234a (also, ibid., 167b); Kuzari 3:19;
Tomer Devorah 1:4.—Cf. also Avot 4:1; Zohar III:85b.
Thus it is written 69 Judges 20:11; cf. Chagigah 26a. —“All the men of Israel…as
one man associated together,” 70 Cf. Mechilta d’R. Shimon bar Yochai (ed. Epstein-
Melamed), on Exodus 19:6 (Jerusalem, 1955, p. 139): “as one body, and one soul.”
just as one man is composed of many limbs; but when they become separated this
affects the heart. 71 Ibid. (also, Mechilta d’R. Yishmael, ad loc.); Vayikra Rabbah
4:6.—See also below, Epistle 31. “For out of it are the issues of life.” 72
Proverbs 4:23—On the theme of the innate unity of Israel see also: Jerusalem
Talmud, Nedarim 4:4 and comment., ad loc.; Arizal, Likkutei Torah, on Leviticus
19:18; Likkutei Torah, Nitzavim 44a; Igrot Kodesh by the Lubavitcher Rebbe, vol. 2,
p. 113 ff. With us, therefore, by all of us being as truly one man, the service (of
G–d) will be established in the heart. And from the affirmative…. 73 You may infer
the negative; Sifrei, Deuteronomy, sect. 46. That is why it was said: 74 Zephaniah
3:9. “To serve Him as one part.” 75 One part (see Rashi on Genesis 48:22), or: one
shoulder (see Targum Yonatan, ad loc., and Likkutei Torah, Derushim L’Sukkot 80d),
the meaning for both being: with one consent.
Therefore, my beloved and dear ones: I beg of you to make an effort with all the
heart and soul to drive into the heart the love for one’s fellow man, “And none of
you should consider in your hearts what is evil to his fellow man”—it is written.
76 Zechariah 8:17. Such (consideration) should never rise in the heart, and if it
does rise one is to push it away from his heart “as smoke is driven away,” 77 Par.
Psalms 68:3. and truly like an idolatrous thought.
For to speak evil is as grave as idolatry, incest, and shedding of blood together.
78 Jerusalem Talmud, Peah 1:1; Midrash Tehillim 12:2. Also: Arachin 15b and
Maimonides, Hilchot Deot 7:3. If this be so with speech…; 79 So much the worse when
in thought. and the advantage of the adjustment of thought over speech, whether for
the good or for the better, is already known to all the wise of heart. 80 Cf.
Likkutei Amarim, Part I, ch. 16; Torah Or, Yitro 71a; Likkutei Torah, Shelach 51d
ff., et passim.
May the good L–rd, who blesses His people with peace, 81 Par. Liturgy, Amidah (par.
Psalms 29:11). set among you peace and life, forevermore, as is the wish of him who
loves you faithfully from heart and soul.

Chapter 23

TWENTY-THREE. “The matter is by the decree of the watch-angels and the say of the
holy ones” 1 Daniel 4:14; cf. Pesachim 33a. —the Sages of the Mishnah, may peace be
on them, who taught in their Mishnah: “Ten that sit and busy themselves with Torah,
the Shechinah dwells among them.” 2 Avot 3:6. This is the whole of man. 3 Par.
Ecclesiastes 12:13. Moreover, (man’s) very descent to this world was for the
purpose of this ascent, of which there is none higher.
For the Indwelling of His Might ( Shechinat Uzo ), which is in the heights of the
upper realms 4 Par. Liturgy, prayer of Aleinu (cf. Isaiah 33:16). and whose
awesomeness the heavens and the heavens of the heavens cannot contain, 5 Par. I
Kings 8:27; etc. dwells and becomes magnified among the children of Israel. Thus it
is written: “For I, the L–rd, dwell among ( toch ) the children of Israel” 6
Numbers 35:34. —through the occupation with Torah and the commandments by ten,
expressly, as our Sages, of blessed memory, said: “We compare toch-toch …”; 7 An
analogy to two occurrences of the word toch, from which we derive the minimum often
participants for a quorum; Berachot 21b; Megillah 23b. of this it was said: “The
Holy One in your midst,” 8 Isaiah 12:6. and “There is no matter of holiness with
less than ten.” 9 See above, note 7, cf. Zohar II:129b; Tikkunei Zohar 18 (35b); et
passim.
Therefore, too, our Sages, of blessed memory, need to derive from Scripture whence
we know that even one who sits occupied with Torah…. 10 The Shechinah dwells with
him.— Avot 3:6; Berachot 6a. And even so they did not find from Scripture support
for that, but only for the allotment of a reward to the individual, proportionate
to himself and in proportion 11 V. L. omits “and.” to the many. 12 I.e., the reward
for his singular efforts is in proportion to communal study of Torah. But as to
causing an indwelling ( hashraah ) of G–d’s Holiness, (the individual) cannot be
compared to (the multitude) at all.
The difference between causing an indwelling ( hashraah ) and the allotment of a
reward is explicit to those who discern knowledge. For the “allotment of a reward”
is when G–d irradiates the soul that seeks Him with the light of Torah, which is
truly the wrapping of His garment—[wherefore the Torah is called “light” 13 Taanit
7b; see also Megillah 16b and Sefer Habahir 50 (149). ], as it is written: 14
Psalms 104:2. “He wraps (Himself in) light, as (with) a garment.” 15 Cf. Zohar
III:245b. But because the soul is limited and finite in all its powers, the light
of G–d that radiates in it is also limited, contracted, and vests itself in (the
soul). That is why the heart of those who seek the L–rd is in a mode of ecstasy at
the time of prayer, or the like. For their heart rejoices in Him and exults “Even
with exultation and song,” 16 Par. Isaiah 35:2. and their soul delights in the
pleasantness of the L–rd 17 V. L.: over the L–rd. and His light as it becomes
revealed from the wrapper of His garment—the Torah; “And His arrow comes forth like
lightning.” 18 Zechariah 9:14. This is the allotment of the reward for Torah, which
is always fixed in the soul that labors in (Torah).
The indwelling ( hashraah ), however, is an immense radiation from the light of G–d
that radiates in (the soul) without limit and end. It cannot become vested in a
finite soul, but encompasses it from above, from “its head to its foot,” 19 The
totality of the soul. as our Sages, of blessed memory, said: “The Shechinah hovers
over every gathering often,” 20 Sanhedrin 39a. i.e., over them, from above. 21 Cf.
Likkutei Amarim, Part I, end of ch. 11. Thus it is written: “May the pleasantness
of the L–rd our G–d be upon us, and the work of our hands establish upon us.” 22
Psalms 90:17. This is to say that the pleasantness of the L–rd which shone forth
through the work of our hands in the occupation with Torah and the commandments
[for “The Torah and the Holy One, blessed is He, are entirely one” 23 Zohar II:90b;
see also 60a and III:73a. Cf. Kitzurim V’Hearot, p. 104 f. See Likkutei Amarim,
Part I, chs. 4 and 23. ] become established and “dwell upon us from above,” for it
is without limit and end and does not become vested in our soul and intellect.
That is why we do not apprehend with our intellect the delightfulness and sweetness
of the unlimited and infinite pleasantness of the L–rd, and the splendor of the
Shechinah, established and dwelling upon us through the work of our hands in Torah
and the commandments (performed) specifically en masse. 24 As opposed to singular,
individual activity. And of this our Sages, of blessed memory, said: “In this world
there is no reward for the commandments.” 25 Kiddushin 39b. For it is impossible
for the world to attain it [the reward] but by divesting the soul from the body,
and even then by way of grace, as it is written: “And that Yours, my L–rd, is
kindness, for You repay each man according to his deeds.” 26 Psalms 62:13. Thus our
Sages, of blessed memory, said that the Holy One, blessed is He, gives unto the
righteous a capacity…. 27 To receive their reward. Sanhedrin 100b. Cf. above,
Epistle 3, note 5.
It is not so, however, with the angels, as I heard from my masters that if there
were an angel standing in the presence of a gathering of ten Israelites [even if
there are no words of Torah between them], an unlimited and infinite fear and awe
would then befall him from the Shechinah that dwells over them that he would become
totally nullified. 28 Thus, unlike the soul, an angel is unable to apprehend and
endure the manifestation of the Shechinah.
Therefore, evil in my eyes is the behavior that takes place under the sun 29 Par.
Ecclesiastes 2:17; etc. in general, and especially among my brethren and friends
that draw near to the L–rd, “drawing near means prayer”: 30 Tanchuma, Vayera 8; see
also Bereishit Rabbah 49:8 and 93:6; Aggadot Bereishit 22:2. after prayer or before
it there is formed a “seat of scoffers,” the Merciful save us, as our Sages, of
blessed memory, said: “Two who sit together, and there are no words of Torah
between them….” 31 Avot 3:2. And if a “seat of scoffers” is formed by ten, over
which the Shechinah dwells, there is no greater insult and shaming of the Shechinah
than that, the Merciful save us. And when our Sages, of blessed memory, said of him
who commits a transgression in secret that “he repulses the feet of the Shechinah,”
32 Kiddushin 31a. Heaven forfend, he who commits a transgression in public repulses
the whole measure of the stature of the Creator, as it were, as our Sages, of
blessed memory, said: “It is impossible for Me and him…,” 33 Sotah 5a. except that
“the King is held captive in the tresses….” 34 Song of Songs 7:6. The Shechinah is
bound to Israel, regardless; thus, by their improper acts the Shechinah is drawn
into exile with them, per force, as it were; see Vayikra Rabbah 31:4; Tanchuma,
Nitzavim 3; Tikkunei Zohar 6 (21b); Likkutei Amarim, Part I, ch. 45.
But woe to one who repulses the Shechinah when G–d will raise (the Shechinah ) and
say to her: 35 Isaiah 52:2. “Awake, arise from the dust…,” 36 Cf. Zohar II:7a. and
“For three things Israel is kept back in exile: because they repulse the Shechinah,
and because they shame the Shechinah …,” as mentioned in the sacred Zohar. 37 Zohar
III:75b.
Therefore, my beloved ones, my brethren and friends: do not commit this great evil
and “Give glory to the L–rd your G–d before it grows dark,” 38 Jeremiah 13:16.
i.e., between Minchah 39 Afternoon Prayer. and Maariv, 40 Evening Prayer. by
studying in groups every weekday the pnimiyut 41 The “inner part,” the “soul,” of
the Torah: the esoteric teachings of the Torah. of Torah, i.e., the Aggadah
contained in the work Eyn Yaakov. For most of the secrets of the Torah are
concealed in it, 42 In the Aggadah. and it atones man’s sins, as explained in the
writings of the Arizal. 43 See Rabbi Schneur Zalman’s Hilchot Talmud Torah 2:2 (and
notes, ad loc., in ed. N.Y., 2004); cf. Foreword to the commentary on Shir Hashirim
attributed to Nachmanides. (On the Arizal, see above, Epistle 5, note 103.) The
revealed parts therein 44 I.e., the nonmystical parts. are the ways of G–d wherein
man is to walk and (enable him) to devise counsels in his soul 45 Par. Psalms 13:3.
pertaining to matters of heaven 46 Religious affairs. and matters of the world, 47
Secular affairs. as is known to all the wise of heart. 48 Cf. Sifrei on Deuteronomy
11:22; Avot d’R. Nattan 29:7.
(They are) also to learn somewhat in Shulchan Aruch, Orach Chaim, the laws that are
essential to every person. Of this our Sages, of blessed memory, said: “Whoever
studies halachot every day…” 49 Megillah 28b. —referring to the clarified and
adjudged rulings that are of practical relevance, as explained in the commentary of
Rashi, ad loc.
On the holy Shabbat, toward the time of Minchah, they should occupy themselves with
the laws of Shabbat. For “The law of Shabbat is important.” 50 Shabbat 12a; see
Rashi, ad loc. It is easy for man to stumble in it, Heaven forfend, even in the
matter of a prohibition involving extirpation and stoning, because of a lack of
knowledge, and “error in teaching amounts to intentional sin,” 51 Avot 4:13. Heaven
forfend. No need to mention (that the same applies to) the Rabbinic injunctions
which are ever so numerous, and especially with respect to the prohibitions of
muktzeh, 52 That which is forbidden for use or handling on Shabbat and Festivals.
of which there are many; and as our Sages, of blessed memory, said: “The words of
the Soferim 53 The Scribes, i.e., the Rabbis. are more severe than the words of
Torah.” 54 Jerusalem Talmud, Berachot 1:4; Eruvin 21b. For whoever transgresses the
words of the Sages, even but a light injunction of theirs [as, for instance, he who
eats before the evening prayer, and the like] is guilty of death, 55 Berachot 4b.
just as one who transgresses the severe matters of the Torah.
And let no individual separate himself from the congregation, even to learn
something else; rather, (each one is to participate) in whatever the congregation
busies itself with. There is no need to mention that one should not leave if there
are not ten without him; to him I apply the verse “And those that leave the L–rd
shall be consumed…,” 56 Isaiah 1:28. as our Sages, of blessed memory, said with
respect to every sacred matter. 57 Jerusalem Talmud, Megillah 4:4; cf. Berachot 8a.
For There is no holiness as the holiness of the Torah 58 Zohar III:81a. —whereas
“the Torah and the Holy One, blessed is He, are entirely one.” 59 Above, note 23.
Thus, whoever separates himself from the community…, 60 Semachot 2:10; Maimonides,
Hilchot Evel 1:10. but he who will listen to me shall dwell securely, 61 Proverbs
1:33. and in his and in our own days Judah shall be saved and Jerusalem shall dwell
securely 62 Par. Jeremiah 23:6 and 33:16. —Amen, may this be (His) will.

Chapter 24

TWENTY-FOUR. My beloved, my brethren:


I beg you, do not act wickedly, friends that are beloved to their Maker and hateful
to their inclination. 1 The inclination toward evil.—[The Hebrew passage is a play
on words (‫)יוצרי–יצרי‬, cf. Berachot 61a; Rut Rabbah 3:1.] Let no one make himself
wicked before the Omnipresent the one hour 2 Par. Eduyot 5:6. He has chosen of all
day in which to gather and stand before Him [during that hour]. It is an auspicious
time before Him to become revealed, to come into the miniature sanctuary 3 The
Synagogue; cf. Megillah 19a. to attend to the Abode ( Shechinah ) of His Glory, “He
who dwells with them in the midst of their impurity,” 4 Leviticus 16:16; cf. Yoma
56b. and to be available to those who seek and beseech Him and those who hope for
Him.
Now, he who recounts his needs 5 He who focuses his prayers on his wants and needs.
shows of himself that he does not desire to contemplate and to see the
manifestation of His majestic glory. Thus he becomes an impure chariot 6 See above,
Epistle 15, note 24, for the connotation of the word “chariot.” This notion applies
to the realm of impurity as well as to the realm of holiness; see above, Epistle 2,
note 16. to the “supernal fool,” 7 The principal aspect and source of the forces of
evil; see below, note 9; Torah Or, Hosafot Vayechi 102c. of whom it is said, “The
fool does not desire understanding…,” 8 “—but only that his heart may lay itself
bare”; Proverbs 18:2. Cf. Chovot Halevovot, Avodat Elokim, ch. 4. as mentioned in
the Zohar and by the Arizal. 9 See Zohar I:179a f. and the comment. of R. Moses
Zacuto, ad loc. (On the Arizal, see above, Epistle 5, note 103.) This means, he
does not desire to contemplate and to see the preciousness of the splendor of the
greatness of the King of all kings, the Holy One, blessed is He, which becomes
revealed in that hour above, and also below, to those who desire to look to His
glory and greatness which wraps and vests itself in the words of the liturgy [which
has been properly arranged for everyone] and becomes revealed to each according to
his intellect and the root of his soul, as it is written: 10 Proverbs 12:8. “Man
yehulal (is praised) according to his intellect,” the ktiv 11 The textual writ, as
opposed to the textual reading (cf. above, Epistle 19). being: yehalel (praises).
12 Thus reading: man praises (or prays) according to his intellect. The content of
one’s prayer reflects one’s intellect and, correspondingly, the extent of
revelation elicited by that prayer; cf. above, Epistle 12, and note 38, ad loc.,
for a similar interpretation.
Now, the kingdom of heaven is similar to a kingdom on earth. 13 See Berachot 58a;
Zohar I:197a. It is customary for a king to have his might concealed in the
innermost chambers, with several guards at the doors, ( 14 Brackets appear in the
text. so) that many people await for days and years to see his might and glory. And
when he wishes to become revealed to all, he 15 For the allegory following, see
Zohar II:131a-b ( Zohar I:256a, sect. 22). proclaims throughout his kingdom to
gather and to stand before him in order to show them his majestic glory and the
precious splendor of his greatness. Now, whoever will stand before him not caring
to see him and busies himself with his needs, how inferior, foolish, and simple is
he; he resembles an animal in the eyes of all 16 Par. Psalms 49:13, 21.—I.e.,
irrational. in the eyes of all creatures.
Moreover, it is a dishonor to the king by demonstrating before him that to have
pleasure and delight from looking at his glory and beauty is of no more esteem in
his eyes than busying himself with his (own) needs. Also, it is a capital offense
toward the king by demonstrating how he insults and dishonors the king before all
who see. Of this it was said: “And the fools raise the insult.” 17 Proverbs 3:35.
This means to say that though he is a fool, he should not “raise the insult,” that
the insult becomes apparent to all.
Our Sages, of blessed memory, therefore, ordained that with prayer one should be
“as standing before the King.” 18 Berachot 33a. At least he should make himself
appear as if he stands (before the king), to the sight of all who look with
physical eyes at his actions and words, even though the fool has no thought. That
is why all the prayers were ordained for the one who will contemplate on them
properly. But he who does not show this makes himself guilty, at the risk of his
life, and of him it was said in the sacred Zohar 19 Zohar II:131b; cf. Zohar
I:256a. that “he causes an insult against the supernal arrangement and shows that
he is separate and has no part in the G–d of Israel,” the Merciful save us.
Therefore, 20 Par. Bava Kama 84b. I come to act as an agent of our Sages, of
blessed memory, to enact a decree to apply equally to every one: No idle talk is to
be spoken 21 See references cited above, note 19, and commentary Mikdash Melech, ad
loc.; Sefer Chassidim, sect. 18. See also Mikdash Melech on Zohar III:75b. from the
moment the chazzan 22 Who leads the congregation in prayer. begins to recite the
prayer until the end of the last Kaddish, 23 Prayer of sanctification of G–d’s
Name. at Shacharit, Arvit, and Minchah. 24 See note to H. V. See also Likkutei Levi
Yitzchak on this passage.
And he who will disobey wittingly shall sit on the ground and beg of three people
to release him from the supernal excommunication. “As he will repent, he will be
healed,” 25 Par. Isaiah 6:10. and fully retroactively, no excommunication will
apply to him. For, from the very outset it applies only to those who rebel and
revolt, who do not care at all to seek atonement from Heaven and from the creatures
for this sin which calls for judgment.
Also, (this applies) only when they speak deliberately, with contempt, but not to
one who forgets, or unwittingly uttered some words, for he does not require a
release at all; “And G–d who is righteous examines the hearts and the kidneys.” 26
Psalms 7:10. Be Beneficient, O L–rd, to the good and to those who are upright in
their hearts. 27 Psalms 125:4.

Chapter 25

TWENTY-FIVE. “To comprehend the words of understanding” 1 Par. Proverbs 1:2. stated
in the sacred book called Tzavaat Harivash 2 The Testament of R. Israel Baal Shem
Tov (In English: Kehot, 1998). —[though in fact it is not at all his testament, 3
Emended according to the glosses of the Tzemach Tzedek ( Kitzurim V’Hearot, p. 40),
and L. H. and he did not ordain anything before his passing; they are mere
gleanings of his pure sayings that were gathered, “gleanings upon gleanings,” 4
Par. Taanit 6b. and (the compilers) did not know how to determine the phraseology
exactly in its proper fashion. The connotation, however, is absolutely true.]
—we shall precede 5 For the passage in question see below, note 81. with the saying
of our Sages, of blessed memory: “Whoever is in a rage is as if he worships idols.”
6 Zohar I:27b; III:179a, and 234b; Zohar Chadash 21a; Maimonides, Hilchot Deot 2:3.
Cf. Shabbat 105b; Nedarim 22b. The reason is clear to those that have
understanding, because at the time of his anger faith has departed from him. For
were he to believe that what happened to him is of the L–rd’s doing, he would not
become angry at all.
And though it is a person possessed of free choice cursing him, or hitting him, or
causing damage to his money, and therefore guilty according to the laws of man and
the laws of Heaven for having chosen evil, nevertheless, as regards the person
harmed—this was already decreed from Heaven, and “the Omnipresent has many agents.”
7 Zohar III:36b; Rashi on Exodus 16:32.—See Taanit 18b; Mechilta and Rashi on
Exodus 21:13; Emunot Vedeot, by R. Saadiah Gaon, 4:5. See also Bamidbar Rabbah
18:22; etc. Maamarei Admur Hazaken Haketzarim, p. 379 ff.
And not only this, but even at that particular time when he hits or curses him,
there is vested in him a force from G–d and “the breath of His mouth,” 8 Psalms
33:6. blessed be He, which animates and sustains him, and as it is written: “For
the L–rd told him: ‘curse!’” 9 II Samuel 16:10. Now, where did He say (so) to
Shimi? But this thought, that occurred in Shimi’s heart and mind, descended from G–
d, and the “ breath of His mouth —which animates— all their hosts ” animated the
spirit of Shimi at the time he spoke those words to David. 10 See Sefer Hachinuch,
sect. 241 (cf. Minchat Chinuch, ad loc., and Tanchuma, Vayikra 7): Reishit
Chochmah, Shaar HaAnavah, ch. 3. Cf. references cited above, note 7. For if the
“breath of His mouth,” blessed be He, had departed from the spirit of Shimi for a
single moment, he could not have spoken at all.
( 11 Brackets appear in the text. And that is the meaning of “For the L–rd told him
[at that very moment, indeed]: ‘curse David.’ Who then shall say…?” 9
And as known what the Baal Shem Tov, of blessed memory, said 12 See Likkutei
Amarim, Part II, ch. 1, and cf. Midrash Tehillim 119:36. (See Hayom Yom, 26
Tishrei.)—See also the anthology Sefer Baal Shem Tov al Hatorah, section Bereishit,
par. 48-51. on the verse 13 Psalms 119:89. “Forever, O L–rd, Your word stands firm
in the heavens”: The combinations of the letters wherewith the heavens were
created, i.e., the fiat “Let there be a firmament…,” 14 Genesis 1:6; cf. Mayim
Rabbim 5636, ch. 20. stand and remain vested in the Heavens forever, to vivify and
sustain them.
This is unlike the theory of the philosophers who deny individual providence. 15
See Moreh Nevuchim 3:17. They, in their false imagination, compare the work of G–d,
the Maker of Heaven and Earth, to the work of man and his schemes: when the
metalsmith has completed a vessel, the vessel no longer needs the hands of the
smith. For though his hands are removed from it, it remains intact by itself. But
their eyes are bedaubed so that they cannot see 16 Par. Isaiah 44:18. the great
difference between man’s work and schemes—[which is (the production of) something
out of something ( yesh meyesh ), except that he changes the form and the image]—
and the making of heaven and earth [which is creatio ex nihilo ( yesh meayin )].
(The latter) is a wonder much greater than, for example, the splitting of the Red
Sea—which the L–rd caused to go back “by a strong eastwind all that night…and the
waters were divided.” 17 Exodus 14:2. If the wind had ceased but for a moment, the
waters would again have flowed downward, as is their way and nature. They would not
have stood upright as a wall, even though this characteristic of the water, 18 To
flow downward. too, was created and innovated ex nihilo ( yesh meayin ). A wall of
stones stands erect by itself, without any wind, but this is not of the nature of
water. Now, a fortiori, and a minori ad majus, with respect to the creation of
substantiality ex nihilo [which transcends nature and is more wondrous than the
splitting of the Red Sea], how much more so would a withdrawal, Heaven forfend, of
the force of the Creator [(bringing about) substantiality ex nihilo ] from the
creature, cause the creature to revert to absolute naught and nothingness! The
operative force 19 The force of the Creator. thus needs to remain constantly in the
effect, 20 The creature. to vivify and sustain it. 21 Cf. Kuzari 3:11. This aspect
is the “word of the L–rd” and the “breath of His mouth” of the ten fiats wherewith
the universe was created. 22 Avot 4:1; see above, Epistle 5, note 79.
And even this material world, and the inorganic class in it, their vivification and
sustenance is the “word of the L–rd” of the ten fiats that has become vested in
them and sustains them to be inorganic matter and substantiality ex nihilo, so that
they will not revert to the absolute naught and nothingness they had been.
And this is the meaning of the statement of the Arizal, 23 Etz Chaim 39:3; see also
ibid., 50; et passim. Cf. Likkutei Amarim, Part I, ch. 38 and Part II, ch. 1. (On
the Arizal, see above, Epistle 5, note 103.) that there is a type of soul and
spiritual vivification even in inorganic matter as stones, and dust, and water. 24
This whole section (from “what the Baal Shem Tov said” onward) is a resume of the
first two chapters of Likkutei Amarim, Part II.
Now it is known to the students of Kabbalah that the “word of the L–rd” is referred
to as Shechinah, in the terminology of our Sages, of blessed memory, and as imma
tataah and matronita, in the terminology of the Zohar [especially at the beginning
of section Vaeyra ], because it dwells and vests itself in the creatures to vivify
them. 25 See Addendum, Mystical Concepts in Chassidism, s.v. Malchut ; cf. above,
Epistle 8. See also Pardes Rimonim 23:4.
In the terminology of the Kabbalists it is called malchut, relating to “The word of
the king is regnant,” 26 Ecclesiastes 8:4; see comment., ad loc. because the king
conducts his kingdom through his edict, and also for other reasons known to the
students of Kabbalah. 27 Cf. above, Epistle 20, notes 47 and 49.
Now it is known that there is a rank and level of malchut of Atzilut, and a rank of
malchut of Beriah ….
Malchut of Atzilut is the “word of the L–rd” which vivifies and brings into being
the great souls that are of the rank of Atzilut, as the soul of Adam of whom it is
said, “He breathed into his nostrils a soul of life,” 28 (Emended according to
Kitzurim V’Hearot, p. 40, and L. H.).—Genesis 2:7; see above, Epistle 12, note 48.
and as the souls of the patriarchs, and the prophets, and the like ( 29 Brackets
appear in the text. who were truly a “chariot for G–d” and in a state of self-
abnegation in relation to Him. 30 See above, Epistle 15, note 24. Thus our Sages,
of blessed memory, said: 31 See Zohar III:232a; ibid., 306b. Cf. Shemot Rabbah 3:15
and comment. by R. David Luria, ad loc.; Zohar III:7a and 265a. “The Shechinah
speaks from the throat of Moses,” 32 I.e., Moses was but a passive tool for the
speech of the Shechinah, as if he himself did not exist as a separate entity. Cf.
Likkutei Amarim, Part I, ch. 34. and likewise with all the prophets and those
possessed of the Holy Spirit: the Supernal Voice and Speech vested itself in their
actual voice and speech, as mentioned by the Arizal).
Malchut of Beriah is the “word of the L–rd” which vivifies and brings into being
the souls and angels in the realm of Beriah, whose level is not like the level of
Atzilut ….
And malchut of Asiyah is the “word of the L–rd” which vivifies and brings into this
world, in its totality, including the element of dust, and the water that is below
the earth.
( 33 Brackets appear in the text. However, in the countries of the heathens 34 L.
H. substitutes nations for this and all subsequent instances of heathens. the
vivification is by way of an investment of the extraneous patron-angels ( sarim
hachitzonim ) that are appointed over the seventy nations. 35 Cf. Zohar III: beg.
of 244a ( Raaya Mehemma ); Tikkunei Zohar 24 (69a). That is, a spark from the “word
of the L–rd,” called malchut of Asiyah, descends and radiates over the supernal
patron-angels in a way of encompassing from aloft, but does not truly vest itself
in them. Rather, the vivification issues to them from this radiation shining over
them from aloft, in a mode of encompassment.
And from the patron-angels vivification issues to the heathens, and to the cattle,
beasts, and fowl that are in their lands, and to the physical earth, and to the
physical heavens, i.e., the planets. 36 Cf. Tikkunei Zohar 32 (76b). ( 37 Brackets
appear in the text. However, the heavens and the earth, and the cattle, beasts, and
fowl that are pure, are influenced by the kelipat nogah. 38 See note following. The
impure (animals) and the souls of the heathens, however, are (influenced) by the
other kelipot.) 39 G–d has made one thing opposite the other (Ecclesiastes 7:14;
see above, Epistle 2, note 16). Everything in one realm has a corresponding
opposite in another realm. The realm of holiness, sanctity, and parity, thus, is
opposed by a realm of impurity. The realm of impurity itself is subdivided into two
principal classes: the three altogether impure kelipot, containing no good
whatsoever in themselves, and kelipat nogah, an intermediate category between the
three kelipot mentioned and the order of holiness. Dependent on the motives and
actions of man, kelipat nogah is absorbed in one or the other of these two realms.
It is a sort of potential kelipah, which can be sublimated and developed, or may
fall among the wholly impure kelipot. See Addendum, Mystical Concepts in
Chassidism, s.v. Kelipot.
Now, in the lands of the heathens, the heavens and the earth and all they contain,
are all esteemed as truly nothing in relation to the patron-angels—which are their
vivification and sustenance.
The patron-angels themselves are esteemed as truly nothing in relation to the
vivification issuing to them from the spark of the “word of the L–rd,” which
radiates over them from aloft. And even so, the vivification issuing to them from
this radiation is in them in a state of exile. That is why they are called elohim
acherim (other gods) 40 See above, Epistle 22, note 37. [while they call Him —“G–d
of the gods” 41 Menachot 110a; see comment. by Maharsha, ad loc. ], as if they,
too, are in the category of Divinity.
The heathens who are influenced by them, therefore, are truly idolaters, until the
time of the end when death and the sitra achara 42 The other side; the realm of
evil. will be swallowed up, 43 Cf. Isaiah 23:8. See Zohar I:54a; also ibid., 29a
and 34a; et passim. and “then I shall turn to the nations …that they may all call
by the Name of the L–rd.” 44 Zephaniah 3:9. This is also referred to as the “exile
of the Shechinah.” For this vivification, in a state of exile within them, stems
from the radiation issuing to them from the spark of the “word of the L–rd” called
Shechinah. ( 45 Brackets appear in the text. And this exile stems from the sin of
the Tree of Knowledge and onward, 46 Cf. Bereishit Rabbah 19:7 (and its parallel
instances). and is a rank of mere achorayim of holiness.
But when the Israelites were exiled to be among the nations—and the attachment and
root of the Israelites is in the rank of the supernal face ( panim ) 47 Pnimiyut ;
see above, Epistle 4, note 9. —this became a total exile. Of this our Sages, of
blessed memory, said: “When they were exiled to Edom, the Shechinah went with
them.” 48 Mechilta on Exodus 12:41; Sifrei on Numbers 10:35 and 35:34; Megillah 29a
(acc. to v.s. of Eyn Yaakov, ad loc.). Cf. Jerusalem Talmud, Taanit 1: end of 1. ))
Now, though “the L–rd is one, and His Name is one” 49 Zechariah 14:9. [that is, His
speech and the “breath of His mouth,” which in the sacred Zohar 50 Cf. Tikkunei
Zohar 22 (66b). is referred to as His Name, is singularly and uniquely one],
nevertheless, the radiation and efflux of vivification, issuing forth from the
breath of His mouth, blessed be He, divides into four different levels. These are
the four worlds Atzilut, Beriah, Yetzirah, and Asiyah.
The difference is due to ( 51 Brackets appear in the text. many) contractions and
curtailments—screening and concealing the light and vivification so that it will
not radiate in the world of Beriah as much as in the world of Atzilut ; and in the
world of Yetzirah it is by means of further contractions and curtailments…. 52 See
Addendum, Mystical Concepts in Chassidism, s.v. Worlds. However, there is no change
whatsoever, Heaven forfend, in the essence of the Shechinah, i.e., the “word of the
L–rd” and the “breath of His mouth.”
Also, as regards the radiation and efflux of vivification, the radiation which is
in Atzilut pierces the curtailment and vests itself in Beriah. Likewise from Beriah
to Yetzirah, and from Yetzirah to Asiyah. 53 See above, Epistle 20, and note 92, ad
loc. Thus it follows that the light of the En Sof, blessed is He, which is in
Atzilut, is also in Asiyah and in this material world through its investment in the
malchut of Beriah, Yetzirah, and Asiyah, as everything is explained in the writings
of the Arizal. 54 See references cited above, Epistle 20, note 92.
Now, it is known to all that the soul of man is compounded of the ten sefirot :
chochmah, binah, daat, and so on. 55 See above, Epistle 12. Though they are all of
the breath of His mouth, blessed be He, [as it is written: “He breathed into his
nostrils…” 56 Genesis 2:7; see above, Epistle 12, note 46. ], nevertheless, more
specifically the chabad 57 Chochmah, binah, daat. in his soul are analogous to the
chabad in the ten sefirot, referred to as abba and imma ; 58 See Addendum, ibid.,
s.v. Partzufim ; above, Epistle 15, note 9; Epistle 19, note 11. and the attributes
of love and fear, and so forth, in his soul are analogous to the middot in the ten
sefirot, referred to as z’eyr anpin ; 59 Ibid. and the faculty of speech in his
soul is analogous to the Supernal Speech, referred to as malchut, and Shechinah.
Hence, when speaking words of Torah one arouses the supernal speech to unify the
Shechinah. 60 See Zohar III:105a; cf. ibid., 31b. That is why it is established
that for the reading of the Shema, the Blessing after a Meal, and words of Torah,
one has not discharged his duty by meditation without speech. 61 Hilchot Talmud
Torah 2:12; Shulchan Aruch HaRav, Orach Chaim 62:3 and 185:3. Shulchan Aruch, Yoreh
Deah 246:22.
Now, with one opposite the other, 62 Ecclesiastes 7:14; see above, Epistle 2, note
16. there are “ten crowns of impurity.” 63 Corresponding to the ten holy sefirot.
Zohar III:41b; 70a. Cf. Zohar I:167a; Likkutei Amarim, Part I, ch. 6. From these
issue the souls of the heathens, also comprised of precisely those ten ranks. And
it is common knowledge that 64 Par. Isaiah 12:5. which has been stated in Sefer
Hagilgulim 65 Ch. 2; quoted by Taalumot Chochmah on Ecclesiastes 8:9; see also Or
Hatorah, Neviim Ketuvim, vol. 2, p. 1129 ff. on the verse “That man rules in man,
to his evil,” 66 Ecclesiastes 8:9. that it refers to the mystery of the Shechinah’s
exile in the kelipot in order to vivify them, and to empower them to rule, now, 67
Text corrected according to L. H. in the time of the exile; but it is “to his
evil….” And that is why the heathens dominate now 68 Text corrected according to L.
H. over Israel. For the souls of the heathens are of the kelipot, in which the
Shechinah is vested in a state of exile. Though this requires extensive exposition
(as to) how and what, it is, nevertheless, fact.
Despite this, the kelipot and heathens receive their nurture and vivification only
from an aspect extended to them, of the achorayim of holiness, “as with one who
casts away behind his shoulders.” 69 See above, Epistle 22, note 38; Likkutei
Amarim, Part I, ch. 22. And even that is by way of numerous and immense
contractions and curtailments until this radiation became vested in the materiality
of this world and diffuses wealth and honor, and all physical pleasures, to the
heathens.
The Israelites, however, elicit from the aspect of the supernal face, 70 Panim (as
opposed to achorayim ). as it is written: “May the L–rd make His face shine upon
you,” 71 Numbers 6:23. in each one according to the root of his soul, even up to
the peak of levels.
After these words and this truth, 72 Par. II Chronicles 32:1. manifest and known to
all, we shall return to our original subject with respect to anger—that one is as
an idolater. This is so with respect to mundane matters, because “Everything is in
the hands of Heaven except for the fear of Heaven.” 73 Berachot 33b. Hence, with
respect to matters of Heaven, “to warn off from wrongdoing,” 74 Shabbat 40b. the
reason stated does not apply, and as it is written 75 Numbers 31:14. : “And Moses
was enraged.” 76 See Zohar I:184a; II:182a-b; Zohar Chadash 21a; Maimonides,
Hilchot Deot 1:4; comment. of R. Yonah on Avot 5:11. This is different because G–d
caused him to encounter this mitzvah 77 Leviticus 19:17; see Shabbat 54b;
Maimonides, Sefer Hamitzvot 1:205 and Hilchot Deot 6:7. of “warning off from
wrongdoing” in order to make him meritorious. 78 Cf. Mishnah, Makkot 3:16.
But this applies (only) when he is able to prevent 79 Wrongdoing. by his wrath and
anger against his fellow man. 80 Cf. Yevamot 65b, Rashi (s.v. Lomar ), and comm. by
Maharsha, ad loc. However, when he is unable to prevent, as in the case of 81 The
author now passes over to the original subject of the letter, i.e., the passage in
Tzavaat Harivash §120: “Also, when you hear someone speaking while you pray, say:
‘Why did G–d bring him here to speak while I pray? All this must be by hashgachah
peratit (Divine Providence relating to all particulars). Speech is identified with
the Shechinah. The Shechinah thus is vested in the mouth of that person in order
that I strengthen myself for the service [of G–d]. How much, then, must I
strengthen myself in the “service, i.e., prayer,” especially if that man speaking
is a gentile or a minor.’ It follows, then, that the Shechinah is, as it were, in
that person; thus it is but appropriate for you to act with alacrity.” Cf. also
Likkutei Amarim, Part I, ch. 28. the heathen speaking and disturbing him in his
prayer, (the question) then (arises), what that is this that G–d has done to him?
It is but in order that he prevail and strengthen himself ever more in his prayer,
in the profundity of the heart, and with so great a concentration that he will not
hear the words of the heathen.
However, for such a level one needs a great and immense arousal.
And the counsel suggested for such an arousal is from the subject matter itself. He
should consider and contemplate on the idea of the descent of the Shechinah, as it
were: “She descended in wondrous fashion” 82 Par. Lamentations 1:9. to have a spark
of her radiation invested. Thus she is in a state of exile among the kelipot, in a
general way, in order to animate them. And now again, a spark of her radiation
vests itself in a state of exile, in a particular way, in the speech of this
heathen who speaks words that disturb the service of the L–rd, i.e., the devotion
of prayer. And as explained above, one opposite the other…, thus the supernal
speech vests itself in the nether speech…. Now this is truly “That man rules in
man, to his evil”; that is, because of this man is aroused to pray with greater
devotion, from the profundity of the heart, until he will not hear his words.
As for the compiler 83 Of Tzavaat Harivash. writing “ sharta ” (dwelled), he did
not know to determine the precise term. For the Baal Shem Tov, of blessed memory,
used to deliver Torah discourses in the Yiddish tongue, and not in the sacred
tongue. He meant to say: “ nitlabsha ” (became vested)—that is, in a state of
exile. And that is the meaning of “especially if he is a heathen…,” 81 for then
there is so much more of a state of exile.
There is no need to wonder at a spark of the Shechinah’s illumination being
referred to as Shechinah. Thus we find that even a created angel is referred to as
G–d: in the section of Vayera, 84 Genesis 18:3. according to the commentary of R.
Moses Nachmanides, and as it is written: “And she called the name of the L–rd who
spoke to her…”; 85 Genesis 16:13 (see preceding verses). and many more (passages)
like this.
It would seem to me that their seizing (this passage) is not because of the
accuracy of the phraseology but with respect to the very idea of the investment of
the Shechinah in the kelipot. For they do not believe what the Arizal wrote in
Sefer Hagilgulim. 86 Above, note 65. Should they want to distinguish between the
spiritual kelipot and the physical idolaters, you have nothing more physical than
the dust of the earth; nevertheless, the malchut of malchut of Asiyah vests itself
in it, and within that the malchut of Yetzirah …, and as mentioned above. 87 Cf.
also Likkutei Amarim, Part I, chs. 6 and 51 (and references cited there). And
should it be because of the impurity of the souls of the heathens, verily, their
souls are from the conjunctio of the masculine and feminine ( zivug zu’n ) 88 Cf.
above, Epistle 20, note 38. of the spiritual kelipot, as mentioned in the writings
of the Arizal. Hence it follows that the spiritual ( kelipot ) are the source of
their impurity!
But in truth, this requires extensive elucidation regarding this investment. But
this complaint does not apply to us, but to the writings of the Arizal. And let not
he who hears (this) suspect me that I imagine to have understood the words of the
Arizal, to divest them from their physical connotation. I came but to explain the
words of the Baal Shem Tov, of blessed memory, and of his disciples, according to
the Kabbalah of the Arizal, especially since this matter is not of the science of
the Kabbalah and of the things “secret to the L–rd our G–d,” 89 Par. Deuteronomy
29:28. but of the “things revealed to us and to our children” 90 Ibid. —to believe
in full faith in the explicit verse, spoken by Scripture: “Do I, then, not fill the
heavens and the earth, says the L–rd.” 91 Jeremiah 23:24. For Scripture does not
lose its plain meaning. 92 Shabbat 63a.
Also, it is a simple article of faith among the general totality of Israel, handed
down to them by their saintly ancestors, who walked in wholeness with the L–rd
without searching the concept of Divinity by means of the human intellect, for it
is infinitely beyond the intellect to know how He fills the earth.
But new ones have recently come 93 Par. Deuteronomy 32:17. to examine this problem,
and it is impossible to make them understand except by means of premises taken from
the writings of the Arizal, divested from their physical connotation, and according
to what I heard from my masters, may their souls rest in Eden. However, it is
impossible to explain this clearly in writing, only orally to “the ear that hears,”
94 See Proverbs 15:31 and 23:12. to adept individuals, and to “the remnants whom
the L–rd calls,” 95 Joel 3:5. as it is written: “And they who seek the L–rd
understand all,” 96 Proverbs 28:5. and from the affirmative you may infer…. 97 The
negative ( Sifrei, Deuteronomy, sect. 46).
You have now seen an explanation of a single passage from the well known books as a
sample and token that indeed all “astonishing passages” have an explanation and
meaningfulness for the students of Kabbalah. However, let them not hope for me to
explain everything in writing. That is a hard and extensive labor and absolutely
impossible. But if you so desire, send from among you one who is “outstanding in
the congregation,” 98 (Cf. Sanhedrin 13b). and, G–d willing, I will talk to him
“face to face.” And may the L–rd be with my mouth when my words will flow, and may
the utterances of my mouth find favor. 99 Psalms 19:15.

Chapter 26

TWENTY-SIX. In Raaya Mehemna, section of Nasso, 1 Zohar III:124b-125a. (it is


stated): “‘And they that are wise shall shine as the splendor of the firmament’ 2
Daniel 12:3. with this work of yours, 3 Of R. Shimon bar Yochai. which is the Book
of Splendor ( Sefer HaZohar )—of the splendor of the imma ilaah, repentance; 4 Imma
ilaah (the sphere of binah ) corresponds to teshuvah ilaah ; see above, Epistle 8,
note 23. with these no trial is needed. Because in time to come Israel will taste
of the Tree of Life, which is the book of the Zohar, and through which they will
leave their exile with mercy. And through them shall be realized that ‘The L–rd
alone will lead him, and there is no strange god with Him.’ 5 Deuteronomy 32:12.
And the Tree of Good and Evil, 6 The Tree of Knowledge of Good and Evil (contrasted
with the Tree of Life; cf. Genesis 2:9). i.e., prohibition and permission, impurity
and purity, will no longer domineer over Israel. Their sustenance will be from the
side of the Tree of Life alone. There, there is no question from the side of evil
and no disagreement from the spirit of impurity, 7 All problems and disagreements
are due to the forces of evil which becloud the issue. as it is written: ‘And the
spirit of impurity I shall remove from the earth.’ 8 Zechariah 13:2. Thus the
scholars of Torah will no longer be sustained by illiterate persons ( amey
haaretz ), but from the side of the good, by those who consume what is pure,
kosher, permitted; nor 9 Will they be sustained. by the mixed multitude ( erev
rav )—who consume what is impure, unfit, prohibited…. But while the Tree of Good
and Evil domineers…, these Sages, who are compared to Shabbat and Festivals, 10 See
Zohar III: 29a-b. have nothing save what is given to them by those profane ones,
analogous to the day of Shabbat which has but what has been prepared for it on a
weekday. 11 Cf. Avodah Zarah 3a.—(Weekday; lit., a day of the profane, as opposed
to holy.)
“However, when the Tree of Life will dominate, the Tree of Good and Evil will be
suppressed and the illiterate persons will have but what the scholars of Torah give
them. They will be subjugated to them as if they did not exist in the world.
Accordingly, the prohibited, the permitted, the impure, and the pure will not be
removed from the illiterate persons. As regards them—‘There is no difference
between the exile and the days of the Messiah, except for the (delivery from)
servitude to the nations.’ 12 See Berachot 34b.—Thus merely a physical, and not a
spiritual, redemption. For they did not taste of the Tree of Life and will require
the teachings of proscription and permission, impurity and purity.” Until here from
the Raaya Mehemna. 13 On this quotation from the Zohar, and on the subject-matter
which follows, see at length: R. Moses Cordovero, Or Ne’erav, esp. pts. 4 and 5; R.
Chaim Vital’s Introduction to Shaar Hahakdamot (published in all recent editions as
Introduction to Etz Chaim, and reproduced in Kuntres Etz HaChaim, by R. Shalom Dov
Ber of Lubavitch (N.Y. 1956), p. 61 ff.); R. Dov Ber of Lubavitch’s Introduction to
Biurei Hazohar ; Kuntres Etz HaChaim, op. cit. above, ch. 13 ff. (pp. 41 ff.), and
R. Shalom Dov Ber encyclical, ibid. (pp. 82 ff.). See also Likkutei Torah, Vayikra
3d ff.
Now, at first glance, what appears evident to those unfamiliar with the subject
matter 14 Lit.: those lacking knowledge. from the contents of this passage is that
the study of [the laws of] ritual prohibition and permission, 15 Proscription and
permission. and of the Order of Taharot, 16 The sixth order of the Mishnah, dealing
with the laws of purity and impurity. relates only to the Tree of Good and Evil.
This is greatly surprising in itself and contradicts the plain meaning of Scripture
and the expositions of our Sages, of blessed memory. For the whole Torah that has
been revealed to us and to our children is called “A tree of life for those who
hold fast to it,” 17 Proverbs 3:18. and not only the Book of the Zohar. Moreover,
it 18 The Zohar. was concealed in their days; also, 19 I.e., not only the Zohar,
but etc. the whole science of the Kabbalah was hidden in their days and concealed
from all the scholars of Torah, except for a select few, and even then in a mode of
“walking hiddenly” 20 Par. Micah 6:8. and not publicly, as mentioned in the Gemara.
21 Chagigah 11b and 13a. Pesachim 119a; cf. Kiddushin 71a.
Thus the Arizal 22 See above, Epistle 5, note 103. wrote that it is only in these
latter generations that it is permitted and a duty to reveal this science, but not
so in the earlier generations. 23 See Introduction to Etz Chaim (cit. above, note
13); Shaar Hagilgulim, end of hakd. 16; see also ibid., hakd. 17; Intro. to Shaar
Hamitzvot ; Arizal, Shulchan Aruch, s.v. Keriah Bechochmat Hakabbalah, par. 3;
Hilchot Talmud Torah (of the author) 1:4 and 2:10. R. Shimon bar Yochai, too,
stated in the sacred Zohar that the permission to reveal was given to him and his
associates only. 24 Zohar III:159a. See also ibid., II:149a, and III:79a; Tikkunei
Zohar, Introduction 1a.
Now, this itself, too, is a wondrous marvel. For if so, then the study of [the laws
of] ritual prohibition and permission, and, a fortiori, of civil laws, should not
defer the precept of prayer [which is arranged according to the secrets of the
Zohar and the supreme unifications ( yichudim )] for those who are familiar with
them such as R. Shimon bar Yochai and his associates. But this is not the case, as
mentioned in the Gemara 25 Shabbat 11a. Cf. Nitzutzei Orot (by R. Chaim David
Azulai) on Zohar II:188a and Hilchot Talmud Torah 4:5. : R. Shimon bar Yochai and
his associates, and everyone whose study of Torah is his profession, 26 Cf. Zohar
III:238b. do not interrupt (their study) for prayer.
(This applies) even when dealing with civil laws, like Rav Yehudah, all of whose
studies dealt with Nezikin ; 27 The fourth of the six orders of the Mishnah,
dealing with torts.— Berachot 20a. nevertheless, he prayed but every thirty days
when reviewing his studies, as mentioned in the Gemara. 28 Rosh Hashanah 35a.
Also, in the Jerusalem Talmud, first chapter of Berachot, 29 End of sect. 2; also
ibid., Shabbat 1:2. R. Shimon bar Yochai is of the opinion that even for the
reading of the Shema one interrupts only (the study of) Scripture, but not of
Mishnah, [(the study of) which is superior to (the study of) Scripture, according
to R. Shimon bar Yochai]. And he did not differentiate between the Order of
Zera’im, Moed and Kodshim, and Taharot and Nezikin. 30 See H. V., ad loc. ( 31
Brackets appear in the text. Actually he contradicts his own opinion, given in
several instances in Raaya Mehemna, that Mishnah is the shifchah 32 Maidservant. …
and Scripture, the Torah of Moses, is surely superior to the Kabbalah, which is the
matronita, 33 Matron. (as stated) in the Raaya Mehemna, ad loc., while the Written
Torah is the malkah 34 King. ( 35 Brackets appear in the text. that is, the yesod
of abba vested in z’eyr anpin, as stated by the Arizal 36 Shaar Hamitzvot,
Va’etchanan sect. 1. ).) 37 See Zohar I:27b-28a; III:29b; Tikkunei Zohar,
Introduction 14a-b. See Intro. to Etz Chaim.
Also, we find that R. Shimon bar Yochai dealt a great deal with the argumentation
of problems and solutions which are of the side of evil and of the spirit of
impurity, 38 See above, note 7. See also Tikkunei Zohar, Additions 9 (147a); ibid.,
10 (147b), et passim, and cf. Zohar III:27b ( Raaya Mehemna ). even when he was in
the cave. Moreover, he merited this by virtue of the affliction of the cave, as it
is stated in the Gemara 39 Shabbat 33b. that he gave R. Pinchas ben Yair twenty-
four solutions to every query, and said to him: “If you had not seen me like
this….” ( 40 Brackets appear in the text. In fact, their principal occupation in
the cave must have been with the teachings of the Mishnayot, i.e., the six hundred
Orders extant in those days, 41 See Chagigah 14a; cf. Teshuvot Hageonim — Shaarei
Teshuvah, sect. 20 and 187; Machzor Vitry, ed. Hurwitz, vol. 2, p. 484; Yalkut
Reuveni, Berachah (s.v. Mimot Moshe ). until (the time of) our holy Master. 42 R.
Judah the Prince, editor of the Mishnah. The Zohar and the Tikkunim he could have
finished in two or three months, for surely he did not repeat the same thing
twice.)
Also, our Sages, of blessed memory, said that since the day the Temple was
destroyed, the Holy One, blessed is He, has but the four cubits of halachah. 43
Berachot 8a.
There is yet further cause to be exceedingly amazed. How is it possible that in the
days of the Messiah they will no longer need to know the laws of ritual prohibition
and permission, and of impurity and purity? How will they slaughter the sacrifices,
and also (the animals) for common use, when they will not know the laws of drassah,
44 Pressing, i.e., making the cut by pressing upon the knife. chaladah, 45 Passing,
i.e., passing the knife under cover by making the incision from behind the pipes
outwardly, rather than in the reverse manner. and shehiyah 46 Pausing, i.e.,
pausing or interrupting the act of slaughter. [which render the slaughtering
unfit], 47 These are three of the five procedural invalidations of Shechitah
against which the slaughterer must guard (the other two being hagramah, cutting in
a slanting direction, and ikkur —the severing of the pipes by a tearing action);
Chullin 9a and 27a. and of a defective knife? 48 Which also renders the
slaughtering unfit ( Chullin 17b; etc). Will there then be born a man who by his
very nature will slaughter without shehiyah and drassah? Will the knife also be the
way it should be, and remain forever without a defect?
(There are) also many more laws (relating to) fat, and blood, and other
prohibitions. They will also need to know about the impurity of a corpse, as it is
written: “The youth of a hundred years old will die.” 49 Isaiah 65:20. It will be
further necessary to know about the impurity of a woman who has given birth, as it
is written: “A pregnant woman and one who gives birth together.” 50 Jeremiah 31:7.
I.e., both of these will be restored to the Holy Land at the redemption. If a woman
will bear children every day, from one marital union, 51 Cf. Shabbat 30b. (See
Likkutei Sichot, vol. 12, pg. 178). nevertheless, the law with respect to the
prohibition of her impurity does not change.
There is no need to dwell on something so obvious. The reverse 52 The reverse of
the proposition that the laws will no longer be relevant. is well known from
throughout the Talmud and the Midrashim: [that] “An objection was raised that the
law is the same for the time of the Messiah,” 53 Sanhedrin 51b. and Elijah comes to
clarify all doubts; 54 See Eduyot 8:7 and commentaries, ad loc. and “This section,
Elijah will expound in the future….” 55 Menachot 45a.
The statement that “the scholars of Torah will no longer be sustained by the
illiterate ( amey haaretz )…nor by the mixed multitude ( erev rav ), who consume
what is unfit, impure, and prohibited,” Heaven forfend, is also not understandable.
Even 56 Emended according to Kitzurim V’Hearot, p. 40, and L. H. during the time of
the second Temple they were not sustained by the “illiterate persons who consume
what is unfit and prohibited,” Heaven forfend. For the scholars of Torah had fields
and vineyards just like the illiterate persons, but nevertheless busied themselves
with the study of [the laws of] ritual prohibition and permission, and of impurity
and purity [all the pairs 57 The pairs of the leading scholars (set Avot, ch. 1).
that lived at the time of the second Temple], and they raised disciples in the
thousands and myriads, but the study of the esoteric was in secret….
But, in truth, when you will examine closely the above-quoted text of the Raaya
Mehemna —“And the Tree of Good and Evil, i.e., prohibition and permission…” (you
will note that) he did not say “the teaching of prohibition and permission” or “the
laws of prohibition and permission.” Rather, he meant to say that “that which is
prohibited,” and “that which is permitted” is of the Tree of Good and Evil, i.e.,
of kelipat nogah, 58 The potential kelipah. as stated in Etz Chaim. 59 Etz Chaim
49:2 ff.
That, too, is the etymological meaning of assur : 60 Prohibited; lit., bound. the
kelipah hovers over it and it cannot rise upward like that which is muttar, 61
Permitted; lit., released. i.e., it is not tied and bound ( assur ) to the kelipah
and is able to ascend by means of the person consuming it with his mind on G–d, 62
Cf. above, Epistle 18, note 37. or by any person serving G–d. 63 See Likkutei
Amarim, Part I, chs. 7 and 8; above, Epistle 25, note 39. For it is with the energy
from this consumption that he studies and prays to G–d. Thus, from the energy
extracted from that food are formed the the letters of Torah and of the prayers
which ascend to G–d.
This is so during the week. But on Shabbat, the kelipat nogah itself is elevated
along with the chitzoniyut of all the worlds. 64 Etz Chaim 50:6; ibid., 40:8 ( et
passim ); the Lurianic works dealing with devotions ( Shaar Hakavanot ; Pri Etz
Chaim ; etc.), s.v. the Eve of Shabbat; cf. Pardes Rimonim 16:4, 5. See also
Iggeret Hateshuvah, end of ch. 10. On Shabbat it is, therefore, a duty to eat all
delightful things, and to consume much meat and wine, 65 Shulchan Aruch, Orach
Chaim 250:2; ed. of the author 242:12. even though during the week 66 When
consuming much meat and wine during the week (for no sacred purpose). See Sanhedrin
70a ff; Proverbs 23:10 and Metzudot David ad loc. he would be called a glutton and
drunkard. 67 See Zohar II:218a and Mikdash Melech, ad loc.; Likkutei Amarim, Part
I, ch. 7 f.
It is otherwise with a proscribed matter. It cannot ascend, either on Shabbat or
during the weekdays, even if one were to pray and study with that energy [unless
one ate to save an endangered life, which is permitted by our Sages, of blessed
memory, 68 Yoma 82a; see Shulchan Aruch, Orach Chaim, sect. 617 and 618. and
becomes permissible ( hetter ) 69 Our text reads: “(fully) permissible”—though this
bracketed word does not appear in some of the earlier editions and should probably
be omitted; see Igrot Kodesh by the Lubavitcher Rebbe, vol. 1, pp. 238-239 in the
notes; Likkutei Sichot, vol. 3, p. 985, note 16. ].
But the study of Torah, even the laws of ritual prohibition and permission,
impurity and purity [i.e., the Mishnayot, and the Beraitot in the Gemara, and the
codifiers, which expound and clarify their words for practical application], these,
precisely these are the fundamentals of the Oral Torah, which is the sefirah
malchut of Atzilut, as mentioned in innumerable places in the sacred Zohar and at
the beginning of the Tikkunim : 70 Introduction 17a. “ Malchut —the mouth, which we
call the Oral Torah.” And in Atzilut “He and His causations are one in them,” 71
Tikkunei Zohar, Introduction 3b; see above, beg. of Epistle 20. that is, the light
of the En Sof, blessed is He, unites itself in Atzilut in an absolute unity, so
that He, and His will and wisdom [vested in His speech, which is called malchut 72
See above, Epistle 20, note 49. ] are entirely one.
The Arizal, in stating 73 See Arizal, Shulchan Aruch, s.v. Kavanat Talmud Torah,
par. 3; Shaar Hamitzvot, Va’etchanan. that the Mishnayot are in malchut of
Yetzirah, meant to say the garment of malchut of Yetzirah in which malchut of
Atzilut is vested. 74 The Mishnayot, the sefirah malchut of Atzilut, are vested in
malchut of Yetzirah. Malchut of Yetzirah serves as a garment for malchut of
Atzilut. And malchut of Yetzirah is called shifchah 75 Maidservant. Cf. above, note
36. in relation to malchut of Atzilut, while malchut of Beriah is called ammah. 76
Maid; a level transcending the level of shifchah.
You can know this from what the Arizal stated 77 See above, note 73. that
Scripture, i.e., the Written Torah, is in Asiyah, even while it is explicit in
innumerable places in the Zohar and the writings of the Arizal, that it is tiferet,
the z’eyr anpin of Atzilut! But (this means that) it vests itself in Asiyah. Thus
it is stated explicitly in Sefer Hakavanot that Scripture, Mishnah, Talmud, and
Kabbalah are all in Atzilut, but Scripture vests itself as far as Asiyah, Mishnah
as far as Yetzirah, and Talmud as far as Beriah.
Now, when malchut of Atzilut vests itself in kelipat nogah in order to extract the
sparks 78 Of holiness. that fell with the sin of Adam, and also the 288 sparks that
fell with the shevirat hakelim, 79 Breaking of the vessels (see Addendum, Mystical
Concepts in Chassidism ). The sparks of Divinity are encumbered in the fragments of
the broken vessels, thus, in the kelipot. When these sparks are extracted, the
kelipot are deprived of their vivification and cease to exist. malchut of Atzilut,
too, is then referred to as “Tree of Knowledge of Good and Evil” in relation to the
z’eyr anpin of Atzilut [which does not descend there and is referred to as Tree of
Life].
Now, the investment of malchut in kelipat nogah is the mysterium of the “Exile of
the Shechinah,” “That man rules in man …” 80 Ecclesiastes 8:9; see above, Epistle
25 and note 65, ad loc. And this is the meaning of the statement in Raaya Mehemna :
“But at the time that the Tree of Good and Evil dominates…, they….” That is, at the
time of the exile of the Shechinah [who effuses to the chitzonim that are in
kelipat nogah, from where the mixed multitude ( erev rav ) elicits, and from their
extract the scholars of Torah are supported in the exile], the principal service of
man, and the purpose of the occupation with Torah and the commandments, is to
disencumber the sparks, as known from the Arizal. 81 See ref. cited in the
Addendum, Mystical Concepts in Chassidism, s.v. Shevirat Hakelim ; also: Shaar
Hamitzvot, Va’etchanan ; Arizal, Shulchan Aruch, Kavanat Talmud Torah, par. 2.
Therefore, the principal mode of study is in the deliberation and argumentation of
the law of issur and hetter, impurity and purity, in order to disencumber the
permitted and pure from the proscribed and impure by means of the deliberation and
argumentation of the law—with wisdom, understanding, and knowledge. For as known,
the Torah derives from chochmah. 82 Zohar II:85a, 121a, III:81a. Thus it is only
through chochmah that they shall be disencumbered, 83 Zohar II: end of 254b
( Nitzutzei Orot, ad loc.) explained in Etz Chaim 18:5 and 39:1; Mevo She’arim
5:1:2. See Torah Or, Bereishit 5d and Esther 96b. i.e., the Supreme chochmah of
Atzilut which is vested in malchut of Atzilut [the principium of the Oral Torah 84
See above, note 70. ( 85 Brackets appear in the text. according to the principium
of abba 86 Chochmah. founded barta 87 Malchut.— Zohar III:248a; ibid., 256b, and
258a. Cf. above, Epistle 5, notes 22 and 26. )]—which (in turn) is vested in
malchut of Yetzirah, the 88 V. L.: and the. principium of the Mishnayot ( 89
Brackets suggested by H. V. and the Beraytot that are vested in the kelipat nogah
which corresponds to the world of Yetzirah, for there begins the aspect of the evil
90 V. L.: of the daat. inherent in the nogah ), 91 V. L.: and Beraitot that are
vested in the kelipat nogah —which corresponds to the world of Asiyah —for there
begins the aspect of the evil inherent in the nogah. as known from the Arizal.
Now, the intelligent will understand something yet more amazing, namely, what
happens in Heaven above through the deliberation and elucidation of an adjudged
ruling ( halachah ) of the Gemara and earlier and latter codifiers [which prior to
this deliberation was in a state of concealment]: by means of this (deliberation),
one elevates this ruling from the kelipot that were hiding and concealing it in
such a way that it was not known at all, or that its reasoning was not clearly
understood. 92 See references cited above, note 81. For the reason (of the halachah
) is the principium of the sefirah of the supreme chochmah 93 Cf. above, Epistle 19
(note 37), and Epistle 20 (note 7). whence [by the breaking of the vessels] sparks
fell into the kelipot. (These sparks) are there in a state of exile because the
kelipot domineer over them and hide the wisdom of the Torah from the upper and
lower beings. That is why it is stated in Raaya Mehemna that “The problematic query
is of the side of evil.”
Now, the celestial beings do not have the power to disencumber and elevate that
which is in kelipat nogah because of the breaking (of the vessels). Only the
terrestrial beings (can do that), for they are vested in a material body—“hide of
the snake,” which is of the kelipat nogah. 94 Etz Chaim 49:4; see above, Epistle 6,
note 21. They weaken its strength by crushing the passions and suppressing the
sitra achara so that “all the workers of evil 95 The forces of evil; the kelipot.
are dispersed.” 96 Psalms 92:10. That is why the celestial beings come to hear
novelties of Torah from the terrestrial beings, 97 See Zohar III:173a; cf. Zohar
I:46. what they discover and reveal of the secrets of wisdom which until then were
in bondage in the exile.
And every one of Israel is able to reveal secrets of wisdom, ( 98 Brackets appear
in the text. to reveal) and to discover a new insight, whether it be in laws 99
Halachah. or in homiletics, 100 Aggadah. in the revealed or in the esoteric parts
(of Torah), according to the level of his soul’s root. 101 Shaar Ruach Hakodesh,
s.v. Yichudim al Kivrei Tzaddikim : hakdamah 3 (ed. Tel Aviv 1963, p. 108b); cf.
Shaar Hagilgulim, hakd. 17. See also Sefer Chassidim, sect. 530, and the comment of
R. Chaim David Azulai, ad loc.; R. Jacob of Manege, Responsa Min Hashamayim, no.
32; and below, note lot. Indeed, one is obliged to do so in order to perfect his
soul by elevating all the sparks that fell to its part and lot, as known. 102 Zohar
I:4b; Hilchot Talmud Torah 1:4 (see also ibid. 2:2).
( 103 Brackets appear in the text. And every word of Torah, especially one of
halachah, is a spark of the Shechinah, the word of the L–rd. 104 See above, Epistle
25, note 25. Thus it is stated in the Gemara: “The ‘word of the L–rd’—that refers
to the halachah,” 105 Shabbat 138b. the principium of malchut of Atzilut which
garbs the chochmah of Atzilut, and they are (both) vested in malchut of Yetzirah,
and by the breaking of the vessels descended into the kelipat nogah.)
And to this pertains what is stated in the Gemara: “The Holy One, blessed is He,
says: whoever occupies himself with Torah…I account it to him as if he had redeemed
Me and My children from among the nations of the world.” 106 Berachot 8a; cf. Zohar
III:281a.
But when the Shechinah will emerge from the kelipat nogah 107 V. L.: from the
kelipot. [after the extraction of the sparks shall be completed and the evil shall
be separated from the good, “And all the workers of evil will be dispersed,” and
the Tree of Good and Evil will not domineer because the good shall depart from it],
then the occupation with the Torah and commandments will not be for the purpose of
disencumbrance, but to consolidate more sublime yichudim, 108 Unifications. in
order to elicit more orot, transcending Atzilut, as mentioned by the Arizal.
And everything will be by means of the pnimiyut of Torah, 109 The inner or esoteric
part of the Torah. by performing the commandments with supreme devotions directed
toward supreme orot. For the root of the commandments is ever so high, in the En
Sof, blessed is He. 110 See above, latter part of Epistle 20, and the notes, ad
loc.
( 111 Brackets appear in the text. As for the statement of our Sages, of blessed
memory, that the commandments will be abrogated in the future, 112 Niddah 61b. this
refers to the time of the Resurrection of the Dead. In the days of the Messiah,
however, prior to the Resurrection of the Dead, they will not be abrogated.)
And that is why the principal occupation with Torah will also be with the pnimiyut
of the commandments and their hidden reasons. The revealed aspects, however, will
be manifest and known to every one of Israel, by an innate knowledge, without
oblivion. Only the mixed multitude ( erev rav ) will have to deal with these,
because they will not merit to taste from the Tree of Life, i.e., the pnimiyut of
the Torah and the commandments. They will need to occupy themselves with Mishnah
113 V. L.: with Torah. in order to weaken (by the occupation with Torah) 114 These
words, which appear in the text in brackets, do not appear in some MSS. the power
of the sitra achara which cleaves unto them, so that it will not dominate them—
causing them to sin. Thus it is written: “And the sinner at the age of a hundred
years old will be cursed”; 115 Isaiah 65:20. this refers to the sinners of the
mixed multitude. 116 See Zohar I:114b ( Medrash Hane’elam ); cf. Pesachim 68a.
Also, on the practical level, they will need the detailed rulings of proscription
and impurity more than Israel. For (the latter) nothing shall occur that is unfit,
impure, and proscribed, as “there shall not befall….” 117 No iniquity shall befall
the righteous; Proverbs 12:21. See Zohar III:276a. Cf. Nachmanides on Deuteronomy
30:6. It is also possible, and would appear so, that (the Israelites) will know all
the fundamentals of the revealed part of the Torah from the pnimiyut of the Torah,
like our father Abraham, peace be to him. 118 See Yoma 28b; Kiddushin 82a (cf.
Zohar I:264b): Abraham observed the whole Torah, etc. This statement appears rather
difficult because many of the commandments are related directly to later events
(e.g., the tefillin need contain excerpts from the Torah, dealing with the Exodus;
etc.), how that could Abraham have observed the whole Torah? But this is explained
to mean that he observed it with respect to the pnimiyut of Torah, i.e., the
esoteric part composed of the deeper and sublime reasons of Torah and the
commandments (as they are in their root, prior to becoming vested in directives
that require specific physical objects and actions).—See Torah Or, Lech Lecha 11d;
Maamarei Admur Hazaken Haketzarim, p. 326; cf. also Likkutei Torah, Shemini 18c.
Thus they will not need to occupy themselves therewith at all.
At the time of the second Temple, however, they needed to occupy themselves
(therewith), not just for the practical application of the law, but, and this is
the principal purpose of the Divine service, to weaken the power of the sitra
achara and to elevate the sparks of holiness by means of Torah and worship, as
explained elsewhere. 119 The period of the Second Temple was not one of Messianic
redemption. The return from the Babylonian exile, and the rebuilding of the Temple,
did not constitute a restoration of pre-exilic conditions (cf. Yoma 9a f. and 21b;
Sotah 48b, etc.). On the contrary, there was an increasing spiritual decline which,
thus, required to be countered by means of Torah and worship; see Likkutei Torah,
Behaalotecha 32d. And cf. ibid. Derushim L’Rosh Hashanah 57c.
After these words and this truth, 120 H. V.—Par. II Chronicles 32:1. the above
passage from the Raaya Mehemna dealing with “the Tree of Good and Evil…” [i.e., the
kelipat nogah, which is basically this world, as mentioned in Etz Chaim 121 See Etz
Chaim 49. ], will be well understood with additional elucidation, and suffice this
for the initiated.

Chapter 27

TWENTY-SEVEN. What he wrote to the Chasidic community 1 Emended according to L. H.


(Text states: “what he wrote to the inhabitants of the Holy Land,” etc., but that
is an obvious printing mistake; see below, note 41). Subsequent note: The
Lubavitcher Rebbe later commented that this letter was written to two addressees:
one “to the inhabitants of the Holy Land,” and one “to the Chasidic community” in
general. See L. H. (below, p. 785), and, in English, Lessons in Tanya, vol 5, pp.
525-526 (Kehot, 2017). to console them doubly for salvation 2 I.e., doubly and
helpfully.—Par. Job 11:6. over the passing of the Rabbi, famous Gaon, holy man of
G–d, 3 Par. II Kings 4:9. “Lamp of Israel, pillar of the right hand, mighty
hammer,” 4 See Berachot 28b. our master R. Menachem Mendel, 5 Known as R. Mendel
of Vitebsk (or Horodoky), of the leading disciples of R. Dov Ber, the Maggid of
Mezeritch. After the Maggid’s demise, R. Shneur Zalman accepted his former
colleague as his master. In 1777 R. Mendel ascended to the Holy Land, ultimately
settling in Tiberias where he founded and led the Chasidic community. There he
passed away, and was buried, on the 1st day of Iyar 5548 (1788). His teachings,
letters, etc., were published under the titles Pri Haaretz ; Likkutei Amarim ; Pri
Ha’etz. may his soul rest in Eden.
My beloved, my brethren and friends, who are (to me) as my soul…. 6 V. L. (see
below, note 41) has instead of etc. — “who stand on Torah, and worship, and the
‘service of tzedakah, quietness and surety forever….’” (Par. Avot 1:2; Isaiah 32:17
—cf. above, Epistle 12.) May the L–rd be over them, they should live 7 Isaiah
38:16. a life forevermore, 8 Par. Psalms 133:3. and their offspring with them, a
seed of truth 9 As opposed to “seed of falsehood”—Isaiah 57:4. —they are the
blessed of the L–rd 10 Par. Isaiah 65:23. from now for evermore.
Following the enquiry after their welfare as is becoming those that love His Name,
I have come to comfort the smitten “that sigh and groan” 11 Par. Ezekiel 9:4. and
to console them doubly for salvation with what my ear has heard and noted for
itself 12 Job 13:1. on the saying of our Sages, of blessed memory, that “He has
left life for all the living.” 13 A frequent expression in rabbinic literature; cf.
e.g., R. Yitzchak Alfassi (Rif) and Maimonides, in their versions of document-texts
(resp. Yevamot, end of ch. 12, and Hilchot Yibum Vechalitzah, end of ch. 4).
The righteous lives by his faith, 14 Habakkuk 2:4. and by the fear of the L–rd
which leads to life, 15 Proverbs 19:23. and by the flashes of fire of the flame 16
Par. Song of Songs 8:6. of his love (of G–d, which to him) supercedes life, to
absorb therein the life of his ruach 17 Par. Isaiah 38:16.—V. L.: of his ruach and
his neshamah. See above, Epistle 5, note 53 on the terms nefesh, ruach, neshamah.
all the days of his duration. And when it comes about that the L–rd takes up 18
Par. II Kings 2:1. (and) gathers to Himself his ruach and neshamah, 19 Par. Job
34:14. and he ascends from one elevation to another—to the peak of levels, he,
then, leaves the life of his ruach, his effectuation on which he has labored 20
Par. Ezekiel 29:20. previously among Israel [the labor of the righteous is for the
living 21 Proverbs 10:16. ], to every living being. That is, (he leaves it to) the
soul of every living being bound to his soul by the thick ropes of a magnanimous
love, and an eternal love, 22 Ahavah rabbah and ahavat olam. On these terms see
Zohar III:263b; Torah Or, Vayechi 47b. that will not be moved forever. For he who
is the man who desires life 23 Par. Psalms 34:13. to become attached to the L–rd of
life, his soul will become attached through his service; (his soul) will be bound
up in the bundle of life with the L–rd, 24 I Samuel 25:29; see Likkutei Torah,
Shelach 51d, and below, Epistle 29. in the life of “the breath ( ruach ) of our
nostrils of whom we said: in his tzel we shall live among the nations.” 25 Par.
Lamentations 4:20. The context suggests that this is not a mere paraphrase. Tzel
(shadow) is a term associated with the soul and related to the sublime rank of
chaya (cf. above, Epistle 5, note 53)—the “soul of soul,” transcending not only the
rank of ruach but also that of neshamah. The phrase, thus, appears to mean: in the
life (or essence) of the ruach (of the tzaddik ), of which we said: “in his tzel we
shall live”…. This he left for us, etc.—On the meaning and significance of tzel,
see Tehillim Yahel Or on Psalms 39:7 (pp. 148 ff.).
(This) he left for us, in each and every one corresponding to the degree of his
genuine alliance and his pure love, a pure love of truth from “the inward of man
and a profound heart.” 26 Par. Psalms 64:7. For “As waters (reflect) the face…,” 27
Proverbs 27:19; see above, Epistle 1, note 26. and “spirit ( ruach ) rouses spirit,
and brings forth spirit.” 28 Zohar II:162b. Thus his ruach remains truly in our
midst, when he sees his children, the work of his hands, in his midst sanctifying
His Name, blessed be He. 29 Par. Isaiah 29:23. — Disciples are regarded as their
master’s “children” and the “work of his hands”; see Sanhedrin 19b and 99b. For
(His name) is magnified and sanctified when we walk in the right way that he has
shown us of his ways, and we will walk in his paths 30 Par. Isaiah 2:3 (also: Micah
4:2). Cf. Zohar II:215a and III:87b ff. forevermore.
And this is the meaning of the statement in the sacred Zohar 31 III:71b; cf.
Chullin 7b. that “When the tzaddik departs, he is to be found in all worlds more
than in his lifetime.” That is, he is to be found more even in this world of action
[“this day to do them” 32 Deuteronomy 7:11; see Eruvin 22a. ], because the action
keeps growing growths of the second degree from the “light implanted for the
righteous” 33 Psalms 97:11. in the field which the L–rd blessed; 34 The Garden of
Eden (see Genesis 27:27 and Rashi, ad loc.; below, note 62). — See Chagigah 12a and
below, Epistle 29, note 21. (this light) radiates to the earth and the outside
places, 35 Par. Proverbs 8:26. and also to us—those that are here this day, all of
us that live in his ways, “the holy way shall it be called.” 36 Par. Isaiah 35:8.
This is as regards the service of G–d, with respect to heavenly matters. 37
Religious matters.
As for mundane matters, it is stated explicitly in the sacred Zohar that the
tzaddikim shield the world, and after their death even more than in their life. 38
Zohar III:71b. Were it not for the prayer of the tzaddikim in that world, the world
would not endure a single moment. 39 See ibid. III:70b ff.; cf. II:16b. And whoever
is closer unto the habitation of the L–rd 40 I.e., to the tzaddik. during his
lifetime has precedence to the blessing. 41 The original letter continues with a
lengthy appeal for charity in general and for the support of R. Mendel of Vitebsk’s
family in particular. (Reproduced in Igrot Kodesh Admur Hazaken (Kehot, 2012), p.
58 ff.)
(27b). An elucidation of the above.
It is stated in the sacred Zohar 42 III:71b. that when the tzaddik departs he is to
be found in all worlds more than in his lifetime…. Now this needs to be understood.
For, granted that he is to be found increasingly in the upper worlds, because he
ascends to there; but how can he be found more in this world?
This may be explained along the lines of what I received on the saying of our
Sages, of blessed memory, that “He has left life for all the living.” 43 Above,
note 13.
As is known, the life of the tzaddik is not a physical life 44 Par. Proverbs 14:30.
but a spiritual life, consisting of faith, awe, and love. Thus of faith it is
written: “And the tzaddik lives by his faith.” 45 Habakkuk 2:4. Of awe it is
written: “The awe of the L–rd is for life.” 46 Proverbs 19:23. And of love it is
written: 47 Proverbs 21:21. “He who pursues tzedakah 48 The tzaddik. and chesed
will find life,” and chesed refers to love. 49 Chesed is synonymous with love; cf.
above, Epistle 13, note 27.
These three attributes are prevalent in every world to the topmost of levels, all
proportionate to the levels of the worlds—one higher than the other by way of cause
and effect, as known.
Now, while the tzaddik was alive on earth, these three attributes were contained in
their vessel and garment on the plane of physical space. This is the aspect of the
nefesh bound to his body. All his disciples receive but a radiation from these
attributes and a ray [from them] radiating beyond this vessel by means of his holy
utterances and thoughts. That is why our Sages, of blessed memory, said that a
person cannot comprehend his master…. 50 Rashi on Deuteronomy 29:6; Avodah Zarah
5b; cf. Tosafot, Sotah 22b (s.v. Vaed ). I.e., only a radiation and a mere ray are
apprehended.
But after his passing, because the nefesh [which remains in the grave] is separated
from the ruach [i.e., these three attributes] which is in the Garden of Eden, 51
See Zohar I:81a; II:142a. whoever is close to him can receive a part from the
aspect of his ruach [which is in the Garden of Eden], because it is no (longer)
within a vessel, nor on the plane of physical space. Thus is known the saying of
our Sages, of blessed memory, with reference to our father Jacob, peace be to him,
that “the Garden of Eden entered with him.” 52 Bereishit Rabbah 65:22; Tanchuma
(ed. Buber), Toldot 10, and 22. Zohar III:84a. Likewise it is stated in the book
Asarah Maamarot that the sphere of the Garden of Eden spreads itself around every
person, and in this sphere are recorded all his good thoughts and utterings of
Torah and Divine service ( 53 Brackets appear in the text. and likewise to the
contrary, Heaven forfend: they 54 I.e., evil thoughts and utterings. are recorded
in the sphere of Gehinom, which spreads itself around every person 55 Cf. Bereishit
Rabbah 65:22; Tanchuma (ed. Buber), Toldot 10 and 22. ).
Thus it is very easy for his disciples to receive their part of the essential
aspects of their master’s ruach, i.e., his faith, his awe, and his love, wherewith
he served the L–rd and not merely a ray thereof which radiates beyond the vessel.
For the essential aspect of his ruach is raised, elevation upon elevation, to
become absorbed in his neshamah, which is in the Higher Garden of Eden, in the
supreme worlds.
Now it is known that something sacred is never wholly and totally uprooted from its
place and original level, even after it has reached the highest point. 56 Pardes
Rimonim 14:1 (where this principle is explained at length); Etz Chaim 34:3; Mevo
She’arim 6:1:1. See also Etz Chaim 6:5, 47:6 et passim. Thus it is this original
aspect, remaining below, in the Lower Garden of Eden, in its place and original
level, which extends itself among his disciples, each one according to the level of
his alliance and closeness to (the tzaddik ) during his lifetime and after his
death out of a magnanimous love. For the efflux of anything spiritual is but by
means of a magnanimous love. Thus it is stated in the sacred Zohar 51 Zohar
II:162b. that the spirit ( ruach ) in a mode of the willingness of the heart
( reuta deliba ) 58 I.e., the mode of ahavah rabbah (magnanimous love). See above,
Epistle 18, and notes 8-9, ad loc. elicits a spirit from above; thus only when he
will prepare himself toward his G–d 59 Par. Amos 4:12. with a great preparation and
immense effort to receive these attributes 60 The faith, awe, and love of the
tzaddik. in the way that his master taught him, and as the saying of our Sages, of
blessed memory: “If you have labored and (claim to have) found—believe it.” 61
Megillah 6b.
Now, there is yet another type of radiation to his disciples. However, it does not
vest itself truly in their mind—as is the case with the first one, but radiates
over them, from aloft. It stems from the ascent of his ruach and his neshamah to
the source from where it was hewn, that is to the “orchard of the holy apples”
( chakal tapuchin kadishin ). 62 The Garden of Eden; Zohar III:84a. Cf. Rashi on
Genesis 27:27; see also Zohar I:142b. More on this term see Aspaklarya Hameirah on
Zohar III:142b, par. 23. (This ascent) effects a unification there ( yichud ) by
means of the elevation of the mayin nukvin 63 Feminine waters; see above, Epistle
4, note 46; Intro., note 199. of all his doings, his Torah, and the Divine service
which he served all the days of his life. And in the chakal tapuchin kadishin are
implanted most sublime lights corresponding to the nether ones, i.e., his Torah and
worship.
The illumination of these supernal lights radiates over all his disciples, who
became servants of the L–rd through his Torah and worship. And this radiation,
which is over them from aloft, instills in their heart thoughts of repentance and
good deeds. And all the good deeds born from this radiation [radiating from the
lights implanted in the orchard mentioned above] are called “growths of the second
degree.”
But this radiation is in great latency and concealment, just like the sun radiating
to the stars from below the earth. Thus it is stated in the Tikkunim, 64 Tikkunei
Zohar 69 (112a); Zohar III:273a. See H. V., ad loc., and the ref. cited there. in
reference to Moses our Master, peace to him, that after his passing his radiation
extends in every generation to the sixty myriad souls, 65 The sixty myriad general
souls of Israel that exist in every generation; see ibid. (above, note 44) and
Kohelet Rabbah 1:5. just like the sun radiating to the sixty myriad stars from
below the earth.

Chapter 28

TWENTY-EIGHT. What he wrote to his relative by marriage, the Rabbi, famous Gaon, G–
dly and holy man of the L–rd, “Lamp of Israel, pillar of the right hand, mighty
hammer,” 1 See above, Epistle 27, notes 3 and 4. our master R. Levi Yitzchak, 2 R.
Levi Yitzchak of Berdichev (1740-1810), author of Kedushat Levi. R. Levi Yitzchak
was of the leading disciples of R. Dov Ber, the Maggid of Mezeritch, and a close
friend and associate of R. Schneur Zalman. may his soul rest in Eden, head of the
Bet Din of the holy community of Berdichev, to console him on the passing of his
son, the pious rabbi, R. Meir, 3 Author of Keter Torah. may his soul rest in Eden.
“Why was the section of Miriam 4 Numbers 20:1. adjoined to the section of the
heifer? 5 Numbers, ch. 19. To teach you that just as the heifer effects
atonement….” 6 Moed Kattan 28a.
Now it needs to be understood why it was adjoined precisely to the “red heifer” ( 7
Brackets suggested by H. V. which was prepared outside the three camps; 8 Numbers
19:3; Rashi, ad loc.; Yoma 68a. it is just that the Torah calls it a sin-offering 9
Numbers 19:9; Rashi, ad loc. Avodah Zarah 23b; Chullin 11a. The red heifer as such
is not a sacrifice proper. It was not sacrificed on the altar but outside the camps
of the Priests, Levites, and Israelites. However, Scripture terms it a sin
offering, thus subjecting it to Halachic rulings applying to sacrifices. ), 10 V.
L.: (which was prepared outside) and…. and it was not adjoined to the section of
the sin-offering that was prepared within, on the actual altar of atonement.
However, it is known from the sacred Zohar, and from the Arizal, 11 Cf. Zohar I:64b
f.; II:268b f.; III:240a ff. Arizal, Likkutei Torah, Vayikra. (On the Arizal, see
above, Epistle 5, note 103.) that the principium of the sacrifices brought on the
altar is that they are an aspect of the elevation of mayin nukvin : 12 Feminine
waters; see above, Epistle 4, note 46. from the animal soul, which is in (the class
of) nogah, 13 See above, Epistle 15, note 63. to their root and source, i.e., the
forms of the four animals of the chariot bearing the throne: 14 See Ezekiel, ch. 1.
the face of the ox, and the face of the eagle…. 15 See above, end of Epistle 20.
Thereby the mayin duchrin 16 The masculine waters, the supernal effusions; see
above, Epistle 4, note 46. are elicited and descend from the aspect of the “man
upon the throne,” 17 Ezekiel 1:26.—See Zohar III:217a. referred to as malka, 18
King.—Cf. Zohar III:10a. and z’eyr anpin. 19 Microprosopus (see above, Epistle 19,
note 11).—Cf. Zohar III:66b and 227a. The emanation elicited by the sacrifices
proper thus stems from malka, and z’eyr anpin, corresponding to tiferet.
As for the burning of the red heifer, however, by throwing in the cedarwood, and
the hyssop…, and the placing of running waters into the ashes, the Mishnah 20
Parah, ch. 6; et passim. refers to this as the sanctification ( kiddush ) of the
waters of lustration. This is the aspect of kodesh ha’elyon, 21 Supreme holiness.
referred to as tala d’bedulcha, 22 The Dew of Bdellium (par. Numbers 11:7),
referring to the emanations from arich anpin. See commentary of the Arizal on Sifra
Detzeniyuta ( Zohar II, beg. of 176b), in Shaar Maamarei Rashbi (ed. Tel Aviv 1961)
111b. as mentioned in the sacred Zohar, 23 See Zohar III:49a, 128b and 135b. the
aspect of the supreme chochmah and the mocha stimaah of arich anpin. 24 The
Concealed Brain; the aspect of chochmah in the partzuf of arich anpin.—See above,
Epistle 10, note 41. Of it is said in many places in the sacred Zohar that through
chochmah they are disencumbered, 25 See above, Epistle 26, and the references cited
there in note 82. and darkness is converted to light. 26 Zohar I:4a; Tikkunei Zohar
21 (50a). That is, by means of the mocha stimaah of arich anpin, the world of
Tikkun 27 The World of Correction (or Restitution). See Addendum, Mystical Concepts
in Chassidism, s.v. Tohu and Tikkun. is disencumbered and corrected from the world
of tohu 28 The World of Chaos (or Disorder). See Addendum, ibid. and the breaking
of the vessels 29 See Addendum, ibid. that fell into Beriah, Yetzirah, and Asiyah
…, as known. That is why (the red heifer) purifies from the defilement by a corpse,
even though such is the highest degree of impurity, and much lower than nogah. 30
The sacrifices proper, brought on the altar, elicit from the rank of z’eyr anpin
and sublimate the class of nogah. The red heifer, however, elicits from the supreme
rank of arich anpin. Its effect, therefore, is that much greater, and it is able to
sublimate even ranks far below nogah.
Now, 31 This paragraph is emended according to L. H. it is known that abba 32 The
partzuf of abba (the sefirah of chochmah ). draws from the eighth mazal, 33 Etz
Chaim, Shaar Hakelalim 5; ibid., 14: end of ch. 3, and 8; et passim. —Abba draws
from the eighth of the thirteen attributes of mercy (Exodus 34:6 ff.) Both the
eighth (related to abba ) and the thirteenth of the attributes (related to imma ;
binah ) are referred to as mazal, because everything flows (nozel ) from them. The
eighth attribute is regarded as the most important one and, accordingly, termed the
“superior mazal,” while the thirteenth attribute is termed the “inferior mazal.”
See Zohar II:177a; III: 134a ff. and 289a ff. Cf. Nachmanides on Genesis 24:1.
which is the tuft of notzer chesed. 34 The thirteen attributes are referred to as
the “thirteen tufts of the dikna (beard)”; see ref. cited above, note 33 (and cf.
Epistle 20, note 42). Notzer chesed (He guards chesed ) is the eighth attribute
according to the interpretation of the Zohar and the Kabbalists; see Likkutei
Sichot, vol. 4, pp. 1348 ff., on the varying enumerations of the thirteen
attributes. Notzer is (composed of the same) letters (as) ratzon. 35 Will; or
Favor. Arizal, Likkutei Torah, Toldot (on Genesis 25:21) and Ki Tissa (on Exodus
34:7); cf. Zohar III:280a. — See Igrot Kodesh by the Lubavitcher Rebbe, vol. 2, pp.
119-120. It is the et ratzon 36 Lit., the Time of Will (or Favor). Auspicious time.
that becomes revealed and radiates in a manifest way, from above downward, at the
time of the passing of the great tzaddikim 37 Lit., the tzaddikim of the Most High.
who serve the L–rd out of love, surrendering their soul to the L–rd during their
lifetime every evening and morning when reading the Shema. 38 See Zohar I:124b; cf.
Tikkunei Zohar, Introduction 10b and Zohar III:263b; Berachot 61b. See below,
Epistle 32, note 18. For thereby they elevate the mayin nukvin to abba and imma, as
known. ( 39 Brackets appear in the text. The same applies to (their) study of the
Torah, 40 See Zohar I:124b. which derives from chochmah. 41 See above, Epistle 19,
note 35. ) Thus, the aspects of the mayin duchrin were elicited thereby and
descended from the tuft of notzer chesed, and they, indeed, radiate in a manifest
way at the time of their passing. For as known, all the effort of man, which his
soul toiled 42 Par. Proverbs 16:26 (cf. Isaiah 53:11); see Sanhedrin 99b. during
his lifetime, is above in a hidden and concealed state. It becomes revealed and
radiates in a manifest way from above downward at the time of his passing. 43 Cf.
above, Epistle 27.
Now, by the manifestation of the illumination of the tuft of notzer chesed at the
time of their passing, the chesed of the L–rd radiates from world to world over
those who fear Him 44 Par. Psalms 103:17. and effects salvations in the midst of
the earth 45 Par. Psalms 74:12. to atone for the sin of the generation, even for
the deliberate sins which are of the three impure kelipot [which are inferior to
nogah ]. For the mazal of notzer is of the mochin stimin of arich anpin, the source
of the extractions ( birurim ). Thus the darkness of the shevirat hakelim is
converted into the light of the world of Tikkun.
This is not the case, though, with the sacrifices that are upon the altar. They
atone only for inadvertent sins which come about because of the strengthening of
the animal soul which is of nogah, as mentioned in Likkutei Torah, section of
Vayikra.
That is why (the section of Miriam) was adjoined expressly to the section of the
heifer: “just as the heifer….” Indeed, in the Yalkut, section of Shemini, the
version is “the waters of lustration….” 46 Just as the waters of lustration effect
atonement, etc., thus alleviating the difficulty raised at the beginning of this
later.

Chapter 29

TWENTY-NINE. “A woman of valor is the crown ( atarah ) of her husband….” 1 Proverbs


11:4.
In the Gemara, fourth chapter of Megillah, 2 Folio 28b. it is stated: “He who makes
use of the crown, passes away 3 Avot 1:13. …this applies to one who makes use of a
person who can repeat halachot, the crown ( keter ) of the Torah…. It was taught in
the academy of Elijah: whoever studies halachot is assured….”
Now it needs to be understood why the halachot are referred to as “crown,” and “the
crown of the Torah,” and, also, why expressly he who studies halachot is assured…,
and not other subjects of the Torah. Furthermore, one needs to understand the
saying of our Sages, of blessed memory, in the eleventh chapter of Menachot, 4
Folio 99b. that even if one studied but a single chapter in the morning…one has
fulfilled one’s duty. Why is one’s duty not fulfilled by other subjects of the
Torah?
However, it is well known that the Arizal 5 See above, Epistle 5, note 103. stated
that every person of Israel needs to be reincarnated many times until he has
fulfilled all 613 commandments of the Torah in thought, speech, and action. 6 See
above, Epistle 7, note 37. This is in order to complete the garments of his soul
and to correct them, so that there will not be a missing garment…. 7 See above,
Epistle 3, note 5, on the “garments” of the soul. [Excepted are the commandments
incumbent upon the king, because he discharges all of Israel, as he is the omneity
of them all.] The reason is in order to garb all the 613 aspects and powers in
one’s soul, so that “Not one of them shall be lacking.” 8 Par. Isaiah 34:16.
An explanation for the necessity and need of these garments is given in the Zohar
9 Zohar II:210a-b and 229a-b. and is understood by every intelligent person. For
the nefesh, ruach, and neshamah 10 See above, Epistle 5, note 53, on these terms.
in man are of the genre of creatures, and it is impossible for any creature to
attain any apprehension of the Creator and Former of all, the En Sof, blessed is
He.
Even after G–d had already radiated of His light, blessed be He, and caused an
emanation in the form of an evolution of numerous levels [level upon level] by way
of immense contractions and numerous, immense garments [known to the students of
Kabbalah; in the Idra Rabbah they are referred to as “hairs,” 11 Zohar III:128b ff.
Cf. above, Epistle 20, note 74. and as written in Daniel: “And the hair of his head
as pure wool…” 12 Daniel 7:9. ], nevertheless, neither the nefesh, nor the ruach
and neshamah can endure the light. For the light is good and sweet…, 13 Par.
Ecclesiastes 11:7. as it is written: “To behold the noam of the L–rd.” 14 Psalms
27:4. ( Noam ) expresses pleasantness, agreeableness, sweetness, and an infinitely
immense delight, as it is written: “Then you will delight yourself in the L–rd,” 15
Isaiah 58:14. “And He will satisfy with tzachtzachot …” 16 Ibid., 11. The Zohar
(II:209a) quotes these two verses in this order. an idiom of tzichey tzama, 17
Parched with thirst (Isaiah 5:13); see comment., ad loc. as stated in the Zohar. 18
Zohar II:210b.
It is not in (the soul’s) power to absorb the pleasantness and agreeableness of the
tzachtzachot without leaving its husk and becoming existentially nullified just
like the flame in the torch, were it not that from the aspect of this very light
there will evolve and issue forth some minute radiation, by way of an evolution of
level after level, with many contractions, until a single garment is created
thereof, a creation like the nature of this light, to garb the nefesh, ruach, and
neshamah.
By way of this garment [which is like this light], (the soul) can derive enjoyment
from the ray of this light, and apprehend it, without becoming existentially
nullified. It is analogous to someone looking at the sun through a fine and lucid
speculum. Thus it is written: “And Moses entered into the midst of the cloud, and
he ascended…”; 19 Exodus 24:18; see Zohar II:229a and I:66a. that is, he vested
himself in the cloud and ascended, and saw by way of the cloud…. Thus it is
explained 20 The preceding discourse dealing with the garments of the soul. in the
Zohar, volume II, folios 210 and 229.
Now this light, kept concealed for the righteous in the future, 21 See Chagigah
12a; Zohar I:45b and II:148b, (above, Epistle 27, and notes 33 and 34 ad loc.). is
termed the “pleasantness of the L–rd,” and the “ tzachtzachot to delight in the L–
rd,” and the “400 worlds of longing” ( almin diksufin ) 22 Zohar I:123b; III:128b
and 288a. in which the tzaddikim delight… [as it is written: 23 Genesis 23:15.—‫כסף‬
(silver) is etymologically related to ‫( לכסוף‬to long; to desire). “400 shekalim of
kessef …”]. In (this light) there are very many rungs and levels, one superior to
the other. But the minute radiation, which descends level after level to create
this garment, is of the rank of the lowest level in this light. Metaphorically
speaking, it is referred to as the external level, and achorayim, as stated in the
Zohar, folio 208b ( 24 Brackets appear in the text. cf. in the commentary Mikdash
Melech ), and 210b: “And that which is left….”
Now, in the soul of man there is a faculty for delight: for (the soul) delights in
what is delightful to it, as, for example, in the conception of a new insight, or
the like. The aspect of the chitzoniyut and achorayim of the (soul’s) capacity and
state of delight is the aspect of the faculty of its will: (the soul) wills that
which it wills, i.e., something that is not painful [for pain is the opposite of
delight]. 25 The above may be summarized as follows: In the soul there is a faculty
of delight. This faculty is most deep-seated and innate to the soul, beyond any
apprehension. The propensity to like or dislike, that something will appeal to a
person or not, is a natural disposition and innate part of the soul. In fact, it is
the most basic faculty of the soul. Based on it is man’s will. By nature man wills
that which is agreeable to him; what he likes; that which realizes his capacity for
delight. Will itself expresses itself on two levels. Most often it is subject to
reason. Man wills what reason dictates to him as being most agreeable. First he
reasons what would be in his best interest and best agrees with his natural
disposition for delight. Then he focuses his will on this rational goal. This is
the “lower” or “inferior” will (so called because it is dependent on, thus lower
than, reason). The second type of will is not subject to reason. It does not
express itself after a rational calculation but transcends it. It is supra-rational
and may even act against the dictates of reason (stubbornness would be an example;
see above, Epistle 22, note 60). This second type of will, the “superior” or
“supreme” will, is the very basic or natural disposition of willing; the “will of
will,” or the “will to will,” as it were. (Cf. also Siddur Im Dach, pp. 161a ff.)
Metaphorically speaking, it is the same with the light of the En Sof, blessed is
He, as it were. The will of the Supreme One, blessed is He, is the aspect of the
chitzoniyut and achorayim of the aspect of the Supreme delight, the “pleasantness
of the L–rd,” the tzachtzachot, and the “worlds of longing,” mentioned above.
Though these are unified in an absolute unity, for He, blessed be He, and His will,
are one [and not like the will of man, Heaven forfend, neither wholly nor
partially; there is no comparison whatsoever between them], nevertheless, the Torah
speaks in human idiom 26 Berachot 31b. to appease the ear with what it is able to
hear, 27 Mechilta and Tanchuma on Exodus 19:18. with allegory and metaphor relating
to the soul of man 28 See above, beg. of Epistle 15, and notes, ad loc. which
compounds the faculty of delight, will, wisdom, understanding…. (This composition
of the soul) is empirically evident. For when a person conceives some wondrous new
insight then, at least, at that very moment, there is born in his mind a wondrous
delight. Thus it follows that the (faculty of) delight surpasses exceedingly the
faculty of the intellect and wisdom, except that it is vested in the faculty of the
intellect and wisdom. Thus when man senses the intellect and wisdom, that is, he
apprehends and understands it well, he, then, also senses the faculty of delight
which is vested in the wisdom.
That is why in the sacred Zohar 29 Zohar II:158a; Cf. above, Epistle 5. the aspect
of binah is referred to as olam habah (the World to Come). For it is the state of
the manifestation of the chochmah, and the delight vested in it, which the
righteous apprehend in the Garden of Eden and perceive in the pnimiyut of the
Torah. For The Torah derives from chochmah, 30 Zohar II:85a; see above, Epistle 19,
note 35. and the Torah and the Holy One, blessed is He, are entirely one. 31 Zohar
II:90b; above, Epistle 23, note 23.
Now, the Kabbalists 32 Chachmei HaEmet, in the Hebrew—lit., the “sages of the
truth” (i.e., of Kabbalah). term and refer to the Supernal Will as keter elyon, the
supreme crown. In it there are 620 33 The numerical value ( gematria ) of keter is
620. pillars of light…. 34 See Masechet Atzilut, near the end; R. Shem Tov ibn Shem
Tov, Sefer Haemunot 4:7; R. Moses Cordovero, Pardes Rimonim 8:3; and Shiur Komah,
ch. 93, s.v. Keter and Ratzon ; Likkutei Amarim, Part I, ch. 53. That is, by way of
analogy, just as in a large brick house there are pillars standing in the ground,
and their apex is connected with the ceiling, precisely so, metaphorically
speaking, the keter of the Supernal, blessed is He, transcends the aspect of the
level of chochmah. ( Keter ) is an idiom of koteret (capitol), for it surrounds and
encompasses above the brains in the head [i.e., the faculties of chochmah, binah,
and daat ( chabad )]. 35 See Etz Chaim 23:1, 2; ibid. 25:5; above, Epistle 17 (note
27, ad loc.).
This (Supreme) Will is vested in the 613 commandments of the Torah and the seven
precepts of the Rabbis, 36 Thus 620 precepts corresponding to the 620 pillars of
light. practically all of which are operative commandments [even those related to
speech, for we maintain that the motioning of the lips is regarded as an act, 37
Sanhedrin 65a. and also those relating to thought or the heart. For the commandment
is given only to physical man in this world 38 See Eruvin 22a. because he has the
choice to turn his heart to good…. 39 Or to evil. The soul without a body, however,
need not be enjoined about this 40 See Etz Chaim 26:1; Likkutei Amarim, Part I, ch.
37. ].
Thus it follows that the commandments, metaphorically speaking, are as the pillars
that stand from the peak of rungs, i.e., the will of the Supreme One, blessed is
He, to this material world. Metaphorically speaking, they are as the hollow pillars
which encompass and garb man’s neshamah, or ruach, or nefesh, when he fulfils the
commandments. By way of these pillars his nefesh, ruach, and neshamah ascend to the
peak of rungs to be bound up in the bundle of life with the L–rd, 41 I Samuel
25:29; see Likkutei Torah, Shelach 51d. that is, to be bound up and vested in the
light of keter, the will of the Supreme One, blessed is He. And by means of this
garment they are able to behold the “pleasantness of the L–rd,” and the
tzachtzachot, which transcend the rank of keter and, metaphorically speaking, are
its inner core.
( 42 Brackets appear in the text. Though it is explained elsewhere that the
commandments are the innermost will of the Supreme One, blessed is He, 43 See
Likkutei Amarim, Part I, ch. 23. the students of Kabbalah are well acquainted with
the multitude of aspects and levels within every aspect and level of the levels of
holiness. There are several aspects of “ panim to panim,” and several aspects of “
achorayim to achorayim,” 44 See ref. cited above, Epistle 20, note 36. to no end….)
Now, the seven precepts of the Rabbis are not regarded as commandments in
themselves, for it was already said: “You shall not add.” 45 Deuteronomy 13:1;
Maimonides, Hilchot Yesodei HaTorah 9:1. Rather, they derive and issue from the
commandments of the Torah and are included in them, in the sum of 613, to garb the
613 aspects and powers in the nefesh, ruach, and neshamah of man.
This is the meaning of the statement in the sacred Zohar, section of Pekudei (folio
229b), that “The good deeds which man does elicit a garment from the light of the
supreme splendor…, and they see…the pleasantness of the L–rd….”
Though there it speaks of the Lower Garden of Eden where the garments are of the
truly operational commandment, while in the Higher Garden of Eden the garments are
of the love and devotion of the heart with respect to Torah and prayer [as
mentioned in the Zohar, ad loc. (folio 210 46 II:210b. )]; however, this devotion
refers to the devotion of one’s occupation with Torah for its own sake ( lishmah ),
47 See above, Epistle 12, note 17. out of the love for God. [The commandment to
study Torah also belongs to the class of operational commandments, for the motion
of the lips is an act, and meditation is not the same as speech; 48 Sanhedrin 65a;
Berachot 20b. thus one does not discharge his duty by meditation alone. 49 Hilchot
Talmud Torah 2:12; see Eruvin 54a. The same applies to prayer. 50 See above,
Epistle 25, note 61. ]
And certainly so, considering that the advantage of devotion over speech and deed
is not of itself…, but because of the radiation from the Supernal Will…, as
explained at length in Likkutei Amarim, Part I, ch. 38, see there.
Now, it is known that the will of the Supreme One, blessed is He, vested in the 613
commandments of the Written Torah, is hidden and covered, secreted and concealed.
It is manifest only in the Oral Torah. For example, the precept of tefillin : in
the Written Torah it is stated, “And you shall bind them for a sign on your hand,
and they shall be for frontlets between your eyes.” 51 Deuteronomy 6:8. This is an
indistinct and concealed statement, for Scripture did not explain how, and what to
bind, and what frontlets are, and where is “between your eyes” and “on your hand,”
until the Oral Torah explicates that one needs to bind a single box on the hand,
and four boxes on the head, and four portions of Scripture within them. Also, the
boxes are to be made of prepared leather, and of necessity square, and to be tied
by means of leather straps which need to be black, and all the other detailed
rulings of making the tefillin that were said orally. Also, “on your hand” refers
only to the arm, and not to the palm of the hand; and “between your eyes” refers to
the scalp, and not to the forehead.
It is likewise with all the commandments of the Torah, whether they be operational
precepts or prohibitory precepts; they are not revealed, and known, and explicated,
except through the Oral Torah. For instance, the prohibitory precept that was said
with respect to Shabbat—“You shall do no work” 52 Exodus 20:10; Deuteronomy 5:14. :
it does not explain what is regarded as work. In the Oral Torah, however, it is
explicated to refer to the well known 39 forms of work 53 See Mishnah, Shabbat 7:2.
and not to the carrying of stones or heavy beams.
And as it is with these, so it is with all the commandments, whether they be
operational precepts or prohibitory precepts: they are indistinct and are
explicated, revealed, and known only through the Oral Torah.
That is why Scripture says of the Oral Torah: “And you shall not cast off the
teaching of your mother,” 54 Proverbs 1:8. as stated in the Zohar. 55 See Zohar
II:276b. See also ibid. 238b, and cf. ibid. 85a. (This verse is explicitly
interpreted thus, in Midrash Mishlei 1:8.) Metaphorically speaking, just as all the
limbs of the child are included, in great concealment, in the sperm of the father,
56 See Zohar III:93a; cf. Niddah 31a. and the mother brings this out into a state
of manifestation [when giving birth to a child that is whole, with 248 limbs and
365 sinews], so, in precisely like fashion, the 248 operational precepts and the
365 prohibitory precepts emerge from concealment to manifestation through the Oral
Torah. And the beginning of the verse—“Heed my son the instruction of your father”—
refers to the Written Torah, 57 See ref. cited above, note 55, and Yalkut Shimoni
on Proverbs (ad loc.; sect. 929). which derives from the supreme chochmah 58 See
ref. cited above, note 30. which is called “father.” 59 See above, Epistle 15, note
9.
Now this is the meaning of “A woman of valor is the crown of her husband.” For the
Oral Torah is termed the “woman of valor” who gives birth to and raises many
valiant hosts, as it is written 60 Song of Songs 6:8. “And alamot without number”:
do not read alamot 61 Maidens. but olamot, 62 Worlds. referring to the halachot
which are without number, as stated in the Tikkunim. 63 Tikkunei Zohar,
Introduction 14b.
They all are the aspect of the manifestation of the will of the Supreme One,
blessed is He, concealed in the Written Torah. And the will of the Supreme One,
blessed is He, is exceedingly more sublime than the rank of the supreme chochmah,
just as a crown ( keter ) and wreath ( atarah ) is above the brains in the head. 64
See above, note 35. The halachot, therefore, are referred to as “crown,” and “crown
of the Torah,” and “Whoever studies halachot is assured of life in the World to
Come,” by investing his nefesh, ruach, and neshamah in the the will of the Supreme
One, blessed is He, as stated above.

Chapter 30

THIRTY. It is known that our Sages, of blessed memory, said 1 Berachot 6b. :
“Whoever is accustomed to come to the synagogue and one day did not come, the Holy
One, blessed is He, makes inquiry about him, for it is said, 2 Isaiah 50:10. ‘who
among you fears the L–rd….’”
The same applies to all the commandments, and especially the precept of charity,
“which is balanced against all the commandments.” 3 Jerusalem Talmud, Peah 1:1.
Though it is without a vow, 4 See Shulchan Aruch, Yoreh Deah 203; cf. Likkutei
Torah, Matot 82b. Heaven forfend, nevertheless, it is not becoming to the divine
soul of all the men of valor whose hearts the fear of the L–rd has touched 5 Par. I
Samuel 10:26. to make a diminution in what is holy, relative to what they were
accustomed to set aside, annually, from their wealth, to revive the spirit of the
humble and downcast 6 Par. Isaiah 57:15. who have nothing of their own. It is “the
Hut of David that is fallen…,” 7 Amos 9:11, referring to the Shechinah (see above,
Epistle 9, note 29). The poor are the aspect of the Fallen Hut—the Shechinah, the
sefirah of malchut which “has nothing of its own.” See above, Epistle 21, note 24.
to raise and to exalt… “that it be united in the One….” 8 Zohar II:135a. By giving
charity one raises and reinstates the Fallen “Hut,” thereby effecting the ultimate
goal of the unity of the Holy One, blessed is He, and His Shechinah. See also Zohar
III:113b. Cf. Likkutei Amarim, Part I, end of ch. 50; Maamarei Admur Hazaken—
Ketuvim, vol. 2, p. 161.
And everything is according to the preponderance of [good] deeds…, 9 Avot 3:15. See
above, Epistle 21. and according to the amount ( cheshbon ). Thus our Sages, of
blessed memory, said, “Each and every coin adds up to a great amount ( cheshbon ),”
10 Bava Batra 9b. and as the saying of our Sages, of blessed memory: 11 Zohar
II:235a; III:5a; Zohar Chadash 44a. “When is the L–rd great? When He is in the city
of our G–d….” 12 Psalms 48:2.—“In the city” may also be read “[when He is] with the
city.” The “city of G–d” signifies malchut. The ultimate goal, the “greatness of
the L–rd,” will thus be achieved when this unity is effected; see Zohar III:5a and
Zohar Chadash 51d. It is the aspect and place of the cheshbon, 13 The “city of our
G–d” is the aspect and place of Cheshbon. Cheshbon, too, signifies malchut ; see
Zohar III:220b and Likkutei Torah, Chukat 66d ff. as it is written: “Your eyes are
wells in cheshbon.” 14 Song of Songs 7:5.
The meaning is that, as known, an arousal from below [the issuance of life, grace,
and kindness by an act of charity out of a good will and a friendly countenance 15
See Jerusalem Talmud, Peah 8:9; Vayikra Rabbah 34:1; Avot d’R. Nattan, ch. 13; cf
Bava Batra 9b. See also below, Epistle 32. ] elicits an arousal from above: 16
Above, Epistle 4, note 45. “The L–rd will make His Countenance shine,” 17 Numbers
6:25. i.e., a radiation and issue of grace, chesed, and Supreme favor 18 Signified
by Countenance ( panim ); see above, Epistle 22, note 31. from the Fountainhead of
life, 19 Lit.: the Life of life (see above, Epistle 17, note 4). the En Sof,
blessed is He, [to whose greatness 20 The aspect of chesed ; see above, Epistle 13,
note 30. there is no searching and apprehension whatsoever], to the aspect of “Your
malchut is the malchut of all worlds,” 21 Psalms 145:13; see above, Epistle 8, note
44. the “world of manifestation” ( alma deitgalya ). 22 See above, Epistle 20, and
note 53, ad loc. It 23 Malchut. animates all the creatures [that are in all the
upper and lower hechalot 24 Shrines; realms. ] which are in a category of number
and amount ( cheshbon ), as it is written: “A thousand thousands minister unto
Him.” 25 Daniel 7:10.
This is the meaning of the “great amount,” because the quantitative act of charity
brings about peace. 26 Cf. above, end of Epistles 4 and 12. The meaning of “peace”
is to join and conciliate two opposite extremes. (In our context) these are the
extremity of the superior heaven, the aspect of “And to His greatness there is no
searching” 27 Great is the L–rd and highly to be praised, and to His greatness
there is no searching; Psalms 145:3. and the extremity of the inferior heaven 28
The Shechinah ; malchut. —which vests itself in Beriah, Yetzirah, and Asiyah, (that
is, in) a category of limitation and number, and suffice this for the initiated.

Chapter 31

THIRTY-ONE. Well known throughout 1 Lit., well known in the gates; par. Proverbs
31:23. is the statement in the Tikkunim that the “ Shechinah is suffering in the
exile”—as it were. 2 Cf. Zohar II:189a-b.
Metaphorically speaking, it is like a bodily ailment [“Who makes a distinction
between holy…” 3 Between holy and profane; Liturgy, Havdalah (par. Leviticus
10:10). A phrase used to emphasize the essential distinction between the subject
and object of the metaphorical analogy. ]. The cause of illness or health lies in
the extension and flow of the life-force vested in the blood of life 4 Cf.
Leviticus 17:11. which flows from the heart to all the limbs, and turning round and
around goes the spirit of life 5 Par. Ecclesiastes 1:6. and the blood into all the
limbs, through the veins 6 Emended according to H. V. that are absorbed in them,
and returns to the heart.
Now, when the circulation and flow of this spirit of life is always as it should
be, in its proper order arranged for it by the Fountainhead of life, 7 Lit., the
Life of life (see above, Epistle 17, note 4). blessed is He, man is perfectly
healthy. For all the limbs are bound together and receive their proper vitality
from the heart through this circulation.
But if there is any disorder in any place, restraining, hindering, or reducing the
circulation of the blood with the spirit of life vested in it, then this bond
[which binds all the limbs to the heart through this circulation] is broken or
diminished and man will fall ill and sick, may the L–rd have mercy.
Precisely so, metaphorically speaking, all the souls of Israel are regarded as the
limbs of the Shechinah 8 Zohar III:17a; ibid. 231b ( Raaya Mehemna ); Tikkunei
Zohar 21 (52a). which is called the “heart,” as it is written: 9 Psalms 73:26. “The
Rock of my heart,” 10 See Shir Hashirim Rabbah 5:2 (l); Zohar I:59a (cf. Nitzutzei
Orot, ad loc.); Zohar II:128b. See also Tikkunei Zohar 21 (52a). and as it is
written: “And I will dwell among them.” 11 Exodus 25:8. That is, the term Shechinah
denotes that the light of the L–rd dwells in the worlds Beriah, Yetzirah, and
Asiyah in order to vivify them.
The issue of this vivification is by means of a prior investment in the souls of
Israel. This is so because none of the creatures are in any approximation to the
Creator, blessed be He, for all that are before Him are esteemed as truly naught.
12 Zohar I:11b. Thus it is impossible for them to receive vivification from His
light and effluence, blessed be He, to become creatures ex nihilo into
substantiality, and to be living and subsisting. 13 Cf. above, Epistle 20. (This is
made possible) only through the souls that rose in His thought 14 See Bereishit
Rabbah 1:4. and preceded the creation of the worlds by the aspect of Speech. 15 The
creation of the world was by means of the Divine fiats; see Avot 5:1; cf. above,
Epistles 5 and 25. Thus our Sages, of blessed memory, said: “With whom did the Holy
One, blessed is He, take counsel…,” 16 Bereishit Rabbah 8:7; Rut Rabbah 2:3. as was
made known elsewhere.
And it is well known throughout 17 See above, note 1. that the whole issuance of
vivification, and the effluence from the upper worlds to those lower than them, are
as stated in the Sefer Yetzirah : “Their beginning is wedged in their culmination,
and their culmination is wedged in their beginning.” 18 Sefer Yetzirah 1:7; cf. the
commentary attributed to R. Abraham ibn Daud, ad loc.—The primordial souls in the
“original thought” of G–d are thus the conduit for the Divine issuance and
effluence. In the writings of the Arizal, 19 See above, Epistle 5, note 103. this
is referred to as or yashar (direct light), and or chozer (reflective light), 20
See above, Epistle 20. and as it is written: “And the animals advanced and
retreated ( ratzo veshov ).” 21 Ezekiel 1:14.
Thus, according to these words and this truth 22 Par. II Chronicles 32:1. —which it
is not possible to explain properly in writing—it follows that the Shechinah is
referred to as “heart,” and the souls as “limbs.” This teaches us that when all the
souls are attached and bound together, the circulation and flow of the vivification
and of the effluence “turns around and around,” and “their culmination is wedged in
their beginning” to bind and join them all to “the L–rd (who) is One” to be
attached to Him, blessed be He. And thus it is written: 23 Deuteronomy 29:9, 10.
“You are standing this day, all of you, before the L–rd your G–d—[stating
expressly: “all of you,” and stating expressly: “before”]—your heads…from the hewer
of your wood….” 24 Cf. above, Epistle 22b, and the notes, ad loc.
And hereby will be understood the saying of our Sages, of blessed memory, that the
destruction of the Second Temple and the Fall of Israel into exile, and the
withdrawal of the Shechinah and its descent to Edom, 25 See above, Epistle 25, note
48. into a fate of exile, as it were; all this was because of the sin of groundless
hate and a division of hearts, 26 Yoma 9b. the Merciful save us. And that is why
(the Shechinah ) is referred to as ailing, metaphorically speaking. As 27 Emended
according to H. V. for “He raises the fallen, and heals the sick,” 28 Liturgy,
opening benedictions of the Amidah. in plural form, these are all the limbs….

Chapter 32

THIRTY-TWO. May the L–rd bless their substance, and may the work of their hand be
acceptable, 1 Par. Deuteronomy 33:11. that they may be accepted before the L–rd at
all times. 2 Par. Exodus 28:38. So may the L–rd give and do so yet further to
encourage them among the valiant. 3 Par. Amos 2:16. And he who is noble should ever
persist by noble things, 4 Par. Isaiah 32:8. to be great in causing others to do 5
See below, note 10. in every city and congregation, 6 Lit., minyan ; see above,
Epistle 1, note 55. and it will be accounted to him for righteousness ( tzedakah ).
7 Par. Psalms 106:31.
And of one who does (himself) it is said, 8 Psalms 112:9. “His tzedakah omedet
(stands) forever”; omedet, in feminine gender, because he receives 9 The feminine
is the recipient aspect, while the masculine is the emanating aspect; cf. above,
Epistle 4, note 46, and Epistle 15, note 9. the arousal of his pure heart from the
one who is “greater—who causes others to do.” 10 He who causes others to do is
greater than the doer.— Bava Batra 9a. See Shulchan Aruch, Yoreh Deah 249:5, and
Turei Zahav, ad loc. Nevertheless, it stands forever.
This means: All the acts of charity and kindness the Israelites perform in this
world out of the generosity of their pure hearts are alive and subsist in this
physical world until the time of the resurrection. Then there will be a time of
manifestation of Divinity and of the light of the En Sof, blessed is He, from the
rank of sovev kol almin, 11 Encompassing (transcending) all worlds. See above,
Epistle 3, note 12. in this world, and as explained at length in the letter of last
year. 12 See above, Epistle 17.
But there needs to be a vessel and an abode wherein the light of the En Sof,
blessed is He, can vest itself, just as the body is (a vessel) to the soul,
metaphorically speaking. Thus it is written: 13 Jeremiah 23:29. “Is not My word
like fire”; just as fire does not radiate in this world except when it is attached
to, and vests itself in the wick…, as explained elsewhere. 14 See Likkutei Amarim,
Part I, chs. 35, 52, and 53 (in comment. on Zohar III:187a).
The body and the vessel for His light, blessed be He, is the attribute of kindness
and the generosity of the heart to give and effuse vitality to one who has nothing
(of his own). Thus it is stated in the Tikkunim : 15 Tikkunei Zohar, Introduction
17a. “And many bodies You have prepared for them, and in this preparation they are
called: chesed —the right arm,” and the whole body is included in the right side.
And thus said the composer: “His garment is tzedakah.” 16 The composer of the
liturgical hymn You are our G–d ( Machzor, Shacharit for Rosh Hashanah and for Yom
Kippur).
This is the meaning of what our Sages, of blessed memory, said: 17 Sukkah 49b; cf.
ref. cited above, Epistle 30, note 15. “Charity is recompensed only according to
the kindness in it, as it is written: 18 Hosea 10:12. ‘Sow to yourselves for
tzedakah, reap according to the kindness.’” For the harvest is the manifestation of
the seed hidden in the soil. It is likewise with the charity and kindness the
Israelites perform in the time of the exile: it is hidden and concealed until the
time of the resurrection when the light of the En Sof, blessed is He, will vest
itself and radiate in this physical world. And (when) He is one with His
causations, i.e., the aspects of the kelim of the ten sefirot of Atzilut, 19
Tikkunei Zohar, Introduction 3b; see above, beg. of Epistle 20. thus a fortiori and
a minori ad majus, (He is one) with the light of the En Sof, blessed is He, which
encompasses all worlds from exceedingly higher than the sphere of Atzilut.
That is why (charity) is referred to as tzedakah, a feminine gender [“his tzedakah
omedet forever”]. For it receives a radiation from the light of the En Sof that
encompasses all worlds, which vests itself in it in this physical world at the time
of the resurrection.
“ Tzedek shall go before him,” 20 Psalms 85:14. however, is a masculine gender. It
is the attribute of kindness that is aroused in the heart of man of itself, through
the arousal of the love of G–d when reading the Shema —to cleave to Him 21
Deuteronomy 11:22 (ibid., 30:22). and to surrender his soul at echad ; 22 I.e., to
be in a mode of readiness for self-sacrifice for the sanctification of G–d’s Name,
when uttering the word echad (the L–rd is One—Deuteronomy 6:4). See the writings of
the Arizal dealing with devotions ( Shaar Hakavanot ; Pri Etz Chaim, etc.) s.v.
Keriat Shema ; cf. Tikkunei Zohar, Introduction 10b; Bach on Tur Orach Chaim 61
(s.v. Veyikra’enah ). See also Likkutei Torah, Vayikra 5a, and cf. above, Epistle
28, note 38. and “with all your wealth” 23 “And you shall love the L–rd with all
your wealth”; Deuteronomy 6:5. —in the literal sense…. 24 See Berachot 54a and 61b.
And the arousal from below [“As waters (reflect) the face to face, so is the heart
of— the Supernal —man…” 25 Proverbs 27:19; see above, Epistle 1, note 26. (The
“Supernal Man”—see Ezekiel 1:26.) ] elicits an arousal from above, 26 Set above,
Epistle 4, note 45. i.e., an effulgence of the light of the En Sof, blessed is He,
that encompasses all worlds, to the nethermost in this physical world, in a state
of manifestation, at the time of the resurrection, as explained at length in last
year’s letter. 27 See above, note 12.
And this is the meaning of “ yehalech before Him.” 28 Above, note 20. For
( tzedek ) leads 29 Yehalech is an active form of the causative stem of the verb
‫ ;הלך‬see above, Epistle 4. and elicits the Supernal Countenance ( panim ) from
higher than Atzilut to the world of Asiyah. 30 See above, end of Epistle 4; cf.
also end of Epistle 30. But now is a time to be brief, and may He not restrain from
them all the good. 31 In Hebrew this sentence is a play on rhyming words. Be
beneficient, O L–rd, to the good, and to those who are upright in their heart, 32
Psalms 125:4. as is the wish of he who seeks it. 33 Par. Lamentations 3.25.

Part V; Kuntres Acharon

Chapter 1

KUNTRES ACHARON ON SEVERAL CHAPTERS


To understand how reading narratives in Torah binds one with chochmah ilaah, the
supernal wisdom. 1 —It is suggested that the reader examine Likkutei Amarim, Part
I, chs. 16, 38, 39, and 44 before studying this section of Kuntres Acharon. Torah
is the expression of G–d’s will, the condensation of His thoughts, or wisdom.
Mortal intelligence is dimensioned, limited, while G–d’s, as infinite as He is, is
the Higher Wisdom. The profound scholarship of Torah would be the obvious means for
man’s puny intelligence binding itself to G–d’s, but how can this be the case with
narratives that do not strain even mortal intellect?
Kavanot p. 16b says that just as man engages himself (in Torah study) below, so is
the likeness, supernal Man, 2 The infinitude of G–d, in its ultimate degree,
precludes any form or description; it is utter simplicity, unitary, with no
composition or division. Adjectives are irrelevant; there can be no comprehending
Him. In bringing about the existence of Creation with finite beings, at a certain
stage aspects of G–d became discreet, at least in potential. These aspects, or
attributes, reveal G–d, manifest Him. Where these aspects assume the form of
intellect-emotion, or sefirot, we may describe them as Adam HaElyon, supernal man.
“Man” comprises the attributes of intellect and emotion, which derive from the
parallel Divine attributes. Mortal man’s configuration is “in the image” of Higher
Man’s. “Higher Man” exists on each of the Four Worlds; on each plane there is the
appropriate revelation of G–d. (See end of note 3 for references on Four Worlds.)
Adam HaElyon is identical with memalei kol almin, the permeating Light of G–d that
suffuses all existence, adapting itself to the receptivity and absorptive
capacities of the existence. On the plane of “intellect” He manifests Himself and
is apprehended through intellect; on the plane of “emotion” through emotion, etc.
Intellect and emotion vary, and within each there are different stages—
corresponding “levels” of G–d are revealed in Supernal Man. (The term “man” as
applied to G–d is found in Ezekiel 1:26.) Parenthetically, in reference to Supernal
Man “reflecting” mortal man, a Chasidic interpretation of the passage in Avot 2:1,
says, “Know that what is Above is from you.” (engaged in Torah study) above…. This
might also apply (only) to contemplating the written words (of the Torah). But
uttered speech, we may say, pierces and ascends to Atzilut 3 An innate love and
fear of G–d are endowed to all Israel, concealed in the recesses of heart and mind.
These are not products of his efforts, but a heritage. The love is compared to a
child’s devotion to his father, and the fear to the dread of separation from G–d,
as through apostacy. All of Torah and mitzvot, including martyrdom, may be
fulfilled with the stimulus of these endowed, latent, unconscious emotions without
their ever becoming felt in the heart. Only the mind is aware that a certain act
divorces man from G–d or binds him to G–d. Man’s involvement in arousing this
degree of intellectual awareness is minimal; his devotion and even readiness for
sacrifice are “natural” in that he did not create these latent feelings of love and
awe that result in his choice of good and rejection of evil. All he need do is
realize the consequences of his actions and call them to mind. The Torah and
mitzvot of this person ascend to Yetzirah, the world of emotion, of innate
capacities. (It must be made emphatically plain here that his choice between self-
gratification and devotion to G–d, between “good” and “evil,” has been unimpeded.
He may as readily choose one as the other. Of his volition he chooses G–d; he
chooses to awaken endowed strengths he possesses by inheritance, but he chooses.)
There is a superior state. With all the resources of mind at his command, he
meditates on G–d’s greatness and infinitude, on his own insignificance. This
entails tremendous intellectual effort, and his mind does eventually comprehend all
it is capable of grasping of G–d’s greatness. He will even affirm, in his mind,
that he should be filled with a profound longing, to the point of expiration, with
a blazing, consuming love of G–d. But this is all in the mind, not a conscious
emotion. His heart is not filled with love (or awe). He will observe all G–d
demands of him, in thought, speech, and deed. His motivation, his stimulus, is
intellectual, lodged in the mind only. The emotions are still latent, but his
thought is “good,” as our Sages say ( Kiddushin 40a), “G–d joins a good thought to
deed.” The “good thought” elevates the deed of Torah study and mitzvah observance
to Beriah, the realm of intellect. There is a still higher plane of attainment
available, Rabbi Schneur Zalman asserts, to all—arousing a conscious, tangible love
and awe, bringing the latent emotion into a feeling manifest in the heart. What his
mind understands, his heart actually feels. These emotions are not mere endowments—
they are his works, results of his efforts. Chabad teaches the sequence of
intellect and emotion, the latter elicited by the mind. This “intellectual” love
and fear is the emotion engendered by the intellect, man’s own striving and
efforts. Torah and mitzvot resulting from this state ascend to Beriah, but of their
“own” accord, because they deserve that exaltation. Love and fear are the “wings”
that elevate them (“before G–d”), as we shall soon see. ( Atzilut is unity with G–
d. Here, there can be no “felt” emotions, sublime as they might be, for feeling
posits one who loves in addition to Him Who is loved. This is not unity. Utter
self-abnegation, loss of self-awareness completely, man’s becoming a “vehicle” for
G–d, with no will but His—this is the province of the tzaddik. Not everyone can
attain to this degree, as Likkutei Amarim, Part I, explains at length. Only the
rare tzaddik’s service of Torah and mitzvot ascends to Atzilut, perfect unity with
G–d. (The Four Worlds are frequently discussed in Chasidut. See Addendum, Glossary
to Likkutei Amarim, Part I, Four Worlds; Translator’s Explanatory Notes to On
Learning Chassidus ; Iggeret Hateshuvah, ch. 1, note 3; etc.)) itself, or to Beriah
through intellectual love and fear, or to Yetzirah through innate fear and love.
Through Scripture 4 Likkutei Amarim, Part I, ch. 40. it rises from This World to
the ten sefirot 5 See references, end of note 3. of Asiyah, for “it pierces
atmospheres….” In contrast, thought 6 Performance of action mitzvot involves the
physical body. Even speech (in prayer, Torah study, etc.) involves physical
movement. Through speech and deed, the physical world is elevated. However, there
is no evident physical involvement in thinking, so the Divine purpose in creating a
physical world is unfulfilled. (affects only) the “likeness,” the source of his
soul….
But then we find in Zohar, vol. III, p. 105, that simply thinking achieves
nothing…, meaning that it does not have even a beneficient effect; 7 I.e., even a
desirable thought is ineffective in engendering good. see there and page 31b. But
this refers only to eliciting a reaction Above, to call forth from there downward.
8 In the “lower” worlds, G–d is concealed. Through mitzvot, the Worlds are
illuminated with Divine light. (Cf. Iggeret Hateshuvah, ch. 1, and note 3.) The
thought simply remains there, increasing additional great illumination there. The
increase in illumination in Atzilut is through study and practice of mitzvot of
action in Asiyah, for the Union 9 G–d transcending Creation, time, space, the
Infinite for Whom all Creation is naught, becomes united with His Immanent aspect
manifest in His works. This Union, resulting from mortal man’s physical observance
of Torah and mitzvot, is effected in the Higher Worlds immediately and will be
realized in the mundane world with the coming of the Moshiach. is primarily above.
Only the fruits reach This World, through calling forth illumination in minute
measure here below by speech and deed. However, through mere thinking nothing is
called forth. Hence he has not fulfilled the purpose of the soul’s descent into
This World, which is only to draw into the lower world supernal illuminations, as
Etz Chaim 26 says, “to call forth illumination.”
But to elevate, from below upward, proper thought is imperative, for without awe
and love it does not fly upward, 10 See above, note 3; Likkutei Amarim, Part I,
chs. 16, 39, 40, etc. as explained in Shaar Hanevuah, ch. 2. And the good thought….
11 “...G–d joins to deed” (see above, note 3). It was explained above that the
manner in which to achieve the desired result—to elevate one’s speech, even to the
realm of Atzilut —is by actually speaking the words of Torah. Merely thinking the
words of Torah, however, “achieves nothing,” i.e., there is no resultant downward
flow. There is, though, an increase of light on High. Here the text identifies an
additional effect of thinking words of Torah (“good thoughts”): they elevate one’s
Torah and mitzvot from below upward, reaching Beriah, the realm of intellect. Hence
our Sages said, “G–d joins a good thought to deed.” The “good thought” elevates the
deed of Torah study and mitzvah observance to Beriah, the realm of intellect, but
no higher, for it is “joined” to deed, but not deed itsef.
But the expression “pierces firmaments…” 12 Likkutei Amarim, Part I, ch. 40, note
in the text. means even without awe and love, by a fortiori reasoning from the case
of idle words, since the measure of good is more generous. 13 “…than the measure of
retribution” ( Sotah 11a). This, however, refers only to “firmaments,” meaning the
chambers and abodes, but not the body of Supernal Man. 14 In the “likeness” of
mortal man Above, Supernal Man has parallels to body and soul, to garments and
abode, but of course in noncorporeal terms only. “Garments” of the embodied soul
are thought, speech, and deed, and archetypal man has his appropriate “garments.”
Physical domicile and environment, separate from man but affecting him profoundly,
have their counterparts in Supernal Man. The reader will resist forming
anthropomorphic representations of Adam HaElyon ; mortal terminology and analogies
are all we possess. It certainly does not apply to nefesh, ruach, and neshamah, 15
Addendum, Glossary to Likkutei Amarim, Part I. The categories of the human soul are
applied to the source of the soul, Adam HaElyon. even of Man of Asiyah, 16 The
plane immediately superior to the physical world is the spiritual aspect of Asiyah,
with ten sefirot (divine attributes). meaning the ten sefirot, lights, and vessels.
17 “Light” refers to the Divine radiance, the revelation, while “vessel” refers to
the instrument for the revelation. An analogy—the power of vision is the “light,”
while the eye proper is the “vessel.” See Likkutei Amarim, Part II, end of ch. 4.
This is the intention of Tikkunim, that without fear and love it cannot ascend or
stand before G–d, stressing before G–d. 18 Thus, to summarize: Torah words uttered
without love and awe “rise,” to the extent of “piercing firmaments,” but not to (as
high as) G–d’s presence. In order for one’s Torah study and mitzvot to ascend
before the G–dliness of each respective world, they must be carried out with awe
and love.

Chapter 2

Examine Etz Chaim, Shaar Hanekudot 8:6, the statement that there can be no “turning
of face to face” 1 In Likkutei Torah, Re’eh, 32b, Rabbi Schneur Zalman interprets
the term “face to face” ( panim b’fanim ) as “internal”: the internal aspect of G–
d’s will shall illuminate the source of the souls of Israel, when man’s inner will
is directed to G–d. Panim, face, also implies “inner.” except through mitzvot
requiring action 2 I.e., donning tefillin, giving charity, etc., as differentiated
from mitzvot performed through speech and thought. exclusively. The reason is that
good deeds cause the supernal union….
The understanding of why mitzvot which require action specifically have this effect
lies in the statement in Shaar Man Umad, that the first step must be elevation of
mayin nukvin 3 See Addendum, Glossary to Likkutei Amarim, Part I. Nukva (pl. nukvin
), “feminine,” describes the recipient, who must in this context take the
initiative to arouse the “donor,” the “masculine,” or G–d. Mayin nukvin (feminine
waters) in transliterated abbreviation is man. Iggeret Hakodesh, Epistle 8, notes
that “arousal from below” is identical with haaloat man, “elevation of the feminine
waters,” the term employed by the Arizal. (On the Arizal, see Introduction to
Likkutei Amarim, Part I.) of nukva of the Minor Visage, 4 See below, Essay 3, note
8. and the mayin nukvin of nukva is the state of action, 5 See above, Essay 1, note
3. Only in the lower worlds, apparently from their Creator, is the labor of
purification necessary. as explained there, ch. 1.
Good deeds are described as trimming and hacking off the thistles that attach
themselves to the hinderpart, the state of deed, as written in ( Etz Chaim ) Shaar
47:5. This pruning is effected through elevating the element of good concealed in
them that is enclothed in mitzvot of action, elevating it to its source, to the
sanctity of Atzilut that has already been purified.
The statement there that Adam made rectification through prayer as well means
through the utterances of speech, for the movement of the lips is also deemed a
deed. 6 Cf. Sanhedrin 45a. Utterances are from the vivifying soul 7 Cf. Addendum,
Glossary, Nefesh ha-bahamit. in the body and his blood, whose source is in nogah. 8
Ibid., Kelipat nogah.
The purifications of Asiyah 5 ascend to Yetzirah 5 through the name of 9 ,‫ ב“ן‬See
Likkutei Amarim, Part II, ch. 7, note 48. and from Yetzirah to Beriah and Atzilut,
as noted in Shaar Man, Drush 11:7.
Thus we can understand why mere thought accomplishes nothing, 10 See above, Essay
1. for without elevating mayin nukvin 3 from the “kings of nogah,” it is impossible
to draw forth drops from above to effect the union of zun, 11 See below, Essay 6,
note 7. for its desire is to seek nurture from its “mother” rather than giving
forth for the lower realms, as written in Shaar Man, Drush 2. See also Zohar,
Parashat Pekudei, 244b, that there is an order…to gaze upon…. These are the
intentions in prayer, and the supernal unions, for those who know and understand
how to “gaze upon….” For their very own nefesh-ruach-neshamah 12 Addendum,
Glossary; see above, Essay 1, note 15. are man, with selfless devotion for the
Torah, and during the Tachanun prayer, as is known.

Chapter 3

[The reader is referred to Likkutei Amarim, Part I, chs. 39 and 40.] To understand
the statement in Shaar Hayichudim, ch. 2, that through Torah without proper
intention ( kavanah ) angels are created in the World 1 See below, Essay 6, note 3,
for references to Four Worlds. of Yetzirah : There he quotes Zohar, Parashat
Shelach, “There is no voice lost…except the voice of Torah and prayer that ascends
and pierces….” Through 2 Here a contradictory statement is offered. First we learn
that lack of kavanah does not completely inhibit Torah, for it attains to Yetzirah.
Then we are told that prayer without kavanah is repelled. intention in prayer
angels are created in the World of Beriah, as with intention in Torah. Without
intention it is repelled, hurled down utterly. So it is stated in Zohar, Parashat
Pekudei 245b, “In the lowest firmament…that are called invalid prayers…” See also
Parashat Vayakhel 201b, “If it is a seemly word….”
However, the difference between Torah and prayer without intention is obvious. For
in the study of Torah he knows and comprehends what he is learning, for otherwise
it is not called study at all. It is only that he is learning simply, without the
intention “for its sake,” 3 In Likkutei Amarim, Part I, ch. 5, Torah “for its sake”
is defined as the intention of binding one’s soul with G–d through comprehension of
Torah, each man according to his capacities. In ch. 39 we find three categories of
intention: a) improper intention, for ulterior motives like becoming a scholar, b)
“neutral” intention, resulting from ingrained habit, for example, and c) “for its
sake,” through arousing at least the natural love and reverence. (On “natural”
love, see above, Essay 1, note 3.) The reparation of the first sort of Torah study
is effected through repentance. The second is elevated when he studies again with
the proper intention, but repentance is not needed. out of the manifest love of G–d
in his heart, but only out of the latent natural love. 4 See above, Essay 1, note
3. But he does not study with an actual negative purpose, for his aggrandisement….
5 This is the first category in note 3. See note 11 below. “For this does not
ascend higher than the sun,” as stated in Parashat Vayechi 223b. That is because
his thought and intention are clothed within the utterances of speech and prevent
them from ascending.
So, too, with prayer without intention, where he entertains alien thoughts. (But
since his intention is for Heaven, 6 His mind wanders during prayer, but he prays
only to G–d. therefore it is easily corrected, that it may still rise when he prays
with proper intention, even one full prayer gathered piecemeal from the prayers of
the entire year. Thus is written in Mikdash Melech on Pekudei.)
To return to the quotation from Zohar, Parashat Pekudei, “in the lowest firmament,”
while in Vayakhel the implication is that only “if it is a seemly word does it
ascend with it to the atmosphere of the firmaments above….” This seeming
contradiction is no problem. The expression in Parashat Pekudei, “The inferior
firmament of those firmaments that conduct the world,” refers to malchut 7 Each of
the Divine attributes (kindness, severity, etc.) has its unique nature and
functions, and each manifests G–d differently. His bounty, for example, is an
expression of the attribute of chesed, kindness. The particular attribute is the
source of the bounty, to be sure, but the actual performance of the attribute is
through malchut (the seventh of the emotive attributes, lit., “sovereignty”). The
manifestation of G–d in terms apprehensible to us, i.e., the physical conduct of
the world, is through the malchut of the World of Asiyah, our mundane universe. For
more discussion of malchut, see The Tzemach Tzedek and the Haskalah Movement, p.
110, note 3. of Asiyah. In Parashat Vayakhel the reference is to the Minor Visage
of Asiyah. 8 The term “visage,” like other anthropomorphic expressions, is common
in Kabbalah and Chasidut. “Major Visage” ( arich anpin ) refers to the Divine will,
and “Minor Visage” ( z’eyr anpin ) to the revealed emotive attributes. Generally,
the latter term refers to the first six emotive attributes, while malchut, the
last, is considered a class unto itself. The “Visages” are on all planes, in all
“Worlds,” correspondingly higher or lower in accordance with the World in question.
This is supported by Etz Chaim, Shaar Hashemot, ch. 3, in reference to the Minor
Visage of Asiyah, see there.
The apparent reference may be drawn from Parashat Pekudei that even invalid prayer
ascends to the First Chamber, 9 See above, Essay 1, note 14. from where it is
hurled down, and this (chamber) is in the Minor Visage of Beriah. This is no
difficulty, for even palpable sins, minor and grave, ascend to there, even to the
Fourth Chamber, as noted on page 252a. It is certain, therefore, that the
ascensions are not identical, and there can be no comparison or similarity between
them except for the common name. This will suffice for the knowing.
This will also aid us in grasping the passage on page 247 that in the Second
Chamber are the garments that clothe the soul as a result of performance of
mitzvot, though they are in the Lower Gan Eden 10 After the death of the body, the
soul continues to live as a spiritual entity, quite apart from all corporeality.
Its earlier mortal life did affect it profoundly though, whether his life was
exemplary or not. If man sinned, G–d forbid, his soul suffers a concomitant defect
or contamination and must undergo a process we call punishment or purification or
correction. Any discussion of this must be cautious, for our experiences and
conceptions are physical. We cannot truly conceive the nature of an abstract
disembodied spiritual being, nor have we any inkling into its experience of what we
would call pleasure or pain. Thus, we can declare, that the soul cannot remain in
this state of imperfection, bearing the stains and scars of evil. When the
purification is completed, the soul enters into Gan Eden. Here the soul enjoys the
pleasant consequences of its good deeds in its physical life. Unconstricted by
body, the soul can now have an awareness, an apprehension, of G–d’s being and
propinquity, an experience the Talmud describes as “enjoying the radiance of G–d’s
presence.” This consciousness of G–d will vary according to the soul and the life
it led. A life of intellect, Torah study, will result in an intellectual
appreciation of G–d; a life of fervent worship will establish an emotion-
relationship; a life of social endeavor will bring its consonant effects, and so
on. Then too the soul’s relationship with G–d is not static, for it progresses in
its sensitivity to G–dliness. “They shall go from strength to strength,” says the
Psalmist (84:8), and the Talmud declares that the righteous have no “rest” in This
or the Coming Worlds. In broad terms we may say that there are numerous, if not an
infinite, number of planes, categorized as the Higher and Lower Gan Eden. We have
noted the existence of “Worlds” on different levels of spirituality or
corporeality, ranging from virtually total unity and immersion in the Infinite to
the point of nonexistence, down to our physical universe where the spiritual is
subordinate and G–d so concealed that He can be denied. As the presence of G–d is
concealed, the independent existence of creatures becomes possible, the ultimate
being physical creatures. One step above this mundane World, called Asiyah, is its
spiritual counterpart and antecedent, the Lower Gan Eden of Asiyah. The soul
ascends to the Lower Gan Eden as “reward” for performance of mitzvot and to the
Higher Gan Eden in accordance with its kavanah (intention and dedication). of
Asiyah, as stated there on page 210.
Invalid prayer is superior to Torah studied with distinctly improper intention, for
such Torah attains to a position lower than the sun, 11 The term “under the sun” is
found in Ecclesiastes 1:3 — “What gain has man of all his striving under the sun.”
The Talmud ( Shabbat 30b) comments that man’s labors “under the sun” are vanity,
for these are worldly strivings, but there is gain in striving “higher than the
sun,” meaning study of Torah. In Likkutei Torah, Ekev 13d, Rabbi Schneur Zalman
writes, “If one studies Torah for his own glory, wanting to achieve something, to
be considered a person of worth, this study is called ‘under the sun,’ where
everything is vanity….” This sort of Torah study is the first category in note 3 of
this Essay. while prayer is “in the firmament….” But simple Torah, without negative
intention but merely of the latent innate love, is not inferior to the “breath of
the mouths of school children” 12 Shabbat 119b. which ascends because it is “breath
untainted by sin.” It ascends, though it may be of clearly negative intention, out
of fear of punishment by the teacher. See 255b, (where it states) that the angels
elevate the breath of studying children to Atzilut.

Chapter 4

To understand the passage in Pri Etz Chaim, that in the contemporary period the
primary refinement 1 See Addendum, Glossary to Likkutei Amarim, Part I, Birur. is
only through prayer, though Torah study is superior to prayer. The explanation is:
Through Torah and mitzvot, additional Light 2 See Addendum, Glossary, Or ; Essay 1
and notes 3 and 9. is drawn forth into Atzilut …. This means that through Torah
study the Light of the En Sof, blessed is He, is drawn into the vessels of Atzilut,
into the inner aspect of the vessels. This Light is an extension and revelation of
the Divine intellect.
Through mitzvah observance (the Light is drawn) into the external aspect of the
vessels, meaning netzach-hod-yesod of the ten sefirot of the Minor Visage of
Atzilut. 3 Netzach-hod-yesod are the penultimate attributes. On the ten sefirot see
Addendum, Glossary. On Minor Visage see Essay 3, note 8. Subsequently they clothe
themselves in Beriah, Yetzirah, and Asiyah, 4 See references in Essay 1, note 3. in
the physical Torah and mitzvot in This World.
However, prayer calls forth the Light of the En Sof, blessed is He, specifically
into Beriah, Yetzirah, and Asiyah, not merely through “garbs,” 5 “Garbs” indicate
concealment, adaptation. See note 70. but the Light itself, to modify the state of
creatures. The ill will be cured, for example, the rain will fall earthward that
vegetation may sprout forth.
On the other hand, through Torah and mitzvot there is no modification in the
parchment of the tefillin through donning them on head and arm. Even those mitzvot
that are fulfilled through making the object—that change is effected by man, and
not by Heaven, as is the case with prayer. The latter calls forth the vivifying
power from the Infinite, blessed is He, Who alone is all-capable.
Hence, calling forth the Light of the En Sof, blessed is He, into the lower world
is impossible without the elevation of mayin nukvin 6 See Essay 2, note 1. The the
Light of the En Sof does not penetrate to the finite worlds spontaneously. from
below specifically.
By contrast, Torah study affects Atzilut, which is united in any case with the
Emanator, blessed is He.
The elevation of mayin nukvin in the mind and heart of man is (the love of G–d in)
a state of boundless flames of fire, and described as meodecha, to arouse the
(Divine) state of Infinite. 7 Meodecha (Deuteronomy 6:5) refers to absolute
devotion, unrestrained and without reservation. It is the state of infinity in
mortal terms and can thus arouse the true Infinite. This is through the Severities
of 8 ,‫ ס“ג‬Likkutei Amarim, Part I, ch. 46, note 29. Each Name denotes another
aspect of G–d. which constitute the 288 sparks…. 9 See Addendum, Glossary,
nitzotzot.
For this reason prayer is called “life of the moment,” 10 Shabbat 10a. for it is
malchut 11 See Essay 3, note 7. descending into Beriah, Yetzirah, and Asiyah. Torah
(by contrast is called) “eternal life,” 10 or the “Minor Visage,” 12 See ibid.,
note 8. for the 248 commandments divide into the ten vessels of the ten sefirot of
the Minor Visage….
Now, in one place we find that the 248 positive commandments are (rooted) in the
Five Kindnesses 13 “Severities” are limitations, withholding; “Kindnesses” are
beneficence, granting. In their source, before they are translated into tangible
forms of human kindness or sternness, they are quite abstract, removed from human
context. Revelation proceeds by the stages of intellect, emotion, etc.
Verbalization of the abstract thought is a limitation on the thought. The “Five
Severities” are the five articulations ( Likkutei Amarim, Part II, ch. 4) that
clothe the disembodied thought in “letters.” This is a limitation, placing bounds
on the idea. In turn, only through verbalization can the recipient, the lower
plane, absorb the idea. For the inferior, then, the limitation is beneficence, or
the “Five Kindnesses.” Translator’s Notes to On Learning Chassidus ; Iggeret
Hateshuvah, ch. 4, note 16. and the 365 prohibitions in the Five Severities….
Elsewhere we find that there are 613 paths from one path…which is the pristine
whiteness ( lavnunit of supernal keter )…. 14 The “whiteness” refers to the source
of mitzvot in the Divine will, where there is as yet no “coloration” or inclination
toward any particular deed. The emotive attributes (love, fear. etc.), intense and
powerful as they may be, are defined, hence limited. Even intellect at its most
abstract already has some definition. The soul proper transcends all its powers and
is relatively “boundless.” Will, particularly in its state of “whiteness,” is
indivisible from the soul. Since the soul and its powers are analogous to G–d and
the sefirot, the Divine will (origin of mitzvot ) is a state of unity with Him.
The explanation is: all mitzvot are designed to “repair” the 248 organs 15 Iggeret
Hateshuvah, ch. 1. of the Minor Visage through drawing the Light of the En Sof,
blessed is He, into the (Divine) intellect as contained within the Five Kindnesses
and Five Severities. The source of (this) intellect is the lavnunit (of keter )…,
which is the supreme delight and desire to bring the light down into the 248 organs
of the Minor Visage. The Light drawn forth divides into 613 individual streams
according to the respective level of the mitzvot. For instance, through charity and
kindness the Light of the En Sof, blessed is He, is drawn into the external aspect
of the vessel of the Kindness of the Minor Visage while through observing a
prohibition into the external aspect of Severity (of the Minor Visage), and through
mercy (into tiferet of the Minor Visage)….
The passage of the issuing Light is through the internality of the vessels and
their intellects, which are love and reverence, intellectual or innate, 16 See
Essay 1, note 3. meaning major or minor (Divine) intellect.
This is the reason for Moses’ fervent plea to fulfill the mitzvot of performance
contingent on the Land, 17 According to Biblical Law, some agricultural laws
(tithes. Sabbatical year, etc.) are operative only in Eretz Yisrael, for example.
for these are the ultimate purpose in the gradual descent [i.e., Creation]—to call
forth the Light of the En Sof, blessed is He, to purify the vessels of the Minor
Visage of Beriah, Yetzirah, and Asiyah. 18 See Translator’s Explanatory Notes to On
Learning Chassidus ; Essay 3, note 8. These worlds are the site of the 288 sparks.
(The purification is effected) exclusively through Torah study and mitzvot
requiring action in Beriah, Yetzirah, and Asiyah.
To perform a mitzvah that cannot be delegated to another, one foregoes Torah study,
19 Moed Kattan 9a. even that of the maaseh merkavah, 20 Ezekiel 1. and beyond
question one forgoes prayer, which is the state of intellect and intellectual love
and awe. 21 See note 16. In prayer one arouses the appropriate emotion, following
the preparation of study and contemplation. The reason is as we have noted.
In addition: the magnitude of the quality of mitzvot requiring action and their
study far transcends the quality of intellect, meaning intellectual love and fear.
For though the verse declares, “to cleave to Him” 22 Deuteronomy 11:22 and Rashi ;
Nedarim 65a. through His attributes, still one does not cleave to the essence of
the Supreme attributes but only to their state of existence, 23 On the Teachings of
Chassidus, p. 21, note 6, defining knowledge of “existence” and knowledge of
“essence” or “character.” in conformity with, “I am dust and ashes.” 24 Genesis
18:27. See Iggeret Hakodesh, Epistle 15, for an explanation of the verse.
This is all the more true in terms of the Light of the En Sof, blessed is He, for
no thought can apprehend Him in His radiance 25 The term “radiance” and similar
expressions indicate that it is not G–d’s essence but only an emanation from Him,
comparable to the body of the sun and its light (radiance) or “extension.” or the
extension of the life-force issuing from Him, blessed be He. One can grasp His
existence, that He gives life to all, but not His essence. 23 This applies even to
the supernal beings, 26 The angels, whose intellectual comprehension far exceeds
the mortal’s. On the Teachings of Chassidus, p. 23; Iggeret Hateshuvah, ch. 4, note
14. as we find, “Holy holy holy is the L–rd of hosts….” 27 Isaiah 6:3. Only
emanated “effects” 28 Orderly progression involves the process of cause and effect,
with a measurable relationship between them. The “cause” contains the “effect” in
potential; the “effect” bears the impress of the “cause.” Intellect and emotion
(see note 18) are examples. Creation ex nihilo is not an “orderly” process. The
created is a “thing,” while its antecedent is “nothing.” The gap is absolute. The
final three of the Four Worlds are “creatures,” while Atzilut is “emanation,”
united with the Emanator, G–d. can conceive their “cause,” according to the order
in Etz Chaim in the investment of the visages.
However, creatures are denied this apprehension, even the souls of Atzilut, as we
find regarding Moses, “You may see my hinderpart….” 29 Exodus 33:23. See note 33.
But the performance of mitzvot —“these are the works of G–d.” 30 A play on Exodus
32:16, referring to the Tablets of the Ten Commandments. The Decalogue embodies all
613 precepts. See Likkutei Amarim, Part I, ch. 36; Rashi on Exodus 24:12. In the
process of gradual descent 18 from the vessels of Atzilut to Beriah, Yetzirah, and
Asiyah, from the very nature 23 and essence 18 of their external aspect, as for
example within the etrog and its “kinds,” 31 Leviticus 23:40. the Holy One, blessed
is He, clothed of the very essence 32 The “palpability,” to use a grossly
inappropriate term, of G–d’s presence in the object of a performed mitzvah ( etrog
or tefillin, say) is far superior to the awareness of G–d that is possible through
the greatest of man’s intellectual and emotional resources. The key word in this
paragraph is “essence,” and in the following contrasting paragraph the opposing
term is “existence.” of the internal Kindnesses of the Minor Visage, meaning from
their outward state, as is known in the case of all mitzvot of action.
In contrast, man, even possessing a soul of Atzilut, 33 Moses has just been
mentioned as one of these. Souls share a common source (see On Learning Chassidus )
in the Creator, but they descend through the Worlds until they enter the body. The
Atzilut soul retains its Atzilut character and is impervious to the “environment”
of the lower Worlds. It continues its state of unity. The “ Beriah soul” acquires
the characteristics of that World and is immune to influence in the lower, and so
on. See note 70. since it is clothed in a body, cannot detect and apprehend within
his soul the character and essence of the inward Kindnesses of the Minor Visage of
Atzilut. (For Atzilut is the state of chaya 34 The four names of the soul parallel
the Four Worlds. Nefesh is Asiyah, deed; ruach is Yetzirah, emotion, speech;
neshamah is Beriah, intellect, thought; chaya is Atzilut. A fifth, highest aspect
of the soul, is yechidah. The lowest three are abbreviated as naran. See Essay 1,
note 16; Iggeret Hateshuvah, ch. 1, note 3. in the general Four Worlds, an
encompassing 18 state from above, and does not clothe itself within any vessel at
all). Man’s capacity for apprehension is limited to their existence through
intellectual love and fear.
The statement, “You shall see my hinderpart,” is by means of prophecy only.
(Prophecy entails divestment of the physical, 35 Except for Moses, all the Prophets
were granted visions or dreams; theirs was not a conscious revelation—simultaneous
revelation and continued awareness by the Prophet of his body and environment. The
“trance” was a “divestment of the physical.” as explained in Raaya Mehemna,
Parashat Mishpatim.)
This then is the reason: No creature is capable of grasping anything whatsoever of
the essence 23 of G–dliness, the Creator. Without comprehension there is no
investing, or grasp, 36 Likkutei Amarim, Part I, ch. 3. or cleaving in the true
sense.
However, the etrog, by way of example, its life is drawn and descends from the very
essence of the outer aspect of the vessels of nukva of the Minor Visage of Atzilut,
which is a state of G–dliness, as stated in Etz Chaim that all the fruits are
(rooted) in Atzilut. For the thirty vessels 37 The vessels of Atzilut “contain” the
Light of the En Sof, a stage in its descent into finiteness. The lower stage of the
superior plane becomes the higher stage (soul) of the lower plane, roughly in the
manner of a chain of links. The “thirty” vessels invest the three inferior finite
worlds—the ten (analogous to the ten sefirot ) internal vessels in Beriah, the ten
intermediate in Yetzirah, the ten externals in Asiyah. of Atzilut descended into
Beriah, Yetzirah, and Asiyah (they are the Ten Utterances 38 Avot 5:1; Iggeret
Hateshuvah, ch. 4, note 16. by which the world was created) through enclothement in
nukva Asiyah, essence in essence. 39 In his Comments and Corrections to Tanya, the
Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, suggests that the parenthesis ends
here. For the vessels of Atzilut became the soul of Asiyah, which is actually a
state of G–dliness. In Atzilut “He and the vessels are one,” 40 See Iggeret
Hakodesh, Epistle 20. Emanator and Emanation. Through clothing, the essence of soul
in the essence of the vessels of nukva of Asiyah, the etrog came into being.
The result is that in holding the etrog and waving it as the halachah requires, he
is actually holding the life-force clothed within it of the nukva of Atzilut which
is united with the Light of the En Sof, the Emanator, blessed is He.
The reverse is true concerning his kavanah (intention). Here he does not grasp and
seize its essence, even though he is familiar with the mystical (meanings
involved). 41 Sod, the esoteric or mystic interpretation of Torah, including
Kabbalah. The initiated may be conversant and knowledgeable with the terms and
concepts, but he cannot in this manner penetrate beyond “existence” in “essence.”
Only the existence aspect is within reach. However, by learning the laws of etrog
he does attain and grasp the etrog proper and its mitzvah appropriately, by speech
and thought. 42 Here speech and thought are the fulfillment of the mitzvah of
learning. This is not comparable to kavanah of a mitzvah without the mitzvah. Even
more so he who learns the sod aspect of the law. Here we speak of (studying) the
sod aspect of the mitzvah specifically, which is not inferior to the study of its
laws proper—quite the contrary…though he does not apprehend the essence.
This does not apply to study of the order of hishtalshelut, the orderly downward
progression. 18 Even if he does comprehend the existence state, it is not
intrinsically as worthy as study of the mitzvot, where he comprehends and grasps
the essential nature. 43 In studying the law one can fully comprehend the
theoretical, legal aspects, and the practical aspects, the nature of the subject he
studies. See On Learning Chassidus, p. 37 ff. This is considered (in certain cases)
the equivalent of actual performance, as we find “This is the Torah….” 44 Leviticus
7:37; Menachot 110a.
Be it noted that knowledge of existence aspects of hishtalshelut is also a lofty
mitzvah and an exalted one. On the contrary it outweighs them all, as we find,
“Know this day…,” 45 Deuteronomy 4:39. and “Know the G–d of your fathers…,” 46 I
Chronicles 28:9. and it develops into a “whole heart…,” 47 Ibid. which is the
essential thing. Comprehension of existence entails divesting (this subject) from
the physical….
However, this is but one mitzvah of the 613, and man must fulfill all 613, for they
descend from the essence of the external aspect of the vessels of Atzilut. Hence
one must abundantly study all 613 and fulfill them fully in practice in thought,
speech, and deed. These are parallel to Beriah, Yetzirah, and Asiyah, to refine
whatever needs refining within those worlds.
In addition: the truth is that the refinements in Beriah, Yetzirah, and Asiyah of
the 288 sparks 9 through Torah and mitzvot (that man fulfills) in thought, speech,
and deed are superior in their source to the nefesh-ruach-neshamah 34 of man. They
are of 8 ‫ ס“ג‬of the internal aspect of Adam Kadmon, 48 See On Learning Chassidus.
while the nefesh-ruach-neshamah 34 that has already been corrected through 8 ‫מ“ה‬
issues from the “forehead” (of Adam Kadmon ) in the form of a mere reflection (of
it). Hence the verse, “Before a king ruled….” 49 Genesis 36:31. “Before” (not in
time but on a preceding plane) the Condensation ( Tzimtzum, see Translator’s
Explanatory Notes to On Learning Chassidus ), the Light of the En Sof shone forth
“abundantly,” in greater measure than the absorptive capacities of the vessels. The
“shattering of the vessels” took place, and the “sparks” scattered. This
intolerable and unviable situation is called tohu (after Genesis 1:2) and refers to
the period in the verse, “before a king ruled.” Tikkun took the place of tohu, a
sharp diminution of Light and an increase in vessels, the process of downward
progression with all the Worlds involved, culminating in our world. The mission of
man is to call forth increased Divine light into the world, the “vessels.” Man is
to elevate the fallen sparks by utilizing the material world for Divine purpose
(performance of mitzvot, etc.), rather than indulgence, and by rejecting what G–d
has forbidden him. For this reason man sustains himself on foods of the inorganic,
vegetative, and living classes, and purifies them by the 8 ‫ מ“ה‬within him, and
lives through them because they are of 8 .‫ס“ג‬
Furthermore, as we find, “My face shall not be seen,” 50 Exodus 33:23. The Hebrew
word panai (my face) implies pnimiyut (inwardness). meaning that the inwardness of
the Most High cannot descend below, only the external and the hinderpart, which are
an attenuated form of the supreme wisdom. 51 See Essay 6, notes 13-14.
Another point: 52 In the innate shortcoming of speech and thought. The contrast is
with the seminal “drop” that has the generative power, the offspring similar to the
parent. The “drop” is drawn from the brain, the seat of intellect (see Likkutei
Amarim, Part I, ch. 2). If the extension of the “brain” (supreme wisdom) is merely
thought or speech, then the generative power is lacking. Verbalizing any phrase of
the supreme wisdom does not cause birth. The drop drawn from the vessel of the
supreme wisdom has the power to cause birth and bring about existence ex nihilo.
Besides, something of the supreme wisdom is included within it. The reason is that
into it is drawn something of the essence 18 and nature 23 of the supreme wisdom.
In contrast, in thought and speech, even in intellectual conception 53 Original,
creative thinking, the intellectual activity closest to the source, the intellect.
in any field of wisdom, the thought is a mere reflection, an extension 54 Every
thought is of necessity a limitation of the power of intellect. The intellectual
powers and the specific idea may be compared to the body of the sun and its rays.
Intellect in turn is not the essence of soul, but a mere manifestation of soul.
Thus the idea is several removes from the essence of the thinker. of the essence of
intellect of the soul. Then, too, this radiance is a mere garment for the essence
of the intellect. In turn, the intellect is a radiance and a garment for the soul
proper. However, the drop has drawn into it also of the very essence of the soul,
which is clothed within the brain. Hence it gives birth to offspring precisely
similar to itself.
This is the difference between the service of angels, who are produced by
“osculation,” 55 Likkutei Amarim, Part I, chs. 45 and 46. and that of souls, who
issue from the vessels.
But the vessels of Atzilut become the soul of Beriah, Yetzirah, and Asiyah, and
therefore intellectual love and awe are comparable to the angels of the
“osculation,” of the external aspect of chabad 56 Chochmah-binah-daat, the
“intellectual” attributes of G–d or powers of the human soul. in Beriah, Yetzirah,
and Asiyah.
The reason is that the inwardness of chabad and the essential nature of the inward
Light cannot be revealed except through the radiance of the vessels exclusively
that descend, as does the seminal drop of man issuing from the brain. Thus the
verse, “My face cannot be seen.” 50
Besides all this, even a soul ( neshamah ) of Atzilut, though it is of the vessels
of Atzilut, and equally in the case of nefesh-ruach 34 of the vessels of Yetzirah -
Asiyah —their intellectual love [and fear] too arouse in the vessels of Yetzirah -
Asiyah, the state of elevation from below upward, through an arousal from below. 57
Iggeret Hateshuvah, ch. 1, note 26. However, this is the state of departure 58 The
author will shortly contrast two elevations, of vessels and of lights, the former
alone being desirable. He will cite examples of light-vessel relationships, like
soul and body, or emotion and deed. The soul must invest the body to give it life;
emotion must inspire the deed. When the vessel “rises” to receive the light, the
purpose is fulfilled. When the light “rises,” it removes itself from the vessel or
instrument. Then soul does not vivify body, and emotion does not engender deed. In
terms of the Divine light, the ascent of the vessel is its receptive ability
fulfilled; ascent of light is the obscuring of G–d. alone, G–d forbid.
But eliciting from above downward is of necessity through operational mitzvot to
draw Light into the vessels and into the external aspect of the vessels, be it
emphasized. The external aspect of the higher descends, while the internal of the
lower rises higher. This is the intent of Zohar Parashat Pekudei cited above, that
there is an order….
Both of these are needed for the Divine purpose, the elevation, 59 Of the inferior,
the vessel or instrument, the recipient. and the elicitation 60 Drawing the light,
the superior, downward. through elevation of mayin nukvin 6 from 8 ‫ ס“ג‬by deed and
speech.
This is the ultimate purpose of the downward progression 18 —to reveal the Higher
Light below, and not to elevate the inferior. This elevation can only be momentary.
Even so specifically the elevation of the vessels to the Supernal Lights is the
quality of Shabbat and Yom Kippur, but not the elevations and departure 58 of the
Lights, G–d forbid, as written in Pri Etz Chaim.
The nefesh-ruach-neshamah 34 of man compared to his physical body in This World is
considered as lights compared to vessels. So, too, are intellectual fear and love
compared to operational mitzvot. Therefore Moses offered (515) prayers, equivalent
in number to Va’etchanan, 61 Deuteronomy 3:23 and Daat Zekenim. for the fulfillment
of mitzvot requiring action specifically. So, too, 62 These, too, are considered
vessels. for the physical utterance of their laws.
We must understand how an etrog, which is of the 288 sparks that have not yet been
refined, and the parchment of the tefillin can elicit Light into the vessels of zun
63 See Essay 6, note 7. of Atzilut, that have already been so refined and rectified
through the Name of 8 ‫ מ“ה‬that they are a state of G–dliness.
An illustration for this could be the process of planting. The seed stimulates the
power of growth within the soil, which is G–d’s command, “Let the earth sprout
forth…fruit trees…” 64 Genesis 1:11. through elevation of mayin nukvin 6 to its
source. In this manner the parchment and etrog arouse until the loftiest heights,
meaning the Name of 8 ,‫ ס“ג‬which is above the shattering of the vessels, 65 See
note 49. which is the very essence of the Lights in Adam Kadmon, 66 See On Learning
Chassidus, p. 15 ff. and not merely a radiance, 25 as is the Name of 8 ,‫ מ“ה‬which
issues from the “forehead.”
Similarly, the study and careful examination of their 67 Tefillin and etrog, the
examples cited here. laws arouses the chabad 56 of the ten sefirot of the vessels
of zun 63 and upward to the greatest heights, including chabad of ‫ ס“ג‬of the inner
dimension of Adam Kadmon issuing through the “eyes (of Adam Kadmon )….”
All the foregoing concerns positive commandments, but not the study of particulars
of the prohibitions it would seem, particularly those that do not occur in practice
at all, for example, the detailed laws of pigul 68 Leviticus 7:18. See below,
Essay 5. and the like.
There is yet a common characteristic that all intellectual fear and love of the
angels are considered created ex nihilo and are nefesh-ruach of Beriah, Yetzirah,
and Asiyah.
But the detailed laws are drawn from the supreme wisdom of the Emanator, blessed is
He, which is clothed in the physical object. This investment is not similar to that
of the supreme wisdom in intellectual fear and love, for there the garment conceals
and completely obscures, just as the gross earth thoroughly conceals the supreme
wisdom clothed within it, as it is written, “You have made them all with wisdom.”
69 Psalms 104:24. “All” includes the highest stage to the lowest. Chochmah, the
Divine wisdom, invests even the lowliest; even the most exalted is considered as
trivial as the lowliest ( Asiyah, deed) before Him. This supreme wisdom is the
exterior of the exterior of the vessels of malchut of Atzilut found in Asiyah,
absolutely hidden in the ruach-nefesh of Asiyah. So, too, in Beriah it is
completely hidden in the ruach-nefesh (of Beriah ); they are creatures, and Creator
is concealed from the created.
This is not so, however, with regard to the laws—a radiance of wisdom illuminates
them openly. The garment of Asiyah is merely by way of passage, 70 In descent from
plane to plane, there may be adaptation, acquisition of the traits of the lower.
The subject manifests itself through its newly acquired “garments” in which it is
now clothed. Another sort of descent involves no adaptation. It is merely a
“passage” through the lower plane, without adopting “garments.” See note 33. as on
holy days when chesed of Atzilut which is completely clothed in chesed of Beriah
vivifies the physical world through passage by way of chesed of Yetzirah and
Asiyah. This, too, is properly called investment, for otherwise it could not affect
the physical aspects of This World.
Now although the physical nature of This World unquestionably conceals completely
even the chesed of Asiyah, still the law proper is not actually physical; it is the
(Divine) will, drawn from the supreme wisdom for leniency or severity in the
verdict. It does descend and illuminate in revealed fashion in the realm of the
physical, as water descends from a high place…. The physical object itself which
the law discusses really does utterly obscure, as for example the law of exchanging
a cow for a donkey, 71 Bava Metzia 100a. or flesh that is pigul, 68 or is not pigul
and is kosher.
Just the law itself and its revealed rationale are malchut of Beriah and Yetzirah,
of the state of neshamah, which is G–dliness that vivifies and brings into being ex
nihilo, the nefesh-ruach of the Beriah, Yetzirah, and Asiyah, which are the awe and
love of angels and souls and their chabad.
Hence it 72 The law. slakes their thirst before its descent into This World like
waters falling…. Even after descending into Asiyah it is far above chabad of
Asiyah, even the state of neshamah which is G–dliness.
The reason is that chabad of Asiyah of the state of neshamah is the source of life
of chabad of nefesh-ruach and their offspring, and of their creation ex nihilo with
their offspring, until the ultimate stage of Asiyah, namely the earth and all its
hosts.
But chabad of the laws with their rationales are in malchut of Beriah - Yetzirah.
The aim of the chochmah is the rectification of the visages of Atzilut, upon whom
are dependent all the rationales of the positive commandments in the Five
Kindnesses and of the prohibitions in the Five Severities. Therefore, even when
they descend to be clothed in creatures, they are in malchut of Beriah - Yetzirah
of the state of neshamah specifically, which is of the vessels of Atzilut, and not
of nefesh-ruach.
Now although chabad of Beriah - Yetzirah of the neshamah state are far superior in
quality over malchut of Beriah - Yetzirah of neshamah, still they are the source
for chabad of Beriah - Yetzirah of the state of nefesh-ruach, namely the angels.
This is not a question at all. The angels and souls are only of a drop drawn from
chabad of the neshamah to the attribute of yesod in the Minor Visage, then
transmitted to nukva, and from there going forth in a state of “birth.” For even if
it is proposed that they are created from the radiance of the vessels of nukva of
Atzilut, they themselves descend and become neshamah.
But the essence of chabad of neshamah extends into the “six sides” 73 The four
compass points, above and below. of zun, 63 and there they are the Six Orders of
Mishnah and the Gemara.
As to the statement in Etz Chaim (and in Shaar Hayichudim ) that through kavanah
(intention) there is formed a garment of neshamah and through Torah study—a garment
of ruach -of- ruach of Yetzirah through Mishnah, and for ruach -of- neshamah of
Beriah through Gemara. This can be understood as referring only to Torah studied by
man in This World that ascends above. But Talmud itself that was given on Sinai is
in neshamah. Therefore it refines ruach. So, too, with Mishnah of Yetzirah.
If it be suggested that even what was given at Sinai is in ruach of Beriah -
Yetzirah, it is known that every angel, as an emissary from on High, is called by
the Name of G–d 74 Cf. Sanhedrin 38b. literally, for He dwells within the angel.
However, when he is not a messenger he has some other name according to his
function. Then he proclaims, “Holy holy holy is G–d…,” 27 meaning that the name of
G–d is removed, distant from him. So it is actually in the state of investment of
the Talmud, in the ruach state of Beriah, and the Mishnah in the ruach of Yetzirah
—they are messengers of G–d, meaning vessels of nukva of Atzilut : the external
state in Talmud, the intermediate state in Mishnah.
Thus Mishnah and Talmud contain issue of yesod abba which receives from chochmah
stimaah of the Major Visage, in which is clothed the Light of the En Sof, blessed
is He. The result is that the the Light of the En Sof, namely the Name of G–d,
dwells in ruach of Beriah, Yetzirah, and Asiyah in Scripture, Mishnah, and Talmud.
When man studies he draws forth the Light of the En Sof, blessed be He, into This
World, that it be included and nullified in His Light, blessed be He. For this is
all of man. 75 Ecclesiastes 12:13.
This was the service of Rabbi Shimon bar Yochai and all the Tannaim and Amoraim in
the revealed Torah 76 See On the Teachings of Chassidus, p. 17. —to call forth His
Light, blessed be He, and to make these refinements of nogah 77 See Addendum,
Glossary, Kelipat Nogah ; Iggeret Hateshuvah, ch. 6, note 3. all through the period
of the exile. Exile is the time of dominion of the Tree of Good and Evil, 78 ibid.
note 8. as we find, “The time that man dominates man….” 79 Ecclesiastes 8:89. For
this is the purpose of the descent, that the Higher descend below, and there be an
“abode for Him among the lowly,” 80 See On the Teachings of Chassidus, note 13. in
order to elevate them to become one in one. 81 Zohar II:135a.
In contrast, the service of the angels with intellectual fear and love does not
call forth at all; rather there is departure 58 alone…. Thus we may understand how
angels are created ex nihilo through study of Torah, even without kavanah, which is
a state of ruach alone, which is not G–dliness at all. Still, nevertheless, the
name of G–d does dwell…. This will suffice for the knowing.

Chapter 5

To understand the details of the laws that never occur at all, and probably never
actually existed, and certainly will not come to pass in the Time To Come, for
example, the detailed laws of pigul 1 Leviticus 7:18. and the like.
It is known that every prohibited thing in this world has a source and root of life
in kelipot. 2 See, Addendum, Glossary to Likkutei Amarim, Part I, Kelipot.
Otherwise, it could not exist in this world, without the flow (of life) from above.
Even one who dandifies his hair, and the like, receives his life-force at that
moment from the chambers of kelipot, as explained in Zohar. Therefore even the
particular prohibitions that never became practical issues in this physical world,
still the source of their life does actually exist in the chambers of the kelipot.
There are instances that possibly never did and can never actually occur, for
instance errors and unwitting misdeeds like erroneously calling the ninth “tenth…”
3 Leviticus 27:32; Bechorot 59a. and the like, eventualities that cannot be
deliberate so that the kelipah may inhabit it. Possibly in these circumstances, it
does not exist in the chambers of the kelipot. [ Gloss by the Tzemach Tzedek : It
appears to me that his use of the word “possibly,” implying uncertainty, is because
unwitting errors come from nogah. 4 Note 2; Iggeret Hateshuvah, ch. 6, note 3.
Therefore it may be that their origin is in the chambers of nogah.] In any event,
it does exist lehavdil 5 “To separate,” a demarcation between the sacred and the
profane. in the supreme wisdom and issued and descended in this detail to Moses on
Sinai, [as the expression, “Whatever] any valid student will originate…” 6 “…was
revealed to Moses on Sinai.” Jerusalem Talmud, Peah 2:4. and all the detailed
queries of R. Yirmiah, 7 See Bava Batra 23a. and (detailed queries such as) “If she
wrapped him…” in ch. 4 of Chullin. 8 70a.
For the extension of the supreme wisdom is Infinite, since the Infinite is actually
clothed in it. Every particular of the law is a “hair” 9 See Essay 6, note 10.
drawn from the supreme wisdom that “established the daughter,” 10 “Father” is
chochmah, wisdom. “Daughter” is malchut of Atzilut. and is clothed in it, and is
drawn from it to be invested in Beriah, Yetzirah, and Asiyah.
It is known that the nurture of the kelipot is from the backpart of the ten sacred
sefirot, and more precisely from the garments of the ten sefirot of Beriah,
Yetzirah, and Asiyah, and more precisely, from Yetzirah - Asiyah that are
intermingled with kelipot, as is known that their nurture is from the state of
garments.
Through the study of the laws, in speech and in thought, they 11 The kelipot.
become separated and distinct from the sacred. It is so stated in Tikkunim and
Raaya Mehemna, “To separate […] (the kelipot from holiness through Torah study).”
This accords with what is known from what they said, “For they did not recite the
Torah blessing before….” 12 Nedarim 81a. This was in answer to the prophet’s query
(Jeremiah 9:11), “Why was the land destroyed?” The meaning here is that the people
of those times failed to elicit the Light of the En Sof into their Torah study (the
Hebrew word ‫ברך‬, meaning “bless,” also signifies “draw down” (see Mishnah, Kilayim
7:1)). Evil cannot be separated from good by the Torah on its own; the Torah must
be studied in the proper manner. This (separation) is effected by calling forth the
Light of the En Sof into the supreme wisdom clothed in them (the laws). “Through
chochmah (wisdom) are they refined” 13 See Iggeret Hakodesh, Epistle 21, quoting
Zohar ; Sefer Hamaamarim 5708, p. 206, note 11. —through the Light of the En Sof
that is within it.
This (Light) is drawn into the supreme wisdom by the supernal “likeness” 14 See
Essay 1. of man who is also occupied with these laws above in his source in nukva
of the Minor Visage 15 See Essay 3, note 8. of Beriah, Yetzirah, and Asiyah.
Thus we can understand the requirement that every nefesh-ruach-neshamah 16
Addendum, Glossary; Iggeret Hateshuvah, ch. 7, note 1. fulfill all 613 commandments
in thought, speech, and deed, meaning all the details of the laws. They must again
descend into the mundane world to fulfill the Torah in all four Pardes 17 Likkutei
Amarim, Part I, ch. 4, note 4. aspects in order to refine all that pertain to them
of the 288. 18 Sparks. See Addendum, Glossary, Nitzotzot. This constitutes the
complete structure of man, the 613 categories, general and particular.
But in the Time to Come, when the refinement is culminated, then the study of Torah
will be in the form of “Do good” 19 Psalms 34:15, “Turn away from evil and do
good.” alone. (Its purpose will be) to elevate nefesh-ruach-neshamah ever and
infinitely higher, and also in the 365 prohibitions, to elevate them to their
source, the Sacred Severities, and to “sweeten” them with Kindnesses of the 248
positive commandments and to unite them.
Thus is the entire Torah eternal in general and in detail. Even the individual laws
of the 365 prohibitions are branches of the generalities. All of them have a source
above in the Five Severities 20 See Essay 4, note 13. of sanctity, just as the 365
prohibitions themselves as they are above in the state of “blood” that vivifies the
vessels of the Minor Visage.

Chapter 6

“David! Do you call them songs!” 1 When David brought the Ark back from the
Philistine captivity (II Samuel 6; I Chronicles 13) it was borne in a wagon. David
had forgotten the verse. “The sacred service is theirs; on the shoulder shall they
bear it” (Numbers 7:9). This forgetfulness was a rebuke for David’s declaring,
“Your statutes have been my songs in the house of my wanderings” (Psalms 119:54).
This derogation of Torah is the theme of this essay. The opening quotation of this
essay is taken from Sotah 35a. Other Chabad references include Likkutei Torah,
Bamidbar 18a ff., Derech Mitzvotecha 40b ff., and Sefer Hamaamarim 5702, p. 36. In
Zohar we find, “The praise of Torah and its song.” We must understand what is the
praise of G–d in forbidding or permitting an object.
A similar concept is implicit in “How great are Your works, O G–d, Your thoughts
are very deep.” 2 Psalms 92:10.
It is known that all worlds, 3 All stages of existence, from the purest spiritual
being to the grossly mundane, are called “Worlds” in Kabbalah and Chasidic usage.
See Addendum: Glossary to Likkutei Amarim, Part I; Introduction to Likkutei Amarim,
Part II. See also Iggeret Hateshuvah, ch. 1, note 3; above, Essay 1, note 3;
Translator’s Explanatory Notes to On Learning Chassidus, et al. the exalted and the
lowly, are dependent on the precise and meticulous performance of a single mitzvah.
For example, if the altar offering was valid then the supernal union 4 Addendum,
Glossary on Yichud defines and lists references. The transcendent and immanent,
distinct in the mundane world, are united through the mitzvot. See below, note 7.
is effected, and all worlds are elevated to receive their life-force 5 The covenant
with Noah (Genesis 9:16 and 8:22) assured the simple existence of Creation and the
dependability of natural processes quite apart from merit. Chasidut interprets the
blessings (Leviticus 26:3, Deuteronomy 11:13) conditional on conduct, as referring
to supplemental spiritual beneficence—through fulfillment of G–d’s wishes even This
World is “illumined” with the radiance of the Infinite. Zohar (II:239a; III:26b)
describes the “mystery of the offering” as “rising to the mystery of the Infinite.”
All Creation is “elevated” through the proper sacrificial offerings, and the
Consonant Divine response of increased Light of the Infinite into finite Creation
ensues. Each mitzvah elicits the relevant response. The example of donning
tefillin, presented in the forthcoming text, calls forth a revelation of the Divine
intellect, and likewise with other mitzvot. and sustenance.
However, if there is an aberration, if the celebrant received the blood of the
offering in his left hand, say, or not in the appropriate vessel, or if some
foreign body separates the vessel and the blood it contains, then all the
elevations of the world are nullified, as is their life-force and sustenance from
the Source of Life, the En Sof, 6 As a result, their continued existence, their
life-force, their vivifying power, would emanate from a plane inferior to the
ultimate Source of Life, the En Sof (Infinite). In this case, the presence of
Creator is concealed behind the facade of nature. blessed is He.
So, too, through valid tefillin there is revealed the supernal intellect of zun, 7
Z’char v’nukva, masculine and feminine, indicating unity. The mission of man in
this universe of the concealment of G–d is to make His presence evident by living
according to His commands and utilizing the physical world for the Divine purpose.
Each of the names applied to G–d describes a particular aspect of G–d. One name
describes His transcendence, G–d before Whom all Creation is naught. Another name
indicates power, the creative and sustaining force, G–d Whose hand may be detected
in His works. The theme of yichud, unity, recurrent in Kabbalah and Chasidut, is
the union of both aspects, that transcendence become immanent, that Creation cease
to conceal Him. This unity is effected on different planes, depending on the act
which produces that union. Self-immolation, latent or actual, effects one sort of
union; Torah study and mitzvah observance causes another. The union called zu’n
(noted in our text) is of the latter order. The “Supreme Intellect” in the text
refers to the first steps of the revelation of G–d culminating in Creation. In its
external aspects, the union of the powers of Intellect is constant, for it is the
source of Creation, bringing “something” from “nothing.” A more profound revelation
of G–d, a union more than external, is dependent on man’s efforts, as in note 5,
above. Man’s neglect of mitzvot, as the paragraph continues, results in obscuring a
particular revelation that should have been manifest. the source of life for all
worlds. Through the omission of one required detail they are invalidated, and the
intellect departs. This applies as well to the requirements of the prohibitions.
The meditation then may take these lines: Consider “How great are the works” of G–d
in the multiplicity of worlds and all their hosts. All of these are literally null
when compared to one detail of Torah specification, for Torah requirements are the
profundity of the supreme thought and His wisdom, 8 See Likkutei Amarim, Part I,
ch. 4, etc., for a discussion of the origin of Torah. blessed be He. Through one
minor specification all worlds ascend 9 I.e., their physical nature is refined,
their concealment of the spirit is less pronounced. and receive their life-force
and sustenance, or the opposite, G–d forbid. From this we may ponder the magnitude
of the profundity of His thoughts, blessed be He, that is boundless and endless,
and infinitely transcends the vitality of all Creation. The vivifying power of all
worlds issues from a minor requirement of it (G–d’s thought), for each
specification is drawn from its source, namely the depth of His thought, blessed be
He. Analogously, man’s hair issues from his brain, 10 The brain is the instrument
of man’s supreme faculty. “Hair,” insensitive to pain, is symbolic of man’s lowest
faculty, the least evidently living aspect of man. The physical proximity of the
two extremes and their qualitative distance is the point made here. All of
Creation, in all its impressiveness and magnitude and complexity, issues from a
minor detail of Torah and is comparable to Torah roughly as a hair is comparable to
the brain. as is known from Tikkunim and Idra Rabbah.
This was the delight of King David, may he rest in peace, as he sang to gladden his
heart in his Torah study during his time of trouble.
However, his extolling the praise of Torah with this quality, saying, “…have been
my songs…” caused his punishment. G–d reproved him saying, “Do you call them
songs!” For indeed, this quality—that all worlds are nothingness compared to one
detail of it—is of the hinderpart 11 Indicative of the external aspect, the
secondary, as opposed to the “front” or inward, internal aspect, closer to the
essential reality. of the profound thought. This is explained elsewhere in the name
of the Arizal, 12 Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572). on
the passage, “The Torah is an attenuated form 13 Lit., “withered” (see Isaiah
34:4), or “things that fall” (see comment. by Maharzu to Bereishit Rabbah 17:5). A
withered plant is an attenuated or weaker form of a healthy plant. Similarly, the
Torah is a weaker manifestation of supreme chochmah, but not chochmah as it is
itself. of the supernal chochmah.” 14 Bereishit Rabbah 17:5; 44:17. The Midrash
describes several parallels, microcosms to their original: dream to prophecy,
Shabbat to the Coming World, the sun to the Light Above, and Torah to the supreme
wisdom.
However, the internal aspect of the depth, which is the inner 15 See On the
Teachings of Chassidus, beginning. aspect of Torah— pnimiyut haTorah —is totally
united with the Light of the En Sof, blessed is He, that is clothed within Torah.
The unity is a perfect one. 8 In terms of the En Sof, blessed is He, all Worlds are
as absolute naught, 16 Zohar I:11b. sheer nothingness, nonexistent. For, “You are
the same, before the world was created….” 17 Yalkut Shimoni 836; Liturgy, Morning
Prayer.
Hence, the internal aspect of Torah too is not to be lauded as being the vivifying
force of all Worlds, for they are reckoned as nothingness itself.
In this inward aspect of Torah there can be no mortal joy and delight, but rather,
in a manner of speaking, the heart’s joy and pleasure of the King, the Holy One,
blessed is He, Who delights in it. For “G–d understands its way,” 18 Cf. Job 28:23.
and knows its station and quality, through His self-knowledge, 19 Maimonides,
Hilchot Yesodei HaTorah 2:10. as it were.
This, however, is concealed from the mortal eye, as, “My face cannot be seen” 20
Exodus 33:23. Panai, “My face,” also implies pnimiyut, inwardness. I.e, G–d’s
inwardness (the inner part of G–d) cannot be seen, just as His “face” cannot be
seen. —i.e., the inwardness, as explained there in the name of the Arizal.
Hence the verse, “I was a pleasure to Him,” 21 Proverbs 8:30. The verse lauds
Wisdom, or Torah, as a delight, but in two contexts. In v. 30 it is G–d’s pristine
delight; in v. 31 it is man’s delight, world’s delight. Rabbi Schneur Zalman’s
thesis is that the first is G–d’s exclusively, for it is totally beyond man’s ken;
mortals can have no comprehension or appreciation of this basic character of Torah.
Man’s province is the second, as Torah is expressed in terms of the physical world—
study and mitzvot. Even this “inferior” aspect of Torah infinitely transcends
“world,” yet is in turn incomparably inferior to what Torah truly is. David lauds
Torah in this second aspect, but it is only the “hinderpart” of Torah, and in
reality he demeans rather than exalts it. to Him specifically. “Playing before
Him,” before Him specifically, meaning the inwardness. “I was reared with Him,” and
(the Midrash comments)—“Do not read amon (reared) but uman (craft)….” 22 Tanchuma,
Bereishit, beginning.
In reference to the hinderpart it says, “Playing in the world, His land, and my
delights are with mortal men.” 23 Proverbs 8:31. For the Torah is given in states
of inwardness and hinderpart, as written in the “flying scroll” of Zechariah, “And
it was written front and back.” 24 Ezekiel 2:10. The “flying scroll” is found in
Zechariah 5:2. Commentators explain that the scrolls are one and the same.
Since David seized upon the hinderpart he was punished with forgetfulness, a
product of the state of the hinderpart. Momentarily he was oblivious to the verse,
“The sacred service is theirs; on the shoulder shall they carry.” 25 Numbers 7:9.
The purpose is to combine the “shoulder,” the hinderpart, with the sacred service,
the supreme wisdom, 26 The initial, highest revelation. in a manner of inwardness.
27 A thoroughgoing unity, pervasive and penetrating, not superficial or external.
This state is the source of the tablets in the Ark, as we find, “Written on both
their sides….” 28 Exodus 32:15. The Jerusalem Talmud, Shekalim, explains that they
did not have any front and back; study that reference. 29 6:1.

Chapter 7

“And charity like a mighty ( Eitan ) river” (Amos, end of ch. 5). The meaning is
that charity will be like a mighty river, issuing from the state of Eitan, 1 See On
Learning Chassidus, p. 18. the state of “point in its chamber,” 2 Ibid., p. 38 and
Translator’s Explanatory Notes. Chochmah is the “point,” Binah, the “chamber.” and
“two comrades….” 3 Zohar III:4a; chochmah and binah are termed the “two comrades
who are never separated.” The letters of the word Eitan indicate the future tense,
“I am destined to reveal myself,” as written, “See, my servant will be wise …” 4
Isaiah 32:13. This means that at that time the Light of the En Sof, blessed is He,
and His Unity will be revealed within the depth of the core of the heart by calling
forth the River Eitan, which is a radiance of the supernal wisdom 5 See Addendum,
Glossary to Likkutei Amarim, Part I, Chochmah. that will illuminate the inwardness
of the heart. Then he will be nullified utterly in His unity, blessed be He, from
the depths of the heart, after removing the orlah 6 Based on Deuteronomy 10:16.
Orlah is the term used for the foreskin removed in the rite of circumcision. of
physical lusts….
At present, during the exile of this folk, 7 Cf. Obadiah 1:20. counsel is offered
to bring a mite of the illumination of the Light of G–d from the state of Eitan
into the core of the depth of the heart, in the fashion of the Time to Come. This
is through arousing the plenteous mercies above for the G–dly spark within his
soul.
For in truth, so long as man does not merit the revelation of the light of G–d of
the state of Eitan in the core of the inwardness of his heart, to become nullified
in His unity, blessed be He, until the very expiration of the soul, then it is
indeed a great pity on the spark within his soul. For that spark is drawn from the
state of the supernal wisdom itself, and when it cannot illuminate from its own
state into the internality of the heart, which is the proper place for the
revelation of this Light, then it is actually in exile.
Through the plentiful mercies on high, however, it goes out of exile and
imprisonment and illuminates the core of the innermost of the heart with this great
love, as known from the verse, “For Jacob who has redeemed Abraham,” 8 Isaiah
29:22. and as noted in Likkutei Amarim I, ch. 45. 9 See also ch. 32.
It is known that the arousal from above 10 See Iggeret Hateshuvah, ch. 1, note 26.
is dependent on the arousal from below, meaning that through arousing great mercies
in the hearts of the merciful and kindly, to grant a beneficence below physically,
gold and silver…. Therefore the work of charity is actually the work of the River
Eitan.
All know the verse, “Skin for skin, and all that a man has he will give on behalf
of his soul,” 11 Job 2:4. his G–dly soul, to illumine it with the light of life,
the Infinite, blessed is He.

Chapter 8

I have heard with foreboding and am deeply grieved that G–d’s people are preventing
a person who yearns for the life and longevity of all our brethren, 1 I.e.,
adherents of Chasidut. from leading the service in this small sanctuary 2 The
synagogue, so called as distinct from the Sanctuary, the Beit Hamikdash, in
Jerusalem. of our confreres. Our Sages, of blessed memory, declare, “Three things
prolong the days of man,” 3 Berachot 54b. and one of these is prolonged prayer.
Even one extremely pressed for time, who finds it impossible to tarry until the
response of Kedushah in the Repetition of the Amidah —far better is it for him to
forego hearing Kedushah and Barchu than to tamper with the lives of those who
desire life. Torah does exonerate the compelled. 4 An act performed (or neglected)
under compulsion is excused. See Deuteronomy 22:25-27; Nedarim 27a. The chazzan
discharges his obligation for him 5 Rabbi Schneur Zalman, Shulchan Aruch, Orach
Chaim 124:1. though he did not hear 6 Ibid., 591:2. the chazzan, just as though he
had heard—and hearing is precisely like responding. 7 Ibid., 124:2. The Gemara 8
Rosh Hashanah 35a. notes this in reference to those in the fields who are
considered under duress. They fulfill their obligation of the Shemonah Esrai prayer
itself with the reader’s repetition, just as if they had actually heard it.
Kedushah and Barchu are also included.
This we have searched out and verified—even in the early generations of the Sages
of the Mishnah and Gemara, whose Torah study was constant 9 Berachot 35b. and was
their primary service, not their prayer. 10 Yet even with them, prayer was related
to life and longevity. It is even more emphatically true at this time, in the
period just preceding the advent of Moshiach, 11 Lit. “the heels of the Moshiach,”
a play on Psalm 89:52. when our Torah study is not constant because of the
difficulty of our times. The primary service in the period just prior to the coming
of Moshiach is prayer, as Rabbi Chaim Vital, of blessed memory, writes in Etz Chaim
and Pri Etz Chaim.
Hence, it is fit and proper, beyond any vaguest doubt, to devote ourselves utterly
to (prayer). It is literally a Torah imperative to those who have knowledge of the
efficacy of contemplation, of some profound meditation—each according to his
measure—in the presentation of the praises of G–d, blessed is He, in Pesukei
d’Zimra 12 See Iggeret Hateshuvah, ch. 9, note 10. and the two pre- Shema
blessings, Yotzer and Ahavah. Through them he can arouse the love latent in the
heart of every Jew, 13 See Addendum, Glossary to Likkutei Amarim, Part I, Ahavah
( mesuteret ). that it attain a state of revelation, in the openness of the heart
during Keriat Shema itself.
For this is the commandment of love that is in the verse “And you shall love…with
all your heart…” 14 Deuteronomy 6:5. that is reckoned first among the 613 mitzvot.
15 Maimonides, Hilchot Yesodei HaTorah 2:1-2; 4:12; Hilchot Teshuvah 10:2;
Commentary on the Mishnah, Avot 1:3. Maimonides, of blessed memory, writes that it
is a fundament of Torah and its root, and source of all 248 positive commands. 16
See Likkutei Amarim, Part I, ch. 4. Regarding the love latent in the heart of all
Israel by birth and nature, there can be no command at all.
This is apparent to the understanding. While the love is concealed, it is still
lodged within the Divine soul alone. Only when it attains a state of revelation in
the animating soul is it revealed in the heart in the left ventricle, the abode of
the animating soul. 17 Ibid., ch. 9.
This is the meaning of “refinement of the sparks” mentioned there in Etz Chaim and
Pri Etz Chaim in reference to prayer, and for this reason prayer is the primary
service in the period just preceding the coming of Moshiach—to refine the sparks….
This may be either the state of transformation 18 Berachot (54a) explains “with all
your heart” (the Hebrew implies a plural) as referring to both the good and evil
within man. The evil can be transformed to desire good. See Likkutei Amarim, Part
I, ch. 10, which discusses the tzaddik who has wholly or partially achieved this
transformation. Subjugation of evil, or the animal soul, leaves it potent and
intact, but ineffective. or of subjugation of the animal soul to the Divine soul,
as is known. For the blood is the soul… 19 Deuteronomy 12:23. The synonymity of
(animal or animating) soul and blood. See Likkutei Amarim, Part I, ch. 9. The love
of G–d is to permeate the heart, the left void filled with blood, the equivalent of
the animal soul. and the blood is renewed daily through food and drink and is
affected and improved by garments and shelter….
On the other hand, in earlier generations when the Divine souls were of a higher
order, 20 Cf. Shabbat 112b. “If our predecessors were like angels we are men; if
they were men we are donkeys.” the refinement was instantaneous in Keriat Shema
alone 21 Berachot 13b—Rabbi Judah the Prince “accepted the yoke of Heaven” at the
moment he passed his hands over his face (at Shema ). and in the blessings
preceding it, and the abridged Pesukei d’Zimra …. 22 Shulchan Aruch, Orach Chaim
52. And this will suffice for the knowing.

Chapter 9

“You shall reprove your comrade” 1 Leviticus 19:17. —even one hundred times. 2 Bava
Metzia 31a.
Therefore I cannot contain myself and refrain from crying out again, in a voice
betraying weakness. 3 Exodus 32:18. I plead with you, out of deep compassion, have
mercy on your souls. Take care, be painstaking to an extreme concerning Torah and
the service of the heart, which is prayer 4 Taanit 2a. with kavanah, proper
intention. All should begin in unison, as one, word by word, not one here and
another elsewhere, one mute and the other idly chatting—may G–d protect us.
The main cause and instigator of damage comes from those leading the services. That
office is abandoned to whoever wishes to stride forth and seize the honor, or
because not even one desires it….
For this reason, this is the counsel offered, and an amendment established as law
not to be violated further, G–d forbid. That is, select specified people fit for
this office, by lot or by consent of the majority of the worshippers. These shall
be men who pray word by word, moderately, out loud, neither overly prolonging the
prayers nor racing intemperately, G–d forbid.
Theirs is the duty to lead the services, each on his day as determined. He shall
assemble close around him all those who pray at least with some voice, not
whispering nor rushing, G–d forbid. This is amplified in ancient amendments in many
cities.
I come now to renew them, to strengthen and invigorate them, never again to be
weakened, G–d forbid. (Gevald! Gevald!) 5 An exclamation of anguish. These two
words appeared in the original manuscript written by Rabbi Schneur Zalman. How long
will this be an obstacle for us! 6 Exodus 10:7. Have we not sufficient reproofs and
troubles that have overtaken us!—may G–d protect and console us with twofold
salvation, 7 Cf. Job 11:6. and purify our hearts to serve Him in truth. 8 Liturgy,
Shabbat Amidah. Strengthen and fortify your hearts, all who hope in G–d. 9 Psalms
31:25.
Also: complete the entire Talmud every single year and in every community by
apportioning the tractates by lot or by consent. In a city with numerous
synagogues, each congregation shall complete (the Talmud). If a congregation is too
small to implement (this program), they shall join to themselves men of some large
congregation. This statute shall not be varied or violated. Each of the
participants shall individually conclude Psalm 119 weekly.
Since, due to the frailty of the generation, not everyone is capable of fasting as
he ought, 10 See Iggeret Hateshuvah, ch. 2 and 3. the counsel offered is the
declaration of our Sages, of blessed memory, “Whoever observes Shabbat according to
its halachah (law) is forgiven all his sins.” 11 Shabbat 118b. Note, according to
its law. Therefore it is incumbent upon every individual to master the major law of
Shabbat. 12 Shabbat 12a. The term is used there in reference to the admonition to
examine one’s clothing regularly on Shabbat to ensure against unwittingly carrying.
Also, be most careful not to indulge in idle chatter, G–d forbid.
For it is known to the students of Kabbalah that in all mitzvot there are the
internal and the external aspects. The externality of Shabbat is the cessation of
physical labor, just as G–d ceased making physical heaven and earth.
The internal aspect of Shabbat is the kavanah (intention) in the Shabbat prayers
and Torah study, to cleave to the One G–d, as it is said, “It is Shabbat to the L–
rd your G–d.” 13 Exodus 20:10; Deuteronomy 5:14. This is the state of “Remember.”
14 “Remember” appears in the Exodus text of the Ten Commandments, and “Observe” in
the Deuteronomy text, in the Shabbat commandment.
The state of “Observe” in the inwardness (of Shabbat) is refraining from speech
about material affairs, as G–d ceased from the Ten Utterances 15 Avot 5:1; see
Likkutei Amarim, Part II, ch. 11 and Iggeret Hateshuvah, ch. 4 ff. through which
physical heaven and earth were created. For one is opposite the other…. 16
Ecclesiastes 7:14; see Likkutei Amarim, Part I, ch. 6, note 1.

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