Tanya תניא merged https://www.sefaria.org/Tanya This file contains merged sections from the following text versions: -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”;1Deuteronomy 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 APPROBATION1Note 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:2The 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 kuntresim3See 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,4The 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,”5Genesis 1:10, 12. of the weekly portion Tavo, in the year פדותינו (556).6I.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:7A disciple of Rabbi Dov Ber of Miezricz and a colleague of the author. The wisdom of the man illumines the face of the earth8Ecclesiastes 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,9The reference is to Rabbi Dov Ber of Miezricz, hinted also by the word “מבאר” in מבאר מים חיים—“from the well of living waters.” and drew water from the well of living waters. Now, Israel10Alluding 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, 556.11See above, note 6. YEHUDA LEIB HACOHEN Chapter 3 APPROBATION1First 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,2Jerusalem 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 Hateshuvah3Note 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 נח"ש4נדוי, חרם, שמתא—three 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?”)5Psalms 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 FOREWORD1Hakdamat 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,2As 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]3In the Hebrew text the word ומתעורר (“and 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 said4Berachot 58a. with reference to the blessing of the “Wise One in secrets” (חכם הרזים) upon beholding 600,000 Jews, because their minds are dissimilar from one another, and so on.5The 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,”6Numbers 27:18. “who can meet the spirit of each and every one,”7Cf. 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]8In the Hebrew text the word נשמות (“souls”) 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 Zohar9III: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,10The 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.”11Eruvin 13b. The plural12Elokim 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,13The 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,14See 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,15See 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,16A reinterpretation of the word shi’ur (“an estimated measure”) and shaar (“gate”) in the Biblical quotation following. as explained in the holy Zohar17I:103a-b. on the verse, “Her husband is known in the gates (she’arim)….”18Proverbs 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.19Taanit 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,20On 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 teachers21Rabbi 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 teaching22Temurah 16a. relating to the Scriptural text, “The L–rd lightens the eyes of them both,”23Proverbs 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…,”24Jeremiah 31:33. “for the world shall be full of the knowledge of G–d…,”25Isaiah 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”26Deuteronomy 27:17.—and “cursed” includes both damnation and shunning,27Shevuot 36a. G–d forbid—therefore, “like Judah and Scripture in addition”28Kiddushin 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.”1Niddah 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.”2Avot 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 Gemara4Berachot 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 Mishpatim6Zohar 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,8Berachot 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…,”11Bava Batra 16a. for it is not preordained whether a man will be righteous or wicked.12Niddah 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].14Shevuot 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,15Sanhedrin 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 saying20 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 remarked21Berachot 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 וכדכתיב instead of דכתיב as 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 Gemara30Bava 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,7Tikkunei 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 Pardes8Shaar Mehut VeHanhagah, ch. 13. of Rabbi Moshe Cordovero. Also according to the Kabbalah of the Arizal9 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,10En 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 chabad11ChaBaD 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…,”15Hilchot 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 soles18 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.],21Niddah 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).”24Ketuvot 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 Zohar27 Cf. Zohar II:204b ff.; III:80-82. and in Zohar Chadash,28Bereishit, 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 Arizal9 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 of1 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“ה—the “potentiality” of “what is.”4Zohar 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 nothing6Zohar 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 actively2 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 Pardes4 Literally meaning “orchard,” it is taken as an acronym of the four Hebrew words פשט, רמז, דרוש, סוד, 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 soul5 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,”7Tikkunei 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,”12Tikkunei 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.”21Avot 4:17. For, the World to Come is that state where one enjoys the effulgence of the Divine Presence,22Berachot 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 זיו in 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.”1Tikkunei 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”9Avot 3:6. and “On every gathering of ten [Jews] the Shechinah rests”10Sanhedrin 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 orlah17 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],”6Yoma 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.8Pesachim 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 מותר literally 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.”14Berachot 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,”15Rosh 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 kavanah17 “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 Arizal18 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…,”19Berachot 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.”21Chagigah 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,4Chibut 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. 59.6Zohar 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 abode1 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 brains4 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] knowledge6 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 vehicle11 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 brains13 The three intellectual faculties chochmah, binah, and daatchabad—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.”17Berachot 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 לו—see 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 לו—i.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.”7Sukkah 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,10Zohar 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: איזהו חסיד המתחסד עם קונו — עם קן דיליה, לייחדא קודשא בריך הוא ושכינתיה בתחתונים. uniting the Holy One, blessed is He, and His Shechinah within those who dwell in the nethermost worlds.”13Tikkunei 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…,”14Zohar 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 above3 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,4Yoma 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].”7Avot 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.9Iggeret 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.”10Nedarim 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 לו i.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.”13Sanhedrin 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 parts1 “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 דגדלות i.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 Torah5 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”12Sotah 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 Sages1Berachot 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 brain4 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.”5Kiddushin 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”7Niddah 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 כרשע (not 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,10Chochmah 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!”14Berachot 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 called16Zohar 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.”]18Chagigah 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 evil1 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,8Berachot 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 Zohar12 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,14Berachot 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 Sages15Shabbat 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.17Zohar 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.7Chagigah 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 parasangs8 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 ruach2Neshamah 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 תבונה (intelligence) contains the letters בן ובת (“son 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 eternal2 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?”4Berachot 33b; Megillah 25a. How much more so—love. Moreover, the Rabbis also said, that only tzaddikim have control over their hearts.5Bereishit 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,7Eruvin 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.”9Berachot 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 Ramaz11 Rabbi Moses Zacuto (1625-1697). thereon]. This is the category of “lower repentance,” whereby the lower [letter] hey12 Referring to the second letter hey of the Name of Havaya. Teshuvah (spelled תשוב-ה) implies 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.”13Megillah 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 alone2 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,3Bereishit 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.4Malchut 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“ה—(“the 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,”2Yevamot 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 העליון (“supreme 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,”6Berachot 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.”10Sotah 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,”12Bereishit 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 admonition1 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,6Makkot 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 Unity7 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 דבור instead 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 some17 Hebrew text should read איזה instead 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.”1Berachot 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.2Tikkunei 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;5Avot 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”9Bereishit 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,”1Berachot 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] called2 Hebrew text should read נקראים instead 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” (אחוריים)3 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 inner4 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,9Sotah 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,”10Menachot 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 Zohar12 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 Zohar1 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.”2Tikkunei 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 spheres9 …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 anyway11Shabbat 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 לעשות (“to do”) is missing. [Regarding this “great fear” it was said, “If there is no wisdom, there is no fear,”13Avot 3:17. and in relation to it the Torah is called “a gateway to the courtyard,”14Shabbat 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 lower15 Hebrew text should read תחתונות instead 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 process6 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].”9Sotah 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],”11Sanhedrin 38a; Vayikra Rabbah 14. which means that even the gnat—which consumes but does not excrete12 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.”15Sanhedrin 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,16Yoma 82a. and the circumstances when the law calls for the commission of a transgression so as to escape death17Sanhedrin 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,’”18Shabbat 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 called22 Hebrew text should read נקראות instead of נקראים. “vomit and filth,”23 Isaiah 28:8. Comp. Guide 3:8. as is known. Chapter 25 This, then, is the meaning1 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 forgetfulness3 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.”10Avodah 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.”14Yoma 86a. Therefore they instituted the blessing of “Forgive us” to be recited three times daily15 In the weekday Amidah. for the sin of neglecting the Torah, a sin which no one can escape each day. Similarly the daily burnt-offering16 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 Arizal4 See above, ch. 2, note 9. instituted the recital of this Psalm after the Midnight Prayer,5Tikkun 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 החשך—literally “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–rd10 The Name of the L–rd is spelled here יה—yud-hey. Thus the “misfortunes” are blessings in disguise, originating in the “hidden” worlds..”11 Psalms 94:12. Therefore, the rabbis, of blessed memory, commented12Yoma 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 heavenly18 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.”3Kiddushin 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,”6Zohar 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,9Bava 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 Gemara12Shabbat 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,”13Yoma 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.1Taanit 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….”3Zohar 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,”8Vayikra 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 above9 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,16Berachot 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.,25Arachin 15a; Sotah 35a. The Hebrew word ממנו permits 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.”1Avot 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,8Sifrei on Deuteronomy 6:5—עד מיצוי הנפש—literally, 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.]11Bava 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,”14Eruvin 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.15Avodah 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….”16Eyn 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.”17Bava 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 Arizal3 See above, ch. 2, note 9. wrote that even worry about sins is only fitting during confession4 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,”5Sanhedrin 39b. and “He met his equal.”6Shabbat 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 bitterness8 The author makes a distinction between עצבות (“sadness,” bordering on depression or melancholy) and מרירות (“bitterness”). 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,”10Berachot 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 earlier11 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.14Shabbat 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 cease17Shabbat 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.2Avot 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,”3Shabbat 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.”5Zohar 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,6Zohar 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 statement8Shevuot 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 עמיתך: עם-אתך. 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.”12Avot 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,4Makkot 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 later9 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 הרבים in the sense of “multiverse.” and “mountains of separation.” And these are transmuted to light and become a “private domain”12 רשות היחיד in 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.”2Zohar 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 say3Shabbat 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,”5Berachot 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.”10Tikkunei 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.11Sukkah 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.”12Zohar 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 above2 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 Balak3Zohar 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 delights6 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.”11Berachot 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 above12 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.”14Sanhedrin 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.1Midrash 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….4Sif-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,”6Shir Hashirim Rabbah 2:10; Zohar II:58a; III:269a; cf. Zevachim 116a. as the Rabbis, of blessed memory, have said7Sanhedrin 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.”14Mechilta, 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 taught17Shabbat 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….”18Ketuvot 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 Rabbis2Shabbat 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 speech3Berachot 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.”4Bava 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.”6Eruvin 54a. For forgetfulness comes from the kelipah7Zohar 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,16Bava 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 abovementioned20 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.”22Avot 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.24Moed 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,26Moed 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,”27Pesachim 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 later28 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 באמת is 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.”30Tanna 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,1Berachot 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].2Shulchan 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,5Shulchan 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 Shema7 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],9Berachot 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 perfecting10 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.”11Shnei 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 nogah13 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 Tikkunim2Tikkun 7. and in Etz Chaim]3Seder 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….4Zohar 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 Tikkunim5Tikkun 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.”12Avot 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.”15Tikkunei 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.”18Yoma 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”19Pesachim 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 Asiyah1 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 Zohar3 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,”5Pesachim 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,6Tikkunei 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.18Eruvin 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 קדש and והיה כי יביאך.8 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 שמע and והיה אם שמוע.9 Deuteronomy 6:4-8 and Deuteronomy 11:13-21. See note above. This is what is written in the Shulchan Aruch:10Orach 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….”14Zohar 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….’”15Berachot 28b. However, such fear is termed yirah tataah (“lower fear”) and yirat chet (“fear of sin”) which precedes wisdom,16Avot 3:9. while the higher fear is the fear of shame…,17 See above, ch. 3. “For there are two kinds of fear….”18Tikkunei 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.20Berachot 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 רבה) for 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 above25 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,”29Shulchan 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.2Berachot 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”3Sukkah 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 above9 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.”10Megillah 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….”12Avot 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,”15Shabbat 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.20Sanhedrin 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…,”4Chagigah 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 entrance5 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,”6Avot 3:17. for חכמה is [made up of the letters] כ״ח מ״ה,7 See 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.”9Tamid 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.”12Avot 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.”14Kiddushin 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 זכר (“male”). 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.20Avodah 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 ואהבת—“And you shall love”—has a numerical value twice that of אור—“light”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 Zohar1Zohar 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.7Zohar 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 Tikkunim10Tikkun 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,”13Kiddushin 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,17Tikkun 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.”19Tikkunei 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 וגו' instead of וכו' as 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…,”23Zohar 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.1Pardes, 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,”3Tikkunei Zohar 6. Another meaning of רהטים is “gutters” (comp. Genesis 30:38). Thus מלך אסור ברהטים could 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.11Shabbat 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 וירחמהו permits 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 attachment2 “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.”6Chagigah 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.13Tikkunei Zohar, Introduction. This is the meaning of [the text of the benedictions] “Who has sanctified us with His commandments”: like one who betrothes14 The word קדשנו (“who sanctified us”) may be tendered “who has betrothed us” (קדושין—betrothal). 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, daat22 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 karet25 “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 ב“ן,29 The 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), 52 (שם ב"ן), 63 (שם ס"ג), and 72 (שם ע"ב). with the numerical equivalent of בהמה (beast), 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 explained3 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 Zohar6 II:140b. commented on the verse, “That they bring Me an offering.” 7 Exodus 25:2. [For the expression לי [“to Me”] has the same meaning as אותי [“Me”]; 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,13Berachot 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 simple1 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,”3Chagigah 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 forth8 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,”4Bava 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 Rashba6 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…,”7Berachot 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;10Shabbat 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 Or11 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 nukvin24 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”1Zohar I:256b; 258b. and are called kesef hakodoshim (“longing for holy things”)2 כסף הקדשים—lit. “holy silver” (cf. II Kings 12:5). etymologically, as in “For you longed repeatedly3 נכסף נכספת—from 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).5Chochmah 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 הנפש) as is written, “Indeed, my soul pines.”8 Psalms 84:3. From here [supernal gevurot] issues forth the root of the Levites9 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 Arizal10 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].13Chagigah 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 sway15 …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”16Avot 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….”19Avot 4:22. What then should one’s desire be? The answer will be found elsewhere20 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.”4Tikkunei 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’Asiyah5 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 ושכנתי in 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,”4Zohar 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 explained5 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 ruchot6 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)1Zohar 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],3Yoma 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.”5Berachot 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 כתר (“crown”) 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 daughter8Zohar 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,”9Zohar 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.13Likkutei 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 AMARIM1Collected Discourses. For an introduction to this part of the Tanya, see Addendum, p. a. PART TWO Called2The 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.3The 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.”4Proverbs 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.5Cf. 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,”6Psalms 34:15; i.e., the fulfillment of the negative injunctions. and love—of “and do good”7Ibid. and the observance of all the positive commandments of the Torah and the Rabbis, as will be explained in their proper place.8Likkutei 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,9I.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 343.10See 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….”11Deuteronomy 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 natural12Cf. Likkutei Amarim, Part I, ch. 19. yearning of the soul to its Creator. When the rational soul prevails over the grossness [of the body],13The 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 tzaddikim14Sing. 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.”15Psalms 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,16The 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,17A popular ethico-kabbalistic work by Rabbi Eliyahu de Vidas, disciple of Rabbi Moshe Cordovero; completed in 1575. Shaar HaAhavah.18Ch. 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.19There 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,20Cf. 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 Zohar21III:67a, 68a. See Likkutei Amarim, Part I, ch. 44. comments on the verse, “[You are] my soul, I desire You;”22Isaiah 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,”23Genesis 42:9. See Yalkut Shimoni, ad loc.; Kohelet Rabbah 1:4. to bring our souls out of the “iron crucible,”24Deuteronomy 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,25Lit., “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,26With 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.27Ibid. 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,”28Proverbs 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.29Likkutei 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…,”30Deuteronomy 10:12. with the verse, “Behold, the heavens belong to G–d, your L–rd31See below, ch. 1, n. 5.…only in your fathers did He delight…you shall circumcise…with seventy souls…[Therefore] you shall love….”32Deuteronomy 10:14-11:1. Hence he concluded his words concerning this love “Which I command you to do it,”33Ibid. 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”34Ibid. 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,”35Numbers 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.36See 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.”37Proverbs 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”38Cf. 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.39See Pelech Harimon, loc. cit. Yet, it is written, “Though he falls, he shall not be utterly cast down.”40Psalms 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,41The 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 VEHAEMUNAH1Portal of Unity and Belief.
Let us understand [at least] in a small measure the statement in the Zohar2I: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 Yisrael3Deuteronomy 6:4. “Hear, O Israel.” is yichudah 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)5The 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.”6Deuteronomy 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?”7A 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.”8Psalms 119:89. The Baal Shem Tov,9Rabbi 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…,” 10Genesis 1:6. these very words and letters11I.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”12Isaiah 40:8. and “His words live and stand firm forever….”13Cf. 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).14Life 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 Utterances15  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 Arizal16Rabbi 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”17In 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,”18Phrase 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., אב—בא, גד—דג. 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,19Ch. 2:4-5. Sefer Yetzirah is one of the oldest Kabbalistic works. until the combination of the name even descends20When 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,21Each Hebrew letter has its own numerical value, e.g., א equals 1, ב equals 2, and so forth. Gematria is the calculation of the numerical values of Hebrew words—for example, אחד equals 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-force22Thus, 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.23Cf. 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,1In 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.2In 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.3Exodus 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: ואתה מחי' את כולם.4VeAtah 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.5I.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,6The letter alef is the first and tav is the last of the letters in the Hebrew alphabet. and the letter hey,7The numerical value of hey is 5. See above, ch. 1, note 21. the five organs of verbal articulation,8I.e., the larynx, palate, tongue, teeth, and lips. the sources of the letters.9The 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 likeness10Maimonides, Hilchot Yesodei HaTorah 1:7-12; Hilchot Teshuvah 3:7; Commentary on Mishnayot, Sanhedrin, ch. 10. yet, Scripture itself ascribes to Him [anthropomorphic terms11See 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,”12II Samuel 23:2. as has been explained by the Arizal13Rabbi 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”14Psalms 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;15World 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] Atzilut16World 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.17World 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 existing2I.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 see3In 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”4Deuteronomy 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.”1Psalms 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,2I.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….”3Nedarim 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 י [added to the stem הוה] modifies the verb, indicating that the action is present and continuous—as Rashi4Acronym for Rabbi Shlomo Yitzchaki, the most famous biblical and Talmudic commentator. comments on the verse, “In this manner does Job do יעשה all the days”5Job 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.6Ch. 2. In the enumeration of the praises of the Holy One, blessed is He, it is written, “Hagadol” (the Great), “Hagibor7Deuteronomy 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 limit8The 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,”9See 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.”10See 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,”12Tikkunei 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,”13Psalms 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.14See 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.15The 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.”16Kelim 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] letters17In 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 forces18These 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”)19I.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”);20The 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.]21Brackets 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;1I.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.3Miracles 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.”4Tikkunei 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,5See 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)6See Iggeret Hakodesh, Epistle 15. [as is explained in Shaar Hanevuah].7Brackets 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”8Just 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.9From 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 firmament10Shamayim, the Hebrew word for heaven, is a combination of esh (fire) and mayim (water) which symbolize gevurah and chesed 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.”11Deuteronomy 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 dew12The 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], 13The 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].14Brackets 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 hateva1The 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.2I.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.3Since 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.4The 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….”5Tikkunei Zohar, Introduction. This, then, is the meaning of that which is written “And take to your heart that Havaya is Elokim6Deuteronomy 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,”7Cf. Zohar II:19b. for His attributes are His Names.8The 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].”9Deuteronomy, 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 yichudah 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,”10Kiddushin 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’odi11Psalms 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.]12Brackets 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…,” 13Deuteronomy, 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,14Below, 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,”15Zohar 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 understand1Rabbi 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”).2Zohar I:18b. For Vaed is Echad through the substitution of letters.3Zohar 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.”4Sefer 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),5Cf. 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.”6Proverbs 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.”7Joshua 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.8I.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.”9Liturgy, 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,10Time 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,11Below, 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 Mehemna12Zohar III:257b. Raaya Mehemna is a part of the Zohar which explains the esoteric meaning of the precepts. on the portion of Pinchas];13Brackets 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.14In 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.15I.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,16In 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],17Brackets 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,”18Malachi 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…,”19Liturgy, 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.”20Job 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,21True 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”;22Isaiah 55:9. and it is written, “Can you by searching find G–d…?”23Job 11:7. and it is written, “Have You eyes of flesh, or do You see as man sees?”24Ibid. 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,252:9-10, paraphrased and elucidated. and the Sages of the Kabbalah have agreed with him, as is explained in Pardes26Shaar Mehut VeHanhagah, ch. 13. of Rabbi Moses Cordovero, of blessed memory.]27Brackets are the author’s. In the light of what has been said above28I.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,29See 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.31Hence 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 elements32Fire, 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.”33Zohar III:225a. The meaning of “none can grasp Him” is that there is no one [even] among all the “supernal intelligences”34I.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.”35Tikkunei 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,”36Psalms 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…,”37Isaiah 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.38Cf. 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,39See 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….”40Chagigah 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,”41Tikkunei 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”42Psalms 33:9. and “The world is built through kindness”43Ibid. 89:3. “By the word of G–d and the breath of His mouth,”44Ibid. 33:6. which becomes a vessel and “garment” for this kindness, “like the snail whose garment is part of his body.”45Cf. 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.46See 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.47I.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 ב"ן,48The 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 הה is 52 or ב"ן. with an א, one, added to it from another Name,49See Likkutei Torah, Re’eh 27c. for a reason known to its Creator. Now the name ב"ן is 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.50Above, 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,1Hilchot 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…,”2Isaiah 31:2. and with respect to His Will, [as it is written] “G–d desires those who fear Him,”3Psalms 147:11. and “He wishes to do kindness,”4Micah 7:18. and “He desires the repentance of the wicked and, does not wish their death and wickedness,”5Cf. Ezekiel 18:23; cf. Liturgy, Neilah for Yom Kippur. and “Your eyes are too pure to behold evil.”6Habakkuk 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 Might7Tiferet (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,”8Loc. 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”9Liturgy, Morning Prayer. and “Holy is His Name,”10Ibid., Shabbat Morning Prayer. that is to say, He is Holy and separated11The 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 first12I.e., highest. quality and rank of creatures is wisdom, hence it is called “the beginning.”13Cf. 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.”1Psalms 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 Intelligences2See above, ch. 7, note 34. in the upper worlds, and even the quality of supernal wisdom3I.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.”4Psalms 104:24. As for the Holy One, blessed is He, being called “Wise” in Scripture,5Isaiah 31:2. Jeremiah 10:12 et al. and our Sages, of blessed memory, also designating to Him the quality and level of wisdom,6Berachot 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: (The7Here 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,8Acronym 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.9The 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.10I.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 11Acronym 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…,”12Loc. cit. for the vessels of Atzilut become the soul and life-force of Beriah,13See above, ch. 2, note 16. Yetzirah,14Lit., “formation,” the third of the four worlds, the chief domain of the angels. Asiyah,15See 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”1Berachot 31b. in order “to enable the ear to hear what it can understand,”2Mechilta, Yitro 19:18; Tanchuma, Yitro 13. I.e., to make it intelligible to man’s mind. therefore, permission has been granted to Scholars of Truth3I.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….”4Genesis 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.”5Ibid. 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.6Cf. 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,7Talmud, 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…,’”8Proverbs 3:19-20. and as expressed by Elijah, “You have brought forth ten tikkunim (“garments”), and we call them ten sefirot,9The 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….”10Tikkunei Zohar, Introduction. For example, on the first day of the Six Days of Creation, the attribute of kindness—comprised of all His holy attributes,11Each 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,”12Genesis 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.13Chagigah 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.”14Genesis 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,”15Psalms 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.]1Brackets 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.”2In 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,”3Tikkunei 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…”4Genesis 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.”5Ibid. 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,6Shaar Hamitzvot, Ki Teitzei; Shaar Hapesukim, Bereishit 3; Shaar Hagilgulim 6, 7, 12. Cf. Shemot Rabbah 40:3. who are superior to the ministering angels.7Cf. 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.8Chs. 1:2, 2:2, et al. [And their written shape indicates the form of the flow, as will be explained later.9In the Note in the following chapter.]10Brackets 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.11See 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,1Chs. 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…”2Genesis 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….”3Chagigah 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:186a. 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 supersede2Yevamot 3b. prohibitions, this is because by performing a positive command one precipitates an illumination and flow into the higher worlds3Kabbalah 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 Zohar4 Tikkunei Zohar 30. we find the 248 positive commandments equated with the 248 “organs5The 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,6See 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.”7The 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….8The 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 Sages9 Berachot 26a. apply the verse, “A misdeed that cannot be corrected,”10Ecclesiastes 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 sefirot12The 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,13Corporeal man exists on the physical plane of Asiyah, derives from the spiritual Asiyah. as Tikkunei Zohar14Introduction. writes, “You have made garments for them,15i.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.”16Leviticus 16:16. “Holy place” refers to atonement for the impure who entered the Sanctuary. See Tractate Shavuot, beginning. Before G–d is stressed.17Indicating 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…”18Jerusalem 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 excision19See 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.”20Psalms 89:23. Thus far the Baraita. The commandment of repentance as required by the Torah is simply the abandonment of sin (cf. Sanhedrin,2125b. 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….”22Isaiah 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…,”23Deuteronomy 30:2. and “Return O Israel to the L–rd your G–d…,”24Hosea 14:2. and “Bring us back, L–rd, to You….”25Lamentations 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,26Kabbalah 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…,”27Proverbs 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….”28Ibid., 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….”29Numbers 5:7. But then we find in Joel,302:12. “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,31For 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,32Exodus 21:29 and Rashi for an example. like wasteful emissions of semen, as the Torah recounts of Er and Onan.33Genesis 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 olah1Leviticus 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,”2Ibid., 1:4. and we find in the Talmud, Zevachim chapter 1,37b. 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.”)4Leviticus 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….”5Berachot 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.6Jerusalem Talmud, Beitzah 2:8. Rabbi Joshua once remarked, “I am ashamed of your words, Beit Shammai.”7Chagigah 22b. His teeth too turned black through fasting. Rav Huna, because his tefillin strap once turned over, endured forty fasts.8Moed Kattan 25a; R. Huna fasted forty days for slighting a colleague (Bava Metzia 33a). There are many such incidents. With this precedent, the Arizal9Rabbi 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 yainam10Wine 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.”11Leviticus 1:13. In Isaiah1258:5. 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 Arizal1See 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 chatat2Leviticus 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. 1.35b. 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;473b. 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. 1.511b. This applies even to one who fasts for specifically known sins, as Rashi explains there, and we find in Zevachim, ch. 1,67a. 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.”7Daniel 4:24. The codifiers of Torah law specified for each fast day of repentance approximately eighteen (coins)…8Shulchan Aruch, Orach Chaim 334:26 and commentaries. The wealthy shall add according to his means…. See Magen Avraham on Laws of Fasts.9Ibid. 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 Talmud10Nedarim 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,”11Mishnah, 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.”12Ketuvot 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.”)13Lamentations 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 cited1Above, 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’s2Raaya Mehemna 122a. statement interpreting teshuvah according to sod,3Torah 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;4This 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 covenant5Cf. Sanhedrin 99a. and for wasteful emission. This is rather surprising, for “Nothing can withstand teshuvah, even idolatry and immorality….”6Cf. 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 fiftieth7Moed Kattan 28a. year. In the case of death by divine agency he actually dies before sixty,6 like Chananiah ben Azur in Jeremiah.8Ch. 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…”9Deuteronomy 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,”10Genesis 2:7. and “He who blows, blows from within him….”11See Likkutei Amarim, Part I, ch. 2 (above). Though He has no bodily form…,12Cf. Maimonides, Hilchot Yesodei HaTorah 1; Liturgy, the Yigdal hymn. G–d forbid, the Torah does “speak in the language of men.”13Berachot 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,14The “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.”15Psalms 33:6. This is the creative power embodied in the Ten Utterances16Avot 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…”17Genesis 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)…,”18Deuteronomy 10:17. and “Praise the G–d of G–ds (Elokim)…,”19Psalms 136:2. and “The sons of G–d (Elokim) came to present themselves….”20Job 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 hidden21 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,22See 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…,”23I 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.”24Ecclesiastes 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 articulations25Sefer 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.”26Liturgy, 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,27Zohar 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,”1Genesis 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.”3Deuteronomy 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!”4Jeremiah 23:24. “All the world is full of His glory.”5Isaiah 6:3. “There is no place devoid of Him.”6Tikkunei Zohar 51. “In the heavens above and on the earth below there is none else.”7Deuteronomy 4:39. Likkutei Amarim, Part II, ch. 6 (above) explains this rendition, rather than “there is no other.” “He fills all worlds….”8Zohar III:255a. But Isaiah declares, “Only your sins separate you from your G–d.”9Isaiah 59:2. The reason is that sins oppose the will of the Supreme One, blessed is He, Who gives life to all,10Nehemiah 9:6. as in the verse, “Whatever G–d wills, He did in heaven and earth.”11Psalms 135:6. (It has been noted above12Chapter 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,”13I.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.”14Leviticus 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,15See above, ch. 2, note 9. that a transcendent level of life-force enters him…is irrelevant to the life of the physical body16Likkutei 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.”1Megillah 29a. “By your sins was your mother expelled,”2Isaiah 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.3The 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.”5Psalms 49:13. In fact, their nurture is granted them with even greater emphasis and force,6A 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….”7Ecclesiastes 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…,8Before 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.”9Deuteronomy 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.10I.e., as stated above, “with even greater emphasis and force.” This will suffice for the understanding. Hence the statement,11Avot 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,”12Deuteronomy 30:3. meaning with those who return. Our Sages have commented on this verse, “He shall bring back is not said….”13Megillah 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)1There 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.”2Isaiah 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”3Song of Songs 7:6. is interpreted as “bound with the tresses of the mind….”4Cf. 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;5Siddur 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.”6Lamentations 5:16. Therefore the Holy One is called the “humiliated King” in Pirkei Hechalot,7Ch. 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 encompasses8See 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….”10Psalms 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”11Psalms 109:22.—he destroyed it with fasts.12Berachot 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,”13Cf. 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.”14Berachot 18b. Their ability to live is derived from the site of death and defilement. (Hence, the verse, “The dead will not praise…”15Psalms 115:17. is no mockery of the impoverished,16Proverbs 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”17Isaiah 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,18Avodah 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 needy19Cf. Avot 5:13.—“Beware lest there be in your heart something beliyaal (unworthy)….”20Deuteronomy 15:9. Beliyaal is used in reference to idolatry….21Berachot 31b. Or talebearing,22Cf. Shabbat 33; Bava Batra 164b; Erchin 15b. the evil tongue that is equated with idolatry, immorality, and bloodshed. The vile-tempered23Cf. Shabbat 105b; Avot 2:10. is like the idolatrous, and so is the arrogant.24Sotah 4b. There are many such described in the Talmud. Torah study equals them all,25Mishnah, Peah 1:1. as our Sages assert, “G–d has pardoned idolatry….”26See 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….”1Psalms 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,2Cf. 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.”3Isaiah 59:2. It is said, “He cleanses”—those who come back to Him,4Yoma 86a. to lave and cleanse their souls of the soiled garments, the “extraneous forces” that the Talmud describes as “envelops….”5Sotah 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-heybinah….6As 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….”)7Zohar 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….”1Deuteronomy 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….”2Deuteronomy 30:20. He will not be content with the endowed,3See 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…,”4Song of Songs 1:2. as is known. This cleaving of spirit is the meaning of “With all your soul,”5Deuteronomy 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….”6Jerusalem 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.”7Zohar II:85a. Man’s thought is devoted to G–d’s, and his speech is the word of G–d, the halachah,8Cf. Shabbat 138b. as in the passages, “I have placed My word in your mouth,”9Isaiah 51:16. and “My words that I have placed in your mouth.”10Ibid., 59:21. Man’s deeds shall be works of charity, to revive the spirit of the fallen,11Ibid., 57:15. thus cleaving to G–d’s actions, as in, “For six days G–d wrought….”12Exodus 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…),13Cf. 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…,”14Proverbs 16:6. and “There is no ‘truth’ but Torah….”15Cf. Berachot 5b. Similarly, the sin of the house of Eli will not be atoned by sacrifices and offerings,16Cf. I Samuel 3:14. but will be pardoned through Torah and good deeds, as explained in Rosh Hashanah, end of ch. 1.1718a. 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,”1Isaiah 51:16. and “His right hand embraces me”2Song of Songs 2:6. because of man’s acts of kindness since “kindness is the right arm….”3Tikkunei 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….”4Deuteronomy 6:5. Similarly, “These words shall be…you shall speak of them….”5Ibid. 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.”7Kiddushin 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.”8Zohar 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 prayer9I.e., the Shemonah Esrei (Amidah), the fulfillment of the mitzvah of prayer. again we say, “To You, O L–rd, I lift my soul,”10Psalms 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,11The 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.12See 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,13Berachot 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,14Ch. 7. and as the Talmud infers from the passage, “She was embittered.”15I Samuel 1:10. At the same time we must note the Baraita16Berachot 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 Shabbat17Bereishit Rabbah 22. spell tashev, as in, “You return man.”18Psalms 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.”19Isaiah 44:22. Since “I have wiped away your sins like a cloud”20First 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,1II: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,2Micah 7:18. and is gracious and merciful3Nehemiah 9:17. and generously forgiving4Cf. 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….”)5Psalms 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.6Berachot 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,7Cf. 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,892a. 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 David9II 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. 8.1078b 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 Ezra11The 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.”12Lamentations 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,13Cf. Daniel 4:32. and He makes equal the small and the great….14Liturgy, High Holiday Musaf, V’chol maaminim. Therefore, “He removes our sins every year.”15Liturgy, 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.”16Berachot 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.17See 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.”18Yoma 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.19Yoma 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.”20Liturgy, Confession Prayers. For us opportunity is granted, freely, as our Sages teach, “Whoever comes to purify himself is given assistance.”21Shabbat 104a. Whoever comes, as soon as he comes, and the pardon and forgiveness are also granted forthwith. “My sin is before me always”22Psalms 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….”23Psalms 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,”24II Samuel 18:13. and “Mineged around the Tent of Assembly shall they camp.”25Numbers 2:2. Rashi defines the term as “at a distance.” The intention of our verse is merely that his heart does not become haughty,26Cf. Deuteronomy 17:20. that he be of humble spirit before all men,27Cf. Avot 4:10 and 4. for the remembrance is between his eyes28Cf. 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 Talmud29Shabbat 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.30Rosh Hashanah 17a. Chapter 12 The reason for happiness in the afflictions of the body1Quoted 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 Arizal2See 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,4Psalms 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”5Leviticus 11:44.—man sanctifies himself only a little below, and he becomes sanctified in great measure from above….6Yoma 39a. (It was noted above7Ch. 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 Sages8Avot 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 benediction1This 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:2Par. Psalms 106:1; etc. my soul has heard and was revived3Par. Isaiah 55:3. by a good tiding—there is no Good but Torah,4Avot 4:3; Berachot 5a. the Torah of the L–rd is whole5Par. Psalms 19:8.—referring to the completion of the whole Talmud in most cities and congregations of the men of our chasidic brotherhood.6In 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 mighty7Par. 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 Torah8See 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 Torah9See 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 (עוז) power.10Lit.: וכחה עוז—“and 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)….”11Proverbs 31:17. The “loins” are the faculty12Text 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,13Zohar 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 Him14Tikkunei 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,”15See below, note 17. as known.] Now, this belief is referred to as the faculty of the “loins” which upholds and sustains16Cf. 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”18Psalms 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.”19I.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:20Avot 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,21The Divine Indwelling. See Berachot 17a and Maimonides, Hilchot Teshuvah, ch. 8. “Who dwells…,”22Leviticus 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….23Menachot 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:24Psalms 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….”25Text 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…,26Proverbs 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,27See 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,”28Par. Lamentations 2:18. or a state of “Flashes of fire, a mighty flame”29Par. 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)30See 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,”31See Sotah 47a.—An aspect of gevurah; withdrawal (cf. Addendum, Mystical Concepts in Chassidism). as it is written of the Giving of the Torah:32Exodus 20:15. “The people saw and they trembled, and they stood from afar….” And these are the faculties of the arms33“Love” and “awe”; advance and retreat. and the body of the soul.34I.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 halachot35Legal rulings. in the Oral Torah—which is the [state of] manifestation of the Supernal Will.36G–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,”37Zohar 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,38The 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:39Psalms 5:13. “As with a shield ratzon ta’etrenu (You encompass him with favor)”—as a crown40Atarah, 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”41Proverbs 12:4.—and “whoever repeats halachot every day…”42The 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,43Sifrei, 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 it44In 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:45Proverbs 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.46Zohar 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,47Par. 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.48Cf. Zohar II:63b. Day after day they should seek the L–rd with all their heart and with all their soul,49Par. Deuteronomy 4:29. to pour out their soul as water in the presence of the L–rd,50Par. Lamentations 2:19. and as the saying of our Sages, of blessed memory, in Sifrei:51Sifrei 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,52Cf. 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.53That 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,54Section 290:2 (glosses of R. Moses Isserles). and as it is written in the Torah of Moses:55Exodus 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.56See 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,57Lit., 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.”58A locution for the teachings of Chasidism. And from the negative you can infer the positive.59A 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 Petersburg1This 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….”2Genesis 32:11. This means that by every favor (chesed) that G–d bestows upon man, (man) is to become very humble. For “chesed3Grace, favor, kindness. is the right arm,”4In the “man-image” of the sefirot (cf. Addendum, Mystical Concepts in Chassidism).—Tikkunei Zohar, Introduction 17a. and “His right arm embraces me”5Song 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,6See 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.”7Jeremiah 31:2. And as known, “All that are before Him are esteemed as nothing.”8Zohar 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”9Micah 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:10Genesis 18:27. “And I am dust and ashes.”11Cf. 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….”12Genesis 28:6. (That is), because Jacob regarded himself as utterly insignificant13Lit., was very, very small in his (own) esteem. [because of the multitude of favors, “for with my staff…”14Genesis 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.15Berachot 4a. It is different, though, with the corresponding opposite,16See 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 kelipah17As 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.18Cf. 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”19Par. Psalms 126:3.: to hold on to the attributes of Jacob, the “remnant of His people”20Par. Isaiah 11:11. and the “remainder of Israel,”21Par. Jeremiah 6:9; 31:6; etc. who regards himself truly as remnants and excess that is of no use.22Cf. 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,23Alternately: 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!24Par. Amos 6:10. Rather, they are to subdue their spirit and heart before everyone25Cf. Avot 4:10. according to the attribute of “Truth (emet) to Jacob,”26Micah 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,”27Proverbs 15:8. and with a restrained spirit…. And,28The 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….”29Proverbs 27:19; see above, Epistle 1, note 26. Chapter 3 THREE. “And he garbed himself with tzedakah1Tzedakah 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.”2Isaiah 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.”3Bava 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.5The 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 almin6Encircling (or: encompassing) all worlds; denoting the transcendence of G–d. (7Brackets appear in the text.as the meaning of memalei kol almin9Filling (or: permeating) all worlds; denoting the immanence of G–d. and sovev kol almin has been explained in Likkutei Amarim, see there9Chapters 48 and 51. See below, note 12.), by the “arousal from below,”10That 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 Chaim11By 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).12Creation 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.13See 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-neshamah14The 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.15Cf. 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.”16Kiddushin 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,17See 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,18Chochmah ilaah. which is the first (of the sefirot), is on the plane of a material action, as explained in Likkutei Amarim.19Part 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 world20Peah 1:1.] there appear, metaphorically speaking, gaps in the supernal garment that encompasses the Body—[the kelim (vessels) of the ten sefirot21See Addendum, ibid., for the meaning of this term.]—through which to irradiate and to diffuse light and abundance: from “chesed, the right arm”22That is, from the sefirah of chesed.—longevity in this physical world;23See Proverbs 3:16: “Length of days in her right arm.” and from “the left arm”24That is, from the sefirah of gevurah.—wealth and honor;25Proverbs 3:16: “and in her left arm, riches and honor.” and likewise with beauty,26I.e., beauty (as implied by the term tiferet) emanates from the sefirah of tiferet. grandeur and majesty, and gladness.27Par. 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 chitzonim28Extraneous 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,”29The author puts emphasis on the word “great”; cf. below, Epistle 30. for “Great is the L–rd and exceedingly glorified”30Psalms 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 [31Brackets 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’ah32Salvation. is of the etymon of vayisha—“And the L–rd turned to Abel and his gift,”33Genesis 4:4. which refers to the descent of the light and abundance of the “three hundred and seventy lights” mentioned in the sacred Zohar,34Zohar 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:35Numbers 6:25. “May the L–rd make His Countenance shine upon you”; “May He make His Countenance shine upon us forever”36Psalms 67:2.with us,37That 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.”38Liturgy, Morning Prayers. So may the L–rd make His Face radiate toward them, “their tzedakah will endure forever”;39Psalms 112:3. and may their glory be exalted by the yeshu’ah of “He who causes the power of yeshu’ah to flourish,”40Liturgy, weekday Amidah. the sprout of tzedakah from the “helmet of yeshu’ah”—mentioned above, as is the wish (of he) who seeks it.41Par. Lamentations 3:25. Chapter 4 FOUR. Israel shall be redeemed only through tzedakah, as it is written:1Isaiah 1:27.Veshaveha—and her repatriates,2See below, note 55. through tzedakah.”3Shabbat 139a; Sanhedrin 98a. It is written:4Psalms 85:14.Tzedek lefanav yehalech.”5Tzedek (righteousness; here in the sense of charity) shall go before Him. Now, it should really say: yelech.6This 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:7Psalms 27:8. “My heart said for You, ‘Seek panay (My face),’”8I.e., “my heart said in Your (G–d’s) name: ‘Seek My Face’”; see commentaries, ad loc. that is: “Seek the pnimiyut9Inwardness; the innermost point, identical with essence (see below, note 26).—פנים (face) is etymologically related to פנים (interior); cf. Maimonides, Hilchot Yesodei HaTorah 1:10. of the heart.” For in the heart 10Brackets appear in the text. [the element of the Divine fire that is in the heart]11V. L.: for in the flame, the element, etc. (reading בלהב instead of בהלב). there are two aspects: the aspect of chitzoniyut,12Outwardness, 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 contemplating13V. L.: to cause them to contemplate. on His greatness, and from this contemplation giving birth to a strong love resembling “flashes of fire….”14Par. 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:15Psalms 130:1. “From the depths I call to You, O L–rd,” i.e., from the depth of the heart.16Zohar II:63b. (17Brackets 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.18In 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,”19Ecclesiastes 7:14. See above, Epistle 2, note 16. it is precisely so with the “service of the heart.”20I.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.21The 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,22The faculty of the pnimiyut of the heart. rather, an aspect of the radiation from the supreme chochmah, which transcends binah and daat,23Both of which are rooted in chochmah. and in which there is vested and concealed the actual light of G–d, as it is written:24Proverbs 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.26Pnimiyut 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:27Megillah 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,28I.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,”29Cf. 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:30Deuteronomy 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: milah31Excision. and periah,32Uncovering (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,”33Shabbat 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.34See 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,”35Deuteronomy 30:6. See the commentary of Nachmanides, ad loc. i.e., because the L–rd alone is literally your whole life.36This 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 היא (translit.: 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 love37The 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 “unexpected38Hessech 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,”39Sanhedrin 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,”40Prayer 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 daat41Absentmindedness; see above, note 38. of man. For that rank42The 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:43Numbers 6:25; see above, note 9. “May the L–rd make His Countenance shine upon you,” and as it is written:44Deuteronomy 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,46Feminine 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,”48Ecclesiastes 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;49See 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.50Par. 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 mishmar51Proverbs 4:23.—the meaning of mishmar being a prison.52See Rashi on Genesis 42:17. Thus, now, through this charity, it was redeemed from the chitzonim.53The forces of evil; see above, Epistle 3, note 28. This is also periah, a notion of “removing a debt,”54Cf. 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),55The word שביה may be traced to the root שוב, to return (thus reading: her repatriates), or to the root שבה to 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 holacha56The active form of the causative stem of the verb הלך. (leading). For it57Tzedek—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,”58Psalms 85:14 (conclusion of “tzedek lefanav yehalech”). as it is written: “And you shall walk in His ways”;59Deuteronomy 28:9. “You shall go after the L–rd your G–d,”60Ibid. 13:5.—with every performance of the commandments, and the study of Torah, which is equivalent to them all.61Peah 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 heart62Cf. Zohar II:210b. [which is born of contemplation and knowledge alone, without an “illumination of the face”63Heorat Panim, in Hebrew. from above, but in a state of “concealment of the face”64Hester 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.”65Tosefta, Peah, end of ch. 4; Bava Batra 10a. And this is the meaning of what is written: “He has redeemed my soul in peace,”66Psalms 55:19. Or: “through peace.” stating expressly “my soul.”67I.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,68See below, Epistle 17. as it is written: “The eyes of the L–rd your G–d are constantly upon it”;69Deuteronomy 11:12. “And My eyes and My heart will be there at all times.”70I Kings 9:3. And it71This 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,72Lit., 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 life73Par. Job 33:30; cf. Psalms 56:14. which the L–rd “will make His Countenance shine upon us forever,”74Psalms 67:2; cf. above, end of Epistle 3. amen—may this be (His) will. Chapter 5 FIVE. “And David made a name.”1II 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…”2Ibid., 15.: “Rabbi Shimon wept and said: Who makes the Holy Name, every day? He who gives charity to the poor….”3Zohar III:113a, b. This will be understood by first explaining the comment of our Sages, of blessed memory, on the verse4Isaiah 26:4. “For by Yud-Hey,5These two letters combined form a name of G–d, reading: “For in G–d, the L–rd….” the L–rd is the tzur6Tosafot 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,7The letter hey (second letter of Yud-hey). the World to Come was created by the yud8The letter yud (first letter of Yud-hey)..”9Menachot 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,10See 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.11Cf. Zohar I:129b and 135b. That is why in the sacred Zohar12Zohar 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.13Chochmah 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,14Consciousness, 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”;15Zohar 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,16I.e., a simple, nondimensional point.—The four letters of the Ineffable Name—Y-H-V-H, pronounced in conversation Havaya—signify the ten sefirot: Yudchochmah; (the first) Heybinah; Vavtiferet, or/and the totality of the six attributes (chesed to yesod); (the latter) Heymalchut. (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 Eden17Zohar III:290a; see also Zohar II:90a.—Eden (chochmah) is to be distinguished from olam haba (binah).—of which it is said:18Isaiah 64:3. “No eye has seen it….”19See Berachot 34b; Tikkunei Zohar, Introduction 12a. And it is referred to as “The father (abba)20Chochmah. who founded the daughter (barta)21Malchut..”22Zohar 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 sefirahmalchut (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 articulation23Larynx, 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,24פ-מ-ו-ב. 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.25The 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.26The 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.”27See 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 throat28See 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-ayin29The 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 world31Barta-malchut. was created by the hey.” Now, though this is the “lower hey” [the latter hey of the Name of Havaya32Malchut. Cf. Tikkunei Zohar 22 (63b), and above, note 16.], while our Sages, of blessed memory, related this to the verse “For by Yud-Hey,”33This 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,34The first letter, chochmah. is influenced and issued forth from the rank of the “upper hey.”35The second letter (the first, or upper hey), binah. This hey has dimensions of “length” and “width” to indicate the faculty of binah,36Cf. Tikkunei Zohar 22 (63b), and see Iggeret Hateshuvah, ch. 4. which is the expansion of the “concealed intellect”37The yud, chochmah. into a state of manifestation and apprehension, with an extension of daat,38Implementing 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 Tikkunim39Introduction 17a; cf. ibid., 22 (63b). that “binah—that is the heart, and therewith the heart understands.”40See 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 speech41See Tikkunei Zohar 22 (63b). which become revealed from the concealment of the yud through the five organs. The form of the “lower hey,”42The 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,43Malchut. Cf. Iggeret Hateshuvah, ch. 4. “The sovereignty of all worlds”44Par. 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,”45Psalms 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:46Ecclesiastes 8:4. “Wherever the king’s word is regnant,” as explained elsewhere.47Iggeret Hateshuvah, ch. 4. [48Brackets 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 (49Brackets 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 hechalot50Shrines, 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?”51Job 25:3. and in every hechal and host there are a thousand thousands and myriad myriads of angels,52See Daniel 7:10; cf. Chagigah 13b and Likkutei Amarim, Part I, ch. 46. and also nefesh-ruach-neshamah-chaya-yechidah,53Scripture 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,54Cf. Zohar I:159a; Tikkunei Zohar, Introduction 14b; etc. all this issues and effuses from the multitude of combinations of the twenty-two letters55See 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,”56See above, note 45. which, in turn, divide into many (more) combinations, truly ad infinitum, as stated in Sefer Yetzirah:57Sefer 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,59By 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 on60There 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. (61Brackets appear in the text.as mentioned in ch. 1262Of 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 small63I.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”64Havalim, in Hebrew (conventionally translated: vanities). of Ecclesiastes65Ecclesiastes 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 Zohar66Zohar I:146b; III:47b.]. And this is the “Utterance from the mouth of the L–rd”67Deuteronomy 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. (68Brackets appear in the text.And this is what the Arizal stated69Cf. 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 Atzilut70See 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,71Cf. 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 yud72Supreme chochmah. is in Atzilut…and the lower hey73Malchut 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)74See 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”75Psalms 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:76Genesis 2:4. “בהבראם,” (which means): בה’ בראם (“when He created them,” He created them, by the hey).77The word בהבראם (when He created them) is divisible into two parts, forming these two words.—Menachot 29b; Midrashim on Genesis 2:4. It78The 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. Bereishit80The initial word of the Torah, Bereishit, may mean in, or with reishit (the beginning).—which is also a fiat81Rosh 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 whatsoever83See Etz Chaim 8: end of ch. 6; cf. Moreh Nevuchim 3:53.—“For there was no man to work…”84See 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,”85Micah 7:18. and “The world was built by chesed.”86Psalms 89:3. And this is the meaning of באברהם בהבראם (when He created them—because of Abraham),87Bereishit Rabbah 12:9; cf. Zohar I:230b.—By a slight permutation בהבראם can be changed to באברהם. for “chesed is to Abraham.”88Micah 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…,”89Genesis 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,90See above, note 83. i.e., the charity and kindness which Israelites perform in this world. That is why our Sages, of blessed memory, said:91Yevamot 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.92Cf. 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,”93Zohar II:121a; etc. (see above, Epistle 1, note 37). and the world subsists by virtue of the Torah94Zohar II:200a; cf. Avot 1:2; Shabbat 88a. and those who discourse in it,95Zohar I:47a, III:35a. because by their speech they elicit illuminations and effusions96V. 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:97Berachot 64a; Yevamot 122b; etc. Cf. above, note 58. “Do not read בניך (your children) but בוניך (your 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 place98Water, 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,99I.e., the kindness expressed and performed below, by man. diffusing life and kindness “To revive the spirit of the humble and downcast.”100Par. 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….”101Jeremiah 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.102When 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 Arizal103Rabbi 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.104Cf. 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.105That 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 hey106Malchut 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 life107In 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. (108Brackets appear in the text.and as explained in Likkutei Amarim, Part I, ch. 34). That is why they are called the “supporters of Torah.”109Zohar I:8a (cf. Proverbs 3:18 and Vayikra Rabbah 25:1). They are the categories and levels of netzach and hod,110Zohar 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.111Cf. 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.”112Isaiah 32:17; cf. below, Epistle 12. For the effect (of charity) is to elicit the light of G–d to the world of Asiyah.113Cf. 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 (114Brackets appear in the text.and not when he is alone), and then [when speaking to them] he contracts his intellect and thought.115Speech 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)1Verse 18.Brackets appear in the text. This means that the attribute of truth is the reward for the sowing of tzedakah.2See commentaries by R. Abraham Ibn Ezra and R. Levi Gersonides, ad loc. It is also written:3Micah 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.4Zohar III:131b. This means that it is the Holy One, blessed is He, who gives the attribute of truth to Jacob.5See 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).6Jacob 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:7Menachot 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….”8Ibid.—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.9The 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 (10Brackets 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:11Malachi 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 12Brackets 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,13Cf. Zohar I:11b. just as, metaphorically speaking [to appease the ear,14I.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 written15Psalms 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 16Brackets appear in the text. (in Likkutei Amarim, Part II, ch. 9), see there.17Cf. also Likkutei Amarim, Part I, ch. 20. That is why we say18Liturgy, 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”;19Ibid. (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.20See 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,”21See 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.22Cf. Sukkah 52b. And this is the meaning of “L–rd of our strength…shield of our salvation….”23See above, note 18. Now it is well known that there are two types of awe and love (respectively).24I.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 latter25The second sorts of awe and love. ones are those that come afterward, from above, as a gift, [as explained elsewhere26Likkutei Amarim, Part I, ch. 14; see below, Epistle 18. in comment on the verse27Numbers 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.28I.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,29Shabbat 55a; see also Zohar I:2b. for He is the true Truth,30Cf. Jeremiah 10:10 and Jerusalem Talmud, Sanhedrin 1:1. and all the truth among the creatures is esteemed as nothing before Him.31See 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—who32See above, note 6. “bolts from one end to the other end,”33Exodus 26:28. that is, from the uppermost of all levels to the nethermost,34Cf. 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.”35Micah 7:8. And this is the meaning of “For His chesed has prevailed over us….”36Psalms 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,37Lit., 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….”38Par. Isaiah 57:15. And the arousal from below elicits an arousal from above:39See above, Epistle 4, note 45. the L–rd arouses the sleeping and awakens the unconscious,40Par. Liturgy, Shabbat Morning (Nishmat Kol Chay). that is, the concealed, great compassion and Supernal graces,41The Supreme chesed. to emerge from concealment into manifestation and a great illumination, to radiate with the light of life42Par. Job. 33:30 and cf. Psalms 56:14.—“the truth of G–d into the world.”43Par. 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”44Psalms 85:12. “Land” refers to the Holy Land, the subject of this Psalm.—from the sowing of charity in it.45Cf. 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 graces41 that are hidden and concealed,46V. L: concealed in it. as it is written: “Which You have hidden…,”47Psalms 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.”48Isaiah 54:14. Chapter 7 SEVEN. “Fortunate are we, how good is our portion, how pleasant our lot….”1Liturgy, Morning Prayers. “The L–rd is my allotted portion and my share…. Portions have fallen to me….”2Psalms 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.”3E.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.”4Genesis 33:20; commentaries, ad loc. The meaning of this is as follows. In truth, G–d, as His Name is, so is He.5For 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,”6Jeremiah 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)7Denoting 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.8Cf. 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,9Zohar 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….”10Psalms 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,11Zohar 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.12See 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”13The 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.14Man—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:15Song of Songs 6:8. “Sixty are the queens”—these are the sixty tractates…, “and maidens without number”—these are the rulings…16Zohar 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….17Cf. below, Epistle 29. It is precisely so with man’s soul. For all the souls in the world were contained in Adam.18See 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 sparks19Cf. 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”20Hosea 2:1.—“Because of the great quantity.”21See Genesis 16:10. Now “The beauty of Jacob is a reflection of the beauty of Adam,”22Bava Metzia 84a; see also Zohar I:35b, 168a, 222a, etc., and ref. in following note. for he rectified the sin of Adam.23See 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:24Ezekiel 1:26. “And on the likeness of the throne there was a likeness as the appearance of Adam…”;25See Zohar I:71b-72a; and cf. ibid., 97a. also, it is written:26Ruth 4:7. “And zot was within,27The conventional translation of לפנים is 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….”28Zohar III:81b; Zohar Chadash, Rut 88d; see Menachot 53b. For the Torah was contained and vested in the soul of Israel the Patriarch29Zohar 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-l30This 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:31Psalms 118:27.E-l is the L–rd, and He gives us light.”32Cf. 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 strength33Par. 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 law34Par. 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:35Shabbat 118b. “With what was your father more heedful? He answered him—with the tzitzit….”36That 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,37Tikkunei 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?”38The 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.”39Which 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.”1Liturgy, 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…”2Hosea 10:12.] will be understood by what our Sages, of blessed memory, said:3Bava Batra 10a. “Rabbi Eliezer gave a coin to a poor person and then prayed, as it is written:4Psalms 17:15. Through tzedek I will see Your face.”5Cf. 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,6Which 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,7Tikkunei Zohar 70 (135b); Zohar I:103b. is a means of “charity” and the “chesed of the L–rd eternally upon those who fear Him….”8Psalms 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 Zohar9Zohar 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,10Par. 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,”11Sifrei, Deuteronomy 42 (on Deuteronomy 11:13); Taanit 2a. and as it is written12II 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”13See above, note 7.—referred to as water,14Zohar 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….15Cf. 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.16See below, Epistle 15. However, everything depends on the arousal from below.17See 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.”18Mishnah, 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–d19V. 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),20For 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…,”21Avot 4:17. as explained elsewhere at length22Likkutei 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….23See 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 their24I.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 Arizal25See above, Epistle 5, note 103. is referred to as the “elevation of the mayin nukvin.”26See 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.27In 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.28See above, beginning of this epistle, and cf. above, end of Epistle 4. For though “His greatness is unfathomable”29Psalms 145:3.—to the extent that “all are esteemed as naught before Him,”30Zohar I:11b. even so, “where you find His greatness, there you find His humility,”31Megillah 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….”32As 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.”33Psalms 112:4. For man, by being gracious and merciful and “tzaddik—fond of tzedakot,”34Par. 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.”35Tikkunei Zohar, Introduction 10b; above, Epistle 6, note 21. And this, when darkness is converted to light, is referred to as salvation (yeshu’ah).36See 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,”37The 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”38Malachi 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,39Cf. Targum Yonatan on Malachi 3:12. and Knesset Yisrael,40Another term for Shechinah (see above, note 26). See above, note 37. so called because it41Malchut (synonymous with Shechinah and Knesset Yisrael). vests itself in the lower worlds to animate them, as it is written:42Psalms 145:13. “Your sovereignty43Malchut. is the sovereignty of all worlds.”44Malchut (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.45Everything 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,46The 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.45Everything 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,46The 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 see1Par. Isaiah 42:18. that throughout their life all their striving, longing, and aiming for all in which there is the “life of their spirit”2Par. Isaiah 38:16 (see Rashi ad loc.). be in “the source of the living waters”3Par. Jeremiah 2:13; ibid., 17:13. [the Fountainhead of all life4Lit.: the Life of life (see above, Epistle 4, note 74).], with respect to the soul, as well as to the flesh5Par. 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 nations6Text corrected according to L. H. that feed, provide, and esteem their wives and children out of love.7I.e., out of egocentric motivation. For it is written: “Who is like Your people Israel, a unique nation on earth”;8I Chronicles 17:21. this means that even in mundane matters they will not, Heaven forfend, separate9V. L.: to become separated. from the True One,10Cf. 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”11Deuteronomy 6:4.—in the four directions, and in the Heavens above and on earth below,12See 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,”13Par. Proverbs 23:5. Heaven forfend. Only this shall be befitting us when14V. 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 form15The creature (man). a semblance to its Former16The Creator.—Cf. Bereishit Rabbah 27:1.—“the L–rd is One,” for the chesed of G–d endures at all time17Psalms 52:3 (cf. Rashi, ad loc.).—a true chesed 18Chesed 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,19See Shulchan Aruch, Yoreh Deah 251. except20From 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,21See 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],22While 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 23Brackets 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,24See 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.”25Shabbat 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 lovingkindness26See 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,27Be’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”28Amos 9:11. to a level of “feet” and “heels”—which is the level of “Action”—there is no way of truly cleaving to it29The 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.30Cf. 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 achara31The “other side,” the side of evil and impurity. and “converts the darkness into the light”32Cf. 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 …”33Isaiah 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”1Par. Psalms 119:130. the ear that hears the admonition of life2Par. Proverbs 15:31. which the L–rd of life3Lit., 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)….”4Lamentations 3:22. Now, it should really have said תמו, as it is written elsewhere: “For your graces are not concluded (תמו)….”5Liturgy, concluding benedictions of the Amidah. But this will be understood when considering the statement in the sacred Zohar:6See Zohar III:133b; 140b. See also Zohar I:219a and III:21a. “There are various types of chesed: there is chesed olam7“Grace of the world,” or “perpetual grace.”…, and there is chesed ilaah8Supreme chesed.—i.e., rav chesed9Abundant, or magnanimous chesed (cf. Exodus 34:6).….” Now, it is well known that the Torah is called oz (strength),10Sifrei, 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),11See above, Epistle 1, note 10. and as our Sages, of blessed memory, said—“The 613 commandments were declared to Moses at Sinai”12Makkot 23b (acc. to various versions, e.g., Eyn Yaakov, etc.); Tanchuma, Shoftim 9; et al. from the Mouth of Gevurah,13Lit., “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.”14Deuteronomy 33:2. This means: The source and root of the Torah consists solely of the “graces of the L–rd,”15See 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.”16See 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,”17See 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 (18Brackets appear in the text.and as known, with every commandment there issues forth to him awe and love from this light).19Cf. 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,20I.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.”21Zohar 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,22See 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,23The 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 revelation24See 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…”25Shemot 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;26Shulchan Aruch, Orach Chaim 11:4; cf. Shulchan Aruch HaRav 11:5 (and 7). the tefillin—two fingers by two fingers,27Shulchan Aruch, Orach Chaim 32:41, Magen Avraham, ad loc.; cf. Shulchan Aruch HaRav 32:63. and necessarily square;28Menachot 35a; Shulchan Aruch, Orach Chaim 32:39; cf. Shulchan Aruch HaRav 32:59. the lulav—four handbreadths;29Sukkah 32b; Shulchan Aruch, Orach Chaim 650:1. the sukkah—seven handbreadths;30Shulchan Aruch, Orach Chaim 634:1. the shofar—one handbreadth;31Niddah 26a; Shulchan Aruch, Orach Chaim 586:9. the mikveh—forty seah.32Eruvin 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,33Pirkei d’R. Eliezer, ch. 12. and as it is written:34Psalms 89:3. “The world was built by chesed,”35See 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….36Maimonides, 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”37Psalms 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”38Chagigah 13a.; and “Six thousand years shall the world exist…”39Sanhedrin 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, this40The 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,41Cf. Zohar III:66a; also, II:85b, 155b, 162b, and III:16b; et passim.—קדש העליון (Supreme 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 behooves42Cf. 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….”43In 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,44See 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”ת (he is concerned with him who has not)45Division of the word חסד into חס and the final letter ד (cf. Tikkunei Zohar 22 (67b)). The ד (which written out fully spells the word דלי”ת meaning “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.46Zohar 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.”47Proverbs 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 ruling48Ketuvot 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.49Job 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 unlimited50Lit., 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….”51Psalms 103:17. For though “all of Israel are compassionate and performers of kindness,”52Yevamot 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,53Infinite. and to His attributes there is no end, as it is written:54Lamentations 3:22. “For His compassions are not exhausted.”55Text 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—כי לא תמנו.”56See note 55. That is: “Because we are not perfect57לא תמנו is 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 ourselves58Lit., 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….”59Our 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 charity60Shabbat 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.62The 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 understanding1Par. Daniel 9:22. that this is not the way in which the light of the L–rd dwells,2Job 38:19. i.e., in there being a desire for the “life of flesh,”3Proverbs 14:30. and children, and sustenance, for on this our Sages, of blessed memory, said: “Make naught your will….”4Avot 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,”5See 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.”6Avot 4:22. This means: There is to be only an absolute belief in the Yotzer Bereishit7Lit., 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,8Par. 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,9Likkutei 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.10See 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,11See 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. It12Ayin, chochmah. is the Eden which transcends the World to Come,13See 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 above14Bereishit 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”15Tikkunei Zohar 57 (91b); ibid., 70 (122b). See Shemot Rabbah 2:9. and “in the light of the King’s Countenance there is life,”16Proverbs 16:15. and, conclusively, “strength and gladness are in His place,”17I 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.18See 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.19Cf. 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 rav20“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:21Cf. 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.22In 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 lifeaccording to which that phrase is but parenthetical. One must believe that he really lives in it,23I.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,”24Psalms 37:23. “and there is not a word…”25Psalms 139:4; see Midrash Tehillim, ad loc., and Bereishit Rabbah 9:3.; conclusively, everything is absolutely good, except that it is not apprehended.26Cf. 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.”1Isaiah 32:17. The difference between “act” and “service,” and between “peace” and “quietness and surety,”2Text 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”3Job 25:2.: “Michael is the prince of water and Gabriel is the prince of fire, yet they do not extinguish one another.”4See 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 water5Zohar II:175b; etc. See above, Epistle 8, note 14. because it descends from a high place to a low place,6See 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,7Zohar 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.8En 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,9Acronym for chochmah, binah, daat. which is the source of the attributes.10See 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.11See below, Epistle 15. In the terminology of the Kabbalists12Chachmei 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.13Zohar 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.14Zohar 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”15Par. Liturgy, concluding benediction of the Amidah. to him who has nothing of his own and “To revive the spirit of the humble….”16Par. Isaiah 57:15. It is well known that our Sages, of blessed memory, said of him who busies himself with Torah lishmah17For 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.”18Sanhedrin 99b. The “attendants of above” are the princes19Guardian angels. and attributes mentioned above. For these are the upper hechalot20Shrines; realms. in the world of Beriah, mentioned in the sacred Zohar.21Zohar 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…,”22Ecclesiastes 8:9; see Etz Chaim 49:4 (quoted in Hadrat Melech on Zohar II:95b). and “Nation will overpower nation.”23Genesis 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,24Tanchuma, 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 evil25Cf. 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 iniquity26The forces of evil. shall be scattered27Par. Psalms 92:10. and the spirit of impurity shall pass from the earth,28Par. Zechariah 13:2. i.e., when the element of the good which sustains it shall be extracted from its midst.29See 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,”30Isaiah 11:9. and “The glory of the L–rd shall be revealed….”31Isaiah 40:5. Now, this is as regards the future of the world, in general. But as regards terrestrial man, at every “time of finding,”32Psalms 32:6. meaning prayer,33See 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:34Bava Batra 10a. R. Eliezer gave a coin to a poor man, and then he prayed, as it is written:35Psalms 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.36See 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.”37Proverbs 27:21. This means, “according to his praising G–d”38Ibn 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.39Yevamot 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,40Synonymous terms; see Addendum, Mystical Concepts in Chassidism. and as it is written:41Psalms 103:11. “His chesed prevails over them who fear42Denoting the attribute of gevurah. Him.” The neshamah,43The soul proper (see above, Epistle 5, note 53). therefore, is called “daughter of the priest,”44Leviticus 22:12 ff. as mentioned in the sacred Zohar.45Zohar 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…,”46Genesis 2:7. and “You did breathe it into me,”47Liturgy, Morning Prayers. and “He who exhales….”48See 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,”49Liturgy, Morning Prayers. Cf. above, Epistle 11, note 9. and “They are new every morning….”50Lamentations 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….”51See 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, commented52Sifrei, Deuteronomy 117. on the verse53Deuteronomy 15:10. “Give, you shall give”: “even a hundred times.”54Text 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…,”55Zohar II:128b. and just “like the excellence of light over darkness,”56Ecclesiastes 2:13. as known57See 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.” השקט (quietness) is of the etymon of “שוקט—(he rests) on his dregs,”58Jeremiah 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.”59Micah 7:19. Chapter 13 THIRTEEN. “How abundant is Your goodness which You have hidden for those who fear You….”1Psalms 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 right2Chesed. and the left.3Gevurah. 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…”4Micah 6:8.; “in secret places cries…”5Jeremiah 13:17.; “whoever busies himself with Torah in secret….”6Cf. 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”;7Ketuvot 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….”8See 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, said9Ketuvot 103b.: “Cast a scare upon the pupils….”10This 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…,”11Psalms 119:45. without any contraction and limitation whatsoever. There is no restraint to the spirit12Par. 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.”13Avot 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.14Eduyot 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 left15Gevurah.—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,16Chesed.—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 muttarim17Permitted. from their issur18Prohibition.—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,19See above, Epistle 10, note 41. there is no cleavage and division there,20Zohar III:70a; also ibid., 83a and 109a. Heaven forfend, and all the traits compound each other. Thus, they are united one with the other,21See Likkutei Amarim, Part II, ch. 6. as known to the students of Kabbalah.22The 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:23See above, Epistle 2, note 9, and see below, note 27. “Now I know that you are fearful of G–d”24Genesis 22:14.—for he had donned the attribute of gevurah25See 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….”26Genesis 22:10, 11. As for Scripture stating “Abraham who loved Me,”27Isaiah 41:8—distinctly relating chesed to Abraham; see Pardes Rimonim 23:11, s.v. Ahavah. and “the Fright of Isaac,”28Genesis 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”29Cf. 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 gedulah30The 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,31Cf. 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. (32Brackets 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”33Isaiah 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:34See above, Epistle 10, notes 6-9. there is chesed olam, the corresponding opposite of which is the attribute of din,35Judgment (identical with gevurah; see Addendum, Mystical Concepts in Chassidism). Heaven forfend, which36I.e., din. serves to diminish and contract His chesed and goodness. But the chesed elyon,37Supreme 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 almin38Encompassing, i.e., transcending all worlds. and temira dechol temirin,39The most hidden of all hidden. called keter elyon.40Supreme 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….”41Psalms 31:21. Chapter 14 FOURTEEN.1This 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,2V. 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 heart3Par. Psalms 64:7. as if but this very day4V. 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–rd5Par. 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’elyon6Supreme 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.”7Deuteronomy 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 Scripture8Proverbs 3:19.—“The L–rd has founded the earth with chochmah.” That is, the foundation of the eretz ha’elyonah9The “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 chefetz10“Land of desire” (Malachi 3:12), cf. above, Epistle 8, note 37. which truly corresponds to it and is called by its11Of the eretz ha’elyonah. name—eretz hachayim12Land 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:13Ecclesiastes 7:12.Chochmah animates those who have it….”14See 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 unity15See 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 greatness16V. 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.”17Rosh 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, and18V. 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”19Psalms 36:10.—which refers to the light that radiates from the supreme chochmah, the source of life]. (20Brackets appear in the text.And as known to the students of Kabbalah, that every Rosh Hashanah there is the nesirah,21V. L. in B. Y.: “nesirah, etc.”—Nesirah, of the root נסר (to 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….22Brains, 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,23See 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.24V. L. in B. Y.: more sublime ones, etc. In a general way, with respect to the world as a whole during25V. L. in B. Y.: as regards the world of the six thousand years as a whole. the six thousand years,26Of 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,27See Zohar II:218a; Etz Chaim 8:1. wherefore the sages are referred to as the “eyes of the congregation”28Numbers 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.”29Bava 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 מרשית (from the beginning) is written without an alef, alluding to the withdrawal of the light30Signified 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 shofar31By 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.32From 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”1Proverbs 1:6.—with respect to the sefirot. To make the verse “And from my flesh I shall behold G–d”2Job 19:26.—Cf. Likkutei Torah, Emor 31b; Maamarei Admur Hazaken Haketzarim, p. 264. See also Pardes Rimonim 4:6. more intelligible, it is known throughout3Par. 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…”:4Psalms 103:1. “Just as the Holy One, blessed is He…the soul also…”:5Berachot 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”6Genesis 2:7.: “He who exhales, exhales from within himself.”7See above, Epistle 12, note 48. For even a soul (nefesh) of Asiyah8The 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”ן)9Kabbalistic 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 mochin10Their “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 feminine11The 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 achorayim12Hindersides; 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 kelim13Vessels; 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.14The sefirot of Asiyah, thus, are the lowest and final rank of the sublime sefirot of Atzilut—which are divine, etc. (The latter)15The “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.”16Tikkunei 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.17See 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,18R. 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.”19Genesis 18:27. Our father Abraham, peace be to him, said this20I am dust and ashes. of the illumination of his soul which radiates in his body from the light of the supreme chesed;21See above, Epistle 2, note 9. and that is his attribute: the attribute of magnanimous love (ahavah rabbah).22See above, Epistle 13, note 27. For23V. 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.24Bereishit 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”25Par. 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)26I.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.”27Par. Genesis 2:9. (But even this is only) metaphorically speaking, and, moreover, not at all comparable,28Lit.: separate by thousands of separations. except that the Torah speaks in human phraseology29Berachot 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 all30V. L.: It is known, in a general way. that the attributes are generally divided into seven (emotive) attributes (middot),31Generally 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. It32Rachamim. is the mediating attribute between gevurah and chesed, (the latter of) which seeks to diffuse to all, even where compassion is not applicable at all33See 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.34Beauty. It is, by way of analogy, like beautiful garments, that is, garments dyed35See H. V. with many colors blended in such a way that there is beauty and embellishment.36See above, Epistle 12, note 13. To a garment dyed in one color, however, one cannot apply the term of “beauty” (tiferet).37Cf. 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, that38In 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,”39Par. Proverbs 25:11. gradually. This deliberation is referred to (by the terms) netzach and hod. They40The attributes of netzach and hod. are the kidneys that advise,41Berachot 61a. and also42V. 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,43Zohar 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.44See 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.”45Zohar III:236a (cf. Chagigah 12b). Just as, by way of example, he who mills [46Brackets 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 prevail47The 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 tzimtzum48Netzach 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 it49The attribute of gevurah. arouses in his will contentions against his son, saying “He is not yet fit for this”].50A 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 bond51I 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 ובארץ (lit.: 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 סולם; Mayim 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 [52Brackets appear in the text.as he speaks and studies to himself],53These 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,54Cf. Eliyahu Rabbah, ch. 27; Taanit 7a (“I have learned from my disciples more than from any other”). with a contented disposition55Lit.: with an expansion of daat. to influence and teach his son (56Brackets 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,57See Addendum, Mystical Concepts in Chassidism, ch. 1, note 6. as will be explained). Now, these attributes are the external aspects58The 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 59Acronym 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,”60Proverbs 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 opinions61De’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,62The 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.63See 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,64Lit.: In absolute truth. in the higher, divine soul, which is a part of G–d above,65Job 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 chesed66Par. 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 verse67Deuteronomy 11:22. “And to cleave to Him”: “cleave to His attributes.”68See 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,”69Yevamot 20a; Sifrei, Deuteronomy 104. and to “put up a fence and a hedge for the Torah,”70Avot 1:1. because of the dread of G–d and his fear71Cf. above, Epistle 13, note 29. lest he might come to sin, Heaven forfend.72All these are modes of attitude or behavior utilizing the attribute of gevurah in the service of G–d. And, likewise, to glorify73The 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.74These are the modes of attitude or behavior utilizing the attribute of tiferet in the service of G–d. Likewise, to prevail triumphantly75The 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,”76Par. Isaiah 6:3.just as the wars for G–d fought by King David, peace to him.77See 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 78The 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,”79Zohar 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,80See above, note 79. that in absolute truth such is the case. This also includes to thank81Ibid. 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.82Majesty 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,83The 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,84Lit.: 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.85See 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,”86Chagigah 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.87Psalms 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,88The “lower” or “inferior” awe. On this and the following terms see above, Epistle 6, and below, note 94. an aspect of malchut.89Tikkunei Zohar 33 (76b) f. (Cf. Zohar I:11b). There is another aspect of the greatness of the L–rd whereof derives the yirah ilaah,90The “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,92The “magnanimous” or “superior” love (ahavah betaanugim). and still another aspect whereof derives the ahavah zutta.93The “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,94E.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,95The “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,96The “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,97The 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 aware1Lit.: 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.2Lit.: 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.3Par. 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!”4Leviticus 25:36. See the commentaries by Nachmanides and R. Ovadia Seforno, ad loc. (The rule that) “Your life takes precedence”5Bava 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…,”6See 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 these7The 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),8Needs, therefore, take precedence to luxuries. as mentioned in Nedarim, folio 80.9Nedarim 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,”10Bava 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…,11Cf. 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,”12Ecclesiastes 7:20. and charity atones13See 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….14See Vayikra Rabbah 27:1. (Charity) thus is an actual cure for the body and soul,15Cf. 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.”16Soul, or life.—Job 2:4. Cf. above, Epistle 10 (note 49). This applies especially as we are believers, the descendants of believers17Shabbat 97a. (in the fact) that charity is nothing but a loan to the Holy One, blessed is He,18Bava 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”19Proverbs 19:17.—manifold, in this world.20See 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.21Kiddushin 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.22Chagigah 9b. But it will be well with those who give heed, and upon them shall come the blessing of goodness23Par. Proverbs 24:25.—“of the best of all things.” Do good, O L–rd, to the good and the upright,24Psalms 125:4. as is their wish and the wish of he who seeks their welfare, from the whole heart and soul. Chapter 17 SEVENTEEN.1See 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,2See above, Epistle 4, note 44. to effuse to him the “Fruits in this world, while the principal remains for the World to Come.”3The 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,4Lit., 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….5See above, Epistle 11, note 5. The “principal” is, as it is written: “Mitzvatecha (Your commandment) is very wide.”6Psalms 119:96. Now it should say mitzvotecha—in plural form!7Cf. Rashi, ad loc. (8Brackets 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.9Par. Genesis 49:3. And thus it is written:10Genesis 18:19. “And they shall observe the way of the L–rd, to do tzedakah….”11See Zohar III:113b. Metaphorically speaking, like a road on which one goes from one city to another,12Tzedakah 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,13The 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.14Permeating 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,15This 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 yud16Menachot 29b.—See above, Epistle 5.—the sphere of the supreme chochmah,17Above, 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,18Ibid., note 17. and evolving and vesting itself in all the worlds, as it is written: “You have made them all with chochmah…”19Psalms 104:24. and “chochmah animates….”20Ecclesiastes 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.21See 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,22See Zohar III:169b; cf. ibid., 159b ff. and in the Gemara23See 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….”25Berachot 17a; Maimonides, Hilchot Teshuvah 5:2. Cf. Tikkunei Zohar 36 (78a). A crown (atarah) is something that encompasses and encircles and is called keter 26Crown; garland. Cf. Tikkunei Zohar 70 (135a) on the subtle distinction between keter and atarah. [an idiom of koteret27Capitol.—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,28See 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 world29The 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 (30Brackets appear in the text. “And Your people, they are all righteous…”31Isaiah 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.”32Bava Batra 75b. Holy is a rank of being separated;33See 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.34Kadosh, 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 ayin35Job 28:12.—i.e., (from) the rank of the supreme keter36See Zohar II:42b; 121a; III:290a; and note following. which, in the sacred Zohar,37Zohar III:end of 256b; cf. also references cited above, note 36, and above, Epistle 11, note 11. is called ayin;38Naught; 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,”39Sefer Yetzirah 1:7. and “The result of the act is first in thought…,”40Liturgy, 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 chochmah41In the text appears here (in brackets): etc. A parenthesis suggests instead: each one. according to his measure, and “the dew of Torah revives him”42Tikkunei Zohar, Introduction 12a; ibid., 19 (38b) (see Ketuvot 111b; cf. Shabbat 88b; Chagigah 12b; et passim).—“And when you will awaken43At the Resurrection of the Dead. it44The Torah, which is called keter (cf. Avot 4:13, and below, Epistle 29). will speak for you…,”45Proverbs 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 (46Brackets appear in the text.and as it is written: His garment is tzedakah47Piyut 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.48See Targum on Psalms 119:96; Eruvin 21a and Rashi, ad loc. But “To every tichlah I have seen an end”:49Beginning 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,50See Zohar Chadash, Bereishit 18a. as mentioned in Likkutei Hashass by the Arizal,51See above, Epistle 5, note 103. in explanation of the saying of our Sages, of blessed memory: “Scholars (of Torah) have no rest…,”52Berachot 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.”1Song of Songs 7:7. There are two kinds of love.2Zohar 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 good3Par. Psalms 34:9. and delightful as wondrously sweet delights]. It is truly in the mode of the World to Come where “they take delight….”4Berachot 17a; Maimonides, Hilchot Teshuvah, ch. 8. And of this it is written:5Psalms 97:12. “Rejoice, tzaddikim,6The 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.7It 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 Zohar8See 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:10Numbers 18:7. “A service of gift…11I.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….”12Priesthood 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 written13Proverbs 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 [14Brackets 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 haromemut15Awe 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.16See Chovot Halevovot, Shaar Ahavat Hashem, Intro., ch. 3, and end of ch. 4. For “It is the way of man to go…,”17The way of a man [i.e., love; according to Psalms 98:3: זכר חסדו—reading זכר (male) for זכר (remembered)] to search for a woman [i.e., fear, awe; according to Proverbs 31:30: אשה יראת ה’; cf. 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.18Likkutei Amarim, Part I, ch. 43. See also Likkutei Torah, Va’etchanan 7d; Siddur Im Dach 188a. The second (type)19The 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.”20I 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.21Par. 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 chitzonim22Forces 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.23Referring 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 kelipah24The 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.25See 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,26Seat of thought. tongue,27Seat of speech. and the 248 organs.28Seat of action. After that he will also be able to “bring out the captive from prison”29Isaiah 42:7I.e., this love, from the dominion of the kelipah. with a strong hand. That is, “his heart is strong and steadfast among the valiant,”30Amos 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 life31Lit., 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.”32Zohar 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…,”33Psalms 42:3. See Hilchot Talmud Torah 4:6. like a person who thirsts for water, and, as yet, has no delight whatsoever.34The 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.35See 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:36Proverbs 3:6. “In all your ways, know Him.”37Maimonides, 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….”1Psalms 104:2. In Likkutei Torah by the Arizal,2See 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 3Inwardness, the highest and most profound levels (see Addendum, Mystical Concepts in Chassidism, s.v. Pnimiyut). of the supreme chochmah—which is called abba 4Father; i.e., the partzuf of abba (see below, note 11). of Atzilut, and, a fortiori, not in the sefirah of keter, called arich anpin,5Macroprosopus (long or extended Countenance; see below, note 11). which transcends (chochmah). Rather, it was in the rank of the achorayim 6Hinder, or extraneous sides; the lowest and most extraneous levels (see below). of chochmah 7The partzuf of abba. which vest themselves8Text corrected according to L. H. in binah,9The partzuf of imma (the supreme mother). which (in turn) vests itself in the seven lower sefirot,10Chesed to malchut. called z’eyr anpin11Microprosopus (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,12The 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 vested13Text 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 form14Lit., “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,”15Bereishit 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:16Exodus 33:23. “You shall see achoray,17My hinderside (the aspect of achorayim). but panay18My face (the aspect of pnimiyut; cf. above, Epistle 4, note 8). shall not be seen”; see there, and in Shaar Hanevuah, ch. 1.19Cf. 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.”20Deuteronomy 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”;21Exodus 33:23. “And I saw the L–rd”;22Isaiah 6:11. “And the L–rd appeared to him.”23Genesis 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 Targum24On Genesis 18:1. (translates) וירא אליו ה’: “And (the L–rd) became revealed to him…, thus a mode of revelation, that G–d,25Inserted 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.26Chachmei HaEmet in the Hebrew—lit., the “sages of the truth” (i.e., of Kabbalah). To them G–d27Text 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. They28The Sages of the Talmud. therefore said:29Bava Batra 12a. “A wise man is better than a prophet,”30See 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.31Cf. 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.32See 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 and33V. 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.34Thus itself beyond it. That is why they said in the Zohar35Zohar II:121a; 85a; III:81a. that “the Torah derives from chochmah,”36The 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.37Cf. 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;38See 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,39Torah-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.40Cf. Zohar III:149b; 152a; Moreh Nevuchim 3:50. This is empirically evident from the principle of kri and ktiv.41The 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.42Cf. Pesachim 50a and Rashi, ad loc.; Zohar III:230a. The same applies to the large letters in the Tanach;43Some 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.44Cf. 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 one45Maimonides, Hilchot Yesodei HaTorah 2:10; Moreh Nevuchim 3:20. See Likkutei Amarim, Part I, ch. 2. (46Brackets appear in the text.as explained above47This 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.48The 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.49See 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 vested50V. L.: to emanate. in all the nether beings is51Emended 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.”52Zohar 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.53Cf. 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,54The aspects of Asiyah—Action, or making. in accord with the saying: “To do them this day,”55Deuteronomy 7:11; see Eruvin 22a. and “Study (of Torah) is greater because it leads to performance,”56Kiddushin 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….”57Jerusalem 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.58See above, Epistle 7, note 37.
* * * 59This 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 forms60Emended 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 “action61Or: 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.62Formation. 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.63Creation. 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”1Tikkunei Zohar, Introduction 3b (Cf. n. 3 for full quotation). (2Brackets 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],4I.e., the infinite Divine effusions and emanations. and “His causations”—these are the vessels [kelim].5The 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.6Cf. 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.7I.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 Cordovero8Pardes 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 Bereishit9Zohar I:19b-20a.], this refers to the evolution of the sefirot within the sefirot themselves10I.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. (11Brackets appear in the text.with respect to the kelim). [Thus in Sefer Yetzirah12Sefer 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,13See Pardes Rimonim 1:1; Shomer Emunim 1:61. just like the En Sof “Whom thought cannot grasp at all,”14Tikkunei Zohar, Introduction 17a. and as it is written: “And My Face shall not be seen.”15Exodus 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.16See 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.17Pardes 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,18Or: 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,19I.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,”20See 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.21See Zohar III:240b ff.; cf. Arizal, Likkutei Torah, Vayikra. The coming about of substantiality ex nihilo (yesh meayin) is in Hebrew22Lit., the sacred tongue. called “Beriah” (creation).23Zohar 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;24Zohar 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 He25According 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.26Chapter 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.27Substantiality 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, ruach28Nefesh-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.29The 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.30The 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 hechalot31Shrines; realms. of Atzilut in which the category of the iggulim32Circles.—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 Atzilut33R. 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:34Job 4:18. “And His angels He charges with deficiency”35See 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,36The 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 souls37Text corrected according to L. H. of man that emerged by the zivvug zu’n of Atzilut,38The 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. (39Brackets 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.40The 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 41See 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.”42Skull 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,43Lit., 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,44See above, Epistle 8, note 44. which becomes the atik45The highest level, also referred to as keter. of Beriah,46The 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….”47Zohar 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 Unique48Lit., 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.”49Psalms 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 speech50See above, Epistle 5, note 23. are of the five gevurot51The 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.52The 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.53Cf. 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 beginning54Of the sefirot and all spheres. is wedged in their end.”55Sefer Yetzirah 1:7. For keter is the mediator between the Emanator and the emanated,56See 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),57Tikkunei 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.58Keter 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,59From below Atzilut, toward Atzilut. malchut of Atzilut, too, is called keter,60Keter of Beriah. and especially since through it is the creation of the souls which are yesh, separate entities [in the world of Beriah]. This61The creation of the souls in Beriah by malchut of Atzilut. is referred to as leidah,62Before 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”;63Zohar 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’n64The middot, chesed to yesod, and malchut. in the womb of imma ilaah65The 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.66Lit., 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 she67The nether mother, malchut. receives and (through which) she is impregnated by the z’eyr anpin is of the mochin of abba and imma69Of 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,69The 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,70Pregnancy and birth. there is truly a manifestation of the light of the En Sof.71On 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,72See above, Epistle 5, note 16. while the Torah is in z’eyr anpin, the vav of the Name of Havaya.73See 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.”74Zohar 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 chochmah74See above, Epistle 19, note 35.] is in the concealed mochin 76The 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.77The mitzvot are, in fact, superior to the Torah. However, it is like a seal in reverse.78The 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,”79Sefer Yetzirah 1:7. i.e., the power of the En Sof, blessed is He,80The 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 development81Lit., 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.”82Liturgy, Hymn of Lecha Dodi. That is why they said in the Jerusalem Talmud:83Berachot 1:2; Shabbat 1:2. “Is then R. Shimon not of the opinion that one interrupts84Study of Torah. for lulav…,”85Observance 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…,”86See 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 corporeal87On the revelatory plane the commandments are related to physical objects and corporeal functions. and the Torah is wisdom.88I.e., related to man’s mind and intellect. Only one is in the chitzoniyut,89The commandments. and the other is in the pnimiyut,90The 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.91Cf. 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).92Between 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 them93With 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,94The lower three sefirot (netzach, hod, yesod) of Adam Kadmon. i.e., the end of the “feet” of its yosher95I.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.”96Nehemiah 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”97Jeremiah 23:24. in one equal fashion, and “there is no place void of Him”98Tikkunei Zohar 57 (91b); ibid., 70 (122b). even in this physical world.99Cf. Shemot Rabbah 2:9. However, this is by way of “encompassing” and “encircling,”100See Zohar III:225a. and the meaning of this was explained in Likkutei Amarim.101Likkutei 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,102The 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. (103Brackets appear in the text.As for the mazal104The individual star, or angel of destiny. that strikes (the herb) and says “grow,”105Bereishit 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. For106See 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,107I.e., at the lowest level, at malchut of Asiyah; see above, notes 32 and 95. and “below His feet”108In 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.109Unlike 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 chozer110A 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.”111Malchut 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 upward112In 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,113Likkutei 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….”114Genesis 1:11.—(115Brackets 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,”116Genesis 1:20. and the fiat “Let the earth bring forth living being”117Ibid. 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 nukvin118Feminine waters—The initial stimulus of an appropriate act by man (see above, Epistle 4, note 46). at all119See 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,120Not 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 (121Brackets appear in the text.which is the purpose for the creation of man122See Likkutei Torah, Devarim 2a.), as explained elsewhere.123Cf. 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”;124Berachot 40a; cf. Zohar I:157b and Bereishit Rabbah 15:7. and “I had not yet eaten the meat of oxen….”125And 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 bottom126Malchut. 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”—127Ezekiel 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:128Zohar III:241a. “And they derive enjoyment from their element and essence.”129The 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,130Par. II Chronicles 32:1. knowledge comes easy to the discerning131Par. Proverbs 14:6. to understand from all the above the great advantage of the operational commandments.132On 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”;133Deuteronomy 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.”134Avot 4:17; see above, Epistle 1. Until here we found of his holy writing.135R. 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”1Par. Job 29:22 and Deuteronomy 32:2. to those who offer themselves willingly among the people2Par. Judges 5:9. to practice the righteousness of the L–rd (tzidkat Hashem) with His Holy Land3Cf. 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 alert4Cf. 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,5See 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.”6Nazir 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 akedah7The 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….”8Genesis 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 alertness9See 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;10Pesachim 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 world11Cf. 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,”12Proverbs 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.”13Rosh 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.”14Avot 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.”15See Proverbs 10:16 and 11:19. This means its effect and affection is to elicit supreme life from the Fountainhead of life,16Lit., Life of life; see above, Epistle 17, note 4. the En Sof, blessed is He, to the Land of Life,17See above, Epistle 8, note 46. the Abode (Shechinah) of our strength,18Ibid., note 36. of which it is said19Nehemiah 9:6. “And You animate them all.”20See above, Epistle 14, and note 29, ad loc. It21The Land of Life, the Shechinah. is the hut of David that has fallen22See above, Epistle 9, notes 27 ff. down to the very dust, and as the saying of our Sages, of blessed memory:23Megillah 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,24The “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,25I.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)26Cf. Zohar Chadash, Rut 84a; 78c; et passim.—because she is our life and our soul. And it is written:27Psalms 44:26. “Our soul is bent low, to the dust.”28Cf. 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”29Bava Batra 10a.—to raise (the Shechinah) from the dust, gradually,30See Jerusalem Talmud, Yoma 3:2. “until Shilo will come.”31Genesis 49:7. Chapter 22 TWENTY-TWO.1This 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:2Par. Proverbs 27:5. come now and let us adjudge,3Par. Isaiah 1:18. remember the days of old, consider the years of every generation.4Par. 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 matters5See 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”6Par. Daniel 4:6; see Chullin 59a. and “All the paths of heaven are clear to them,”7Berachot 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.8See I Samuel, ch. 9. For in fact, all matters pertaining to man, except for the words of Torah9Cf. 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,”10Ecclesiastes 9:11. as our Sages, of blessed memory, said: “Everything is in the hands of Heaven except for the fear of Heaven,”11Berachot 33b. and “Seven things are hidden…man does not know how he will profit, and when the Kingdom of David will return….”12Pesachim 54b. Note, these are likened one to the other!13I.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,14Isaiah 3:3. “A counselor and a wise one who silences all,” and also, as for the statement of our Sages, of blessed memory,15Avot 6:1. “From him16The 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.17Midrash Tehillim 7:3; Sanhedrin 26b; Zohar Chadash 5d. Thus the Sages, of blessed memory, said:18Chagigah 14a. “A counselor is he who knows to intercalcate the years and to determine the months,”19Emended according to H. V. for in Torah terminology the principium of intercalcation is called etzah20Counsel. and sod,21Mystery. as mentioned in Sanhedrin, folio 87;22Sanhedrin 87a. see there in the commentary of Rashi. However, I shall relate the truth23Par. Daniel 11:2. to those who listen to me: “Love upsets the natural order of conduct,”24Bereishit 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 flame25Par. Song of Songs 8:6. Cf. above, Epistle 1, note 29. because of their soul’s love for G–d],26Cf. 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 mind27See 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….”28Proverbs 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”29Par. 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 straight30Par. 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.31The 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,32Cf. Proverbs 3:8. His Will, blessed be He, which He gave to us, as it is written:33Liturgy, concluding benediction of the Amidah. “For in the light of panecha (Your Face),34I.e., out of love and willingness. You gave us the Torah of Life…” to carry out His will with it.35By 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….”36Proverbs 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,37Lit., 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.38Achorayim (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 accept39The chastisements of G–d. with love and willingness, it is as if “he turns his neck”40Par. 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.”41Berachot 5a. Thus one will find with himself sins that require the purgation through afflictions.42See 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….”43Isaiah 4:4. And “As waters (reflect) face to face,”44Proverbs 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…,”45Psalms 36:8. “For Your chesed is better than life….”46Psalms 63:4. For chesed [which is the aspect of love] is the Fountainhead of the life47Lit., 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.”49Liturgy, opening benedictions of the Amidah. And then49When 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,50Chastisement.—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. (22b51The 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,”52Par. Psalms 88:18 and Isaiah 62:6.—I am unable to bear53Text 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 matters54Keritot 8a. in general, and in particular to those of the people who offer themselves willingly—to stand by the (Divine) service, i.e., prayer,55See Judges 5:9 and commentaries, ad loc.; Taanit 2a; Sifrei, Deuteronomy, sect. 41. with a loud voice:56See 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 power57See 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”58Psalms 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,”59Cf. Yoma 24a. thus to cause gratification to his Maker. Of this it is said: “For it is a stiff-necked people, and You pardon,”60Exodus 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….”61Jerusalem 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,”62Nedarim 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 integrity63Par. Proverbs 19:1; etc. just as “G–d made man upright; not to seek numerous calculations”64Par. Ecclesiastes 7:29. of the pretexts of man’s steps and a person’s thoughts and devices.65I.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:66Avot 4:10. “And be humble of spirit before every person”—in general.67I.e., any one. For it is a set matter and an established proverb that each one becomes better through his fellow being.68Whereas 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 written69Judges 20:11; cf. Chagigah 26a.—“All the men of Israel…as one man associated together,”70Cf. 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.71Ibid. (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.”72Proverbs 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….73You may infer the negative; Sifrei, Deuteronomy, sect. 46. That is why it was said:74Zephaniah 3:9. “To serve Him as one part.”75One 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.76Zechariah 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,”77Par. Psalms 68:3. and truly like an idolatrous thought. For to speak evil is as grave as idolatry, incest, and shedding of blood together.78Jerusalem Talmud, Peah 1:1; Midrash Tehillim 12:2. Also: Arachin 15b and Maimonides, Hilchot Deot 7:3. If this be so with speech…;79So 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.80Cf. 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,81Par. 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”1Daniel 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.”2Avot 3:6. This is the whole of man.3Par. 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 realms4Par. Liturgy, prayer of Aleinu (cf. Isaiah 33:16). and whose awesomeness the heavens and the heavens of the heavens cannot contain,5Par. 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”6Numbers 35:34.—through the occupation with Torah and the commandments by ten, expressly, as our Sages, of blessed memory, said: “We compare toch-toch…”;7An 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,”8Isaiah 12:6. and “There is no matter of holiness with less than ten.”9See 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….10The 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 proportion11V. L. omits “and.” to the many.12I.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”13Taanit 7b; see also Megillah 16b and Sefer Habahir 50 (149).], as it is written:14Psalms 104:2. “He wraps (Himself in) light, as (with) a garment.”15Cf. 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,”16Par. Isaiah 35:2. and their soul delights in the pleasantness of the L–rd17V. 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.”18Zechariah 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,”19The totality of the soul. as our Sages, of blessed memory, said: “The Shechinah hovers over every gathering often,”20Sanhedrin 39a. i.e., over them, from above.21Cf. 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.”22Psalms 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”23Zohar 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.24As opposed to singular, individual activity. And of this our Sages, of blessed memory, said: “In this world there is no reward for the commandments.”25Kiddushin 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.”26Psalms 62:13. Thus our Sages, of blessed memory, said that the Holy One, blessed is He, gives unto the righteous a capacity….27To 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.28Thus, 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 sun29Par. Ecclesiastes 2:17; etc. in general, and especially among my brethren and friends that draw near to the L–rd, “drawing near means prayer”:30Tanchuma, 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….”31Avot 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,”32Kiddushin 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…,”33Sotah 5a. except that “the King is held captive in the tresses….”34Song 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:35Isaiah 52:2. “Awake, arise from the dust…,”36Cf. 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.37Zohar 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,”38Jeremiah 13:16. i.e., between Minchah39Afternoon Prayer. and Maariv,40Evening Prayer. by studying in groups every weekday the pnimiyut41The “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,42In the Aggadah. and it atones man’s sins, as explained in the writings of the Arizal.43See 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 therein44I.e., the nonmystical parts. are the ways of G–d wherein man is to walk and (enable him) to devise counsels in his soul45Par. Psalms 13:3. pertaining to matters of heaven46Religious affairs. and matters of the world,47Secular affairs. as is known to all the wise of heart.48Cf. 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…”49Megillah 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.”50Shabbat 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,”51Avot 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,52That 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 Soferim53The Scribes, i.e., the Rabbis. are more severe than the words of Torah.”54Jerusalem 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,55Berachot 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…,”56Isaiah 1:28. as our Sages, of blessed memory, said with respect to every sacred matter.57Jerusalem Talmud, Megillah 4:4; cf. Berachot 8a. For There is no holiness as the holiness of the Torah58Zohar III:81a.—whereas “the Torah and the Holy One, blessed is He, are entirely one.”59Above, note 23. Thus, whoever separates himself from the community…,60Semachot 2:10; Maimonides, Hilchot Evel 1:10. but he who will listen to me shall dwell securely,61Proverbs 1:33. and in his and in our own days Judah shall be saved and Jerusalem shall dwell securely62Par. 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.1The 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 hour2Par. 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 sanctuary3The Synagogue; cf. Megillah 19a. to attend to the Abode (Shechinah) of His Glory, “He who dwells with them in the midst of their impurity,”4Leviticus 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 needs5He 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 chariot6See 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,”7The 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.9See 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:10Proverbs 12:8. “Man yehulal (is praised) according to his intellect,” the ktiv11The textual writ, as opposed to the textual reading (cf. above, Epistle 19). being: yehalel (praises).12Thus 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.13See 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, (14Brackets 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, he15For 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 all16Par. 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.”17Proverbs 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.”18Berachot 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 Zohar19Zohar 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,20Par. 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 spoken21See 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 chazzan22Who leads the congregation in prayer. begins to recite the prayer until the end of the last Kaddish,23Prayer of sanctification of G–d’s Name. at Shacharit, Arvit, and Minchah.24See 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,”25Par. 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.”26Psalms 7:10. Be Beneficient, O L–rd, to the good and to those who are upright in their hearts.27Psalms 125:4. Chapter 25 TWENTY-FIVE. “To comprehend the words of understanding”1Par. Proverbs 1:2. stated in the sacred book called Tzavaat Harivash2The Testament of R. Israel Baal Shem Tov (In English: Kehot, 1998).—[though in fact it is not at all his testament,3Emended 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,”4Par. 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 precede5For 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.”6Zohar 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.”7Zohar 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,”8Psalms 33:6. blessed be He, which animates and sustains him, and as it is written: “For the L–rd told him: ‘curse!’”9II 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.10See 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. (11Brackets 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, said12See 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 verse13Psalms 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…,”14Genesis 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.15See 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 see16Par. 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.”17Exodus 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,18To 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 force19The force of the Creator. thus needs to remain constantly in the effect,20The creature. to vivify and sustain it.21Cf. 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.22Avot 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,23Etz 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.24This 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.25See 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,”26Ecclesiastes 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.27Cf. 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 (29Brackets appear in the text.who were truly a “chariot for G–d” and in a state of self-abnegation in relation to Him.30See above, Epistle 15, note 24. Thus our Sages, of blessed memory, said:31See 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,”32I.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. (33Brackets appear in the text.However, in the countries of the heathens34L. 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.35Cf. 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.36Cf. Tikkunei Zohar 32 (76b). (37Brackets 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.38See note following. The impure (animals) and the souls of the heathens, however, are (influenced) by the other kelipot.)39G–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)40See above, Epistle 22, note 37. [while they call Him—“G–d of the gods”41Menachot 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 achara42The other side; the realm of evil. will be swallowed up,43Cf. 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.”44Zephaniah 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. (45Brackets appear in the text.And this exile stems from the sin of the Tree of Knowledge and onward,46Cf. 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)47Pnimiyut; 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.”48Mechilta 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”49Zechariah 14:9. [that is, His speech and the “breath of His mouth,” which in the sacred Zohar50Cf. 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 (51Brackets 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….52See 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.53See 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.54See 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.55See 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…”56Genesis 2:7; see above, Epistle 12, note 46.], nevertheless, more specifically the chabad 57Chochmah, binah, daat. in his soul are analogous to the chabad in the ten sefirot, referred to as abba and imma;58See 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;59Ibid. 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.60See 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.61Hilchot 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,62Ecclesiastes 7:14; see above, Epistle 2, note 16. there are “ten crowns of impurity.”63Corresponding 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 that64Par. Isaiah 12:5. which has been stated in Sefer Hagilgulim65Ch. 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,”66Ecclesiastes 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,67Text corrected according to L. H. in the time of the exile; but it is “to his evil….” And that is why the heathens dominate now68Text 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.”69See 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,70Panim (as opposed to achorayim). as it is written: “May the L–rd make His face shine upon you,”71Numbers 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,72Par. 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.”73Berachot 33b. Hence, with respect to matters of Heaven, “to warn off from wrongdoing,”74Shabbat 40b. the reason stated does not apply, and as it is written75Numbers 31:14.: “And Moses was enraged.”76See 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 mitzvah77Leviticus 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.78Cf. Mishnah, Makkot 3:16. But this applies (only) when he is able to prevent79Wrongdoing. by his wrath and anger against his fellow man.80Cf. Yevamot 65b, Rashi (s.v. Lomar), and comm. by Maharsha, ad loc. However, when he is unable to prevent, as in the case of81The 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”82Par. 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 compiler83Of 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,84Genesis 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…”;85Genesis 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.86Above, 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.87Cf. 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)88Cf. 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,”89Par. Deuteronomy 29:28. but of the “things revealed to us and to our children”90Ibid.—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.”91Jeremiah 23:24. For Scripture does not lose its plain meaning.92Shabbat 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 come93Par. 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,”94See Proverbs 15:31 and 23:12. to adept individuals, and to “the remnants whom the L–rd calls,”95Joel 3:5. as it is written: “And they who seek the L–rd understand all,”96Proverbs 28:5. and from the affirmative you may infer….97The 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.99Psalms 19:15. Chapter 26 TWENTY-SIX. In Raaya Mehemna, section of Nasso,1Zohar III:124b-125a. (it is stated): “‘And they that are wise shall shine as the splendor of the firmament’2Daniel 12:3. with this work of yours,3Of R. Shimon bar Yochai. which is the Book of Splendor (Sefer HaZohar)—of the splendor of the imma ilaah, repentance;4Imma 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.’5Deuteronomy 32:12. And the Tree of Good and Evil,6The 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,7All 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.’8Zechariah 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; nor9Will 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,10See 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.11Cf. 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.’12See 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.13On 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 matter14Lit.: those lacking knowledge. from the contents of this passage is that the study of [the laws of] ritual prohibition and permission,15Proscription and permission. and of the Order of Taharot,16The 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,”17Proverbs 3:18. and not only the Book of the Zohar. Moreover, it18The Zohar. was concealed in their days; also,19I.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”20Par. Micah 6:8. and not publicly, as mentioned in the Gemara.21Chagigah 11b and 13a. Pesachim 119a; cf. Kiddushin 71a. Thus the Arizal22See 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.23See 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.24Zohar 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 Gemara25Shabbat 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,26Cf. 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;27The 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.28Rosh Hashanah 35a. Also, in the Jerusalem Talmud, first chapter of Berachot,29End 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.30See H. V., ad loc. (31Brackets appear in the text.Actually he contradicts his own opinion, given in several instances in Raaya Mehemna, that Mishnah is the shifchah32Maidservant.…and Scripture, the Torah of Moses, is surely superior to the Kabbalah, which is the matronita,33Matron. (as stated) in the Raaya Mehemna, ad loc., while the Written Torah is the malkah34King. (35Brackets appear in the text.that is, the yesod of abba vested in z’eyr anpin, as stated by the Arizal36Shaar Hamitzvot, Va’etchanan sect. 1.).)37See 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,38See 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 Gemara39Shabbat 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….” (40Brackets 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,41See Chagigah 14a; cf. Teshuvot HageonimShaarei 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.42R. 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.43Berachot 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,44Pressing, i.e., making the cut by pressing upon the knife. chaladah,45Passing, i.e., passing the knife under cover by making the incision from behind the pipes outwardly, rather than in the reverse manner. and shehiyah46Pausing, i.e., pausing or interrupting the act of slaughter. [which render the slaughtering unfit],47These 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?48Which 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.”49Isaiah 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.”50Jeremiah 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,51Cf. 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 reverse52The 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,”53Sanhedrin 51b. and Elijah comes to clarify all doubts;54See Eduyot 8:7 and commentaries, ad loc. and “This section, Elijah will expound in the future….”55Menachot 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. Even56Emended 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 pairs57The 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,58The potential kelipah. as stated in Etz Chaim.59Etz Chaim 49:2 ff. That, too, is the etymological meaning of assur:60Prohibited; lit., bound. the kelipah hovers over it and it cannot rise upward like that which is muttar,61Permitted; 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,62Cf. above, Epistle 18, note 37. or by any person serving G–d.63See 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.64Etz 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,65Shulchan Aruch, Orach Chaim 250:2; ed. of the author 242:12. even though during the week66When 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.67See 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,68Yoma 82a; see Shulchan Aruch, Orach Chaim, sect. 617 and 618. and becomes permissible (hetter)69Our 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:70Introduction 17a.Malchut—the mouth, which we call the Oral Torah.” And in Atzilut “He and His causations are one in them,”71Tikkunei 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 malchut72See above, Epistle 20, note 49.] are entirely one. The Arizal, in stating73See 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.74The 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 shifchah75Maidservant. Cf. above, note 36. in relation to malchut of Atzilut, while malchut of Beriah is called ammah.76Maid; a level transcending the level of shifchah. You can know this from what the Arizal stated77See 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 sparks78Of holiness. that fell with the sin of Adam, and also the 288 sparks that fell with the shevirat hakelim,79Breaking 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 …”80Ecclesiastes 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.81See 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.82Zohar II:85a, 121a, III:81a. Thus it is only through chochmah that they shall be disencumbered,83Zohar 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 Torah84See above, note 70. (85Brackets appear in the text.according to the principium of abba86Chochmah. founded barta87Malchut.—Zohar III:248a; ibid., 256b, and 258a. Cf. above, Epistle 5, notes 22 and 26.)]—which (in turn) is vested in malchut of Yetzirah, the88V. L.: and the. principium of the Mishnayot (89Brackets 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 evil90V. L.: of the daat. inherent in the nogah),91V. 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.92See references cited above, note 81. For the reason (of the halachah) is the principium of the sefirah of the supreme chochmah93Cf. 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.94Etz 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 evil95The forces of evil; the kelipot. are dispersed.”96Psalms 92:10. That is why the celestial beings come to hear novelties of Torah from the terrestrial beings,97See 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, (98Brackets appear in the text.to reveal) and to discover a new insight, whether it be in laws99Halachah. or in homiletics,100Aggadah. in the revealed or in the esoteric parts (of Torah), according to the level of his soul’s root.101Shaar 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.102Zohar I:4b; Hilchot Talmud Torah 1:4 (see also ibid. 2:2). (103Brackets 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.104See above, Epistle 25, note 25. Thus it is stated in the Gemara: “The ‘word of the L–rd’—that refers to the halachah,”105Shabbat 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.”106Berachot 8a; cf. Zohar III:281a. But when the Shechinah will emerge from the kelipat nogah107V. 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,108Unifications. in order to elicit more orot, transcending Atzilut, as mentioned by the Arizal. And everything will be by means of the pnimiyut of Torah,109The 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.110See above, latter part of Epistle 20, and the notes, ad loc. (111Brackets appear in the text.As for the statement of our Sages, of blessed memory, that the commandments will be abrogated in the future,112Niddah 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 Mishnah113V. L.: with Torah. in order to weaken (by the occupation with Torah)114These 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”;115Isaiah 65:20. this refers to the sinners of the mixed multitude.116See 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….”117No 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.118See 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.119The 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,120H. 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 Chaim121See 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 community1Emended 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 salvation2I.e., doubly and helpfully.—Par. Job 11:6. over the passing of the Rabbi, famous Gaon, holy man of G–d,3Par. II Kings 4:9. “Lamp of Israel, pillar of the right hand, mighty hammer,” 4See Berachot 28b. our master R. Menachem Mendel,5Known 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….6V. 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 live7Isaiah 38:16. a life forevermore,8Par. Psalms 133:3. and their offspring with them, a seed of truth9As opposed to “seed of falsehood”—Isaiah 57:4.—they are the blessed of the L–rd10Par. 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”11Par. Ezekiel 9:4. and to console them doubly for salvation with what my ear has heard and noted for itself12Job 13:1. on the saying of our Sages, of blessed memory, that “He has left life for all the living.”13A 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,14Habakkuk 2:4. and by the fear of the L–rd which leads to life,15Proverbs 19:23. and by the flashes of fire of the flame16Par. Song of Songs 8:6. of his love (of G–d, which to him) supercedes life, to absorb therein the life of his ruach17Par. 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 up18Par. II Kings 2:1. (and) gathers to Himself his ruach and neshamah,19Par. 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 labored20Par. Ezekiel 29:20. previously among Israel [the labor of the righteous is for the living21Proverbs 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,22Ahavah 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 life23Par. 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,24I 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.”25Par. 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.”26Par. Psalms 64:7. For “As waters (reflect) the face…,”27Proverbs 27:19; see above, Epistle 1, note 26. and “spirit (ruach) rouses spirit, and brings forth spirit.”28Zohar 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.29Par. 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 paths30Par. 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 Zohar31III: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”32Deuteronomy 7:11; see Eruvin 22a.], because the action keeps growing growths of the second degree from the “light implanted for the righteous”33Psalms 97:11. in the field which the L–rd blessed;34The 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,35Par. 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.”36Par. Isaiah 35:8. This is as regards the service of G–d, with respect to heavenly matters.37Religious 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.38Zohar III:71b. Were it not for the prayer of the tzaddikim in that world, the world would not endure a single moment.39See ibid. III:70b ff.; cf. II:16b. And whoever is closer unto the habitation of the L–rd40I.e., to the tzaddik. during his lifetime has precedence to the blessing.41The 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 Zohar42III: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.”43Above, note 13. As is known, the life of the tzaddik is not a physical life44Par. 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.”45Habakkuk 2:4. Of awe it is written: “The awe of the L–rd is for life.”46Proverbs 19:23. And of love it is written:47Proverbs 21:21. “He who pursues tzedakah48The tzaddik. and chesed will find life,” and chesed refers to love.49Chesed 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….50Rashi 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,51See 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.”52Bereishit 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 (53Brackets appear in the text.and likewise to the contrary, Heaven forfend: they54I.e., evil thoughts and utterings. are recorded in the sphere of Gehinom, which spreads itself around every person55Cf. 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.56Pardes 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 Zohar51Zohar II:162b. that the spirit (ruach) in a mode of the willingness of the heart (reuta deliba)58I.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–d59Par. Amos 4:12. with a great preparation and immense effort to receive these attributes60The 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.”61Megillah 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).62The 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 nukvin63Feminine 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,64Tikkunei 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,65The 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,”1See above, Epistle 27, notes 3 and 4. our master R. Levi Yitzchak,2R. 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,3Author of Keter Torah. may his soul rest in Eden. “Why was the section of Miriam4Numbers 20:1. adjoined to the section of the heifer?5Numbers, ch. 19. To teach you that just as the heifer effects atonement….”6Moed Kattan 28a. Now it needs to be understood why it was adjoined precisely to the “red heifer” (7Brackets suggested by H. V.which was prepared outside the three camps;8Numbers 19:3; Rashi, ad loc.; Yoma 68a. it is just that the Torah calls it a sin-offering9Numbers 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.),10V. 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,11Cf. 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:12Feminine waters; see above, Epistle 4, note 46. from the animal soul, which is in (the class of) nogah,13See above, Epistle 15, note 63. to their root and source, i.e., the forms of the four animals of the chariot bearing the throne:14See Ezekiel, ch. 1. the face of the ox, and the face of the eagle….15See above, end of Epistle 20. Thereby the mayin duchrin16The masculine waters, the supernal effusions; see above, Epistle 4, note 46. are elicited and descend from the aspect of the “man upon the throne,”17Ezekiel 1:26.—See Zohar III:217a. referred to as malka,18King.—Cf. Zohar III:10a. and z’eyr anpin.19Microprosopus (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 Mishnah20Parah, ch. 6; et passim. refers to this as the sanctification (kiddush) of the waters of lustration. This is the aspect of kodesh ha’elyon,21Supreme holiness. referred to as tala d’bedulcha,22The 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,23See Zohar III:49a, 128b and 135b. the aspect of the supreme chochmah and the mocha stimaah of arich anpin.24The 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,25See above, Epistle 26, and the references cited there in note 82. and darkness is converted to light.26Zohar I:4a; Tikkunei Zohar 21 (50a). That is, by means of the mocha stimaah of arich anpin, the world of Tikkun27The World of Correction (or Restitution). See Addendum, Mystical Concepts in Chassidism, s.v. Tohu and Tikkun. is disencumbered and corrected from the world of tohu28The World of Chaos (or Disorder). See Addendum, ibid. and the breaking of the vessels29See 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.30The 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,31This paragraph is emended according to L. H. it is known that abba32The partzuf of abba (the sefirah of chochmah). draws from the eighth mazal,33Etz 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.34The 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.35Will; 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 ratzon36Lit., 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 tzaddikim37Lit., 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.38See 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. (39Brackets appear in the text.The same applies to (their) study of the Torah,40See Zohar I:124b. which derives from chochmah.41See 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 toiled42Par. 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.43Cf. 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 Him44Par. Psalms 103:17. and effects salvations in the midst of the earth45Par. 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….”46Just 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….”1Proverbs 11:4. In the Gemara, fourth chapter of Megillah,2Folio 28b. it is stated: “He who makes use of the crown, passes away 3Avot 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,4Folio 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 Arizal5See 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.6See 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….7See 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.”8Par. Isaiah 34:16. An explanation for the necessity and need of these garments is given in the Zohar9Zohar II:210a-b and 229a-b. and is understood by every intelligent person. For the nefesh, ruach, and neshamah10See 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,”11Zohar III:128b ff. Cf. above, Epistle 20, note 74. and as written in Daniel: “And the hair of his head as pure wool…”12Daniel 7:9.], nevertheless, neither the nefesh, nor the ruach and neshamah can endure the light. For the light is good and sweet…,13Par. Ecclesiastes 11:7. as it is written: “To behold the noam of the L–rd.”14Psalms 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,”15Isaiah 58:14. “And He will satisfy with tzachtzachot…”16Ibid., 11. The Zohar (II:209a) quotes these two verses in this order. an idiom of tzichey tzama,17Parched with thirst (Isaiah 5:13); see comment., ad loc. as stated in the Zohar.18Zohar 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…”;19Exodus 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 explained20The 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,21See 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)22Zohar I:123b; III:128b and 288a. in which the tzaddikim delight… [as it is written:23Genesis 23:15.—כסף (silver) is etymologically related to לכסוף (to 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 (24Brackets 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].25The 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 idiom26Berachot 31b. to appease the ear with what it is able to hear,27Mechilta and Tanchuma on Exodus 19:18. with allegory and metaphor relating to the soul of man28See 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 Zohar29Zohar 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,30Zohar II:85a; see above, Epistle 19, note 35. and the Torah and the Holy One, blessed is He, are entirely one.31Zohar II:90b; above, Epistle 23, note 23. Now, the Kabbalists32Chachmei 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 62033The numerical value (gematria) of keter is 620. pillars of light….34See 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)].35See 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,36Thus 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,37Sanhedrin 65a. and also those relating to thought or the heart. For the commandment is given only to physical man in this world38See Eruvin 22a. because he has the choice to turn his heart to good….39Or to evil. The soul without a body, however, need not be enjoined about this40See 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,41I 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. (42Brackets appear in the text.Though it is explained elsewhere that the commandments are the innermost will of the Supreme One, blessed is He,43See 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,”44See 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.”45Deuteronomy 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 21046II:210b.)]; however, this devotion refers to the devotion of one’s occupation with Torah for its own sake (lishmah),47See 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;48Sanhedrin 65a; Berachot 20b. thus one does not discharge his duty by meditation alone.49Hilchot Talmud Torah 2:12; see Eruvin 54a. The same applies to prayer.50See 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.”51Deuteronomy 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”52Exodus 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 work53See 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,”54Proverbs 1:8. as stated in the Zohar.55See 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,56See 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,57See ref. cited above, note 55, and Yalkut Shimoni on Proverbs (ad loc.; sect. 929). which derives from the supreme chochmah58See ref. cited above, note 30. which is called “father.”59See 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 written60Song of Songs 6:8. “And alamot without number”: do not read alamot 61Maidens. but olamot,62Worlds. referring to the halachot which are without number, as stated in the Tikkunim.63Tikkunei 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.64See 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, said1Berachot 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,2Isaiah 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.”3Jerusalem Talmud, Peah 1:1. Though it is without a vow,4See 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 touched5Par. 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 downcast6Par. Isaiah 57:15. who have nothing of their own. It is “the Hut of David that is fallen…,”7Amos 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….”8Zohar 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…,9Avot 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),”10Bava Batra 9b. and as the saying of our Sages, of blessed memory:11Zohar II:235a; III:5a; Zohar Chadash 44a. “When is the L–rd great? When He is in the city of our G–d….”12Psalms 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,13The “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.”14Song 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 countenance15See 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:16Above, Epistle 4, note 45. “The L–rd will make His Countenance shine,”17Numbers 6:25. i.e., a radiation and issue of grace, chesed, and Supreme favor18Signified by Countenance (panim); see above, Epistle 22, note 31. from the Fountainhead of life,19Lit.: the Life of life (see above, Epistle 17, note 4). the En Sof, blessed is He, [to whose greatness20The 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,”21Psalms 145:13; see above, Epistle 8, note 44. the “world of manifestation” (alma deitgalya).22See above, Epistle 20, and note 53, ad loc. It23Malchut. animates all the creatures [that are in all the upper and lower hechalot24Shrines; realms.] which are in a category of number and amount (cheshbon), as it is written: “A thousand thousands minister unto Him.”25Daniel 7:10. This is the meaning of the “great amount,” because the quantitative act of charity brings about peace.26Cf. 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”27Great 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 heaven28The 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 throughout1Lit., 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.2Cf. Zohar II:189a-b. Metaphorically speaking, it is like a bodily ailment [“Who makes a distinction between holy…”3Between 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 life4Cf. Leviticus 17:11. which flows from the heart to all the limbs, and turning round and around goes the spirit of life5Par. Ecclesiastes 1:6. and the blood into all the limbs, through the veins6Emended 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,7Lit., 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 Shechinah8Zohar III:17a; ibid. 231b (Raaya Mehemna); Tikkunei Zohar 21 (52a). which is called the “heart,” as it is written:9Psalms 73:26. “The Rock of my heart,”10See 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.”11Exodus 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.12Zohar 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.13Cf. above, Epistle 20. (This is made possible) only through the souls that rose in His thought14See Bereishit Rabbah 1:4. and preceded the creation of the worlds by the aspect of Speech.15The 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…,”16Bereishit Rabbah 8:7; Rut Rabbah 2:3. as was made known elsewhere. And it is well known throughout17See 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.”18Sefer 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,19See above, Epistle 5, note 103. this is referred to as or yashar (direct light), and or chozer (reflective light),20See above, Epistle 20. and as it is written: “And the animals advanced and retreated (ratzo veshov).”21Ezekiel 1:14. Thus, according to these words and this truth22Par. 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:23Deuteronomy 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….”24Cf. 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,25See 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,26Yoma 9b. the Merciful save us. And that is why (the Shechinah) is referred to as ailing, metaphorically speaking. As27Emended according to H. V. for “He raises the fallen, and heals the sick,”28Liturgy, 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,1Par. Deuteronomy 33:11. that they may be accepted before the L–rd at all times.2Par. Exodus 28:38. So may the L–rd give and do so yet further to encourage them among the valiant.3Par. Amos 2:16. And he who is noble should ever persist by noble things,4Par. Isaiah 32:8. to be great in causing others to do5See below, note 10. in every city and congregation,6Lit., minyan; see above, Epistle 1, note 55. and it will be accounted to him for righteousness (tzedakah).7Par. Psalms 106:31. And of one who does (himself) it is said,8Psalms 112:9. “His tzedakah omedet (stands) forever”; omedet, in feminine gender, because he receives9The 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.”10He 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,11Encompassing (transcending) all worlds. See above, Epistle 3, note 12. in this world, and as explained at length in the letter of last year.12See 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:13Jeremiah 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.14See 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:15Tikkunei 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.”16The 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:17Sukkah 49b; cf. ref. cited above, Epistle 30, note 15. “Charity is recompensed only according to the kindness in it, as it is written:18Hosea 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,19Tikkunei 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,”20Psalms 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 Him21Deuteronomy 11:22 (ibid., 30:22). and to surrender his soul at echad;22I.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….24See Berachot 54a and 61b. And the arousal from below [“As waters (reflect) the face to face, so is the heart of—the Supernal—man…”25Proverbs 27:19; see above, Epistle 1, note 26. (The “Supernal Man”—see Ezekiel 1:26.)] elicits an arousal from above,26Set 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.27See above, note 12. And this is the meaning of “yehalech before Him.”28Above, note 20. For (tzedek) leads29Yehalech is an active form of the causative stem of the verb הלך; see above, Epistle 4. and elicits the Supernal Countenance (panim) from higher than Atzilut to the world of Asiyah.30See 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.31In 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,32Psalms 125:4. as is the wish of he who seeks it.33Par. 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,2The 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 Atzilut3An 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 Scripture4Likkutei Amarim, Part I, ch. 40. it rises from This World to the ten sefirot5See references, end of note 3. of Asiyah, for “it pierces atmospheres….” In contrast, thought6Performance 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;7I.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.8In 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 Union9G–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,10See 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…”12Likkutei 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.14In 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,15Addendum, 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,16The 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.18Thus, 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”1In 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 action2I.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 nukvin3See 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,4See below, Essay 3, note 8. and the mayin nukvin of nukva is the state of action,5See 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.6Cf. Sanhedrin 45a. Utterances are from the vivifying soul7Cf. Addendum, Glossary, Nefesh ha-bahamit. in the body and his blood, whose source is in nogah.8Ibid., Kelipat nogah. The purifications of Asiyah5 ascend to Yetzirah5 through the name of ב“ן,9See 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,10See above, Essay 1. for without elevating mayin nukvin3 from the “kings of nogah,” it is impossible to draw forth drops from above to effect the union of zun,11See 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-neshamah12Addendum, 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 World1See 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….” Through2Here 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,”3In 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.4See above, Essay 1, note 3. But he does not study with an actual negative purpose, for his aggrandisement….5This 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,6His 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 malchut7Each 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.8The 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,9See 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 Eden10After 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,11The 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”12Shabbat 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 refinement1See 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 Light2See 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.3Netzach-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,4See 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 nukvin6See 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.7Meodecha (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 ס“ג,8Likkutei Amarim, Part I, ch. 46, note 29. Each Name denotes another aspect of G–d. which constitute the 288 sparks….9See Addendum, Glossary, nitzotzot. For this reason prayer is called “life of the moment,”10Shabbat 10a. for it is malchut11See Essay 3, note 7. descending into Beriah, Yetzirah, and Asiyah. Torah (by contrast is called) “eternal life,”10 or the “Minor Visage,”12See 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 Kindnesses13“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)….14The “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 organs15Iggeret 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,16See 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,17According 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.18See 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,19Moed Kattan 9a. even that of the maaseh merkavah,20Ezekiel 1. and beyond question one forgoes prayer, which is the state of intellect and intellectual love and awe.21See 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”22Deuteronomy 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,23On 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.”24Genesis 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 radiance25The 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,26The 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….”27Isaiah 6:3. Only emanated “effects”28Orderly 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….”29Exodus 33:23. See note 33. But the performance of mitzvot—“these are the works of G–d.”30A 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 descent18 from the vessels of Atzilut to Beriah, Yetzirah, and Asiyah, from the very nature23 and essence18 of their external aspect, as for example within the etrog and its “kinds,”31Leviticus 23:40. the Holy One, blessed is He, clothed of the very essence32The “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,33Moses 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 chaya34The 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 encompassing18 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,35Except 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 essence23 of G–dliness, the Creator. Without comprehension there is no investing, or grasp,36Likkutei 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 vessels37The 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 Utterances38Avot 5:1; Iggeret Hateshuvah, ch. 4, note 16. by which the world was created) through enclothement in nukva Asiyah, essence in essence.39In 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,”40See 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).41Sod, 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.42Here 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.43In 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….”44Leviticus 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…,”45Deuteronomy 4:39. and “Know the G–d of your fathers…,”46I Chronicles 28:9. and it develops into a “whole heart…,”47Ibid. 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 sparks9 through Torah and mitzvot (that man fulfills) in thought, speech, and deed are superior in their source to the nefesh-ruach-neshamah34 of man. They are of ס“ג8 of the internal aspect of Adam Kadmon,48See On Learning Chassidus. while the nefesh-ruach-neshamah34 that has already been corrected through מ“ה8 issues from the “forehead” (of Adam Kadmon) in the form of a mere reflection (of it). Hence the verse, “Before a king ruled….”49Genesis 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 מ“ה8 within him, and lives through them because they are of ס“ג.8 Furthermore, as we find, “My face shall not be seen,”50Exodus 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.51See Essay 6, notes 13-14. Another point:52In 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 essence18 and nature23 of the supreme wisdom. In contrast, in thought and speech, even in intellectual conception53Original, creative thinking, the intellectual activity closest to the source, the intellect. in any field of wisdom, the thought is a mere reflection, an extension54Every 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,”55Likkutei 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 56Chochmah-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-ruach34 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.57Iggeret Hateshuvah, ch. 1, note 26. However, this is the state of departure58The 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,59Of the inferior, the vessel or instrument, the recipient. and the elicitation60Drawing the light, the superior, downward. through elevation of mayin nukvin6 from ס“ג8 by deed and speech. This is the ultimate purpose of the downward progression18—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 departure58 of the Lights, G–d forbid, as written in Pri Etz Chaim. The nefesh-ruach-neshamah34 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,61Deuteronomy 3:23 and Daat Zekenim. for the fulfillment of mitzvot requiring action specifically. So, too,62These, 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 zun63See Essay 6, note 7. of Atzilut, that have already been so refined and rectified through the Name of מ“ה8 that 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…”64Genesis 1:11. through elevation of mayin nukvin6 to its source. In this manner the parchment and etrog arouse until the loftiest heights, meaning the Name of ס“ג,8 which is above the shattering of the vessels,65See note 49. which is the very essence of the Lights in Adam Kadmon,66See On Learning Chassidus, p. 15 ff. and not merely a radiance,25 as is the Name of מ“ה,8 which issues from the “forehead.” Similarly, the study and careful examination of their67Tefillin and etrog, the examples cited here. laws arouses the chabad 56 of the ten sefirot of the vessels of zun63 and upward to the greatest heights, including chabad of ס“ג of 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 68Leviticus 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.”69Psalms 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,70In 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,71Bava 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 it72The 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”73The 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–d74Cf. 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.75Ecclesiastes 12:13. This was the service of Rabbi Shimon bar Yochai and all the Tannaim and Amoraim in the revealed Torah76See On the Teachings of Chassidus, p. 17.—to call forth His Light, blessed be He, and to make these refinements of nogah77See 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,78ibid. note 8. as we find, “The time that man dominates man….”79Ecclesiastes 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,”80See On the Teachings of Chassidus, note 13. in order to elevate them to become one in one.81Zohar II:135a. In contrast, the service of the angels with intellectual fear and love does not call forth at all; rather there is departure58 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 1Leviticus 7:18. and the like. It is known that every prohibited thing in this world has a source and root of life in kelipot.2See, 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…”3Leviticus 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.4Note 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,7See Bava Batra 23a. and (detailed queries such as) “If she wrapped him…” in ch. 4 of Chullin.870a. 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”9See 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, they11The 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….”12Nedarim 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”13See 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”14See Essay 1. of man who is also occupied with these laws above in his source in nukva of the Minor Visage15See Essay 3, note 8. of Beriah, Yetzirah, and Asiyah. Thus we can understand the requirement that every nefesh-ruach-neshamah16Addendum, 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 Pardes17Likkutei Amarim, Part I, ch. 4, note 4. aspects in order to refine all that pertain to them of the 288.18Sparks. 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”19Psalms 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 Severities20See 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!”1When 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.”2Psalms 92:10. It is known that all worlds,3All 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 union4Addendum, 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-force5The 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,6As 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,7Z’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,8See Likkutei Amarim, Part I, ch. 4, etc., for a discussion of the origin of Torah. blessed be He. Through one minor specification all worlds ascend9I.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,10The 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 hinderpart11Indicative 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,12Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572). on the passage, “The Torah is an attenuated form13Lit., “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.”14Bereishit 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 inner15See 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,16Zohar I:11b. sheer nothingness, nonexistent. For, “You are the same, before the world was created….”17Yalkut 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,”18Cf. Job 28:23. and knows its station and quality, through His self-knowledge,19Maimonides, Hilchot Yesodei HaTorah 2:10. as it were. This, however, is concealed from the mortal eye, as, “My face cannot be seen”20Exodus 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,”21Proverbs 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)….”22Tanchuma, Bereishit, beginning. In reference to the hinderpart it says, “Playing in the world, His land, and my delights are with mortal men.”23Proverbs 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.”24Ezekiel 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.”25Numbers 7:9. The purpose is to combine the “shoulder,” the hinderpart, with the sacred service, the supreme wisdom,26The initial, highest revelation. in a manner of inwardness.27A 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….”28Exodus 32:15. The Jerusalem Talmud, Shekalim, explains that they did not have any front and back; study that reference.296:1. 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,1See On Learning Chassidus, p. 18. the state of “point in its chamber,”2Ibid., p. 38 and Translator’s Explanatory Notes. Chochmah is the “point,” Binah, the “chamber.” and “two comrades….”3Zohar 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 …”4Isaiah 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 wisdom5See 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 orlah6Based 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,7Cf. 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,”8Isaiah 29:22. and as noted in Likkutei Amarim I, ch. 45.9See also ch. 32. It is known that the arousal from above10See 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,”11Job 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,1I.e., adherents of Chasidut. from leading the service in this small sanctuary2The 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,”3Berachot 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.4An act performed (or neglected) under compulsion is excused. See Deuteronomy 22:25-27; Nedarim 27a. The chazzan discharges his obligation for him5Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 124:1. though he did not hear6Ibid., 591:2. the chazzan, just as though he had heard—and hearing is precisely like responding.7Ibid., 124:2. The Gemara8Rosh 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 constant9Berachot 35b. and was their primary service, not their prayer.10Yet 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,11Lit. “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’Zimra12See 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,13See 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…”14Deuteronomy 6:5. that is reckoned first among the 613 mitzvot.15Maimonides, 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.16See 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.17Ibid., 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 transformation18Berachot (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…19Deuteronomy 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,20Cf. 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 alone21Berachot 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….22Shulchan Aruch, Orach Chaim 52. And this will suffice for the knowing. Chapter 9 “You shall reprove your comrade”1Leviticus 19:17.—even one hundred times.2Bava Metzia 31a. Therefore I cannot contain myself and refrain from crying out again, in a voice betraying weakness.3Exodus 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 prayer4Taanit 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!)5An 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!6Exodus 10:7. Have we not sufficient reproofs and troubles that have overtaken us!—may G–d protect and console us with twofold salvation,7Cf. Job 11:6. and purify our hearts to serve Him in truth.8Liturgy, Shabbat Amidah. Strengthen and fortify your hearts, all who hope in G–d.9Psalms 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,10See 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.”11Shabbat 118b. Note, according to its law. Therefore it is incumbent upon every individual to master the major law of Shabbat.12Shabbat 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.”13Exodus 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 Utterances15Avot 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….16Ecclesiastes 7:14; see Likkutei Amarim, Part I, ch. 6, note 1.