lessons in tanya vol. iii

LESSONS IN TANYA Volume 3

Copyright O 1989 Second Printing 1991 Third Printing 1996 Fourth Printing 2002

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Library of Congress Cataloging-in-Publication Data

Shi'urim be-Sefer ha-Tanya. English Lessons in Tanya

Translation of: Shi'urim be-Sefer ha-Tanya. Contents: vol. 1. Likute amarim, chs. 1-34. - vol. 2. Likute

amarim, chs. 35-53. - vol. 3. Shaar HaYichud VehaEmunah. Iggeret HaTeshuvah. - vol. 4. Iggeret HaKodesh, chs. 1-20. -

vol. 5. lggeret HaKodesh, chs. 21-32. Kuntres Acharon. 1. Shneur Zalman, of Lyady, 1745-1812. Likute amarim. 2

Hasidism. 3. Habad. I. Vaynberg, Yosef, 1918-. 11. Wineberg, Levy. IV. Kaploun, Uri. IV. Wineberg, Sholom D. V. Title

BM198.S483S5213 1982 296.8'33 ISBN 0-8266-0540-0 (set) ISBN 0-8266-0543-5 (~01. 3)

88-6155 CIP

Printed in China

Table of Contents

. . . . . . . . . . . . . . . . . . . . . . . . . Translator's Foreword vii

Lessons In Tanya:

. . . . . . . . . . . . . . . . . . . . . Chinuch Katan .815

. . . . . . . . . . Shaar HaYichud VehaEmunah .835

Iggeret HaTeshuvab . . . . . . . . . . . . . . . . . . .997

n"3 Translator's Foreword

Two self-contained works appear side by side in this volume, the third of a series. The first is Tanya - Likutei Ammim, Part 11, which is entitled Shaar HaYichd Vehahmab ("The Gate to [the Understanding of] G-d's Unity and the Faith"); the second is Tanya - Likutei Aman'm, Part 111, which is entitled lggnet HaTesbuvah ("The Epistle on Repentance").

As the present volume is sped on its way by the warm response that greeted its two predecessors, I would express a prayer- ful wish - that this series continue to bring evcr-widening circles of readers within full view of the insights that the author of Tanya, Rabbi Shneur Zalman of Liadi, offers them as their birth- right.

Once again, it is my pleasure to acknowledge the expertise of the editor of this series, Uri Kaploun, and its publisher, Rabbi Yonah Avtzon, Director of Sichos In English. Their craftsmanlike endeavors are discernible on every page.

Sholom Ber Wineberg Lag BaOma, 5749 (1989) Kansas City

Chinuch Katan (Introduction t o Shaar HaYichud VchaEmunah)

The heading written by the Alter Rebbe reads as follows: 4 si~m 6 Sivan

'IV p9n ,097nu 'u1p4 lop 713'Il OW3 N7Pln

LZKUTEI AMARZM ("A Compilation o f Teachings") PART TWO

W H O S E INTRODUCTION HEREUNDER IS] ENTITLED1

CHlNUCH KATAN ("The Education of the Child")

Compiled from sacred books and from teachers o f heavenly saintliness, whose souls are in Eden;

This mention of his sources echoes the words of the Alter Rebbe in the title page to Part One of Tanya. The Previous Rebbe, the Rebbe Rayatz, of blessed memory, notes in one of his talks that "books" here traditionally refers t o the works of the Maharal and the Shelah, and "teachers", to the Baal Shem Tov and the Maggid of Mezritch.

based on the first paragraph2 o f the Recitation o f the Shema:3

1. The twelve chapters of the work proper - Likutei Amarim, Part Two - are known as Shaar HaYichud VehaEmunah ("The Gate to [the Under- standing of] G-d's Unity and the Faith").

2. Devarim 6:4-9. 3. Note of the Rebbe Shlita: "It should be mentioned that at the conclu-

sion of Pelach HaRimon, Vol. I (Kehot, N.Y., 5714) there areglossa to this by R. Hillcl of Paritch. References are to be found in Or HaTorah of the Tzemach Tzedek (on Chanukkah)."

This first paragraph contains both the verse beginning' Shema Yisrael and the sentence beginnings Baruch shem. As explained in the Zohm,6 these quotations refer respectively to yichuda ila'ah (the higher level of perception of G-d's Unity) and yichuda tata'ah (the lower level of perception of G-d's Unity). It is around this theme that Part Two of Tanya revolves.

nmn MO? N> 1 3 3 ~ 93 03 ,1371 33 % 7~39 fun 7"Educate the child according to his way: even as he grows old he will not depart from it. "

in*n~f, nnnn 771 ~ P N V ~ n v n ,1371 rn % : ~ n 3 1 n n ~ n

Since the verse writes "according to his way, " this implies that it is not the path of perfect truth, but merely a path to be followed by the child;

mbD 710, Nf, )*Pt? D D3V NYl13f,Y~ 3N13 13 ON1

hence of what merit is it that "even as he grows old he will not depart from it "?

Indeed, it would seem that the very opposite should be the case: when the child matures he should forsake his childish path in favor of the path of truth. What possible merit could there be in not departing from it?

Now it is well known that the awe (lit., "fear") and the love of G-d are the roots and foundations8 of divine sewice.

4. Dcumim 6:4. 5. Pesachim S6a. 6. 1, 18b. 7. Mishlci 226. 8. The Rebbe Shlita here distinguishes between t h e two tams, as fol-

lows. "Roots" refas to the original source from which one's divine smice ultimately emanates; "foundations" suggests the ongoing support of one's

The performance of Torah and mitwot in thought, speech and deed is rooted in and founded upon one's love and fear of G-d. The awe of G-d enables the Jew to properly observe the prohibitive wmmandments, while the love of Him makes it possible for the Jew to perform the positive commandments with inner feeling,' as the Alter Rebbe now goes on t o explain.

Awe is the root and fundament o f [what constrains one to]1° "refrain from evil, " ensuring that one will not transgress the prohibitive wmmandments,ll

and the love o f G-d [is the root and fundament] o f [what motivates one to]l2 "do good," and to observe all the positive commandments o f the Torah and the Sages,

as will be explained in their proper place.

"As will be explained in their proper place" refers t o chs. 4 and 41 in the first part of Tanya. This rderena, as the Rebbe Shlita points out, corroborates the tradition handed down by chassidim that the A l t a

present service (recalling the foundations upon which a building actually stands).

The Rebbe Shlita goa on to remark that this distinction is reflected in ch. 4 of the first part of Tanya: "from [the love of G d the positive commands] ircur forth, and without it they have no true (i.e., enduring) substance."

9. Note of the Rebbe Shlita: "As above, ch. 4 [of Part I]." 10. Tehillim 3415. 11. The Rebbe Shlita raises the question why the Alter Rcbbc does not add

the expression "all prohibitivecommandments" as hesoon d o a with regard to positive commandments - "all the positive commandments." In explanation, the Rebbc Shlita suggests that perhaps a word was inadvertently omitted, and the text below should read, "all positive and prohibitive commandments of the Torah," thereby alluding both to the love and to the awe of G-d as the root and foundation of all commandments, both positive and prohibitive.

12. Tehillim, loc. cit.

Rebbe originally intended to reverse the current order, with this second part of Tanya appearing first, as Part I, and the fifty-three chaptas of the first part becoming Part 11.

11370 , o w n?rm am2w rn:, ,mvv nrrrna 13 02 ~ * n fwnn nrrnr) (rtlnv

(13The commandment of educating [a child] includes also [training in the performance of] positive precepts, as is stated in Orach Chayim, Section 343.)

Since a child is to be educated to observe both prohibitive and positive commandments, it follows that his love of G-d, as the root and fundament of all positive comrnands,'4 must be such that it serves as the springboard for all the positive commandments that are performed as a result o f education. We must therefore say that there exists an inferior and transient degree of love that serves as the root and foundation for those mitwot that are performed as a result of education, a degree of love distinct from the superior level that motivates an adult. Neverthe- less, as shall soon be explained, this lower level of love, too - a love which is "according to the child's way" - possessescertain permanent qualities that make it desirable that "even as he grows old he will not (and indeed should not) depart from it."

Concerning the love [of G-d] it is written at the end o f the portion Eikev,ls ". . . which I command you to do - to love G-d. . . ."

It is necessary to understand how an expression o f "doing" can be applied to love, which is [an emotion] in the heart.

13. Parentheses are in the original text. 14. Note of the Rebbe Shlita- "In addition to the fact that love itself and

likewise awe are individual positive commandments [in and of themselves]." IS. Deuarim 11:22.

The Alter Rebbe now proceeds to resolve this seeming anomaly. (First, however, he describes the superior degree of love that cannot be aeated: one can merely provide the conditions for its revelation.) As to the above anomaly, he now explains that there exists a manner of love that is indeed aeated - by meditating upon those concepts that arouse it. An active verb such as "doing" suits this manner of love, since it is experienced as a result of one's own doing.

The explanation, however, is that there are two kinds o f love o f G-d:

~ N - I I Z >N n ~ v 3 ~ 9 x 1 nr>3 n9n nnnn One is the natural, yearning love o f the soul to its Creator.

Since this love is intrinsic to the soul, which is "truly a part of G-d above," this love need not - and indeed cannot - be created at all. It merely needs to be revealed. But how can such a passionate yearning become revealed in one's corporeal, fleshly heart?

When the rational soul prevails over the grossness [of the body] and subdues and subjugates it,

Here the Divinely-appointed task of the G-dly soul comes to the fore: to rectify the animal soul and refine the body by means of the rational soul's comprehension of G-dliness. For the G-dly soul's own intellect and comprehension are too lofty to affect the body. The rational soul, however, embodies man's natural quality of intellect and as such is close to the physical body. The rational soul comprehends C-dlinas in such a manner that it is able to cause Form to master Matter - to overmaster the body and harness its corporeality. When it actually does so:

then [the soul] will flare and blaze with a flame that ascends of its own accord,

It will be aflame not with a love aeated through contemplation, but with a natural love whose revelation was barred by the grossness of the body. Now, with the mastery and refinement of the body, thesoul's innate love for G-d can at last be revealed.

~ > 9 > myn rn % wnnr ,nwiy nnwni >mi and [the soul] will rejoice and exult both inwardly and outwardly in G-d its Maker, and will delight in Him with wondrous bliss.

In this instance the delight is part of the love and the divine service itself, rather than a reward for the divine service, as is sometimes the case.

It is those who merit the [joyous] state o f this great love who are called tzaddikim,

'n3 O ? ~ ~ T Y innw : 3917372

as it is written,16 "Rejoice in G-d, you tzaddikim."

To serve G-d with delight of this order is the privilege of tzaddikim alone. For though the above-described love emanates from the G-dly soul which is possessed by every single Jew, for which reason one would expect everyone to be able to feel it, it is nevertheless not experienced by all. The reason for this - as the Alter Rebbe goes on to explain - is that one's physical grossness impedes its revelation. And clearing this hurdle demands prodigious effort.

nt> n2lt 0 1 N 53 N> 7 N

Yet not everyone is privileged to attain this state of love which characterizes tzaddikim,

for it requires an intense refinement of one's physical gross-

ness, and in addition a great &a1 of Torah study and good he&,

mv%~ nnw> nix> in order to merit a lofty [soul-kvel ofl Neshamah,

This is the soul-level whose divine service is intellective; as the verse stata,17 "The Divine Ncshmnah shall provide discernment." Only this manner of divine service can sub~ugate and refine man's gross corporeality so that he is able to delight in G d with wondrous bliss.

vrur m? nr??m -!w which is superior to the level of Ruach (the soul-level at which one's divine service focuses on one's emotional attribute) and Nefesh (the soul-level at which one fulfills the mitwot out of an acceptance of the Heavenly Yoke),

nmNn w v ,nnm n w t u mn>w rn3 as explained in Reishit Chochmah, Shaar HaAhavah.

There the author explains how the above level of love is specifically related to the soul-level of Ncshamah.

In sum, it is clear that this love cannot be "created" by man. He can only enable it to be revealed within him by refining himself - but to such an extraordinary degree that it is not attainable by all.

~pnivsr sum pisrnw , m > ~ wan> >31* DTN >3v nanN NVI nvvnr Nsr>t

The second [level] is a love which every man can attain when he meditates earnestly, so that its echo resounds in the depths o f his heart,

on matters that arouse the love of G-d in the heart o f every Jew,

,i,,ni iw93 nN 2 n i ~ own 7 ~ 2 ' 1 ,wnn i),,n in ,:, : >>:, 777 in iw93 in TI '3 ix> >N D,W'I vian, 7 w ~ 2 ,TI nEc 2n~9 p

wnn i,,ni n'n9nNi.l

whether [he meditates] in a general way - how He is our very life,Is and just as one loves his soul and his life, so will he love G-d when he meditates and reflects in his heart that G-d is his true soul and actual life,

1111 f,nm ~ 9 3 : pim >Y 7nt2 nn:,w in:, as the Zohar19 comments on the verse,20 " f lou are] my soul: I desire you, "

The Zohar explains that since G-d is the Jew's soul and thus his true life, the Jew loves and desires Him.21

or whether [he meditates] in a particular way, when he will understand and comprehend in detail the greatness o f the King o f kings, the Holy One, blessed be He,

For example, he may reflect on the manner in which G-d fills all worlds and encompasses all worlds, and on how all creatures are as naught before Him.

i>>wn n>yn>w nni ,1>2w2 nNw h i 9 ~ W N D

to the extent that his intellect can grasp, and even beyond.

18. Note of the Rebbe Shlita: "As explained above, ch. 44 [of Part I]." 19. Part 111, 67a, 68a. 20. Yeshayahu 26:9. 21. The Rebbc Shlita notes that the Alter Rebbe t ams this a "general way"

in meditation, because its subject - life and the love of life - is by nature universal, with no great differences in the degree of love or in the details of the meditation.

22. Note of the Rebbe Shlita: "As explained above, ch. 46 [of Part I]."

These two phrases refer respectively to concepts that are within the reach of "positive knowledge," and to truths that lie beyond it and are perceptible only through "negative knowledge"; i.e., though one may not understand such a thing itself, he may understand how it is not subject to the restrictions of a lesser order.

In terms of comprehending G-dliness this means to say, that one will at least understand that those levels of G-dlinas that are beyond the range of his intellect are not subject to the limitations inherent within created and emanated worlds and beings. This "negative knowledge" - in the Alter Rebbe's words, "even beyond" - is also considered to be a quasi state of comprehension.

Then, following his meditation "in a particular way," he will contemplate G-d's great and wondrous love to us, a love that led Him -

to descend even to Egypt, the23 "obscenity of the earth, " to bring our souls out of the24 "iron crucible" into which the Jewish people had then descended, which is the sitra achra (may the All-Merciful spare us),

to bring us close to Him and to bind us to His very Name - and He and His Name are One, so that by being bound to His Name we were bound to G-d Himself;

that is to say, He elevated us from the nadir o f degradation

23. Bereishit 24:9; see Yalkut Shimoni, ad loc., and Kohelet Rabbah 1:4. 24. Devarim 4:20.

and defilement to the acme o f holiness and to His infinite and boundless greatness.25

When one has meditated in detail upon G-d's greatness and His tremendous love for the Jewish people:

093> D333rl OW3 9tN

Then,26 "As in water, face reflects face, [so does the heart o f man to man,]"

Just as one person's love for another awakens a loving response in the other's heart, so, too, our contemplation of the ways in which G-d has manifested His love towards us will inspire within us a love for Him,

and love will be aroused in the heart o f everyone who contemplates and meditates upon this matter in the depths o f his heart,

to love G-d with an intense love and to cleave unto Him, heart and soul, as will be explained at length in its place.27

It is this love - this latter manner of love, which may be generated

25. Note of the RebbeShlita: "And the more he knows in specific detail the infinite gap [between himself and G-dl etc., the greater will be his love [for Him]. See ch. 46 [of Part I]."

26. Mishlei 27:19. 27. A reference to Tanya, Part 1, chs. 46-49, where this manner of love

("face reflecting face") is discussed at length.

by contemplation - that Moses, our teacher, peace unto him, wished to implant in the heart of every Jew, in the passage,28 "And now, Israel,. . . "

in the verse that speaks of G-d's greatness, "Behold, the heavens belong to G-d, your L-rd, . . . "and likewise in the followingverscs that speak of G-d's love for His people:

'117 wj D ~ Y ~ W ,pi11 on>n1 ,'117 pwn f'nrma p-~ "Only in your fathers did He delight.. . . You shall circum- cise .... With seventy souls [did your forefathers descend to Egypt, and now He has made you as numerous as the stars of heaven]. "

All the above inevitably leads to the first verse in the following chapter, namely:

* ~ a i nmu) 2 9 " Y ~ ~ shall love [the L-rd your G-d.. .I."

n n i W 0 x 1 ~ nwn 933))~ ~ W N : 11 n a n ~ ht.197m 0990 p>i Hence [Moshe Rabbeinu] concluded his words in the later verse quoted above concerning this love,30 ". . . which 1 command you to do, "

Here, then, is the answer to the above query as to how it is possible to "do" or to create the spiritual emotion of love:

nmnn nN 09771ynn 097373 n m , m9m 979 >y ,3>3 nvw n3nN N'n w

for this is a love that is produced in the heart through the

28. Devmim 10:12, 14, 15, 16, 22. 29. Ibid. 11:l. 30. Ibid. v. 22.

understanding and self-involving knowledge o f matters that inspire love.

But if the verse is in fact referring to the kind of love that is created through contemplation, should it not first command one t o contemplate? Indeed so, the Alter Rebbe now goes on t o say:

f 33> C/y oi*n fisn33~~ ~ W N n > ~ n omfn imi : n5nn 733 nir nr 'lvi And this he had commanded previously, in the first paragraph of Shema:jl "And these words, which I command you this day, shall be upon your heart, "

so that through this[meditation] you will come to love G-d, as is stated in the Sifri on this verse.32

An expression o f command ("which I command you to do - to love") can thus be applied to this second type o f intellectually- generated love,

It might seem that tocommandaperson toexperiencelove would be either fruitless or superfluous. Not so, however, with regard t o the kind of love that is born of contemplation. Here, one can indeed be given a command:

31. Ibid. 6:6. 32. The Rebbe Shlita notes that the above enables us to understand a related

statement of the Sifri that is otherwise baffling. TheSifri states that the verse that teaches that "you shall love the L-rd your G-d with all your heart" does not explain how G-d is to be loved; the verse therefore goes on to tell us that "these words ... shall be upon your heart," for "thereby you come to know G-d and cleave to His ways."

The question here is obvious: How does "upon your heart" give a better explanation of how G-d is to be loved than "with all your heart"?

According to the above explanation of the Alter Rebbe, however, the Sifri is thoroughly understandable: "upon your heart" refers to the kind of meditation that inevitably leads to the fulfillment of the commandment to "love the L- rd your G-d with all your heart."

namely, to focus one's heart and mind on matters that arouse love.

vir )I& N'I ,n*%n nSliyn nm>w wnw ,MIWN~ n3nm Slm %3 nirni

But an expression o f command is not at all applicable to the first kind o f love, which is a flame that ascends o f its own accord.

Furthermore, it is the reward of the tzaddikim, to savor a foretaste o f the World to Come in this world.

In the World to Come the righteous bask in the rays of the Divine Presence: they delight in their perception of G-dliness. And it is this delight that tzaddikim enjoy in thisworld when they serveG-dwith love.

nnipna i ~ m w rn3,o~n)in3 nN 1 n ~ njnn nrrur : n'byw Concerning this [level of love] it is written,33 " I shall grant [you] your priestly service as a gift, " as will be explained in its proper place, namely, where the Divinely-bestowed gift of ahavah betaanugim is discussed.

The Alter Rebbe now goes on to explain what special quality lies in the lesser manner of serviceof "educating thechild according to his way,'' so that "even when he grows [spiritually] older he will not depart from it." It is true that the lower level of love, that which is engendered by meditation, is a stage in one's educational preparation, so to speak. Compared with the loftier level of essential and constant love that is revealed only within tzaddikim, it is a child's service, within the reach of

33. Bamidbar 18:7.

all. Yet there is something in it that must be retained even when one has graduated to the "adult" manner of love of G-d.

For it is possible that the superior kind of love will not always be manifest even when one is on the level of a tzaddik. Particularly so, since his mandatory advances from level to level demand that beforereachinga higher rung he must first release his hold of the previous rung; otherwise, it will encumber his ascent.

When the tzaddik is bereft of his own level of love, he then nourishes his divine sewice with a resource that harks back to his spiritual childhood - with a love born of meditation, the lower level of love in which he was schooled before he attained the state of tzuddik.

Now, those who are familiar with the esoteric meaning o f Scripture know the meaning o f the verse,f' "For a tzaddik may fall seven times, and yet rises again. "

Even a tzaddik can (as it were) fall from his level and then regain his stature. There thus exists a certain interval of time during which he does not maintain his higher level of love for G-d.

Especially so, since the conditions of spiritual service dictate that at given times he will not maintain his level, for man is called "mobile" and not "staticyy,

This phrase not only means that man is obliged to be ever reaching for ever greater heights; it means, moreover, that his newly-attainedlevel is infinitely more elevated than his previous level.

When one is constantly on thesame level, or even when oneadvances in finite stages from one comparable level t o the next, there is no need to abandon one's former level before establishing one's foothold on the next; on the contrary, one's former position may well help one to take the next step upward. When one is truly mobile, however, climbing from one level to an infinitely higher one, his previous level - which is finite

compared to the level he is about to attain - actually hinders his progress. Indeed, if he aspires to mature to a more exalted spiritual mindsa, he must first purge himself of his previous one.35

cbnh nnN nmna n n ~ ~ > i ,nnfn> n n ~ n n p3> -pixi and must therefore advance from one level toanother infinitely higher level, and not remain forever at one leuel.

For if hisnew levelismerely withinrangeof thefirst, heisessentially fixated at the same level.

n ~ n x Nin ,mnn mi'% nnrn> PPW 070 ,nnfn> na7rn 1331 n)iw~in innfnn n>m

Between one level and the next, before he can reach the higher one, he is in a state of decline from his preuious level, and thus he lacks the superior level of love in which he is accustomed to delight.

39n3 ,Wi3 N> 9199 9 3 : TN

Yet, it is written,J6 '"Though he falls, he shall not be utterly cast down" from his spiritual service and from his love for G-d.

~ N W 9 3 f i ~ 5 1 , m i w ~ n inav7tn )z* N>N n>m nwp) ~ I ~ N I

01>~1 Wr ,OrN 'I=,

This is considered a decline only relative to his former state, and not (G-d forbid) relative to all other men; he is most assuredly loftia than those who have not attained the level of tzaddik,

for notwithstanding his fall he still surpasses them in his divine service, inasmuch as it retains an impression of his former level.

35. Note of the Rebbe Shlitat "Similar to R. Zeira, who fasted in order to forget the Babylonian Talmud [as a prerequisite to his attainingmastery of the spiritually more elevated Jerusalem Talmud]" (cf. Bma Metzia 8Sa).

36. Tehillim 37:24.

nIi7n9 Y ' I ~ W 0703 , I * ~ I Y ~ n19171n173nn3w n m ~ n : nipv 7~ p'1Y

For the mainstay of his service while he is in this fallen state is the love of G-d in which he had been educated and trained from his youth, before he attained the level of tzaddik, with its higher reaches in the love of G-d.

Just as then his love of G-d was born of contemplation, so too now, this lower level of love is the root of his divine service.

'111 )'pt' 73 0 3 : 3 M 3 W l i l t1

This, then, is what is meant by saying that "even as he grows old [he will not depart from it], " from the path of his youth.

Not "when he is old" but "as he grows old." This implies an ongoing, lifelong climb from level to level. Yet even when he has risen to the dizziest heights of love for G-d, he will yet have occasion to revert to the path of his youth - to the lower, more measured level of love that is born of meditation. .

nnnNn NV ,171wv ,n~i'n> m n ~ n 0*7i1~nn o~imn nwNi nmi n'nn?~ 712n3 ,InImrJl 1-r1n*2 mn~31 nijnun

First among the factors that arouse love and fear, and their foundation, is a pure and faithful belief in the Unity and Oneness o f G-d, may He be blessed and exalted. (lLOneness'' here means that all of creation is united with G-d and utterly nullified to Him.)

That is to say, pure faith in G-d's Unity is the starting-point and foundation of one's meditation on yichuda ila'ah ("higher-level Unity") and yichuda tata'ah ("lower-level Unity"), and this meditation in turn leads to the love and fear of Him.

There are truths that transcend intellect and that can be perceived only through faith. At the same time, utilizing faith for something that can be comprehended is making use of the wrong faculty: intellect must grasp that which is within the reach of intellect, and faith must be used

to apprehend that which transcends intellect. When within belief there is a mingling of the rational and the superrational - when truths that are accessible to comprehension are confused with things that defy comprehension - such belief is not "pure", for pure belief deals only with that which transcends rationality. It is only when one utilizes his intellect to comprehend all that is subject to comprehension and his power of faith is then utilized solely for that which defies intellect, that such faith can then be deemed "pure faith."

Since both categories are represented in the subject of G-d's Unity and Oneness, it becomes necessary to explain those aspects of the subject that are capable of being comprehended so that one's faith will be "pure" - relating only to those matters that entirely transcend comprehension.

n m ~ n ) mn'n ~ P W

Shaar HaYichud VehaEmunah

Shmr HaYichud VehaEmunahl

The theme of this treatise, as the Rebbe Shlita notes, is statad in its EG subtitle:

Let US understand [at least] in a small measure, the statement of the Zoharf that3 Shema Yisrael.. . is yichuda ila'ah ("higher-kuel Unity') a d Baruch shem kvod malchuto leolam vaed is yichuda tata'ah ("lower-feuel Unity'7. For vaed quals cchad through the substitution (and thereby the descent) of letters,' as stated in the Zohar.

Thus, the object of Sham HaYichd VehaEmttnah will be to understand how it is possible to speak of two different levels of Divine Unity.

1. I.e., "The Gate to [the Understanding of] Gd's Unity and the Faith." 2. I, lab. 3. 1.c.. "Hear, 0 Israel, G-d (Havuyah) is our L-rd (Elokim), G-d is one";

Deuarim 6:4. 4. I.e., "Blessed be the name of the glory of His kingdom f o m a and

cva"; P e d i m S6a. S. Zohm 11, 1 3 4 ~ . Hebrew grammar classifies the letters of the alphabet

according to their syntactic functions, their respective sources in the organs of speech, and so on. Within each group, the letters am interchangeable. The letters alef and vav both belong to the group of "connative lettm" (otiyot hahemshccb). and may thus be interchanged. The lettm chef and uyin fall into the category of guttural lettm (otiot groniyot), and may likewise be inta- changed. Hence miu is the equivalent of m.

Chapter One

hn %nn o ~ v a o?@uil N I ~ TI 9 3 fu'l !YN nuvilr o19n n v t 9 1

1 1 Y 19N ,Jlnf1)3 Y3Nil

~t is written:6 "Know this day and take it unto your heart that G-d is the [mighty and just] L-rd in the heavens above and upon the earth below; there is none other.'?

The verse, if understood simplistically, seems to declare that there are no other gods dwelling in heaven or earth.

y ~ : , nnnn 0 9 ~ 3 ilw) O~@N w9v f nvr % iJlvn 931 .pail5 r3n This requires explanation. For would it occur to you that there is a god dwelling in the waters beneath the earth,

so that it is necessary to caution so strongly [and negate this thought by stating that one should] "take it unto your heart, "and come to the realization that this is indeed not so?

o9nv2 a s 77x1 TI O>IY!Y : am2 mil It is written? "Forever, 0 G-d, Your word stands firm in the heavens. 3 3

6 . Devarim 4:39. 7. Note of the Rebbe Shlita: "This verse continues the idea of an earlier

verse [4:39], which begins with the phrase nn7n nnnN ('You have been shown.. . '), and which refers to the time at which theTorah was given. At that time 'G-d spoke to you.. .' (4:12), [with a warning against worshiping any of the components of the created univuse]: 'Lat you become corrupt' [and worship creatures] of the lowest level, [viz.,] 'any fish in the water below the earth' [4:18], or of the highest level, [viz.,] 'Lest you raise your eyes heaven- ward ...' [4:19]."

8. Tehillim 119:89.

3"t 3W OW *an WlWl

The Baal Shem Tov, of blessed memory, has explained this concept at length, and made it widely known9 that this means:

'131 mnn fin3 ~ l r , *n* : n7mw p a t 9 3

that 'Your word" which you uttered, viz.,1° "Let there be a firmament in the midst of the waters.. . ,"

these very words and letters through which the heavens were created stand firmly forever within the firmament of heaven

and are forever clothed within all the heavens to give them life,

Note of the Rebbe Shlita: "The fact that thae words were uttered thousands of years ago presents no problem, - "

o>iyfi DIP* I~*),P>N ?an : a*mn as it i s written,'* "And the word of our L-rdshall stand firm forever, "

and as it is likewise written,lZ "And His words live and stand firm forever.. . . "

This refers not only to those creations such as the heavenly firmament which enjoy a permanent existence, but also to those creatures which perish as individuak, with only their species continuing to

9. Note of the Rebbe Shlita. "As mentioned in Likkutei Torah, beginning of Parshat Achmei, the germ of this concept is to be found in Midrasb Tonchuma [on this verse]."

10. Bereisbit 1:6. 11. Ycshayahu 40:8. 12. Liturgy, Morning Prayer.

exist. In all instances, the Divine life-force which created a particular creature must constantly be vested within it, incessantly creating and vivifying it anew, just as it ceaselessly recreates the heavenly firmament, as shall soon be explained.

1npn> nnrmr ,oi>w un ,vn> nrp9nvn nrwrnn r9n r>w 9 3

For i f the creative letters were to depart even for an instant, G-d forbid, and return to their source, that source being the degree of G-dliness from whence they emanate,

553 rm ~ > 3 I'm ,wnn mnr 1 3 ~ omwn >3 PT)

all the heavens would become naught and absolute nothingness, and it would be as though they had never existed at all,

wnn ID ~ 9 8 7 9n' : 9nNn o ~ i p In31 exactly as before the utterance, "Let there be a firmament. "

Before that Divine utterance the firmament did not exist at all. Were the letters that constitute the Divine utterance to depart from the firmament, it would revert to the state of never having existed at all.

The Alter Rebbe now concludes that this is true not only of the firmament, but of all created beings.

And so it is with all created things, in all the upper and lower worlds,

wnn o n v n~9n3r ,n,nw>n rdn y 7 ~ 1399~1

and even this physical earth and the realm of the completely inanimate.

Even immobile beings that show no signs of animation or spirituality, not even the degree of animation observed in the process of growth in the vegetative world, - even this extremely low life-form constantly harbors within it the Divine life-force that brought it into being.

niinNn niwn nvninn ,oi>vi un ,~n> mnn nrflnon i*n I>*N

n*v~ia *n* nvva W N ~ n ~ 7 3 ~nav I f the letters of the Ten Utterances by which the earth was created during the Six Days of Creation were to depart from it but for an instant, G-d forbid,

vnn n,vNi> *n* n w 9)3> in3 ,vnn m ~ i )*N> mtrn nnw it would revert to naught and absolute nothingness, exactly as before the Six Days of Creation.

This thought was expressed by the AriZal," when hesaid that even within that which appears to be utterly inanimate matter, such as stones or earth or water, there is a soul and spiritual life-force.

That is, i.e, although they evince no demonstrable form of animation, [within them] are nevertheless enclothed the letters of speech from the Ten Utterances which give life and existence to inanimate matter,

n ,v~ia *n* nvv *m>v m ~ i )*Nn v* nl*i~> enabling it to come into being out of the naught and nothingness that preceded the Six Days of Creation.

The Ten Utterances usher inanimate matter into a state of existence, in contrast t o its former state of non-being, prior to the Six Days of Creation. Thus, the letters of the Ten Utterances which cause inanimate matter to be created are its soul and life-force.

13. Note of the Rebbc Shlita: "Seealso Etz Chayim, Portal SO (ch. 2, lo)."

Now, although the name p~ ("stone*') is not mentioned in the Ten Utterances recorded in the Torah, - how, then, can we say that letters of the Ten Utterances are enclothed within a stone?

nevertheless, life-force flows to the stone from the Ten Utteran- ces by means o f combinations and substitutions of their

letters,

whereby an alef, for example, may take the place of a hei, since both letters are articulated by the same organ of speech, and so on,

which are transposed in the "two hundred and thirty-one gates, " either in direct or reverse order,14 as is explained in Sefer Yetzirah,ls

PN OW q1m9s Inn fwnm nrmnNn nmwn >&nwnw TY

so that ultimately the combination of letters [that forms] the name 1 1 ~ descends from the Ten Utterances, and is derived from them,

1a~i1 !Yw invn ~ l i l r

and this combination of letters is the life-force of the stone.

D!YIY~w O9N723TI 'I33 131

And so it is with all created things in the world.

14. Note of the Rebbe Shlita: "Enumerated in detail in Sefer HaPardes, Shaar HaTu'ruf, ch. 5."

The twenty-two letters of the Hebrew alphabet in two-lettered combinations yield a total of 462 combinations. Of these, half are the exact reverse of the other half, e.g., alef-bet, bet-alef. Hence, there are 231 two-lettered combinations in direct order and the same number in reverse order.

15. Ch. 24-5.

The Holy Tongue, the Hebrew of the Torah, was the language used in creation. Thus, all created things are directly affected by their Hebrew names, as well as by the component letters of their names. In this, the Holy Tongue is unlike other, arbitrary languages, the meaning of whose words is the result of mere consensus.

nr'lWnwni.1713~1 ni7niN 1n )n wnpn 11th on3 07~7p)w nrnvn ~ I N W n n m n n7wn n m n 5 m ~ n n

The names [of all creatures] in the Holy Tongue are the very letters o f speech which descend, degree by degree, from the Ten Utterances recorded in the Torah,

niy'anv w , 0 7 1 ~ ~ ) ~ ~ ' 7 7 3 nr7ninn nnrnni o7n97n 777 >Y rnimn'7 ~ 7 1 ) inrm n1wa5nnr

by means of substitutions and transpositions o f letters through the "two hundred and thirty-one gates, " until they reach a particular created thing and become invested in it, thereby giving it life.

1nry nilnun n7wyn prm 5ap5 03137 o w u n 7uv 1'nw 79>

n71MW This descent is necessary because individual creatures, unlike the more pervasive beings such as rhe heavens, earth, sun and moon, cannot receive their life-force directly from the actual Ten Utterances recorded in the Torah,

for the life-force issuing directly from them is far greater than the capacity of the individual creatures; i.e., it is far too intense to serve as their life-force.

They can receive the life-force only when it descends and is progressively diminished, degree by degree, by means o f substitutions and transpositions o f the letters,

and by means of gematriot, their numerical values,

The life-force may be so muted that it reaches a created being not even through a transposition of letters, but maely through their numerical equivalent.

%333 N ~ Z unn nrrnnn!n m>m>r ornrnn> >3rw tv until [the life-force] can be condensed and enclothed, and a particular creature can be brought forth from it.

ornrrnn nvn> '!n Nin ,wpn lrvh I> 1 ~ 7 3 , i w ~ rnw nti nt ow nr'nrm

And the name by which [the creature] is called in the Holy Tongue is a vessel for the life- force condensed into the letters o f that name

which has descended from the Ten Utterances recorded in the Torah, that have the power and vitality to create a being ex nihilo and give it life forever.

m ~ 5 n 3 N I ~ 7-3 NWTIPI NnwrN'I why does it have the power to do so? - For16 "the Torah and the Holy One, blessed be He, are one. "Just as G-d has the ability to create ex nihilo, so too do the Ten Utterances of the Torah.

16. Cf. Zohar I, 24a; 11, 60a.

Chapter Two 9 sium In his opening chapter the Alter Rebbe explained that the Divine , ,,,,,

lifcforce which bring all creatures into existence must constantly be present within them, in order to recreate and revivify them on an ongoing basis. Were this life-force to forsake any created being for even one brief moment, it would revert to a state of utter nothingness, as before the creation of the universe.

From the foregoing, the answer to the heretics [may be deduced],

n7rnn *mrnr ninimr n*m3 nnawna 0*'11)13n oniw w7iw *r>*a~ and there is exposed the root of the error of those who are deemed heretics not because they deny that Cd created the world, but because they deny individual Divine Providence and the signs and miracles recorded in the Torah.

Why do they deny this, when they readily admit that G d created the world? It is because:

They err in their false analogy, and the outcome would be quite different to what they imagine even if they were justified in their analogy,

r,n15imnr WUN nwn> ,VNI o-w nww ,'n n w n 1,ntnw in comparing the work of G-d, the Creator of heaven and earth, to the work of man and his schemes.

For, when a silversmith has completed a vessel, that vessel is no longer dependent upon the hands of the smith,

and even when his hands are removed from it and he goes his way, the vessel remains in exactly the same image and form as when it left the hands o f the smith.

VNI o9nw nwn i>>n o9>2m 19nln 73 In the same way do these fools conceive the creation of heaven and earth.

They imagine that heaven and earth, once created, no longer need their Creator. They therefore deny individual Divine Providence and the signs and miracles recorded in the Torah, inasmuch as these indicate that G-d continues to be involved with creation, and from time to time chooses to change the course of nature through miraculous means.

But their eyes are covered, so that they do not see the great difference between the work of man and his machinations, which consists of [making] one existent thing out of [another, already] existent thing,

merely changing the form and appearance, e.g., from an ingot of silver to a vessel -

Man's work merely consists of shaping a preexisting mass. Moreover, even the new appearance already existed in potentia, for the nature of physical matter such as silver is such, that it may be extended and bent and made to assume different shapes and forms.

Thus, in reality the craftsman did not change the matter at all. Hence, once he finishes shaping his artifact he can leave it to its own devices, secure in the knowledge that it docs not need him any more.

The above-mentioned misguided thinkers fail t o see the difference between the activities of the craftsman -

and the making of heaven and earth, which is creatio ex nihilo.

Before heaven and earth were created they simply did not exist; only after they w a e created did they come into being as existing entities. Their being is thus something utterly novel, something which previously had not existed at all.

In such a situation, the Alter Rebbe will soon conclude, the creative force which brings them into existence must constantly recreate them in order for them to exist. Were this force to withdraw for even the briefest moment, creation would revert to nothingness.

This - creatio ex nihilo - is [even] more wondrous than, for example, the split zing o f the Red Sea.'

nmn >=, nty o v p ni73 om nN ln leinw For then, G-d drove back the sea by a strong east wind all the night, i.e., the C-dly force that split the sea clothed itself in the wind,

and the waters were split and not merely ceased their flow, but stood upright as a wall.

I f 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 like a wall,

1. Shmot 14:21-22; 15:8.

even though this nature o f water [to flow downward] is also newly created ex nihilo,

As the Rebbe Shlita points out, the Alter Rcbbe means to say that not only is water itself a creation ex nihilo, but the nature of water to flow downward is also created ex nihilo.

When the mighty wind caused the water to stand like a wall, nothing was newly created ex nihilo, yesh me'ayin; this was no more than a case of yesh miyesh: one existent state (the fluidity of water) was maely replaced by another existent state (its ability t o remain upright).

Nevertheless, since the ability of water to stand rock-like is something novel, the force that is responsible for this novelty - even though this novelty involves no more than a progression from one yesh to another - must constantly cause it to come about; the moment it ceases to do so the novel event is arrested.

We thus see that the fluidity of water is not intrinsic to its essence. (By way of contrast, the fact that a created being occupies space, for example, is an essential characteristic that does not require separate creation ex nihilo.) In order for water to be fluid a distinct act of creation ex nihilo is required.

The Alter Rebbe makes this point by citing the contrasting case of a stone wall, which stands upright, independently of any external force.

for a stone wall stands erect by itself without [the assistance of] the wind, but the nature o f water is not so.

Since water by nature does not stand upright but flows downward, an additional degrce of creation ex nihilo is called for if it is to do otherwise.

The above demonstrates that the Divine force that clothed itself in the wind did not have to create yesh me'ayin, a newly existent being within creation: it merely had to change one yesh to another yesh, one form of existence to another - the natural property of fluidity to the natural property of standing erect. Nevertheless, even in such a situation, since a radical degree of change is involved, it is necessary for the power causing the change to effect the change unremittingly.

Surely, then, the Alter Rebbe soon concludes, with regard to the creation of the world, which comes into being absolutely ex nihilo, the activating force of the Creator must continuously be present in the created universe, providing it with life and existence. Indeed, were it not to be constantly present, the universe would revert to absolute nothingness.

Thus, even those who mistakenly compare G-d's creation to the works of man should also realize that an act that effects a radical change in a preexisting entity (e.g., causing water to assume the properties of a wall) requires that the activating force renew its effect continuously. This in itself should suffice to demonstrate that the activating force of the Creator must continuously revivify creation.

We thus see that not only is the analogy of the heretics false, for one cannot meaningfully compare G-d's creation and the works of man, but even according to their view, a situation which requires radical change in a created being necessitates the constant input of the animating force.

N>9I N>9m yzvnn n>yn> N ' ~ W ,),Nn W' nN97n 7nrnr >pr pw >31 9 s i v m

qro o' ny'7pn 7ni' How much more so is it in the creation of something out of nothing, which transcends nature, and is far more miraculous than the splitting of the Red Sea,

that surely with the withdrawal of the power of the Creator from the thing created, G-d forbid, the created being would revert to naught and utter non-existence.

iny7>r rni?n;.r5, vnn %93z Wr9n n3 nim> 7,724 N>N

rat he^,^ the activating force o f the Creator must continuously be present in the thing created to give it life and ongoing existence.

2. Cf. Kuzari 111. 11.

[Activating forces such as the above] are the selfsame letters of speech [that constitute] the Ten Utterances by which [all beings] were created.

This is why the above-quoted verse states, "Forever, 0 G-d, Your word stands in the heavens." G-d's speech, which is the force that brings a created being into existence, must be present there forever, so as to give it life and existence.

Concerning this Scripture says,3 "and You give life to them all." I.e., G-d provides the heavens and earth and all the creatures found within them, with life. Read not "give life," but "bring into being," i.e., ex nihilo.

It is written in Reishit Chochmah, as well as in the Shelah (Shaar HaOtiot, pp. 48b, 70a), that although the verse uses the phrase "give life," this docs not mean that G d only provides created beings with life, in the way that the soul animates the already-existent body. Rather, the verse implies that this provision of life also serves to create them and to be responsible for their continued existence.

The word nnN ("You'y indicates all the letters from alef, the first letter of the Hebrew alphabet, to tav, the final letter of the alphabet,

and the letter hei of the same word alludes to the five organs of verbal articulation, i.e., the larynx, palate, tongue, teeth and lips, which are the source of the letters.

This, then, is the meaning of the phrase, "and You (nm) give life

3. Nechemiah 9:6.

to them all." The spiritual letters that emanate from the five supernal organs of verbal speech, provide life ex nihilo to the whole of the created universe.

q'lm ninl I> ~ N W ~ N I

Although He has no bodily likeness,'

How, then, can we speak of letters existing in the worlds above, and indeed add that it is through them that creation takes place ex nihilo?

,n ~ D N ~ I ,ln 71~1 :1rn3n 717 ~ > n Nipn ,-rn yet Scripture itself explicitly applies [to Him anthropomor- phic terms such as] "G-d spoke" or "G-d said," thereby ascribing to Him letters and speech,

O,N,D> ni31,b nvnw 1~~3n nlhnn n3,na NWI

and this - the meaning of "G-d spoke" or "G-d said" - is the revelation of the twenty-two supernal letters to the Prophets.

n ~ ~ m 3 ~ 7 ~ x 1 0n3~ni 0 3 3 ~ niw~>nni

/-'These supernal letters] are enclothed in the intellect and comprehension which is to be found in their prophetic vision,

[and are enclothed] as well in their thought and speech, as it is written,J "The spirit o f G-d spoke within me, and His word is upon my tongue, "

(ilN1Xn 7YWI) >t1t97Nil 7nNW In31

as has been explained by the AriZal (in Shaar HaNevuah).

4 . Rambam, Hilchot Yesodei HaTorah 1:7-12. 5 . 11 Shmud 23:2.

Clearly, there exist letters and speech above which are capable of being garbed in the thought and speech of the Prophets.

o'na fin -1173 : ~ , n ~ t = , ,O,NI-IU ni,nrNn nrw35ni.1 ~ , n nt 19v3r ON124 93 P3 I71711 ,IVY)

Similar to this is the investment of the letters in created things, as it is ~ r i t t e n , ~ "By the word of G-d were the heavens made, and by the breath of His mouth all their host, "

nrnuyr nrm ni>a>nwn ,f, >v N*na p7

except that [the endothing of the letters in created beings] comes about through numerous and powerful descents,

nmra n,wb nrtlrw TY until [the letters] reach the corporeal World o f Asiyah, which contains corporeal beings,

n~,73n o>rm nmbnnil ~ I > , Y N D o , ~ n ) n naan 13 ~ * N V nn whereas the apprehension of the Prophets is in the World of Atzilut as it becomes clothed in the World o f Beriah.

It is from this lofty level that the spirit of prophecy descends upon the Prophets.

In similar fashion, the supernal letters descend and are invested within created beings, providing them with life and creating them ex nihilo.

Chapter Three

The Alter Rebbe has explained that the activating force of the lo sivcn 10 S i r a

Creator must constantly be vested within creation, ceaselessly recrcat- ing and reanimating created beings ex nihilo. This force consists of the creative "letters" which emanate from the five supernal organs of verbal articulation.

Now, following these words of truth concerning the nature of creation, namely, that the activating force must continually be vested in created beings and create them ex nihilo,

awm n n ~ a N I ~ w9r ~71;) >3w 7 9 ~ 1 7 1 ~ ~ 5 1-9 73'1 >Y >93wn >3

wnn m ~ i 19~5 every discerning person will understand clearly that every creature and being, even though it appears to have an existence of its own, is in reality considered to be absolute naught and nothingness

1wn rNurni v n n rnrN nrnnn W933w 19s nr7r Wr9n n3 nb w~S, wnn

in relation to the activating force which creates it and the "breath of His mouth" which is within it, continuously calling it into existence and bringing it from absolute non- being into being.

Since this function must be continuous, it follows that the creature's activating force is the true reality of its existence; the being itself bears no comparison to the activating force which is wholly responsible for its existence.

mwnnr w> 133 n ~ 7 3 > Y ~ > I L33w nnr The reason that all things created and activated appear to us

as existing i-e., self-subsisting and tangible, and we fail to see the Divine activating source which is the true reality of any created being,

n171 'n nzi nN -rvz 3 ~ ~ 1 0 9 ~ 1 7 1 owvn I ~ N ~ N V nnnn lilt

N7U1V 193

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.

I f , however, the eye were permitted to see and to comprehend the life-force and spirituality which is in every created thing,

flowing into it from "that which proceeds from the mouth o f G-d "1 and "His breath, "

I ~ Y > 5% ~ N V wnni nmn1 N T ~ ni*nvl nyn N>

then the physicality, materiality and tangibility of the creature would not be seen by our eyes at all,

13v nwni7ni ni3nn m> vnn nrn9rn1 >v3 Nln 3 3

for it (this physicality, etc.) is completely nullified in relation to the life-force and the spirituality which is within it

n w 0113 1n3 vnn m ~ 1 1 9 ~ n3n ,nr3lnr7n vy>anv 3nun vnn n3vN-n

since without the spirituality within it it would be naught and absolute nothingness, exactly as before the Six Days of Creation, at which time the creature was utterly non-existent.

if* N I ~ ,139 nrir 'n Y Nsrnn 1 9 3 ~ mivn nvmnrn iniN nrnnr w> J * N ~ m n r n n rnuinn

The spirituality that flows into it from "that which proceeds from the mouth of G-d" and "His breath," - that alone continuously brings it forth from naught and nullity into being, and this spirituality gives it existence.

nDN3 mb3 0 3 N P DN

Hence, there is truly nothing besides Him in any created being, apart from the Divinity - the only true reality - that brings it into existence.

The created being dues not constitute a true reality, inasmuch as it is wholly dependent for its existence on the continuous flow of Divine life-force. Indeed, its existence verily consists of that activating force.

The Alter Rebbe proceeds to demonstrate how this is true of creatures that appear to be tangible, by means of an illustration:

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.

wnwn -1172 7nrnr vru p 01 13w3 ntn r9n i r ~ v v im nt mnr o*nwv r n s ~

Now, it is obvious that this light and radiance is also present in the very body and matter o f the sun-globe itself in the sky,

inipn2 7'~n'I 'I~vw p v 'I:, ,-p 'I:, pin7n'I 7 ~ n i vmnn ONW vnn

for i f it can spread forth and shine to such a great distance, then certainly it can shed light in its own place.

vnn ~ N I )w'I ntn rytn IwnJ ,vnn inipnz ovv 37

However, there in its own place, this radiance is considered naught and complete nothingness,

for it is absolutely non-existent in relation to the body of the sun-globe which is the sohrce o f this light and radiance,

vnvn 7172 OYYI qim m w n n 7 ~ n p7 i ~ w ntn 7iNnr i'tnv inasmuch as this radiance and light is merely the illumination which shines from the body of the sun-globe itself.

Since the sun's light is merely an illumination deriving from the sun, it is in a state of complete nothingness while it is found within the sun-globe itself. One cannot say that within the body of thesun there is sunlight; only the sun itself is found there.

7173 911 IN:, ~ ' N V , W N ~ 'IY~ o'nvn 'I3 nnn ,o'Ii~n >'In3 p-r nlN'Yn3 vnvn

I t is only in the space o f the universe, under the heavens and on the earth, where the body of the sun-globe is not present, and all that is seen is but an illumination that emanates from it,

'I2 ~'Y'I vnn v9'I ntn i ~ t n i 7 ' 1 ~ n IN:, n ~ 7 3 that this light and radiance appears to the eye o f all beholders to have actual existence.

And here the term "existence" (yesh) can truly be applied to it,

The sun's light and rays as they appear outside of the sun-globe can truly be said to exist, inasmuch as the sun itself is not found there.

whereas when it is in its source, in the body of the sun, the tern "existence" cannot be applied to it at all; it can only be called naught and non-existent.

,~n> ntpn p7 OW 7 * ~ n ~ N V ,vnn 03241 1 ~ ' 1 ow N I ~ nnNa Y 19~33 0 3 ~ 1 , w n n vnvn TI> ~ i n v

There it is indeed naught and absolutely non-existent, for there only its source, the luminous body of the sun, gives light, and there is nothing besides it.

T o sum up: Although the sun's rays are surely found within the body of the sun, they cannot be said to "exist" there; they are found there in a manner of "non-existence", in a state in which their separate identity is utterly nullified. That which can be deemed to exist within the sun-globe can be nothing other than the sun itself.

Y ~ W ,119 0,Nnln kt on on333 on1n~3 wnn n > ~ n O3i1131 lzsivm

071i7t3 NInl ,DMN n'lnnl Y9'IVn P3 Min *p'1Nn The exact parallel [to this illustration] is the relationship between all created beings and the Divine flow [of the life-force that emanates] from the "breath of His mouth, " which flows upon them and brings them into existence and is their source.

~31wn 'i.1 nnr v9vn In vwnn i*tr IN 1n3 p i D)*N onsY on) v,3 13~n oN3Ylnl ,o=lim v23nnl

However, [the created beings] themselves are merely like a diffusing light and effulgence from the flow and spirit o f G-d, which issues forth [from Him] and becomes clothed in them, and brings them from naught into being.

5ox~ vnwn >IN in3 ,071pn *11> niNun3 o*'Iv1 on 1391 wnn t m ~ i 1 9 ~ > wn3i ni~'xn1

Hence, their existence is nullified in relation to their source, just as the light o f the sun is nullified and is considered naught and utter nothingness,

ow ~ * N W o*nwn nnn pi ,171pn1 N I T I W ~ 5,'n w* ow3 ~ 7 7 3 D*NI rilpn

and is not at all referred to as "existing" when it is within its source, viz., the sun; the term "existence" applies to it only beneath the heavens, where its source is not present.

I ~ > w iV3 *3** N>N ,%3 W9 OW DTI%>Y h 1 3 )9N b9N173il >3 f 3

In the same manner, the term "existence" can be applied to all created things only as they appear to our corporeal eyes,

for we do not see nor at all comprehend the source, which is the spirit of G-d that brings them into existence.

Therefore, since we do not see nor comprehend their source, it appears to our eyes that the physicality, materiality and tangibility of created things actually exist,

nrpnl awlm irna v* vnwn TIN n ~ i ) w 1n3

just as the light of the sun appears to exist fully when it is not within its source, and is found within the expanse of the universe.

In truth, the Source of all creatures is constantly found within them, our failure to perceive this notwithstanding. Hence, their existence is totally nullified in relation to their source and they cannot be said to truly "exist".

~171~33 *in)> bwn)';, nnm >wnn 1'N nrlw pi But in the following respect, the illustration is apparently not completely identical with the object o f comparison.

n ~ i j w , y i ~ n *I o>iyn >>nl >>> n1~9snl irpnn 1 9 ~ >wnw i1nI w,> 111N OW

For in the illustration, the source - the sun - is not present at all in the expanse of the universe and upon the earth, where its light is seen as actually existing.

Since the sun itself is not present upon the earth, its rays arc able to assume a seeming reality of their own. It is therefore readily understandable why they are perceived as existing independently.

v n n Dirpnl on 0 ~ ~ 1 7 x 1 >> 13 )TNW nn By contrast, all created beings are always within their source, the Divine activating force, which is continuously found within them, constantly creating and animating them ex nihilo,

and it is only that the source is not visible to our physical eyes.

Since in reality they are indeed within their source at all times, -

ompn> rn~,?rnl 03SIV3 DVN n n > ~ Why are they not nullified in their source?

Why are creatures not nullified within their source in an obvious and revealed manner, so that there is no mistaking them as independently existing beings?

o,rpn> 797s nt ')nn> 7~ To understand this, some prefatory remarks are necessary.

The Alter Rebbe will go on to explain that the Divine power of concealment and contraction is responsible for hiding G-d's light, so that it will not be perceptible to created beings. This enables creation to be perceived as possessing "existence", whereas in reality it is totally nullified within its source.

Chapter Four 12 Slt~aJl ,, ,,, Since the Divine activating force responsible for the existence of

created things must continuously be present within them, they are completely nullified in their source. This means, as the Alter Rebbe explained in the previous chapter, that in reality they do not "exist".

Why, then, do we nevertheless perceive created beings as enjoying a tangible "existence"? - Only because we are unable to see or comprehend the Divine utterance that is contained within each created thing and that calls it into being.

The Alter Rebbe illustrated this by considering the sun's rays. When they are not within their source, the sun, but diffused throughout the expanse of the universe, they are perceived as having independent existence. However, when they are contained within the sun-globe they clearly have no such "existence" at all.

The following question therefore arose: Since created beings, unlike the sun's rays, must constantly have their source within them, why do we not actually see how they are completely nullified in their source?

In order to answer this question the Alter Rebbe wrote that a certain preface would be necessary - and hence this, the fourth chapter, now elaborates on G-d's capacity for tzimtzum, or contraction.

It is written,' "For a sun and a shield is Havayah Elokim. "

Just as the sun gives forth illumination, so too does the Four-Letter Divine Name Huvuyah provide us with spiritual illumination. Like- wise, just as the sun's shield protects us from the intensity of its rays, so too does G-d shield us with the Divine Name Elokim.

"Shield" refers specifically to [that shield which is] a covering for the sun,

1. Tehillim 84:12.

to protect creatures so that they should be able to bear it (i.e., the sun's heat).

1931~) O~YW'I ,npni)n nnn ~ 9 ~ i n nM3pn -5 r?m> : >1ft7 inNn3 il3 n3

As our Sages, o f blessed memory, have said,Z "ln time to come (i.e., in the Messianic Era), the Holy One, blessed be He, will take out the sun from its sheath; the wicked will be punished by it.. ., " as they will be unable to bear the intensity of the sun. The passage goes on to say that the righteous will not only be able to tolerate it: they will actually be healed by it.

wnwn 1 ~ 3 pnunw in31

Now, just as the covering shields the sun, protecting creatures from the intensity of its rays so that benefit may be derived from it,

so does the Name Elokim shield the Name Havayah, blessed be He, enabling the created universe to absorb the Divine illumination that emanates from it.

Our opening verse - "For a sun and a shield is Havayah Elokim" - thus means that the Name Havayah illumines like thesun, while the Name Elokim screens its illumination, like the sheath of the sun, enabling its light to be received.

w?> )*Nn >3il nN ninnw 1W1793 n-*in OW

The meaning of the Name Havayah is "that which brings everything into existence ex nihilo. "

The Rebbe Shlita notes: "This refers to the [last three letters hei, vav and hei of this Name, which form the word hoveh, the root of the verb which means '[to bring into] being."'

2. See Nedarim 8b.

The letter yud, prefixed to the stem nln, modifies the verb, indicating that the action is present and continuous,

DVSiI 53 3l9N ilW n33 : PlU9 P W l W19973

as Rashi comments on the verse,3 "ln this manner was Job (lyov) accustomed to do (yasasch) all the days. "

Just as here the prefix of the letter yud indicates an ongoing process, so too does the initial yud of the Name Havayah indicate that G-d creates everything ex nihilo, continuously.

,in171 In 99 Nrinn ,o9Ni?3n >XI wnn v n '733 v9w)n nimn u99m

vn 533 w95 ]?Nn o n r N mnni

This [action] is the life-force which flows at every single instant into all things created, from "that which proceeds from 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 o f Creation is not sufficient for their continued existence, as explained above; they must continuously be recreated.

It is the "sun" of Havayah whose illumination continuously brings creation into being. However, were this illumination to be revealed within created beings, they would be aware of their complete nullification within their source, and we would not see before us created beings. For as explained earlier, when the activating force is perceived the created being is "non-existent".

This is why the "shield" of Elokim is necessary - in order to conceal from created beings the Divine illumination of Havayah that is within them, and that is responsible for their existence. Only then can

3. lyov 1:s; cf. Rasbi on Bereisbit 24:45, Shmot 151 .

they perceive themselves as existing independently of their life-force. And this perception in turn makes it possible for created beings to consider and feel themselves to be tangibly existing, as shall soon be explained.

In the enumeration of the praises o f the Holy One, blessed be He, it is written,' HaGadol ("the Great"), HaGibor ("the Mighty"), and so on.

,09~1ia1 nrnfiryn h a nrnn nruwsnnr tun nrn N'n >rrm w r i ~ i n>5nnr yp 17~5

"HaGadol" refers to the attribute of Chesed ("kindness") and to the spreading forth of the life-force into all the worlds and created things, without end or limit,

om tuna o*n*'pi ,w'> 1 ~ n 03~17a nvn> so that they shall be created ex nihilo and exist through gratuitous kindness, for G-d maintains all creatures, whether they are worthy of His kindness or not.

r n ~ ~ 3 i i t m a nl,apn >w mn>rran iIN1 32 ,n>na nnipjr [The attribute of Chesed] is called Gedulah ("greatnessw) for it derives from the greatness o f the Holy One, blessed be He, from Himself in all His glory,

'rim )'N 1n57rr1>i ' n >IT> 3 3

for5 "G-d is great. . . and His greatness is unsearchable, " inasmuch as it is infinite,

yp J ~ N O ~ N I - I ~ I n inha w*> 1wn nrrnnnr nrtn p 01 vvswn 1291 and therefore, He also causes life-force and existence ex

4. Liturgy, Amidah prayer; cf. Yoma 69b. 5. Tehillim 145:3.

nihilo to issue forth for an unlimited number of worlds and creatures,

sun> 3lun ysl~v for6 "it is the nature of the benevolent to do good. "

G-d's benevolence thus dictates that there be an infinite number of worlds and creatures that will benefit from His beneficence.

13 S ~ v m 14 sivan in> nW3pn >w 1n3v ~ 3 n i t irmv 1n2 nmr

Now, this attribute of "HaCadol", the attribute of Chesed that spreads forth His life-force into all the worlds so as to create them ex

nihilo, is exclusively the praise of the Holy One, blessed be He,

for no created thing can create a being out of nothing and give it life.

Creatio e x nihilo is utterly beyond the realm of created beings. In the words of theMidrash:' "Even if all mankind were to gatha togetha they would not be able to create even the wing of a gnat and animate it."

onlvnr o9nnlrr >=, n>~vnn n%n> ~ 3 n 12 nfn oai This attribute of benevolence, whereby G-d creates ex nihilo, is also beyond the cognition of all creatures and their understanding,

v? ~1333 nn>=,li 11 mn aywn>l >mvn> N ~ X uiv > D V ~ nD )'NW

inrvnn>r VNn for it is not within the power of the intellect of any creature

6. R. Zvi Hirsch Ashkenazi, Chacham Zui (Responsa), Sec. 18; R. Yosef lrgas, Shomer Emunim, 2:14, quoting kabbalistic sources.

7 . See Talmud Yerushalmi, Sanhedrin, beginning of ch. 7; Bereishit Rab- bah 39:14; Sifri, Va'etchanan 6:s .

to comprehend through the faculty of Chochmah or understand through the faculty of Binah this attribute and its ability to create a being out of nothing and vivify it.

ntnn N ~ T ) 9 3 ,09~7l)n>3wn nbn>v 737 ~ 9 n 19~n v9 n ~ w n 3

njP3pn >v mfnx For creatio ex nihilo is a matter which transcends the intellect of all creatures, inasmuch as it stems from the Divine attribute of Gedulah.

9n1nix1 1n9~t : vnpn 7nt3 N ~ N T ~ ,v1w n1tnN r'nrtnr nft3pni t n

Now the Holy One, blessed be He, and His attributes are a perfect unity, as the holy Zohar states,a "He and His causa- tions i.e., His attributes are One,"

and just as it is impossible for the mind of any creature to comprehend its Creator, so is it impossible for it to comprehend His attributes, for they are One with Him.

Until now we have been speaking of the specific attribute of Gedulah, or Chesed. The Alter Rebbe will now say that just as this attribute, which is responsible for creation, is unfathomable, so too with regard to the attribute of Gcvurah, or "contraction". The function of this attribute is to conceal from created beings the activating force within them, enabling them to exist as tangible entities, instead of being utterly nullified within their source.

In the Alter Rebbc's words:

N ~ V ,m!m-ra m n P V ~ > NTU >3v OIV n > 1 ~ 3 1 9 ~ ~ In31 ton O>IY : sns t s ,~nmn>i p ~ n v* ~ 1 7 2 ~ n9rs)i.l

And just as it is impossible for the mind of any creature to

8. Introduction to Tikkunei Zohar (3b).

apprehend His attribute of Gedulah, which is the ability to create a being out of nothing and give it life, as it is w~i t ten ,~ "The world is built by i.e., created through the attribute of kindness, "

orrnrn n m N ~ W ,nflapn >w inn23 nrn 39wib rn>3*a13~ wnn 73 rnhrm nrmn nrvmnn nvunr

exactly so is it impossible for it to apprehend the Divine attribute of Gevurah ("might," "restraint"), which is the faculty of tzimtzum ("condensation," "contraction,"), restraining the spreading forth of the life-force from His attribute of Gedulah,

ON 3 3 , , i>x~ on*,p>r onvnn5 , D , N ~ P ~ h~ nr>ann>r n p 5 m

0913 ~nvila preventing it from descending upon and manifesting itself to the creatures, and providing them with life and existence in a revealed manner, but rather with His Countenance concealed; i.e., the Divine activating force is at work within creation in a concealed manna.

Thus, it is the attribute of Gevurah and tzimtzum that enables the lifc-force to be concealed from the very creature it is creating.

For the life-force conceals itself in the body of the created being, [making it *pear] as i f the body of the created being had independent existence,

and [making it appear as though] the created being was not [merely] an extension of the life-force and the spirituality

that creates it - just like the diffusion of t he radiance and light o f the sun - but an independently existing entity.

vnvnn MNTI nlvmnn in3 N>N , i nx~ 9333 i3-f U ~ N nnmv 9 ~ 1 Although, in reality, [the created being] has no independent existence, and is only like the diffusion o f the light from the sun,

Just as the sun's rays are merely a diffusion from the sun, so, too, all of creation is but a diffusion of Gd's activating force. Since, however, created beings are continuously found within their source (unlike the sun's rays which do leave their source), their Divine source should cause them to be completely nullified within it, just as the light of the sun is in a state of complete nullification when found within the sun.

3139 53 ~ V N ln112pn >v i*niii>a in in oipn >>n nevertheless, this nullification is not felt by created beings even though they are but a diffusion of G-d's activating force, for this [capacity for self-concealment] is, precisely, the restraining power of the Holy One, blessed be He, Who is Omnipotent,

Gd's omnipotence expresses itself not only in His ability to bring forth light and bestow life, but also in His ability t o conceal this same light and life from the beings He creates.

[and hence able] to condense the life-force and spirituality which issues from the "breath o f His mouth"andto conceal it,

n1~wn2 m u n q u >m3 &v so that the body of the created being shall not become nullified out o f existence, and hence, notwithstanding the fact that the created being is but a diffusion of the rays of its source, it is thus enabled to perceive itself to be an independently existing entity.

m m n i oirnrn ninn awn> ~ 7 3 01v h v 1 1 , ~ nti It is beyond the scope of the mind o f any creature to comprehend the essential nature of the tzimtzum and concealment,

v'> )9Nn N 7 3 N73li l Ill 13 Y % I N iPn*Vi and [to comprehend] that nonetheless - the tzimtwm notwithstanding - the creature itself be created ex nihilo.

But since creation is an act of revelation rather than concealment, creatio ex nibilo should surely consist of the revelation of the Divine life-force within the created being, How, then, do both thae things manifest themselves at one and the same time? On the one hand, the revelation of the Divine life-force; on the other, the condensation and concealment of this lifcforce, so that aeated beings will be unaware of it and consider themselves to be independently existingentities, and not utterly nullified within their source.

Indeed, the paradox of tzimtwm defies the comprehension of mere created beings, -

vv> 1 ) ~ n n ~ m n ninn awn> ~ 7 3 oiv > x t n>m ~ ) N V in3 just as it is not within the capacity o f the mind o f any creature to comprehend the essential nature of the creation o f being out o f nothing.

Since the capacity for tzimtwm emanates from the Divine attribute of Gevurah, one might erroneously infer that it actually serves to create an independently existing entity; i.e., not only does the created being regard itself as such, but the Creator views it so as well.

For inasmuch as C d causa this concealment, and His attribute of Gewrah, the ability to conceal, is as real and as effective as His attribute of Gedulah, His ability to reveal, we may mistakenly liken creation to the sun's rays insofar as they exist beyond the confines of the sun-globc.

Forestalling this possible error, the Alter R e k now explains that C-d's power to reveal and His power to conceal are truly one and the same. For revelation and concealment are respectively "light" (or) and its "vessels" (kelim), which are fused in complete and total unity.

Moreover, in the state in which they exist in their supernal source, they are not only united: they arc one and the same.

Now it is axiomatic that "No entity can conceal itself from itself."

An illustration of this concept is found in the Shulchun Aruch, Orach Chuyim, where it is stated that covering one's hcad with one's hand does not serve as a valid head-covering, because head and hand are part of the selfsame individual; the hand cannot be said to conceal that which the hcad itself reveals.

The same is true h a t too: Since the power to reveal and the power to conceal are essentially one and the same power, which is a manifestation of G-d's limitless ability, it is impossible for tzimtzum to bring about a real concealment that will be so regarded when viewed from the Divine perspective. Tu'mtwm only enables created beings to perceive themselves as independently existing entities; G-d does not view them this way at all.

1nrY ni9nni ,0933 om ~731 nimn 7nml oirnrn nvm run11 14 S i w , IS Sivm

71N OW3 N7p1

lO(Tbe tzimtzum and concealing o f the life-force is called in kabbalistic terminology kelim ("vessels"), and the life-force itself is called or ("light**),ll which signifies revelation.

For just as a vessel covers that which is within it, so does the tzimtzum cover and conceal the light and the life-force that flows into created beings, and this tzimtzum makes it impossible for them to perceive the Gdliness that is vested within them.

10. The parenthesis is in the original text. 11. The Sefimt are comprised of both "lights" and "vessels", which are,

respectively, the infinite and the finite aspects of the Scfimt. The function of the "lights" is to reveal; the function of the "vessels" is to conceal, i.c., to allow "light" to be revealed in proportion to the capaaty of the finite beings.

ni*ninn p In o*5m The kelim are verily the letters of the Ten Divine Utterances (or their substitutions and transpositions, etc.) which are the life-force of created beings,

f M w n ni*niN TI ltnw and [all these letters] are rooted in the five letters12 7n933n

It is explained in the Kabbalah that these are the source of all letters, -

,n3n n w i n m3 bipm h n n nn*~ctni nip9nnn n n m lnw ni*niN ni1nnn5

since they represent five degrees o f Gevurah i.e., five restraining forces that divide and separate the breath and voice in the five organs of speech, thus enabling the twenty-two letters to be formed.

Just as the five physical organs of speech divide sounds and letters into five separate categories (labial, guttural, etc.), so too do the five spiritual levels of Gevurah give rise to the twenty-two supernal letters.

The source of the five levels of Gevurah is termed in the Kab- balah Butzina deKardunita, which is Aramaic for (lit.) "light out of darkness," signifying a level of concealment that transcends light.

ynv pnyf T I N ~ ~ Y mna N * ~ W

This is the supernal Gevurah of Atik Yomin, the spiritual level of Keter that transcends all Worlds, including Atzilut;

12. T h e five letters have two alternative forms, oneof which is used (e.g., 1 instead of 2) when it terminates a word. Since their use in this way restricts the appearance of any other further letters, it is an act of limitation, and hence an expression of the attribute of Geuurah.

and, correspondingly, the source o f [the various levels o f Divine] kindness is Chesed o f Atik Yomin,

as is known t o those well versed in the Esoteric Wisdom,)1-' i.e., the Kabbalah.

Since the tzimtwm and the letters (on the one hand) and the revelation of the Divine light and liftforce (on the other hand) both emanate from the level of Atik Yomin, it follows that the tu'mtwm does not effect an objective concealment, as viewed from their common source Above. For, as previously explained, "No entity can conceal itself from itself ."

Thus, tzimtwm affects and is only felt by created beings, who because of this concealment are unable to perceive the Divine life-force that continuously creates them. This is necessary in order for them to think of themselves as independently existing - a state which must be felt by them if they are to "tangibly exist."

In truth, however, they are utterly nullified within their source Above.

13. The closing parenthesis is missing in many editions of Tunya. See the commentary of the Rebbe Shlita, which appears below, following ch. 5.

Chapter Five

I5 Sivca, ,, si,, Thanks to G-d's attribute of Gevurah and His capacity for tzim- t u r n - so the Alter Rebbe explained in the foregoing chapter - created beings live in the illusion that they possess an independent and tangible existence: they are unaware of the Divine life-force continuously found within them.

Being thus insensitive to the force that animates them, they are able to think of themselves as existing independently of their source. They fail to perceive that in truth they are but a diffusion of the rays of their source, like the diffusion of the sun's rays as they are found within the sun.

Concerning this i.e., concerning the concept that all of creation came about through the process of tzimtwm, which enables created beings to believe that they enjoy an independent form of existence, our Sages, o f blessed memory, said:*

l m ~ nfnl obivn nu ~1739 n3wnn3 n 5 ~ ilbnnl "Originally it arose in [G-d's] thought to create the world through the attribute o f stem judgment, through the attribute of tzimtwm and Gemrub;

He saw, however, that in this manner the world could not endure,

own7 nfn 13 qnv so He associated the attribute of mercy in it[s creation]. "

1. See Rushi on Bereishit 1:l; &reishit Rabbah 1215.

At first glance this is incomprehensible: G-d "desires to act with goodness," to treat His creatures benevolently. Why, then, did He first plan to create the world through the attribute of strict justice?

According to what has been explained above, this is entirely understandable: In order for created beings to believe that they possess independent existence there must be the process of tw'mtzum, which is an expression of the stern attribute of Gevurah. Without it, all of aeation would be completely nullified within its source.

G-d, however, desired that aeated beings maintain that they possess independent existence, in order for them to be able to serve Him and ultimately be rewarded for their service. Thus, it is specifically Gevurah and tzimtzum that enable them to realize the ultimate purpose of aeation.

The original plan for creation, therefore, was that it should be dominated by the attribute of s tun judgment. When, however, G-d saw that if He created the world in this manner it could not endure, He tempered it by the attribute of mercy.

Why, indeed, would the world not be able to endure otherwise? - Because if creation had come about unda such auspices alone, the l i f t force of holiness would have been utterly hidden. Accordingly, the spiritual task of revealing G-dliness in such a world would have been inordinately arduous. G-d therefore involved the attribute of mercy in the creation of the world, so that holiness and G-dliness could be revealed within it.

That is, i.e., "He combined with it the attribute of mercy" means: the revelation within the world of G-dfiness and of supernatural power through the tzaddikim, and through the signs and miracles recorded in the Torah.

It was stated in the previous chapter that both the expansive and creative attribute of Chesed and the concealing and constrictive attribute of Gevurah transcend the grasp of aeated beings. Here the Alter Rebbe adds that these attributes transcend even the comprehension of those souls that proceed from the level of Atzilut. Even so lofty a soul as Moses', which is a soul of the World of Atzilut, cannot fathom the Supernal attributes which are One with G-d Himself.

Regarding this, i.e., regarding the fact that the attributes of Chesed and Gevurah transcend intellect, it was stated in the Zohar:2 "Above, in the 'Side o f Supernal Holiness, ' i.e., in the World of Atzilut, which is far superior to the three lower Worlds of Beriah, Yetzirah and Asiyah, there is right and left, " namely, Chesed and Gevurah.

onawn1 D , N ~ ~ X I >3wn il>~n> n i p 9 ~ nifn p )n~nwf : ~ 1 7 %

This statement was surely not written simply to inform us that Chesed and Gevurah exist, for this is already well-known; rather: This means that both - Gevurah as well as Chesed - are attributes o f G-dliness that transcend the intellect and comprehension o f created beings,

The fact that they are Supernal attributes also helps us understand how they are able to combine, when by definition they are opposites. Within the "Side of Supernal Holiness" there is no dissonance, G-d forbid, for all its components are complementary and integrated. At that level, Chesed and Gevurah, though opposed by nature, coexist and conjoin as "two opposites within a unity." This is possible because of their complete and total union with G-d.

ni'3w~n 031~1 -m ,nin-rai i m ~ f for3 "He and His attributes are One in the World o f Atzi- lut," both Chesed and Gevurah being thus wholly united with Him.

ni>,rnn 09193 nnm ~ ' 3 1 n ~ i 1 n oi>wn I,>Y ilrn nwn nawn q ~ i

Even the comprehension of Moses our Teacher (peace unto him) in his prophetic vision did not extend to the World o f Atzilut itself,

2. I, S3a. 3. Introduction to Tikkunei Zohar.

n~9-m ~ ' l i ~ 1 mn~w~'lnn v r , ' 3 ~ N>N

except through its being clothed in the World o f Beriah;

mi311 ton ,I>% nifn *ntn N> ,nNt oa 9%) and even then, [his comprehension of the World of Atzilut did] not [extend] to these two attributes, viz., Chesed and Gevurah,'

but only insofar as they were previousIy clothed in attributes which are o f lower levels than themselves, viz., the attributes o f Nenach ("victory", "eternity"), Hod ('6splendor"), and Yesod ("foundation"), the attribute of Netzach being merely an offshoot of Chesed, and Hod an offshoot of Cevurah, so that through them Chesed and Gevurah percolate down into Yesod, which in turn transmits its influence to yet lower levels.

( ~ N I U ~ ~ Y W ain3w in>) (*as is explained in Shaar HaNevuah) concerning the level of Moses' prophecy,

,mi nimn niumnn nawn %in )?Y iu otp?tr 'lw o33w Inns muai tun ,I>N nifn ynwn 1wn)n

It is only the tzaddikim in Gan Eden who are granted the reward of comprehending the spreading forth o f the life-

4. Note of the Rebbe Shlitc "According to that which is explained in lggrret HaKodesh (Epistle 19), it is clear that this docs not preclude [comprehension of] a higher level (for there have been souls whose comprehension has reached up to Chochmah and B i d ) . Rather, the comprehension of Chesed and Ccvurah (the source of creation and its tu'mtzum), which is the matter at hand, became possible only through their being clothed in Nctzach, Hod and Yesod."

5. Parentheses are in the original text.

force and light which issues from these two attributes, Chesed and Gevurah.

ntn ohrvz nnw:, n7rna rpvvw o3prun nrnw:, lrtn ~rnr This comprehension of thespreading forth of life-force and light which issues from these two attributes is the "food" of the souls of the tzaddikim who, in this world, engaged in the study of Torah for its own sake.

1-w l n w nrnwln v3p7 nnnl , I ~ N nlrn 9nw n1vv3nnn 3 3

For from the diffusion of these two attributes, a firmament i.e., an or makkif, a transcendental (lit., "encompassing") degree of illumination is spread over the souls in Gan Eden, and it is this firmament that empowers them to receive this diffusion.

Nn3,VNf N t 7 N7p3 ilt Y'PM

This firmament is called Raza deOrayta ("the secret of the Torah"); i.e., the mystical dimension of the Torah.

Within this firmament is the secret of the twenty-two letters of the Torah (which derive from an even higher level than the rational and comprehensible aspect of the Torah), which was given as an expression of these two attributes,

as it is written,6 "From His right hand [He gave] unto them a fiery Law. " The "right hand" represents Chesed, while "fiery" alludes to the element of Gevurah that is present in the Torah.

nrnw:,n lrtn:, h vuu nt vqmnr From this firmament, from this transcendental illumination, drops dew, symbolic of the esoteric insights of the Torah, as food for the souls,

I.e., an or pnimi, a degree of illumination that can be internalized and comprehended, issues forth from the firmament. Being comprehensible, this level of perception is likened to food, which is ingested internally.

i.e., a knowledge o f the secret o f the twenty-two letters o f the Torah.

nmn 110 ~ i i l ntn yir)n 5 3

For this firmament is the secret and level of knowledge (Daat), and the "dew" that issues forth from it is the knowledge of the secret of the twenty-two letters of the Torah,

03~139 in nirnni ,1w 1x1 nrnwm 1itn N3n n-rmnr and the Torah is the "food" o f the souls in Gan Eden, and the commandments are [their] "garments",

p79 v n ~ Y W ow WJI ,)s17~ vtt7 7-1 Mp9r mt3) nnr 'I3 7~1333

('a as all this is explained (*in Zohar, Vayakhel, pp. 209-210, and in Etz Chayim, Shaar 44, ch. 3).

We thus see that the attributes of Chesed and Cevurab of the World of Atzilut transcend not only the comprehension of aeated beings, but even souls of the level of Atzilut cannot comprehend them. Only as a reward are the souls in G n E d m enabled to comprehend a mere diffusion of these two attributes.

Commentary of the Rebbe Shlita

on End of Chapter Four and Chapter Five

... The entire fifth chapter of Shaar HaYichud VehaEmunah as well as the conclusion of the fourth chapter do not at all appear to advance our understanding of the concept of Divine Unity.

Ch. 4 concludes by explaining that the life-force is termed or ("light") and the tzimtzum is termed kelim ("vessels"). It goes on to state that the kelim originate from the five consonants wmn, and that they have an additional, even higher source: Gevurah of Atik. Corres- pondingly, Chesed of Atik is the source of the attribute of Chesed [of Atzilut].

At first glance, these seem to be strictly kabbalistic concepts that have absolutely no bearing on our understanding of Divine Unity, especially as the Alter Rebbe endeavors to explain it in a manner that will make it "very near to you."

(Although the conclusion of ch. 4 is enclosed in brackets, the Alter Rebbe nevertheless chose to incorporate it in the body of Tanya rather than relegating it to a marginal note (as with many comments in the first part of the book, as well as in thesecond part'). This indicates that even the bracketed text must be directly related to the general theme of this work.)

The same question applies to the whole of the fifth chapter: it deals throughout with matters that seemingly have no connection with the concept of Divine Unity. The Alter Rebbe first explains a Midrash, then the level of Moses' apprehension of Divinity, and finally the level of Gun Eden. Since none of this seems to be related to Divine Unity, why did the Alter Rebbe include it in Shaur HaYichud VehaEmunah?

It is indeed true that many subjects obliquely alluded to in Tanya are not directly related in their simple context to making its stated goal "very near," nor do they appear to be directly related to the subject of "Unity and Faith." (Witness the many points quoted from Tanya and explained in various chassidic discourses at length, whereas in Tanya itself they are only hinted at.)

1. Chs. 9 and 12.

Nevertheless, thex are matters which are only alluded t o obliquely. Those topics, however, that are plain for all t o see, must clearly be connected t o the overall theme of the book.

This is similar to the written Torah in general, and especially according to the commentary of Rashi on the Chumash. Although many interpretations are alluded t o there on the homiletical and mystical levels of Rcmez, D a s h and Sod, it is nevertheless a principle sanctioned by law that in the revealed context "a verse does not depart from its plain meaning." And it is this Pshat, this plain or literal meaning, that the commentary of Rashi seeks to explain.

The same is true of Tanya, which is the Written Torah of Chassi- dut. Although all aspects of Torah are to be found within it, it always retains its simple meaning (as Pshat is to be understood in the context of the esoteric dimension of Torah).

Hence all subjects appearing in Tanya must be connected with the general theme of the book. They must all be "very nigh"; they must all explain "Unity and Faith"; and they must do so in a manner that enables one to "train a child" in them all. Those subjects that do not meet theseaiteria never found their way into Tanya. In the words of the Rebbe Rashab, of blessed memory,l "Tanya is like the Chumash.. ., which is understood."

Accordingly, it is very difficult to understand how the topics discussed at the conclusion of ch. 4 and throughout ch. 5 found a place in Shaar HaYichud VehaEmunah. We must therefore say that they deepen our understanding of the theme of Unity, as shall soon be explained.

0 b *

The first chapter of this book explains how each individual aeated being has within it letters of theTen Divine Utterances, which continuously create it and provide it with life.

The third chapter goes on to explain that since these creative letters are constantly found within the created being, it is always in a state of absorption within them, similar to the light of the sun within the sun-globe. The created being is thus completely nullified out of existence.

2. He'arot VeKitwrim, p. 126.

The reason that the created being perceives itself as possessing independent existence is explained by the Alter Rebbe in the fourth chapter. Only because of the tzimtzum, by which G-d conceals and contracts His life-force so that the created being should not be aware of it, does that being appear - and perceive itself - to be a separate entity. "If, however, theeyewere permitted tosee.. ., then the physicality, materiality and tangibility of the creature would not beseen by our eyes at all."

However, this does not suffice. Although it is true that G-d caused this concealment, yet man, as an intelligent being, should surely use his mind's eye to see through the concealment; his understanding should inevitably lead him to the realization and the sensation that he is completely nullified within his source.

The Alter Rebbe answers this question by stating (in ch. 3) that a created being feels that he exists because "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." Thus it is man's very corporeality that blinds him to the Divine life-force contained within every created being.

This whole subject as explained until the end of the fourth chapter poses numerous difficulties regarding fundamental aspects of Divine Unity. And without the explanations furnished at the end of the fourth chapter and the whole of the fifth chapter these questions cannot be answered.

0 0 0

The following are the questions: (a) Each creature is animated by different letters from among the

Ten Utterances, for, as explained in ch. 1, the life-force descends through numerous combinations and substitutions of these Divine creative letten until it is clothed in each particular creature. It would therefore seem that there exists (G-d forbid) a multiplicity of G-dliness, with the number of letters equalling the number of creatures. In fact, the multitude of letters is even greater than the number of created beings, for, as explained in ch. 1, many letters are invested within each creature. This seeming multitude of G-dliness would appear to be the very antithesis of Divine Unity.

Moreover, the above question specifically arises out of the Alter Rebbe's explanation!

There are those who mistakenly understood the doctrine of tzim-

t a m in a literal sense, as if G-d actually removed His Presence from this world. If we were t o assume their view then there would be no problem, for we could then say (as they do) the following: G-d is indeed a complete Unity, but his relation to the proliferation in the aeated universe is that of a king who sits in his palace and gazes a t a garbage heap outside.

However, according to the explanation in Tanya - that "Forever, 0 G-d, Your word stands firm in the heavens," i.e., that letters of the Ten Utterances are clothed within each individual creature - there arises the question: how can there possibly be a multiplicity in G-d- liness?

We cannot answer that the multiplicity results from the attribute of Gevurah of the Divine Name Elokim. For as explained in ch. 4 (until the bracketed ending), the tzimtzum which comes from the Name Elokim adds nothing to creation itself: it merely acts as a barrier and concealment so that the life-force will not be felt by the created being. (This prevents the creature from being wholly nullified within its source, enabling it instead to feel its own separate and distinct existence.) The life-force itself emanates strictly from the utterance of the Divine Name Havayah. (This is also why in ch. 3 the Alter Rebbe likens the aeated being t o the sun's rays, and the life-force t o thesun itself - for the source of the life-force within thecreature (i.e., the letters) is the "sun" of Havayah.)

It would thus seem that the multiplicity in the universe does not result from the Name Elokim, a name which utilizes the plural form, but from the Name Havayah itself. This would seem to imply that in Havayah as well there is multiplicity. This prompts the question: "How many suns (Divine Presences) are there?" [Cf. Likutei Amarim, end of ch. 35.1

(b) According to the Alter Rebbe's explanation, created beings are in reality found within their source. They perceive themselves as existing separately from it merely because of the concealment of the tzimtwm; in reality, however, they are G-dlincss. Therefore, "if the eye were permitted to see," we would perceive that they are G-dly.

This gives rise to a cataclysmic question regarding the entire essence of Torah and mitzvot.

The purpose of Torah and mitzvot is to draw down G-dliness into the physical substances with which the mitzvot are performed. This is

what is meant by the teaching that only by performing a mitzvah does the physical object become holy. Indeed, this concept is implicit in the recitation of blessings before the performance of mitzvot, for the Hebrew word for blessing (mi$ implies the drawing down of G-dliness within the ob~ect with which the mitzuah is performed.

The mitzvah of tefillin, for example (and so, too, all other mitzvot, all of which are likened to tefillin), is intended to draw down G-dliness into the physical parchment and ink, etc.

Now, since the parchment is G-dly (even before the performance of the mitzvah), how is it possible for a mitwah originating in the "Torah of truth" to imply by its effect (and by its inherent truth) that the parchment is in fact mundane, and only by virtue of what is inscribed on it, and so on, does it begin to become G-dly? In fact it is G-dly even before this; it is only the corporeal eyes of man that fail to perceive it to be so.

We mortals fail to perceive the truth. Torah, however, is truth, and its mitzvot are true. How, then, can there possibly be a mitzvah (and the very fact that there is such a mitzvah indicates the truth of the matter) of taking parchment and transforming it into G-dliness, when in reality it was G-dly even before it was used for a mitzvah?

This difficulty too springs from the explanation of Tanya. Were we to say that the doctrine of tzimtzum is to be understood (as its erroneous exponents understand it) in its literal sense - as if G-d literally withdrew His Presence from creation, thereafter gazing upon creation from a distance like the proverbial king through his palace window - then there would be no difficulty.

However, according to the concept of Unity as explained here in Tanya, whereby the King Himself is found in the place of the parchment or whatever, then the difficulty manifests itself. For according to this explanation the place itself and all its aspects are themselves G-dliness.

If so, what is the meaning of Torah study and performing precepts? What is the point of studying the law that applies to "one who exchanges a cow for a donkey," what is the point of performing a mitzvah involving parchment and ink, when in reality there is no cow and no donkey, no parchment and no ink, but everything is G-dliness? What i s the significance of Torah and mitzuot?

(c) The question now becomes even greater. The reason we perceive the world to exist as an independent entity is that weview it with

"physical eyes," and "the eye [was not] permitted to see," and so on; i.e., our tangible corporeality prevents us from beholding the truth.

It would therefore be logical t o assume that tznddikim, inasmuch as they are not hindered by the concealment occasioned by corporeal flesh and inasmuch as they transcend materiality, should be able to perceive the truth - that the world truly does not exist, for everything is G-dliness alone. Those tzaddikim who are at the level of the World of Yetzirah or Beriah, and surely the truly great txaddikim who have become a "chariot of Atzilut" (as explained in Likutei Ammim, ch. 39), should not be subject to the restrictions of the concealment. With regard to them the above question becomes even stronger: What is the meaning of Torah and mitzvot for them? Since the G-dlinas manifest in this world is revealed to them, there would seem to be no need for them (G-d forbid) to perform Torah and mitzvot!

It was in order to answer all these questions that the Alter Rebbc wrote the end of ch. 4 and the whole of ch. 5, as shall soon be explained.

The Alter Rebbe explains at the conclusion of ch. 4 that the tzimtzum and concealment of liftforce is termed kelim ("vessels"), while the life-force itself is called or ("light"). He then goes on to explain that "the kelim are verily the letters."

This seems to contradict what was explained in the previous chapters. Earlier on, in the first chapter, the Alter Rebbe writes that the letters are the life-force of created beings. Here, however, he says that the life-force is the light, while the letters are thevessels, which contract and conceal the lifcforce. How is this to be reconciled with his previous statement that the letters are the life-force that reveal, as opposed to the kelim, which conceal?

But in truth, not only is the present statement not a contradiction to what was stated earlier: it is actually an explanation of the previous statement that the letters are the life-force.

The question was raised earlier that since the letters are the life-force of creatures, it would seem that there is a multiplicity of G-dliness. For since tzirntzum itself is not a party to creation (but only conceals the Creator from the created), the multitude of letters is thus caused not by tzimtwm but by Elokut, by G-dlincss Itself. Thequestion then is: How can there possibly be a multitude of G-dliness?

The Alter Rebbe answers this in the bracketed text by stating that "the tzimtzum and concealing of the life-force is called kelim." Oneof the novel insighrs contained in this statement is that tzimtzum is an actual entity.

Just as kelim are more than just a concealment of the light, being entities unto themselves, so, too, with regard to the tzimtzum and concealment which are deemed to be kelim; they too are an entity. And it is this entity that brings about thecontraction and concealment of the light (just as an actual vessel, being an entity, conceals that which is found within it).

We are now able to understand the multiplicity of letters. The multitudinous letters are not intrinsic to the light itself; they are a result of its passage through the tzimtzum of the kelim.

This is illustrated by the well-known comparison with the sun's rays that pass through white, green or red glass. The light itself remains simple, unaffected by its passage. However, there is an evident change with regard to its effect; after passing through red glass the light functions as red light, through green glass - as green light, and so forth.

This is what the Alter Rebbe means when he says that "the kelim are verily the letters"; i.e., the shaping of the life-force into letters is not a function of the life-force itself, for "the life-force itself is called or (light)" - and light itself is simple, transcending any particular form or shape. (for light is rooted in the "'sun' of Havayah," and in the Name Havayah there can be no multiplicity, heaven forbid, as has been explained earlier.) The letters contained in the life-force result from the kelim, which cause the light clothed in them to be shaped (with regard to their effect).

Accordingly, the second question, regarding the relevance of Torah and mitzvot, is answered as well. Were tzimtzum to be a non-entity and only constitute a state of concealment, its sole purpose being to hide and act as a barrier to the light, then created beings that emerge as a result of this tzimtwm would in reality not exist at all. (It would only seem to corporeal eyes that they enjoy a true state of existence.)

Since tzimtwm does, however, constitute an entity - the entity of kelim, it possesses existence. As such, its effect in concealing is similar to its effect when bringing letters into being.

Regarding the latter, it was explained earlier that the effect of

tzimtzum on the light was that it caused it to assume the "shape" of letters, even though the light itself is not affected; its effect existsonly in relation to created beings. Thus it is similar to the sun's rays which do not really change in themselves, although the effect of the colored glass on them is to produce red or green light, and so on.

The same is true with regard to the effect of tw'mtwm in concealing the life-force so that it will not be perceived by created beings. The concealment itself is a real entity. It is true that in relation to the light, the tzimtwm does not conceal at all. From the perspective of created beings, however, the tzimtzum is truly an existing entity. It therefore follows that [since they were created through it] they have true tangible existence as well.

* 0 0

After the Alter Rebbe concludes his explanation that the tzimtwm and concealment of the life-force is termed kelim, which "are verily the letters,'' he goes on to add that these letters derive from the five letters ysrm, which are the "five degrees of Gevurah." He also states that their source in turn is the supernal Gevurah of Atik Yomin, etc.

What does this have to do with his previous statement that the tzimtwm and concealment is termed kelim, and so on?

By stating the above the Alter Rebbe forestalls a formidable problem: How is it possible for the tzimtzum to conceal the light? If we were to hold that the tzimtzum merely prevents the light from being revealed within creation, then there would be no problem. However, in the bracketed text the Alter Rebbe teaches us a novel concept - that the tzimtzum results from the kelim. Now since they are a separate entity distinct from the light, the question arises: How is it possiblefor the kelim (a distinct and separate entity from light) to effect a change, as it were, in the light?

The question is even greater: Light is the attribute of Chesed; tzimtzum is the attribute of Gevurah. In the order of thesefirof, Cbesed precedes Gevurah (qualitative1 y as well). How can Gevurah possibly cause a change in an attribute which is spiritually superior to it?

The Alter Rebbe therefore explains that the root of the letters is the "five degrees of Gevurah that divide and separate the breath and voice.. . ." I.e., the Alter Rebbe is teaching us that theconcept of letters is not found only within the Sefirot of Atzilut, but far higher, until ultimately the source of the Gevurot is the "supernal Gevurah of Atik

Yomin," while "correspondingly, the source of [the various levels of Divine] kindness is also Chesed of Atik Yomin." Thus, both Gevurah and Chesed are rooted in Atik Yomin.

Since both attributes are rooted in Atik Yomin, the meaning of which is "removed (prw~) and separated from 'days' [i.e., the attributes of Atzilut]," it follows that because of their common source they are indeed not opposites: they are one. For, as the Alter Rebbe will soon explain (in chs. 6 and 7), even in Atzilut "He and His attributes are One." How much more certainly must this be the case insofar as they exist in their source in Atik Yomin, which is far superior t o Atzilut. It is therefore possible for the light of Chesed to be modified by the tzimtzum of Gevurah.

4 4 *

In light of the above, we will understand why the Alter Rebbe opens ch. 5 by quoting the Midrashic statement, "Originally it arose in [G-d's] thought to create the world through the attribute of stern judgment." Since this Midrash does not seem to offer any fufther explanation of the topic at hand, why quote it at all?

One reason the Alter Rebbe does so is that it enhances our understanding of the entire concept of tzimtzum. This will be understood after several prefatory remarks.

This Midrash is generally thought to be saying that G-d originally planned that the world be conducted with the attribute of Gevurah, stern judgment. However, when He saw that the world could not endure this, He combined with it the attribute of mercy.

The wording of the Midrash, however, is not "to conduct the world" but "to create the world." Clearly the Midrash refers to G-d's manner of creation - that He had originally planned to create the world solely through the attribute of Gevurah.

The question thus becomes: How is it possible for creation to come about from the attribute of Gevurah, an attribute of tzimtzum? I.e., how is it possible for tzimtzum to bring about creation, when (simplistically) tzimtzum is a non-entity, its function being only to contract and constrain the Divine life-force. How can the non-entity of tzimtzum create?

This serves to prove that tzimtzum is indeed an entity, for as explained previously tzimtzum corresponds to kelim.

This, then, is what the Midrash means when it says, "Originally it

arose in [G-d's] thought to create the world through the attribute of stern judgment." G-d's initial intention was that creation come about by means of the kelim, through the power of the light vested in them - that creation result from the letters that are formed in the light through its being clothed in kelim.

Accordingly, we will also understand the continuation of this passage - that "He associated the attribute of mercy in it[s creation]" refers t o "the revelation of G-dliness through the tzaddikim, and through the signs and miracles.. . ." Why must this necessarily be the explanation of the role of the attribute of mercy?

In light of the above, this is clearly understood: Since the "attribute of stern judgment" refers to the letters, we must therefore say that the "attribute of mercy" refers to the light as it transcends the shape of letters. This light finds expression in "the revelation of G-dliness through the tzaddikim, and through the signs and miracles.. ."- by effecting a change in the course of nature. (The letters cause each individual creature to have its own characteristics and nature; a change in nature must necessarily derive from the spiritually superior light.)

In explaining that the attribute of mercy refers to "the revelation of G-dliness through the tzaddikim, and through the signs and miracles," the Alter Rebbe adds the words "recorded in the Torah." At first glance, it is unclear what this phrase means; does the Alter Rebbe refer specifically to the Written Torah, or is the Oral Torah included as well? Furthermore, the miracles that occurred after the forty-year sojourn of the Jewish people in the desert; that occurred after the first Holy Temple (concluding the events and miracles recorded in the Written Torah); that occurred even after the Talmud (the Oral Torah) had been finally recorded; up to and including the miracles3 "witnessed by our own eyes and not by a stranger," i.e., the miracles that occurred on the 12th and 13th of Tammuz 5687;' - all these are "revelations of G-dliness" emanating from the "attribute of mercy." Why then does the Alter Rebbe specify the miracles "recorded in the Torah"?

3. Cf. Jyou 19:27. 4. I.e., the release of the previous Lubavitcher Rebbe, Rabbi Yosef Yitz-

chak Schneersohn, from incarceration and capital sentence in Leningrad in 1927.

The Alter Rebbe added this phrase in order to answer two very strong questions:

(a) Since the world was created from the letters (for which reason each individual creature has its own character and nature), how is it possible that there be revealed within the world (through signs and miracles that transcend nature) a light which is superior to letters? Inasmuch as the world was created through the letters, one would expect it to be incapable of housing a light that transcends letters, which would still continue to exist as tangible entities.

(b) As mentioned earlier, the Midrash addresses itself not t o the manner in which the world is conducted, but to the manner of its creation. G-d first intended t o create the world through the attribute of stem justice. Thereafter - but prior to the actual creation - G-d combined in it, i.e., within creation, the attribute of mercy. Thus the act of aeation is brought about by the attribute of mercy as well as by the attribute of stern judgment.

This leads to the following question: "The revelation of G-dliness through the tzaddikim, and through

the signs and miracles" took place long after creation. What then does the Midrash mean by stating that "He associated the attribute of mercy in it@ creation]," when this attribute was only revealed long after creation?

It is in order to answer these two questions that the Alter Rebbe adds the words, "recorded in the Torah." One of the meanings of this phrase is: The G-dliness that is revealed through tzaddikim and miracles (which emanate from the light that is superior to the letters, as has already been explained), - this too was first recorded in the Torah. It follows that it is found in creation as a whole, inasmuch as creation proceeds from the Ten Utterances recorded in the Torah, as explained above (at the end of the first chapter of Shaar HaYich~d VehaEmunah) .

Accordingly, we will also understand why the Midrash states that "Originally it arose in [G-d's] thought to create the world through the attribute of stern judgment"; it was only in thought that G-d considered creating the world solely with the attribute of stern judgment, that is, from the letters themselves bereft of the light that transcends the kelim. When it came to actual creation, however, i.e., when it came to the speaking of the Ten Utterances that brought about creation, these letters were invested with the light that transcends kelim.

Since the letters contain this light, signifying the negation of the tzimtzum of these letters, it is then possible that at the appropriate time - preordained when the Utterances were first spoken - there occur the signs and miracles that signify the negation of the tzimtzum as found below.

Thus, all these miracles were not something that came about later; rather, they emanate from the light and G-dliness that transcend kelim

and that were invested within the letters. This degree of G-dliness is then revealed at a later time through the tzaddikim and through signs and miracles.

This, then, is what is explained here in Tanya - that at the very moment of creation G-d combined and vested within creation the attribute of mercy; that in the letters of the Ten Utterances which are enclothed within every creature there is invested the light that transcends the kelim, this light to be later revealed through the signs and miracles.

One question, however, still remains: What of those great tzaddikim who are on the level of a "chariot of Atzilut," for whom the corporeal eye of created beings does not conceal G-dliness? How do Torah and mitwot apply to them? It is concerning this that the Alter Rebbe goes on to explain "the comprehension of Moses our Teacher (peace unto him) in his prophetic vision."

The above question applies primarily to Moses. His soul was always in a state of total revelation, and not at all concealed by his body, for it was completely penetrated and elevated by his Divine service. For a person such as Moses, for whom there is no concealment of G-dliness, what is the meaning of Torah and mitzvot?

And with regard to Moses himself, the question stems not so much from his qualities in general as it does from the distinctive nature of "his prophetic vision." Moses was unique among prophets in that not only his soul, but his very body too was equally a fit receptacle for prophecy. His body was not only able to understand G-dliness, it could actually perceive the G-dly propheticvision. This being so, the question becomes all the more demanding of an answer: What is the meaning of Torah and mitwot to so lofty an individual as Moses?

The Alter Rebbe answers this by saying: "Even the comprehension

of Moses.. .in his prophetic vision did not extend to the World of Atzilut." This means to say, that even for an individual as great as Moses the world could be said to exist. True it is that this manner of existence was ever so much higher than our own conception of existence, but existence it was. Torah and mitzvot thus applied to Moses as well, so that he could transform this existence (of his world) into G-dliness.

Although [Moses was of the World of Atzilut, and] the attributes of Chesed and Gevurah as they exist within Atzilut areC-dly attributes and wholly at one with G-d Himself, and thus Gevurah does not conceal Chesed, nevertheless, Moses' comprehension "did not extend to the World of Atzilut, except through its being clothed in the World of Beriah."

This, however, does not suffice. While it is true that Moses' comprehension of (the Chesed and Gevurah of) Atzilut extended to the degree that it clothed itself in the World of Beriah, it is only in the World of Beriah that creation first takes place. Moses was therefore able to see in prophetic vision the limitlessness of G-dliness (as explained in ch. 4). And surely Moses did not behold creation there with corporeal eyes.

G-d's Gevurah even after being clothed in Beriah still remains G-d's Gevurah. Since Moses was not subject to the concealment inherent in corporeal eyes, he was able to perceive the attribute of Gevurah as clothed in the World of Beriah; he did not perceive a concealing attribute of Gevurah: he perceived a luminous Gevurah. The question thus remains: What was the meaning of Torah and mitzvot for Moses?

The Alter Rebbe answers this by adding that the attributes of Chesed and Gevurah as they were clothed in the World of Beriah were not themselves apprehended by Moses, "but only insofar as they were clothed in attributes which are of lower levels than themselves, viz., the attributes of Netzach, Hod and Yesod."

Thus when Moses apprehended Chesed and Gevurah of Atzilut, he apprehended Chesed insofar as it is clothed in Netzach, Gevurah insofar as it is clothed in Hod, and both of them insofar as they are clothed in Yesod. Since his comprehension of Chesed and Gevurah related to them only insofar as they were garbed in the concealing cloak of Netzach, Hod and Yesod, therefore even for Moses the world was endowed with

existence. It was, to be sure, a very rarefied form of existence, but it was existence nonetheless. Torah and mitzvot thus applied to him as well.

According to the above it would seem that within the three lower Worlds of Ben'ah, Yetzirah and Asiyah, the comprehension of G-dliness is an impossibility: all that there can be is G-dly revelation. This, however, is not the case. For as explained in ch. 39 of Tanya, the distinctive quality of Gun Eden (whose place is in Beriah; ibid.) lies in the fact that there it is possible to5 "derive pleasure from the radiance of the Divine Presence"; the Divine Presence itself becomes revealed and accessible to comprehension, making it possible that pleasure be derived from it.

Now according to that which was just explained, how can it be possible to "derive pleasure from the radiance of the Divine Presence" in any of the Worlds of Beriah, Yetu'rah or Asiyah?

The Alter Rebbe therefore explains that in Gun Eden there is an apprehension of the "spreading forth of the life-force and light which issues from these two attributes, Chesed and Gevurah"; i.e., in Gan Eden one is able to comprehend the life-force as it spreads forth from Chesed and Gevurah themselves, without the intermediacy of Netzach, Hod and Yesod. (The "spreading forth" is to be understood as explained in lggeret HaKodesh, Epistle 19.) This comprehension, the Alter Rebbe goes on to say, is "the food of the souls"; i.e., it is internalized, like food which is ingested internally.

However, this gives rise to yet another question: Would we not expect Can Eden itself t o be nullified out of existence, inasmuch as the radiance of the Divine Presence is revealed there? Moreover, Gan Eden has to do with comprehension.6 How does it relate to the emotive attributes of Chesed and Gevurah?

In answer to this the Alter Rebbestates: "For from the diffusion of these two attributes, a firmament is spread. . . . Within this is the secret of the twenty-two letters of the Torah." Within these letters of the Torah which bring all created beings into existence, was clothed the

5 . lggeret HaKodesh, Epistle 5. 6. Tanya, ch. 39, et passim.

Divine light which transcends the tzimtzum of these letters, as explained earlier.

From the perspective of Torah, these two attributes - the revelation of Chesed and the concealment of Cevurah - do not contradict one another. This is because Torah encompasses them both, [as the Alter Rebbe goes on to say:] "as it is written, 'From His right hand [He gave] unto them a fiery Law.' " Torah is thus composed both of "right" (Chesed) and "fire" (Cevurah). It is therefore possible for these two opposites to coexist - Gun Eden existing as an entity, and within it, the revealed radiance of the Divine Presence.

The question of how Gun Eden, which is intellectual perception, relates to Chesed and Gevurah, which are emotive, is answered by the Alter Rebbe when he states: "For this firmament is the secret of knowledge (Daat)." This means to say that the one intellectual faculty of Daat encompasses both emotive attributes of Chesed and Gevurah, and yet Daat is a faculty of intellect.

But another matter remains to be understood. Can Eden comprises two aspects: (a) In Can Eden there is Torah study (see Likutei Amarim, ch. 41); (b) Though in Can Eden there is no performance of mitzvot (as alluded to in the verse, qm omm), there is, however, reward for prior performance.

Now it is understandable how Torah can be found in Gan Eden, for as explained previously, Torah is comprised of the harmonious conjoining of Chesed and Gevurah. Mitwot, however, are individu- alized.

For it is known7 that Torah is likened to blood and the mitzvot to bodily organs; whereas blood courses throughout all parts of the body, the organs are separate from one another, each with its own individual function.

Since, from the perspective of mitzvot, Chesed and Gevuruh are two separate attributes, it would seem that from this perspective Can Eden could not possibly exist, inasmuch as it is a composite of both Chesed and Gevurah. Furthermore, if the light elicited by the performance of precepts would indeed be drawn down, this light being a manifestation of Chesed, would this not cause thevery existence of Can Eden, whose source is Gevurah, to be completely nullified?

7. Explained at length in Likkutei Torah, Parshat Bamidbar.

The Alter Rebbe therefore says, "and the commandments are [their] garments." Since the mitzvot comprise both Chesed and Gevurah, which are two distinct attributes, it is indeed impossible for the light elicited by the mitzvot to permeate [the souls in Gan Eden] inwardly, for if it were to do so they would be nullified out of existence.

For this reason, the reward in Can Eden for the performance of mitwot is granted only in the protective and auxiliary manner of a garment; this light is not drawn down into the souls in a permeating manner.

Torah, however, which is comprised of the conjoining of Chesed and Gevurah, is truly "food" for the souls in Gun Eden. It permeates them without causing their nullification, unlike the mitzvot, which are merely "garments".

The Rebbe Shlita concludes that according to the above discussion another difficulty (not quite incidental) will be resolved, namely: Where is the concluding bracket at the end of ch. 4? (Even in the first edition of Tanya this bracket is missing.)

According to all the above-mentioned questions, whose answers are provided by the Alter Rebbe beginning with the bracketed text in ch. 4, and continuing until the final bracket of ch. 5 , this difficulty finds the following simple resolution:

The bracketed text beginning near the conclusion of ch. 4 extends until the end of ch. 5. The worthy typesetter, however, seeing two brackets at the end of ch. 5, assumed that one of them was surely superfluous - not taking into consideration that one of them possibly marked the conclusion of the bracketed passage beginning in ch. 4.

Excerpted from a Sichah delivered on Shabbat, Parshat Mishpatim. 5727.

Chapter Six

16 S I U ~ ,, SiY,. Earlier on, in ch. 4, the Alter Rebbe explained that the Supernal attributes of Chesed and Gevurah - the former finding expression in the diffusion of the Divine life-force that creates and animates created beings, and the latter finding expression in the obscuring of this life-force from them (so that they conceive of themselves as independently existing beings) - both possess one source. He explained there that since these two attributes are essentially OM, the tzimtwm of Gevurah docs not truly conceal, for "an entity cannot conceal its own self ."

All this applies to Chesed and Gevurah in the state in which they are found within their source. One might, however, think that in their revealed state (whether in a Sefirah, or in a mortal middah or attribute) they are indeed two separate and opposite entities - revelation and concealment, respectively. The Alter Rebbe therefore goes on to say in this chapter, that even when these attributes are revealed they are still in a state of hitkalelut, mutual incorporation, and both serve to bring about one result - a physical world with corporeal creatures. Were the Divine life-force to be revealed within these creatures they would be completely nullified within their source; there would be no such thing as created beings.

Thus the ultimate purpose of the tzimtzum brought about by Gevurah is also motivated by Chesed, for this concealment makes creation possible. Gevurah and Chesed are thus joined in a state of mutual incorporation. What makes this fusion possible is the fact that they are both united with the light of the Ein Sof. Hence, even when they are in a revealed state and appear to be two disparate entities, they are essentially one.

Now the Name Elokim is the Name which indicates the attribute o f Gevurah and tzimtzum,

Each of G-d's Names denotes a particular Divine attribute. The

Name pronounced Keil, for example, indicates the attribute of Chesed, as in the verseY1 "The kindness of Keil endures throughout the day." Likewise, the Name that indicates the attribute of Gevurah or tzimtzum is Elokim; i.e., when the light of the Ein Sof garbs itself in the attribute of Gevurah to bring about its own tzimtwm and concealment, it is known by the Name Elokim.

ylvn ~ ) i v n ) n p 03 in )3>1

hence it is also numerically equal t o hateva ("nature"), which equals 86,

"Nature" signifies the ordered way of the world. Because of its repetitiveness, people become accustomed to it and it arouses no sense of wonder. No thought is given to the Divine power and life-force which is concealed in those things which have an established order and are repeated constantly.

D>IYTI nmni m a n ,n>yn>a -rim -r~nonv ?9>

for it (the Divine Name Elokim) conceals the supernal light that brings the world into existence and gives it life,

The supernal light constantly creates the world ex nihilo - a feat more wondrous than the Splitting of the Red Sea. The Divine Name Elokim, however, conceals this light, so that it will not be visible to created beings,

and it appears as though the world exists - without having to be constantly renewed, as if permanently programmed - and is conducted according t o the laws o f nature, independently of any supernatural influence.

Thus, even those things which are observed to undergo some degree of renewal are also perceived as "the way of nature," inasmuch as they follow these seemingly immutable laws.

1. Tehillim 523.

Chassidus explains that the word vlv ("nature"), has a number of meanings, including "entrenched" and "submerged". This means that the laws of nature are so "entrenched" in creation that it is difficult to detect the ongoing process of its renewal. Additionally, just as a submerged object is completely concealed by water, so, too, is the Divine life-force utterly "submerged" and concealed within created beings.

nt D>*N DWI

And this Name Elokim, not as it exists in its supernal source, but as it acts through the attribute of Cevurah, so that the world appears to be conducted in a natural manner,

n-91i.r ow3 pnwi 1~ N I ~

is a shield and a sheath for the Name Havayah,

The Divine Name Havayah - as mentioned earlier, in explanation of the verse, "For a sun and a shield is Havayah E1okim"- is like the illuminating sun, while the Name Elokim conceals its light as does the sun's shield, thereby enabling created beings to benefit from it.

concealing the light and life-force which flows from the Name Havayah and bringing creation into existence from naught, this being the purpose of Havayah, the Name itself meaning "to bring into existence." This light and life-force is concealed by Elokim:

JllN9Y133 1h2391 ,09~733> nfm* N>w

so that it should not be revealed to the creatures, which would thereby become absolutely nullified.

Since it is only through the concealment effected by the Name Elokim that created beings are able to exist:

The quality of this2 Gevurah and tzimtzum is also an aspect o f Chesed, through which the world is built.

This is an allusion t o the vase that states:' "For I declared that the world be built through [the attribute of] Chesed." For inasmuch as the world could not possibly have beem created without the t z imtwm and concealment afforded by the Divine Name Elokim, it follows that the ultimate intent of this tzimtzum is actually Chesed.

-run> n>bm ilTrn1 nvn3 wn it i

And this is the quality o f Gevurah which is included in Chesed.

2. Note of the Rebbc Sblita: "As distinct from that [Gmuraw of Pan I , end of ch. 6."

In this brief note, the Rebbc Shlita explains why the Alter Rcbbc stresses here that specifically "this [manna of] Gevurah and tzimtutm is also a quality of Chesed." His intention is to exclude thmby the Geuurab and tzimtzum discussod earlier, in the sixth chapter of the first part of Tamya. When he says t h m that the life-force of holiness descends through many degrees of tzimtzum that enable it to be invested within the kelipah and sitra achra so as to provide them with life, it is clear that there the tzimtutm is truly one of Geuurah and concealment, and by no means a quality of Chesed. For the Divine intent there is that there should be no revelation whatever.

3. Tehillim 89:3. 4. The Rebbc Shlita explains why the Alter Rebbc states that "this is the

quality of Geuurah which is included in Chesed," after having already said that "this quality of Geuurah and txirntzum is also a quality of Chesed."

The Alter Rebbc's purpose here is ro introduce a basic new point, and thereby to foratall a powerful quation, which because of its apparent simplicity - says the Rebbc Shlita - seems to be overlooked.

The question is as follows: We are speaking here of G-d's infinite attributes. Just as the effect of His Chesed is limitless, creating as it docs an infinite multitude of beings (see above, ch. 4). so too should the infinite effect of Geuurah be an infinite dcgrcc of concealment. This concealment should therefore only allow (heaven forfend) such creation of which it may be said (as the Alter Rebbe says in Tanya, ch. 36) that "there is none lower than it in terms of concealment of His light." Accordingly, it would seem that the infinite concealment of Gevurah should only allow for the creation of an infinite

multitude of creatures which are of the lowest level of this gross and material world, "the lowest in degree," inasmuch as only within this lowest level is there to be found the utmost concealment - the infinite effect of Geuurah. How, then, did the rest of creation come about?

According to the analogy of the sun's shield and sheath, as well as the above explanation that the purpose of the concealment is not concealment alone, but also that creation not be totally nullified within the Divine light, thequestion is resolved as follows.

The sun not only operates by means of its shield; k i n g a luminary, it also shines - and may be seen - through it. Thus, theeffect of theshield is also to allow the revelation of the sun.

The same is true of the infinite degrees of creation which emanate from the "sun" of Chesed and the infinite degrees of concealment emanating from the "shield" of Gevurah. Every level of the infinity of creatures created by Chesed is protected from being nullified in relation to its source, by thecorresponding level of the infinity of shields brought into being through the infinite attribute of Gevurah.

This, then, is the new and basic point the Alter Rebbe indicates when he says that "this is the quality of Cevurah which is included inChesedl: Within each of the infinite degrees and levels of creatures generated by Chesed, there is to be found the aualitv of Geuurah which is included in Chesed, so that they . . will not be nullified in relation to their source.

We thus have two novel points explained here by the Alter Kebbe: (a) The quality of Geuurah is not only an expression of concealment and tumtwm, but also a quality of Chesed, for it makes creation possible; (b) this quality of Gevurah is included in Chesed.

This latter point finds expression in the fact that each level of creation and each creature was brought into being through a manner of tzimtzum that is likened to "individual droplets" of rain that are channeled and phased, rather than descending all at once like "the floodgates of heaven." The "channeiing" effect is thus twofold. On the one hand, it negates and limits the unbridled "floodgates of heaven"; at the same time, it causes the droplets to descend individually, so that they may be utilized in a profitable manner.

Another analogy: Smoked glass is used to protect one's eyes from thesun's rays by blocking the free passage of light that a lighter-colored glass would admit; at the same time, this same protective glass does permit some degree of light to enter, so that benefit may be derived from the sun's rays.

The same is true in the analogue, regarding the two characteristics of tzimtwm and Gevurah. On one hand, tzimtzum makes it possible for the created being not to become totally nullified in relation to its source - something that would be certain to occur if creation were to derive from the attribute of Chesed alone; on the other hand, tzimtzum at the very same time is a partner in creation - an act of Chescd, as the verse states, "For I declared that the world be built through Chesed." This is what is meant by "thequality

1-e., this is a form of Gevurah through which an act of Chesed is accomplished. As such it is included within Chesed.s

From the mutual inclusion of the attributes, their opposite

natures notwithstanding, it is evident that "He and His causa- tions" - i.e., His attributes - "are One, "

11 nbr'nr na 11 nItn99nn ln 13'1 ,my -rml fin91 lnv 7nNn 33 itn

for since they are in complete unity with Him, they therefore unite with each other and are comprised of each other.

As Eliyahu said, in the passage beginning Patach Eliyahu, in the introduction to Tikkunei Zohar, "And You are He Who binds them (i.e., the Sefirot and the attributes) together and unites them.. .; and apart from You there is no unity among those [attributes] above.. . . "

The Alter Rebbe will say a little later that since the Divine Name Elokim, signifying the attribute of tzimtwm and concealment, is one with the Name Havayub, it follows that the concealment brought about by the Name Elokim is not a true concealment, for "an entity cannot conceal its own self." Created beings are therefore absolutely nullified in relation to their source.

of Ceuurah which is included in Chesed"; i.e., that Gevurab which creates beings.

5. An example of this, nota the RebbeShlita, is the rainfall as described in note 4, above. So too, as discussed there, one can look at the sun only by usinga &encd glass, which thus ma a function of Cevurah as included in Cbesed. And the same is true in the analogue: Since the world is created by virtueof the concealment effected by Gevurah, this attribute thereby bccomaa component of the attribute of Cbesed.

o9flni.l Nln )n *3 7luS, 'IN n13vnr : am3w irnl This, then, is the meaning of the Scriptural phrase,6 "and take it unto your heart that Havayah is Elokim. "

Concerning this verse the question was asked in the first chapter: "Would it occur to you that there is a god dwelling in the waters beneath the earth, so that it is necessary to caution so strongly [and negate this thought by stating that one should] 'take it unto your heart'?"

According to the explanation given here this question is answered: The statement that "in the heavens above and upon the earth below, there is no other," is not intended to negate the existence of another god. Rather, the verse is telling us that there is nothing else besides G-d: He alone enjoys true exisfence; everything else is totally nullified in relation to Him. And for this concept to be understood well, one must indeed "take it unto his heart."

vnn 1 n ~ oil I'IN ninv vow : w-rm That is, these two Names are actually one; i.e., although Hcwuyah represents Chesed and revelation, and Elokim represents tzimtwm and concealment, they are nevertheless truly one,

TI-*IT) DW In3 tun n>,m NM ,79Nil D ~ ' I Y ~ I uxnxnn ,o~@N ow OXJ

for even the Name Elokim, which conceals and contracts the light of the Divine life-force that is responsible for creation, is a quality o f Chesed, just like the Name Havayah.

71n3 nnys I ~ Y nwnmn Nln 7n3 vnpn 'Iv rrnr?ns own For the attributes of the Holy One, blessed be He, unite with Him in a complete unity,

vnInv IT) i ~ n ~ ~ n v ,tw IDVI N)M

and "He and His Name are One, " for His attributes are His Names; i.e., the attributes cornspond to His specific Names.

Since this is so, i.e., once you understand that Elokim is one with Hauayah,

nv 1 ' ~ nnnn y i ~ n 5v1 bnn O*DYIIIV vfn ~fi'nn you will consequently know that "in the heavens above and on the earth below, ein od " - there exists nothing else besides G-d.

O ~ ~ N I I,N ,~ i1nr W, nwiw ,n?inmn yvtn orw : ~ 3 % ntp3pn u r > vnn

This Hebrew phrase means that even the material earth, which appears to everyone's eyes to be actually existing, is naught and utter nothingness in relation to the Holy One, blessed be He.

o91innnfi N>N oxnxn'1 oybn 1 3 9 ~ O,@N ow 33

For the Name Elokim obscures and contracts the light and life-force only for the nether creatures, so that they perceive themselves as possessing independent existence,

m N O , ~ > N rnv, N I ~ V 7wn ,nu3pn ,a>> but not for the Holy One, blessed be He, since'He and His Name Elokim are One. Hence the Name Elokim cannot possibly act as a concealment for Him.

np3pn a r > vnn :,I I*N ~n y - \ ~ f i nnnn) yrun or )>>I

Therefore, even the earth and that which is below it are naught and utter nothingness in relation to the Holy One, blessed be He,

>go N I ~ V ,nv om I>YW ,>>3 ova nw-\pj V'NI

and are not called by any name at all, not even by the name od ("eIseS'), which would indicate a subordinate status,

N7@ t 1 Y l nfln* :>,,I7 3MNn3 as in the statement of our Sages, of blessed memory:7 Yehudah ve'od likra - "Does a verse in the Torah require secondary (od) substantiation from [the customs of] the Land of Juciah?!"

We thus see that the t a m od signifies secondary status.

This too is the case with the body, which is subordinate to the soul and life-force within it, for which reason it is referred to as od.

*flm *p'l~> inntN ,))n> ~n n%nu : nn3w rntv (#And this is the meaning of the verse,9 "1 will praise Havayah with my life, i.e., with my soul; 1 will sing to Elokai ("my L-rd") be'odi, i.e., with my body."

We thus see that the body is termed od, inasmuch as it is subservient to the soul. The reason the term Elokai is used in connection with the body's song is this:

(oy79u own ,59vi171m Nlnv ,nvni ,n-vn OVD o*wn> a93nnv For the life, i.e., the soul, is derived from the Name Havayah, and the od, which is the body, its subordinate, from the Name Elokim.)

We thus see that the body is nullified in relation t o the soul t o the extent of od, i.e., it is subordinate to it; it is not, however, nullified out of existence in relation to the soul. The reason for this:

For the soul does not bring the body into existence ex nihilo:

7 . Kiddushin 6a. 8. The parentheses are in the original text. 9. Tehillim 146:2.

it only provides it with life. The body is therefore called od, i.e., secondary to the soul, inasmuch as it is the soul that provides the body with life.

In3 , r > r ~ nrNun3 b3>3n ,w)b ),Nn >3n nN ninnn ,noapn >ZN wnw wnwn ?'IN

But as to the Holy One, blessed be He, Who brings everything into existence ex nihilo, everything is absolutely nullified in relation to Him, just as the light of thesun is absoIuteIy nullified in the sun.

tln 733> >N nnwnr or,n nyvr : 7,ntnb arnx prrn 13>1 I8 Siwn 19 Sivam

This is why it was necessary for the Torah to warn, "Know this day and take it unto your heart" [that "in the heavens above and upon the earth below there is none other],"

nsj 737 on n~1>n1 y i ~ n ~ o ~ a r 431 m~nwnw f nyf >y nbn ~ f i w 1nYY ,393

so that it should not enter your mind that the heavens and all their host, and the earth and all it contains, are separate entities in themselves, i.e., distinct and apart from their Creator and the Provider of their life,

vru nnwm nrwY~nn3 o>ryn >3 ~ > n n N N I ~ 7171 wifpnr and that the Holy One, blessed be He, fills the whole world in the same way as the soul is invested in the body,

y 7 ~ 3 nnrrn n3 y ~ ~ n r and that He causes the flow of the "vegetative force" into the earth, this being the life-force revealed within the earth,

and the power of motion into the celestial spheres, and moves them and directs them according to His Will,

just as the soul moves the body and directs it according t o its will.

Though the body is a totally separate and different entity from the soul, the soul is nevertheless able to direct it according to its will, because it provides it with life. One might mistakenly believe that G-d animates and conducts the world in a similar manner, and conceive of the world as being separate from Him, just as the body is separate from the soul. Anticipating this, the verse therefore points out that the relation between the soul and the body is entirely unlike the relation between G-d, and His creation and vivification of created beings.

1n truth, however, the analogy of soul and body bears no similarity whatsoever to the obiect o f comparison - G-d- liness and the world,

0 w 7 ~ l l ntn nt olnD> nnNzi on qrmi nnw~n 7 3

since the soul and the body are actually separate from each other at their sources.

1~151 1 9 3 ~ nwvn N>N ,innw>n ininrvl ?i>n wlw nnnnn p~ '3 The source o f the body and its essence comes into being not from the sou1,1O but from the seed o f one's father and mot her;

10. The following question was asked of the Rebbe Shlita: What does the Alter Rebbe add by saying that r t h e soul and the body are actually separate from each other at their sources" inasmuch as] "the source of the body and its essence comes into being not from the soul, but from the seed of one's father and mother," after having atready stated that the soul merely animates the body but does not bring it into existence?

The Rebbe Shlita replied: As stated explicitly in the beginning of ch. 3, here, too, the intent of the Alter Rebbe is to demonstrate that the created being is naught and absolute nothingness in comparison to the "breath of His mouth" which is found within it. This is because the "breath of His mouth" derives from the Divine Name Havayub, while the concealment of the created

and even afterwards - after its creation - its growth is not from the soul alone, but through the mother's eating and drinking throughout the nine months [of gestation],

I ~ Y Y ~ m33nvn 1n5-3~ 37, b ,33 7 n ~ r and subsequently, through his own eating and drinking.

The body is thus a truly separate entity from the soul, inasmuch as the soul only provides it with life.

~ N I y ~ n nmn3 ontnnl onrnrv 93w , ~ ~ n r Dmwn 13 1 3 ~ w nn v'mrnn

This is not so, however, in the case o f heaven and earth, for

being derives from the Name Elokim. Since Havayah and Elokim are truly One, the concealment is not a true concealment: Elokim does not conceal Hauayah.

However, it has just been stated here that thelifeof the body - thesoul - derives trom the Name Havayah, and the body itself derives from the Name Elokim. This being so, why is the body considered to be secondary and subordinate to the soul; why is it not considered to be totally nullified in relation to it (since the soul - the life of the body - derives from the Name Hmayah)?

The answer to this lies in the fact that the body and soul are separate from each o t h a not only in their manifest existence, but also in their sources. For the creation of the body's source and the essence of its being - the level of the Name Elokim within the body - does not derive from the soul (and the level of Havayah of his soul), but from the seed of the father and mother.

These particularized levels of Hauayah and Elokim (as found in soul and body) are indeed not truly one (although the general aspects of Hauayah and EIokim are one), except in a "secondary" and "subordinate" manner, as it were.

The same applies to the sun's shield, or sheath, each part of it being subordinate to the entire sun. However, the shield actually obscures only those rays that shine through each individual portion of it, and likewise, only with those particular rays is it unified.

their very being and essence was brought into existence from naught and absolute nothingness,

Before creation there was no space at all (as it were) for the existence of created beings, by virtue of the Divine Ayin which is ultimately responsible for creation.

1'3 niii tn 7/71 37

solely through the "word of G-d" and the "breath o f His mouth. "

y ~ i 333 vnn on/ y n w i ,031v3 In 7/11 3x3 IVY 011

And now, too, the word of G-d still stands forever in all created things, and flows into them continuously at every instant,

7171) 911 fin wnwnn i i ~ n nililnn2 ,w'> 1)Nn vnn onw i-~iiln~ >wn 7111 ,jnYy wnwil

constantly creating them anew from nothing, just as for example, the coming into existence o f the light from thesun within the very globe of the sun.

It has already been explained that the light of the sun as it is found within the sun-globe does not possess true existence, for it is completely nullified within the sun. Only after it leaves the sun-globe can it be said to possess independent existence. Created beings likewise are always wholly nullified in relation to their source, since they are constantly found within it, i.e., within the Divine life-force that creates them.

Hence, in reality they - created beings - are completely nullified out of existence in relation to the "word of G-d" and the "breath of His mouth," which are unified with His Essence and Being,

in?> 7Nmw

as this union will be explained later,

Thus, created beings are completely nullified to the "word of G-d" and the "breath of His mouth," as well as to G-d Himself,

vnvz vnwn 7 1 ~ > I V ~

just as the light of the sun is nullified in the sun.

Why, then, are created beings unaware of this, considering themselves instead as possessing independent and true existence? The Alter Rebbe answers this by saying:

Yet these are His restraining powers, to hide and conceal, through the attribute of Gevurah and tzimtzum, the life- force that flows into them,

1nYY 3393 737 Oil I>?N~ DN3Y 331 y7Nil1 DV3Vil O9N7) 0)il)W

so that heaven and earth and all their host should appear as if they were independently existing entities.

The effect of tzimtzum is to conceal from created beings the source of existence continuously found within them. This is why they are able to think of themselves as possessing independent existence.

~*nnnn> N>N 7nvnn1 DrsnYn 1 3 ~ IN

However, the tzimtzum and concealment is only for the lower [worlds],

vnv3 vnvn ?IN=) ,awn vnn ~ > 2 n)np ~512 ,iltVzr3i.) > z ~ but in relation to the Holy One, blessed be He,'' "Everything before Him is considered as actually naught, " like the light o f the sun within the sun.

11. Zohar 1, 134a.

pm' 1 3 ~ 5 015v> on mnon n-nmn n-rn ~ N I

The attribute of Gevurah does not, heaven forfend, conceal for Him,

D * ~ ! ~ T I N I ~ #n N>N ,ID?IY 3x33 7 3 7 TIWN '3

for it is not an independent entity; rather, Havayah is Elokim.

The concealment resulting from the Divine Name Elokim and the attribute of Gevurah are one with the Divine Name Havayah, the attribute of Chesed and revelation. Thus, from the Divine perspective there is no concealment, for "an entity cannot conceal its own self ."

Chapter Seven

The Alter Rebbe explained in the previous chapters that the 19 Siwc nJ Sivm

Scriptural statement that "in the heavens above and upon the earth below there is none other," is not intended to negate the existence of another god. Rather, it tells us that Divine Unity is such that there is no true existence other than G d , for all created beings are complaely nullified in relation to Him and are united with Him. This is not perceived by them nor manifest in them, only because of the tzimtwm which conceals the Divine lifeforce that continuously brings about their existence ex nihilo. Being unable to perceive chis life-force, they consider themselves to be independently existing entities.

This concealment, of course, applies only to created beings but not to their Creator. From the Divine perspective thee is no concealment whatever, inasmuch as Huuayah and Elokim are truly one: the concealment effected by Elokim thus does not act as a concealment for Havayah.

The Alta Rebbe will now explain how the above enables us to understand the teaching of the Zohm that Sbema Yisrael is "higher- level Unity" and Bmucb sbem is "lower-level Unity."

Were Divine Unity merely to signify the existence of one G-d, it would be impossible to speak of higher and lower lgels of Unity. According to the above explanation, however, that Divine Unity means the nullity of created beings and their unity with G-d, it is indeed possible to speak of two diverse levels of Unity.

In this sense, "higher-level Unity" refers to the Divine faculty of creative speech (otherwise known as Malchut), considered at the stage in which it is still found within its source. By way of analogy, the seminal l a t m of a person's speech are first encapsulated within his thought and emotions, which will ultimately be responsible for his subsequent speech. (The Rcbbc Sblita notes that "this was explained in Part I, chs. 20-21.")

The same is true Above: When Supernal creative speech is at the stage in which it is still included within the Supernal attributes - which, being infinire, are too lofty to serve as a source of creation, for it is inherently limited to space and time - creation as it exists in its

source is united with G-d at the higher level of Unity. Its manner of nullification is then similar to the nullification of the sun's rays as they are found within the sun-globe.

When, however, the Divine creative power of speech (or Malchut), after undergoing a process of tzimtzumim, descends to a level at which it is able to serve as a source for creation, then the term "lower-level Unity" applies. Created beings at this level cannot be said t o be completely and utterly nullified. For inasmuch as this level becomes the actual source of created beings, they must perforce have some measure of identity in relation to it. Although this level, too, is pervaded by the Ein Sof-light which unites with the Divine faculty of creative speech, this unification is nevertheless one of "lower-level Unity," wherein created beings are seen to have some measure of existence - albeit a nullified form of existence, but existence nonetheless.

With the above in mind, we may now understand the statement in the holy Zohar, that the verse Shema Yisrael is yichuda ila'ah (bbhigher-level Unity"), and that the verse Baruch shem kvod malchuto leolam vaed is yichuda tata 'ah ("lower- level Unity").

The connection between the last-mentioned verse and Divine Unity is now explained:

For' vaed is equivalent to a h a d through the substitution of letters.

The alef of echad interchanges with the vav of vaed, since both letters belong to the same group of letters, viz., alef, hei, vav, yud

1. "A letter of mine dealing with this substitution appears in Kovetz Lubavitcb." ( - Note of the RebbeSblita). This letter has since been reprinted in Tesbuvot UBiurim (Kehot, N.Y., 1974; Heb.), Section 13, p. 62.

2. "As stated in Zohar 11, 13Sa." ( - Note of the Rebbe Shlita).

(which, the Rebbe Shlita notes, are known as otiyot hahemshech, the "connective letters"). The chet of echad interchanges with the ayin of vaed, since they share the same source (motza) in the organs of speech, and thus both belong to the category of "guttural letters," viz., alef, bet, chet, ayin. Finally, the large dded of echad transposes into the small daled of vaed.

nN nHlpn o95,yni vnunv ntn Tnonnr D I Y D X ~ OYOI nlyu n n 9 3

insy 9 ~ 1 7791 717 n ~ 7 3 051~~1 n,nw 9 7 3 ,o>iyn 5w nvnn The cause and reason for this tzimtzum and concealment with which the Holy One, blessed be He, obscured and hid the life- force o f the world, making it appear as an independently existing entity, [is as follows]:

I.e., the Alter Rebbe is asking why it is indeed necessary for the world to appear as an independently existing entity. What would be lacking if the world would be perceived in its true state - as an entity wholly nullified in relation to its source? The reason for this is as follows:

i n r~>n nI5,mn 5,9ava in ~ 5 i y n n ~ 9 i l n43n 93,535, v179 in mn 1mn9

It is known to all that the purpose o f the creation o f the world is the revelation of [G-d's] sovereignty,

DY N>ZI f>n ~ N T

for3 "there is no king without a nation. "

ninniy )iv>n : OY w n 7 3

The word ov ("nation*') is related etymologically to the word ninnlv ("dimmed, extinguished"), as in the expression nlnniv 03nr (Rashi on Shoftim 5:14), describing coals in which the fire is not to be seen. In terms of the relationship of a king and his subjects, the wordcw

- -

3. Emek HaMelech, Shaar HaMitzuot, beginning of ch. 1; Rabbeinu Bachaye, Parshat Vayeishev, 38:2. Cf. Pirkei deRabbi Eliezer, ch. 3.

thus signifies those whose relationship with the king is not readily apparent,

*nil n M n 09pin-1? 09-11? 0 ~ 3 3 0 9 1 1 ~ onw for they - the subjects who comprise a nation - are separate entities, distinct and distant from the level of the king; only upon them does the king reign, as a result of their nullifying themselves to him.

DV~Y n3?% OW 799V N> ,7Nn 0)11 D933 19 19il 1599~ 1% 93

For even i f he had very many children, the term "kingship" would not apply to them, inasmuch as the king's children are part of the king himself,

nor is it possible for a king to reign even over nobles alone.

Although they - unlike a king's children - are not part of him, nevertheless, since their position puts them in constant and close contact with him, thereby lending them some of the aspects of kingship, the king cannot reign over nobles alone.

-pn n l tn ~ 3 1 ) ~ OY 31-11 j ~ )

Only' "in a numerous nation is the glory of the king. "

Only upon strangers can sovereignty apply. The same is true Above: The ultimate intent of the revelation of Divine Kingship finds expression in His reigning over lowly created beings, who perceive themselves as existing independently of Him - so that they, too, should humble and nullify themselves before Him.

>3 lirN N I ~ 93 ,ninN ow ~ ? i 7 7-13n9 mn>n ntn % minn ow? Y-INil

The Name that. indicates the attribute o f G-d's Malchut

("Kingship") is the Name of Adnut ("Lordship"), for His King- ship lies in the fact that He is L-rd of the whole universe.

o>rv nvn> o>wn pn,,pnr yimn y nt owl 1t ntn 73 NYMI

I*WY N I ~ W n m Thus, it is this attribute (viz., Malchut) and this Name (viz., the Name of Adnut, signifying lordship) which bring the world into existence and sustain it so that it should be as it is now -

a completely independent and separate entity, and not absolutely nullified,

nrpn> itrn o>rvn n3n ,or>wr on ,nt ow1 n ntn nip>norn 32

O>IY ow n3n N>I ,wnn n)N?xnl ow % ? a ~ , p m , 139 niii 1n im3 >>3 13>v

for with the withdrawal of this attribute and this Name from the world, G-d forbid, the world would revert to its source in the "word of G-d " and the "breath o f His mouth, " where it would be completely nullified, and the name "world"cou1d not be applied to it at all.

Inherent in the name "world" is being and limitation. However, in the state in which the world finds itself within its source it would have no "being" and would not be limited.

N ~ I T 1nt n3mm oipn m ~ r u >v >9u o>r~ ow n33ru1 711 mnr mSiva 21 Sivm

The term "world" can be applied solely to [that which possesses] the dimensions of space and time,

nun1 n>vn ,0171 , ~ M X ,>ivnl nitn NIT) o1pn n ) m "space" referring to east, west, north and south, upward and downward,

vnvi n1n ,iw : 1nt n3*m and "time" referring to past, present and future.

Only with regard to entities that are subject to the limitations of space and time can the term "world" be applied.

ni~i*>vn niv17pn m7n2 n i ~ w on> 1 7 ~ I>N nwnl >:, mnr All these dimensions o f space and time have no relation to the holy supernal attributes of the World of Atzilut, because those attributes are infinite,

As explained earlier, the attribute of Chesed is infinite; so, too, are the other attributes in the World of Atzilut. Hence, by definition, they are not at all subject to the limitations of space and time.

n>yn> e n 771n3 Ninw 7n1'1 f33w n n > 771n3 ini3>n n ~ n 1 DN 3 3

137~0 17'1 131 ,n333n 1 ' ~ rv nvnh yp 1 3 ~ rv Only concerning the attribute of [G-d's] Malchut is it possible t o say that He is King "Above without end and below without limit," and likewise in all four directions.

This means to say that G-d is King of all creatures, from the very highest to the very lowest. Thus, when speaking of Malchut, it is in order to use terminology that has some relationship to space, such as "higher" and "lower". This indicates that Malcbut itself has some relationship to the aspects of time and space.

The same is true concerning the dimension o f time, i.e., that the attribute of Malchut is in some small measure related t o time, as it is written+

719~3 'n ,7>n 'i7 ,f>n 'n "G-d reigns, G-d has reigned, G-d will reign."

I.e., G-d's reign is related to present, past, and future - the dimension of time.

5. Liturgy, Morning Prayer.

>3 onvpr ,w*> ) , ~ n unvnnn1 ,inti) nrm p r o1pnn nrmw Nrnn Nrn 7171 n v r ~ owl 77337, rnr:,>n nrnn Nrn ,onryp 1nr

Thus, the life-force o f space, and likewise o f time, and their coming into being from nothingness, and their existence as long as they shall exist, are from [G-d's] attribute o f Mal- chut, and from the Name of Adnut.

n33n2 772nr mrnryr In1nn2 nmrw 772n3 mr:,>n nnlw ,951 7 ~ a n w rn:, ,nnm

Now, since [G-d's] attribute of Malchut is united with His Essence and Being in an absolute union, as will be explained,

mmn ,2a> wnn nl~7lrn3 o t w z 1ntm o'lpnn n m z 01 733n wnm vnvn 7 1 ~ >rum ,fiJn, M I ~ Y Y I

space and time which are created from Malchut are therefore also completely nullified in relation to [G-d's] Essence and Being, just as sunlight whilst it is still within the orb of the sun is nullified in the sun.

This means to say: As long as Malchut still exists in a state of complete union with G-d's Essence and Being, space and time - the source of worlds - as found within the attribute of Malchut are utterly nullified relative t o G-d.

This state is called "higher-level Unity." It exists only before the descent of Malchut through various tzimtzumim in order to vest itself in the lower worlds, thereby creating them and providing them with life. It is then that the worlds enjoy the state of "higher-level Unity," because from the perspective of the pristine source of Malchut and Adnut which brings about their existence, their actual creation is as yet inconceivable, inasmuch as Malchut and Adnut are still in a state of inclusion within their source. Consequently, space and time "exist" there in the same manner as the light of the sun "exists" within thesun - in a state of complete nullity.

And this is the [meaning o f the] alternation o f the [letters of the] Name o f Adnut with the [letters o f the] Name Havayah.

When the ktters of one Divine Name are alternated with the letters of another, the Name whose initial letter appears first is the dominant one, the second Name being intertwined and encompassed by it. If, for example, the first letter is the initial of the Divine Name that designates Chesed and the second letter is the initial of the Divine Name that designates Gevurah, the revelation of Chesed will predominate.

One speaks of "the alternation of the [letters of the] Name of Adnut with the [letters of the] Name Hauayah" when referring to Malchut and Adnut while they are still united with G-d's Essence and Being, which are too lofty to serve as a source for created beings.

The eventual source of the existence of created beings is Malchut and Adnut. Nevertheless, since the Divine Name Hauayah is dominant - i.e., since Adnut is submerged within Havayab - all "existence" is completely nullified in relation to G-d's Essence and Being, just as sunlight is &void of all identity within the sun.

fw v n 3 n*n*i nin ,n*n ~ i n v ,)ntnn n'3Yn5 N I ~ V n71n n-*in DV *:, The Name Havayah indicates that He transcends time, that "He was, is, and will be - all at the same instant,"

Past, present and future meld into one within the Name Havuyah, indicating that Hauayah transcends time,

(om9 nw3 ,wn*nn u*yv) >in:,v in:, as is stated (6in Ra'aya Mehemna on Parshat Pinchas);

,1>1:, ~ ipnn nPrn b:, nti t*nn ninn uin*=, ,oipnn,*n3n nSlyn'l12i 1*wo t f > i nun> rv n5lvn5n

and likewise [the Name Havayah] transcends space, for [Havayah] continuously brings into existence the whole dimension o f space, from the uppermost level [of space] to the lowermost level [of space], and in the four directions.

Clearly, the Divine Name Havayab transcends time and space.


Malchut and Adnut, however, do bear some relation to time and space. Nevertheless, since the letters of the Name of Adnut are interspaced within the letters of the Name Hauayah, the dimensions of time and space are completely nullified in relation to G-d. This is the statecalled yichuda ila'ah, or "higher-level Unity."

~n 13 9 9 !YY q ? ~ ,)ntnr orpnnn nIYn5 f71n3 N I ~ W 9 3 !YY q~ n~nr 21 sivca U Sivm

inn orpna nun5 01 ?Nxn) Now, although G-d transcends space and time, He is neuer- theless also found below, within space and time - even as space and time, i.e., the dimensions that constitute the world, exist (in their own eyes) as independent entities;

that is, He unites with His attribute o f Malchut, from which space and time are derived and come into existence.

This refers to Malchut after its descent through the various tzimtwmim. However, even this level of Malchut is united with G-d. Thus, G-d Who transcends time and space is also found within time and space.

The reason created beings are unable to perceive Him is that Malchut conceals His Presence; they thus regard themselves as possessing independent existence, subject to the limitations and divisions of time and space.

n m n ~ f r n , rnn And this is yichuda tata'ah, or "lower-level Unity,"

In this state, created beings are not totally nullified in relation to their source, the attribute of Malchut, inasmuch as it allows them to be aware of their own existence.

( ~ r n fi73 n v f m n-9in ar?*IU) (6[meaningl the intertwining o f [the letters o f the Name] Havayah within [the letters o f the Name of] Adnut).

In this instance the Divine Name Havayab is intertwined and vested within the Name of Adnut; i.e., Havayab is concealed and submerged, while Adnut is revealed and predominant, allowing for the creation of time and space.

N>D , N I ~ 71-12 ~ I O ),N ow1 N - I P ~ ,7737, ininxyI inlnnw ,~, ,nr D13n1 )Dl3 Vnn Y7Nn 53 nN

I.e., His Essence and Being, which is called by the Name Ein Sof, "the Infinite One," completely fills the whole earth temporally and spatially.

NITI 7173 910 )'N 7 1 ~ n ~ > n >:,TI ,),~vD '*I ~ T W I > ~ n n o,nv> ,:, vnn >ynn o,nva In:, nnnn ~ 7 ~ 1 NITI 73 ,:, ,vnn T I I V ~

For in the heavens above and on the earth [below] and in the four directions, everything is equally permeated with the Ein Sof-light, for [G-d] is to be found on the earth below exactly as in the heavens above,

for everything - including both heaven and earth - is within the dimension o f space, which is utterly nullified in the Ein Sof-light,

which clothes itself in it through [G-d's] attribute o f Mal- chut that is united with Him.

In relation to the Ein Sof-light which totally transcends time and space there exists no difference between heaven and earth; G-d is found equally in heaven and upon the earth. This being so, why are time and space not totally nullified?

~ I O )'N >IN 7,nwn> , i n o m ownxn nrn NV 1nr35n nmw NIn 71-13

vhey are not nullified] because [G-d's] attribute o f Malchut is the attribute o f tzimtzum and concealment, [whose func-

tion is] to hide the Ein Sof-light, so that it will not be perceived by created beings,

1nt nma oiv n m N>I ,rina> oniN9snn oipnni lntn iha9 N>W

u9)mnnSr I ~ Y N ,niN*sna oipnl so that the existence o f time and space should not be completely nullified and there will be no dimensions of time and space whatsoever, even for the lower worlds.

I.e., it is only because of the concealment effected by Malchut that time and space exist for created beings.

22 Sium 9nvw N> ' i ) ,IN :ain~w nn pi, ,7mmv nn1 n~ni,, sivm

Now, from the foregoing exposition one will be able to understand the verse,' " I , Havayah, have not changed. "

Wi7Y This means:

Not only has there been no change in G-d's conduct, or even His will, with regard to rewarding the righteous and so on, but this verse means explicitly that there is no change, heaven forfend, in G-d: there exists nothing that can alter Him.

The only consideration that might possibly cause one to wonder about there being a change in G-d's unity is His bringing created beings into existence. Before their creation nothing whatever existed other than Him. After their creation, however, one might erroneously conclude that there now exists something in addition to Him - the various worlds and their denizens. And were this to beso, this would constitute a change in G-d's absolute unity, heaven forbid. The verse therefore anticipates this by saying, "I, Havayah, have nor changed."

Nin 73 ,o>i~rr nwm otip in> n,nw ID:, : >>D 9 1 3 9 ~ oiv ) ~ N W

N7UW inN 1133 there is no change in Him at all; just as He was alone before the creation of the world, so is He alone after it was created.

7. Malachi 3:6.

Superficially this is difficult to understand. How can we possibly say that G-d is alone after the world was created, when there now exists an additional entity - the world?

However, according to the explanation given hae regarding Divine Unity, this matter is clearly understood. Since the world is truly nullified in its entirety in relation to Him and is wholly united with Him, G-d is thus just as truly alone after the world was created as He was alone prior to its creation.

'13 uin nnu ,05riyn ~'11) N>W 79 uin nnu : 31n3)w lntl

Accordingly it is written,a "You were [the same] before the world was created; You are [the same after the world was created], "

It would have been simpler to state, "You are the same before and after the world was created." The text, however, chose to be more explicit in order to stress that the "You" that existed before the world's creation remains exactly the same "You" after its creation.

without any change in His Being, nor even in His knowledge, 9*

One might have supposed that with the creation of the world G-d's knowledge underwent a change,'o inasmuch as He could not have possibly known the world beforehand; once the world was created, G-d would thus know something that previously He did not. The Alter Rebbe therefore tells us that G-d's knowledge has not changed at all:

for by knowing Himself, He knows all created things, since all derive from Him and are nullified in relation to Him.

8. Liturgy, Morning Prayer; Yalkut, Parshat Vuetchanun, Remn 835. 9. Note of the Rebbc Shlita: "Knowledge being merely a descriptive term,

just as (though keeping in mind a thousand and more distinctions) man's knowledge is far infaior to the essence of his soul - with regard to its simplicity (ntorun), being (nlrrw), and so forth."

10. Note of the Rebbe Shlita: "Inasmu~h as [knowledge] is only one of His descriptive terms, which surely does not cause a change in His Essence."

Creation thus added nothing to G-d's knowledge. This knowledge of self existed before creation, and it is with this prior knowledge that He knows of all of creation.

As Maimonides, o f blessed memory, stated, that He is the Knower, He is the Known, and He is Knowledge itself: all are one.

This is radically different from mortal knowledge, which com- p r im three distinct elements: (a) the person's soul - the knower; (b) the subject that is known; and (c) the power of knowledge - the faculty of Daat, which enables the knower to know the known. In the Divine realm, however, these three elements are all one: all are G-d. (See ch. 2 of Part I for further elaboration of this theme.)

This - Maimonida goes on to say - is beyond the capacity o f the mouth to express, beyond the capacity o f the ear to hear, and beyond the capacity o f the heart or mind of man to apprehend clearly.

333 ,n)m rx >>n wnn rnN >3n ,inYri ,inrnxyi rninn ,nw3pn D Tin' 771

For the Holy One, blessed be He, His Essence and Being, and His Knowledge - are all absolutely one, from every side and angle, and in every form o f unity.

His Knowledge is not superadded to His Essence and Being as it is in a mortal soul, whose knowledge is added t o its essence and is compounded with it.

11. Hilchot Ycsodei HaTorah 2: 10, ct passim; Morch Ncvuchim I , ch. 68 .

mu3 n>~wnn IW~)) 13 nntn 733,737 n t * ~ y r r * ~ -rnr> OTNTIW~ v n 1~913 ~t n~'f9 ~ E I D M ~ ) Y T ~ I fn>w TnNI ,YVI 7n>w

For when a man studies a subject and knows it, his rational soul was already within him before he studied and knew it, and afterwards, this knowledge was added to his soul.

Man's knowledge is thus a supplement to his intrinsic being; through it he becomes aware of something he did not know before.

n n ~ n IYV-~I, 09)w 3171 ,17379 09n9 : 01*3 01, 97913 131

And so, day after day, l 2 "Days speak, i.e., instruct a person, and a multitude of years teach wisdom. "

n33nn N!YN , ~ U I W D n'l-rn~ 11 ) ~ N I

This is not a simple i.e., perfect unity, but a composite.

The Alter Rebbe means the following: Although man's knowledge, too, is united with him (lit., "with his soul"), for it is the person himself who knows, nevertheless this is not a prfect unity, for "simple" implies that any alternative would be inconceivable. Since a man's knowledge is acquired, not having been part of his essential being, its acquisition yields an imperfect and composite form of unity, a unity comprised of two separate entities that have coalesced.

953 ~397 731 n337n OIW ,!Y3 , U I W ~ nnnN N I ~ nv33n > 3 ~

The Holy One, blessed be He, however, is a perfect unity, without any composition or element of plurality at all, inasmuch as it is impossible to speak of any aspect of Him as not having existed previously.

13 DNI

Hence, since His unity is perfect and uncompounded, one cannot say that His Knowledge is something apart from Him, for that would imply, heaven forbid, a composite - that his knowledge is superadded to His Essence, effecting a change within Him. Rather:

12. Iyov 32:7.

nmin oiw 333 ,wnn fnN 737 >3n rny-ri rninwr ininn fn73 >y

one must conclude that His Essence and Being and Knowl- edge are all absolutely one, without any composition.

,rnrnYYr ~7imnrnn ~ w n > o > i y ~ ~ 7 3 O I W > ~ W N ,NW ow3 , fm>i rny~ nrnn nun> 7 ~ 9 ~ ,N 73

Therefore, just as it is impossible for any creature in the world to comprehend the Essence o f the Creator and His Being, so it is impossible to comprehend the essence of His knowledge, which is One with G-d Himself;

(it is possible] only to believe, with a faith that transcends intellect and comprehension, that the Holy One, blessed be He, is One and Unique.

Inasmuch as faith transcends intellect, it is able to apprehend truths that lie beyond the province of mortal intellect.

,o>~xn>n '33 y 7 ~ 1 733n inw ny,vzt~ ,wnn TnN >3n 1nY-r) NIT^

o?)innnr o,)i,>v He and His knowledge are all absolutely one, and knowing Himself, He perceives and knows all the higher and lower beings, i.e., the beings in the higher and lower worlds,

y7Nn 7nu3 n,n,w ~p win, -ryr ,o ,x~ 1vp >rw>w t y

including even a small worm in the seal3 and a minute mosquito that may be found in the center o f the earth;l4

13. Note of the Rebbc Shlita: "['The smallest of all creatures'- Rashi on Chullin 40al of the sea [according to the text of the Tur and Shulchan Aruch, Yoreh Deah, Section 41."

14. Note of the Rebbc Shlita: "The most insignificant of all creatures; see Rambam, Hilchot Yesodei HaTorah 2 9 ; see also Bereishit Rabbah, beg. of ch. 8."

there is nothing concealed from Him.

This knowledge does not add multiplicity and composition to Him at all, since it is merely a knowledge o f Himself; and His Being and His knowledge are all one.15

Thus, by knowing Himself, He knows all created beings that derive their existence from Him and that are utterly nullified t o H i m and unified with Him.

15. The following paraphrases a note of the Rebbc Shlita. It would seem that the complete subject under discussion has now been

concluded. Since it is not within the province of Tanya to expound Scriptural verses, why does the Alter Rebbe now proceed, "The Prophet [Isaiah] therefore said.. .," and so on?

One cannot compare this passage with ch. 2, where the verses cited contribute to the explanation of the matter at hand, namely, the limits of man's comprehension. Here, however, since these verses appear to add nothing, why does the Alter Rebbe quote and explain them?

A solution: By doing so, the Alter Rebbe answers a question which seems to contradict all that has been stated earlier. For the Alter Rebbe had written earlier that a perception of Maimonides' concept that "He is the Knowl- edge.. .," is the "lower-level Unity" which is applicable to every man (as opposed to the "higher-level Unity" which can be achieved only by select individuals who have attained a singularly exalted spiritual state).

However, Maimonides' concluding words on this subject in this very text seem to indicate otherwise, namely, "This is beyond the capacity .. .of the heart of man to apprehend clearly": no man, even the most spiritual, is able to comprehend this matter.

This question becomes even more acute in the light of that which Maimo- nides writes in Hilchot Teshuvah, end of ch. 5: "This is what the prophet states, 'My thoughts are not your thoughts' "; i.e., this statement is even made by the Prophets. This seems to contradict the Alter Rebbe's earlier statement that "lower-level Unity" may be achieved by all.

For this reason the Alter Rebbe says: "The prophet [Isaiah] therefore says ...," since this matter is indeed difficult to envisage intellectually. Never- theless, this manner of spiritual service is indeed within the reach of all, even of those who are only at the level of "lower-level Unity."

o*nv in11 9 3 : N * X ~ 7 n ~ 13 57y , I J > ~ w ~ 79*r> w n nwp ntw u > r o ~ * n ~ w n n n * n i ~ m n i 0 ~ 3 i f n 9 3 7 1 in31 p ,yiNn

Inasmuch as this form of knowledge is very difficult to envisage, the Prophet [Isaiah] therefore said, j 6 "For as the heavens are higher than the earth so are My ways higher than your ways, and M y thoughts than your thoughts. "

n ~ u m ON ,75, i w 2 w n : ~ , n s ~ ,*ni Nrnn TI@N ipnn : s n ~ i nN7n WUN

I t is likewise written,j7 "Can you by [intellectual] searching find C-d?. . . "; and so too, "Have You eyes o f flesh, and do YOU see as man sees?"

13)3)3 YInW TlY*l*3 Oli31il >3 yl1*) nN17 01NnW For man sees and knows everything with a knowledge that is external to himself, and hence something is added to him by his knowledge,

lory ny*m nl,apnl whereas the Holy One, blessed be He, [knows all] by knowing Himself.

l N W > )N3 1 Y

These are the [paraphrased] words [of Maimonides].

i ~ i 3 n 3 ,;7>33n *n3n iny rn*>vnl ,nnnn ~ I P m~>rr3 ow )my) Dt,t puninn v W ~ i m

(19See Hilchot Yesodei HaTorah. The Sages of the Kabbalah have agreed with him, as is explained in Pardes of Rabbi Moshe Cordovero, o f blessed memory.)

There are a number of Torah sages who sharply disagree with

16. Yeshayahu 55:9. 17. lyou 11:17. 18. Ibid. 10:4. 19. Parentheses are in the original text.

Maimonides' view. They claim that no descriptive term may be applied to G-d - not even that of knowledge, and not even of a form of knowledge so rarefied that it is completely beyond the realm of human experience. T o say that G-d is the "Knower" and the "Knowledge" and so on, so the argument runs, is to give Infinite G-d a description which would serve to limit Him.

According to the Kabbalah, however, Maimonides is indeed correct. However (as stated in the Alter Rebbe's Note in Part I, ch. 2, and later on in his Note in ch. 9), this is only after the Ein Sof-light has undergone numerous tzimtzumim, until it is able to garb itself in the vessels of the Sefirot of Chochmah, Binah and Daat of the World of Atzilut. At that stage, in Atzilut, we can truly say that G-d is the "Knower" and "Known," etc., inasmuch as the attributes of Atzilut are completely united with the Ein Sof-light.*O

23 S ~ l v n 24 Sivan

1N3n ilji71

In the light of what has been said above - that G-d's knowledge is wholly one with G-d Himself, for otherwise it would imply multiplicity in One Who is perfect unity,

O T Y ~ 333, 'a ,~i7,39~3 o>n3n nrpn naaw l'm> w' it is possible to understand the error o f certain scholars in their own eyes (May G-d forgive them!) - for even those who have erred unwittingly are in need of atonement,

who erred and misinterpreted in their study o f the writings of the AriZal, and understood the doctrine o f tzimtzum (which is mentioned therein) literally -

In the writings of the AriZal it is stated that in the "beginning",

--

20. Note of the RebbeShlita: "All chis is explained at length -the opinion of Maimonides, those who disagree with him, and the Alter Rebbe's explanation of this matter - in Sefer HaMitwot [i.e., Derech Mitzvotecha] of the Tzernach Tzedek, Mitzvat Haamanat Elokut."

before creation, the [infinite] light of the Ein Sof-light filled all "space" and there was no "room" for the creation of finite worlds. For inasmuch as worlds are by definition finite, whereas the Divine light is infinite, there is no room within the infinite for finitude. How, then, did finite worlds come into being?

The AriZal explains this through the doctrine of tzimtzum: The Ein Sof-light "departed" - i.e., it ceased to be revealed, so that infinity was no longer in a state of revelation, and all that remained revealed was the power of finitude. This power does allow for the creation of finite worlds.

The "scholars in their own eyes" misunderstood this mere concealment to mean a literal departure -

ntn ohyn 0111~1 on mmni inry p'l'v ntP~pnw that the Holy One, blessed be He, removed Himself and His Essence (G-d forbid) from this world, i.e., that He literally removed His presence, rather than merely concealing it,

o*nw3 ~ W N 01113 o v ~ r > n 113 11y nw73 nnlwn3 n'lyn'ln n*>wnw in nnnn y 7 ~ n >y1 11ynn

and only guides from above, with individual Providence, all the created beings which are in the heavens above and on the earth below.

They thus envisage G-d as a king who sits in his palace; although his gaze extends beyond its confines, the king himself is not t o be found there. In the same way - so they would say - G-d gazes from Above on all created beings which are found (heaven forfend!) outside His "palace".

Now, apart from the fact that it is altogether impossible to apply the doctrine of tzimtzum literally -for that would be an instance o f corporeal phenomena - to the Holy One, blessed be He, Who is set apart from them by infinite myriads o f separations,

One who is subject to the characteristics of a physical body can be said to undergo actual tzimtzum and to depart: previously he was here and now he is not. It goes without saying that this cannot be ascribed to G-d, Who is infinitely removed from the phenomena of corporeality. Apart from all the above:

in this thing itself they also do not speak wisely, since they are20a "believers, the sons of believers" that the Holy One, blessed be He, knows all the created beings in this lower world and exercises (His] Providence over them,

Thus, they themselves admit that G-d's knowledge and Provi- dence extend to this physical world.

and perforce His knowledge of them does not add plurality and innovation to Him, for He knows all by knowing Himself.

Were Gd's knowledge of acated beings not to come from knowing Himself then it would be w r r m to say that this knowledgc adds plurality and innovation to Him; previously He did not know them and now he does. However, since plurality and innovation cannot possibly apply to G-d, He must perforce know them through His knowltdgc of Himself.

tnN >3n Inn1 rnlnryr Inmn >iru rln Thus, as it were, His Essence and Being and His Knowledge of created beings are all one.

Since G-d's knowledge and Providence extend to this world, and since His knowledge is one with Him, it follows that G-d Himself is to be found within this physical world. Unlike the king who sits in his palace and gazes beyond its walls, the King Himself is to be found whercva His Providence and knowledge are found.

20a. Shabbat 97a; Bamidbar Rabbah 7:s.

True enough, it is only through divine service that this world may be transformed into a place in which G-d is revealed. Nonetheless, G-d is present in this lowly corporeal world, which feels itself to exist independently of Him, to the same degree as He is present within the higher spiritual worlds.

N> ,n313n 3113 7 n ~ n)>f ,t8,1 1ipn ,ovrp'n3 3mDw inti rrav~ ) ~ n n 3 N>I ) ~ N > ~ Y I

And this is what is stated in Tikkunim, Tikkun 57: 'There is no place devoid of Him, neither in the upper worlds nor in the lower worlds";

Thus we find it explicitly stated in Tikkunei Zohar that G-d Himself is to be found within the lower worlds, the lowest of which is this physical worl&

n n m n t p n n4i , N > I ~ m n inlu : m19 nw39 ,wn*nn N ~ Z I

in^ ,la> T)*nimn 3-17 ) ~ n n*>~ ,'ID 13nW >D UIV ITI~N ,ID

Nnni N>>Y , n ~ t > w,t m3ni 7vpn in*^ ,113 13nW 53 ~ > n n and in the portion of Zohm called Ra'aya Mehemna, on Parshat Pinchas, we read: "He grasps all and none can grasp Him.. . . He encompasses all worlds. . . and no one goes out from His domain; He fills or permeates all worlds.. .; He binds and unites a kind to its kind, upper with lower,

and there is no closeness in the four elements of which this corporeal world is comprised except through the Holy One, blessed be He, when He is within them. "

It is only through His power that these four inherently contradic- tory elements are bound together.

rnW ptyc=, t v Until here are the words [of Ra'aya Mehemna].

"None can grasp Him" means that there is no one, [even] amongst all the "Supernal Intelligences, " i.e., the incorporeal creatures of the higher spiritual worlds whose apprehension of Divinity is superhuman, who can grasp by means o f his intellect the Essence and Being of the Holy One, blessed be He;

Ivn*nu 537 Nnmu : ovjrpnzi n n w In3 as it is written in Tikkunim, "[He is] hidden from all the [spiritual worlds which are themselves] hidden from physical creatures,

and no thought can grasp You at all. "

The point being made here is that G-d cannot be grasped even by the heavenly thought processes of the "hidden worlds." There is, however, yet another concept inherent in the word "grasp" - the ability to adhere and thereby effect a change. Thus, the fact that one cannot "grasp" G-d also means that nothing can effect a change in Him.

When a person makes something he will inevitably be "grasped" by the object of his creation: he will undergo changes in accordance with the particular demands of the object which he is producing. In the case of G-d, however, His creation of all existing beings causes no change in Him whatever: they do not hold Him (so t o speak) in their "grasp".

From this point of view, the creation of the lower worlds is even more telling, for their creation required a greater degree of tzimtzum and enclothement. Nevertheless, they cause absolutely no change in Him: they too do not "grasp" Him. In the Alter Rebbe's words:

And even in the lower worlds there are none that "grasp" Him, even though "He permeates all w0~1ds"and animates them with a life-force suited to each individual created being in particular,

nMnnv w qim fin nmn, ~ ' n w +in> Tin o ~ ~ n nnwn 1 3 9 ~

nIn9nn IN n1797p IN nlN3nn , I ~ Y S I van 99u9vn 0 9 9 ~ 9 ~ nhpni NYI93I VNTI

[for this vestment] is not like [that of] the soul o f a man which clothes itself within his body, and is grasped within [it] to the extent that it is affected and influenced by changes involving the body and its pain, such as from blows or cold or the heat o f fire and the like.

The Holy One, blessed be He, however, is not affected by any of the changes o f this world, from summer to winter and from day to night,

7 9 ~ 9 u i ~ n>>>i ,Tnn 7 9 ~ 9 N> fvn 02 : 39n3t3 as it is writtenY2' "Even darkness does not obscure for You, and the night illuminates like the day,"

for He is not grasped within the worlds at all, even though He fills them.

yn>v >3 lslio 1 9 1 ~ p DI Inti 24 Sivm 26 Sivan

And this is also the meaning of "He encompasses all worlds. "

This doa not mean to say (heaven forfend) that G-d is not found within the worlds but merely encompasses them. Rather:

33-f IN ,i>)va nn3n in nt9~3 pnnn orxvz~ :>vn f'rt ,vi799 inwnna 9nw1

This means, by way of analogy: When a person reflects upon

21. Tehillim 139:12.

an intellectual subject in his mind or upon a physical object in his thoughts,

IN rn3wnns 7 ~ n n ~ r n n imn 09sym rnswnnr r!nw 7124

r>3w then his intellect and thought encompass that subject whose image is formed in his thought or in his mind, inasmuch as they are found within his thought and mind,

vnn >wss wnn wnn 73fn % owpn 1~ but they - his intellect and thought - do not encompass that subject in actual fact.

They merely encompass his image of the subject, not the actual subject. When one envisions a table, the actual physical table is of course not found within the brain; it is merely its image that is encompassed there.

1131 o3~nrswnn mmwnn NSI 7 3 : nvl ,n'13pn SIm The Holy One, blessed be He, however, of Whom it is written,22 "For My thoughts are not your thoughts. . ., " wnn Wm3 ~ 7 1 ~ 1 ~ 7 1 ) 93 n3pn ,D*N~~uT) >~~n'w ,rnynv rnswnt3 His thought and knowledge of all created beings actually encompass each and every creature;

wnn >yim w)> yNn rnrrnnilr rnvn NW N ~ T I YTIV

for [G-d's knowledge] is verily its life-force and that which brings it into existence out o f nothingness, in actual reality.

G-d's thought, unlike man's, thus encompasses the actual subject of His thought - in this case, all created beings. It bring about their creation and continued existence, even though it does not descend to their level and become internalized within them, but remains in an exalted state.

And "He fills all worlds" is the life-force that becomes enclothed i.e., is internalized within the essence o f the created being.

I t is powerfully contracted within it according to the intrinsic nature o f the created being which is finite and limited in quantity and quality, ["quality '7 meaning its significance and importance.

Since the life-force must vest itself within the finite created being and unite with it utterly, it must necessarily be contracted and limited according t o the intrinsically finite nature of the created being.

An example is 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,23

23. Note of the Rebbe Shlita: "Rambum in Hilchot Yesohi HaTorah 5:8 states 'about 170 times,' and in Hilchot Sheuuot 5:22 he writes '170 tima."'

"This, however, poses no difficulty with the Alter Rebbe's statement, for in Rambum's introduction to his commentary upon the Mishnah (s.u. VeHinnu' Nauh) he is mom precise and writes '166 and threeeighths times.' "

As to the seeming contradiction between this view and that of present-day astronomy that the sun is 4 or 5 million or more times grater than the earth, the Rebbe Shlita 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, b a d on presentday astronomy, is about one hundred and ten times that of theearth [not 1701, 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 a11 the layers a n visible to the eye (only their effects are visible). Hence, it is difficult to measure them. Likewise, the protuberance is not taken into account.

79~nC1 3317 nn3 ty 9131 1'1 v* 13 01 ,171~ N I ~ ,in>yni I ~ I Y N I

and whose quality and significance, namely, its light, is also limited as to the extent that it can emit light,

NTO N ~ V 7 m n ,nyC13n ?n>aC1 73~3 N'I 73

for it cannot illuminate indefinitely since it is a created being, and hence inherently limited. Thus, although the light of the sun illuminates at a prodigious distance, that distance is not without limit.

Likewise, all created beings are finite and limited, for24 "from the earth to heaven is a journey o f five hundred years. . ., and so, too, from one heaven to another is a distance of five hundred years."

OIYYI 37 DIYDY nm3a ~ 9 n ona nmi>nn nimn ,p ON\

Hence, since created beings are limited and finite, the life-force which is invested in them is greatly and powerfully contracted,

im3n mrmw TY ,O?MYY~ 0 3 1 1 owisnx osnxnnC1 nbnn rrmr 33 n33nl Srua *>ya onv nin3 D , N ~ J ) ~ OYY ~1-11~1

for it must first undergo numerous and powerful contractions until created beings, by nature finite and limited, may be brought into existence from its power and light.

Only after this process of self-limitation will the limitless life- force be able to invest itself within finite created beings and become united with them, as will soon be explained.

24. Cbagigab 13a.

n n n ~ n n7w~a w>>nnn , r r~~prr >w 1% nr7 N I ~ nvnn wpm 92 25 Sivm 28 Sivm

n71naw For the source o f the life-force is the "breath o f the mouth" o f the Holy One, blessed be He; it becomes enclothed in the Ten Utterances o f the Torah, from which all created beings come into existence.

nrn>iy ~171'11 ,n>>~ni yp ))N> vwnn> > i ~ n9n 771n9 1 9 3 ni71 TY 'TY ni*nn4r , o n r ~ ~ i o n ? n ~ > n43n1 yp p~

The "breath of His mouth" could have diffused without end and limit, and created worlds infinite in their quantity and quality, and given [them] life forever, unlike their present state, in which they are limited in all these respects,

>>> ntn o>rv ~ 7 1 ) n*n N>I

and this corporeal world, all of whose beings are limited and finite, would not have been created at all.

It was the contraction of the life-force that made possible the creation of this physical, limited world with its finite creatures.

The reason why the "breath of His mouth" - were it not to have been contracted - would have created worlds without end, is now explained by the Alter Rebbe in the parenthesis.

9il1nxi ~ i l ? ~ - f ,1931131~91 vnrtn >2 73 , ~ P V 1 % ~ N73) nn3pnw 1n2w) m

(For just as the Holy One, blessed be He, is called "Infinite ", so are all His attributes and actions [infinite], "for He and His attributes are oney';

i9n17n ~ N W I o9nnii Ton lnw ,i?nrrnn 7wmn nr9ni.l n99i.17 193 n1-11 nlw3'3nnw p~wl>nn 979 >Y ,niwvpn

'i.e., the life-force that emanates from His attributes, namely, Kindness and Mercy and His other holy attributes, [emanates from them] through their being enclothed in the "breath o f His mouth, " which refers to the Sefirah of Malchut.

,n,1 7nN Nln '3 For creation results from G-d's speech and the "breath of His mouth," as Scripture states," "For He spoke - and it came into being. "

Moreover, creation came about through Chesed, as it is writtenYz6 "The world is built through Chesed,"

But how is it that the world is created both through Chesed and Malchut (the "word of G-d")? This means: the attribute of Chesed vests itself within Mafchut,

so that creation takes place through "the word of G-d and the breath of His mouth, " which becomes a vessel and "garment" for this creative attribute of Chesed,27

"like the snail, whose garment is an integral component of his body. ' 3

The "word of His mouth" is thus a garment and vessel that unites with the attribute of Chesed, from which the w ~ r i d was created. The life-force emanating from the "breath of His mouth" is thus capableof creating worlds which are infinite both quantitatively and qualitatively.

im n17n uwnn> 'niw ni,nni 7 1 ~ n nptxpi-1 ornrw N>N

The Holy One, blessed be He, however, contracted the fight and life-force that could diffuse from the "breath of His mouth, "

25. Tebillim 339. 26. Cf. ibid. 89:3. 27. Note of theRebbeShlita: "As mentioned above, in Part I, end of ch. 21;

quoted from Bereisbit Rabbub 21:s."

ln~i79x ~ i 7 9 x i n i7n~n n i w >v nvniN 9 3 1 7 9 ~ fin iv9a!mi and invested it in the combinations of the letters o f the Ten Utterances, and the combinations o f their combinations,

by substitutions and transpositions o f the letters themselves and their numerical values and equivalents.

nnfn9 nntnn ni9nil.r nNn nv79 5rv nvn mmni 71>9n >>v For each substitution and transposition indicates the descent o f the light and life-force degree by degree,

N ~ T ) ~ n w n i D ~ D ~ N na7~nv ,u9~111 ni3nn9i ~1719 >>i9v ~ 9 9 n ~ p r y nia9ni nmwn C P N W ~ D ~ N I V ~ n5rvni n i m nnmn mm

n i7n~n n ~ v n v 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 very letters and words o f the Ten Utterances

nifn lnv ,inxni if ina nuapn vabnn )n3v within which is enclothed the Holy One, blessed be He, in His Glory and Essence - which are His attributes, since they are one with G-d Himself.

uiy'n 7 n ~ unpn ,ni,nni 71Nn U I Y ~ ) ~ !YY min )13Vnnl -sirm

The numerical value - even when it is not calculated through the substitution and transposition of letters - indicates the progressive diminution of the light a d life-force,

liawnn nsna ~ i n w , i 7 ~ i m ~ m9n3 N>N imn ~ N W ) N>W TY

vnibnn ,ntn nimi i l ~ a nl>l>> nmfni nin:, wn nn:, 73vni it nvn >w nt qi79sa

until there remains from it only the final level, which is that o f the sum and number o f kinds o f powers and grades

contained in the light and life-force invested in a particular letter-combination of a particular word.

The extent of the remaining life-force is indicated by the sum, which reflects the progressive descent and the constant diminution of the life-force.

(raIt is only after all these contractions and others like them, as [G-d's] Wisdom has ordained,

79~1 D ~ N In:, ,o,nnnna o> m>nn> nvnnr 7 i ~ n >13* n~nw N I ~

DDlf i7

that the life-force could invest itself even in the lower created beings, such as inanimate stones and dust in which no life-force at all is revealed, inasmuch as they represent the lowest levels of the nether created beings.

For example, the name 1 2 ~ ("stone") indicates that its source is in the Divine Name y~ which numerically equals fifty-two ( ~ j ) - i.e., the numerical value of the Divine Name Havayah when spelled out phonetically in a particular way,

with an alef added to it from another Name, for a reason known to its Creator.

7Nn D,)I,>Y nlnhy2 ~ i i 7 rnrm )"a ow mi71 Now, the Name yl:, itself relates to very high worlds, and in its pristine state it can in no way serve as the source of physical stone,

11nn 77, ,nn~n:, i7177n~ D * ~ I Y Y ~ oa7 o*nisns '1, >YV 37 p ~ a w3>ni7> >3nw 7y , f ~ n fNna nvyin nr*n

yet through numerous and powerful contractions, degree by

degree, i.e., from higher to lower levels, there descended from it a life-force so exceedingly diminished that it could clothe itself in a stone.

nn3w rn3r , Y I ~ >33 v>> yrin rnru mnnr nwnn ,0n11n V!N rim rtr >)Y>

And this very greatly condensed life-force 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 - in ch. 1, where it is stated that even inanimate creatures possess a soul that brings them into existence at every instant.

(pn>y >3 3 n v n m 3 13 ~ N W nn ,19n'I~ >3 inn n ~ n 3 NVI rtr

This greatly condensed life-force is the level of "He fills all worlak," as opposed to the level o f "He encompasses all worlds"),2* wherein the life-force is not contracted in proportion to the spiritual capacity of created beings.

In summary: The Divine life-force is capable of creating worlds that are infinite both in quantity and in quality. Finite beings are created only when this life-force garbs itself in the letters and transpositions of the letters of theTen Utterances and in their numerical values.

Each power and grade [of the life-force] - after it has descended and undergone contractions, so that there remains only the numerical equivalent of the letters of the Ten Utterances - would be able to create beings according to its own level, even unlimited in quantity and quality, giving [them] everlasting life,

since it is the power of G-d that diffuses and emanates from

28. Parentheses arc in the original text.

the "breath o f His mouth, " and there is no restraint [to His ability to create unlimited world.$

Their quality, however, would not be on a level as high as the quality and leuel o f the creatures which could be created from the power and degree o f the letters themselves.

I.e., the created beings resulting from the transposition of letters, and surely from the numerical value of the letters, would be inferior to the beings which could be created from the letters themselves.

Commentary of the Rebbc Shlita on Chapter Seven

1. Among the explanations and innovative intapretations of the Alter Rebbe in Sham HaYichud VehaEmunah, two major points stand out:

(a) The explanation of the "comment of the Baal Shem Tov" on the verse,' "Forever, 0 G-d, Your word stands firm in the heavens"; namely, that2 "'Your word' which You uttered, [v i~ , ,~ ] 'Let there be a firmament.. .,' these [very] words and letters stand firmly forever within the firmament of heaven.. . togive them life.. . . 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 Six Days of Creation."

From this it will be understood4 "that each creature and being is in reality considered to be naught and nothingness in relation to the activating force and the 'breath of His mouth' which is within it, continuously calling it into existence and bringing it from absolute non-being into being."

(b) The tzimtzum is not to be understoods "literally - that the Holy One, blessed be He, removed Himself and His Essmce, 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."

It could be argued (see below) that this statement - that tzimtzum is not to be understood in its literal sense - proceeds from the explanation of the Baal Shem Tov's comment by way of corollary.

1. Tehillim 119:89. 2. See above, ch. 1. 3. Bereishit 1:6. 4. See above, ch. 3, where this is explained at length. 5. See above, ch. 7 (s.u. "In the light.. .").

2. What is novel about the comment of the Baal Shem Tov is not only that the word of G-d must constantly create all beings, but that the words "Let there be a firmament" must be2 "forever clothedwithin all the heavens to give them life."

The same is true of all other created beings: the words and letters of the Ten Utterances which create them and provide them with life must be continuously vested within them.

(Thus i n d d the Alter Rebbeexplains at length* how within every creature there is "a soul and spiritual life-force." For even those beings not specifically mentioned in the Ten Utterances in the Torah also receive a spiritual life-force which descends from them by stage "by means of substitutions and transpositions of the lettas, and by gemat ri- ot.. . until [the lifeforce] can be condensed and enclothed, and a particular creature can be brought forth from it.")

Hence, rather than the Divine Utterance constantly creating a creature, which then becomes sundered from it, the Divine Utterance is actually vested within the particular creature itself - within its "space", SO to speak - to the point that the life-force (and soul) of every individual created being is the Divine Utterance that is clothed within it.

It may thus be understood how "every creature and being is in reality considered to be naught and nothingness in relation to the activating force and the 'breath of His mouth' which is within it, continuously calling it into existence and bringing it from absolute non-being into being."

Accordingly, it would seem that the nullification of the created being is not total, for the life-force that permeates and enclothes itself within the created being is attenuated and limited (tosuit each individual creature). As such, it "allows for a being's existence." Conse- quently, the nullification resulting from this life-force is also not complete.6

However, according to what the Alter Rebbe goes on to explain - that tzimtzum is not to be understood in its literal sense, G-d forbid - this difficulty is resolved. For even in the "place" (i.e., level) in which the light and life-force contracts and enclothes itself within created

6. See Hemshech Taf-Reish-Smech-Vav (Kehot, N.Y., 1984), p. 224.

beings,' "There is no place devoid of Him," and8 "His Essence and Being.. . completely fills the whole earth temporally and spatially."

Thus the following two opposites coexist within each created being: Every created being possesses its own "soul and spiritual life- force" which it receives through the tzimtzum and vesting of the Divine Utterance within it; at the same time, every created being is bound up with the very Essence of G-d, for in the same "place" in which it is found, G-d's "Essence and Being" is also to be found.

And the fact that G-d's Essence utterly transcends the world, enables one to perceive that the existence of the world itself is G-dliness (as in the classic phrase,9 "The created being is True Being") -10

"There is none else apart from Him."

From Likkutei Sichot, Vol. 25 (Kehot, N.Y., 1987), p. 193 (Parshat Vayeishev, Yud-Tet Kislev, 5744).

7. Tikkunei Zohar, Tikkun 57, quoted above in ch. 7 (s.v. "In the light.. .").

8. See above, ch. 7. 9. Biurei HaZohar, Parshat Beshallach (43c ff .); On tk Essence o f Chassi-

dus, chs. 15-17. 10. Devarim 4:35.

Chapter Eight 26 Lumt

tOSirm Creation effected absolutely no change in the Creator, neither in His Unity nor in His knowledge. This we learn from the verse, "I, Havayab, have not changed," as the Alter Rebbe explained in the preceding chapter. Though one might assume that by bringing created beings into existence G-d's knowledge was supplemented - in that only after their creation did he become aware of them, so to speak - this in fact is not so, for G-d's knowledge is wholly one with G-d Himself.

G-d's knowledge is thus entirely unlike man's. Acquired knowledge constitutes an addition to a mortal soul, which is a compound, not a simple and perfect unity. G-d's Unity, by contrast, is perfect, wirhout any superaddition. Accordingly, His unique manner of knowledge is such that by knowing Himself He knows all of creation, which derives from Him.

This knowledge of self existed before G-d brought created beings into existence. By knowing them, therefore, nothing at all was added to His previous knowledge. And such a manner of knowledge, concluded the Alter Rcbbe, is beyond the comprehension of man.

In the chapter before us, the Alter Rebbe goes on to explain that Maimonidess statement that "He is the Knowledge.. ." applies not only to G-d's knowledge, but also to all His other attributes and Names, including His Chochmab and will. They are all completely united with G-d Himself.

Now, what Maimonides (of blessed memory) has said* - that the Holy One, blessed be He, His Essence and Being, and His knowledge are compjetely one, a perfect unity and not a composite at all, -

1 . Yad HaChazakah. Hilchot Yesodei HaTorah, 2:lO.

099inni ,09vi~pn i*ninw 'I321 ,nvcqm 'Iw vnnn 532 vnn y ) ~ n 13 1na N S I ~ vmi om71 lvn : ,5?*1ni 09~mn 15 II*JW

this applies equally to all the attributes of the Holy One, blessed be He, and to all His holy Names, and the designa- tions which the Prophets and Sages, of blessed memory have ascribed to Him, such as Gracious, Merciful, Beneficent, and the like.

This is also true with respect to His being called Wise, as it is written,2 "And He is also wise, . . . ";

and likewise with respect to His will, [as it is writtenY3] "G-d desires those who fear Him, " and4 "He wishes to do kindness," and5 "He desires the repentance of the wicked and does not desire their death and wickedness," - thus we have verses indicating both what He finds desirable and undesirable; [so, too,6] "Your eyes are too pure to behold evil" -yet another thing that He does not desire.

From the above versa, then, we see that emotions, wisdom and will are all ascribed to G-d. Nevertheless:

91397 12 09ivmn i'ni-rn i ~ v i 1ni)nnii 1 n n7n1 inn~ni i)is7 1 9 ~

inrnrM imnna oi'Iwi on n23irri 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,

2. Yeshayahu 31 :2. 3. Tehillim 147: 11. 4. Michah 7:18. 5. Cf. Yechdel 18:23; Liturgy, Neilah. 6. Chauakuk 1:13.

but His Being and Essence and His will and wisdom and understanding and knowledge, and His attribute o f kindness and His might and mercy and beauty, [the last of] which is composed of His kindness and might,

and likewise His other holy attributes, - all the above, comprising his Being and Essence, and his will, and the Sefirot of ChaBuD and the middot, constitute an absolutely perfect unity, which is His very Being and Essence.

And as Maimonides (of blessed memory) stated,' "This [form of unity] wherein G-d's howledge and so on is one with G-d Himself is beyond the capacity of the mouth to express, beyond the capacity o f the ear to hear, and beyond the capacity of the heart of man to apprehend clearly. "

nrn3 >2n ,1,3n>r >33vn> nunv nr>3vrnrr 53 i>~vsl s*un otNn93 r3 onv

For man visualizes in his mind all the concepts which he wishes to conceive and understand - all as they are within himself.

,nyt IN m93 IN nnm nlnn IN , lmn nrnn r>~un v r > n n w 11u in3 ~ u r ~ r ,mnn71 tun ntn nmn IN

For instance, i f he wishes to envisage the essence of will, or the essence of wisdom or of understanding or o f knowledge, or the essence of the attribute o f kindness and mercy and the like,

he visualizes them all as they are within himself.

Just as this is so with regard to envisaging one's own intellect and emotions, so, too, regarding an individual's desire to apprehend Divine Intellect and emotions: he endeavors to do so by envisaging intellect and emotion as they are found within himself.

inv wlpr N V I ~ 0-1 N I ~ nt13pn ,nn= >m But in truth, the Holy One, blessed be He, is8 "high and exalted*' and "holy is His Name': i.e., His Name, too, is "holy" and set apart (for this is implied by the root vrg).

That is to say, He is Holy and separated many myriads of degrees o f separations ad in£ ini turn, above the quality, type or kind o f praises and exaltation which creatures could grasp and conceive in their minds.

It is for this reason that G-d is called the Holy One, blessed be He, for the degree to which He transcends the created universe defies mortal conception.

For the first i.e., supreme quality and rank with regard to created beings is wisdom, for which reason it is called "the beginning, " as in the p h r a ~ e , ~ "the beginning of wisdom."

So, too, Targum Yonatan interprets m u (in the verse, "In the beginning G-d created...") to mean "with wisdom." Thus, "wisdom" also connotes that which is first in quality, and the source of all other attributes.

8. Liturgy, Morning Prayer. 9. Tebillim 111:lO.

For it is indeed the beginning and fountainhead of all the life-force in creatures,

nyti niDwn3 nn3nnn 93

for from wisdom are derived understanding and knowledge,

~ ~ 1 9 3 1 09nn7i m i n ~ i m in3 ,n33wnn w m w nnnn'13ni~wn1 lnni IT13

and from them flow all the emotive attributes of the rational soul, such as love and kindness and mercy and the like; all of these derive from the intellectual attributes.

inmN 011 ,9713~1 vnn DYX N I ~ nyt 13 I ~ N W ppnw ,win3nNuDi OXIN> ,IN1 ItNW 093Up 09737> N%l

This is seen vividly - that a child, having no wisdom, is always angry and unkind, and even his love is for trivial things which are unworthy o f being loved,

because he lacks the understanding to love things which are worthy of love, for love varies with [the level o f one's] understanding.

Thus, the emotions are dependent on the intellect and understanding, inasmuch as they derive from them.

nlwnnrr ni9niNr nrsn n3 ni3wn3 , w u ~ ni-rnnni

From the emotive attributes of the soul, words and letters o f thought issue forth,

o9nn-m tonil >rw> 7 9 ~ IN ,n3niNw 7373 nwnn w%nw for the soul thinks of that which it loves or o f how to perform deeh of kindness and mercy.

nitn ~ N W > 131 And so it is with the other emotive attributes: they all serve as a source for the words and letters of thought.

,it nwnn ~ i m > nNYnn ntn itw n3 nv3i>n ,o>iy~v nwnn>331 it n3mn >v nnitn xtn it n-rni

Within every thought in the world, there is clothed some emotive attribute that causes one to think that thought, and this attribute is the vivifying force o f that thought.

vnn pi tn In1 , m t n ni*nin ni~wn) n3vnnn ni*niNni From the letters o f [a man's] thought proceed the letters o f [his] speech, and they - the letters of thought - are their actual vivifying force.

pt> i?n* mrnw l>nn 1iu ,rmi nptrn n w n y-r9> Nan i i~ t i l i

Speech [in turn] gives rise to action, [such ad of charity and kindness, as in the case o f a king who orders his servants to give [charity].

I.e., his speech causes his charitable thought to result in action.

731 ~ V N i n r n nwiy D T N ~ W ~ 011

And even when a man himself does some deed which he had thought of doing,

In this instance no speech is involved: his thought leads directly to action. Nevertheless - the Alter Rebbe goes on to say - here, too, in order for the life-force to descend from thought to action, it must pass through an intermediary stage which resembles speech.

w n n3 t ab vnn 19~3 in ,it ntw3 m>nnn ,nnitni vim n3 tin 0 1 ~ n 713~3 wa>nnn nnitni

the power o f 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.

T o the same degree is there no comparison between the power of the soul and its life-force which clothes itself in the speech of man, and the power of the soul and its life-force which clothes itself in man's actions. Therefore, when this power and life-force has descended so far that it is able to clothe itself in action, it has already undergone contractions and condensations which are far below the power of speech.

nawnnn nr)nru> irmn nr3n)u 1 i y pr Likewise - like the distance of body from soul - is the relation o f the letters of speech to the letters o f thought,

nnw nmn1 na n m ~ > n n nlnn nrnn> nawnnn nr'nru 77y 131 and likewise is the relation of the letters of thought to the essence of the emotive attribute which is clothed in it and animates it;

I.e., the thought that derives from an emotion is in no way comparable t o the emotion itself.

urn )nr>>3w nmr m9a nnmn ,nmn nr'nr nrnn 7iy 131 r t n tn m w n ~ nnnw ,>mn

and likewise the relation of the essence and life-force of the emotive attribute in comparison with the wisdom, understanding and knowledge which together constitute the intellect from which this attribute was derived.

We thus see that in the chain of descent from level to level - beginning with wisdom and culminating with action - each level bears no comparison at all even to the level that immediately precedes it;

emotions cannot be compared to intellect, thought cannot be compared to emotions, and so on. Surely, then, there can be no comparison whatsoever between the lowest degree of action and the highest degree of wisdom.

All this applies to the soul o f man and the soul o f all the created beings in all the higher and lower worlds. In all o f them, wisdom is the beginning and source o f the life-force.

C-d, however, as will soon be concluded, is as distant from the degree of wisdom as He is from that of action; from the Divine perspective, action and wisdom are humble equals.

Chapter Nine

28 SIWI) , ,,,, ~ * n ,nn*w?i mwnn n!mn N * ~ W nnmn n m n ,paw ,335 i'lm I>YN nwyn qiv

In regard to the Holy One, blessed be He, however, the level o f wisdom - which [in all created beings] is the beginning of thought and its genesis - is to Him the final stage of action;

nf13pn ab n**w nn-rni n)*m NYI I 'PN~ n3wn3w i)**nf i.e., in relation to the Holy One, blessed be He, [wisdom] is considered as if it were the quality and level o f action,

n'w nn3n3 0513 : ~ ' n ~ f : , as it is written,* "You have made them all with wisdom."

At first glance, it would seem more appropriate for the verse to have said something such as "You have 'intellected' them all." Why instead does it state, "You have made.. .," when speaking of wisdom?

nn3nil nvn 77yi'l n*+nwa~ n*33i> 'il*wzw nr*nn 7 7 ~ 3 ~ ,in>> iv*nI That is to say that [wisdom relative to Him] is as the quality o f the life-force in physical and material action is in relation to the quality of the life-force o f wisdom,

[wisdom beind the beginning and source of the life-force in man and all the physical creatures.

I.e., the life-force of physicality is incomparably lower than wisdom, which is the source of all life-force.

nim 933> 19~3 ~ i n v ,713tn nimiruv n i v ab 19~3 ~ i n v n3vnni.l nrniruv

(For the life-force of physicality] is as nothing in comparison with the life-force in the letters of speech, which [in turn] is as nothing compared to the life-force in the letters of thought,

it mvnn n m ~ n ~ 1nnv nitnn n'lyn~ nim 9335 15~3 ~ i n v which [in turn] is as nothing in comparison to the life-force and kvel o f the emotive attributes from which this thought is derived,

For, as explained earlier, all letters of thought emanate from some emotion which brings them into being, so that the individual concerned should think thee particular lettas. Clearly, the lifcforce of these letters of thought bears no comparison t o the lifcforce of the emotions from whence t h e e letters emanate.

nif nn 7130 , n n rn33 nnmn nnfni n5vni nim 9ab 1 ~ ~ 3 ~ i n v which [in turn] is as nothing in comparison to the life-force and level and degree of wisdom, understanding and knowledge, the source of the emotive attributes.

Thus, from the level of action to the lofty level of wisdom in the World of Atzilut there are but five levels, each of which is of no account in comparison to the level above it. Clearly, then, the lowest level of action is surely of absolutely no account in comparison to the highest level, which is the level of wisdom in the World of Atzilut. And just as action is infinitely distant from the wisdom of Atzilut, -

Exactly so is the quality and level o f wisdom, the beginning and source of the life-force in all the worlds,

For we are speaking here of the Scfirah of Chochmah of the World of Atzilut, which is the source of the entire World of Atzilut, the highest

of all the worlds. As such it is also the source of all the worlds below it. Now this level of wisdom is as nothing -

insvai iri3x1 nH3pn ,3b

in relation to the Holy One, blessed be He, in His Glory and Essence,

nnrn ninnnn in19 ninnii ninrn ni33i ~ i s i Nwnnni oniinn nw~~3w nim n ~ n 3 'ly nnmn

Who is elevated and exalted by myriads o f degrees o f elevation more than the quality of wisdom is elevated over the quality o f the life-force in action,

71311 nwv nilvn nrnrn lnw ,r33 ninrn wnn ninnn wnw h3wi nrrni nzwnni

for this is an elevation o f only five degrees, namely, the levels o f action, speech, thought, the emotive attributes, and intellect.

~3 1~ rv r'l~:,nintnnim-r nnmn nnrnn Nwlnni 07 ill~3pi.r IN

The Holy One, blessed be He, however, is "high and exalted" above the level of wisdom by infinite myriads o f such degrees.

This being so, why do we compare the distance of wisdom from G-d to the distance of action from wisdom, when in actuality wisdom is infinitely more distant from Him?

29 Sivm z T~~~~~ ,nn~nn nnmn ni>w>nwnn p7 1 7 ~ ~ 1 3 n3 0 ~ 7 1 3 3 ~ N W 9313 p7

nhwn nwv nnrn3 ,onwNi N ~ W

But inasmuch as it is within the power of created beings to comprehend only the descent from the level o f wisdom, which is their beginning, to the level o f action, which is the lowliest o f levels,

~ ' W Y nnln3 nnmn nntn n3wnl nplxpn ~ b w 037nr~ VN 735 wnn

therefore we say that in relation to the Holy One, blessed be He, the level o f wisdom is considered exactly as the level o f action.

We use this example simply because there is no greater descent in the realm of human experience than the descent from wisdom to action.

nnmn nntnn -rNn fNn 27 3 1 3 ~ n 9 ~ 1 NW)) 07 N I ~ W ,7nr> ~ 3 3 ~ 1 1

That is to say: [G-d] is "high and exalted" and very greatly elevated above the level of wisdom,

n>yn 7713 I > , ~ N ,mm> on33nni.l 1 ' )~ orw r > r ~ on34 %D - p w N>I

37 ~ > 3 ~ c ' l nbn and it is not at all appropriate to ascribe to Him anything that pertains to wisdom, even in a very lofty and sublime form, i.e., even if by doing so we mean to express how He transcends wisdom;

for example, to say of Him that it is beyond the capacity o f any higher or lower creature to comprehend His wisdom or His Essence.

Even this negative reference to wisdom is inappropriate, -

For comprehension pertains and applies to a matter of wisdom and intellect, about which one can say that it can or cannot be understood because of the profundity of the concept.

~ N W 1 1 7n1> >>3 739w N> ,nn3nn\ bwn In n>yn> N I ~ W ,nPt1pn >m winn pnw ,330 113wn> 7 ~ 3 ~

However, concerning the Holy One, blessed be He, Who transcends intellect and wisdom, it is not at all appropriate to say that one cannot comprehend Him because of the profundity o f the concept,

>>3 nawn n)mDa 1 3 3 ~ 3 3

for He is not within the realm of comprehension at all.

He who states that it is impossible to comprehend Him, is like one who says of some lofty and profound concept that it cannot be touched with the hands because o f the depth o f the concept.

>y N>N > 9 1 ~ onwin WN w,w*nn wlnw 39> ,1> pnr, ynwn >3w

~ 3 ~ 2 nwnm ,n,nwl iVWy

Whoever hears [this] will mock him, because the sense of touch refers and applies only to physical obiects, which may be grasped by the hands.

n,nw n,rwy~ n1wnni >3wn nnrn nw3pn m> nwn, wnn wnn

Exactly so, the level of intellect and comprehension in relation to the Holy One, blessed be He, is considered as actual physical action.

Even the comprehension of the [superior and spiritual] Intel- ligences in the higher worlds, and even the level o f Supernal Wisdom of the World of Atzilut which gives life to them all [is considered so in relation to the Holy One, blessed be He],

as it is written,' "You have made them all with wisdom. "

All of creation is rooted in the wisdom of Atzilut. Nevertheless, even the Supernal Wisdom of Atzilut is considered as action in relation to G-d, for G-d transcends it infinitely. It is thus impossible tosay that C-d can or cannot be apprehended through intellect, inasmuch as intellect and wisdom are not at all the means by which G-d can be grasped.

nnmn n>yni n n r n I> u)3 Yttn on , n n m om ~ i p ) nHapi7w nni As for the Holy One, blessed be He, being called "Wise" in Scripture, and our Sages, of blessed memory, have also referred to Him with epithets denoting the quality and level of wisdom,

nrnn >XNN 7wn) 771n, Unnw ,nnDnn 7ipn ~ i n w oiwn iv,n ni>,rnn o > i y ~ w ,n~>,v nn3n n n r n

this is because He is the source of wisdom, for from Him issues and emanates the essence of the level of Supernal Wisdom, which is in the World of Atzilut.

ovvnni oynn'ln v p n Ninw ow >V , r~ tmi aim 131 Likewise [He is called] Merciful and Kind, even though He utterly transcends mercy and kindness, because He is the source of mercy and kindness;

nnnn ~ N W 131

and likewise regarding the other emotive attributes; G-d is referred to by the names of the other attributes because He is their source,

7-m' unn r>rNn iDwn:, p r ~ w for they all proceed and emanate from Him.

The manner and nature of the flow and emanation - how

and what - i.e., how the intellectual and emotive attributes emanate from the Ein Sof which totally transcends them, and exactly what they are, for after they haveemanated from Him they are wholly united with Him, is known t o the s a ~ a n t s * . ~

30 Siuaa 3 Tammuz The Alter Rcbbe now briefly explains the various tu'mtwmim that had to take

place in order to enable the attributes of Arziht to emanate from the [infinitc] Ein Sof-light.

Nin 71x1 1 ' ~ 3 1 ~ 1 olxnxn 110

v h i s note will o u t l i n ~ the mystical principk o f the tzimtzum o f the Ein Sof-light,

Before the tzimrutm. G-d's infinitc manifestation was predominant. Tzimtutm caused His capacity for limitation and finitude, which previously had been subrncrged within His infinitc power, to be revealed.

lin,ntp D-JN oi~mi

and the tzimtzum o f Adam Kadmon, which is the highest stateof existence after the tumtzwm, and the primal thought that conrains and is the source of all subsequent emanations and creations,

Eup*-Jn ~ io i

and the esoteric doctrine o f [the tzimtzurn of] Dikna.

The life-force that animates hair is exceedingly attenruatcd, to the point that cutting it causes no pain. Accordingly, the terms Dikna (lit., "beard") and se'arot ("hair") are used to rcpraent a certain form of tvmtwm.'

nii*so I*r 0 3 3 n s n x wa3nw ,7wn 0 ~ ~ x 5 ) : o*nI?InYn 32 TIVW

For the underlying purpose of all the contractions is to condense the light, in order to enable it t o become enclothed within the vessels o f the Ten Sefirot [of the World o f Atzilut].

2. Note of the Rebbe Shlita: "This is expla~ned at greater length in many places in Chassidut, e-g., in Mitzvat Haamanat Elokut [in Derech Mitzvotecha of the Tzemack Tzedek]."

3. Note of the Rebbe Shlita: "This is explained more extensively in many places in Chassidut, e.g., in Shaar HaYichud [in Ner Mitzuah veTorah Or o f the Mitteler Rebbe]."

These "vessrls" assume the specific form of wisdom or kindness. By contrast, the divine light that permeates these vasels is asentially simple. When, through tzimtwm, the vessels come into being and the light clothes itself within them and becomes fused with them, wisdom and kind- become one with G-d.

mnu nn in15 frrw IN ,van1 0 3 b n l rm 710 1 , ~ ?IN mf,mw in^ mni '131 1nx~ nyrmi ,yifrn nini Ymnn nini y~irn nm : owmm

It is only after the Ein Sof-light becomes clothed within thevessels o f ChaBaD that Maimonides' statement [about the Holy One, blessed be He] is in place: "He is the Knower, and He is the Knowledge, and He is the Known,. . . and by knowing H i d f [He knows all creation]. "

For the vessels o f Atzilut become the soul and life-force o f [the Worlds of] Betiah, Yetzirah and Asiyah, and all [the creatures] therein.

By "knowing Himself" with the knowledge that is to be found in the vasels of Atzilut, He also knows all the Worlds and creatures of &nab, Yetziroh and Asiyah. since they derive their life-force from t h m vasels.

All this, however, can only comeabout after the various tzimtwmim have brought about the contracrion of the light. enabling it to be vested in the vessels of Atzilut.

1\31 vrnn ulni Y T S ~ in : 7n9 3h q * ~ ~3 ,3m nw35ni oixnr 4 3 3 2 ~

Howcuer, without the aforesaid tzimtzum and investiture [of the light in the vessels], it is not at all appropriate to say that "He is the Knower and He is the Knowledge.. .;" i.e., the whole category of knowledge cannot be ascribed to G-d, even in so exalted a manner as in the statement that "He is the Knower.. .,"

oi5wi on ,%3 vrni nvr i tn nlmm II~N 3 3

for He is not within the realm and domain o f knowing and knowledge at all, G-d forbid,

but infinitely elcuated above euen the level and the bounds o f wisdom,

For even the statement chat "He is the Knowa.. ." implies restricting G-d, so to speak, to one panicular faculty - viz., wisdom, as distincr from (say) the attribute of kindness or mercy. G-d, however, utterly transcends all such bounds,

n-nwa nrw n~mm ~ i m r I ~ Y N nlwm nnm nsnw TY

to the extent that in relation to Him, the level of wisdom is considered like the level of physical action.

END OF NOTE

Before the note the Alter Rebbe had said that "the manner and nature of the flow and emanation - how and what - is known to the savants." I.e., it is they who understand how from the Ein Sof-light there emanated the intellectual and emotive attributes, which even after their emanation are so completely fused with G-d that it can be said that "He is the Knowledge.. . ." The Alter Rebbe now goes on to say:

Now, we are not concerned with esoteric matters - how the emanations of the Sefirot from the Ein Sof-light came about, and the subsequent manner of their unity with Him,

7n ,mnm in9u-1 nn>v minu ),nun> : 13> ni'l~n fu but it is incumbent upon us to believe with complete faith, matters that are revealed to us - that He and His attributes, viz., the vessels and Sefirot, are One.

l.e., the attributes of the Holy One, blessed be He, and His will, and His wisdom and understanding and knowledge, [are One) with His Essence and Being,

nlwni >3vi rrn3n nman yp 1 , ~ ninnn 172, onlimn Who alone is exalted by infinite elevations above the level o f wisdom and intellect and comprehension.

i v ~ 13 01,712n3 inNn PYN~V i,nnn ov m*,nnv ,inn, ol 1351 navn m,nm

Hence, since He totally transcends intellect and comprehension, His union with the attributes which He emanated from Himself is also beyond the realm of comprehension;

1na Tn,,nn f,u vvn> [i.e., it is impossible] to understand how He unites with them; rather, this may be apprehended only through faith.

In the holy Zohar, therefore, the attributes o f the Holy One, blessed be He, which are the Sefirot, are called "tbe secret of faith, "

which is the faith that transcends intellect, for this concept cannot be grasped intellectually, but only through faith.

Chapter Ten I Tammnz 4 T * ~ ~ U Z

Concluding the previous chapter, the Alter Rebbe explained that since G-d is infinitely exalted above intellect, intellectual means are inadequate to grasp His absolute union with thesefirot of the World of Atzilut. These are limited to the particular Divine attributes of wisdom, kindness, and so on. The Zohar thus terms these attributes" the secret of faith," for their union with the Divine beggars mortal comprehension.

oipn 533 f N

Nevertheless, despite the fact that the Sefirot transcend intellect and comprehension,

n>r3, N,nw nn j t i ~ n nN 73w> ,DTN 23 ) r w h inin n i a ~ i > , N I ~ Y ~ W >

since' "the Torah speaks as in the language o f man" in order to2 "modulate for the ear what it is able to hear,"

permission has been granted t o the Kabbalists (lit., "the scholars of truth") t o speak allegorically o f the Sefirot.

Note of the Rebbe Shlita: "The use of the term >vn ('allegory') stresses that the allegory and its object are not identical, but merely that there is a similarity between the relationship that subsists among the particulars of the analogy to the relationship that subsists among the particulars of the analogue. There is, however, no connection at all between the particular aspects of the analogy and the analogue.

"Here, for instance: the sun's rays and the sun do not compare in any way at all to thesefiror and their Source. The analogy refers only to

1. Berachot 31b. 2. Mechilta and Tanchum on Shmot 19:18.

the manner in which the sun's rays are united (i.e., related) with the sun itself. This analogy makes it easier for us to comprehend the unity of the Sefirot with their Source."

nl3lN InlN IN771 [The Kabbalists] called [the Sefirot] "lights", using terminology borrowed from the revelation of light,

i3nimi ntplpn >v 'Iinm 1319 nrp u> pi' ,313 >vnn 3'1% >yv 3'13 so that by means of this metaphor, the nature of the unity of the Holy One, blessed be He, and His attributes, will be somewhat understood by us.

qi l w ,vnm -m3 qir finzv vnvn TIN Tin* I?YD ,>vn 77'13 ,~inv 7lNn N7PLV VnVn

It is, by way of illustration, like the unity of the sunlight that is within the solar globe, with the solar globe [itself], which

3 9 is called not only "sun" but also a "luminary, inasmuch as it emits light,

i i a i >ifm iiNnn nN : zimv in3 as it is written, that Gd created "the greater luminary. . . , " i.e., the very source of light.

N ~ P Y :sin>v in3 ,>'IN ~7p) i)nn w n i vvgnnn y i r~~m 13tni Dl* 7 1 ~ 3 D~P>N

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."

-rin%n n393nz iny mm3n in ,vnvn 71x1 ,nipnz in 7i~nv>i When the light is within its source in the orb of the sun, it is united with it in absolute unity,

- - -

3. Bereisbit 1:16. 4. Ibid. 1:s.

for there, within the sun, there is only one entity, namely, the body o f the luminary which emits light;

It would hardly be reasonable to say that within the orb of the sun there exist two things: the luminary and its light. Within the sun globe, only the sun itself exists.

oiw I> 1 9 ~ 1 ,79~nn i i ~ n n Tia w wnn mN orv ow 7 i~ni i9tn 7 3

inw m a >>3 niNun 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.

The appearance of radiation and light outside the sun would seem to indicate that light exists within the sun itself, for if it reaches out and illuminates the whole world it is surely found within its source. In fact, however, when sunlight is considered at the stage at which it is found within the luminary itself, it is so completely identified with it that it cannot be termed light at all; within the sun, the light has no existence with an independent identi ty.5

innmi 111x71 n"3;pn >w i7nifn ln ,ntn in191 wnn n > ~ n ora-rx >i~m ,inin?l~i ininn 09 ,ni>*sNn O>IW

Precisely in this manner, and even more so, is [the unity of] (on the one hand) the attributes of the Holy One, blessed be He, and His Will and wisdom in the World o f Atzilut, with (on the other hand) His Essence and Being, as it were,

Who becomes clothed in them - in the Sefirot of Atzilut - and unites with them in perfect unity,

5. Commenting on the abovestatement that the light "has noexistence by itself at all," the Rebbe Sblita notes: "It is impossible to say that in relation to the luminary the light is of absolutely no account, inasmuch as the luminary itself gives significance to light. (Indeed, it is on account of the light that it is termed a luminary.)"

iiNn nwmnn 7773 >vn fir >v ,fim* rnNn 19s NII i ~ v n ~ v i n ~ n vnvnn

since they derived and emanated from Him just as (by way of analogy) light is diffused from the sun.

inar 9 3 ,r)*navnn :,N%I~ npini 7172 p i ,nt 7i-n vnn N> 7~ U*377n P3l7

However, [G-d's unity with His attributes] is not exactly in this manner, i.e., like the hsion of the sun with the light which is still within it, but in a manner which is remote and concealed from our comprehension, fold His ways are higher than our ways.

1nNn f3W ,oipn >mi s T- Nevertheless, despite i ts superior manner of unity, since one musF "modulate for the ear [what it is able to hear],"

ova miv WNI , n r p a >mi rnr9ni.l vnvn n N >vnn p i m ~ i vnv3 1135 npnn ow p i ,inw ~ 9 3

we can perceive and comprehend that just as in the analogy, the light o f the sun which is united with and nullified in its source has no name of its own, only the name of its source,

ninm n i ~ i p ~ i ni4iv ~ V N innmi u in i ntpapn 4v i*nirn >3 73 253 I>N

so too, all the attributes o f the Holy One, blessed be He, and His Will and wisdom, are not designated and called by these names at all, relative to Him,

O~liJlnnI b*ll*% ,DVNlDn *>I> N>N

but only in relation to the creatures which are ( ~ o t e of the Rebbe Shlita:) "below the World of Atzilut, i.e., in Beriah, Yetzirab and Asiyah, these [crcaturcs] being" [both] higher and lower,

6. Cf . Yeshayahu 559. 6a Cf . Rashi on Sbmot 19:18, based on Mechilta and Tanchuma ad loc.

which are brought into existence and given life and guided in their conduct by the Holy One, blessed be He,

through His Will and wisdom and understanding and knowledge, which garb themselves in His holy emotive attributes, such as Chesed, Gevurah and Tiferet.

Thus, the Sefirot are termed Chochmah, Binah, Daat, Chesed, and so forth, in relation to the beings which are created and vivified by G-d through His Will and wisdom, and so forth, which clothe themselves in the emotive attributes.

'i:,i nyni m r m nnms ,&rm ~ i x ~*is-r n iw3 : w-rns u n w n As it is stated in the Midrash,' "By means of ten things was the world created: by wisdom, by understanding and by knowledge,. . . I Y ~ X I ninrnn rny-rs ,mnm o9nv pi:, ,y7u t m nn3n3 'n : s*n:,f

'Ul

as it is w~ i t t en ,~ 'C-d founded the earth with wisdom; He established the heavens with understanding; with His knowledge the depths of the abyss were burst open, '. . . ";

We thus see from the Midrash9 that the world was created by means of "ten things", i.e., the Ten Sefirot.

7. Chagigah 12a. The term "Midrash" also embraces the homiletical passages (i.e., the Aggadot) in the Talmud.

8 . Mishlei 3:19-20. 9. Note of the Rcbbe Shlita: "Seemingly the author ought to havequoted

an explicit statement in the Mishnah [Avot 5:1], 'The world was created through ten [Divine] utterances.' But [the Alter Rebbe quotes the Talmud instead, for] the Mishnah speaks of this in relation to the level of Malchut and the revelation (i.e., utterance - asexplained above) of every Sefirah, while the proof sought here must relate to Chochmah and Binah, etc., themselves."

1imu iw 1li1> p7pi ,ynp'n ivy np99u-r : I ~ . I ? ~ N inNn3r and as expressed by Eliiah, in the passage that opens with Patach Eliyahu, and forms part of the introduction to Tikkunei Zohar, "You have brought forth ten Tikkunim ('garmentss), and we call them ten Sefirot,

through which to direct hidden worlds unrevealed (i.e., worlds that transcend mortal comprehension) and worlds revealed (i.e., worlds that are accessible to mortal comprehension),

113 nN?tnnN ltnai and through them You conceal Yourself.. . " - from created beings, so that they will not be able to perceive the Divine life-force that creates and vivifies them.

The Alter Rebbe now offers an instance of how creation came : ;Fz about through the Sefirot.

nh33 ,ronn n-rn n4x n?vNia ?nv nvvn 1 1 ~ ~ 7 0133 ,>VD ~ 7 - r >Y na 19wa15n 1mr1 \nj,n rnnm urnr ,nrvnpn r9nrrn 5x3

For example, on the first of the Six Days o f Creation, the attribute o f kindness - comprised o f all [G-d's] holy emotive attributes, with His Will and wisdom and understanding and knowledge enclothed in it - was revealed,

and with [this attribute] He created light, through the utterance, "Let there be light,"

inivv~nm ,n>yn>n o>ry5 i ~ ~ n n3wnn1 n~vvctnn nl*na Ntnw run n m nma N ~ V !, ,I~ID TY 051yn Iron o'lrv3

which is a diffusion and flow o f light into the world from above, and its diffusion in the world from one end to the other. This [creation o f light] is [an expression of] the attrib-

ute o f kindness, for Cbcsed is characterized by diffusion and revelation.

m i x nmn oa n5i>x~ w n 31 Yet, because [the attribute of kindness] also includes the attribute of might (for the attributes of Atzilut all incorporate each other),

wnn n%n>v iin3,1ni7 nm N> 135

therefore [the light] was not as spiritual as the actual Super- nal Light,

pvn p n n ninv ,ntonr >im nvm ~ i n v ,ntn o>im w3>n> 011 zivn9 nirnni y*p?> yinnn mv

and it also became enclothed in this world, which is finite and limited, for10 "it is a journey of five hundred years from earth to heaven and from east to west. "

These limitations would not have come to pass wcre creation to proceed undiluted from the attribute of kindness, which diffuses without limitation. However, since the attribute of might - the source of limitation - is incorporated within this kindness, creation is finite.

At any rate, because the attribute of kindness was revealed and was dominant during the first day of creation, created beings related to Cbesed - such as light - came into existence on that day.

In like manner, on the second day there was revealed the attribute of might, which is composed of the other emotive attributes and His Will, and so on, i.e., ChaBaD,

om 1 9 3 9 n n ~i ,own 7m3 )n> : 7nnn3 yp7i.r nz ~ 7 3 1

om> and with [the attribute of might, G-dl created the firma-

10. Cf.Chagigah 13a and Tnna Deuei Eliyahu Rabbah 2.

ment, through the utterance, "Let there be a firmament in the midst o f the waters, and let it divide the waters from the waters. "

o9nn o*,>ni?n 09)v%n 0 9 0 oWnlf ,nnnlr orrnr m*n3 wnv o'mnnnn

This [separation o f the waters by the firmament] is an expression of tzimtzum and restraints (Gevurot), to conceal the upper spiritual waters from the lower waters.

0911*%nn o5t3nz ,o9nnnnn rnwm:, nt *t* lfm

Through this separation from the upper waters, the lower waters became material.

This materiality was brought about through the tzimtzum and concealment which emanate from the attribute of might - the attribute that was revealed and dominant during the second day of creation.

nn9 Ton O>IY : 9 3 :,,xi nlfilf3 ton ntn1 The attribute of kindness is included in [this attribute], for" "the world is built with kindness, " (Note of the Rebbe Shlita: "[and the very act of building itself is] an expression of kindness"),

Thus, even where might prevails, it is tempered by the attributeof Chesed.

for all this - the division of the waters - is in order that dry land appear and man [live] upon it to serve G-d; thus, this too is ultimately an expression of kindness.

1513 13l And so with them all: each of the other emotive attributes was likewise revealed on each subsequent day, in order to bring created beings into existence.

11. Tehillim 89:3.

P 7 Y 2 ND>Y > ~ M n N 73N n N \ n N > : OW 0?3li7'n3 lTI?>N 7 n N W lntl '13 mvnl

And it is this thought that Eliiah expressed in theTikkunim, loc. cit.: "[The purpose of the emanation of the Sefirot was] to show how the world is conducted with.. . righteousness and justice;. . .

righteousness is.. .law (i.e., the attribute of Gevurah), justice is.. .mercy.. .; all [the revelation of the attributes] is to show how the world is conducted;

137 l i P N 7 , W T 3 T X n + N 7 IN> >2N

but it is not that You have a knowable righteousness, which is law,

nor a knowable justice, which is mercy,

393 ni1n 1 1 s ~ 53n IN>I

nor any of these [other] attributes at all."

This means to say that righteousness and justice exist as separately identifiable attributes only relative to worlds and created beings. As regards G-d Himself, "it is not that You have" these attributes. In relation to Him, they do not exist independently at all, being completely unified with Him, just as sunlight enjoys no independent identity when within the sun.

Commentary of the Rebbe Shlita on Chapter Ten

In the course of the farbrmgm of Yud-Tet Kislcu, 5728, the Rebbe Shlita explained the statement in the beginning of ch. 10 regarding the unity of the Divine attributes with the Ein Sof. The Alter Rebbe there likens their unity to "the unity of the sunlight that is within the solar globe, with the solar globe [itself]."

The Alter Rebbc goes on to say that the sun's rays are found not only outside the solar globe but must also surely exist to an even greater degree within their source - the sun. Nevertheless, insofar as sunlight is to be found within its source, it is united with it to such a degree that "it has no existence by itself at all." It thereforecannot bedeemed "light", for within the sun globe "there is only one entity, namely, the body of the luminary which emits light."

Turning from the analogue to the analogy, the Alter Rebbe now says: "Precisely in this manner, and even more so," is Gd 's unity with His attributes. So perfect, indeed, is this unity, that the attributes are not called by any names at all, whether Will, wisdom, kindness, or whatever, for they are all truly One with G d Himself.

A number of points here call for clarification. T o begin with: As soon as the Alter Rebbe proposes the analogy of the unity of the sun's light with the sun, and before he even begins to explain it in detail, he mentions that the sun "is called a 'luminary,'" and buttresses this point by citing a proof-text from Scripture ("the greater luminary"). He then goes on to say that "the radiation.. . which.. .shines from it is called 'light', as it is written, 'And G d called the light - day."'

Now this issomewhat problematic. Firstly: All that is necessary to know concerning the sun's unity with its light while this light is within it, is that the sun serves as the source of the light. (We are then able to adduce that when something is found within its source, it does not possess a personality of its own.) Why is it important to let us know that the sun is called a luminary and its radiation is called light?

Secondly: Granting that a valid reason exists for the Alter Rebbe's

need to explain that the sun is a luminary, is it necessary to seek proof for this from Scripture? If the sun radiates light, then surely it is by definition a luminary.

Thirdly: Even more perplexing is why the Alter Rebbe not only informs us (as above) of the other most elementary fact - that the radiation of the sun is called light - but finds it necessary to go on to cite Scriptural evidence for this. All this seems to be completely superfluous. Furthermore, what innovative insights are we intended to glean from the verse that tells us that "G-d called the light - day"?

These questions become even stronger when we bear in mind that the same illustration of the unity of sunlight with the sun, has already been used in ch. 3, and even earlier, in ch. 33 of the first part of Tanya. There the Alter Rebbe did not find it necessary to inform us that thesun is a luminary and that its rays are light, and understandably, no proof is sought from Scripture.

With regard to ch. 33, one might answer that since the Alter Rebbe himself indicates that the illustration will be treated at length elsewhere, and it is only mentioned there parenthetically, he does not go into detail at that stage. In ch. 3 of our text, however, this illustration is treated at length. If it is indeed necessary for the Alter Rebbe to spell out the above-mentioned details, why does he not do so in ch. 32

We are thus compelled to conclude that here, in ch. 10, when repeating the illustration of the sunlight that isstill in thesun, the Alter Rebbe seeks to explain something new - something that warrants the additional details that were previously unnecessary.

In order to understand the difference between what the Alter Rebbe sought to teach in each of these two cases, it is first necessary to explain the subject of each of these two analogues (which become understandable through their common analogy). And they are indeed different.

The analogy in ch. 10 seeks to explain the unity of G d with the Supernal Sefirot: although they bear not the slightest comparison with G d , they are nevertheless united with Him, to the point that "He and His attributes are One," in perfect and uncompounded unity.

This is indeed mind-boggling. Ch. 9 made it clear that the Divine attributes are even more distant from G-d Himself than the distance that separates the lowly level of action from the lofty level of wisdom - so distant, in fact, that we cannot even negate wisdom in relation to

G-d. How, then, can we possibly say that the attributes are united with Him in perfect unity?

In order to explain this, the Alter Rebbe proposes the analogy of sunlight within the sun. Light, too, while found within the sun is absolutely united with it. (This is a novel aspect of the concept that is not found in the preceding chapters.)

In order to explain in turn how this is the case, the Alter Rebbe first had to state that the sun is called a luminary and its rays arecalled light (as shall soon be explained). This is not true of ch. 3, where the Alter Rebbe seeks to explain (not the unity of the Scfirot, but rather) how created beings are nullified and of no account in relation to the Divine life-force that creates them constantly ex nihilo.

Since created beings arc absolute nothingness in relation to the creative force that brings them into existence and provides them with life, it is thus clearly impossible to imagine, G d forbid, that they are united with Him; it is impossible to say that "He and His creation are One," heaven forbid. The reason is simple: Since all of creation is truly naught in relation to G-d, there exists no being which we could describe as being united with Him.

Ch. 10, by contrast, deals with the manner in which thesefirof are united with G d . Concerning this unity the Alter Rebbe provides the analogy of the sunlight that is still within the sun, at which stage "it is united with it in absolute unity."

This aspect of unity is made more readily understandable in the analogy by explaining that the sun is called a luminary and that its rays are called light, and by citing Scripture to prove this point.

The Alter Rebbe intends to stress that only that which radiates beyond the sun is called light; the light as found within the sun is not deemed light at all. Since this is a novel thought, he finds support for it by citing the verse, "And G-d called light - day." This verse tells us that the defining characteristic of light is "day", as opposed to the darkness of "night". This means to say that light refers, like the term "day", to actual and visible illumination. By contrast, that which docs not express itself overtly in actual illumination as light docs by day is not deemed to be light. (This is trueeven when it exists, but its existence is assimilated in its source.)

The reason that light while found in its source is not considered to be light is self-understood: while there, it is one with its source in a state

of absolute unity. Were it t o be designated as light, we would then have within the orb of the sun two distinct entities - the luminary and the light. But this cannot be, for the source of light is deemed by the proof-text to be a luminary to the exclusion of all else: only one entity exists there, namely, the luminary. Saying that sunlight is united with the sun itself in absolute unity signifies that it is exclusively so, that even the light that is to be found in the luminary has no separate identity as light, but is itself [assimilated within the] luminary.

This detail is crucial t o the analogue, namely, to the understanding that G-d's unity with His attributes is a perfect and absolute unity (as mentioned at the beginning of ch. 8). It is therefore clear that "all the attributes of the Holy One, blessed be He, and His Will and wisdom, are not designated and called by these names at all," as the Alter Rebbe says in ch. 10. Were the attributes to be designated by the names Will, wisdom, kindness, might, and so on, then there would be, G d forbid, a compound of G d Himself (the infinite Ein Sof-light) with His attributes.

In order for this to be understood in the analogue, it is necessary for the Alter Rebbe to explain in the analogy as well, that only that which spreads forth beyond the sun is called "light"; while found within its source, however, it "has no name of its own at all, only the name of its source" - the luminary.

Chapter Eleven

The Alta Rebbc explained in the previous chapter that thesefirot 3 T ~ ~ ~ I I * L 7 T- - the Divine attributes, and the Divine wisdom and Will - are

designated by their respective names only in relation to created beings, which are granted existence and life and guidance by Him Who enclothes Himself in those attributes.

However, since these attributes are united with Him in a perfect unity, they are not identifiable by any names whatever when considered relatiue t o Him. In this they correspond to the sunlight that is still within the sun: it is not deemed "light", because at that stage it is absolutely absorbed within its source.

The Alter Rebbe now goes on to explain that not only are the attributes and Sefirot called by their respective names in relation t o created beings alone, but even the Ten Utterances - through which the attributes become manifest, thereby bringing created beings into existence and providing them with life - are also called "Utterances" only in relation to created beings. They are not called so relative to G-d, however, inasmuch as they are united with the attributes, which in turn are united in perfect unity with the Holy One, blessed be He.

13h 09uimn ,315 nrinun ow1 i u i p ~ ) ~ 02 nrinun r n w ~ mnr The Ten Utterances are also designated "Utterances" only in relation to created beings, since this is a term that relates to revelation, as shall presently be explained.

For just as the emotive attributes o f the human soul, when they surface in order to be revealed in [a corresponding] action,

rrawnnn nr~niua nrwabn n r n ~ In appear enclothed in the letters o f thought, [so do the attributes o f the Holy One, blessed be He].

4~191 nr41nn ~ 9 5 ~ 1 3 4 7w9n 9~ ,nnwnw o~nnir fvnn nf n )ID

,ton1 nptrn n w n 7n7nni inyn ~ n n v ~3 >Y ON 9 3 ,vDn vnn fyim nnivfi

For example, the soul's attribute o f kindness and mercy cannot be revealed (i.e., find expression) in actual deed unless one first thinks about and contemplates doing an actual act o f charity and kindness,

for one cannot act without thought.

It sometimes happens that before an emotive attribute finds expression in action, it must first become enclothed not only in thought but also in speech. This is now explained.

p n n in3 ,MWY> o,3nn> nirn o ~ i If a person, such as a king, commands others to perform [an act o f kindness],

7isfn ni*niNa ,nlvnnn n ~ * n i ~ 011 ,mnn ntn nvx>nn 9rN

then the attribute of kindness and with it the letters o f thought are garbed in the letters of speech.

(irry>> o*nm, ton 9727 7 3 ~ ~ ~ 3 ) pi)

?This is also the case when one speaks words of kindness and compassion to his friend.)

Thus, it is through letters of thought or letters of speech that the soul's faculties and attributes are revealed.

So, figuratively speaking, when the emotive attributes o f the Holy One, blessed be He, reach the level at which their activity is to be revealed in the lower borldd,


nvnw 7179x1 7nNn o m )t n>im nwnnr nt ,1291 ~ 7 p 1 this revelation and the flow of this action are called an "Utterance" and a combination of letters,

9 9 ~ ,nIvrrpn vnnnn n3um3 n>rm orw nymw 7 w 3 ~ YN 97nv nvnw ow1 03~7pjn 0 9 9 1 7 9 ~

for there can be no action proceeding from His holy emotive attributes without [the intermediacy of] combinations which are called "letters ".

Action can result (or be revealed) from G-d's emotive attributes only when a number of particular powers combine to produce this revelation.

>im> , n ~ r n>rm nwnn njnn :,fan3 ,rvnn nrnn 71~n n ~ m > 11x1 7 r ~ n nN 13 N I ~ ~ > I

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.

The attribute of kindness is capable of producing varying results and various manifestations of creation, as shall soon be explained. In order for it to create light rather than something else, the attribute of Chesed must produce a specific revelation and power whose makeup is such that specifically light will be created from it.

IN ~ n , :nr9nr~i 7 n ~ n o m n ~ ~ p j rt nvnr nt n3 nmnnr The flow of this power and this life-force is called by the name of the "Utterance"and the [combination of the] letters [that constitute the Biblical phrM, "Let there be light."

Although they are not actual letters of thought like our letters of thought, G-d forbid,

The Alter Rcbbe had previously drawn an analogy: just as a person's soul is revealed through letters of thought, so too do the Divine

attributes become manifest through letters of thought. He therefore forestalls any misunderstanding by pointingout in the above clause that whereas the soul actually contains letters, with all their inherent limitations, this is not so Above.

a4 )wn 7 i ~ n nrrnnn 'Iv mrnn 1')~ on orpn 33n nevertheless, they are similar to our letters of thought in that they are a phenomenon which indicates the bringing into existence of the light from nothing; i.e., they are the particular power that creates light.

O ~ N 0 ~ 1 1 imn 1~71) &I ,711 n3 n3vnnn i r ~ n ~ 7 3 p > v on3 N Y I ~ om rn3 ,-rtmn ntnn 13 01 1 ~ 7 3 ~

Hence, light was created from this flow of power, and not other things which were also created from the attribute of kindness, such as water and the like,

Thus, the combination of letters is such that this Divine power specifically creates light. It is therefore deemed to be the "Uttaance" which proclaimed, "Let there be light." This selfsame attribute of kindness crates orha things, such as water,

because in them were clothed powers from other combinations, which indicate the bringing into existence o f water and the like.

Accordingly, all life-forces and powers which issue from [G-d's] holy emotive attributes to the lower [worldsJ, to create them ex nihilo and to give them life and sustain them, are called "holy letters. "

nrn>ry nrinnn3 ,imt ni ~ n m r v i n n nvnn n ~ n n n ) m \nw onimn>r

These are the flow of the life-force from His Will and His wisdom and His emotive attributes, to bring worlds into being and give them life.

nrn>ry w n 9)v on1 These worlds that are created by the letters are of two kinds:

nrn3n oln*~pi o93ni o~rinnnrr on ,p33nn n>t yn9no \m!w >vn 771 !w otnn nnwnv nztwnnn nimrn in3 ,nin!w) ni3wnni "hidden worlds unrevealed, " which come into existence and live and are sustained by concealed powers and life-forces, like, for example, the letters of thought in the human soul;

Just as the letters of each man's thought are concealed from others, these Divine powers are similarly concealed from created beings. From them were created the "hidden worlds."

nrwnnr nrn3 i>>ruv nr>mnn own) 1 ~ 7 2 ) y t n n ~ t )*n>yr mvnnn nrmn ovzt niN7jl)n , n r n > ~ n

and "worlds revealed," (which] were created and live from the revelation o f the hidden powers and life-forces called "letters of thought. "

1 3 3 m ~ t 13n!m nr%n> ,nrhnn rumxi lnvzji When these ["letters o f thought '7 are in a state o f revelation, in order to give life to the revealed worlds,

133 nnr 'n 7271 nnnnn om nrn-rp) they are called "Utterances" and "the word of G-d" and the "breath of His mouth, "

like, for example, the letters of a man's speech, which reveal to his listeners what was concealed and hidden in his heart.

Likewise, the Divine "letters of speech" are a revelation of the force that grants existence and infuses life into thosecreated beings that are of the category of "worlds revealed."

In truth, however, the Supernal letters of speech are far higher than the level and essence of the wisdom and intellect o f created beings.

In this they differ from the letters of man's thought and speech, which are "inanimate", and belong to a level far lower than intellect.

The Alter Rebbe now demonstrates that the Supernal letrers of speech transcend man's intellect and wisdom:

For man, possessor of wisdom and intellect, was created by the "Utterance" and the letters of [the phrase],2 "Let us

3 3 make man in our image.. .; Since wisdom and intellect are derived from these letters, it is

obvious that the letters themselves are far superior to them.

or [man, possessor of wisdom and intellect, was created] even3 by the Divine breath alone, as it is written,' "And He

2. &reishit 126. 3. The Rebbc Shlita notes that by writing "or even by the Divine breath"

the Alter Rebbe seems to imply that ''breath" is lower than "Utterance" or "lettas". In the first part of Tanya, however, at the beginning of ch. 2, the Alter R& indicates that just as mortal breath derives from one's "innermost vitality," so too is Divine"breath" indicativeof "G-d's thought and wisdom" - and thex tramend His "Utterance" or the "letters".

The Rebbe Sblita rcsolves this anomaly by reference to lggeret HaTe- shnvah, ch. 4 , where the Alta Rebbe states that man's soul "derives initially

breathed into his nostrils a soul of life. "

It was from this "breath" that was breathed into man, that he became a rational being.

Hence, since Divine speech and breath create man, who possesses wisdom and intellect, it follows that the Divine speech and breath are the source of wisdom and intellect in the soul of Adam,

n7wn , > N > D ~ 0931~1 D ~ W , D * ~ , T Y ~ ninw 53 n>>im which contains all the souls of the tzaddikim, who are superior to the ministering angels, and whose intellect too is superior to that of the angels. All this came forth from the Divine speech and breath.

nirri nin3 ni3wni.l mvnl in p2n* i-rn~ ni9niNw 99> ,rj,*nr 77m9 i9ni~nn

The reason [for the transcendence of the Supernal letters over the soul] is that the letters o f [G-d's] speech are effluences of power and life-force from His emotive attributes,

yp ),N> nWn n>vn> N ~ W ,nnw n * h m inrnrvi ininn2 nrtni9nn D~NTJIXJ nn3n n m n n

which are united with His Essence and Being in a perfect unity that is infinitely higher than the level of wisdom in created beings.

from the innermost dimension of the life-force," and then, in order that it could eventually be invested in a body, i t descended through the stages of speech and breath.

Thus the "breath" of "He breathed into his nostrils" indeed transcends the level of "Utterances" and "letters"; the "breath of speech," however, is lower than "letters".

4. Bereisbit 2:7.

, fvn , i m f n m> N>N , o ~ m n ,31> nvnw ow3 7 ~ 7 ~ 3 N>?

Inxvn I T I ~ : , ~

They are termed "letters " not in relation to created beings, but only relative to [G-d's] emotive attributes themselves.

The name "letters", which signifies that they are lower than wisdom and intellect, is not applied to them in relation to created beings, for as explained earlier, they are far superior t o created wisdom and intellect. Rather, this term is applied to them relative to G-d's emotive attributes, inasmuch as they are only "letters" - revelations - of these attributes.

ntn nt o,jiw nin:,i nirn ni:,vnn w n Y:, 1i.r mni Now they - the Supernal letters - are twenty-two kinds of effluences of life-force and power, differing from one another,

O:,INW o ~ ~ i - n n >:,I ,ownnni o,~r,>v ,nrn>ivn 513 r N t u ln3w by which all the higher and lower worlds and all the creatures in them were created.

ni3iw ni:,wnn w n 31t:,3 o>ivn N ~ W > ,773n3 inn:,ni 131x73 TI% 7:,v 7ni3 NS,I nrng NS, , N ~ I ?

For so it arose in [G-d's] Will and wisdom, that He create the world with exactly twenty-two different kinds of effluence, neither fewer nor more,

and these* are the twenty-two letters which are fixed in the mouth and tongue, as we have learned in Sefer Yetzirah.

( ~ p > T N ~ ~ W in:, ,n:,wnnn -riv >y min NYI ~ n x pjinnil (6Their written shape - i.e., the shape of the letters of these

5. See commentary of the Rebbe Shlita which follows this chapter. 6. Parentheses are in the original text.

Utterances as written in the Torah - indicates the form of the flow, as will be explained later.)

For the letters o f speech and thought in the human soul are also outflows from the essence and being o f the intellect and the emotive attributes, as is explained elsewhere.

Commentary of the Rebbe Shlita on Chapter Eleven

Having explained towards the end of ch. 11 that the Supernal letters are twenty-two different kinds of effluences of life-force and power by which G-d created the world, the Alter Rebbe goes on to say that "these are the twenty-two letters which are fixed in the mouth and tongue, as we have learned in Sefer Yetzirah." The Alter Rebbe then goes on to say that the shape of the written letters "indicates the form of the flow." He concludes: "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 [of the soul]."

The Rebbe Shlita asks a number of questions: First of all, what is the Alter Rebbe's intent in saying all of the above; how does all this relate to our text? Furthermore, what is novel about the concept that the twenty-two letters "are fixed in the mouth and tongue"? Why, moreover, must proof be adduced from Sefer Yetzirah, when this is something which is readily apparent to all? And why does the Alter Rebbe not state all this in ch. 2, where he explains that the Divine life-force which creates all creatures is composed of the Supernal Letters, and so forth?

In addition, the Alter Rebbe's statement that "their written shape indicates the form of the flow," emphatically belongs at the end of ch. 12, where he discusses the differences between the letters at length.

The crux of the matter, explains the Rebbe Shlita, is as follows: The general content of this chapter and the one preceding it is that

(a) the Ten Utterances, the Supernal letters, are also united with G-d; (b) the manner of their union is wondrous. Nonetheless they are called "light" and "Utterance" inasmuch as "the Torah speaks as in the language of man"; i.e., there is at least the degree of similarity that obtains between an analogy and its analogue. The Sefiror may thus be likened to light, and their effluences - the Ten Utterances - may be likened to mortal utterances and letters.

Accordingly, the following questions arise: (a) Man's speech and letters are formed by the larynx, palate,

tongue, etc., as well as by his breath. Thus, the letters of man's speech

do not derive from his intellect and emotive attributes. How, then, are these letters analogous to the Ten Utteranca, which flow from the intellect and emotive attributes of G-d and remain connected with Him?

(b) In point of fact, it is true even Above that speech and letters derive from the Supanal "five organs of verbal articulation" (as discussed in ch. 2). How docs this accord with the statement that the le t tm emanate from the Divine intellect and emotive attributes?

(c) The terminology in the analogue is that the power for the creation of light emanates (and not that light is "created") from the attribute of Chesed through the Utterance, "Let there be light." The same is true with regard to the power by which water iscreated; it, too, emanates from the attribute of Chescd. All this clearly implies that the powers and the letters are already found within this attribute. However, this is not the case with regard to the mortal breath that forms letters. The breath itself has assumed no form at all: it is only formed into the shape of le t tm in the course of its passage through the organs of verbal articulation. Thus, the letters formed in the mouth are unlike the powers and letters, which are already found within the emotive attributes.

All these questions are answered by the Alter Rebbe when hestates that the effluence of the powers and lifeforces which emanate from the Sefirot to bring about creation is - both Above and below - - "the twenty-two letters." These letters are merely "fixed" (i.e., implanted) "in the mouth and tongue." Essentially, however, they are already to be found in the intellect and emotive attributes, whence they are drawn down into speech. And since this concept is novel, the Alter Rebbe cites suppport from Sefcr Yetu'rah - that the twenty-two letters are indeed merely "fixed in the mouth and tongue," and not created by them.

According to the above teaching - that the letters derive from the essential core of the intellect and the emotions - we understand that the union of the letters with their essence is far greater than what it would be if they were to derive from the organs of articulation. Indeed, they are united with the essence in a manner similar to the manner in which the intellect itself (from which the lettas derive) is in turn united with its essence. Moreover, this is so not only regarding the letters of thought and speech, but also in regard to the letters of action: they, too, ate united with their source in a similar manner. For the shape of the written letters (which denote action) indicates the form of their flow;

i.e., their shape reflects the manner in which they flow from the quintessential substance of intellect and emotions.

In light of the above, concludes the Rebbe Shlita, another most difficult problem will be resolved.

The Alter Rebbe said earlier that man is created as a rational being by the Divine Utterance and letters, because the Supernal letters are far superior to man's intellect. Now this reason is puzzling. The distance between letters and intellect is not measured in degrees of higher and lower, for speech and intellect are qualitatively different entities. Why, then, docs the Alter Rebbe state that the Supernal Letters are "far higher" than the wisdom of created beings?

According to the above explanation, however, this is eminently understandable: Since the letters of speech in fact derive from wisdom - moreover, from the very essence of wisdom - they are able to give rise t o wisdom and intelligence within man.

Chapter Twelve

The letters that constitute the Ten Utterances, as the Alter Rebbe ;",= has just explained, are effluences of the Divine attributes which are wholly united with G-d Himself. Therefore, though they are termed mere "letters", they are able to serve as vehicles for creating the wisdom and intellect of created beings, to which they are thus far superior; they are termed "letters" only in relation to the supernal attributes from which they emanate.

These letters are the specifically twenty-two manners of manifestation through which G-d chose to create the world. Accordingly, as the Rebbe Sblita notes, the forthcoming chapter underscores the fact that all created beings, in all their vastly differentiated multiplicity, are in fact no more than twenty-two distinct forms of Divine manifestation. Moreover, continua the RebbeShlita, we can understand why the Alter Rebbe explains this concept at such length further on in this chapter. Such an explanation would seem to be at home in tracts such as Sefer Yetu'rah, that deal with the respective stages of the creative proccss, not in a treatise dedicated to an explanation of Divine Unity. The Alter Rebbe explains this here, nevertheless, thereby actually highlighting the concept of Divine Unity - not only insofar as it exists in its Source, but as it exists in practice. For all the multifarious components of creation are in reality no more than twenty-two different forms of Divine manifestation.

[Although there are only twenty-two letters, they are able to create a vast multitude of creatures,] for the creatures are divided into categories both general (e.g., whether human or animal) and particular (e.g., the animal world in turn comprises numerous species of beasts, birds, fish, etc.). This multitudinous division comes about:

by changes in the combinations, substitutions and t rmsposi- tions [of the letters], as was explained above,

When the letters are combined in one way, one kind of creature is created; a different combination gives rise t o a different kind of creature. For as explained in ch. 1, certain letters may sometimes be substituted or transposed with others. Those creatures whose names are not mentioned in the Ten Utterances derive their vitality by means of the combinations, substitutions and transpositions of the letters that do appear in the Ten Utterances.

3 ~ 7 9 fnrm n31 nvn nwnn ~ 3 n nrN >:, 3:,

for every letter is a flow from an individual, particular life-force and power.

Note of the Rebbe Shlita: Since the letters are separate from each other, what combines them, and how is this accomplished? The Alter Rebbe goes on to answer this by saying:

n r n nrm> nmn nr3nrn m u r w n And when many letters - i.e., many particular powers and life- forces - are combined to form a word,

in3n2w nrrnrNn 79vn 393 D ~ X J D ~ nvnr nrn:, v n *n3~ t34n *IN

then in addition to the numerous kinds o f powers and life-forces which issue forth according to the number of letters in the word,

nl>r:, >Y n h m ,nNt nv there is, in addition, transcending all [the particular powers],

the flow of a higher power and general life-force which contains and is equivalent to all the various individual powers and life-forces of the letters and transcends them all;

it unites them and combines them,' in order to grant power and life-force to the world which was created in both its general and particular aspects," i.e., with its individual created beings, through this word.

i~mw ,m9 mi*n n3i nnm nmnn x*n rnmn m*nix x1*3n nnri nix h w mh n i n ~ nim lwm

"NOTE Inasmuch as every single one of the twenty-two letters of the Torah is a flow o f an individual, particular life-force and power, which does not flow through any other letter,

nryw nmi*n rurnm u*n nix 93 m~ lmnn 01 739 therefore the written shape o f each letter is likewise specific and distinctive,

it nix2 Twnn rbun n m nimni nxn nfimni nwnnn i i * ~ 5~ niinn which indicates the pattern of the flow and manifestation of the light and life-force and power which is reveakd and flows through this letter,

1i3i innmi 111~71 nnxpn 9w i*ni'fnn i19m1i 7wn) xin 7 9 ~

[i.e.,] how it flows and is revealed from the attributes o f the Holy One, blessed be He, and His Will and His wisdom, and so on.

END OF NOTE

Returning to the body of the text, the Alter Rebbe now goes on to illustrate how one utterance ("Let there be a firmament") created the extensive components of the worlds as well as their specific creatures.

1. The Rebbe Shlita notes that the root here translated "unites" (un) is etymologically related to the Hebrew word for "triend"; i.e., previously separate powers are joined in (as it were) friendly kinship. By contrast, the root here translated "combined" (73s) means that thew powers fuse into one created being and one word. In Chagigah 20b, Rashi likewise explains this verb to mean that a number of separate items "become one entity," and not merely similar to one entity. This widespread understanding o f the verb also finds practical, legal application.

Note of the Rebbe Shlita: This also helps us understand the degree to which Divine Unity may be perceived in relation to the created beings of this world too, in that the seven heavens and all their celestial hosts were aeated and live and exist from the solitary Utterance, "Let there be a firmament."

As, for example, through the words of the Utterance, "Let there be a firmament.. .,'*2 the seven heavens and all their component celestial hosts were created.

Thus our Sages, o f blessed memory, speak of-' "[the firmament called] Shechakim, in which stand millstones that grind manna for the tzaddikim.. .,

'131 narni vTpnn nu1 o9>w17~ raw ,>13r

[the firmament called] Zvul, in which stand [the heavenly] Jerusalem and the Holy Temple and the Altar.. .,

771 n17YIN1 I>W nI7YIN 1JW ,)13II)

[and the firmament called] Machon, in which there are stores of snow and stores of hail.. . . "

Each of the seven firmaments thus has its general nature - the fact that it is a firmament - as well as its individual aspect, as exemplified above.

The heavens as a whole were created and live and exist

2. Bereishit 1:6. 3. Chagigah 12b. See Commentary of the Rcbbc Shlita at the conclusion

of this chapter.

through the aggregate wora3 o f the utterance, "Let there be a firmament.. . . 3 3

In general tams,+ their existence as heavens results from the comprehensive illumination contained within the words, "Let thae be a firmament.. . ."

and each individual created being in the seven heavens5 was created and lives and exists b y virtue o f some combination of the letters o f these work, or their substitutions and transpositions,

[these combinations, substitutions and transpositions being] according to the quality o f the life-force of that particular creature.

*I)*w~ nvnm nlmn nmui nnin uin q t i * ~ *U,V 92 13

For every change in a combination is an intermixing and interweaving o f the powers and life-forces in a different form,

For example: the three Hebrew letters p7c in that particular order comprise the word lm, which is the name and life-force of a stone. When, however, thee sclfame letters are transposed, a different form of creative power and life-force - and consequently a different creature - comes into being.

4. The Rebbc Shlita explains that the Alter Rebbc writes here that "the heavens as a whole were created.. . through the. . . words.. .'Let there be a firmament,"' because each individual heaven was created by the name it is known by in the Holy Tongue (e.g., Shcchalu'm), as statad above at the end of ch. 1.

5. Note of the Rebbc Shlita: "This include the firmament itself, as explained above."

it n~7733 i p m ~ ~ n i n7312n N V ~ ,7177~~1 nntipn niN 9 3 ~

since each letter antecedent in the combination dominates and it is the essential [force] in this created being,

Since, for example, alef is the first letter of the word pn, it is the dominant force in the aeated being that bears this name. If it is a letter stemming from the attribute of Chesed ("kindness"), then that attribute will predominate; if it is a letter of Gevurah ("severity"), a different attribute will prevail.

n7im niB331 n ? > ~ ni>w wwm while the others i.e., the other letters and forces contained within the word are subordinate t o it and are included in its light,6

and thereby - through the different combinations of the same letters - a new being is created.

Likewise, through the substitution o f letters or their transposit ions,

When, for example, not only is the order of the letters changed but an alef (say) is substituted for an ayin,

)nw ni'niNnn 03~7mi1 17~3 n>ynn 7nim nivtn niN*ia ninix new creatures are created that are o f lower levels than the beings created from the [original] letters themselves.

6 Tmmul ,, .-, nvn 7 1 ~ 1 ,n77n )n VNZI n%>f 7,~nn 7 1 ~ nn2i-r ,>vn fit ,In 7 3

wnwnn in

For they (the substituted letters), by way of illustration, resem-

6. Note of the Rebbc Shlita: This dominance of the initial letter of a word underlies the significance of rashei teivot, the pattern of abbreviation wherein a whole word is telescoped within its first letter. Indeed, the Gemara states (in Shabbat 10Sa) that such abbreviations are of Torah origin.

ble the light that shines upon the earth at night from the moon - and the moonlight is from the sun,

WDWil >W 71Nn 7iN NIT) VNil %W 71N NYD)I

hence, the light which is on the earth is a light [reflected] from the light o f the sun.

Exactly so, allegorically speaking, the letters comprising the Utterances are the aggregate flow of the life-force and the light and the power [that issue] from the attributes o f the Holy one, blessed be He,

to create the worlds from nothingness and to give them life and sustain them as long as such shall be His blessed Will.

The general life-force thus emanates from the Utterances themselves.

From this aggregate flow and mighty radiation of the Utter- ances themselves,

n m ~ i n2 N Y D ~ n*ni*in njnn :,wnnr 'n l ~ i - 1

G-d caused its similar derivations and its offshoots to shine and issue forth,

ni3niNnn iiun n ~ ~ n i nit4rn lnw these being derivations and effluences o f the light from the letters.

0% >32w ow73 03~173 in3 ~i31,1n~ni7inni n13ni~ wifmln1nr

And these derivations and offshoots are the substitutions o f

letters and their transpositions, with which He created the particular creatures o f each world.

Likewise, G-d projected the light from the letters in another manner, and caused a radiation of a radiation of a radiation to issue forth and descend from the diffusions o f light from the letters;

In the earlier analogy, the moon's reflected light was a radiation of the sun's radiation. The Alter Rebbe now speaks of a descent one generation further removed - merely a radiation of a radiation of a radiation.

and likewise He further caused [the radiation of the radiation etc.] to issue forth and descend to the lowest level in the chain of descents,

until completely inanimate beings, such as stones and earth, were created.

And their names IN and 7~ -the names being each object's life- force, as mentioned in ch. 1 - are substitutions o f substitutions, etc., and transpositions of transpositions, etc., as mentioned above.

Thus, the life-force and existence of every created being are the letters of a particular Divine Utterance, and to this the created being is utterly nullified. In this manner, all of creation is nullified to G-d and united with Him.

a>ynv 7-nn7 'a nityl ,>IV p>n o>w~ CONCLUSION OF THE SECOND PART,

WITH THE HELP OF G-D, MAY HE BE BLESSED AND EXALTED

Commentary of the Rebbe Shlita on Chapter Twelve

The Rebbe Shlita notes that the Alter Rebbe omitted many details when quoting the Sages' concerning the characteristics of each of the seven heavens. (Indeed, the Gemara begins with the heaven called Vilon, proceeds to Rdia, and only then speaks of Shechakim, the heaven with which the Alta Rebbe begins.)

Briefly, the explanation is as follows: The Alter Rebbe desires to show how a multitude of created beings - these seven heavens with all their hosts - are essentially united insofar as they all promd from a single Divine Utterance. For this reason, once the Alter Rebbe has said that the Utterance, "Let there be a firmament.. .," brought about the creation of the seven heavens, there is no need for him to repeat them again by name, as detailed below.

The Alter Rebbe omitted the heaven called Vilon for "it serves no particular purpose," i.e. (as the Gemara states there), it does not contain created beings. Even according to the opinion of Tosafos that light emanates from Vilon, light was created and continua to exist by virtue of a different Divine fiat, namely, "Let there be light." (For all light - not only that created during the first day and then concealed - owes its aeation and existence to the Utterance, "Let there be light."*)

The Alta Rebbe also omitted Rdia, in which are found the sun, moon, stan and constellations (as the Gemma states), for they wae all created by the Uttaance, "Let there be luminaries in the firmament of the heaven.. . ."

With regard to Shechakim, the Alter Rebbe quotes the Gemara at length to the effect that this is the heaven "in which stand millstones that grind manna for the tzaddikim," for since its function is an ongoing one, this heaven illustrates his point that the heavens all "live and exist" - in the present, too, and not only in the time of the Jews in the wilderness - "through the aggregate words of the Uttaance, 'Let there be a firmament.. . ."'

1. Chagigah 12b. 2. Sa ch. 11, above.

Concerning Zuul, the Alter Rebbe omits the detail that the Angel Michael brings an offering upon its heavenly altar, because there is an opinion' that angels were created during the fifth day of creation. According to this view, the creation and existence of Michael derive not from the Utterance that ordained, "Let there be a firmament.. .," but from the words, "and birds shall fly."

For the same reason the Alter Rebbe makes no mention of Maon, where flights of angels sing by night the praises of their Maker.

Concerning Machon the Al ta Rebbe docs not speak of the "rising of dew," the "storms and tempests" and "fire", for t h a e were all aeated during the first day and thus are not connected to the Utterance, "Let t h a t be a firmament.. . ."4

Also omitted is Armos, the abode of "righteousness and justice" (as theGcmarastates there), for these areDivine attributes. Thesouls of the tzaddikim which are also found in this heaven are likewise not mentioned, for they were aeated by the Utterance, "Let us make man.. . ." So too the Throne of Glory, which had existed before G-d had decreed "La there be a firmament . . ."; indeed, before Creation had begun. J

Yet once more, concludes the Rebbe Shlita, we ace able to see how maiculous is the wording of Tanya, encumbaed by no superfluous word and lacking no nmssary word, for, as we see here, each phrase omitted from the Talmudic citation has its specific reason. Accord- ingly, to follow the counsel of the Mishnah concerning the study of the Torah? "Delve in it over and over again, for everything is in it."

3. Bereishit Rabbah 3:8. 4. Chagigah 121, and elsewhere; cf. Rambam, Hilchot Yesodci HaTorrrh,

beg. of ch. 4. 5. Pesacbim 541. 6. Avot 5:21.

n3)wnn n w Iggeret HaTeshuvah

Introduction

By way of introduction to lggeret HaTeshuvah it should be noted that the Alter Rebbe is known as' "Master of the Tanya and Shulchan Aruch." The Rebbe Shlita once remarked that "Master of the Tanya" means that the Alter Rebbe is2 an arbiter in the esoteric dimension of the Torah, and "Master of the Shulchan Aruch" signifies that3 his halachic rulings are authoritative.

Furthermore, the previous Lubavitcher Rebbe once stated in a public address4 that the four parts of Tanya correspond to the four sections of the Shulchan Aruch. In this connection the Rebbe Shlita gives an explanation - both according to Chassidut and according to the revealed strata of the Torah - of the relation between the third part of Tanya, lggeret HaTeshuvah, and the third section of the Shulchan Aruch, Even HaEzer.

According to Chassidut the relation between the two is clarified by a statement in ch. 4 of lggeret HaTesbuvah - that the lower and higher levels of teshuvah (which together encompass all the degrees of repentance) are respectively indicated by the lower and higher letters hei of the ineffable Name of G-d. In t ams of their spiritual personality, so to speak, these two letters are feminine: both are receptors, the higher hei (representing the level of Binah) being impregnated by Chochmah, and the lower hei (representing Malchut) being impregnated by the six emotive Sefirot. This feminine element connects lggeret HaTeshuvah with Even HaEzer, which codifies the laws involving women.

As to the revealed plane of the Torah, we find that the Talmudic Tractate Gittin, which deals with the laws of divorce, precedes Tractate Kiddushin, which deals with the laws of marriage. In the introduction to his commentary on the Mishnah, Maimonides explains this order by quoting the verse,5 "When she leaves his house she may go and marry

1. "Master of the Tanya" is the literal translation of the Heb. term, Baal HaTmya, meaning "author of the Tanya."

2. An arbiter.. .Torah: In the original, rnmn nr*mr, l*x porn x. 3. His halachic.. .authoritative: In the original, mlrn rhu m p m N .

4. Sefer HaSicbot 5701, p. 142ff. 5. Devarim 24:2.

another man"; here, too, divorce precedes marriage. Historically, as well, the Midrash6 points out that the root of the word used by the Torah to say that G d 7 banished Adam from the Garden of Eden ( w i ~ r l )

is the same as the root of the word for divorce (lrrn13. Accordingly, the Sages compare his state to that of "a Jewish divorcee," who is permitted to remarry her former husband. And indeed, when G-d later gave the Torah to the Jewish people he8 "sanctified us (uunp) with His com- man&." In the Holy Tongue this verb shares a common root with the word for m-age, or betrothal (yunlp). In this connection the Alta Rebbe said above9 that G-d's having "sanctified us with His commands" parallels what a man declares when betrothing a wife: "You are hereby consecrated unto me."

This dynamic - marriage in the wake of divorce - is echoed in the spiritual use of these terms. The connection to teshuvah is thus readily apparent: A "marriage" is conceivable after a state of "divorce" only when there was teshuvah in the interim. For as the Alter Rebbe stated earlier on,I0 "Indeed, it is impossible for the wicked to begin to serve G d without first repenting for their past."

In Scripture, too, we find repentance depicted as the reconcilement of a divorctd couple, culminating in remarriage. For sin banishes the Shechinub, the Divine Presence, the Mother of a11 souls. In the words of the prophn,ll o>aN nnyw ~ Y W L D I - "Because of your transgressions was your Mother sent away." This is the selfsame verb that the Torah uses for divorce:l2 rnnn nn*i - "And he will send her away from his house." And it is repentance that undoes this spiritual divorce, to the point that G-d can ask His people the rhetorical question:'3 "Where is your mother's bill of divorce?" - for as a result of His people's repentance, the divorce is annulled.

In the plainly manifest levels of the Torah as well, there is explicit

6 . Bereishit Rabbah 21% 7. Bereishit 3:24. 8. From the liturgy, passim. 9. Ch. 46; this is further explained in ch. 10, below.

10. Ch. 17. 11. Yeshayahu 50:3. 12. Devarim 24:3. 13. Ycshayahu, loc. cit.

evidence in the Gemara that repentance resembles remarriage following divorce. R. Yochanan teaches" that repentance overrides a prohibition stated in the Torah, and cites the following verse:ls "If a man sends away his wife and she leaves him for anotha man, will he return to h a again? .... Yet though you have strayed ..., return to Me!" Thus, argues R. Yochanan, G d is saying here that repentance overrides the prohibition that16 "her first husband ... may not remarry her" [if she married another man in the interim]. Here too, then, remarriage following divorce is a paradigm of repentance.

Thus, there is a clear correspondence between the third part of Tanya, lggeret HaTeshuvah, and the third section of the Shulchan Aruch, Even HaEzer, which deals with the laws involving women.

14. Yoma 86b. IS. Yirmeyahu 3:l. 16. Devarim 24:2.

The original heading reads as follows:

LIKUTEl AMARIM ("A Compilation o f Teachings') PART THREE ENTITLED

IGGERET HATESHWAH ("The Epistle on Repentance')

Chapter One

on n793 *prM nvW : NDI* 7101 N*)n It has been taught in a Beraita at the end o f Tractate Yoma: There are three types o f atonement, varying according to rhc diffacnr categories of transgression,

tnN >3 ov nnwni and repentance [necessarily] accompanies each o f them.

I> l*>nrnw rv own t t r w ,3vi nwv nrxn b I f one failed to fulfill a positive commandment and repented, he is forgiven forthwith.

imn 097~3n~131 n9rn nnwn ,avr nvvn N> nrrn 9y

I f one violated a prohibitive commandment and repented, his repentance is tentative, and Yom Kippur atones.

1. Cf. 86a.

In this instance repentance alone does not suffice to secure complete forgiveness; it only guarantees that he will not be punished until the arrival of Yom Kippur, at which time he is completely forgiven.

(This means that though, in terms o f fulfillment, a positive commandment is superior, for which reason it supersedes3 a prohibitive commandment,

When positive and negative commands conflict, the positive command takes precedence and overrides the prohibition. (For example: the wearing of tzitzit made of an admixture of wool and linen, despite the prohibition of kilayim, or shautncz.) Since observing a positive command thus appears to be of more value than observing a prohibition, why do we say that if one transgresses a positive command repentance alone suffices, whereas if one transgresses a prohibition forgiveness cannot be secured by repentance alone, and one must await the advent of Yom Kippur?

The Alter Rebbe will now address himself to this question. His answer will also enable us to understand the spiritual effects of the performance of a positive command and the spiritual blemish that results from transgressing a negative command. Insight into the mitwot from this perspective will in turn enable us to understand why a positive command supersedes a negative command, and why it is nevertheless more difficult to attain atonement for transgressing a negative command.

Briefly, the answer is as follows: When one performs a positive command he not only fulfills G-d's Will, but also draws down a flow of Divine light into the higher spiritual realms and upon his own soul. The reason: each positive command is likened to a bodily organ. (Note of the Rebbe Shlita: "As our Sages, of blessed memory, have said:' 'The 248 organs correspond to the 248 positive commands."')

2. Parenthaes are in the original text. 3. Yrvamot 3b. 4. Makkot 23b.

This means to say that just as a bodily organ is a receptacle for the life-force which it elicits from the soul, so, too, is each positive commandment a vessel that draws down Divine effluence and vitality from the infinite Ein Sof-light. Moreover, just as the lifeforce of the soul is enclothed within the various limbs, so, too, does the life-force drawn down through the performance of a positive command become enclothed (i.e., internalized) within the worlds.

Fulfilling a negative command - by not committing the transgression - is also a fulfillment of the Divine Will. As our Sags, of blessed memory, have said9 "If one passively refrains all his days from sin, he is rewarded (Note of the Rebbe Shlita: 'but only') as though he had actively performed a command." However, since such performance does not result from any action on his part as in the case of a positive command - he merely fulfills C-d's Will by not transgressing - its result is of lesser spiritual value. For the purpose of Torah and mitzvot is to draw down Divine illumination through the performance of the 248 positive commands, and to dispel the spirit of impurity through the observance of the 365 prohibitions (as explained earlier in Part I, ch. 37, p. 492-3).

Thus, in a situation where positive and negative precepts clash and the question is which one is to be set aside, the positive command supersedes the negative. For it is impossible that doing the prohibited deed will impart a spirit of impurity, inasmuch as its prohibition is being overruled because the Torah so dictates. Conversely, (even) if the Torah were to direct that one should neglect the positive command, the action that would draw down Divine illumination would still be lacking.

For this reason a positive command supersedes a prohibition: the deficiency normally wrought by transgressing a prohibition does not result when the Torah commands that it beset aside, while the dividend gained by fulfilling a positive command - the drawing down of the Divine light - is realized.

However, in light of the above, it would seem that the same reasoning should apply with regard to transgressions: a higher degree of repentance should be necessary for violating a positive command than

5. Makkot 3:15.

for transgressing a negative command - yet according to the above quotation from the Gemara in Yoma the opposite is true.

The explanation is as follows. The advantage of the positive command - the G-dly light that it draws into the soul - cannot be won through repentance in any event; all that repentance can now secure is forgiveness for the transgression. Not so with regard to transgressing a prohibition, where repentance can rectify the misdeed entirely. Furthermore, since the misdeed actively blemished the individual's soul and the celestial realms as well, mere repentance does not suffice: only Yom Kippur can completely obliterate the blemish that it brought about.

This is what the A l t a Rebbe now goes on to say:

nln>'lm Y ~ W I MN 77wnn ,nwy nun ovp 719 >YW oivn 1~7n

NITI 7172 910 V N MN nwnn D*)P>Y

this superiority of the positive command that makes it supersede a negative command is so because by performing a positive command one precipitates an illumination and flow into the higher worlds from the reflected [infinite] Ein Sof-light

(ND>DT 1973~ nun7 1 1 ~ ~ ,17-ripm nftrn1 : 7nta 3in3v in3

(6as we find in the Zohar:' "The 248 positive commandments are the 248 'organs o f the King' '3,

The 248 positive commands are equated with the emotive attributes of Atzilut which are collectively termed "the King". Just as an organ serves as a vessel to the soul-faculty enclothed within it, so, too, is each positive command an organ and vessel for a particular effluence of the emotive attributes of Atzilut that are drawn down through the performance of that particular commandment. Thus, through performing positive commands one draws down G-dliness into the higher worlds.

6. Parentheses arc in the original text. 7. Tikkunei Zohar 30.

and also through the performance of a positive command one draws G-dliness on to his Divine soul,

as we say in the blessings that precede the performance of many mitzvot, ". . . Who has hallowed us with His commandments. "

I.e., fulfilling a positive command has theeffect of drawing down Divine light and holiness upon the soul, for which reason it surpasses and supersedes conformity to a negative command.

But concerning repentance, which would snk to rectify the transgression of a positive command,

inNn nw N>I ,773~13 inn>n3 n n w >Y W~IYTI I> 1y'mmw q~ 7>nn

though through repentance the punishment for rebelling against G-d's rule and not fulfilling the King's word is commuted,

'131 71~3 MNTI oipn >3n

nonetheless, the illumination which would have been drawn down through the performance of the positive command is lacking -even after repentance, so that the sin remains only partially rectified.

ynw n N 9 - p > V , ~ W nt ,1pn> >>I' N> nwn : p m >Y >lot7 7 n ~ n ~ 1

IN n m ~ >w On the verse,8 "A crookedness that cannot be corrected, "i.e., even through repentance, our Sages accordingly ~ o m m e n t : ~ "This relates to one who neglected the evening [or morning] reading of Shema, or [the evening or morning prayer]. "

8 . Kohelet 1:lS. 9. Cf. Berachot 26a.

For though he be scrupulous henceforth about reading the morning and evening Shema forevermore, thereby demon- strating his regret,

his repentance is ineffectual in correcting what he once neglected.

For after all is said and done, the world will foreva be lacking the unique gift of Divine light that he could have drawn down through reading the Shema on that particular occasion. Thus, all that repentance can accomplish he is now able to accomplish through repentance alone. No other steps can secure him any further atonement.

So much for him who transgressed a positive precept.

ayn51 om nviy ,iv913 y7n 3111~ 373 ,nvm N> nirn 51y mrynl n m n 7ipni nv7vx

I f one violates a prohibition in thought, speech or action, since thereby evil cleaves to his soul, he [also] impairs its Supernal root and source

mygn pvia3 : 7nt vipm mn3v in3 ,n)wf ni7mv 131 o*wi33~) ('131 NWI 31151 ~ ~ n n v ) pnm rn*wnr ,1151

(loin the garbs of the Ten Sefirot of Asiyah; as Tikkunei Zohar writes," "You have fashioned garbs for [the Sefirot], from which fly forth souls for man.. . ").

We thus see from TikkuneiZohar that it is from the "garments"of the Sefirot that souls emanate; when a soul is blemished through sin, these garments are blemished as well.

Therefore there is no atonement for his own soul nor Above until Yom Kippur,

10. Parentheses are in the original text. 11. Introduction.

As will be explained a little later, "atonement" means cleansing that which was blemished. This requires not only repentance, but in addition Yom Kippur:

concerning which it is written,12 "He shall atone for the holy place because of the impurities of the Children of lsrael and because of their sins.. .; before Havayah shall you be purified. "

Np7 'il *>a 9

"Before G-d" is stressed.

I.e., the purification granted by Yom Kippur emanates from a level that transcends the Divine Name Havayah, and can even atone for a blemish that resulted from transgressing a prohibitive command.

At any rate, we have seen that in catain respects transgressing a positive command has more serious consequences than transgressing a negative command.

ilwv nrrrna ,019~1 on , N > I ~ orw 1 ~ 3 n tin% )?N )>>I

Hence, one should not (G-d forbid) infer any leniency in the positive commandments from this Beraita which states that one is immediately forgiven after repenting for having transgressed a positive command, while transgressing a negative command requires in addition the atonement of Yom Kippur;

n7m ~in9na umai

particularly ought one not in fa any leniency in Torah study.

On the contrary, our Sages assert,I3 "G-d has in catain instan-

12. Vayikra 16:16 and 16:30. 13. Yerushaimi, Chagigah 1:7.

ces glossed over [even] idolatry, [incest and murder]," though excision and capital punishment are involved, "but did not excuse the neglect of Torah S t ~ d y . ' ' ) ~ ~

The Beraita with which this chapter opened is now resumed:

0971~1 , 1 9 h n 0,71mi-, DIY m m ,19t n93 ninm nrn'i3 9~ w 1'lnDD

I f one commits a sin [punishable by] excision or execution, repentance and Yom Kippur are tentative, so that the individual is not punished, and sufferings scour

mi-, nmb ,mww n w n 1- ~ 1 r n ,m3i-, )r1n11: w n ~ )

(ISi.e., they complete the atonement. [The verb] memarkin denotes the final stage, namely, scouring and rinsing in order to "polish" the soul,

for kaparah ("atonement ") is the term for the preceding stage of cleaning removing the uncleanness of the sin),

Sins punishable by excision or execution are not cleaned away through repentance and Yom Kippur alone: the soul must also be scoured and rinsed through suffering, heaven forfend.

m y O'YU~I ,wtm v3w 'ntw, : inww as it is writteny16 "With a rodshall I remember their sin, and with afflictions their iniquity. "

Nn9973il 1 1 ~ 3 IN2 'fY

Thus far the Beraita with which this chapter opened.

14. The opening counterpart of this closing parenthesis appeared at the very beginning of the chapter: "(This means.. . ."

15. Parentheses are in the original text. 16. Tehillim 89:23.

-n>> Nunil n9w N?n inmil 1n ilalvnn nlrn mm Now the mitzvah of repentance17 as required by the Torah is simply the abandonment of sin

,T"> 1n?v 310 ,mm ')wn>l ,')?'lf~m 'I ~ 9 , N ~ D U N n w 3 ( n m

(18cf. Sanhedrin, ch. 319; Choshen Mishpat, end o f Sec. 34,z0 regarding t e ~ t i m o n y ~ ~ ) , where it is stated that if a potential witness

17. Note of the Rebbe Shlita: "The Alter Rebbe speaks of 'the mitzvah of repentance' (rather than 'the content of repentance' or simply 'repentance,' and the like, recalling the expression of the Rambam in Hilchot Teshuvah 22). This would seem to indicate his stand on the basic content of repentance - that abandoning sin is a command of the Torah. This is so even according to the Rambam and the Semag, whose opinions he follows hae (see Sefer HaMitwot of the Tzemacb Tudck, bqynning of Mitwat Vidui UTeshuvah) and not only according to theRamban (on Nitzavim 30:11, quoted in Likkutei Torah on that verse).

"In the preamble to Hilchot Teshuvah in Sefer HaYad (and it would seem that these introductory headings were written by the Rambam himself) we [likewise] read: 'One positive command: That the sinner return from his sin before G-d and confess.' Possibly this preamble also serves as the source for the words of the Tumach Tzedck, loc. cit. [So too] in Sefer HaMitwot of the Rambam: 'The seventy-third mitwah is that Hecommanded us to confess [our transgressions] and to articulate them penitently (lit., 'with teshuvab')."

18. Parentheses are in the original text. 19. 25b. 20. Sub-section 29ff. 21. Note of the Rebbe Shlita: "It will be noted that the Alter Rebbe d o a

not cite Tractate Kiddushin (49b) and the section of the Shulchan Aruch entitled Even HaEur (38:31) with regard to marriage, even though these two sources respectively preadc Tractate Sanhedrin and Choshm Mishpat ( s a also Minchat Chinuch, Mitwah 364). [The Gemara in Kiddmhin teaches that even if an uttaly wicked individual betrothed a woman on condition that he was a tzaddik, the betrothal is valid - for at that moment he could have repented in his heart; the Shlchan Amch in Even H e r determines that such a betrothal has a degree (albeit uncatain) of legal validity; and the Minchat Chinuch in fact cites the above-quoted Gemara to demonstrate that the abandonment of sin in itself constitutes teshvah. Why, then, did the Alter Rebbe not draw on these sources?l

"It could be suggested by way* of explanation that he prefers to adduce

simply abandons and does not repeat the transgression that had previously disqualified him, he is once again able to testify.22

ini3>n3 mn> ,&m> TIY aiw9 >3> o>w 333 u>3 mnl9w m n ~ 773n9

This means that he must resolve in perfect sincerity never again to revert to folly, to rebel against G-d's rule;

nixn3 in nw n'1sn3 )n ,DI>WI tm ,*nn nixn TIY 7 ' 1 ~ 1 9 N>I

nwvn N>

he will never again violate the King's command, G-d forbid, neither a positive command23 nor a p~ohibition.2~

This is the basic meaning o f the term teshuvah ("repentance") - to return to G-d with all one's heart and soul, to serve Him, and to obsewe all His commandments.

proof from fiscal law, where any particular case is not determined by a majority of instances. This is to say, that it is not only in the majority of instances [but in all instances] that abandonment of sin alone suffices."

22. The Rebbe Shlita notes that the Alter Rebbc's point here is that the main element of repentance is not fasting, as he goes on to prove, but the abandonment of sin. However, the text also makes it clear that verbal confession is not essential to repentance (as is demonstrated by the citation from Choshtn Misbpat, where verbal confession is not mentioned). It is only that when one does confess verbally and ask for forgiveness, these steps are incorporated in his repentance and enhance it - for which reason Rambam speaks of than. Fasting, however, is a totally separate thing, as the Alter Rebbe explains at the end of this chapter and the beginning of the next - for which reason (as he goes on to say) "the Rambam and the &mag make no mention whatever of fasting as related to the mitzvah of repentance."

23. Note of the Rebbe Shlita: "Though this requires action on his part, nevertheless he so resolves."

24. Note of the Rebbe Shlita: "For by transgressing a negative command rebelliousness is evident - which is not the case when he fails to perform a positive command."

For so does Scripture state:Zs "Let the wicked abandon his path, and the sinful his thoughts, and return to G-d.. . . " - p 5 h a '121 i>iw nynwi -p*~ TY n3w : 39n3 093x3 nw-1931

'121

In the Torah portion o f NitzavimZ6 it is likewise written:Z7 "You shall return unto the Lord your G-d and hearken to His voice. . . with all your heart. . . .

'121 7 9 3 ~ ' i l 133Wil ,'I11 79*N 'il fY > N ~ w , n3lW

[So, t00:]2~ "Return, 0 Israel, unto the L-rd your G-d. . . **; [and elsewhere:]30 "Bring us back, 0 L-rd, unto You.. . . "

Repentance, then, entails returning to C-d, performing his commandments and refraining from sin.

nwnn NVn ilaiwnnw 11nnn nyf3 N>I

This differs from the popular conception that repentance is synonymous with fasting on account of one's sins.

25. Yeshayahu 557. 26. Note of the Rebbe Shlita: "The Alter Rebbe cites the parshah /7Uitzrr-

vim] rather than simply stating that the quoted verse is found 'in theTorah' as he does later on, in order to make it clear that he is not referring the reader to Parshat Vaetchanm (Devarim 4:30), for there the Torah merely relates events, as we see from the beginning of the text, :I call as witnesses against you ....' Furthermore, and more importantly (for it could be pointed out that even from a narrative in the Torah we could learn what is considered repentance), there the verse does not specify that it be done 'with all your heart."'

27. Devarim 30:2. 28. The Rebbe Shlita suggests that the reason the Alter Rebbe quota the

Prophets (Yeshayahu) before theTorah (Devarim) is that the Prophet explicitly states that repentance involves the abandonment of sin. The Rebbe Shlita adds: "See Rambam, Hilchot Teshuvah 2:2."

29. Hoshea 14:2. 30. Eichah 5:22.

Even in the case of sins punishable by excision or execution, where atonement is made complete by suffering, as previously quoted from the Beraita in Yoma,

03710~ Pb N31n il"3pilV 133Vl

this means that it is G-d Who brings suffering upon the sinner, in order to complete his atonement.

the verse clearly specifies, 'Wi th a rod shall I remember [their sin] '7). 13, 533 >N 131~3 ,-pan3 1,355 mix7 in~ivnv3 : ~ S ~ T I I

mnNn IWSI

That is to say: When G-d finds his repentance acceptable, as he returns to Him with all his heart and soul, out o f love,

then following the initiative undertaken from below, and32 "as water reflects the countenance.. ., " there is an awakening Above, arousing G-d's love and kindness, to scour his sin and entirely cleanse him of it through affliction in This World,

n731, a n ~ 3 ~ W N nN 33 : aimv in31

in the spirit o f the verse,33 "For he whom the L-rd loves He chastises.. . . ¶ ,

This is something quite diffuent from any fasts or afflictions that an individual undertakes himself.

31. Parentheses are in the original text. 32. Misblei 27: 19. 33. lbid 3:12.

It is for this reason that the Rambam and Sefer Mitzvot Gad0134 make no mention whatever o f fasting as related t o the mitzvah o f repentance, even in the case o f sins punishable by excision or capital sins.

I.e., fasting is not required even with regard to those sins whose atonement is completed through suffering.

o n w n nN i f m n ~ : mjn3 I M ~ W In3 ,n%nn nwpm vvrn p-r '131

They cite only confessing (verbally] and requesting forgiveness; as the Torah prescribes,3s "They shall confess their

9 , sin.. . . Why are confession and requesting forgiveness indeed part of

repentance? Every sin consists of a body and a soul. The actual misdeed itself is

the "body" of the sin, and the bodily pleasure and ensuing desire with which it was committed are its "soul". Repentance involves eliminat- ing both these elements.

The "soul" of the sin is eradicated by the earnest regret of the individual, who is mortified and pained by his past. Inasmuch as pain is the opposite of pleasure, it negates the pleasure which had earlier aroused his desire to sin, and thereby obliterates the "soul" of the sin.

But the "body" of the sin also needs to be nullified. Simply refraining from further transgression lacks the action that would negate the sinful act itself, its "body". This is accomplished through verbal confession, for36 "verbalization is also considered to be an action."

At any rate, verbal confession is thus a component of repentance - while fasting is not.

34. Positive Command 16. 35. Dcvan'm 57. 36. Sanhedrin 651.

'11 93x1 DIYSI , ~ 3 ~ 5 , ~ f y i m ~ : Sr~ ix~ a inw rrni

As to what we find in the Book o f Y0e1,~' "Return to Me with all your hearts, and with fasting and weeping.. .," which would seem t o indicate that fasting is in fact part of return and repentance,

n3 i r i~ ~ 3 - 1 1 ~ 1 ~ 7 , !YY 7 i ~ n 1iy pin3 ,mtuw m t ~ n >US> iwn

this was to nullify (Note inserted by the RebbeShlita: '. . .something which relates to the future, while repentance involves forsaking the

past*) the heavenly decree that had been issued, to expunge the sin of the generation through the affliction o f locusts; it was not part of the act of repentance.

i n r n 5,y zan ~ 5 , w nix 53 >y 1wnnw niwn !Y~S own inti

This is the rationale for all fasts undertaken for any trouble threatening the community, their purpose being to avert the impending harsh edict,

i n m n5,m nn3w in31

as in the Book of Esther,38 where we find that the Queen asked that

a fast be proclaimed in order to nullify Haman's evil decree.

a37a ,o,-r,un ~L)U ' I npiia 790 ow~731,i01na , i ~ ) u l I M ~ W an1

),-I 1-172 nmmr nin,-13 3y 73iyL) D%IPU'I ni'3~n

Now the classic Mussar works, particularly the Rokeach and Sefer Chassidirn, specify numerous fasts and mortifica- t i o n ~ ~ ~ for sins punishable by excision and execution;

37. 212. 38. 4:16. 39. "Especially problematic here is the mention of mortifications, for in

the context of averting a decree the sources speak only of fasts, as in the Books of Esther and Yoel cited above. An alternative explanation must therefore be found." (- Note of the Rebbe Shlita.)

niim 1m3v 1n3 , o ~ n v ' t ~ nn'n v n v ,*a9 mt ~'rmn9 121 ply1 7 Y '11

likewise numaous fasts are prescribed for the wasteful emission o f semen - a sin punishable by death by divine agency, as the Torah recounts o f Er and Onan,'o

nt )')YS, n m v mm3 p*rr and a sin whose retribution is identical in this respect to that o f sins punishable by excision, and hence the numaous fasts prcscri bed.

All this might lead us to assume that the purpose of fasts is suffaing - this being the manner through which atonement is brought to completion by those who are guilty of sins punishable by excision. But it has bem previously stated that the suffering which completes atonement is specifically that which comes from Above, and not manmade suffering incurred through fasting and the like. The Alter Rebbc answers this seeming contradiction by stating:

o19v1 on ,n9m 9 s o*i~b, V I I Y ~ >XP> 9 1 3 : u"n These above-prescribed fasts and mortifications are intended to avert the punishment of suffering at the hand of heaven, G-d forbid. (Note of the Rebbc Shlita: "This too relates to the future, unlike repentance, which relates to the past.")

This means that if, G-d forbid, the punishment of suffaing had been decreed upon an individual, he is able to exempt himself from it through t hcse self-imposed fasts.

1~31 nim in1 inn91 1719 '7 3 011

Another reason [for these fasts] is to urge on and expedite the conclusion of his soul's atonement.

T)N79)3 ON 9 3 ,i)>i)Nb 1W931 119 933 'il >N 10 1PN *>IN D>l

Also, perhaps he is not returning t o G-d with all his heart and soul out of love, but only out o f fear.

Such a penitent would not enjoy the Divine reaction that comes ''as water reflects the countenance," and would not be granted the completion of his atonement through suffering. Accordingly, he might undertake these fasts in order to secure this alone. Essentially, however, the suffering that brings about complete atonement (for those guilty of sins punishable by excision and death by Divine agency) is not meant to be self-inflicted, but rather - heaven forfend - imposed from Above.

Chapter Two

Repentance, as the Alter Rebbe explained in the opening chapter, ,I: T'"': is in no way synonymous with fasting for asin that one hascommitted; repentance merely entails abandoning the sin for all time. This is so even with regard to transgressions -those punishable by excision or by execution - whose atonement becomes complete through suffering. Even in t hae instances the suffering is not intended to be self-inflicted through fasting, but is brought on from Above.

'IY > ~ Y W nn vn33 I> Mmw ,1i~n n!?*nn? a733 133yS, nt >> 7~ nn>v n3wn nwvv3 ?'Inn nun

However, all this refers to atonement and forgiveness o f the sin - [the offender] is pardoned completely for having violated the command o f the King once be has repented fullv.

Atonement and forgivenas thus do not require fasting. If the individual repents fully:

No charge nor semblance of an accusation is mentioned against him on the day o f judgment so that be should be punished for his sin, G-d forbid, in the World to Come; in his trial there he is completely exonerated.

Nonetheless, in order that he should be acceptable before G-d, as beloved o f Him as before the sin, so that his Creator might derive delight from his service, - [in past times] he would bring an olah offering,' in addition to his repentance,

1~7 nm nnmi nm i-13 VNV n'Ip ~ V Y nirn 'IY 1'399~

even for [transgressing] an ordinary positive commandment that involves no excision or execution.

In this spirit our Sages in Torat Kohanim interpret the verse,2 "lt shall be acceptable for him, " - that the olah offering causes a person who violated a positive command to become acceptable to G-d.

, n w nirn 'IY n793n il'Ii~r ,o>mtr Nnp p79 ~ 7 n n Nnwni vlwn ifi bnmi nmvn nww 7 n ~ ' I Inn wni

Thus too we find in the Talmud, in the first chapter o f Zevachim,3 that the olah offering atones for [the violation of] positive commandments; it is a "gift" [that is offered] after one has repented and been pardoned his punishment.

This is like the case o f a man who displeased his king, appeased him through intercessors, and was forgiven by him;

still he will send a gift, so that the king might consent that he appear again before his sovereign.

The olah offering was similarly brought as a gift to G-d after the offender had repented and had been granted a pardon, in order that he once again find favor in His eyes, and be beloved by Him as before the sin.

('The expression "atones" quoted from the Talmud, and in the verse,2 "lt shall be acceptable for him, to atone for him,"

2. Loc. cit., v. 4. 3. 7b. 4. Parentheses appear in the original.

1w93 n793 ~t 1 3 ~

does not refer t o the soul's atonement for the sin, for this is accomplished through repentance,

))I?> n17 nn) nrm> ,'n ,395 793> N>N

but rather (so to speak) his restoration before G-d, so that he will bring his Creator gratification; no vestige of the sin will remain, and the former offender will be beloved of G-d as before,

as the Talmud teaches there - that once the person has been pardoned, then comes the gift of the olah offering,

(11373 r)>m omn : nn3v in31

and as the verse states:J "lt shall be perfect, so that i t be acceptable. '3

,137iY O13nIr NIn T12YnT) ,Inn 1131 i3,9r)> )37? 13> 13NW IW3Y1

*n3ipn I > N ~ vbnn)w Yn71 u>n vrv,n N n w : N7nu 3mDw In3

'13 7V9>

Today, when we have no offerings t o call forth G-d's pleasure, fasting replaces the offering. As the Talmud says, that the prayer of one who is fasting is:6 "May m y loss o f fat and blood brought about through fasting be regarded as though I had offered it t o Y o u [as a sacrifice o n the altar]. "

The purpose of fasting, then, is that one become acceptable to G-d just as before the sin.

n19)Yn 02Yn13 13F1 >p 731 >Yw ,03NllnN1 DtNln Tln331DYn )3>1

1 N D n37n

This is why there are many cases o f TalmudicSages, who for some trivial fault undertook a great many fasts.

5. Vayikra 22:21. 6. Cf. Berachot 17a.

R. Elazar ben Azariah, for example, 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 protest. Because he did not support his colleaguess view, he fasted so long that his teeth were blackened.'

So, too, R. Ioshua once remarked:8 "I am ashamed of your words, Beit Shammai. " His teeth, too, turned black through fasting.

ninir ,n njynnr ,14?3n >v ;=win I> n x n m nnN o y s ,tolorn 371

Likewise Rav Huna, because his tefillin strap once turned over, undertook forty fasts.

Indeed, there are many such instances recorded about our Sages.

These fasts were not undertaken for the sake of repentance, nor as self-inflicted suffering in order to complete a process of atonement; these were not sins of the kind that required this. The sole purpose of these fasts was to restore the bonds of love between the former sinner and his Maker.

On this basis, that fasting substitutes for an offering, and as such has

7. Yerusbalmi, Beitzab 2:8. 8. Chagigah 22b. 9. Moed Katm 2Sa.

a place even when an individual does not need to undergo suffering in order to attain complete atonement,

nuw nn39 ninwn -rsm nnNn nnm ?1, %I i>~n!m9 9 ~ 7 ~ i l ~n99 D'NVnl

the AriZal taught his disciples, according t o the principles o f the Kabbalah, the number o f fasts to be undertaken for many transgressions,

even though they entail neither excision, nor death by divine agency - in which case suffering would be necessary.

'1~1 nwYn ~ " 3 3 , ~ 3 n ' 3 ~ in3 Examples: for anger - 151 fasts;

niuyn Y,Y mYn9 ,m99 ono in2 ,paif i i m ~ '3Y 1993~1

even for transgressing a Rabbinic prohibition, such as drinking the wine of non-Jews - seventy-three fasts;

"13) nimm N"V nwn9 ,nhn in3 ,13377 n w nixn 91091 >Y 131 likewise for neglecting a positive Rabbinic enactment, such as prayer10 - sixty-one fasts.

10. The Rebbe Shlita notes that we cannot adduce from here that the Alter Rebbe is of the opinion that the obligation of prayer is of Rabbinic origin. (This would be consonant with the statement in his Shulchan Aruch, Hilchot Tefillah, Section 106; it is also implied in the beginning of ch. 38 of Tanya [Vol. I1 in this series, p. 5141, and in Likkutei Torah, Parshat Balak 70c. However, in the famous letter of the Alter Rebbe that appears in Brit Rebbe, Part I, p. 20a, he states outright that prayer is of Torah origin. In Mishnat Yoel this whole issue is debated and explained. In any event, no proof can be derived from the above text.) For according to all opinions thespecific times for prayer are of Rabbinic origin; when one neglects this aspect of prayer, then the AriZal prescribes sixty-one fasts.

7n3 ~IW 11x7 ni>mL) ~N%I ~YISU ~,il nwnn no ,%3 Nln

As a general rule, the mystery o f fasting is wondrously effective for the revelation of the Supreme Will,

similar to an offering, of which it is said,l1 "An aroma pleasing to G-d. "

mf, 11x1 0171 01x u7pn nt>n : rn*ywm ain3w 'In21 Thus in isaiah12 we find, "Do you call this a fast and a day desirable to G-d!'!"

'~1x7 019 in n n n oixnw B3n Obviously, an acceptable fast is a "desirable day. "

Chapter Three

Though fasting is not at all necessary for attaining atonement, it 10 Tmnuo 14 Tnrrmuz

was explained above that nevertheless it has a salutary effect as a substitute for the olah offering. In Temple times this sacrifice was offered (even) for transgressing a positive command, in order to make the former offender once again acceptable and beloved of C-d. Accord- ingly, the AriZal derived from the Kabbalah the number of fasts to be undertaken for numerous transgressions, even those that are not subject to the punishment of excision or death by Divine decree.

n ix mnw TW ~ v n ~ v n v *n3 1- 0*117wn 7mnn *nm nni The latter Mussar sages - those who lived after the Ari - were divided in their opinions about one who repeated a sin many times.

,nix o*nw ~ u n mi^> ninirn won nuvnn'l p r v o*7niN V*T

Nvn i v ~ imnn ,533 Some contend that he must fast the number of fasts appropriate to that sin according to the number o f transgressions.

miwn *>rpn> mmnn ninrm m w ,nm> Y)I N*rinn 1123

nmyn ~3 p >t~t*iunn For example, the number of fasts prescribed in the penances of the AriZal for wasteful emission of semen is eighty-four.

I f someone commits this sin ten or twenty times, say, he must fast ten or twenty times eighty-four, and so on in all instances.

owl om >> >v NUTI> w n v ,nNvn p7p7 N*nil This is comparable to the chatat offering (Note of the Rebbe

Shlita: "i.e., all the chatat offerings") required for every instance of violation.

nwy nirn 'n, nEun ,n>ry in* nt I * ~ Y )*ntn w*i Others compare these fasts to the olah offering brought for neglect of a positive command.'

,mnn m * ~ n ,nw n%n wmn ,nw nimn nn3 'lv 7w twuf D*Ntf NnP

The violation of a number of positive commands is atoned for and the individual finds favor in G-d's eyes by one olah, as the Talmud explains in Tractate Zevachim, ch. 1 . 2

The accepted decision in this dispute is to undertake three times the number of fasts prescribed for that particular sin, i.e., 252 fasts (three times eighty-four) for wasteful emission, and similarly for other sins oft repeated.

3nr ii':, : n3 nw7a Tro ,wirpn 7nitl ainw nn 33 >Y N I ~ own1 '13 in*w7 V ~ Y Nfn wnt ,NI~ 7'73 ~wfip rrmp w3 73

This is based on a teaching in the Zohar, at the end of Parshat Noach:3 "As soon as mortal man sins once against the Holy One, blessed be He, he makes an impression [Above; should he sin a second time, the impact o f his sin is even greater];

1. Note of the Rebbe Shlita: "As distinct from other olah offerings; see the various types of offerings in Maimonides' preface ro his Commentary on the Mishnayot of Tractate Kodusbim."

2. Sb, 6a, 7b. 3. 73b.

ti:, NT NW* NT mvvn ~nn:, inn V V ~ N ,nm>>n wnt the third time he commits the sin, the stain penetrates from one side through the other;. . . "

)i:,i o9nm 'a p oa ninisn mvn 197s I:,> therefore the number of fasts ought also be three.

533 15, p t n ninisn 91397 I ~ N V , ~ * i a i ptn D T N ~ nt 93 >ZN 11 Tnnmvl 15 Trnrnla

D D I W N ~ ~ n i i i ~ 3 in:,, ,is13 ni~,ia> However, all this' applies to the strong and robust, whose physical health would not be harmed at all by repeated fasts, as in the generations o f yore.

IN ,>in 9r9> ~ 1 3 ~ ~ W ~ N V ,I> pvtn ninisn 9ia*iv *n > a ~ n > ~ u ~ n i i i ~ 1 in3 ,019wi m ,vin?n

But whoever would be affected by many fasts, and might thereby suffer illness or pain, G-d forbid, as in contemporary generations,

>:,ni ,797 n93 nin*ni ninv:, >v i > m ~ ,nivvn~ nnm> 13 7 i v ~ ni:, )na ),NV nwn N> niirni nvy niixn >Y p w

is forbidden to undertake numerous fasts, even for sins punishable by excision or execution, and certainly not for [violation of] the positive and prohibitive commands that do not involve excision.

%3 I> p't' N> YN113V 1V331 7YW i V N *33 N>N

Instead [the measure of fasting is] the personal estimate o f what will not harm him at all.

4. Note of the Rebbe Shlita: "Concerning all the laws about to be stated, see Shulchan Aruch, Orach Chayim 571 and its commentaries; Shulchan Aruch Admur HaZaken, Hilchot Nizkei Guf veNefesh, Sub-section 4."

yjynn NS, ,D~N'IIDNI 0 3 ~ 3 n 3012 ,D?~IWN-~T) n n I m 1933~ ,3 lil3W3) 371YY> IYDt ,O3N371il N'IN W11> 3Nit23

For even in those early generations, in the times of the Tannaim and Amoraim, only the robust who could mortify themselves fasted so frequently.

But whoever cannot fast yet does so, is called a "sinner" in Tractate Taanit, ch. 1.5

This applies even to one who fasts for specifically known sins, as Rashi explains there,

The very same author of theopinion that he who fasts frequently is considered "holy", because (as Rashi explains) his sins are thereby expunged, goes on to state that he is considered a sinner if he cannot fast yet does so.

s m n IPNV > ~ 7 v * n OTN $ \TNW ,O~NIT N n p 373 , ~ 7 n n N W N ~ I

'Dl ilWY

and it is written in Tractate Zevachim, ch. that "there is no one of Israel who is not guilty of [transgressing] a positive commandment.. . , 9 ,

Thus, though there are always sins for which one should fast, one should do so only if this will in no way impair his health; otherwise, he is considered a sinner,

o33S,r~m VIYN N v l n v ,mm S,u3 N I ~ W Yn p w !nnr especially i f he is a student of Torah, in which case he is doubly punished,

5. Note of the Rebbc Shlita: "End of p. l l a ; see also Rumbum, Hilchot Dmt, beg. of ch. 3, and commentaton ad loc."

6. 7a, and see Rasbi there.

9 1 ~ 7 3 n3 plOYL3 11319 N> ,nwnn nw911n nnnn 9 3

for the weakness resulting from his fast prevents him from studying Torah properly.

ivn)pn nn N>N

What, then, is his remedy?

I.e., what is such a person to do in order to be beloved by his Creator as he was before his sin?

p m np1s2 ~ ~ v n i : 39n3'13 He should comply with the verse that says,' "Redeem your sin with charity. "

And, indeed, the codifiers of Torah law specified that one should donate the equivalent o f eighteen [large Polish] coins called "gedolim Polish" for each day o f repentance.

The wealthy should add to this amount for the redemption of each fast-day according to his means,

n w n nn>n ,on734 lann m~w in3 as stated in Magen Avraham in the Laws o f Fasts.8

Nevertheless, though it has just been stated that in contemporary

7. Daniel 4:24. 8. Shulchun Aruch. Oroch Chayitn 568:12, and commentaria.

generations when excessive fasting causes illness and pain, the fasts of penance should be substituted by charity, every man of spirit who desires to be close to G-d, to amend his nefesh9 (his soul), to restore it to G-d with the finest and most preferred repentance, should be stringent with himself.

11v >3> nInIYn i m n , v n rn, >:, nnN ovs 03)s >3 >v o?>vn> I > ~ ~ N I ,0333 53 by nn3n Oi.13Y ps3nv omnnn nurvn IIYr

7353 o3nw 3 ~ 3 3

He should complete, at least once during his lifetime, the number of fasts for every grave sin incurring death at least, i f only death by divine agency.

r3n 3nm nnN om nrnu rpog ,n>vl> wr nrnrrn> 1113 For example, for wasteful emission [he should undergo the series of] eight-four fasts once in his life.

Wn 771 Cly niwn ivy=, itnmti ,qiim D Y Y P ~ o*n3> pin* > r s r n1n3 IN rnN qiim

He may postpone the fasts until the short winter days and fast some ten days or less, for example, in one winter,

and complete the series o f eighty-four in nine or more years, according to his stamina.

~ w n , p 3s 'n, q ~ i ,nnnn y3 ~3 niyw 93 vvn 313~3 >IP 011)

(p mnn ON n*wn> (IOBesides, he may also eat a little [until] about three hours

9. Note of the Rebbe Shlita: "In this and all similar contexts, the term specifically used is ~cfesh [as distinct from the other four terms for the various levels of the soul] - possibly in view of the statement in the Zohar I11 (24b) and Sefer HaGilgulim, et al., that 'it is specifically the level of nefcsh that sins."'

10: Pamthesa ace in the original text.

before sunrise, and this would still be considered a fast, i f he so stipulated.)

D I ~ nirn 7nN ly ~ ~ ( 9 o9nw 7iy i7jyny ,%D ninir ~ ~ 3 7 ~i!wn>i

7233

For the completion o f the above-mentioned 252 fasts -three times eighty-four, this being the accepted arbitration in the above difference of opinion, so that one undertakes three times the number of fasts prescribed for this specific sin, even if it was committed many times - he may fast another four times eighty-four only until past noon;

fnN D D ~ I> o ~ ~ w n ) 013 wyn 1x7 ,,n>wi773 nwn 13 03 ~ w n ' n ~ 8 t 133~5

this, too, the Talmud Yerushalmi" considers a fast. In this context, moreover, two half-days are reckoned as one full day.

li'l3 NWI) naiy >NW> pi

This approach applies to other, similar sins as well,

Until now the Alter Rebbe addressed himself to those sins which at least incur death by divine agency. The Alter Rebbe now goes on to say that this approach also applies to sins which do not incur such a harsh penalty but are similarly grave - "similar sins" -such as those which are actually comparable to idolatry, murder, and so on, as mentioned in ch. 7 below. Concerning these sins as well, the Alter Rebbe is saying here, one should be stringent and undertake the required number of fasts at least once in his lifetime.

i'lptrm y9ni iv93 n7n mi) 33 93 ~ V N

for each heart knows its own anguish and desires its vindication.

And this vindication is enhanced by fasting.

9 * *

17 T . ~ ~ U Z wii) * N ~ I ~ 1 7 'm ~*9t1yn ninirn 79un 1 3 ~

However, there still remain the fasts in excess o f (for example) the 252, i.e., whatever number exceeds three times the prescribed number of fasts for any particular sin,

ninirn 3rlon ni~ynnb o*snnnn ny* win> ,niunn> f*7r n*nw 3'93 NOnW O * W n 79Un 393 NVnl Nun '33 >YW

that one ought to fast in deference to the more stringent opinion insisting on the appropriate number of fasts for every violation committed, as noted above.

He may redeem them all by charity to the value o f eighteen "gedolim Polish" for each fast-day.

So, too, [charity may redeem] all other fasts that he should have undergone for sins not entailing death,

)1nn Nn**iiNt nwy nirn '31~93 ?y I>*~NI

and even for neglecting a positive command, whether explicit in the Torah or Rabbinically ordained,

and for [neglect of the positive command of]12 "Torah study, which is equivalent to them all, "

according to the number o f fasts prescribed by the penances of the AriZal. (13Most of these are noted in Mishnat Chassi- dim, Tractate Teshuvah.)

12. Peah 1:l. 13. Parentheses are in the original text.

All of these fasts, then, he may redeem as explained above, i f he cannot mortify himself.

vninn 7nr9 tat39 >N : oivn win5 )IN ,093iwn 703 n>~*v ~ N I

Though this might amount to a very considerable sum, he need not fear violating the injunction that" "one should not extravagantly distribute more than one fifth [of one's property to charity],"

nir3ynn iwj nit99 nwrw 7nNn ,win 9~n33 tnta npn N* 0331101

for this kind of giving cannot be termed "extravagant distri- bution, " since he does it to redeem himself from fasting and affliction.

P37Y 7NW1 71M nN137n NYIa N>I

This is no less necessary than healing his body or his other needs, in which one does not restrict one's spending to a fifth of his means.

Since the number of fasts enumerated in the above- mentioned penances of the AriZal is exceedingly great,

npf~3 7 ~ n 1 ~ n nnin> ln >at> omnn 33 I ~ V ~ Y 1x11 p> all who revere the word of G-d are now accustomed to being unstintingly generous with charity, which is given in place of fasting,

for the prevalent lack of stamina prevents them from morti- fying themselves to this extent.

14. Ketubbot 50a.

(1SA comment is made elsewhere on this subject on the words,16 "The kindnesses o f G-d, for they are not concluded. $7

The last three Hebrew words, here translated "for they are not concluded," may also be interpreted to mean "for we are not perfect." Accordingly, in Epistle 10 of lggeret HaKodesh, the Alter Rebbe explains the verse thus: Since "we are not perfect," burdened as we are by sins that plead for rectification, we are in need of G-d's infinite kindness and charity. And in order to elicit kindness and pardon of an infinite order, man for his part must exceed the conventional, finite bounds of charity.

15. Parentheses are in the original text. 16. Eichah 3:22.

Chapter Four

Certain penitential fasts, then, are to be actually undertaken, ::::", while others are to be redeemed through charity.

However, all we have said refers to the culmination of the atonement - to polishing the soul clean before G-d, so that no vestige of forma sin remains, after repentance,

WN> wn 117n *in , o m t t Nnp p ,u?nmn >W IinBv In3 '121 v e p n nxv7v

as cited above' from the Talmud, ch. 1 of Evachim, where the olah sacrifice brought for transgressing a positive command is described as the gift offered to the offended party after an intercessor's successful plea.

The abovementioned fasts (or their counterpart in charity) serve a similar function.

mpvi nnvnrr nrrn nbnnn O)DN

But the beginning of the mitzvah of teshuvah and its core

o>v 3>31 nnw in tv ~ r * is a true and wholehearted return to G-d.

As will soon become apparent, this "return (lit.:) until G-d" means returning until the point that one has restored completeness to Huvayah, the Four-Letter Name of G-d, that is to be found within every Jewish soul.

The letters that comprise the Tetragrammaton are (in descending order) yud and hei, and vav and hei.

1. Beg. of ch. 2. See also Likutci Sichot, Vol. XIX, p. 401, note 12, and the marginal comment on this note.

This must now be explained thoroughly and compre- hensively.

Let us begin with the Zohar's interpretation2 of teshuvah according to Sod, the mystical approach to the Torah:

swn "[Teshuvah is] tashuv hei ('the hei shall return');

The function of teshuvah is to return the letter hei of the Divine Name Havayah - to reattach it t o the level represented by the letter that precedes it, just as it was attached to it before the individual sinned.

nNnn mrwn nNnn 'n [the reconnection of] the latter hei [to the preceding letter vav] is teshuvah tata'ah ('lower-level teshuvah');

[the reconnection of] the former hei [to the preceding letter yud] is teshuvah ila'ah ('higher-level teshuvah'). "

on99 nwin nmwn I ~ N W ninrpn n r p wrlpn mt3 armw nn on m3'I Y7t N,YlDl W ~ U

We must also note that the Zohar states several times3 that teshuvah is ineffective for violation of the covenant and for the wasteful emission of semen.

This is most astonishing, folA 'ftothing can stand in the way o f teshuvah, even idolatry, incest, and so on. "

2. 111, 122a. 3. Zohar I, 60a, 219b; Zobar 11, 214b. 4. Note of the Rebbe Shlita: "Rambarn, conclusion of ch. 3 of Hikbot

Jews are commanded t o give up their lives rather than transgress t h e x prohibitions, yet repentance atones even for them. How, then, can it be that there are other sins for which repentance is ineffective?

ON 3 3 ,nNnn n3wn )*NV imtn nlir>v nnm n*vNi3 ~ 3 9 1

,131 ~ N > Y nmvn The Reishit Chochmah explains5 that the intention o f the Zohar is that though teshuvah tata'ah (the conventional level of repentance) is not effective, teshuvah ila'ah is.

T o grasp even a minute glimmet.6 of this,

we must preface what Scripture and our Sages say about [what is entailed by] excision and death by divine agency.

A violator o f a sin punishable by excision would actually7 die before his fiftieth year.8

Teshuvah, following Yerushalmi, Peah 1:l; Zohar Chadash, conclusion of Parshat Bereishit. "

5. Shaar HaKedushah, ch. 17. 6. Note of the Rebbc Shlita: "Perhaps this expression is used (as opposed

to, say, wan la um) because the former term ( w ~ ) suggests that the extent of understanding is minute, while the latter term ( i r v r ~ ) suggests that qualitatively too this understanding is a mere glimmer."

7. Note of the Rebbc Shlita: "Possibly the Alter Rebbe's intention here is to negate the opinion of the Ramban at the end of Parshat Acharei." The Rambm says there that it is sometimes possible that violators liable toexcision "are not punished by physical excision; sometimes they may live to a ripe old age." In specifying here that they would "actually" die, the Alter Rebbc evidently seeks to negate this opinion.

8. Note of the Rebbc Shlita: "As in Yerushalmi, Bikkurim, beg. of ch. 2, as explained in Tosafot, s.v. rn3, Shabbat 2Sa."

TIN oww OTIP wnn nn ,oynw 3 ~ 9 2 nnmi In the case o f death b y divine agency he would actually9 die before sixty,

i n ~ r n ~ ~ ,N~I)R 7iw p ~ 1 9 1 x 7 3

like the prophet Chananiah ben Azur in Jeremiah.lo

As a result of his false prophecy, G-d told him, "I shall banish you from the face of the earth.. . ." This resulted in his actual death.

("Indeed, there have been instances in which the punishment of death by divine agency was also meted out instantly, as with Er and Onan.)

This involved a sin incurring death by divine agency.12 In any event, both Scripture and the Sages attest that those guilty

of sins punishable by excision or death by divine agency would actually die before they reached the age of fifty or sixty. This leads to the following question:

onw 1 3 9 7 ~ ~ 1 1 ,nin,ni niny73 v + n n n ~ i nn3 711 933 I N Y ~ )

o9nvn onynuwi But in every generation there are so many individuals liable to excision and death who nevertheless enjoy extended and pleasant13 days and years!

9. Note of the Rebbe Shlita: "As above" - i.e., as in fn. 7. 10. Ch. 28. 11. Parentheses are in the original text. 12. Note of the Rebbe Shlita: "See above, end of ch. 1." 13. Asked why the Al t a Rebbe added the word "pleasant", the Rebbe

Shlita replied that this was done "in order to rule out the (labored) interpretation that this punishment was undergone by virtue of their having suffered poverty or the like, which is also called 'death' in Scripture (Shmot 4:19) and in Rabbinic terminology (quoted in Rashi, ad loc.)."

I ~ Y TI p3n '3 :11n3w rrn 3 9 'lv pi, ) w n TN 14 Tammur 19 Tannnuz

The key to this will be found in the phrase," "For [G-d's] people are part o f G-d. . . ";

N I ~ 7173 ,,in own p9n

[they are] part o f the Four-Letter Name of G-d.

Thus, describing G-d's infusion of a soul into the body of Adam, it is written:" "And He blew into his nostrils a soul o f life,"

and, as the Zohar comments,16 'We who blows, does so from within him, etc. " I 7

The metaphor of blowing signifies that the soul of a Jew originates in the innermost aspect of G-dliness - in the Tetragrammaton, as shall be soon explained.

or3wr on ~1 ?ran nrn? 13 )~NW 7 ~ 1

Now [G-d] has no bodily form, and so on,18 G-d forbid.

How, then, is it possible to say that G-d "blew", and to speak of a "part" of Himself?

DTN 333 11~33 n71n 3737 IN

However, the Torah19 "speaks as in the language of men, " i.e., anthropomorphically.

14. Deuarim 32:9. 15. Bereishit 2:7. 16. See above, Part I, beg. of ch. 2, citing the Zohar. 17. The Rebbe Shlita suggests that "etc." alludes to the continuation of

this statement above, Part I , beg. of ch. 2: "...from his inwardness and his innermost being."

18. Note of the RebbeShlita: " 'Etc.' signifies 'nor body' - from the hymn entitled Yigdal. See also beg. of Likutei Torah leCimmel Parshiyot."

19. Berachot 31b.

By way of analogy: There exists a vast difference in the case of mortal man between the breath issuing from his mouth while speaking and the breath of forceful blowing.

The breath that issues with his speech embodies the soul's power and life-force only minimally,

1 3 7 ~ 2 ~ n*nn w)n nr*)ir*n m * m ~ i n i

and that is only from the superficial aspect of the soul that dwells within him.

But the breath that issues when he blows forcefully, from deep within himself,

'131 n*nn vm m*nm n*n*)s nr*ni n3 12 wm3n embodies the internal power and life-force o f the vivifying soul.. . .

Just as there exists a vast difference between man's speaking and forceful blowing:

Precisely so in the analogy [of Creation], allowing for the infinite differentiations involved [between Creator and created],

n%n> IND 0 1 X Y W n W+

there exists a prodigious difference Above,

w*> )*ND IN73W ,0*3~>nil 1>*3~1 ,O*DWn N2X 33 1'2

between all the hosts of heaven, even the spiritual beings like angels, who were created ex nihilo, [and the soul of man].

They derive their life and existence from the external aspect of the life-force issuing forth from the Infinite One to vitalize creation.

rw nnar : arnw rm ,Wn -pt 'lv ,rw nn ova ~ N I ~ I it m m i o w b

This [external] aspect of the life-giving power is called the "breath o f His mouth, " as it were, as the verse states:20 "By the breath of His mouth all their hosts [were created]. "

n i m w MWV ni9nrw nmrbn nrm n13ru ~*nr This is the creative power embodied in the letters o f the Ten Utterances

(2' these letters being in the nature of vessels, and a drawing down and so forth of the life-force, as explained in Likutei Amarim, Part 11, ch. 11).

In contrast, the soul of man derives initially from the innermost dimension o f the life-force and flow issuing from the Infinite One,

l i ~ i m'r : 3rn>v rn3 as in the verse quoted above, "And He blew.. . . "

As mentioned earlier, this verb indicates the internal aspect of the

20. Tehillim 33:6. 21. Parentheses are in the original text.

Divine flow of life-force, for "he who blows, does so from his innermost being."

Thus, the soul originated in the internal aspect of the life-force and flow issuing from Gd. It is only afterwards, in order to enable it to be invested within the body, that the soul descended to a more external level, as the Alter Rebbe now goes on to say.

It then descended through ever more concealing planes, also (like the angels who were created by means of "letters") by means o f the letters that comprise the Divine Utte~ance,2~ "Let us make man.. ., "

llnnnn ntn D!YIY 7111 tn'Inn9 3-m

in order that it could eventually be invested in a body in this inferior, [physical] world.

This, then, is the difference between souls and angels: Soulsderive from the innermost aspea of G-dliness, the Tetragrammat on, while angels are rooted in the external aspect of G-dliness, the Divine Name Elokim, as is now explained.

am33 o,p% ova o,3u>nn I U ~ ? ) )>>I

For this reason Scripture calls the angels "Elokim",

'D 09pun *p!m uln 039eu t i - ~ 9 3 :arn~w in31 asZ3 in the phrase,24 "For the L-rd your G-d, 2SHe is the G-d o f G-ds (Elokim) . . .," the last word here referring to angels,

22. Bereishit 1:26. 23. The Rebbe Shlita notes that the Alter Rebbecites three verses to adduce

that angels are called Elokim, possibly in order to allude to the three general categories of angels - in the Worlds of Beriah, Yetzirah and Asiyah. The angels closest to souls (souls having "arisen in the Divine thought") are those of the World of Beriah, the World of Thought. They are alluded to in the first verse, which states that "Your G-d," i.e., the G-d of souls, is "the G-d of

~ * f l ~ n * f l ~ > nrn [and likewisekf6 "Praise the G-d of G-ds (Elokim) . . .," once

again referring t o angels by the name "Elokim",

and (in yet another reference t o angels),Z7 "The sons o f G-d (Elokim) came to present themselves.. . . "

The Name Elokim is applied t o angels:

Because they &rive their nurture from the external degree [of C-dlinessl, which is merely the state of "letters".

Similarly, the Name Elokim is an external state relative t o the Tetragrammaton.

But the soul o f man, &riving from the internal aspect o f the G-dly vivifying power, is a part o f the Tetragrammaton,

for the Tetragrammaton indicates the innermost dimension

angels." The second verse, which mentions neither "Your Gd" nor the Tetragrammaton, may be said to refa to the angels in the World of Yctzirah. The final verse, which speaks of the angels who give testimony with regard to the worldly affairs of man, may be said to apply to the angels of the nethermost world, the World of Asiyah.

24. Dcvarim 10:17. 25. In line with Scripture, the Rebbe Shlita restored the word "He" to the

paraphrase in the text. 26. Tehillim 136:2. 27. lyou 1:6.

o f the life-giving power, which far transcends the state o f letters.

15 Tamntvr 21 TMmnkm

T o explain:

What characteristics of the soul also characterize Havayah, the Four-Letter Name of G-d, and thus indicate that the soul is indeed a part of that Name? In answer to this question, the Alter Rebbe now explains that just as the Ten Sefirot are included within the Tetragram- maton, so, too, there are ten corresponding faculties that are intrinsic to the soul.

There is a well-known statement o f Eliyahu, in the passage entitled Patach Eliyahu, in the introduction to Tikkunei Zohm: "YOU are He Who elicited the ten tikkunim (lit., 'garments') which we call the Ten Sefirot, by which to conduct the concealed worlds.. . [and the revealed worla's..

You are wise, but not with a knowable attribute of wisdom;

You understand, but not with a knowable attribute o f

28. The Rebbe Shlita asks the following question: The statement that the purpose of the Ten Sefirot (which, as he shall soon say, are included within the Tetragrammaton) is "to conduct the concealed worlds," seems to contradict the earlier statement that the Tetragrammaton transcends by far the state of "letters" (from which the various worlds and their creatures come into being).

The Alter Rebbe resolves this, explains the Rebbe Shlita, by now going on to quote, "You are wise, but not with a knowable attribute of wisdom; You understand, but not with a knowable attribute of understanding.. . ." This cannot possibly refa to the state of "letters", since their purpose is to make known and to reveal (as oft stated in Part I1 of Tanya). Rather, the above- mentioned conduct of the wodds first relates only to the ''concealed worlds," worlds that are "not known."

understanding; and so on" - with regard to the remaining Sefirot.

All the Ten Sefirot are included and represented in their source, the Tet ragram maton.

The Alter Rebbe now shows how the various Sefirot find expression in the four letters that comprise this Divine Name, Havayah.

The yud, which is a simple point, extending in neither length nor breadth, indicates G-d's Wisdom, the Sefirah of Chochmah,

which is the state of concealment and obscurity, before it develops into a state of expansion and revelation in comprehension and understanding.

n%n n%nW in fru )r*%n 11x3 mru5 tnn rlti*n hw yrpnr) MI33 n W nnm nPn3 n m n n

(Z9The "thorn" above30 the yud indicates the Supreme Will, this being the level of Keter, which transcends by far the level o f Chochmah Ila'ah, Supernal Wisdom, as is known.)

)~n9nv )9n%5 mnnr namn 91>9ar n i m m nlma:, n?uv ~twi

When [the seminal "point" of Chochmah] is eventually amplified and revealed as something comprehensible to the concealed worlds, i.e., when it descends to the level and Sefirah of Binah,

29. Parentheses arc in the original text. 30. Note of the Rtbbc Shlita: "The Altcr Rebbe stmscs 'above', for the

'thorn' that projects beneath the yud has a different significance."

it is then contained and represented in the letter hei o f the Tetragrammaton. This letter extends in breadth, implying a breadth of explanation and understanding, which is the function of Binah.

l'nw nv& n!mki mnnr n3wniln mm 2v minn ,pi& 033 yn7nv

Fhe letter hei] also extends in length, to indicate extension and flow downward into the concealed worlds.

The hidden worlds are nourished from the level of Binah, so that they may have an understanding of G-dliness.

p'lan~ l*nW nun3 mi) i t nmvm n3vni.l n~m)w3 ~ N I

In the next stage, when this extension and flow are drawn still lower into the revealed worlds,

which may be compared, by way o f analogy, to one who wishes31 to reveal his thoughts to another through his speech,

ntpl ni*nim i t n3vni.1 ntnui n%33 this extension is contained and represented in the [final] letters vav and hei [of the Tetragrammaton].

nun3 n!wn>n n3wnnn n?in itp7in 7 3

For the letter vav, which is shaped like a vertical line, indicates downward extension.

There is another connection between this stage and the letter vav:

31. Note of the Rebbe Shlita: "In the analogy the Alter Rebbe speaks of 'one who wishes to reveal his thoughts to another,' for this mirrors the'Divine traits of benevolence and goodness' that are mentioned below."

,nivi~pn ivnitn ?NVI 13101 itvn nTn vv W N I ~ it mvnn 0 2 1 TI ff, TY 9 i ~ i nhnn ,n ff, : pimaw vv 7mn3 %3 7713 n>bm

%33 TY N ~ I ,n~>nnn Also, this downward flow into the revealed worlds is effected through the Divine traits o f benevolence and goodness and [G-d's] other holy traits, included in general terms in the six attributes, the numerical equivalcnt of vav, in the verse,32 ''Yours, 0 G-d, is greatness.. .," - until 'Yours, 0 G-d, is sovereignty. . ., " but not including it.

(n m t o m nN7pj In, mi2>n, ntn '3

For His attribute of sovereignty is called the 'Word o f G-d" (and speech is not one of the middot, the spiritual emotive attributes),

as in the verse,J3 'Wherever the word of the king holds way. "

Supernal speech, then, is related to Malchut, G-d's sovereignty.

OW >v mr7m n iw ntnvr n'h~jr This [attribute o f sovereignty] is contained and represented in the final hei of the Tetragrammaton, in the following manner:

The internal aspect and the source of speech is the breath that rises from the heart, then is particularized into the five oral articulations (five being the numerical equivalent of the later hei). [One of these produces the bracket of letters] alef, chet, hei and ayin from the throat, anotha produces the bracket of letters beit, vav, mem and pei from the lips, and so on.

32. I Diurei HaYamim 29:ll . 33. Kohelct 8:4.

At any rate, the internal aspect of speech is breath.

ln particular, the enunciation of the letter hei is solely unvocalized breath,

Nwwn na nvbt ~ 9 4 3 NnN :lrn:,v in2 as in the phrase,34 "A light letter without substance."

Emanating, as it does, solely from the breath, it alludes to the level of Malchut and speech whose internal aspect is "breath".

orWi on qiln nrnt rb ~ N W q ~ 1

Now "He has no corporeal form," G-d forbid.

How, then, can one diffaentiate Above between those letters that possess substance and those that do not?

OTN 313 ) i w h n71n n v t f~

Nevertheless, "the Torah speaks as in the language of men. "

Since on the mortal plane this differentiation exists, it is also applied t o the Divine plane, for spiritually, too, there exists a corresponding difference between the letter hei and the other letters.

Moreover (i.e., there is yet another reason why this analogy is apt, notwithstanding the fact that G-d has no corporeal form):

b:, 24-33 )n31 ,nlNxInn *p!m tnL/ nlp'mnnn nr>mN Y:, In ut o w 719

for G-dS speech as well consists, as it were, of twenty-two letters that separate into the five articulations that produce the Divine speech from which all beings were created.

34. From the hymn entitled Akdmnut.

(jSFor a discussion o f these letters n d their significance, see Likutei Amarim, Part 11, ch. 1 I.)

We thus see that all the Ten Scfirot are included and represented within the Tetragrammaton. The Alter Rcbbc now goes on t o explain that likewise within the soul, which is part of the Tetragrammaton, there exist ten corresponding levels or faculties.

o-r~rr nnw3 ,yp ?N> ni%m > v x n ,% 177 h ,vnn n331 rs TM- Analogously, exactly the same applies to the soul of man, again keeping in mind the infinite separation betwan the Creator and the created soul,

which is the divine soul which "He blew from within Himself. "

Since the soul derives from the internal aspect of G-dliness, the Tetragrammaton, which comprises the Ten Scfirot, the soul likewise comprises the following characteristics:

-rMi* n iw tni7nn ,u%m !?>v n)*n> iiJ v* There is [the initial state o f Chochmah,] the hidden concept alluded to by the letter yud,

Just as the letter yud lacks length and breadth and is but a simple point, so, too, is Chochmah a faculty that lacks intellectual length and breadth, merely -

possessing the potential o f being revealed, and thereby


understanding and conceiving G-d's true existence and greatness,

in each person according to his measure, according to the breadth of his intellect and understanding.

While the degree of one's comprehension of G-dlincss depends on the breadth of one's intellect, a Jew's essential ability to find G-d's true being and greatness securely integrated in his mind, stems from the soul's attribute of Chochmah, alluded to in the letter yud.

In, in>rm pimn> inJni r n v t ayn7n1 I > ~ W p w n ~ W N ,931

As a man deepens his intelligence, as he broadens his mind and comprehension, to contemplate G-d's greatness,

his now-develo ped understanding, the faculty of Binah, is alluded to by the letter hei, that has breadth, indicating the breadth of his understanding.

mn> n%n>n mwnnn % mrnn ,PIN DN

m e hei] also has length, to indicate downward extension,

so that from his understanding and contemplation o f G-d's greatness, he arouses love and fear and their offspring, i.e., the other emotive attributes, which are termed the offspring or branches of love and fear,

125 nrnr%nr inrna in his mind and in the recesses of his heart,

At this early stage in the generation of the spiritual emotions of love and fear and so on, they are not yet manifest.

until ultimately they find overt expression in his heart.

The downward progression of intellect into the realm of emotions is thus indicated by the vertical length of the letter hei.

IN 11371 31p3 ,nirnni minn ~3 nvn9nrtn nmlv n3m3 mn, n w n

These [spiritual emotions] lead to the true service of G-d, in Torah study and mitzvah observance, with voice and speech or with deed.

True divine service is that which is motivated by the love and awe of C-d, as explained above in Part I, ch. 4.

'131 NW I ~ N I ni9nlN in This is the import of the [final] letters vav and hei [of the Four-Letter Name, Havayah]. . ., for vuv alludes to voice and speech, while hei alludes to action.

Furthermore, contemplation that endeauors to understand and conceive of G-d's true being, also derives from Torah,

I.e., such contemplation must necessarily be preceded by thestudy of Torah,

'131 n-*ln ow W 1 , 1 ~ TI)*N ~ * n ,NW nnmn N ~ T I N T

for36 "Torah proceeds from Chochmah, " which is the yud of the Tetragrammaton.

Chapter Five

17 Tammrz ,T-UI. The previous chapter taught that the Jewish soul is a part of the

Tetragrammaton, the internal aspect of G-dliness, from which it derives. In this it differs from other created beings whosesource is more external - the Divine Name Elokim and Supernal speech.

However, in order that the soul be able to become enclothed in a physical body in this corporeal world, it had to descend through ever more concealing planes by means of the letters that comprise the Divine Utterance, "Let us make man."

Deriving as it does from the internal aspect of the Divine life-force, the soul itself is thus loftier than the degree of Supernal speech; it merely undergoes a descent through Divine speech. It is for this reason that concerning the infusion of man's soul into the body the Torah uses the expression "He blew," indicating that it comes from an internal level, for "he who blows, docs so from the innermost aspect of his being."

Because the soul is part of the Tetragrammaton, it also comprises ten faculties that parallel the Ten Sefirot that are found within the Tetragrammaton.

In this chapter the Alter Rebbe goes on to say that even though the soul was invested in the body through the external agency of speech - the Utterance "Let us make manw- nevertheless it derives from the internal aspect of speech, namely, "breath". In this regard man differs from all other creatures, including angels, which derive their existence from the external aspect of speech. Accordingly, both the internal and external aspects of the soul derive from the internal aspect of G-dliness, the internal aspect of the soul deriving from the internal aspect of G-dliness, namely, the Tetragrammaton, the external aspect of the soul deriving from the internality of the external level of Divine speech.

umn ~ I U to'Inn'I ,nrn o'Irv'I n,p!mn w n n v i v n ~ n n rnm Bringing the G-dly soul down into this physical world to invest itself in a human body, this process resulting from Divine speech, viz., the Utterance "Let us make man,"

vafn 71pnr nr,n*)s n),n3n nwn) derives from the internal aspect, the source, o f speech.

>"D nNnn n v a rnnnn )rWn >an in

This is the "breath" of the Supreme One that is indicated in the latter hei [of Havayah, the Four-Letter Name of G-dl discussed above.

As Scripture states concerning the vestiture of the soul within the body,^ "He blew into his nostrils a breath o f life, and man became a living creature,"

and "he who blows, does so from within him, [from his inwardness and innermost being]. "

Thus, even the external aspect of the soul that is vested within the body is vested in an inward manner, albeit with the inwardness of speech - the internal aspect of the external level of speech. In this regard it is unlike the internal aspect of the soul which emanates from the most internal aspect of G-dliness.

in4131 >2n aim' ,iny ~n p>n 93 : 7 n ~ ) v nrr This, then, is the meaning o f the verse, "For [G-d's] people is a part o f G-d; Jacob is the rope o f His inheritance. "

This verse implies that within the soul there are to be found two levels: the internal aspect of the soul is "part of G-d"; the external aspect of the soul is the "rope of His inheritance."

The analogy is of a rope, whose upper end is bound above

1 . Bereishit 2:7. 2. Devarim 32:9.

and the lower end below; so, too, the "upper end" of the soul is

"bound Above" and its "lower end" is enclothed within the body.

pf %V 1133 ,I)> Yll71i7> NlR ,TUV : 713N)W RD IlYl3il VW R)il p3 oipn n t ~ > MU OINRV~ >wn

The simple meaning-' of the words "He blew" stated in refer-

ence t o the soul's vestiture within the body is to instruct us that just as, for example, i f one blows in some direction,

3. The Rebbe Shlita queries why the Alter Rebbe should have introduced the forthcoming analogy with the seemingly superfluous preamble, "The simple meaning of the words 'He blew' is to instruct us.. . ."

He proposes that the Alter Rebbe added these words in order to resolve a difficulty which would otherwise be inexplicable. For according to the Alter Rebbe's explanation, the soul is drawn down in a number of successive stages: its initial source is the internal aspect of the life-force, and thereafter the internal aspect (the "breath") of speech. (Both these concepts are adduced from the words "He blew," which indicates inwardness, as mentioned above.) The soul later progresses through the letters of speech (for the Utterance "Let us make man" is composed of actual letters of speech, and does not derive from "blowing", which is an aspect of breath). Only then does it become actually enclothed within the body of man. This ultimatestage, then, the implantingof the soul "into his nostrils," coma about from speech, not from G-d's having "blown".

Now speech is heard even if there is an obstruction between speaker and listener. Accordingly, when describing the soul already situated in the body, how is it appropriate to use the image of exhaled breath, that can be prevented by an obstruction from arriving at its destination?

It is this question that the Alter Rebbe answers by saying that the "simple meaning" of the verse is to "instruct us" that even after the Utterance "Let us make man," i.e., even when the investiture of the soul in the body takes place by means of speech, it still retains the characteristics of "blowing".

Just as an obstacle can obstruct the passage of breath, so, too, sins can obstruct the soul's lifeline ro G-dliness. This explains why other creatures which derive their nurture through Divine "speech" are not subject to excision, for the sound of speech can penetrate an obstruction. Souls, however, throughout their sojourn in the body, constantly depend on the nurture which is (so to speak) blown into them; they must always have an unobstructed path to their life-source.

and there is any separation or obstruction there, then the exhaled breath will not reach that place at all,'

- precisely this is the case i f any obstruction separates man S body from the "breath " of the Supreme One, concerning which Scripture states, "He blew."

fun9 3939> yxjn 93nr-n 9nwa Tar orw 1 9 ~ nnua 7~ The truth is, though, that nothing material or spiritual is a barrier before Him,

~ > n 9 3 ~ Y T N ~ nN1 o9nwn nN N>TI 9 3

for, as the verse states,s "Do I not fill heaven and earth?"

rtim y-\Nn h ~ > n r Furthermore, Scripture states,6 "All the world is full o f His glory. "

nv9n *119 TnN n41 Also,' "There is no place devoid of Him,"

try )*N ,nnnn ~ 7 ~ n b 1 %nn u9nw3 [andla "ln the heavens above and on the earth below there is none else,"

4. The first edition of Iggeret HaTeshuvah here cited the instance of a person blowing "into the lungs of an animal." The Rebbe Shlita once explained that this example was chosen because the Alter Rebbe wanted to draw on a source from the Torah, and according to Torah law (Shulchan Aruch, Yoreh De'ah, beg. Sec. 39) an animal's lungs are to be examined by being inflated.

5. Yirmcyahu 23:24. 6 . Yeshayahu 6:3. 7. Tikkunei Zohar 51. 8. Devarim 4:39.

1131 pn* '13 u'lnn I ~ ~ N I

[and19 "He fills all worlds.. . . " Since G-d is everywhere and within everything, it is thus seemingly

impossible for anything to act as a barrier before Him.

But as Isaiah declares,JO "Only your sins separate you from your G-d. "

h n nu n9nni.l ,uln 71x1 1v'Dli.l lrvr lu o w 995 ,own1 The reason is that sins oppose the Will o f the Supreme One, Who gives life to all,

~ 7 ~ 3 1 ~9nv3 m 'il Vn 7vu 'l3 : n n w rn3 as in the verse, "Whatever G-d wills He has done in heaven and earth. "

(tv 'lv 1sip3 mnw, ,,?in ow m n vpn ulnv ,m ~ n w v 1~31)

(I21t has been noted above, that [the Supreme Will] is the source of the sustenance issuing from the Tetragrammaton, and is represented in the "thorn" atop the letter yud.)

Inasmuch as the Tetragrammaton sustains all of creation, it follows that sins, which act in opposition to it, also oppose and conceal the Divine life-force. Sins are thus capable of preventing the Divine "breath" (concerning which it is written "He blew") from reaching man.

This, then, is the meaning o f excision:

9. Zohar 111, 255a. 10. S9:2. 11. Tehillim 135:6. 12. Parentheses are in the original text.

the "rope" drawn from the final hei in the Four-Letter Name o f G-d is severed, cut o f f .

As a result, the soul clothed within the body is unable to receive vitality from its source in that Divine Name. During those times when the Jewish people received their vitality only from the "side" of holiness (as for example during the period of the Temple, as the Alter Rebbe will say in the next chapter), the lack of this life-force led to physical death.

As the verse says in Parshat Emor:l3 "That soul shall be cut o f f from before My face; 1 am G-d. "

The vase here uses the Tetragrammaton in referring to G-d. Excision thus involves being sundered from the internal aspect of G-dliness. It is this that the Alter Rebbe now goes on to say.

~ 3 9 ~ 1 ,332~

The expression chosen is "from before My face"; i.e., the soul is excised from the innermost aspect of G-dliness, the Tetragrammaton.

nizi lit3 )WW nmw 7NW11

Other sins that do not incur excision

1mm nnm 11Wn NITI om1 ,YTUI) m n n N )*nai3 )n om ';n * do cause at least a defect in the soul, in the sense o f the defect or nick that invalidates a blade for ritual slaughter.

As with the defective blade, a sin causes something to be lacking in the rope-like flow of life-force from theTctragrammaton downward to the soul, as is now explained.

This is analogous to a thick rope woven o f 61 3 thin strands.

13. Vayikra 22:3.

So, too, the "rope" of the downward flow mentioned above is comprised of the 61 3 mitzvot,14each mitzvah being an individual thin strand.

When one violates one of them, G-d forbid, a thin strand consisting of that particular commandment is severed. . . .

Should an individual violate many commandments, G-d forbid, then many strands are severed and the "rope" is grievously weakened. Sins punishable by excision (or death by divine agency) cause the entire "rope" to be severed, heaven forfend.

But even i f 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 (in the case of excision) or sixty years (in the case of death by divine agency), but no more.

('*As to the statement attributed to the AriZal, that the makkif, a transcendent level of life-force, enters such an individual, and so on,

14. The Rebbe Shlita notes that the Alter Rebbe here offers a remarkably novel thought - chat every Jew receives vitality in this world from all 613 mitzvot, even though the commandments given to Kohanim do not apply to commoners, many commandments cannot be performed simultaneously, and the like.

Possibly, continues the Rebbe Shlita, this may be understood in light of the Alter Rebbe's explanation in Kuntreis Acharon, in the essay that begins, "To Understand the Details of the Laws.. ." (p. 159b.) [There the Alter Rebbe writes that even the laws that perhaps never have practical application derive from Supernal Wisdom.]


Though unable to receive vitality from the internal aspect of G-dliness, he is still able to receive vitality from this transcendent (lit., "encompassing") level of G-dliness. If this is indeed so, why can he not live longer than fifty or sixty years?

vian niwiva '*n> yu ?vu this is irrelevant t o the life o f the physical body,16 which cannot survive once t h a e remains no vestige of the Divine soul,

and applies only until fifty years,

I.e., the transcendent level is also found within an individual only so long as he is able to remain alive by virtue of the impression of the Divine soul that is still within his body.

or to the contemporary period, as will be noted.)

In this era, when a Jew's vitality reaches him through becoming clothed in unholy media, it is possible for a person to live even after his soul has been sundered from its source in the Four-Letter Name of G-d. This is why it is now possible for someone liable to excision or death by divine agency to live longer than fifty or sixty years. And during this time, the holy life-force which must be found within a Jew is received from the transcendent level, as the AriZal teaches.

16. At this point the Rebbc Shlita refers the reader to Likutei Torah, Devarim 62c, where the Alter Rebbe explains that excision applies only to the level of "Yaakov" within the soul, but not to the level of "Yisrael". He also cites Lihte i Torah. Devarim 83b, where the Alter Rebbc speaks of one who has incurred excision. Though of him it is written, "For my father and mother have forsaken me," yet the continuation of the same verse flehillim 27:lO) also applies to him: ". . .but G d has taken me in." The encompassing level of the soul remains intact. Though within his soul the Jew's innate loveof G-d is not manifest ("docs not shed light"), yet in him too this love is still present, though concealed.

Chapter Six IS Tmmur , ,-, The Alter Rebbe opened the fourth chapter by beginning to

explain the concept of repentance according to the mystical approach to the Torah. He prefaced his commentary by noting that according to Scripture and our Sages a person who committed a sin punishable by excision would actually die before his fiftieth year, while one who committed a sin punishable by death by Divine agency would actually die before his sixtieth year.

The Alter Rebbe thereupon posed the following question: How is it, he asked, that "in every generation there are so many individuals liable to excision and death [by Divine agency] who nevertheless enjoy extended and pleasant days and years!"

In answer, the Alter Rebbe explained that the soul is part of the Divine Name Havayah, the Tetragrammaton. Furthermore, both the internal and external aspects of the soul are "blown" or "breathed" forth, i.e., their source is the innermost reaches of G-dliness. The innermost core of the soul derives from the internal aspect of the Tetragrammaton, the internal level of holiness. And even the external level of the soul, which is drawn down into man's body through the Utterance "Let us make man," derives from the internal aspect of this Utterance. Thus all aspects of the soul, even as enclothed within the body, ultimately derive from an a a of "blowing". And it is noted inch. 5 that unlike speech, which can be heard even when something separates the listener from the speaker, exhaled breath does not reach its destination when there is an interveningobstruaion (in this case, the individual's sins).

The Alter Rebbe next uses this image and another to explain the concept of excision. The Jewish people's relationship to C-d is compared in Scripture to a rope, whose upper end is bound above and whose lower end is bound below -"Jacob is the rope of [G-d's] inheritance." This rope is the lifeline through which C-dliness is drawn down even into the external aspect of the soul that lodges within the body. Sins, specially those incurring excision, sever this lifeline, thus preventing the life-force which is "blown" forth to penetrate to the soul that is invested in the body. In the past, this meant that a person liable t o

excision would actually die before his fiftieth year, while a person liable to death by Divine agency would actually die before his sixtieth year.

In this, the sixth chapter, the Alter Rebbe goes on to explain that this applied only during the time when the Divine Presence dwelt among Israel, for then each Jew's spiritual sustenance reached him only from the "side" of holiness - from the Four-Letter Name of the Infinite One.

In times of exile, however, when the Divine Presence too is (so to speak) in exile, even the lifeforce of holiness can be drawn down through a garb of kelipah. It is therefore then possible that even individuals guilty of sins punishable by excision and death by Divine agency continue t o receive their vitality, even though their spiritual lifeline to the Tetragrammaton has been severed. This explains why during the era of exileeven those guilty of the above-mentioned sins can live long liva: Parenthetically, this also provides them with the opportunity to repent and rectify their past misdeeds.

However, all this obtained when Israel was on an elevated plane, when the Divine Presence dwelt among Israel1 in the Beit HaMikdash.2

Then the body3 received its vitality only through the divine soul, from the innermost source o f the life-giving power

1. Note of the Rebbe Shlita: "This indicates the level of the Jewish people at that time."

2. Note of the Rebbe Shlita: "This applies to the world as a whole and to the Divine Presence. Specifically, with regard to man, there is yet another aspect."

3. Note of the Rebbe Shlita: "1.e.. also with regard to each and evcry individual."

issuing from the Infinite One, through the Tetragrammaton, as discussed above.

Thus, if the spiritual lifeline emanating from the Tetragrammaton was severed, it was impossible for them to continue living. However, as the Alter Rebbe now goes on to say, once they had fallen from that spiritual height, and thereby diverted the flow of the Divine life-force from its accustomed course, even deliberate transgressors can now receive their vitality as freely as do mere creatures.

But they then fell from their estate, and through their actions brought about the mystic exile o f the Divine Presence,

That the Divine Presence should be in a state of exile among the forces of unholiness is indeed an inconceivable mystery.'

as the verses states,6 "Through your sins was your mother banished."

"Your mother" refers to the Divine Praence, the "mother of the children" (as explained in Part I, ch. 52), also known as K n w t Yisrwl, the source of Jewish souls - the level of Malchut of Atzilut. In the context of the letters that constitute the Tetragrammaton, this corresponds to the final hei, from which proceeds the "rope" or "lifeline" to the soul.

nnfnn n!ntbnw)i ,>")TI n ~ n n NW n19m m n mmw ,u*m? nun nun> n n f n>

This means that the benevolence flowing forth from the

4. Note of the Rebbe Shlita: "Sa below, p. 140b." [i.e., lggeret HaKo- desh, Epistle 25, para. beg. VeHinei Zeh Leumat Zeh. . . .]

5. Note of the Rebbe SMita: "At first glance it is incomprehensible that man's actions should cause the exile of the Divine Presence. Thc Alter Rcbbe therefore provides proof and also an explanation: (a) proof - that it is indeed so; (b) an explanation - for the Divine Presence is 'your motha."'

6. Yeshayahu 5O:l.

above-mentioned7 latter hei o f the Tetragrammaton was lowered far down, from plane to plane,

nljn nr7m $33 nmwn ~ W > N W fy

until it became enclothed in the Ten Sefirot o f nogah,

Inasmuch as the kelipah called nogah includes an admixture of goodness, it is composed of Ten Sefirot, corresponding t o the Ten Sefirot of holiness.8

which transmit9 the benevolence and vitality through the hosts of heaven and those charged over them,

nnlm h> oar ,ntn o>ivw Ynvm 3nn >3>

to every living physical being in this world, even to all vegetation,

as our Sages state:I0 "There is no blade o f grass below that has no spirit [Above that smites it and commands it: Grow!]"

Thus, the life-force of all living beings - even of vegetation, which expresses its vitality through growth - derives from the kelipah of nogah.

Hence, even the sinful and deliberate transgre~sors1~ of Israel

7. Note of the Rebbe Shlitu: "In ch. 4 - on a cosmic scale; in ch. 5 - in each individual soul."

8. Note of the Rebbe Shlita: "Cf. Part I , ch. 6." 9. Note of the Rebbe Shlita: "They do so in any case (and not necessarily

because of the state of exile discussed here; rather, as a result of the sin of the Tree of Knowledge; see below, beg. of p. 140a)."

10. Bereishit Rubbah 10:6. 11. Note of the Rebbc Shlita: "It would s m n that the text should read

'transgressor', in the singular."

may receive vitality [from it] for their bodies and animal souls,

vnn own )>XI 7 ~ w in5 exactly as other living creatures do,

in13 ninnf3 >wn) : 7 n w In3 as Scripture states, l 2 that there exists a state wherein human beings are "likened and similar to beasts. "

n37fNl In fact, not only is it possible for the sinner t o receive his nurture from kelipah as do animals and other living beings, but indeed,

t~ 737731 nNv 7 n ~ with even greater emphasis and force.

m ~ 9 nim)n n ~ m i mu b w ,VIP n t m W I U I I ~ ~ Tntn 7~1m w 'IY 1rmm

For, as explained in the holy Zohar, Parshat Pekudei, all the 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, and so on,13 i.e., through any of the three soul-garments of thought, speech and action, -

12. Tehiflim 49:13. 13. The Rebbe Shlita notes that the Alter Rebbe may have added the words

"and so on" for the following reason. In Pan I, ch. 11, the Alter Rebbe differentiates between two situations: (a) contemplating the commission of a sin, (b) "and even where one does not actually contemplate committing a sin, but indulges in contemplation on the carnal union of male and female in general." The term "and even" seems to imply that the latter form of contemplation is not an entirely distinct form of sin (for which reason no distinct mention of it is made in iggeret HaTeshuvah). Nevertheless some reference to it must be made here, and this the Alter Rebbe does by adding the words "and so on."

V l f 7 n t l DV D97NlMil N7nN N 7 V m Jll>3Vl~ l> 9%)) >3il

all [this life-force] issues to him from the [various] chambers o f the sitra achra described there in the holy Zohar.

The choice is man's - whether to derive his nurture from the chambers o f the sitra achra, or from the chambers o f holiness" from which flow all good and holy thoughts, and so on.

When one's thoughts, words and deeds are wholesome and holy, he receives his nurture from holiness; when his thoughts, words and

14. The Rebbe Shlita comments that it seems to be entirely superfluous for the Alter Rebbe to state that "the choice is man's." He goes on to provide two possible explanations.

(a) Paradoxically, this statement is indeed novel: The Alter Rebbe desires to emphasize that even in times of exile, when "through your sins was your mother banished," and the benevolence flowing forth from the latter hei is enclothed in the kelipab of nogah, man can still choose to receive his vitality from the chambers of holiness.

This is possible because the garment of nogah becomes nullified to its wearer - to holiness, and is thereby itself transformed to goodness and absorbed within holiness. This recalls the statement in Part I, early in ch. 40, that in the case of the holy letters of Torah and prayer, the kelipah of nogah is converted to good and is absorbed into holiness.

(This explanation, that the Alter Rebbe wished to tell us that even in times of exile man can choose to derive his nurture from the chambers of holiness, does not accord with the explanation given in Likutei Biurim BcSefer HaTa- nya, by Rabbi Yehoshua Korf.)

(b) Another possible explanation (which would also go a long way in explaining why it is specifically here that the Alter Rebbe states that "the choice is man's"): The Alter Rebbemeans to tell us that it isspecifically during the times of exile, when they "fell from their estate," that Jews can choose to receive their vitality from the chambers of sitra achra. This, however, could not be done during the time of the Beit HaMikdash, as explained at the end of ch. 5 above. [For at that time, if the "rope" connecting a person to his spiritual source was severed - if, for example, he committed a sin punishable by excision - he could not live at all; during that period Jews truly could not receive their vitality from rhe kelipah of nogah.]

deeds are evil, he derives his nurture from the chambers of the sitra achra.

,133 O V ~ N ~ TIW TII nnr* i.11 93

For's "one opposite the other did G-d make.. . . " Every manifestation of holiness has a counterpart in the kelipah

and sitra achra.

The chambers o f the sitra achra &rive their vitality from the issue of the Ten Sefirot of nogah that is embodied within them and that descends into them by stages,

and [this kelipah of nogah] is comprised o f good and evil, as in "the Tree of Knowledge [of good and evil], " as is known to those who are knowledgeable in the Kabbalah.

Since the kelipah of nogah is composed of both good and evil it serves as a source, after a multitude of descents, for the evil of the chambers of the sitra achra - the reservoir from which a man is refuelled when he sins in thought, speech or action.

The Alter Rebbe now resumes his explanation of why a sinful person not only receives his vitality from the "other side" like other living creatures, but in fact does so to an even greater degree. Since through his freely-chosen thoughts, words and deeds it was the sinner himself who replenished the reservoirs of the kelipot with life-force of Divine origin, it is he who will now have to swallow the lion's share of those reservoirs.

19 Tammuz 24 T ~ U Z

am2 in>m >m ~ Y Y * : mm Scripture states:16 'yacob is the rope of [G-d's] heritage. "I7

15. Kohelet 7:14. 16. Devarim 32:9. 17. The Rebbe Shlita observes that the analogy o f the rope is introduced

The analogy [compares the soul o f a Jew] to a rope, with one end above and the 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.

L3~3n nNnn NIW mmm rnrpni o t ~ n nnvj v-rv=r vnn nmr It is exactly so with regard to the root o f thesoul o f man and its source in the latter hei mentioned above.

l?nramni o w n l w n ,r, 'lv nmwn vwnr rwnn Nrn Through one's evil deeds and thoughts one draws down the life-force [issuing from the latter hei]

here in terms that suggest that it is a novel thought, when in fact it occupied the whole of the previous chapter. By way of explanation, the Rebbe Shlita writes that the Alter Rebbe is indad introducing a thought that is not only novel but even contrary to what was written in the previous chapter; moreover, this approach will explain much of the variance between the two chapters.

In brief: The Alter Rcbbc explained in ch. 4 how a soul is part of the Tetragrammaton. He went on to explain in ch. 5 how this soul-level d a a n d s into the body by way of "Jacob,. . . the ropeof His inheritance,. . . whose upper end is bound above and the Iowa end below." In ch.6, however, the Alter Rebbe emphasizes that the movements of the lower end of the rope also affect the upper end. Furthermore, as the Alter Rebbe goes on to say here, this rope not only descends as far as "Jacob" but even provides additional life-force to the chambers of unholiness; is., the effect of the rope is able to descend even lower than the level of "Jacob" which it itself embodies.

This is the anomaly that the Alter Rebbe resolves, when he repeats that a person's sins make him descend so sharply that he reaches the lowly level of the very kelipot and sitra achra "from which he receives his thoughts and deeds." Since the sinful individual sinks to such a low level that in this rapeft he is a recipient from the kelipot, his "rope" descends there as well, and the kelipot and sitra achra are able to receive their life-force from its lower extremity.

i w n i 1~nr3wnn h p n wnv ,NW ~ 7 0 0 ~ 1 n b m Trn ~v

into the chambers o f the sitra achra, as it were, from which he receives his thoughts and deeds.

Although a person punishable by excision has severed his rope, so to speak, he is still able t o draw down the life-force issuing from the latter hei into the chambers of the sitra achra. The reason, as is explained elsewhere in the literature of Chassidut, is that even after the rope is severed, some external vestige of it survives. And it is through this remnant that the life-force of holiness is drawn down into the chambers of the kelipot.

Because it is he, the sinful individual, who draws the flow of vitality into [the chambers o f the sitra achra], it is he who receives the greatest portion from them.

I.e., in even greater measure than do other living matures. Never- theless, it is explained in the literature of Chassidut'hhat ultimately the sinner will cease to draw vitality from this flow, for thesitra achra can serve a Jew as a source only temporarily.

This will suffice for the understanding.

Hence the statement o f our Sagesy19 of blessed memory: "lt is not within our hands (i.e., it is not given us) to understand the reason for either the tranquillity o f the wicked [or the suffering of the righteous]. "

The quotation specifies "in our hands, " i.e., in this time of exile after the Destruction, when the wicked receive added vitality through the kelipot and sitra achra.

18. Kuntres Uma'ayon [English translation by Rabbi Zalman I. Posner, Kehot, N.Y., 19691,. Discourse 8.

19. Avot 4:lS.

>im> ,nl*>vn nib nmz *nit1 This is an expression of the "Exile o f the Divine Presence, " as it were, during which time the life-force emanating from the latter hei flows into the kelipot,

In* iw nwv WN m n ~ ~1wvn nl>m3 Y*W~I>

viz., [G-dss] granting [supplementary measures o f] life-force to the chambers of the sitra achra that He despises.

iwnz '~*umnw m n onn W n *SN ,mi31 nzivn mi^ o?~m>i i*nizvnni

But when the sinner repents appropriately, he then removes from them the life-force that he had drawn into them through his deeds and thoughts,

nnipn3 m*>vrr nvwn vtnn ,inzivm *3 for by his repentance he returns the flow issuing from the Shechinah to its proper place.

nib mnan nNnn u"n zivn inti This, then, is the meaning o f [the teaching of thezohar, quoted in ch. 4, that "teshuvah is] tashuv hei, the return of the lower hei from exile" - that the lower level of repentance consists of returning the Shechinah, which is represented by the latter he; of the Tetra- grammaton, from its state of exile.

Tnizv nN 7 * @ ~ 'n awl : zin>v 1n31 As the verse states,Z0 "The L-rd, your G-d (the source of your soul), will return (i.e., bring back) those o f you who returnss;

regarding the verb as being intransitive, this means [that G-d Himself will return] with your return.

As our Sages have commented21 on this verse, "Scripture does not SAY, 'He shall bring back,' [but that He Himself will return]. "

The verse is thus tellingcvery Jew: When through repentance you extricate yourself from your own spiritual exile, you will thereby liberate "your G-d" - the Sbechinah, the source of your soul - from His exile too.

Chapter Seven

In the language of the Zohar, the lower level of repentance entails 20 Tammrtz 25 Tammuz

returning the latter hei of the Four-Letter Name of G-d t o its rightful place - returning the Shechinah, which is the source of Jewish souls, from the exile to which it was banished by transgression. For when a man sins, the Divine vitality that flows forth from the Shechinah

descends into the chambers of kelipah and sitra achra, and from there that individual in turn derives nurture at the time of his sins. Repent- ance redeems the Shechinah from its exile and returns the flow to its proper place.

This was the theme of the previous chapter.

on ,4tf1n nunn ufpn nunn nlrwn mm24 - r w m nnun 777 o4rur >>2 777 O Y l f '3

However, the true and direct path to the lower level o f teshuvah, returning the latter hei as noted above, involves two general elements.

These two elements are: (a) awakening G-d's supreme compassion for his soul, and (b) the subjugation and nullification of evil. Both are necessary in order to ensure that the lower level of repentance will be true and direct.

The Rebbe Shlita notes that although we have previously learned (ch. 1) that the kernel of repentance is a firm and wholehearted resolution not to commit a particular sin again, nevertheless without the two basic elements about to be discussed such repentance will be neither true nor direct.

Truth implies permanence,' as in the verse,2 "The lip of truth shall be established forever." Should one fail to take the preparatory steps about to be mentioned here, it is entirely possible that his forsakingsin - described above as repentance - will not be everlasting, hence not truthful.

~ ~-

1. Note of the Rebbe Shlita: "As in Part I, end of ch. 13." 2. Mishlei 12:19.

Furthermore, these steps also make one's repentance "direct". For a state of repentance can also be arrived at very indirectly, as in thecase of R. Elazar ben Durdaya, who was led to repentance by circumstances which were in themselves evil.3 The direct path to repentance, by contrast, is found by means of the steps that the Alter Rebbe now describes.

The first is t o awaken supreme compassion from the Source o f mercy for one's Divine spirit and soul,

There are two distinct states of Divine compassion, indicated by the terms "Merciful Father" and "Father of Mercy".' The former term (innin m) merely signifies that G-d possesses the attribute, or middah, of mercy - and since middah means not only "attribute" but also "measure", it refers to a finite quality of mercy. Thelatter term (omnirr ZN) stresse~ the fact that G-d is the father, or fountainhead, of all mercy. Arousing His essential quality of mercy "from the Source of mercy" thus means arousing His infinite measure of compassion - supreme compassion.

N I ~ ) 7171 o*mn )*n ,i)m ~ 7 a w n il>91v

that has fallen from a lofty height (lit., "rooftop"), the Infinite Source o f Life,

Nnp*nY ~7133

into a deep pit,*

Not merely from a rooftop but from a "lofty rooftop"; not merely into a pit, but into a "deep pit."

3. Auodah Zarah 17a. 4. Note of the Rebbe Shlita: "Likkutei Torah, Nasso 23a, and references

there." 5. Note of the Rebbe Shlita: "An expression of the Talmud in Chagigah

Sb. The word 'roof' is omitted in the text of Rashi in the Talmud, but is to be found in the text of Rashi in Ein Yaakov."

~7m4 N'IUO~~ nNniun ni>sn )n namely, the chambers of defilement and sitra achra.

As explained in the previous chapter, a person's sins degrade his soul to the chambers of the kelipot andsitra achra. Finding itself in such a sorry state, such a soul is indeed in need of Divine compassion.

[One should arouse Divine compassion] as well for the source [of the soul] in the Source o f Life, the Four-Letter Name o f G-d.

Since the soul is rooted in the Tetragrammaton, its degradation - brought about by sin - correspondingly causes the flow of holiness that emanates from the Tetragrammaton to descend into the chambers of the kelipot and sitra achra. Hence not only the soul, but its Source too, is to be pitied.

innnlri ''in >x ~ T W Y : 3inw inn As the verse state^:^ "He shall return to G-d and He will have compassion for him"; i.e., the sinner shall return to G-d and have compassion for Him.

But how are we to understand the concept of arousing mercy for the Tetragrammaton?

This means, arousing compassion for the life-giving power issuing from the Four-Letter Name, that has descended by stages into the chambers of the impure sitra achra, to give them vitality.

O~YVI i~ni~wnni ivn>imn~ WDN m n -f* ' l~

flhis descent was brought about,? by the hecis o f man, and his evil schemes and thoughts.

6. Yeshayahu 55:7.

Evil thoughts alone suffice to make the vitality descend into the chambers of the kelipot and sitra achra.

'131 Nnin *U%'113 ,owm=~ 7 1 0 ~ 7% : n n ~ in31

As the verse says,' "The king is bound with gutters, "[which is interpreted to mean that "the King is bound] with the gutters o f the mind.. . . "8

As explained by the Rebbe Shlita, the image is of the various channels and gutters of the mind through which thoughts, like gushing currents, rush fleetingly. Thus, even transient evil thoughts that one harbors ephemerally can bind and shackle the King; they can exile the flow of vitality emanating from the Four-Letter Name of G-d.

And this state, as noted above,9 is the exile of the Shechinah - the Divine Presence, the level of Malchut ("Kingship") of the World of Atzilut.

The auspicious time for this [arousal o f compassion] is Tikkun Chatzot, the midnight lament for the exile of the Divine Presence,

as pointed out in the note to Tikkun Chatzot in the Siddur; see there at length.

wNvn 9 3 i ~ f i N) ?IN ,I~*WN-I n7vy n>93 : w 3inx~ nti

We thus find [in that prayerl, "The crown of our head is

7. Note of the Rebbe Shlita: "Sbir Hdhirim 7:6; see Tzemach Tzedek, ad loc. This requires further clarification."

8. Note of the Rebbe Shlita: "Addenda to Tikkunei Zohar, Tikkun Vav." 9. Note of the RebbeSbl~ta: "Concerning all the above see[Tanya,] Part I,

ch. 45, and the notes referring to it by the Tzemach Tzedek on Eichah, p. 22 (in Or HaTorah on Nach, Vol. 11, p. 1053), concerning the variations, etc."

fallen; woe to us, for w e have ~ i n n e d " ; ~ a i.e., sin causes the soul's Source ("the crown of our head") to topple into the depths of the kelipot and sitra achra.

P t plln3n 3n3w I ~ J , n b m 3 p l l r ~ a 31% pn njpzpn u7p) 13>1

Therefore the Holy One, blessed be He, is called the "humiliated King" in Pirkei Heichalot,l0 as R. Moshe Cordovero wrote,

ntn 9171 113% I> jtu 3 3

for there is no humiliation heper than this, than the ignominy of exile within the realm of the kelipot.

Especially when a thoughtful person meditates on the greatness o f the Infinite One, Who permeates all worlds and encompasses all worlds, for G-d provides vitality t o created beings both in a manner which "permeates" each recipient according to its individual capacity, as well as in a manner that transcends and "encompasses" them,

i n ~ x ~ i I > ~ W 3193~ 39> mu? tnu >3

each person [meditating upon G-d's greatness] according to the range of his intellect and understanding,

tun tNn nt % 7n7nn3 he will be extremely grieved over this.

The richer one's perception of G-d's majesty, the more intense will be his feeling of compassion for his own soul and for its Source, the bound and humiliated King.

The second element [in one's preparation for a true and

9a. Eichah 516. 10. Note of the Rebbe Shlita: "Ch. 18."

direct path t o repentance] is to crush and subdue the kelipah and sitra achra,

nn3an1 nioa nvnsl 87 NVTI nnvn 52 TWN

whose entire being is simply grossness and arrogance;

'111 7v13 nnan ON : 3 r n ~ v In3

as the verse states," "lf you exalt yourself like the eagle. . . . "

This crushing and subjugation, absolutely to dust, is its death and nullification.

,131 ow3 ivw3 n t z n i ~ n > ~ ,am31 ~ Z V I a> 979 : 11"n

[Evil is crushed] through a broken and contrite heart, a sense o f personal unworthiness, repugnance, and so forth.

As explained in Part I, ch. 29, the animal soul -even of a Beinoni, how much more so of a sinner - is the very person himself. When his heart is humbled, his animal soul which derives from kelipah is, of course, humbled as well. Thus, crushing and subduing one's arrogance crushes the kelipot and sitra achra.

72~131 j ~ 3 v > n17 D*@N *mt : ~ 1 0 3 % ,vnpn 7n13 nn3v in31 '121 il2l31

This is described in the Zoharlz on the verse, l 3 "Offerings to G-d (Elokim) are a broken spirit; (i.e., the offering consists of breaking the spirit of the kelipot and sitra achra, and this is achieved through) a heart broken and contrite.. . . "

oVbnlil nTn u,n ,pyin oIth N I ~ nnmn In 1378 >2 ~3

For all animal offerings are dedicated to G-d {the Tetragrum- maton), the attribute o f mercy.

11. Yirmryahu 49: 16; Ovadiah 1:4. 12. Note of the Rebbe Shlita: "Vayikra Sa." 13. Tehillim 51:19.

This is why all verses which speak of offerings to C-d, refer to Him with the Tetragrammaton.

nnna imp )31*1pn )*N , ) ~ n ntn ~ ' n ,O'@ D& > 3 ~

To Elokim, however, the Name indicating the attribute of justice, no animal offering is brought.

ON '3

Instead,

I.e., what is considered an offering to Elokim, for the vase docs, after all, state "the offerings to Elokim"?

nl3VJ) nl7 ln?l ,NlnN NlV0nl nN#lVn nll V~rt ' l l la& [the offering is] the shattering and removing of the spirit of defilement and sitra achra. This is the meaning of a "broken spirit. "

'131 nmr UWI a'mm , ~ 7 n u ~ ? m n n m3v3 v ~ ) ' N ~ I

How is the spirit of the sitra achra broken? When the heart is broken and contrite. . . .

il373l 3>n 7aW) Pun1 21 Tam- Y T-

And how is the heart to be broken and humbled?

nirwni D Y ~ W -1 % N I ~ ~ Y I D wn nm Only a very minor part of this can be accomplished through mortification and fasts

qbnn tm naln nlmnn> n3 I):, I ~ N V ,~J ,N i~n17113

in these generations of ours, when we have not the strength to fast as much as did King David;

14. Note of the Rcbbe Shlita: "This, too, is implied in the Zohar."

as our Sages comment15 on the verse uttered by him,'6 "And my heart is slain within me" - " for he had destroyed [his Evil Inclination] by fasting. "

nDnr u w ~ nrm> ,19n m33n 7 p ~ IN

But the true humbling of the heart, so that it be broken and crushed,

and so that the spirit of impurity and sitra achra will be removed,

is achieved through being a "master o f accounting" with all the profundity o f one's mind.

One's personal stocktaking should be as scrupulous as the accounting made by the master or owner of a business, t o whom every detail is critical.

nrrn lrp'n 9 ~ 5 n>3 r N 0 1 3 933 nnN n ~ v m3ur rnyr p'nYn:, One should concentrate his intellect and understanding deeply for a period17 every day, or at night before Tikkun Chaczoc,

to contemplate how through his sins he has brought about the exile o f the Divine Presence, as noted above,

15. Note of the Rebbe Shlita: "Conclusion of Yemshalmi, Bercrchot; quoted as well in flanya,] Pan I, ch. 1." 16. Tehillim 109:22. 17. Note of the Rebbe Shlita: "At a pinch this phrasecould be said to mean

an actual hour, like the preparatory period before prayer."

and caused his spirit and Divine soul to be uprooted from the Divine Source of all Life,

N ~ N ~ 7 v u n nr>m in ,ninnr nnnivn orpn'1 nt*7rnr and demeaned it to a place of defilement and death, namely, the chambers o f the sitra achra,

[his soul] becoming a vehicle for them, Just as a vehicle has no will of its own and is completely subser-

vient to the desires of its driver, so, too, is his soul subservient to the impure chambers of the sitra achra from whence it derives nurture.

' 1 ~ ,13)1'1 L)*nun'1 nvnr YW onn '1339

receiving from them vitality to endow his body, as noted above - that the nurture and life-force of the sinner emanate from the kelipot and sitra achra.

Meditation along these lines will bring a man to a state of contrition - itself a fit offering to the Divine Name Elokim.

oynn 0 9 3 1 7 ~ on*,nl 03~w-1 : >"IT i'1nNw inti Thus our Sages declared18 that "the wicked while alive (lit., "in their life") are called 'dead'. "

nunivni ninn oipnn 093wn1 on9,nw ,7nih This means to say, that their life is derived from the site of death and impurity - from the chambers of the kelipot and sitra achra, as opposed to holiness, which is true life.

oi9wi un ,m> ui93 U ~ N ,mi iBn9 u,nnn N> : n n ~ nn pi)

(19Accordingly, the verse20 that says that "the dead will not

18. Berachot 18b. 19. Parentheses are in the original text. 20. Tehillim 115: 17.

praise.. . " is no "mockery of the impoverished, " G-d forbid,21 for it does not refer to those who are physically dead.

own o9919p orr~*n3v ,o?vunn !m n>rrm N>N

Rather, the reference is to the wicked who, while alive, are called dead, and being spiritually dead are unable to praise G-d,

o*r*on OPNI , o m 3 071~3 nnt ni3wnn3 onrN o9>39mw D T U ~ ,n3ivm

for they are confused with alien thoughts while yet in their wickedness, and do not desire repentance, as is known.)

While in such a state, the evil person will find it well nigh impossible to praise G-d fittingly, because of the confusing alien thoughts which are thrust upon him.

Thus, an individual will become contrite of heart when he contemplates how his soul has been uprooted from its Source because of a sin incurring excision or death by divine agency.

The Alter Rebbe now goes on to say that even sins which do not carry so harsh a penalty may still have the same effect.

Even one who has never violated a sin punishable by excision or a sin incurring death by divine agency,

such as vain emission and the like,

ni>p n n w ~ N W N ~ N but other less severe sins,

n9phtrr wui nnvu vnnp lmu InNn ,ID 9 s !m ?N

nonetheless, since they cause a defect in the spirit and Divine soul,

21. Note of the Rebbe Shlita: "For this is so utterly forbidden that our Sages have said, 'One should not go . . .' (Berachot 18a)."

>"):, ~ * p ? o*hn npmr nn*m Wn:,r as in the analogy of the fine strands o f rope that are defective or severed, as noted above - in ch. 5, which describes the 613 strands that together comprise the lifeline of the soul, and when one transgresses one of the 613 commandments, one of these strands is severed,

nn*ni n73 13 w*w trw 1~h in:, om ni*n> >I:,* ~ * ~ v n n *I~*'u ,777

therefore, through an accumulation o f sins there can eventually be a defect as grave as from one prohibition involving excision or death.

nim ~ * n m f ~ U J m n nllwx i>mi

This would be true even when a single sin is repeated numerous t ime~.~2

Far from merely damaging the selfsame strand repeatedly, the repetition of even the same sin weakens and jeopardizes the rope as a whole.

wnwn 7 1 ~ >mnn IN> tmvnn >wnnw in:, In this manner the prophet compares sins to a cloud that dims the light of the sun.

7vw9 w:, *n*nn : 7 w w in:, As the verse states,Z3 "I have erased your transgressions like a thick cloud" (that can dissipate).

22. Note of the Rebbe Shlita: "The proof of the Ran is well known (and it appears as an actual point of law in the Shulchan Aruch of the Alter Rebbe, Orach Chayim 328:16) - that the repeated transgression of a prohibition of the Torah involving a quantity that is less than the minimal punishable amount, is more serious than transgressing a prohibition that incurs death by lapidation! (Incidentally, this serves t o prove (cf. below) that a multitude of seemingly lesser sins can 'darken as much.. .. and even more.')"

23. Yeshayahu 4422.

NIT) 7173 '*in ow mwn n*n*19 1 9 3 tnr9nnnJ ,nr~nn nrvut on n*pSr~n mfr

This refers to the grave sins (%at are barriers) between the internal aspect of the power flowing forth from the Tetra- grammaton, and the Divine soul.

137 9~ ,n*% 0 9 7 e r y7~fr o*nwn 1x1 Sr9nnn 7rmr ut VY n*ln:, Srm

This is like the separation of a thick, dark cloud that stands between the sun and the earth with its inhabitants.Z5

r93p~3 at otuw nrfrp n n w )n ,l*nNun w:,r Fhe above verse continues:] ". . . and your sins like a cloud. " These are the lesser sins that man tramples under his heel,

Wn ??t % ,wrSrpr Srp ~ I Y n>~3n:, nrfrvmn [sins] that obscure as does a thin and wispy cloud.

In the illustration, i f one obscures the sunlight streaming through a window with many fine and flimsy curtains, they will darken as much as one thick curtain will, and even more.

This is exactly so in the analogue,

with all those cloud-like sins upon which man tramples indif- ferently, because they seem to be of little import: they obscure the

24. Parentheses are in the original text. 25. Note of the RebbeShlita: "This phrase would appear to be superfluous.

Possibly it relates to two details in the analogue: the lower hei (Malchut. earth); the divine soul ('with its inhabitants')."

Divine light by their multitudinous repetition as do many fine curtains, "darkening as much as one thick curtain will, and even more";

ni*w *?>*a1 n7t mim3 vnn )nv ,>"I? *-wn n i m i m n )>v >3nr mn-r nn*iwi

and certainly with those sins that our Sages often warned against, that are actually like idolatry, immorality and bloodshed.

ilprm In IY nnSIvn in3 For example:26 ignoring the needy,

,rai SIv% f ~ > OY 731 n*n* p 7 w n : ainm in3 concerning which Scripture writes,z7 "Beware lest there be in your heart something unworthy.. . . "

'i1)i D*>*>N ntim ~ * n %*>a1 Beliyaal (here translated "unworthy") is used in reference to idolatry28. . ., from which we learn that ignoring the needy is likened

to idolatry.

m w *i*n mt m r n n9ipvn ,vln )~ub ~ * n ,17*m nim m n n i o*nt nisnur

Or talebearing, the evil tongue, that is equated to idolatry, immorality, and bl0odshed.2~

n-rt ntim rarv r>*~1) ovnn !ni

Likewise, the vile-tempered is like the idolatrous,30

26. Note of the Rebbe Shlita: "Ketubbot 68a." 27. Devarim 15:9. 28. Note of the Rebbe Shlita: "Until hcre, as in the Gemara, loc. cit., and

Sanhedrin 11 1 b." 29. Note of the Rebbe Shlita: "Arachin 1Sb." 30. Zohar 11, 182b; Rambam, Hilchot De'ot 2:3.

and so is the arrogant.3'

There are many such cases described in the Talmud - of sins whose punishment is not as severe as that of idolatry and the like, but which nonetheless effect a similar spiritual blemish,

1313 T U ~ nvn ~rn3nt and [the sin o f neglecting] the study o f the Torah equals them all.

As our Sages assert,32 "G-d has overlooked idolatry, [immorality and bloodshed, but has not overlooked the sin o f neglecting Torah study]. "

Thus, sins such as ignoring the needy, talebearing, and so on, though not carrying the punishment of excision or death by the hand of heaven, nonetheless sever the soul from its Divine source.

For this reason it was ordained that in the course o f Keriat Shema at the bedside33 one should accept the four executions of the court, and so on.

This acceptance is recited even by those who have never committed capital sins, because many other sins blemish the soul to the same degree

31. Cf. Sotah 4b. 32. Introduction to Eichah Rabbah, beg. of Sec. 2; Yenrshalmi, Chagigah

1:7. 33. Note of the Rebbe Sblita: "Even though it is not the function of Iggeret

HaTeshuvah to explain the prayers, this comment is relevant here because one of the themes of the bedside Keriat Shema is stocktaking and tesbuvah. (See also Part I, end of ch. 7.)"

as do those which are punishable by any of the four executions adminis- tered by the court.

mnm 1 9 ~ 3 '*rn DW >w fu19 nrm 03r3n >> frbn 93 b w n > n n > * p

Besides, according to Sod, the mystical dimension of the Torah, causing a defect in the yud of the Tetragrammaton is like incurring lapidation;

n397w P9nnj I>,ND NVTI ~ I N Z 0313nr

causing a defect in the hei is like incurring burning;

17n a*,nnj r>y~3 iP1*r nr-r [causing a defect] in the vav is like incurring the sword;

and [causing a defect in] the latter hei is like incurring strangulation.

N ~ T I nwa y>*mr ,-rf1r9 nrN3 0113 ynw nNmp 17omi.11

Neglecting the Shema impairs the yud, and tefillin the hei,

tzitzit the vav, and prayer the latter hei, and so on.

We thus see that according to the Kabbalah the soul can be blemished through other sins just as by a capital sin. Undertaking the "four executions" clears the soul of these blemishes.

D*NVnl M)IY >N* lIn% > v > ~ D i l >Dl9 ntD1

From this a thinking man can infer for other sins and transgressions (The Rebbe Shlita adds: ". . . which one of the letters of the Tetragrammaton they are related to, and thus, to which manner of execution"),

1312 T N ~ nvn 31~121

and for [the sin of] neglecting the study of the Torah, which is equivalent to them all.

All the above lends the thinking person a contrite heart, as he grows aware of the blemish caused even by his supposedly lesser sins.

This contrition is the second preparatory step along the "true and direct" path to the lower level of repentance. For contrition crushes the kelipot and sitra achra and enables a man to repent truthfully, earnestty regretting his past misdeeds and firmly resolving to better his future ways.

Chapter Eight

Two basic elements, as the Alter Rebbe made clear in the previous 23 'Tammuz 28 Tanauz

chapter, enable the lower level of repentance to be true and direct: (a) considering how one's soul and its Source, the Shechinah, are to be pitied, and arousing Supreme compassion upon them; (b) making a thoughtful, soulful and accurate accounting of the extent to which one's own sins have brought about the "exile of the Shechinah." This will make one's heart humble and contrite, which in turn will crush the spirit of the kelipot and sitra achra.

fill)n h a nytn npnm 97nN njnr After deeply considering all this,

"121 ~ Y W nnn 79nn7 317s : N ~ > T N ~ D I Y ~ , n n ~ a vpa> f i s i 9

one can truly plead, from his inmost heart,' "ln accordance with Your abounding compassion, erase my trans-

9 9 gressions.. . . This verse is recited during Tikkun Chatzot as well as during the

bedside reading of Keriat Shema - propitious times for spiritual stocktaking, which will enable him to recite it wholeheartedly.

~ m n v ~ I @ N n)ma 4y nvnnin 'rrn nnm 1333 v3pn IN 9 s

>")s n>yn>w1 For by then his heart will be thoroughly impressed with the pathetic state o f the spark o f Divinity within his soul, and [in his soul's Source] Above, as noted earlier.

) Inn n'lsvnm ~ynn7n n11n v9n ,ovr9>~n mnn7 7 7 1 ~ 9 n t a~ N I ~ 7173 )rtvn

He will thereby arouse Supreme mercy, from the Thirteen Attributes o f Mercy which derive from the Supreme Will,

1 . Tehillim 51:3.

VI* >v rrrpa tnvn alluded to by the "thorn" atop the yud,

!*)TI ow nr*nr~n m w ~ n ~ n n m*mn nSIvn nbn'ru which by far transcends the flow issuing from the letters of the Tetragrammaton.

Sins cause a blemish in the individual letters of the Tetragram- maton, as explained above. This causes the flow emanating from there, and from which a Jew derives his life-force, to descend into the kelipot and sitra achra and provide them with additional nurture.

When one arouses the Supreme mercies of the Thirteen Attributes of Mercy, which emanate from the level of the Supreme Will that transcends the letters of the Tetragrammaton, he is then able t o rectify the letters and redirect their flow into his soul.

o*nmn 93 o*p~n o*nmn n.rm a m 1351 Therefore, on account of their lofty origin, these ?"hirteenAttrib- Utes o f Mercy correct all defects,

as it is written,l "He forgives inquity and transgression . . ., and cleanses."

With this awakening of mercies following the contrition,

9~13 nNnn ~ " n mwnn ti?nN N ~ V D T I ~ o*)rr*nn> ngv* I*N zrvr there is no further nurture for the evil (lit., "extraneous") forces and for the sitra achra from the life-force emanating from the lower hei, as noted.

(1*zn> v r ,1~~n*3 -fn**nn> lnnrpn> nmn NW xwn ntzr) (-'The latter hei thereupon returns to its proper place, reu-

2. Barnidbar 14:18. 3. Parentheses are in the original text.

nited with [the preceding three letters o f the Tetragram- maton,] yud-hei-vav. This will suffice for the understanding.)

This, then, is the meaning of the statement quoted in ch. 4, that the lower level of teshuvah consists of the "return of the lower hei."

Just as there is a restoration of the he; Above, exactly so below in the Divine soul within man,

o*>?tm oPnviY I ~ N aiv no more do4 "your sins separate [you from G-dl."

oyaw5 uin npjn , n p ~ :ain>v in31 Thus it is written, naming one of the Thirteen Attributes of M e r ~ y , ~ 6 6 He cleanses, " on which our Sages c ~ m r n e n t , ~ ''He cleanses those who return to Him in penitence,"

o'l)i?l*nn on ,owrn o*via>n ow91 nipj>i yin'\> to lave and cleanse their souls of the soiled garments, which are the evil (lit., "extraneous") forces, i.e., the kelipot and sitra achra,

ti>^ inmbn : N' \~u ain>w in3 that the Talmud describes6 as [a garment born of a man's sin that] "envelops him. . . . "

07mni rnw niw mNni 24 T a m m

After the7 "wind [of forgiveness] passes over [the souls of sinners] and purifies them, "

4. Cf. Yeshayabu 59:2. 5. Yoma 86a. 6 . Sotah 3b. 7. Note of the Rebbe Shlita: "lyou 37:21. The meaning of theverse is that

the wind clears the heavens of clouds. So too in the analogue, the breath of repentance spirits away the dense cloud of sin."

then their souls are enabled to return literally unto G-d Himself,

~(993 ~in33 f ~ m * u np3*r ,mrpn9 n'lvn :,Wn ntv91 to ascend the greatest heights, to their very Source, and cleave to Him with a remarkable unity,

in ultimate union with Him, just as before the soul was blown forth by the breath o f His mouth

to descend and be incorporated within the body o f man.

in i ~ n nnn Nrrw o-\ua ,199 nrm mun utEu9wn pt % In311 (1~933 mrm

?To illustrate this unity: Before one exhales, the breath is one with the person, inseparably.)

Likewise, just as thesoul was utterly united with G-d before it was "blown" or "breathed" into the body, so, too, does it now unite with Him after repentance.

This is perfect return - teshuvah.

This state of unity and this return are called teshuvah ila'ah, the higher level of repentance, that follows teshuvah tata'ah, the lower level of repentance.


The Zohar, in Ra'aya Mehemna (Parshat Nasso),9 explains that teshuvah ila'ah means engaging in the study of the Torah, in awe and love of the Holy One, blessed be He.. . .

The Zohar goes on to say that doing so makes one worthy of the revelation of the letter vav of the Tetragrammaton,

11>1 n>>a n"' 13 li7'N.I

for this [letter vav] is the child o f yud-hei, or Binah.. . . Binah is the level of teshuvah ila'ah, the return of the higher letter

hei of the Tetragrammaton. The word itself is a composite of the words "bm yud-hei. " This alludes to the spiritual emotions of love and fear (represented by the letter vav) that are born of the intellective levels of the Tetragrammaton, the p d of Chochmah and the hei of Binah.

('Onerein lies the superiority of penitents over the perfectly saintly.

Seemingly, the study of Torah permeated with love and fear of G-d is not the unique prerogative of penitents; the perfectly saintly do this as well. Wherein l i a the superiority of baalei teshuvah?

~ n l m ~ n * * b 9=1wn ~D*NI : nw *'n n m ,slrpi.l m a mnw in3

(t13t m>n> zmpnNL3 ,*lo ~ ' r r u ~ vn* ta* As the Zohar states in Parshat Chayei Sarah,ll 'They draw upon themselves with a more intense longing of the heart, and with greater forcefulness, to approach the King.. . . ")

9. Zohar 111, 123a. 10. Parrnthaa are in the original text. 11. Zohar 1, 129b.

Chapter Nine 2s T.nmuz ,,,, The Alter Rebbe explained at the conclusion of the previous

chapter that through teshuvah ila'ah, the higher level of repentance, the soul is totally cleansed and purified. It then ascends and cleaves to G-d with the same degree of unity that it enjoyed before it d e s c e n d into the body. Furthermore, the Alter Rebbe quoted the Zohar to the effect that teshuvah ila'ah involves studying Torah with awe and love of G-d.

In the fourth chapter, however, he explained that teshuvah ila'ah involves reinstating the higher letter hei of the Tetragrammaton. What possible connection does this have with studying Torah out of love and fear of G-d, when these two spiritual emotions are related to the letter vav?

In order to resolve this seeming anomaly, the Alter Rebbe will now explain that the love and fear discussed in the present chapter are generated intellectually: they result from meditation upon G-d's greatness, and are thus the offspring of Binah. It is specifically this kind of love and fear that unites the hei with the vav - the intellect with the resulting emotions.

nibipn nn3a o'),p'nj viqm 7nt3 2inw in2 ,)'IYT~ 7 1 ~ ' ~

The explanation of this subject - which levels of love and fear are related to the upper hei - is as discussed frequently in the Zohar and Tikkunim,

iIU>V TIZlVR VVt4 a931

that Binah is the higher level of teshuvah,

DWlllSNT! JlX217 OE(M

* "the mother crouching over the chicks.. . . " I.e., Binah is the mother of her offspring - the love and fear of

G-d.

One ought to meditate profoundly and with concentration on the greatness o f G-d,

and through his comprehension arouse a sense o f intellectual awe and love

nYtl oYo aw31

on rational grounds.

'111 p7n uin *D own p @ ~ 'n nN mnut;, : ?nww I~W

This love is that of the verse,2 "To love the L-rd your G-d. . . because He is your life. . . " - a love based on a reason.

Irai nt;, nmiom ny3v n3nw it;, 3 7 u>i He will not be content with the endowed, latent love alone.. . .

This is concealed in the heart of every Jew and needs but to be revealed; such a worshiper, though, creates instead a love of G d through his own intellectual endeavor.

mi nm73 pi So too with fear and terror of G-d,

Y1D3 '121 1113 IN

or shame.. . , as is known.

This is a dcepa form of awe in which one feels abashed in G-d's presence, hence fearing to rebel against Him by sinning.

When one's spiritual emotions of love and fear ace born in the mind, then:

2. lbid 30:20.

'131 mnivun % nssn D N ~ n~7p3 ' t ~

This is termed "the mother croziching over the chicks.. . ": Binah has given birth and hovers over her offspring - the love and fear of G-d.

Nnm ~ n i 7 n ~ p s ~ n ~ i l sn~n 7 3 9 ~ nlni Ahavah, the love o f G-d, is primarily the cleaving of spirit to Spirit, 3

as the verse expresses it,4 "He kisses me with the kisses o f His mouth. . . . "

A physical kiss unites the inner breath or spirit of two individuals. Similarly, the internal aspects of the soul and G-dliness are united through the "breath" or speech of Torah, through good deeds, and most specifically through the concentrated study of the Torah, as explained in Part I, ch. 45.

With regard to this [cleaving of spirit to Spirit] the verse saysS [that "you shall love the L-rd your G-d. . . f with all your soul, "

npltf, ,mi7137 mwnn onms>i nimi b w , w m @ n h om f33n9 is 1513

which means that the love is to be so intense that all aspects o f the soul - intellect and emotions, and their garbs o f thought, speech and deed - are to cleave to G-d.

3. Note of the RebbeShlita: "There are many differences between the way in which the 'cleaving of spirit to Spirit' is explained here, and earlier on inch. 49 [of Part I]."

4. Shir Hdhin'm 1:2. 5. Devarim 6:s.

t ~ m DIM ~ l i l nn ,773n9 vniTn3 nnnil : u'vnt This means that man's emotive faculties are to be bound up with His6 - "As He is merciful [so should you be merciful]. . . "

Thus when a person acts kindly out of the attribute of compassion, for example, this emotive faculty of his is bound up with G-d's.

So, too, man's intellect adheres to G-d's intellect and wisdom;

N P 3 iIn3nn Nn997lN1 ,illlnT) 119Y Nlil

this refers to the concentrated study of the Torah, for7 "the Torah issues from Wisdom. "

17m- m3wnn3 nawnnn 131

So, too, is man's thought [to be united] with G-d's,

il2'3n It In 7313 7l31ill

and his speech [is to be unified with]* "the word o f G-d, which is the Halachah,"

19939711 D ~ W N I : 31n3w 1n31

as in the passages which speak of the T ~ r a h : ~ "I have placed My word in your mouth, "

7-3 9nnw 7 w ~ 773-n

and10 "My words that I have placed in your mouth. "

6. Yerwhalmi, Peah 1:1, et al. 7. Zohar I , 8Sa. 8 . Shabbat 138b. 9. Yeshayahu 51:16.

10. lbid. S9:12.

nptvn n w n urn nwnnr Man's deeds [shall likewise be united with His deed4 through works o f charity,

ofmw n n nr,nn> to revive the spirit o f the crestfallen,

Acting thus unites man with His Maker, for He too provides life and "revives the spirit" of created beings.

7 n ~ olpna vtu:, Iln TI rrw o w n w ):, : mn:,w rn3 as the verse states, " "For six days G-d wrought. . . , " as is explained elsewhere.

The expression used concerning Gd 's activity during the Six Days of Creation - a verb expressing action and doing - indicates that the Divine powers had to descend even to the nethermost level of mere action, in order to create and vitalize the inconsequential beings of creation.

nnnn NWW ,Y )n*r nrpmnn?nm ,Nnrm ~ n r 7 nrpa~nu u'n rrr '131 n2ilU

This is the cleaving o f spirit to Spirit - the ultimate attacb- rnent and union that result from love.. . .

Ultimate union with G-d through Torah study is attained only when it is the result of love. Thus, while it is true that when one studies the Torah simply out of one's acceptanceof the Yokeof Heaven he also achieves a measure of the cleaving of spirit to Spirit, this cannot compare to the dcgree of attachment that is attained when the same study is motivated by a love of G-d. Hence, since teshuvah ila'ah is a manifestation of the soul's ultimate attachment with G-d, it follows that "teshuvah ila'ah means engaging in the study of rhe Torah in awe and love of the Holy One, blessed be He," as the Zohar teaches.

11. Shmot 20:11.

n%~> ~ 7 t nNYIxt n9un o w Since the violation of the covenant through wasteful emission,

to say nothing of incestuous relations, or other unions prohibited by the Torah or the Sages

(12for13 "the words i.e., the prohibitions of the Sages are more grave [than even the words i.e., the prohibitions of the Torah]' 7,

n1n3 0113 causes a blemish in the mind,

therefore his rectification is secured by engaging in the study of the Torah, which derives from Wisdom.

This explains why it was stated in ch. 4 that only teshuvah ila'ah - "engaging in the study of the Torah in awe and love of the Holy One, blessed be He" - is effective in remedying this sin.

,orpn> nnrn W ~ N I m93~ 7w m u : I ~ P > N 9 3 7 NIJU 11n3v 1nt1 n9nv nw9 nn

We therefore find in Tanna devei Eliyahu:" "A man commits a sin and is liable to death before the Almighty (for the above-mentioned sin carries with it the punishment of death by Divine agency); what shall he do and live?

12. Parentheses are in the original text. 13. Cf. Sanhedrin 88b. 14. Cf. Vayikra Rabbah, beg. of ch. 25.

I f he was accustomed to studying one page [of the Written Law], let him study two; i f he was accustomed to studying one chapter [of the Oral Law], let him study two chapters. . . . "

Why is a sin punishable by death by Divine agency, such as thesin of wasteful emission, rectifiable by an increase in Torah study?

i3wipi ?tin1 p j n a n >wn> : I I**~I

This resembles a rope that is severed and then reknotted:

%i>ni >193 N I ~ wpn oipn=~w

the site of the knot is twofold and fourfold thicker than the rest of the rope.

fii>i in* >an3 in nmi

So it is with the "rope o f [G-dys] heritage, "with thesoul's bond with its Source.

If this relationship was severed by sin, then repentance must reknot the cord doubly and fourfold. And this is accomplished through the study of the Torah.

'111 ~ I Y mi39 nnN1 mnl :~in2rr 3nNw lntl

Thus Scripture states,I5 "Through kindness and truth is sin J Y forgiven. . .,

n7in N>N nnN 19~1

and16 "there is no truth but Torah.. . . " Thus it is through the study of Torah that sin is forgiven.

15. Mishlei 16:6. 16. Cf. Berachot Sb.

Similarly, on the statement in Scripture17 that "the sin of the House of Eli will not be atoned by sacrifices and offerings," the Gemara

comments: "By sacrifices and offerings will the sin of the house o f eli not be atoned, but it will be atoned through the study of Torah and through good deeds, "

as explained at the end o f the first chapter18 o f [Tractate] Rosh Hashanah.

17. 1 Shmuel 3:4. 18. In his glossa on Tanya, the Rebbe Shlita nota that the Alter Rebbe's

reference to "the end of the first chapter" is somewhat problematic, for this statement appears four pages before the end of that chapter, on p. 181.

Chapter Ten 26 Tmmm 1 AV

The theme of the previous chapter was teshrcvah ila'ab and how it finds expression in the "cleaving of spirit to Spirit" - through Torah study, tudakah and acts of lovingkindness.

min 979 fY ~nr73 Nnrm Nnrpmnw ,r t n ~ > w n3rvn run1 o9m nrb*nar

This higher level o f teshuvah, the cleaving o f spirit to Spirit through the study o f Torah and the performance o f acts o f kindness,

comes as a downward thrust from Above,

Neither Torah study nor acts of lovingkindnas ekvate a person solely as a result of his own initiative and Divine service. Rather, he is aided from Above to reach an infinitely higher level than he would have attained alone.

vnn #n 737 nvn5 so that the word o f G-d shall actually be in one's mouth,

This too is a Divine gift.

p 3 9-7 O~WNI : am= in31 as Scripture states,' "I have placed M y words in your mouth. "

Torah study thus accomplishes much more than what man could attain on his own.

Similarly,z

ovvn niynu ,*,pnn i>,n*i "His right hand embraces me," through [man's] acts of kindness,

'131 w n * wi77 f0n-r

for3 "kindness is the [Supernal] right a m . . . . " With evay act of lovingkindncss one draws down Divine bencvo-

Ience: one is embraced by a far loftia level of holiness than he could possibly aspire to by dint of his own spiritual service.

n!wn'I rwnn nrvn> nrimn fS* 7-9 Iinnnn D ~ N !m But mortal man must ascend from stage to stage

nMm 3% mi133 Nniu Nni9 n i p m ~ ~ i ;INN mrvn n3m NW

towards this higher level o f teshuvah and this "cleaving of spirit to Spirit" through the heart's devoted worship,

particularly during Shema and its blessings,

in)n~> n n ~ a 1111 -pm >3ai ?='I >3a tixi m n ~ i *m so that he might in perfect truth say during the recitation of the Shcma,4 ' You shall love [the L-rd your G-d] with all your heart and with all your soul.. . . "

Jiri 03 n7a7i tiri n h n D ~ \ ~ W I iwi : pi Likewise? "These words [which I command you todayl shall be [upon your heart]. . . . And you shall speak o f them.. . . "

All the above versa speak of the study of Torah.'

3. Introduction to TiLbnei Zohar. 4. Deuarim 6:s. 5. lbid. 6:6-7. 6. Note of the Rebbc Shlita: "'For Scripture speak [here] of the study of

the Torah' (Berachot 13b). See [Tanya,] Part I, end of ch. 49.

nnN2 1-2 'n 127 ni*n>

The word of G-d must truly be in his mouth, which is the case

when one's mouth serves as a vessel for G-d's word,

$131 nnN )*NI

and7 "there is no truth [but Torah]. "8

nizrnrr and) p i

He must also perform all the mitzvot,

1~n~xn3 i m p IWN : ain3w in3

as it is ~ r i t t e n , ~ "He has sanctified us with His commandments. "

*> n w i w nu *-ti, : in3

This [sanctification] has the same sense as in the phrase,IO 'YOU are sanctified unto me" - i-e., separate from all others and wholly sanctified unto G-d through the performance of His commandments.

)I** WfP m*m N*TI

This is the level of Kodesh HaElyon ("Supernal Holiness"), which one draws upon himself through the performance of the mitwot.

"Kodesh" (translated "holiness") connotes something apart, or transcendent,

)*n% 7,n m>mt5,>13* U*NV

that cannot be contained within the created worlds, permeat-

7. Tanna dcvei Etiyabu Zuta, ch. 21. 8. Note of the Rebbe Shlita: "See [Tanya,] conclusion of ch. 37." 9. From the b k i n g rccited before the paformonce of certain mitzuot.

10. Kiddrcshin 5b; from the betrothal ceremony.

ing each of them with Divine life-force commensurate with itsparticu- lar capacity,

since" "everything is considered as naught before Him. "

Relative to this transcendent level, the differing levels of spirituality of the various created beings are of no consequence.

yn% b mro nmm N>N

Rather, this is a level [of holiness] that transcends (lit., "encompasses") all worlds, and hence affects them all equally from afar, so to speak;

I131 NlTl 7173 )1)hU'l 1137 N1il

this is [the level of] tbe Supreme Will, and so on, which is drawn down into this world through the performance of mitzvot,

v n p-w ot7nN )o~p>a am3w rn2

as discussed in the first part of Tanya, Likutei Amarim, ch. 46.

NWN 9 i m ti) f ) > ~ : O)?DIN nhnn 7 m 011

After prayer as well, we say,12 "To You, 0 G-d, 1 lift my soul, " referring to the initiative of the worshiper below in raising his soul upward to its Source,

1r3i 013;~ 33 N n m ~ n n ~ p f n ~ > 1~3nf

so that through the performance of mitzvot spirit will cleave to Spirit throughout the day.. . .

All this is brought about through meditation on the grandeur o f the Infinite One,

11. Zohar I, l l b . 12. Tehillim 25:l.

Y T I ~ ,n7nlf 9plt~m n9mW o9nm nvtn npnvn3 concentrating the mind deeply during the two blessings preceding Shema and during the preparatory hymns of praise known as pesukei dezimrah, as is known.

Meditating in this fashion gives birth to a love for G-d, which is translated into the study of the Torah and the performance of mitwot. This form of Divine service is teshuvah ila'ah that takes the direction called mn*: it works its way upward from the initiative taken by the enterprising worshiper who elevates himself by his own boot- straps.

27 T a m w z 2 Av n%'Iv n31wn m9n3 ~m &nnw ? n ~ n l

Since prayer is an expression of teshuvah ila'ah, the higher level of return,

it must be preceded by teshuvah tata'ah, the lower level of return that is reached by the contriteness of a penitent heart.

W N ~ 1313 flnn N'IN >>mill;, o"lnw 13% : mwn~ Yt7 nn%w 011 This is what the Sages intended in the Mishnah:13 "One should embark on worship only in an earnest frame of mind. "

nynn : 9"W7 W7%l

Rashi explains this to mean "humility".

nunn nxwn n39n3 N ~ I

This is the state o f teshuvah tata'ah,

in which one arouses Divine compassion for oneself, as noted above, in chs. 7 and 8.

13. Berachot 30b.

3,3737 ~ 7 p n ~ 7 n n onn q 3 9 n 1

This the Talmud14 infers from a phrase which statesls with regard to Chanah,

Y)3) n7n N v t l

"She was bitter of spirit, [and she prayed to G-d]."

At the same time we must note the Beraita there:16 "Our Sages taught, 'One should embark on worship only with joy. ' "

Thus, while the individual is to begin his preparations for prayer by achieving a state of bitterness of spirit, he is expected to begin his actual prayers in a state of joy.

nrpn In ~ 2 7 3 039 fim> 19>139 >3n ~ N V ,ntn Din, 7173 ~ W Y I

In our bereaved generation, however, when not all are capable of turning their hearts instantly from one extreme [to the other], from humility to joy,

Yt13 nrrn 1 r p n nNnn mwn m~ru orlpn> : n s m nwn ,IN

it is advised that teshuvah tata'ah be practiced earlier, at Tikkun Chatzot; this is an especially appropriate time for the spiritual stocktaking that leads to the humility of a "broken and contrite heart," as noted above.17

Whoever cannot do this nightly18 should maintain an absolute minimum of once every week, before the Shabbat.

14. ibid. 15. 1 Samuel 1:lO. 16. Berachot 31a. 17. Note of the Rebbe Shlita: "See above, ch. 7." 18. Note of the Rcbbc Shlita: "As explained in ch. 11 of Kmtrcs HaTefil-

It is familiar to the initiates in the mysteries of the Torah that Shabbat is o f the order of teshuvah ila'ah;

W I ~ N awn nvnw nt,3vr indeed, the very letters o f the word Shabbat spell tashev ("YOU as in the phrase,20 'You cause man to return. "

For on Shabbat all the worlds ascend to their Source.. ., and this, too, is the time of the ascent of the soul to its Source - which constitutes the act of tesbuuab.

The prayers o f Shabbat in particular - even more than the weekday prayers - [are an act of teshuvah ifa'ah]. This will suffice for the perceptive.

l>n>~> 13 >>N ~ I W : m D w m pr' n n r i (2lWe can now understand the phrase,22 "Return to Me, for I have redeemed you. "

NWN u 1 m mwn ~ * n ,- w3 Pnynnv 7mn 93 : V I ~ Y

For since [as in the preceding phrase] "1 have erased your sins like a thick cloud, " removing the sitra achra,

mn'rr NnrwnEu ,mjr* mnn? ni??ryrn3 D * ~ I Y V I ~ 111) 7*n%i21 ' 3 ~ nNnn inlvfll

and "I have redeemed you "from the evil (lit., "extraneous")

lab, this applies only to great tzaddikim.. . . For most people, however, it need not be nightly.. . ."

19. Conclusion of Torat Natan. 20. Tehillim 90:3. 21. Parentheses are in the original text. 22. Yeshayahu 4422.

forces through the arousal o f Supreme compassion following the initiative taken by man below in his teshuvah tata'ah, as explained above,

(~K>?Y a31wn3 ,>N amw :,CN therefore, "Return t o Me" - with teshuvah ila'ah.)

Chapter Eleven

28 T 1 m m ~ 3 AV

The Alter Rebbe stated in the previous chapter that since prayer is an expression of tcshuvah ila'ah, the higher level of return, it must be preceded by the humility and contrition of teshuvah tata'ah, the lower level of return. This is attained by spiritual stocktaking and by arousing Divine compassion upon one's soul, in keeping with the Mishnaic dictum that "one should embark on worship only in an earnest frame of mind," which is explained by Rashi to mean "humility".

At the same time, the Alter Rebbe continued, we are also taught that "one should embark on worship only with joy." Since nowadays most people are incapable of instantly turning their hearts from one extreme to the other, the Alter Rebbe advised that the time for the humbled heart of teshuvah tata'ah be advanced to the Tikkun Chatzot of the preceding midnight, so that when the time for prayer arrives the worshiper will be in a state of joy.

In the present chapter the Alter Rebbe goes on tosay that difficulties notwithstanding, it is possible for the heart to simultaneously harbor two opposite emotions - the anguished soul of teshuvah tata'ah and the joy that immediately precedes and accompanies prayer.

This subject, simultaneously harboring contrite humility in the heart - the state o f teshuvah tata'ah, as explained - and the above-mentioned [contrary emotion of ] joy in G-d, that is also necessary for the service of prayer,

has already been discussed in Likutei Amarim, at the end o f ch. 34.

The Al ta Rebbc explained thae that these two emotions are not mutually exclusive, since one's contriteness is occasioned by his body and animal soul, whik his joy stems from his Divine soul and the G-dly

spark that it houses. Having two distinct causes, the two emotions can lodge together.

The Alter Rebbe now goes on to quote the Zohar to this effect:

This is as stated in the Zohar:' "/Weeping is lodged in one side of my heart and] joy is lodged in the other side of my heart. "

This statement was made by R. Elazar ben R. Shimon. Hearing from his father Kabbalistic insights into the Destruction of the Holy Temple, he was at one and the same time heartbroken from his renewed recognition of the enormity of the Destruction - and joyful to be inducted into the mysteries of the Torah. We thus see from the Zohar that two opposite emotions can coexist when they result from two different causes.

mn Vn 9 3 nru3 135 1131 n19n5 ,)mnvanI n~rnnn rIv 7179x31 NIT)

Joined to this is faith and confidence, the heart being firm and certain in G-d - that2 "He delights in kindness, "

and is3 "gracious and merciful" and abundantly forgiving the instant one entreats Him for forgiveness and atonement.

YW T ) ~ D 3173)

('As it is written,s ' I n accordance with Your abounding compassion, erase my transgressions";

1. 111, 751. 2. Michah 7: 18. 3. Tehillim 145:8. 4. Parentheses arc in the original text. 5. Tehillim 51:3.

or? "Cleanse me, purify me";

($131 nnn 3nvw >31

or:' "Erase all my sins. . . . ") &IYZ ~ p m 3m1 pm DIW ,>f

[The worshiper offers supplications such as the above] without the faintest vestige of doubt.

For this reason, in every Shernoneh Esreh, the moment we plead, "Pardon us.. .," [we conclude,] "Blessed are You, 0 G-d, gracious One Who pardons abundantly. "

n*:, n3u wn o~vn ,';rprr', n m 3 p on1 Now we are forbidden to recite a blessing of doubtful obligation, for fear that it be pronounced in vain.8

Thus, were there even the slightest doubt as to whether G-d forgives the sinner, we would never have been commanded to recite the above blessing.

But there is no doubt here whatsoever,

I)> 'mn ,139 n9w : i u p w 'Iwn for we have asked, "Pardon us, forgive us."

vn I ~ N U wm pwvini ootm I P * ~ ?& i>*ui

Furthermore, were we not to repeat our transgressions we would be immediately rehemed,

in accordance with the blessing we recite immediately afterwards, "Blessed are You, 0 G-d, Who redeems Israel. '*

As the order of the blessings indicates, forgiveness leads to redemption - if not for our relapses.

Even by human standards [this certainty o f pardon is legiti- mate, for] one must forgive as soon as he is asked for pardon.

>~nn>n 37t2~ n*n* ~ > i

He must not cruelly withhold his forgiveness,

17-17 f* Y V ~ V I > * ~ N I

even i f one were to cut o f f his hand,

as we find in the Gemara, at the end o f ch. 8 o f Bava Kama.9

nnn wp35 797~ I)*N m w ,I> 9nn N>I o*nm '1 ilnn w33 DNI

So, too, i f one has asked his fellow for forgiveness three times and has been rebuffed, he need not apologize further.

nmnw SINW fyl n%nn mn D I W ~ I* e n n m7 w p w , ~ * ~ i m n i 4mn9 )YI N>I ,0*11~31n n N

When King David asked the Gibeoniteslo to forgive King Saul who had killed their people and they refused t o do so,

'131 ~*1nn7 onw ,fn *pa 1 ~ 1 s N>W on** 717 7 0

David decreed that they should not enter the congregation o f

G-d, i.e., they would never be allowed to convert and thereby join the Jewish people, who are merciful.. .,

as we have learned in Yevamot, end of ch. 8."

As a Divine trait, how much more certain is it - nay, infinitely more certain - [that forgiveness is swift].

Now if mere mortals are also expected to forgive instantly, what kind of praise is it that we offer the Infinite One in Shemoneh Esreh by ascribing a like attribute to Him? This is the question that the Alter Rebbe now anticipates:

29 Tammuz , NP**I nmnn , n i m nmnn ]i)n : 'n rn o*mmi o*ruwnv nni As to the fact that we praise and bless G-d as being "the gracious One Who abounds in forgiveness, " - the verb chosen is marbeh ("abounds"), implying a quality unique to G-d.

niM> 171 : N ~ ~ Y Z 31n3w 1nDi In Ezra12 [too] we find that G-d "pardons abundantly. "

v**n This means:

In the mortal world, i f one person harms another and asks his pardon which is granted,

i?ie 7tn 73 ?WI

and then repeats the misdeed,

11. 78b ff. 12. The reference is not to the term but to the concept; see explanation of

the Rebbe Shlita in the Yiddish original of the present work (Shiurim BeSefer HaTanya), p. 1212 ff.

n*nu I> >inn*w 1Nn nvp it becomes very difficult to grant pardon again,

n*y*ami n*wM )3w >mi

and certainly a third and fourth time.

o*nm nnx ovr, )*a u ~ n )*N ,npqm rnm >w By the standard of G-d, however, there is no difference between once and a thousand times.

o*nnm ntnn N*n n>*nnn 9 3

For pardon is a manifestation of the attribute o f mercy,

9ro 1 9 ~ n,mx N* , n 4 m >im N*NI ))*N niwiqm i*nitnr and Divine attributes are not bounded and finite; they are infinite,

r*nnT I>> N> 3 3 : a i n ~ in> as in the verse,13 "For His mercies have not ended. "

>it& )Up 7 9 U D )*a %2 V13n )*N ,910 )*N fU*rU *13>1

Relative to infinity there is no difference whatsoever between a small number and a large one.

ti>i >rtn )up nivni ,awn m a N>> n*np in Forf4 "before Him all are considered as naught," and'* "He makes equal the small and the great.. . . "

W I rw >>D i)*n1nvN 7*wn : )>>I

Therefore16 "He removes our sins every year. "

13. Eichah 322. 14. Cf. Zohar I, llb; cf. Duniel 4:32. 15. Vechol Maminim, in liturgy of Rosh Hashanah and Yom Kippur. 16. Machwr of Yom Kippur.

D ~ ~ S I Y ~ W I nnv IN ,mu, 9rn on SIYa ovtrmnv o9nunn531 As to all the sins for which we confess in the A1 Chet annually, though repeatedly violated,

o'Irv'I pr ,nNm m w om1f~3n 0191 onW nf lnm ??In we again confess for them on Yom Kippur in the coming year; and so on always.

or^ oynm t ~ , ~ ~ * ~ 0 1 9 531 13 1n3 N'IN ,NPII IN> nwr n ~ v 3331 n~'lo'I nmnn lun in nnN 71x1 on73n

"Every year" does not necessarily imply a yearly pardon; rather, three times every day we likewise say, "Blessed are You, O G-d, Who is gracious and abounds in forgiveness."

nupn l v n n ru3 ,nhn : 9vt7 715)~nm As our Sages teach,I7 the prayers were instituted in place of the daily sacrificial offerings.

3~ o 9 ~ ~ w n 1 9 3 'Iv van1 ,n'I*'In nr79w >Y -m~n n9n ?w 'Iw vnn1 01,'Iv

The daily morning sacrifice would atone for the sins o f the previous night, and the daily evening sacrifice atoned for the sins of the past day,

and so on, day by day, constantly.

Just as in former times atonement was secured by the regular altar offerings, so too nowadays, our prayers and repentance bring about forgiveness.

What, however, is the difference between the forgiveness granted on Yom Kippur and that granted daily?

17. Berachot 26a.

n!m p?p NIW vnmi ,ni?inn ni7w w n 0-1~13~1 DI~V u% n>a mn, nirrn a -mn

["Every year" means only that] Yom Kippur atones for the grave sins, while the regular offering of the olah sacrifice atoned only for the violation of positive commands.

>"D naiwn DY ,mn )nta nhnn 131

In our time, worship with repentance [substitutes for offerings], atoning only for violations of positive commands, as noted above.

However, this thrice-daily recitation of G-d's assurance of forgiveness is not [the attitude of one who says,] " I will sin and [later] repent, " concaning whom our Sages say," "He is not granted an opportunity to repent."

13h l n i w u h ,i?r9 via>> > i s n9n uvnn mmv up11 u99n 9 3

narvnn a For that is relevant only i f while committing the sin he could have overcome his mil impulse, but depended in his heart on repenting [later].

Since it was [the opportunity for] repentance that caused him to sin, "He is not granted an opportunity [to repent]. "

And even then, he is not granted an opportunity.

But i f he pressed forcefully and overpowered his evil impulse and did repent,

then his repentance is accepted.

This all applies to a situation where a person indeed says, "I shall sin and [later] repent."

11'1 n% : 01% >>a o*wpanw ,)IN >m But we, who plead daily, ''Forgive us, "

f *M> nn*W na?wm uvtnnr : wpa> l*n*lpn r,N

preface that prayer by saying, "Bring us back with a perfect repentance before you, "

i7>0>> fly 11WI N>W : 1I*VI7

so that we revert no more to folly, and sin no more.

fly NOnN NW 7*39>)3 \lY7 Vt* : trWpW2 D*V93il 0173 p1

On Yom Kippur too we ask, "May it be Your will that I sin no more. "

Hence, since one does not rely on one's ability to repent later:

l * p m n ~ yp990n

Opportunity is abundantly granted [for repentance].

I ~ I N ')Y,*v~ 7m> tun :>"I? -tn~n> As our Sages teach:19 'Whoever comes to purify himself [of his sin] is given assistance."

N ~ Y I f*n ,NP**T ~ l n

The expression "whoever comes" [indicates that he is granted assistance] as soon as he comes,

f*n ~ * n n%nnn~ m*>vn 03 ,mt> *NI

and the pardon and forgiveness are thus also granted forthwith.

19. Shabbat 104a; Yoma 386.

vnn *TU YnNvni : arnm nnr : As to the verse that says,2O " M y sin is always before me,"

this does not imply that one ought to be constantly melan- choly and humiliated, G-d forbid,

'131 nnnw) 1rw 'wnwn : n ~ 7 m WM N ~ T

for later verses declare, 2' "Let me hear gladness and joy. . ., " '131 mnwn n v n nnr

and22 "uphold me with a spirit of magnanimity.. . ";

moreover,23 "Throughout one's days one should experience teshuvah [ila'ah]," [a manner of repentance] that is marked by great joy, as noted above.

How, then, are we to understand that "my sin is always before me" ?

N ~ W ~ T U N>N

Rather, [the term used for "before me"is]specifically negdi, which implies being opposite, but at a certain distance,

as in the verse that says,2' "You shall stand at a distance (mineged)"; "at a distance (mineged) around the Tent of Assembly shall they camp."

20. Tebillim 51:s. 21. Loc. cit., v. 10. 22. Loc. cit., v. 14. 23. Cf. Sbabbat 1531. 24. 11 Shmuel 18:13. 25. Bamidbar 2:2.

31n1n 9 ~ 7 WIYI

Rashi defines the above term (lit., 6*opposite") as "at a distance. "

Thus, one should always retain an awareness of his having sinned - but "at a distance," i.e., at the back of his mind.

1x5 OII *nh> PI )113nn1

Hence, the intention [of our verse] is merely that one's heart should not grow haughty,

OTN 93 ,393 n17 h w nvn>) and that he be humble of spirit before all men,

In IU Nvnw I * ~ Y )*a )172t> n*n*w because there will be a remembrance between his eyes that he has sinned before G-d.

Memories of past sin are thus not intended to engender despon- dency, G-d forbid.

nNw 7n*3 Nvnn )113t >*YI* ,imnwn , ~ ~ I T N I

In fact, as far as joy is concerned, the remembrance of one's past sins will be especially effective

in encouraging happiness in the face o f whatever misfortunes threaten to overtake him,

whether from heaven or through the agency o f man,

nwn3 IN 71313

whether in speech or in deed.

Any such physical or verbal offense will be accepted with equanimity when one recalls that he has sinned in the past, and that his present afflictions in fact assist in his atonement.

(z6This [humility on account of one's imperfect record] is good counsel that enables a man to be immune to becoming angry or taking offense in any way.. . .)

ya>rv DPNI )91%0n :>tin 3nxtnDr

As oursages declare,27 "Those who are humiliated yet do not humiliate in turn,

who hear their insult and do not retort,

'131 0931091 OV7DW1 n3ilN19 09W1Y

who perform out of love and are happy in affliction, [concerning them does Scripture say,28 Those who love Him [shall be] like the sun rising in all its might 7. "

Three distinct categories are mentioned here, in ascending order: "Those who are humiliated yet do not humiliate in turn" do respond to the insults of others, but do not retaliate in kind. Those of the second category "hear their insult and do not retort" at all. Those of the third category actually "are happy in affliction" - because they remember their past sins, and are glad to accept their present suffering as a means of penance.

rvw b b 19 D Y ~ W D vnnn b vwnn 531

Mo~eover ,~~ "whoever passes over his feelings, all his sins are passed over. "

26. Parentheses arc in the original text. 27. Shabbat 88b; Gittin 36b. 28. Shoftim 531. 29. Rosh HaShanah 17a.

Chapter Twelve

2 Av 6 AV The Alter Rebbe explained in the previous chapter that although a

penitent should always remember his past sins, his recollection should not lead to a state of ongoing depression or shame; such an attitude would cripple the cardinal principle of serving G-d with joy. Rather, he should recall his past misdeeds "from afar" -only insofar as they will teach him to be humble before all men.

Moreover, these memoria will actually enhance the joy of his Divine service, for they will cause him to accept with happy equanimity all manna of pain and suffering, be it verbal or physical, whether visited upon him from Above or through mortal agents.

In this, the concluding chapter of lggeret HaTeshuvah, the Al ta Rebbe explains why these afflictions cause the penitent joy.

qrm ~ 7 1 ~ 9 3 nnwn o m The reason for joy' in the suffering o f the body

nuvinn m> nniwi n>i?a miv umw 999

is that it is a great and potent2 favor for the sinning soul,

ntn D>IY~ npn> to cleanse it in This World,3

1. Note of the Rebbe Shlita: "The focus of this entire explanation is that the difference [between physical and spiritual suffering] and the benefit [of physical suffering] are twofold, quantitative and qualitative. Afflictions of the body, as opposed to afflictions of the soul; physical fire is only one-sixtieth of the fire of Cehinnom; a shadow's movement of a handsbreadth on earth is equivalent to thousands of miles."

2. Note of the Rebbe Shlita: "The two terms ('great' and 'potent'] quite possibly allude to [the] extent and quality [of the favor]."

3. Note of the RebbeShlita: "Thus enabling the soul to leave this world in the same [pure] state as when it entered it."

and to spare it from being scoured in Gehinnom.4

~ 1 % vrnr-~rn WBI)

(This is particularly true in these generations o f ours,

>'munn m~wn *)rpymv nrnm >:, m n x n nuvm n>rm ) ~ N V

when one cannot undertake all the fasts prescribed in the penances of the AriZal, as mentioned carlia on in ch. 3,

fasts imperative for the cleansing of the soul, to rescue it from the cleansing of Gehinnom.)

!w O*=IIV~ r>vu ,>r*u> V ~ T Y ~ J nnTpn3 >"I )11x31n mm rn31 D ~ , U nnN rwv wln *irv*> YI> p~ )n> )*N ,mv Y 3 1 3 ~

As Nachmanides writes, in the lntroduction to his Commen- tary on Job, that even the sufferings of Job for seventy years bear absolutely no comparison to the suffering o f a soul for even one hour in Gehinnom,

'131 o'wn TnU wu '3

foe "[physical] fire is but one sixtieth [of the fire of Gehinnom]. "

m39 ton ntn o>rvv N*

It is only that this7 "world is built by kindness,"

run o>rv 3 s owp owtn 'lrr*~ ,mn o>rv~ )"lp )*iw~r for which reason through mild suffering in This World one is saved from severe judgments in the Coming World.

4. Note of the Rebbc Shlita: "This seems to imply yet another matter." 5. Parentheses are in t k original text. 6. Beracbot 57b. 7. TehiIlim 89:3.

This is analogous to the movement o f ashadow on earth of a handsbreadth,

,131 l),ll,g om% Y~P% vnvn 9331 71>*n m> which equals the sun's movement in the sky of thousands of miles. . . .

I.e., the sun's movement of thousands of miles causes a corresponding movement of but a few inches of shadow.

Wnm uln yp 1 9 ~ 3 12 b 7nv1 Infinitely more so is this true in the parallel,

in the descent o f the worlds from level to level, from the most exalted heights until this physical world.

The analogy may be understood as follows. Any event that trans- pires in this world results from a parallel but far more ethereal event that "previously" took place in the spiritually exalted worlds. Thus, the effect of an event in this physical world is much greater in those lofty worlds.

ourWn nmn3rv nlW lvvn ,vitpn 7ntl nn2v nnn mu21 We see this in the teachings of the Zohar on the elevation of the higher worlds

as a result of the spiritual arousal initiated by man below through his offering o f one fowl, a dove or pigeon, or a handful o f meal, on the altar.

The Zohar teaches that offering but one such representative aea- ture from the animal world or but one such representative item from the vegetative world, elevates all the spiritual realms.

Such are the effects o f all the commandments requiring practical performance, as is known from the AriZal.

Mitwot performed in this world with physical objects, such as tzitzit made of wool or the passages of the tcfillin written on parchment, set up far-raching reverberations in the exalted spiritual worlds.

This too is our Sages' comments on the verse,9 "Sanctify yourselves and you shall be holy" -

'r2r ->n min 1niN l*mp19 ,mn?n wn in= nN V ' I ~ D O'IN

"Man sanctifies himself [only] a little ('i.e.,' comments the Rebbe Shlita, 'in quantity') below ('i.c.,' comments the Rebbe Shlita, 'in quality'), and he becomes sanctified in great measure from Above. . . . " 1*&~ % m u m m '131 imwm mnp im l*m M 3 1 m in311

('121

(I0It was thus noted above" in reference to the phrase, 'Who sanctified us with His commandments.. .," [that Israel's sanctification through mitzvot is bound up with the Infinite life-force that] encompasses and transcends all worlds.. . .)

Thus, the physical performance of a Divine commandment in this world, draws down upon the individual holiness not only from the most lofty spiritual worlds, but also from the degree of G-dlinas that transcends worlds.

VNYI i2v l*m in vnn n m Precisely so is it in reference to reward and punishment,

8. Yoma 391. 9. Vuyikra 20:7.

10. Parentheses are in the original text. 11. Pam I, ch. 46; ch. 10, above.

The reward for the performance of a mitzvah infinitely surpasses the physical deed itself; the punishment as well, suffered by an individual in this world for his sins, substitutes for a far greater measure of punishment that the person would have undergone had it been meted out in the Coming World.

WI nun T I I Y ~ IN :>HIT w ~ n 3 1

as our Sages say,IZ "The reward o f a mitzvah is the mitzvah. . . ";

I.e., the reward is the spiritual illumination that is drawn down through the fulfillment of the mitzuah itself,

7 N DIP133 3m3W 11931

as discussed elsewhere.

Since it has just been explained that the performance of a mitwah draws down as a reward Divine illumination that utterly transcends all worlds, it follows that thereward for the mitzvah in the loftier spiritual worlds is infinitely higher than the physical action performed here below.

>pJ 11w m This knowledge is elementary to the discerning,

310 tun, If7 Sly >'3WnI

and tbose with intelligence in this matter will discover good.

lessons in tanya vol. iii

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