LESSONS IN TANYA Volume 5 Copyright O 1993 Second Printing 1996

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Library of Congress Cataloging-in-PublicationData 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. Iggeret 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 0-8266-0545-1 (vo~. 5) 88-6155 CIP

Printed in the United States of America

Table of Contents

Translator's Foreword Lessons In Tanya:

. . . . . . . . . . . . . . . . . . . . . vii

lggeret HaKodesh (Epistles 21-32) . . . . . . . . 1 Kuntres Acharon (Essays 1-9) . . . . . . . . . .259

il"2

Translator's Foreword
The present volume, the fifth and final volume of the series entitled Lessons In Tanya, comprises two distinct components: (a) The remaining portion (Epistles 21-32) of lggeret HaKodesh, which is Part IV of Tanya. lggeret HaKodesh is a compilation of the Alter Rebbe's expository and inspirational letters to his chassidim, which illuminate many of the key teachings and mystical concepts in Chabad Chassidism. Predictably enough, the Alter Rebbe often shows how an intellectually-grounded appreciation of these concepts enables one to enrich and upgrade his daily encounters with his Maker - through his prayer, through his Torah study, and through his interpersonal relations. One striking instance of the Alter Rebbe's insistence on practical application is his anguished appeal to the chassidim of all generations to cherish the sanctity of the synagogue. (See, for example, Epistles XXIII and XXIV in Iggeret HaKodesh and Essay IX in Kuntres Acharon.) (b) The nine essays which comprise Kuntres Acharon ("Later Booklet"), in several of which the Alter Rebbe resolves apparent contradictions between some of the primary sources in the mystical tradition of the Kabbalah. These expositions make frequent reference to chassidic concepts clarified in the earlier parts of Tanya.

Once again, it is my pleasure to record my appreciation of the input of the editor of this series, Uri Kaploun. Not only has the commentary been rendered more efficient and

more accessible, but numerous passages of the text of the Tanya itself have been translated afresh. And for deftly and vigilantly guiding all five volumes through all their complex stages, I would like to thank ~ a b b Yonah Avtzon, Director i of Sichos In English.

As was explained in the first volume, the Previous Rebbe, of blessed memory, instituted a custom whereby a portion of Tanya (as well as of Chumash and Tehillim) is studied every day. This daily bracket of shiurim is known, from the Hebrew initials, as nllnn (Chitat). Accordingly, the opening words of each day's section have been marked in these volumes with the date in the margin. Italic typeface (19 Kislev) indicates the dates of a regular year, and boldface (19 Kislev) indicates the dates of a leap year. Thanks to help from Above, the publication of this series has played its part in making the daily study of Tanya widespread. May the merit of this study join the earnest prayers and good deeds of world Jewry in arousing Divine compassion, so that we and the entire House of Israel will soon gratefully rejoice in the complete recovery of the Lubavitcher Rebbe NW,>W, and simultaneously in the true and complete Redemption.

Sholom Ber Wineberg

Kansas City

20 Cheshvan The date of birth (in 1860) of the Rebbe Rashab vn>
5754 (1993)' "A Year of Outstanding Miracles"

m>n7 n1~5,5)3 Nan nw

Iggeret HaKodesh

Epistle Twenty-One
inw ~ I Nu ~ w o i~w nwm m~ 'I n1 n1
l3 T*h"' 11 Tisbrci

Having first duly inquired after the welfare of those who love [G-d's] Name,
This pastoral letter was written by the Alter Rebbe to rouse those of his followers who had pledged an annual contribution to Kollel Chabad. This fund supported their fellow chassidim who had settled in the Land of Israel, where they now studied Torah and engaged in divine service. The Alter Rebbe here urges that instead of waiting until the end of the year, his followers should give part of the promised sum weekly or at least monthly. For apart from the quality of alacrity, the eager promptness that ought t o be displayed during the performance of mitzvot in general and the mitzvah of tzedakah ("charity") in particular, there is an additional quality involved, as will soon be explained. The Alter Rebbe begins this epistle by greeting his fellow Jews as "lovers of G-d's Name."' This appellation especially suits those helping their brethren who serve G-d in the Holy Land. For upon this land2 "G-d's gaze is fixed constantly," and this verse uses G-d's ineffable Name Havayah, indicating that the Land is directly illuminated and animated by the sublime level of Divinity indicated by that singular and unique Name.

those among the people who willingly volunteer to practice the righteous charitability of G-d towards His Holy Land
1. Note of the Rebbe Shlita: "See also Iggeret HaKodesh, in Epistle V above, where the Alter Rebbe states that by giving tzedakah one 'makes the Holy Name'; [moreover,] tzedakah is motivated by the attribute of kindness, whose inner dimension is love." 2. Devarim 11:12.

n n n ,nwifpn

11x7~ niyn

,3rxpn pin n1w3 n~w,tn nn'l i~n,3 n7nn3 Inmi

by giving every year a set sum of money for [the inhabitants of7 our Holy Land (May it be rebuilt and established speedily, in our days!),

"may my word [call]"3 to them and "my speech trickle like dew "4 in order to bestir those who are [naturally]swift, for$
"One hurries only the swift,"

and to strengthen weak hanAy6for their unquestioned willingness' is hampered only by their poverty,

w-m 97n nin~'lr ,inswl n3w ,-m ,%ow,

Y ~ niyn N

,o,nf 1nn3

i l l W f 7 ~ 3'1YPi) 137Yn ,IWM3 >

so that they should contribute moneys for the Land of Israel every week, or at least every month,8 from the amount assigned for the year, proportionately,

3. Cf. Iyov 29:22.

4. Dwarim 32:2.

5. Makkot 23a; Sifii, Bamidbar, sec. 1. 6. Cf. Yeshayahu 353. 7. Note of the Rebbe Shlita: "...For, as the text continues, we are speaking of those who had been 'inspired to donate.'" 8. Note of the Rebbe Shlita: "It will be observed that in the quoted verse (at the conclusion of the Book of Yeshayahu), 'every week' [lit., 'every Shabbt~t']refers to the Sabbath day at the conclusion of the week, while 'every month' refers to the beginning of the month, Rosh Chodesh."

as well as all the9 "dedicated money" that each individual was inspired to donate annually (without a VOW) for the support of our brethren who live in the Holy Land.
It would seem that in these last few lines the Alter Rebbe means to add the following: Not only are the amounts that were always given in previous years to be given henceforth on a weekly or monthly basis, but additional amounts are to be divided likewise.

For, first of all, everyone knows the great virtue of alacrity with respect to all commandments, which is spoken of repeatedly in the words of our Sages, of "At blessed memory. [For e~ample:]'~ all times should one be prompt in [fulfilling]a commandment."

So, too, it is [the merit of711 "the eager promptness of our father Abraham" (peace upon him), who hastened to the Akedah, the Binding of Isaac,12 that stands by us and our children, for ever.

For the Akedah itself, which G-d constantly recalls, is not

9. 11 Melachim 12:s. 10. Nazir 23b; Bava Kama 38b. 11. Chullin 16a. 12. Bereishit 22:l-19.

really regarded as so great a test in relation t o the stature of our father Abraham, peace upon him, especially considering that G-d Himself said t o him,13 "Please take your son,. .. [and bring him as an offer, ing]. ,
N> 7 OJ 3

,'a

nwi7p >Y ow93

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03, T 71,f I

After all, there have been numerous saintly individuals w h o gave their lives for the sanctification of G-d, even though He did not speak to them.
How, then, can this be considered such a great test for Abraham, when G-d Himself commanded him to offer his son?

The point is that our father Abraham (peace upon him) did this with wondrous alacrity, for, as the verse testifies,I4
"Abraham rose very early and [him~elf'~] saddled his donkey,"
I ~ Y I nli nn3 niwvl;r~ ~> ,uig Ilri

n r ~ > nrr9nl lnnnw n ~ ~ i a > >

in order t o demonstrate - to others as well - his joy and eager desire t o fulfill the will of his Master and t o bring gratification t o his Maker.
The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, of blessed memory, explains in a discourse dated the 12th of Tammuz 5709,16 that the divine service of penitents should involve affecting others as well. Now the challenge of the
13. 14. 15. 16.

Ibid. v. 2. Ibid. v. 3.
See commentary of Rashi there. Sefer HaMaamarim 5709, p. 184.

A k e d a h required that Abraham, the epitome of love and kindness, reverse his essential nature, in which the attribute of C h e s e d predominated, and act with all the severity of the attribute of Gevurah. (Hence G-d avers,17 "I now know that you fear G-d.") In this diametrical reversal Abraham resembled a

penitent. And, like a penitent, he sought to share with others his delight at fulfilling G-d's will.

Indeed, it was from [the example of Abraham], and with the power that he vested within all his descendants, that our Sages (of blessed memory)18learned [that alacrity is required] in the fulfillment of all the commandments in general, and in particular with respect to the act of charity which is superior to them all,19
ni>jv?ig

are repaid] in this world"21 - from all kinds of calamities that may come about,

w n >3n ntn o>iv3 n9ni?wa n > w i n n n n nrwnnnn in that it protects and saves one - by itsZ0"fruits [that

o,>pn o,?iv, w n

iNwn

13w >3r ,ninn >,rn n p f ~ :1,n3?3 i

ninn
as it is written,22"And tzedakah saves from death," and'
17. Bereishit 22:12; see also Sefer HaMaamarim - Kuntreisim, Vol. 11, p. 642. 18. Pesachim 4a, et al. 19. Note of the Rebbe Shlita: "Cf. Shaar HaYichud VeHaEmunah, beginning of ch. 12." 20. Peah 1:l. 21. Note of the Rebbe Shlita: "See also Iggeret HaKodesh, Epistle 111." 22. Mishlei 10:2.

how much more so, from other kinds of suffering that are milder than death. It is thus certainly to our benefit, even in this world, to be as expeditious as possible in [the giving of charity],
even more so than in the fulfillment of other commandments, whose reward may not be as palpable in this world,

for, after all,23 "A man is judged every day," so that it is

quite possible that he is in need of the merit of today's tzedakah to protect him from today's judgment.
x14 Tither 12 r i

The reason given until this point for dividing one's annual pledges into weekly or at least monthly payments, was the quality of alacrity in performing a mitzvah. The Alter Rebbe now adds two further reasons for not deferring frequent payments to one consolidated contribution at the end of the year: (a) every single act of tzedakah refines the soul of the donor; (b) every single act of tzedakah brings about a Supernal Union in the Sefirot and Pa~tzufirn.~'

23. Rosh HaShanah 16a. 24. With regard to the possibility that the Alter Rebbe may be meaning to indicate that one should not give a large amount of tzedakah at the very beginning of the year, the Rebbe Shlita notes the following: "According to this logic the Alter Rebbe is directing that the entire amount should not be given in Tishrei [at the beginning of the year] but only one-twelfth, while the remainder is heid back, and no more than one-twelfth given each month thereafter! And this immediately follows his explanation of the praiseworthy quality of prompt performance! "It is thus self-evident that the Alter Rebbe intends that one should act thus only if it in no way at all conflicts with giving at the earliest possible opportunity and with alacrity. It is also obvious, considering

Indeed, in the service of charity we have also found and noted a particularly great and incomparably wondrous virtue,
As explained above, in lggeret HaKodesh, Epistle XII, the "act of charity" (maaseh hatzedakah) remains staidly within the conventional limits set by one's natural inclination. In the case of the "service of charity" (avodat hatzedakah), by contrast, the individual serves G-d by toiling, refining himself and excelling himself, until he is able to be charitable in a manner that leaps above and beyond his custom and nature. The Alter Rebbe now teaches that even if the amount one gives is not out of the ordinary, nevertheless, if it is given with great frequency, this too qualifies as divine service, -

nim ~ ~ 3 n>wmnpfxn nwyn nim? ~ 9 1 when the act of charity is performed numerous times,

the reason given, that this applies equally to all charities, not only that of the Land of Israel. "In addition to Maimonides' above-quoted observation in his Commentary on the Mishnah [that the Mishnah speaks not of the amount of the deed but of the frequency of the deed], this is moreover stated as a legal directive in Leuushei Serad, Hilchot Tzedakah 113:215, which is quoted in the discourse beginning LeHauin ... Kol Perutah. (See this separately-published maamar, in which the Tzemach Tzedek discusses all the above at length.) "It would seem that the Alter Rebbe's explanation (and this letter in general) relates specifically to the money that was collected for the Kollel, for the following reason: In those days it was conveyed to the Holy Land by a special messenger once a year (having been collected from the various towns only once in many months), as mentioned in many letters of the Rebbeim. This being so, the question naturally arises: What benefit could there possibly be in giving it weekly to a local collector? In this letter, therefore, the Alter Rebbe explains the twofold benefit: (a) promptness; (b) the frequency of the deed."

The Alter Rebbe is referring here not to one's annual pledge but to the actual giving of the numerous increments which add up to its total amount, -

and whoever does so frequently is praiseworthy, rather than at one time and all at once, even when the total sum is the same. Even then, it is far preferable to give
the same amount over a longer period on numerous occasions, -

as R. Moses Maimonides, of blessed memory, wrote in his commentary on the [following]mishnah2S taught by the Sages,26 of blessed memory: "And everything is [judged]according to the multiplicity of action," as opposed to the stature of the deed. On this mishnah the Rambam explains that though a onetime donation of (say) a thousandZ7 gulden is truly praiseworthy, the trait of benevolence does not thereby become embedded within the donor's psyche to the same extent as it would if he would give these same thousand coins one at a time.
f~t> '73

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7 ~ 3 9 19 1 9

octn7rr u n > n ,rr)m aWYD7l ,135 ,7, >Y W9)a

Now, apart from the underlying reason [for this] that

25. Note of the Rebbe Shlita: "...And more briefly, as a point of law, in Hilchot Deot 1:7." 26. Avot 3:15. 27. Note of the Rebbe Shlita: "The Tzemach Tzedek (loc. cit.) quotes

the variant reading of R. Ovadiah of Bartenura: 'One hundred.'"

R. Moses Maimonides, of blessed memory, clearly explained, viz., "in order to refine the soul by means of the multiplicity of action, "

an explicit verse in Scripture states that "the effect of tzedakah is for life. "
In his Notes and Emendations at the conclusion of [the Hebrew edition of] Tanya, the Rebbe Shlita refers the reader to the following two verses: In Mishlei 10:16 we find, p t s n%v~ o 5 - "The effect of a tzaddik is for life," and in Mishlei 11:ll , n we find, ow:, n p t s p - "So is tzedakah for life." Accordingly, the Rebbe Shlita notes that the Alter Rebbe's citation of the three words o,,n'l n p w n59va ("the effect of tzedakah is for life") as part of "an explicit verse" is problematic. Seemingly, this difficulty could be resolved by interpreting thus: Since "the effect of a tzaddik" is tzedakah (in the spirit of the "G-d is a 'tzaddik': He loves acts of tzedakah"), the verse which states that "the effect of a tzaddik is for life" in fact seeks to imply that "the effect of a tzaddik - viz., tzedakah - is for life." From the comment of the Rebbe Shlita, however, it is apparent that this interpretation is unsatisfactory, for surely "an explicit verse" should be explicit, without resort to interpretation.

This means, the effect and mystical consequence [of tzedakah] is to elicit and draw down supernal life from the Fountainhead of Life (lit., "from the Life of life"), the blessed Ein Sof,

to the Land of Life, i.e., to Malchut of Atzilut.

The Sefirah of Malchut in the World of Atzilut is known as the "Land of Life" because (relative to the more "heavenlyw levels) it is the lowest level within that World. It is known as the "Land of Life" because it provides life to all the created beings of the three lower Worlds of Beriah, Yetzirah and Asiyah. The effect of tzedakah, then, is to draw down life-giving Divine energy into the recipient (or "feminine") attribute called Malchut of Atzilut. The source of this life (the "Fountainhead of Lifew)is called Za, which is the last level within the worlds that are Ein Sof, or infinite. The name Z a is an acronym of the , initials ( w t ) of IN 7 ~ 1 i.e,, the bracket of six masculine middot, or emotive attributes of Atzilut. (This yichud of masculine and feminine middot is the "Supernal Union" spoken of below.)

[The Land of Life, i-e., Malchut of Atzilut] is the Shechinah which gives us strength, i.e., the Divine Presence that animates and fortifies created beings, of which it is said,29 "And You animate them all."
The word nnu ("You") alludes to the Sefirah of Malchut (the source of G-d's creative speech) in the World of Atzilut, for its spelling indicates all the letters from alef to tav, from the first letter of the alphabet to the last, while its letter hei, numerically equivalent to five, alludes to the five organs of verbal articulation, the source of the letters.30
3 3 TY n!mn flf ~

n3ro NW,

[The Shechinah] is identified with31 "the sukkah of

29. Nechemiah 9:6. 30. Note of the Rebbe Shlita: "See above, Shaar VehaEmunah, end of ch. 2." 3 1. Siddur Tehillat HaShem, p. 93.

HaYichud

David that has fallen" down to the very dust, during the
time of exile.'*

AS our Sages, of blessed memory, taught:33 "When [the Jewish people] were exiled to Edom, the Shechinah went with them..."
Accompanying them in all their wanderings throughout this last and lowest exile of ours, the Shechinah has thereby been humbled down to the lowest depths. At a time like this, acts of tzedakah can reinvigorate it with the infinite life that they elicit from the Fountainhead of Life, the Ein Sofi

nm71n n)> n,>t ,0,>3v n n ni,nn> , ~ n n ~ni-tynND9 3 >~ N~Y>T Nni7YnN , O I

[Tzedakah has this effect] because the arousal [which man initiates] from below, to revive the spirit of the humbled (i.e., the pauper) "who has nothing at all of his own," elicits an arousal from Above,
The quoted phrase describing the poor is advisedly borrowed from the Kabbalists' description of the Shechinah as the Sefirah (viz., Malchut of Atzilut) which3' "has nothing at all of its own, but what is given to it by others," i.e., by the higher Sefirot. The similar phrase quoted above thus highlights the fact that mortal man's charitable initiative in reviving the spirits of his poor neighbor does not merely echo or parallel the "charity"

32. Note of the Rebbe Shlita: "...Especially so during ikvot Meshicha [i.e., the generation at the end of the exile, which can hear the approaching 'footsteps of Mashiach']; see Zggeret HaKodesh, end of Epistle I . X" 33. Megillah 29a (according to the text of Ein Yaakov), quoted above in the first part of Tanya, end of ch. 17. 34. Cf. Zohar I, 249b.

with which the Ein Sof revives the humbled Shechinah: it quite literally activates it. Tzedakah, then, draws down life from the Fountainhead of Life to the Sefirah of Malchut of Atzilut, which is also known as the Land of Life, -

especially when people offer voluntarily t o sustain the inhabitants of the actual Land of Life, for Eretz Yisrael,
the geographical Land of Life, corresponds to the heavenly Land of Life,3s viz., Malchut of Atzilut.

p n > ,-I1
This will suffice for those who understand. N o w whoever is enlightened as t o so great and wondrous a matter, i.e., the cosmic dynamic traced above, whereby an act of tzedakah draws down Supernal life from the blessed Ein Sof to animate the exiled Shechinab,

will discover and appreciate h o w profound are the words of the Sages, of blessed memory, when they said,26 "Everything is [judged] according t o the multiplicity of action."

This refers t o the act of charity which is performed numerous times, thereby eliciting the supreme [form
35. Note of the Rebbe Shlita: "Iggeret HaKodesh, end of Epistle VIII."

ofl life, i.e., life that derives from the infinite Fountainhead of Life, by repeatedly bringing about the Supreme Unification of Kudsha Brich Hu and Hs Shechinah. i
Every act of tzedakah draws Kudsha Brich Hu and Ein Sof downward to His Shechinah, down into the lowest levels of this world.

This is also similar to what Maimonides wrote in praise of the repeated giving of tzedakah: "to refine the soul
" (nefesh).
These words allude as well to the Supreme Unification that is thereby effected in the worlds above.
11~331 u,>n ~

, ,:, ,wa, nmp, n133w-r ,w\rpn 7mtn ~n33 n

For, as is known from the sacred Zohar,36 the Shechinah is called nefesh ( U ~ o u l " )because it is our life and , our soul,
I ~ W ~ N ~ nnw 73 >
33

as in the phrase,3' "Our Soul is stooped to the dust,"

which alludes to the descent of the Shechinah into exile.

And that is why our Sages, o f blessed memory, ~aid,~8 "Great is charity, for it brings the Redemption near," by raising [the Shechinah] from the dust by gradual stages with every act of tzedakah,
36. See Zohar Chadash, Ruth 84a. 37. Tehillim 4426. 38. Bava Batra 10a.

until Mashiach comes," at which time the Shechinah will be reinstated to its pristine height.

"untilj9 Shiloh will come"40- i.e.,

Appendix to Epistle 21
The Tzemach T ~ e d e k * ~ the following question: Why asks do our Sages find it necessary to point out that43 "Each and every coin [that a Jew gives for charity] adds up to a large sum," when in point of fact, whenever a Jew gives even a single coin for charity he is performing a mitzvah commanded in the Torah? Thus, for examplet4 "R. Elazar would give a coin to a poor man, and then pray, for it is written,4s 'Through tzedek wilI I behold Your Countenance'" - and tzedek ("righteousness") is closely related to tzedakah ("charity"). The giving of a single coin thus constitutes a mitzvah worthy of reward, for if46 "G-d does not withhold the reward of any creature, even for words fitly spoken," He surely rewards the fulfillment of a fully-fledged commandment ordained by the Torah. This applies especially to the mitzvah of tzedakah, which is4' "equivalent to all the other mitzvot." Thus, too, the Rambam writes48 that this commandment should be observed even more scrupulously than all other positive commandments. Moreover,49 "Israel will be redeemed 39. Bereishit 49:lO. 40. Note of the Rebbe Shlita: "This unusual conclusion, 'Until Shiloh will come' (cf. the conclusion of ch. 36, et al.), becomes clear in the light of the teaching of the Zohar (1, 237b) on this verse: 'In another place..., but here ... the Shechinah will arise....'* 41. Onkelos and Rashi on Bereishit 49:10, based on Sanhedrin 98b. 42. Or HaTorah - Inyanim Ll'Maamarei Razal, p. 40. 43. Bava Batra 9b. 44. Ibid. 10a. 45. Tehillim 17:15. 46. Bava Kama 38b. 47. Bava Batra 9a. 48. Hilchot Matnot Aniyim 10:l. 49. Shabbat 139a.

[from exile] only by virtue of their acts of charity." Indeed, G-d Himself praises Abraham for his charitable conduct,sO which he also taught to his children after him. Considering, then, the sublime status of every single act of tzedakah, why do the Sages find it necessary to stress that all the individual coins contributed accumulate to total a large sum? This would suggest, the Tzemach Tzedek goes on to say, that though the reward for one large contribution is greater, our Sages seek here to reassure us that even modest increments add up and become equally worthy of this superior reward. On the other hand, the very need for this reassurance would lead one to believe that giving one lump sum is superior to making smaller, periodic payments. It will be recalled, however, that the Rambam demurs, noting that "everything is [judged] according to the multiplicity o f action" (as opposed to the stature of the deed), so that a generous one-time donation of (say) a hundred gulden is less praiseworthy than a hundred instances of giving one coin at a time. (And here the Tzemach Tzedek quotes the entire text of our above letter of the Alter Rebbe, with all its explanations on both the revealed and the esoteric planes of the Torah, to demonstrate the superiority of piecemeal giving.) Does this not conflict with the attitude that leads the Sages to go as far as seeking a prooftext to reassure us that many individual coins may be considered to be as valuable as one large sum? The Tzemach Tzedek goes on to ask another question. The Gemara and the halachic codifiers determine that the mitzvah of tzedakah is properly fulfilled only if one gives a certain minimum - not less than a tenth of one's earnings. Accordingly, if one made numerous charitable contributions, then even though on each such occasion he effected a Supernal Union and drew down Supreme Life to this world, he nevertheless did not perform the mitzvah (in its most complete form) unless he tithed. Conversely, if he gave a tenth or a fifth of his earnings at one time, and thereby brought about a Supernal Union only once, he nevertheless fulfilled the mitzvah properly. How can this be?
50. Bereishit 18:19.

Why should he be deemed to have fulfilled his obligation better than his friend, whose repeated charitable activity (though totalling less than a tithe) recharged this world with renewed spiritual energy on so many occasions? In order to resolve this, the Tzemach Tzedek introduces two themes which he expounds at length, but which will be mentioned here only briefly. (a) In one of the Kabbalistic schemes (71133 p ~ by )which the letters of the Holy Tongue may be arranged, the alphabet is divided into sets of three letters each. In the first set, the first letter is alef (numerically equivalent to one), the second letter is yud (numerically equivalent to ten), and the third letter is kuf (numerically equivalent to one hundred). The three letters of the second set are beit (two), kaf (twenty), and resh (two hundred). The alphabet goes on in this vein. These numbers allude to different degrees of divine effluence that may be drawn down to this world. The degree of spirituality that is alluded to by the letter yud is ten times greater than that alluded to by the letter alef; the degree of spirituality alluded to by the letter kuf is ten times greater than the degree of spirituality alluded to by the letter yud; and so on, to one thousand and ten thousand. In terms of the Sefirot, single digits denote the emotive attributes (the Divine middot), double digits denote the intellective attributes (the Divine mochin), hundreds designate the level of Divinity that transcends Divine intellect, while thousands and tens of thousands respectively denote the levels of Divinity known as Ratzon ("the Divine Will") and Taanug ("Delightn). In terms of the levels of the soul within an individual Jew, the five classes of numbers correspond to the five soul-levels called (in ascending order) Nefesh, Ruach, Neshamah, Chayah and Yechidah. Using this numerical scheme of the Hebrew letters, the Tzemach Tzedek explains that by giving tzedakah in a singledigit amount one is only able to illuminate this lowly world with the level of spirituality that is alluded to by a single-digit number, while when one gives a double-digit amount one draws down an illumination that is alluded to by double-digit numbers. And so

on, when one gives in the hundreds, thousands and tens of thousands: the larger the amount, that much greater is the commensurate spirituality that is drawn down. (b) The second theme introduced by the Tzemach Tzedek explains how tzedek (ply - "righteousness"), which derives from the Sefirah of Malchut, is transformed into tzedakah (ilpw - "charity") by the addition of the letter hei, and thereby elevated. The added letter hei, numerically equivalent to five, represents the five degrees of Supernal Kindness ( o m n la). To revert now to the two manners of giving tzedakah described above. At first glance one is tempted to say that they are entirely different, each possessing a quality that the other lacks. For on the one hand, a person who gives away a hundred gold coins at a time draws down a flow of Divine illumination from the lofty level of "one hundred," while his friend who gives only a few coins at a time brings down the Divine effluence from no higher than the single-digit level of holiness. Nevertheless, though the latter and lesser illumination is indeed elicited on each such occasion, even a hundred such occasions are outshone by the brilliant light that derives from a higher level. For relative to higher degrees of holiness, all lower degrees are considered as naught. (Thus, for example, speaking of the hierarchies of angels, it is written that the "horns of the Chayot HaKodesh" are superior to all the inferior levels of angels.) Likewise,sl "There are those who earn their World [to Come] in a single hour." One hour of repentance as earnest and intense as the repentance experienced by R. Elazar ben Durdaya, surpasses the lifelong divine service of a veritable tzaddik, with all his daily love and awe of G-d. For the sheer power and drive of such repentance reaches up and draws down spiritual energy from a far superior source. We might therefore be tempted to conclude that one can accomplish more by giving tzedakah in one lump sum, because of its qualitative superiority, than in many increments. Besides,

51. Avodah Zarah lob.

since by giving less than a tithe in many increments one has not fully discharged his obligation, it would appear that there is something lacking in the total sum that he was to give. How, then are we to understand the Alter Rebbe's teaching, based on the Rambam, that giving a hundred single coins on a hundred occasions is superior and more worthy of reward than giving them all at once? The Tzemach Tzedek resolves this in the light of the abovequoted teaching of our Sages that43 "Each and every coin [that a Jew gives for charity] adds up to a large sum." I.e., his one hundred individual gifts of one coin all accumulate together when he gives the hundredth coin. His cumulative giving can thus draw down spiritual energy from a "triple-digitn source, just as if he had given away all his coins at once. With his modest but steady giving, this unspectacular donor has succeeded in earning both the quantity of the repeated deed (by effecting an oft-repeated Supernal Union) and the quality of the one-time deed (by drawing down illumination from a superior source). This, concludes the Tzemach Tzedek, is a wondrous and unique characteristic of the mitzvah of tzedakah. The earlier hundred-time or thousand-time gifts do not dissipate; rather, as they accumulate, they are compounded with the later gifts until they ultimately produce one powerful hundredfold or thousandfold mitzvah. In this light the AriZal interprets the verse:2 I Y ~n l n v lnprri - "and his righteousness (or charity) endures forever": The spiritual impression (the "letter*) that is inscribed in the Supernal worlds by the mitzvah of tzedakah outlasts the "letters* inscribed by the performance of any other mitzvah. In summary: The quantitative a n d qualitative benefits of giving tzedakah in many increments thus enable one to appreciate the teaching of Rambam afresh.

52. Tehillim 111:3.

The Tzemach Tzedek now proceeds to consider the abovequoted ruling of the author of Levushei Se~ad.~3 Though the Tzemach Tzedek quotes this sage with regard to practice, he himself goes only as far as to say that the last coin in the series grants its giver the merit and the reward of having given the entire amount all at once. The Levushei Serad goes further: On every single occasion that one gives a coin (from the total of a hundred coins that he had decided to give) it is considered as if he had given that total all at once. He argues as follows. This individual had in fact wanted to give the whole amount, but divided it into increments only because he sought to gratify his Maker. Hence, whenever he gives part of it, it is as if he had given the sum of one hundred, one hundred times! The difference in their opinions could well be understood as follows. The Tzemach Tzedek discusses the effects of tzedakah in terms of the resultant Supernal Union, and this is accomplished only through one's actual deed, not through his intent; in point of fact, the larger amount was given only once. The Levushei Serad, by contrast, speaks in terms of the resultant Divine gratification, and this is accomplished through one's intent as well. Hence, since the donor's intent as he gives each coin is ultimately to give the entire amount, it follows that the delight he causes his Maker results from each of his smaller gifts as well. However, as mentioned earlier,53 the Rebbe Shlita understands the above letter of the Alter Rebbe as follows: Since the Alter Rebbe discusses the "multiplicity of actionn as a continuation of the theme of alacrity, it is obvious that when he recommends that charity be given weekly or monthly, he means thereby to hasten the giving and not delay it. The quality of alacrity obviously outweighs even that of giving in increments, if the latter policy will delay one's donation. Surely, the hungry recipient or the charitable organization needs to be helped without delay. The policy of giving in small increments can thus be followed only in a situation such as that which the Levushei
53. See footnote 24, above.

Serad posits: If one has a large amount to give on a given day, he should not give the entire amount at once, but rather should give it a little at a time. In this way he has given the entire amount by the end of the day, but has also managed in the course of the day to practice charity many times over. This will of course be workable only when one's contributions are not going directly to a poor person on the same day. And, as the Rebbe Shlita pointed out above, this was the case with the periodic collections for the Kollel Chabad fund which occasioned Epistle 2 1.

Epistle Twenty-Two

In the present letter the Alter Rebbe bemoans the fact that his chassidim trouble him by seeking advice on physical matters, such as their livelihoods. Such advice, he argues, is within the province of prophets, not of Torah scholars. In conclusion he explains how one should accept physical suffering in such a way that it enhances his love and fear of G-d. The opening and closing passages of the original letter, which were not reproduced in Tanya,' throw considerable light on the middle passage, which appears below. At the beginning of the original letter, the Alter Rebbe defines set times during which he will henceforth receive people for private audience - yechidut. He then protests in strong terms that the many requests for advice on mundane affairs interfere with other areas of his Torah activity. As our Sages ask: "Is it conceivable that Moses spent the whole day judging? When would he then find time to study Torah?" This leads on to the portion of the letter that appears here in Tanya. In the original letter, the Alter Rebbe then concludes by declaring that the appointed times for visits and private audiences must be adhered to. Moreover, he "penalizes" those who will not heed his decree, going so far as to threaten to leave the country if he is not heeded. As we all know, however, chassidim in every generation have in fact asked their Rebbe for advice in mundane matters and, moreover, each of the Rebbeim has in fact obliged. How is this possible? Elder chassidim of earlier generations used to explain that the Alter Rebbe himself sanctions this conduct - in the letter that he wrote "close to the time of his passing,"3
1. They appear in full in Igrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y.,5740), sec. 24. 2 . Shabbat 10a. 3 . Igrot Kodesh (op. cit.), sec. 6 5 .

IsTkhrei 13 Tisluci

regarding the value of "fraternity and counsel from afar with regard to all family matters...." " Y ~ I "nN ,,3rn~

M y beloved, my brethren and friends:

Out of [my] hidden love [for you, springs] an overt reb~ke.~

nnmr NI
"Come now and let us d e b ~ t e " ; ~

333

remember the days o f old, consider the years of every generatiom6

Has such a thing ever happened in days past? Where indeed have you found such a custom in any of the books of the early or latter sages of Israel,

that it should be the custom and established norm to ask for advice in mundane matters, as to what one ought to do in matters of the physical world?

[Such questions were not asked] even of the greatest of

4 . Cf. Mishlei 27:s. 5. Yeshayahu 1:18. 6 . Cf. Devarim 32:7.

the former sages of Israel, such as the tannaim and amoraim, the authors o f the Mishnah and the Gemara,' "from whom no secret was hidden," and8 "for whom all the paths of heaven were clearly illuminated,"

but only of actual prophets who used to live among the Jewish people, such as Samuel the Seer to whom Saul went to inquire of G-d through him about the donkeys that his father had l0st.9
Why, indeed, were sages of stature such as the tannaim and amoraim not asked about mundane matters?
OI,N

,o,nw

n N i v niin

,imn

73> ,om V,IY >3 n n ~ 3 Y 2~1313 i o,lvin p

For in fact all matters pertaining to man, except for words of Torah and the fear of heaven, are apprehended only by prophecy. [As the verse states,lO/ "there is no bread unto the wise,
YY

o,nw n w n yin ,o,nw 5r7,3>3n :>,,tiinNn3

and as our Sages, o f blessed memory, said," "Everything is in the hands of heaven except for the fear of heaven."

7 . Cf. Chullin 59a.

8. See Berachot 58b. 9. 1 Shmuel, ch.9. 10. Kohelet 9:11. 1 1 . Berachot 33b.

Likewise,'z "Seven things are hidden...: no man knows how he will earn his living, nor when the Kingdom of David will be restored...," i.e., when Mashiach will come. Note that these [two questions] are likened to one another. Just as no one knows exactly when Mashiach will
come, so, too, no one knows by what means he in fact will obtain his sustenance.

As for the phrase in Isaiah,l3 " A counselor and a man whose wisdom silences all," suggesting that Torah wisdom
qualifies one to advise in other fields as well, nlvlnl T ~ Y Y>Inn1~1~131 :>"t71 7 n ~ nn 1 1 v 3

and also, as for the statement of our Sages,j4 of blessed memory, regarding one who studies Torah lishmah, "for its own sake," that "people derive from him the benefit of etzah (counsel) and tushiyah (wisdom), "

these teachings refer specifically to [counsel in] matters of the Torah, which is called's tushiyah (assistance). Thus the Sages, of blessed memory, said: A counselor is one who knows how to intercalate years, making cer12. Pesachim 54b. 13. 3:3. 14. Avot, beginning of ch. 6 . 15. Sanhedrin 26b, et al.

EPISTLE w m -Two T

25

tain years leap years by interpolating an additional month of Adar, and how to determine the months, establishing what day is Rosh Chodesh, the first day of the lunar month,

for in Torah terminology the principle of intercalation is called "counsel" and "a secret," as stated in Tractate Sanhedrin, p. 87; see the commentary of Rashi there,
which states explicitly that the terms "counselor" and "advice" are related to the principle of intercalation.

N ~ D n1n1 ,a'liwn n'lp>pn ~

3 3 ,?> K

o,~n\w'l , n~ m IN 7 n nnNa n ' l ~ i N>W D,,I)Y n'lo3 >

16 Tishrei

, ,

, .

However, I shall relate the truth16 to those who listen to me:" "Love upsets the natural order of conduct," for it is a covering of the eyes that prevents people from seeing the truth.
The Alter Rebbe is quick to insist that his listeners' love for the "life of the bodyn is no doubt motivated by a spiritual purpose. Nevertheless, they become so enmeshed in this love that they soon come to love the "life of the body" for its own sake as well. This latter love upsets the natural order to the point that it drives people to seek advice on material matters.

qim ),n> onmN I n n Because of their great love for the life of the body -

16. Cf. Daniel 11:2. 17. Bereishit Rabbah 55:8.

n3mn

n>'lr~ nai7>v1VN

1N n

n filv> ,omw ow>

n N ow91

[though this love is indeed experienced] for the sake of heaven, so that with [the body] they can serve G-d with flashes of fiery fervor and an ardent flame,l8 this love being even greater than their soul's love for G-d -

,qrm ivr3 oa3 nin =lum1 >Y'I 3 they are extremely irate when their body undergoes suffering. (Heaven forfend; may G-d show compassion!)
on79 TI ,D'I>WIvn

i v n 0~1,>37 n n ~ ,onvr >Y oinvnv rv ,>>3 > >3p3)'>ID' 1 3 ~ 1 pinin mrv >'INV> ,VY>
Thus they are not able to bear [it] at all, to the point that it drives them out of their mind, causing them to tramp about from city to city to seek advice from afar.
But why indeed does G-d cause suffering? Moreover, how are we respond to life's difficulties, if it is not proper to seek advice on them from Torah sages and tzaddikim? The Alter Rebbe goes on to explain:
711~1 n~13n1 ~131~1 S>N 3 w ,'a >N 'IYW N>I n173 1 3

Those who seek merely to be rid of their physical afflictions are not following the proper path of the Torah, for in doing so, they

do not turn to G-d by [penitently] returning to Him with humble spirit and submission of the body to accept His chastisement with love,19 "for it is him whom G-d loves [that He chastises]."
18. Cf. Shir Hashirim 8:6. 19. Mishlei 3:12. As in many other instances, the Alter Rebbe ended

For misfortunes are in fact a call from G-d that one should repent. Indeed, they should be a source of satisfaction: out of G-d's particular love for him, he has been chosen to be roused to repentance.

~ r s n > 13> ~ N ,133 n N n3na , p v ~om inn7 1~ om W i rn>i 1nnm ' I ~ N iwv y*>nI > ~ N ,;lily I> ~ r r n ou> qiry ,33> rN >
'f,wnl p97lJnr

l5 Ti*

This is analogous to a compassionate, wise and righteous father who hits his son. Surely a wise son should not turn his back to escape and find himself help, or even an intercessor to his father, who is compassionate, righteous and kind (chassid).
The Rebbe Rayatz once remarkedz0 that when the Alter Rebbe first speaks of the father who punishes, he does not use the term "chassid". (He uses it only later, in the context of the intercessor.) The reason, says the Rebbe, is that a father who smites his child may indeed be compassionate, righteous and wise - but he is not a chassid, for a chassid does not hit! In any event, we see that if the child is truly wise he will not flee from punishment.

'19nr~m >nv>, o m 3 0933 ,

1 DY~ rn933 rtn, i w p nrm> ir, o>nm>3 I> 310> ,TII~NI

Rather, he will look straight at his father, face to face, bearing his smacks lovingly for his lifelong benefit.
To transpose this to the analogue: Every Jew ought to look straight at his Father, "face to Face."

his quotation with "etc.", choosing not to spell out the painful final words of the verse. 20. Sefer HaSichot 5704, p. 15.

Now in the Divine realm, the concept of "Face"

is the willingness and desire with which our Father in heaven bestows upon His children all the good of the worlds - the physical and the spiritual worlds - as well as life for the soul and body;

[all of this He bestows] out of love and willingness, out of inner desire and delight, through the Torah of Life, which is His blessed Will, that He gave unto us.
The present passage is based on the body language that typically accompanies a gift. As explained earlier in Tanya (ch.22), one gives a gift to a good friend face to face: the giver's eyes rest on the face of the recipient. Through his very stance the giver thus expresses the fact that his gift stems from his "facen (panim) and innermost core (pnimiyut). When, however, one gives something to an enemy, he averts his face. This simply gives outward expression to his real aversion: the gift is not prompted by any inner desire, but by some external factor. In our context, then, G-d's loving willingness in showering us with His gifts is described by the metaphor of "Face".
'13 o

m n n n I,> nnl p19 7 1 ~ )3 :inNlv 1n3 1

As we recite in the Amidah,zl "For in the light of Your Face, You have given us...the Torah of Life ...,"

2 1 . Siddur Tehillat HaShem, p. 60, et al.

with which (and through which) to carry out His will. And of this it is ~ritten,2~ in the light of the King's "For Face there is life, and His will.. .."
np'wni 1 ~ 7 N>W 0911 ,,n 1

mwn ,o'>r>,1 vnv>p p ~ nn w

ilY'3nl

To the heathens, however, He grants the life of their bodies23 without willingness, pleasure and delight.

a'pnw , O ~ D ~ > N ' N ~ ~ 3> N D fI For this reason they are referred to as elohim acherim ("other gods"), for they draw [their life-force]from achorayim (the "hinderside" of Divinity).
To continue the above metaphor: The Divine "reluctance" to grant life-force to the heathens - i.e., the so-called external level of Divine desire - is here described by a term that is the opposite of the "Face", which expressed G-d's innermost will.

O W ~ N xnn n

I t is likewise with man: willingness and pleasurable

desire, i.e., man's innermost desires, relate to the "face".

Thus, turning to G-d "face to Face" means that a man accepts willingly and with inner desire whatever is apportioned to him from the Supernal Face, from G-d's innermost desire. In our context, this refers to a willing acceptance of G-d's admonishments as expressed in physical suffering.
22. Mishlei 16:15. 23. Note of the Rebbe Shlita: "This requires further examination, for seemingly this also applies to the life-force of their souls. See Tanya, ch. 22, and end of ch. 3."

I f one does not accept [this suffering] with love and willingness, it is as if he turns his neck and back [on G-dl, heaven forfend.
I)WYD> w9w9> :>vtn ~ 9 ,a nry N,TI , a l n ~ h p > asi~'i7~ Y Y I 1 1

The suggested advice to enable one to accept [it] with love, is G-d's counsel through the mouth of our Sages, of blessed - "to examine one's conduct."
The Gemara says that "if one sees afflictions befalling him, he should examine his deeds" and repent.
inmN >111 ),Y>

n ~ v ,0,71o1p17,n 1 r

~ 7 ~ ~I I r>1 Nsn,r ~Y miwn n>p>pna,I'>N

He will find sins that require scouring by means of suffering. He will then clearly see G-d's great love towards him which "upsets the natural order of [Divine] conduct, "

mn,

in

nEcu

inrvli i r i m

ynna

, ~ i i >if>f>n >wn3 ~ i inmN 3iin

as in the simile of a great and awesome king who, out of his immense2' love for his only son, personally washes off the filth from him.
'ID ~ g w n nr71'1~ nu2 nNir n N 11)s

,a yni ON :mnDw

In2

As it is written,26"When G-d will wash off the filth from

24. Berachot Sa. 25. Note of the Rebbe Shlita: "A point awaiting clarification: In the analogue the Alter Rebbe writes 'great' (a qualitative term?) while in the analogy he writes 'immense' (a quantitative term?)." 26. Yeshayahu 4:4. The Heb. text above has been corrected in accordance with the Table of Glosses and Emendations.

the daughters of Zion ... with a spirit of j ~ s t i c e ~ ~ . . . " ~ ~

When one becomes aware of G-d's great love for him, a love that is expressed by scouring him with the cleansing agent of suffering:
0V9 >N D' n OV331 M

Then,29 "as in water face reflects face,"

The verse goes on to say, "...so is the heart of man to man." And the same is true of the heart of mortal man to Supernal Man:

there will be an arousal of love in the heart of everyone who perceives and understands the preciousness of the nature of G-d's love for the nether beings, for those who
find themselves in this world, the lowest of all worlds.

o>i3~ > n >))n >>anliui n-17'~ ' ~ W N i~i~ n This [Divine love] is dearer and better than all the [kinds ofl life of all the worlds, both spiritual and material;

as it is written,30 "How precious is Your lovingkindness (Chesed)...."

[It is likewise written,31] "For Your Chesed is better than life...."
27. Ratzon 28. 29. 30. 31.
Note of the Rebbe Shlita: "Cf. Shaar HaKollel on the Yehi recited at the burning of chametz." See Rashi on the verse. Cf. Mishlei 27:19. Tehillim 36:8. Ibid. 63:4.

The motivating nucleus of Chesed is love. Thus it is written,32 "I have loved you with an everlasting love, and have therefore drawn down Chesed upon you."

For Chesed, which is a manifestation of love, is the Fountainhead of life that is present in all the ~~ worlds; as it is said in the A r n ~ d a h , "He sustains life through Chesed."
Chesed and love are thus the sustaining life-force of all living beings.

And then, i.e., when one realizes G-d's great love for him that
finds expression in afflictions, and when this in turn arouses a love within him so that he will better receive G-d's love, then:

3iun In' 'n 01

G-d, too, will grant goodness, of a kind that the naked eye can clearly and palpably perceive as good,
l>>N 1933 7N9l

and make His Face (the innermost dimension of Divinity) shine towards himj4

nmurnr nwlr>n n>nn nnyn

~ W N ,i?>nn

nln~ n39n33 n>nn nnDrn3

with a manifest love, which had earlier been garbed and hidden in a manifest rebuke,
32. Yirmeyahu 31:2. 33. Siddur Tehillat Hashem, p. 51, et al. 34. Cf. Barnidbar 6:25.

The overt admonition that stems from G-d's hidden love will then be transformed into a revealed love.

1 ~ 7 n171m ipnnnv ~ 1 and the expressions of Divine severity (the gevurot) will be sweetened at their source,
Within their source these expressions of Divine severity are ultimately benevolent; as they descend to the world below they become manifest in the form of suffering. The gevurot, then, will be sweetened at their source,

and thereby these expressions of Divine severity will become nullified forevermore.

Epistle Twenty-Two

18 Tubm 16 lisbmi

The following letter was placed here by the compilers of Zggeret HaKodesh - "after the first editions (see list) had been published," as the Rebbe Shlita points out - as an addendum to Epistle XXII, Part (a). The connection, however, is not immediately apparent. Perhaps it lies in the opening passage of Part (a), the passage which does not appear in this ~ o l l e a i o n ,in which ~ the Alter Rebbe laments that questions on material affairs occupy too much of his time - for this theme also figures in the letter before us.

My beloued, my brethren and friends:

In these terms the Alter Rebbe addresses his chassidim.

Due to the immensity of my preoccupationsZ which3 "all together surround me" and "encircle me like water" - "all day and all night, never holding their peace,"'

1. It appears in full in Igrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y., 1987), p. 53. 2. Note of the Rebbe Shlita: "The early editions should be scanned, because from the continuation of this sentence one would expect the plural form (vnitw )." 3. Note of the Rebbe Shlita: "[The two quoted phrases are] a paraphrase of Tehillim 88:18 - in inverse order, as with several of the expressions that follow." 4. Cf. Yeshayahu 62:6.

EPISTLE TWENTYTwo
n2>2 ~ W >3 i N

35

~ v DY 7 n ~ Nwn v>n >DIN N> a >

I am unable to unload the burdens of writing down all that is in my heart.

nI i ~ 724 ~ p Briefly, however, 1 come as one who reminds and6 "repeats earlier subjects" in general,
>>33nijiwNin >Y iytnni ivtn3 ~
N
OYI d,mjnnn >N 0791

in particular to7 "those of the people who offer themselves willingly [in prayer], " beyond the customary
measure,

n h n rt ,nrnvn >v nnv>

that they should stand [steadfast]in [their divine] service, i.e., prayer, which the Sages calls "service of the heart," a
form of divine service which works in the heart and on the heart,

[and pray] with a loud voice,9

yrnnr n,m vnn >3 711,n,nrrynr try >x 7

~ pmnn:, n

strengthening themselves vigorously, with all their might and power, against any internal or external obstacle, with a "strong hand," plainly and simply.
5. Hebrew text corrected according to Luach HaTikkun. The metaphor is borrowed from Yeshayahu 46:2; see Rashi there. 6. Cf. Keritot 8a. 7. Shoftim 5:9; on the connection with prayer see Rashi there. 8. Taanit 2a. 9. The Shemoneh Esreh, of course, is always recited in a whisper, except on the Days of Awe; see Alter Rebbe's Shulchan Amch 101:2-3.

This [service] relates to1O "the will of those who fear Him"; this transcends the wisdom and understanding with which G-d imbued them so that they will know and do all that He commanded, with intelligence and discernment.
Wisdom and understanding are gifts from G-d; as we say in the daily prayers,I1 "It is You Who graciously bestows discernment upon man ...." As to the superior faculty of will, however, it is left to the initiative of every G-d-fearing Jew to arouse this within himself by accepting the yoke of heaven.

[There should be] but a simple will, uncompounded by the particular form or limitations that characterize an intellectuallygenerated will, and a spirit of voluntary self-dedication,
ni7 nn:, nrwy>

,ann n n ~ vr r 3 ~ >II> -

IIIT'

~ W N ~ N W >31 17x

in every man whose heart prompts him to servez2 "a whole service," [intending only] to cause gratification to his Maker. Of this [superrational degree of will] it is written,l3 "For this is a stiff-necked people, and You should pardon"
- i.e., because they are a "stiff-necked people."14 This obstinate
10. Tehillim 145:19. 11. Siddur Tehillat Hashem, p. 53. 12. Cf. Yoma 24a. 13. Shmot 34:9. 14. Note of the Rebbe Shlita: "From this we understand that their 'stiff-neckedness' is a positive trait."

and superrational will of theirs warrants their being pardoned,

anmn In a>yn>13 03 for pardon, too, transcends wisdom.

NVI

nn3>wa >3

Just as a mortal's will flies free, untrammeled by his intellect, so too, Above: the divine source of pardon transcends Supernal Wisdom.

>~w >3 Thus [it is written],1s"they asked Wisdom [what should be the lot of the soul that sins]." The attribute of Wisdom
ruled that a sinning soul must be judged and punished; it did not allow for repentance and pardon.

$13nnm>i

)nn> .am f313 nfn w3?3,oi>wni>>)r ,i~>m nwni So too Moses our Master, peace to him, invoked16 "measure for measure"; and suffice this for the discerning.
Moses pleaded that G-d grant forgiveness to the same extent that an individual repents with a simple will that transcends his understanding; he desired that man's repentance elicit and call down to this world the divine source of pardon which likewise transcends Supernal Wisdom.

om>~nn w17-r~nNt fly1

l9 T*hrci

Furthermore, I earnestly ask of my esteemed listeners

On the above matters between man and G-d, the Alter Rebbe referred to himself as merely "repeating reminders."
1 5 . Talmud Yerushalmi, Makkot 2:6. 16. Devarim Rabbah 11:9.

Here, however, as he begins to speak of the relationship between man and man, he uses stronger terms.

not to cast aside my words, in which I have asked that every man be upright and walk with integrity, just as17 "G-d made man upright";
D'IN ni3wnni ,732

wrn

ni>>>vn n 7 niji3wn wp3> ~ > i o ~v~illiztnni

nor to seekf7 c'numerous calculations" regarding's "the pretexts of man's steps and a person's thoughts and devices. "
It is not man's task to weigh the motives of his fellow.

For that is the work of heaven and not an occupation for flesh and blood.

Rather, every one should believe with absolute faith in the precept of our Sages,f9 of blessed memory: "And be humble of spirit before every man," without exceptioa20
17. Kohelet 7:29. 18. From the Mussaf prayer of Rosh HaShanah; Machzor for Rosh HaShanah (Kehot, N.Y., 1983; bi-lingual edition), p. 135. 19. Avot 4:lO. 20. In Tanya ch. 30, this same teaching of the Sages (a) is not introduced by an injunction that one "believe [in it] with absolute faith"; (b) it is followed by a consideration of the conduct of others. Concerning these differences the Rebbe Shlita notes: "Ch. 30 speaks of man's service with regard to himself - his battle with the evil

For it is a true statement and a correct proverb that every man becomes better through his fellow.
Since every individual possesses specific qualities that others lack, the realization by disparate people that in essence they comprise one whole, enables them all to be complemented and perfected by each other.

The above form of address, "Furthermore, I earnestly ask of my exalted listeners...," is expounded by the Previous Rebbe, the saintly Rabbi Yosef Yitzchak, on the non-literal level of derush. Noting that o2n>vnn w 1 - m can also be understood as speaking of "calling forth exalted qualities," the Previous Rebbe once remarked:ll "This form of address does not mean that the Alter Rebbe was confining his appeal to an exclusive group of exalted individuals; after all, he was addressing this letter to his chassidim at large. Rather, in using this phrase he was implying an underlying plea: Call forth your exalted qualities!" With regard to the following pair of phrases, "not to cast

inclination and his efforts t o refrain from evil and to do good, and so on. This demands the kind of meditation outlined there, that will lead to proper thought, speech and action - a detailed consideration of the conduct of another individual, who is less righteous, [and yet whose divine service one has to learn to regard as being in fact superior to one's own]. Belief plays no part in this; all that matters there is that one's mind should compel him to conduct himself as he ought. "Here, however, in Iggeret HaKodesh, our text speaks of the need to become one with every other Jew - all of us like actually one man. The Alter Rebbe therefore has to make provision for the possibility that if one individual imagines a flaw in another or in a group of people, he should not think about it, etc., as is soon stated; rather, he should belieue in this teaching of the Sages. Indeed, in order for it to be truly internalized he should believe in it 'with absolute faith,' and certainly not contemplate the details of the conduct of this individual or the other." 2 1. Sefer Hasichot 5705, p. 5 1.

aside my words, in which I have asked...," the Previous Rebbe explains that the former phrase refers to the indirect and transcendent (makkifl mode in which the Alter Rebbe influenced his chassidim, while the second phrase refers to his simultaneously direct and internalized (pnimi) mode of influence. Finally, the Previous Rebbe points out that the Alter Rebbe's following affirmation that "every man [literally:] is better than his fellow," really means that one's fellows enable one to become a better person; i.e., as translated above, "every man becomes better through his fellow."

0371n 7 n V ~ N D r ~ i w 3 ~ 5 W,N 53 :13n3r

Thus too it is written,22 "All the men of Israel associated together like one man."

...

Just as one man is composed of many limbs and when they become separated this affects the heart, for from it there issues life, therefore, by our truly being all like one man, the service [of G-d] in the heart i.e., prayer will be firmly established.
T o consider both this divisiveness and this harmony on the cosmic level, in terms of the relation of souls to the Divine Presence: The above sentence meansz3 that divisiveness among Jews affects, as it were, the Divine Presence, the "heart" of the Jewish people; conversely, since the task of prayer is to connect a soul with its source in the Divine Presence, cultivating one's
22. Shoftim 20:ll. 23. See below at length in Epistle XXXI.

sense of unity with one's fellows - which in turn connects all souls with the Shechinah - enhances the divine service of prayer.

'13 1i7 >>3n1

And from the affirmative [you may infer the negative].24

(In keeping with Rabbinic usage, the bracketed clause is euphemistically omitted in the Hebrew original, and merely hinted at by "etc.") I.e., when unity is lacking, the service of prayer is likewise imperfect.
N 3 1 7 f n N O3W 'lflY> :7)3NI

13 %

That is why it is said,2s "To serve Him with one purpose" (literally, "with one part" or "with one shoulder"): only
when all Jews fully unite in this way can it be said that they "serve Him."

Therefore, my beloved and dear ones, I beg again and again that each of you exert himself with all his heart and soul to firmly implant in his heart a love for his fellow ]ew,
The Alter Rebbe resumes his plea to his chassidim:
17n3,0331>1rwnn >N 'lily7 n ~ n N W ~ N I 7

and, in the words of S ~ r i p t u r e ,"let none of you ~~ consider in your heart what is evil for his fellow." Moreover, [such a consideration] should never arise in one's heart [in the first place];
24. Sifrei, Eikev 11:19. 25. Zephaniah 3:9. 26. Zechariah 8:17.

and if it does arise, for even a person who has attained the
rank of a Beinoni cannot prevent a thought from presenting itself to his mind,

vnn n71 n f n y nwnn I n n ,)VY 71nn3 p > n n19~ny

one should push it away from his heartZ7 "as smoke is driven away," as if it were an actual idolatrous thought.28 For to speak evil [of another] is as grave as idolatry and incest and bl0odshed.2~ And if this be so with speech, [then surely thinking evil about another is even worsejO]; for all the wise of heart are aware of the greater impact [on the soul] of thought over speech, whether for the good or for the better.
This really means, "whether for good or for bad." Here, too, however, the Alter Rebbe uses a traditional euphemism ("for the better"), which could be understood to mean, "for that which needs to become better.31
27. Tehillim 68:3. 28. Note of the Rebbe Sblita: "This comparison is perhaps explained by the statement of our Sages that one is punished only for idolatrous thoughts (Kiddushin 40a)." 29. Arachin 1Sb. 30. Here, too, the bracketed words are euphemistically omitted in the Hebrew original, and merely hinted at by "etc."

Thought is a soul-garment that is more intimately involved with the soul than speech. For this reason, (a) good thoughts leave a deeper impression on oneself than good speech, and conversely evil thoughts leave a deeper impression than evil speech; (b) thought is a constant, just as the soul itself is a constant, whereas with regard to ~peech,3~ "There is a time to keep silence, and a time to speak."
f Y OV71 0 1 > ~ 03,fiY OW, , 0 1 > ~ 1 1nY

nN

773337l ,11VT1 'TI1

b>lY

May the good L-rd, Who blesses His people with peace, bestow peace and life upon you forever more, as is the wish of him who loves you deeply from heart and soul.

31. Note of the Rebbe Shlita: "On this meaning of aura>, see Likkutei Torah (conclusion of Parshas Korach)." 32. Kohelet 3:7.

Epistle Twenty-Three
20 Tkhrer '7T"ba

In the letter that follows, the Alter Rebbe urges chassidim to devote the daily interval between Minchah and Maariv to the group study of Ein Yaakov, and to the laws in the Shulchan Aruch that have frequent and practical application. He introduces this appeal by explaining how sublime is the Divine Presence that dwells within Jews when they study Torah publicly. Indeed, only in the World to Come can this lofty level of Divinity be manifestly received as a reward - except when it abides over Jews and within Jews when, in this world, they study Torah together.

"This statement is made by decree of the wakeful [angels] and by the word of [those] holy ones,"
This phrase1 is used by the Sages2 (and here by the Alter Rebbe) to denote eminent Torah scholars, who are likened to ministering angel^;^ specifically -

the Mishnaic Sages, peace be upon them,

nmw
n133w ,ni>n3 1q7~1y1 ~ W I > W ~ n

iw~ :on1wn3

I~WW On>1>3

who taught in their M i ~ h n a h : ~ ten people sit togeth"If er and engage in the study of the Torah, the Divine Presence (the Shechinah) rests among them. "
A similar teaching5 - "The Shechinah hovers over every
1. Daniel 4:14. 2 . Note o f the Rebbe Shlita: "Pesachim 33a." 3 . Note o f the Rebbe Shlita: "Rashi, loc. cit.; see there." 4 . Avot 3:6. 5 . Sanhedrin 39a.

gathering of ten Jewsn - means only that the Divine Presence hovers over them in a transcendent (lit., "encompassing") manner, as explained at the end of ch. 11 of Tanya. In this instance, however, where ten Jews are studying Torah together, the Shechinah rests "among themn - in an internalized manner.
OfNTl>3 nt Y

"For this is the whole [purpose] of man."6 As the

Gemara7 interprets this verse: "The entire world was created solely for this purpose." rt

n,>y ~ i ' ~ s > ,ntn o>rya inf,i, 33 nnm nNt oa q ~ r

Moreover, [the soul's] very descent to this world was for the purpose of this ascent, which is accomplished
through public Torah study,

and no [possible]ascent is higher than this.

The ultimate ascent of the soul, the reason for which the soul initially descended, is attained not only after it completes its descent, after it leaves the body; rather, through public Torah study while the soul is still within the body, it causes the Shechinah to rest in this nether world, and is thereby elevated more than by any other means.
N>

ovnwn 3nw1 o ~ n w n,oln1in >nxa>i w ti^ n1,3w ,3 '~ ~ nnnw I > ~ ? Y

For the Shechinah of [G-d's] Might which is in the supernal heights, and Whose awesomeness8 "the heavens and the heavens of the heavens cannot contain,"
6 . Kohelet 12:13. 7. Berachot 6b. 8. Cf. I Melachim 8:27.

dwells and becomes magnified among the Children of ,~ Israel, as it is w ~ i t t e n "For I, G-d, dwell among (frn) the Children of Israel, " as a result of [their]study of the Torah and observance of the commandments in groups of [at least] ten, for ten
Jews constitute a congregation.
' 1 f m f1n N m r J :>"ti 1 i n ~ v 3 2 1) ~

For, as our Sages of blessed memory said,lO "We infer a conclusion from [two appearances ofl the word toch. "
In certain specified cases, the Sages draw an analogy from one expression in the Torah to the identical expression in a different context. A comparison of this kind (a gezeirah shavah) is made between two appearances of the above word. One verse states," "I will become sanctified in the midst ( t o c h ) of the Children of Israel," while another verse, referring to ten of the spies dispatched by Moses, states,i2 "...from the midst (toch) of this congregation." From this we learn that the congregational recital of a davar shebikedushah, a text involving the sanctification of G-d's Name, requires a quorum of ten. The Rebbe Rayatz asks:'3 Of all the possible contexts, why do our Sages derive this rule from the evil assemblage of the spies, concerning whom the above-quoted verse in fact states, "Separate yourselves from the midst of this congregation"? Answering his own question, the Rebbe Rayatz explains

9. Bamidbar 35:34. 10. Berachot 21b. 11. Vayikra 22:32. 12. Bamidbar 16:21. 13. Sefer HaSichot 5704, p. 29.

that with these words Moses sought to insulate the people from the makkif of evil, from the transcendent [and most intense] dimension of evil. (As far as the pnimi of evil was concerned, the permeating [but less intense] dimension of evil, Moses was able to rectify it.) Now, since everything in the realm of holiness has its counterpart in kelipah, in the forces of evil," it follows that the level of holiness referred t o here is the transcendent level. Thus, when a congregation of at least ten participants engages collectively in prayer or in Torah study or in the observance of a mitzvah, they elicit a response from a transcendent level of Divine light, from an or makkif, that is utterly superior to the light called forth by a group of fewer than ten.

Concerning this it is written,15 "The Holy One is within you. If

This means to say that a level of Divinity which is holy in the sense that it is initially distinct from this world, is thereby drawn down and integrated within the ten or more people involved. As the Rebbe Rayatz explains in the above-mentioned talk, the Alter Rebbe had spoken earlier of the transcendent degree of illumination that merely encompasses one; at this point he cites the phrase "The Holy One is within youn to indicate that this encompassing illumination can also become internalized within a Jew.

Likewise, "[the congregational recital of7 a davar shebikedushah, a text involving the sanctification of G-d's Name, requires a quorum of ten," as quoted above.lO
Thus, in order that the holiness be "within you," it is necessary that the Torah be studied in groups of at least ten.
14. Kohelet 7:14. 1 5 . Yeshayahu 123:6.

This also explains why our Sages, of blessed memory, had to derive from Scripture [an answer to their quest i ~ n ] , "From where do we know that even one person '~ who sits and engages in the study of the Torah, [the Holy One, blessed be He, sets a reward for him]?"
The Mishnah16 derives its answer from the verse," "He sits alone and [studies] in stillness; indeed, he takes [the reward] unto himself." Evidently, then, a proof text was needed to show that even individual study is rewarded.
,73>372w

ny>xp>N>N

, ~ 7 p n n 7no r> rNrn NS, n N t 03 ~ N I ) D o>lr-ma 7 [>ghI>g> >9>vn>> 7 ~ ,137~

And even so [the Sages] did not find in Scripture support for that, i.e., they did not find support for the proposition
that an individual can bring about the previously-mentioned indwelling of G-d's holiness, but only for the allotment of a

reward to the individual, proportionate to himself

[and]18 proportion to the many. in

If there are fewer than ten individuals, the reward is divided equally among them. According to the version "[and] in proporthe more individuals participate, the greater the reward tion for each of them.

...,"

But as to causing an indwelling of G-d's holiness,l9 [the individual] cannot be compared to [the congregation] at all.
16. Cf. Avot 3:6. 17. Eichah 3% 18. Brackets are in the original text. 19. Note of the Rebbe Shlita: "The question here is well known that the above-quoted mishnah (Avot 3:2) teaches that [even if only] 'two

The sanctity drawn down through group study of the Torah is immeasurably more sublime.

i ~ ni~xp:, ~ i v n ~ vi3nai v n 1 v The distinction between [causing a Divine] indwelling (by collective study) and the allotment of a reward (to an individual student), is understood by discerning thinkers.

YTn ~ P ~ D L ; ,pin ,

18 ~i.hrri

i ~ nvnp 9 3 w wnn i w n > nvvn For the allotment of a reward is what takes place when G-d irradiates20 "the soul that seeks Him" with the light of His Torah, which is truly the covering in which G-d garbs Himself.
~inv ,iniin -11~3 uwitn w33> ,n iwnw
in

zI

Through this garment, i.e., through the Torah, G-d irradiates the soul of the Jew who seeks Him. This search for Him can take place either during the service of prayer that precedes one's study of Torah, or during one's actual study. As explained at the conclusion of ch. 37 of Tanya, the Talmudic phrase ilmnx ~ 7 i p can mean not only "reading (i.e., studying) the Torah," but also "calling [G-d] through the Torah." In this sense, when one studies Torah one resembles a child who calls his father, asking him to come and be with him.

For this reason the Torah is called "light", as it is writpeople sit together and exchange words of Torah, the Shechinah dwells in their midst.' "This may be understood in the light of Or HaTorah [by the Tzemach Tzedek] on Parshat Eikev, p. 542; see also Berachot 6a. "At the end of Part VI of Magen Avot: (1) there is a different version of the above letter; (2) according to the explanation there (evidently taken from the Tzemach Tzedek), the above difficulty can be resolved." See also Tanya, Mahadura Kama, p. 261, footnote 13, line 48.

20. Eichah 3:25.

ten,21 "He garbs Himself in light, as with a garment."22

This verse refers to the degree of illumination (diffused by the Torah) which, like a garment, is finite. Likewise, the faculties of the soul are inherently limited, both quantitatively and qualitatively. Since the light that emanates to the soul must be integrated within its faculties, this illumination itself must also be limited. In the words of the Alter Rebbe:

mnin1) >31n,>1)ni >i1>n > n ~ 7 w93n1 n

N o w the soul is limited and finite in all its faculties.
ID> Therefore, the light of G-d that radiates in it is also limited and contracted, and vests itself within it.
NIT^

i71)inl w33nni ,osnrrn ,,>I=

n1 iwnn fn 7

1 02 ~

n3 NYPDI n>r)nnn w a

ln

w p m 13 >ygn, 11) >YI

This is w h y the hearts of those w h o seek G-d are ecstatically aroused at the time of prayer and the like.

For their hearts rejoice in Him and exult23 "even with exultation and song,"

21. Tehillim 104:2. 22. Note of the Rebbe Shlita: "The proof text usually cited is the verse (Mishlei 6:23), 'For a mitzvah is a lamp and the Torah is light.' Here, however, the Alter Rebbe seeks to show that the study of 'the Torah [that] is light' results in a Divine irradiation, for 'the light of His Torah,' like a garment, reveals many aspects of that which is clothed in it. (This is why [the Alter Rebbe writes above that 'the Torah is simply] called light (iw),' for this term shows - more than the term i i niin - that [the light of the Torah] serves as a garment by which ~ G-d is revealed.) See also the Tzemach Tzedek on the phrase Oteh or." 23. Yeshayahu 35:2.

and their souls delight in the pleasantness of G-dZ4and His light as it becomes revealed through the covering in which [G-d]garbs Himself, which is the Torah;

rYn 3733 NYY

"and His arrow comes forth like lightning":25 from this
garment, this illumination initially emanates to the soul with all the vigor of a lightning bolt.26
n3

n > n wu3 rynn nyrlpn ,n7rnn 73w nvnp NW ~

rtr

This is the allotment of the reward for the [study o f ] Torah, which is always fixed in the soul that labors in it.
Being fixed within the soul constantly, this reward is received by the soul not only in the World to Come - when the soul is enabled to apprehend rewards that are not to be obtained in this world27 - but in this world as well. And since this kind of reward consists of a finite degree of illumination, it can be received by the soul even as the soul finds itself within the body. This is why it is written that a reward awaits even one individual who studies Torah.
ilN7Wilil h N
19 nsh"

Indwelling, however, i.e., that degree of indwelling of which

it is written that "the Shechinah dwells among them,"
24. The variant reading literally means "over G-dm; i.e., they delight in G-d Himself. 25. Zechariah 9:14. 26. Note of the Rebbe Shlita: "See Iggeret HaKodesh, end of Epistle XV, [regarding the light that comes forth] from "the source [of the intellect, ... like ... a flash of lightning].'" 27. Kiddushin 39b.

n , > ~ n'1123 ,>1 iwna ,TI 7 1 ~ n i a1 iln'lxy n

i ~ ~,i7 a

is an intense radiation from the light of G-d, that radiates in it - within the soul itself, and not within its inherently limited faculties - without limit or end.

It cannot become vested (i.e., integrated and internalized) within a finite soul, but encompasses it from above, like a transcendent (makktfl light, "from its head to its foot," so
that all the levels and faculties of the soul, from the highest to the lowest, are surrounded by this infinite Divine light.

, o ~ >:7n1>3, N , ~ w N ~ I , ~ i77v~, > Y W 1

3 :>fsniinNw In3 ~

n>yn>n
As our Sages, of blessed memory, taughtY5"The Shechinah hovers over every gathering of ten Jews" - over them, from above.
Just as the Shechinah hovers over all Jews in an encompassing manner even when they are not studying Torah, so, too, even with regard to the indwelling of the Shechinah that is brought about by congregational Torah study: this illumination of the soul, being infinite, must be primarily transcerldent.

Thus it is written,28 "May the pleasantness of the L-rd our G-d be upon us; establish upon us the work of our hands";
n1xni71a71na pvy1 ID^, awynfl Y > ~ I T ~ V 'a OYU ,3 :in133 I N

i.e., [we ask] that the pleasantness of G-d which has appeared through the work of our hands, in [our] in2 8 . Tehillim 90:17.

volvement in the Torah and the comm~ndments2~ l f l N>ID Nlil 7,71 NWlIPI Nn,,7INf

for30 "the Torah and the Holy One, blessed be He, are entirely one" become established and rest upon us from above, in an
encompassing manner,

for it is without limit and end, and does not become vested within our [finite]soul and intellect.

This is why we do not apprehend with our intellect the delightfulness and sweetness of "the pleasantness of G-d," and the unlimited splendor of the Shechinah,
N~IT o)aia n

~ ~ ~n iM IDV D

i l w y n ~ D > Y 1 7 1 1mnn ~ W N ~ ~ ~1

that is established and rests upon us through the work of our hands, in [our]joint study of the Torah and [our] joint fulfillment of the commandments.
An infinite order of illumination is elicited only by collective Torah study and performance of mitzvot.

And of this our Sages, of blessed memory, said,27 "In

29. Note of the Rebbe Shlita: "The interpretation that the 'work of our hands' refers to the 'study of the Torah' and the 'fulfillment of the commandments,' requires further examination." 30. Zohar 11, 90b; see also 11, 60a, and 111, 73a.

this world there is no reward for the [performance of the] commandments."

Since this world is finite, it cannot be a receptor for the infinite revelation of Divine radiance that is called forth by the performance of the mitzvot.

qr~nn w31n nrvw3nnl ON 9 ,i1wi7>o>>Y> 3 ~ 3 7 w ,N

,D

For it is impossible for the world to attain it (i.e., the reward of infinite light) except when the soul is divested from the body and unencumbered by it;

and even then, [the soul is able to receive this light only] by way of grace; as it is writtenY3l"Kindness, 0 G-d, is Yours, for You render to every man according to his work. 'y32 I.e., granting every man an infinite degree of illumination according to his work in Torah and mitzvot is an act of kindness on G-d's part.

Thus our Sages, of blessed memory, taught33that the Holy One, blessed be He, gives the righteous the capacity [to receive their reward in the World to Come].
Even then this gift is needed, for even after the soul divests itself of its body it is finite, while the reward that it receives is infinite.

31. Tehillim 62:13. 32. Note of the Rebbe Shlita: "Seemingly, where is the kindness if He pays the individual according to his work? This question indicates that G-d's kindness lies in His enabling a [finite] mortal to receive [the infinite reward]." 33. Sanhedrin 100b.

o u ~ > n 13 ) ~ N W nn a This is not so, however, with the angels,34which are incapable of receiving an infinite degree of revelation;

as I heard from my masters, viz., the Baal Shem Tov and the Maggid of Mezritch, that if one35angeP6 were to stand in the presence of a gathering of ten Jews, even if there were no words of Torah between them, yet still, since the
Shechinah

rests upon every gathering of ten Jews,

such a boundless and infinite terror and dread would then befall him on account of the Shechinah that abides over them, that he would become utterly nullified.
The sanctity of ten Jews congregating together, even if they are not engaged in Torah study, is so intense, than an angel would become utterly nullified when confronting the indwelling of the Shechinah that abides in the presence of ten Jews.3'

34. Note of the Rebbe Shlita: "...for they were not granted this capacity." 35. Note of the Rebbe Shlita: "Further examination is required to understand the meaning [of 'one angel']." 36. Note of the Rebbe Shlita: "This requires further examination, for angels elevate even congregational prayers. [How, then, is this possible if they become utterly nullified in the presence of ten Jews?]" 37. Note of the Rebbe Shlita: "We must say that the reason why the ten Jews themselves do not become nullified, etc., nor terrorstricken, etc., is that [the Divine Presence] is not perceived even by their mazal. [I.e., it is not perceived even superconsciously, by the heavenly root of their souls.] (For if it were perceived, they would no doubt be in a state of trepidation, as in our Sages' description [Megillah 3a] of Daniel's friends.) Indeed, this [state of unawareness] must exist, for without it

In Sefer HaSichot 5704,38 the Rebbe Rayatz relates that when his father taught him this letter for the second time, and they came to the above theme of the superiority of souls over angels, he noted that "As I heard from my mastersn refers to both the Baal Shem Tov and the Maggid of Mezritch; the phrase "I heard from my teacher" (in the gloss to ch. 35) refers to the Maggid of Mezritch. The Rebbe Rashab went on to tell him that this theme is one of the laws that are studied in Gan Eden. Then, having shared with him eight narratives regarding the laws studied in Gan Eden, he concluded: "And all this is discussed in Tanya in order to [encourage] the establishment of daily study groups in Ein Yaakov, concerning which the Alter Rebbe states that most of the secrets of the Torah are concealed in it, and that moreover it atones for man's sins. At that time, too, the Rebbe Rayatz writesP9 his father told him that chassidim of old used to include as part of their indispensable daily study sessions - in addition to Mishnayot, a page of Gemara, and Tanya - a passage of Ein Yaakov, and at least one law (of two paragraphs) in Kitzur Shulchan Aruch.'O If a paragraph was long, it was studied as one law, though usually one law is divided there into two paragraphs.

free choice would cease, as is to be understood from the disposition of Daniel's friends. "As to the benefit of the indwelling of the Shechinah: [i.e., if this is totally concealed from the Jew, what possible benefit does he derive from it?] - It grants him assistance, though concealed, in his spiritual service." 38. Pp. 97-98. 39. P. 101. 40. Note of the Rebbe Shlita: "This is most likely a typographical slip, for (1)even in later generations the study of Kitzur Shulchan Aruch was not widespread in Russia; (2) most paragraphs contain one law each; (3) it was first printed during the last years of the Tzemach Tzedek, outside of Russia; (4) the Alter Rebbe's Shulchan Aruch was ~ublishedearly in the leadership of the Mitteler Rebbe, and from that time onward regular sessions were surely set up for the study of its

>>x nnn nwv) iwn nvvnn ~ I Y vY i ~13 M vnwn

Therefore, evil in m y eyes is4' "the conduct that takes place under the sun" in general,
The Alter Rebbe is referring here to those who engage in business or labor - temporal occupations that are "under the sun," in contrast to Torah, that is "above the sun." To them, too, his forthcoming words of rebuke are addressed, and he finds it "evil in his eyes" that before or after prayer they devote their time to lightminded talk instead of to Torah study.

:;z ;

especially among m y brethren and friends w h o draw near t o G-d42 - and43 "drawing near means prayer,"
for prayer, particularly when accompanied by the avoda h of measured meditation, constitutes a "drawing near" to G-d,

when after prayer or before it, [the gathering] becomes a "company of scoffers," heaven forfend. AS our Sages, of blessed memory, said,44 " I f two people sit together and n o words of Torah are exchanged between them, [this is a company o f scoffers]."

clearly delineated laws. What possible reason would there be to change this and replace it [by the study of Kitzur Shulchan Anrch]?" 41. Note of the Rebbe Sblita: "A paraphrase of Kohelet 2:17." 42. Note of the Rebbe Shlita: "See commentary of Rashi on Yitro, [Shmot] 19:22 [which refers to sacrifices] - and the prayers were ordained in place of the offerings [Berachot 26bI." 43. Note of the Rebbe Shlita: "Bereishit Rabbah, sec. 49; commentary of Rashi on the verse [referred to above]." 44. Avot 3:2, citing Tehillim 1:l.

f> ))N ,lil">Y

N l NTil~3Vf Y W ,nlVY3 O)Y> 3WI)5 TIWYI DNI ~>ry> ~ n,noni>laNnl)3wr N~>?I II>Y ~ n N

Now if a "company of scoffers" is constituted by ten people, over whom the Shechinah abides, there is no greater insult and shaming of the Shechinah than that, heaven forfend.

And if our Sages, of blessed memory, said4sof him who commits a transgression in secret that "he repulses the feet of the Shechinah," heaven forfend,

then he who commits a transgression in public repulses the whole measure of the stature of the Creator, as it were.46 As our Sages, of blessed memory, said,47 "It is impossible for Me and him [to live together in the world]."
But repulsing the Shechinah does not mean that the actions of the transgressor cause it to be utterly absent, for the above passage speaks of shaming the Shechinah while it is present.
1 3 ~ ) v n i 3 l b 7>nw N 1 i ~ *

Rather,48 "The King is held captive in the gut45. Kiddushin 31a. 46. Note of the Rebbe Shlita: "See Etz Chayim, Shaar HaSheimot, ch. 7; Yahel Or, p. 573ff." 47. Sotah Sa. 48. Shir HaShirim 7:6.

shackled in the channels of people's unworthy thoughts which, like gushing currents, flash fleetingly through the mind. This is indeed a humiliation of the Shechinah.

t e ~ s " ~ ~ the mind"s0] ["of

ButS1woe unto those who repulse the Shechinah, when G-d will raise her (the Shechinah) and say to her,s2 "Awake, arise from the dust...."
>Y> , N ~ D ~ w > ),pnrr >Y : ~ n i >> N ~ w ,,33~nn n ),>,n n>n % I wifpn 7nin Im3w in3 ,,r31N n m w l N I > ~ ),TIY~

So, too, "On account of three things are the Jewish people detained in exile - because they repulse the Shechinah, and because they shame the Shechinah, " and so on, as stated in the sacred Zohar.53

nNrn n>ifln n ~ 7 n NI >N , , m i ,,nN Y I ~ N,)3 % win Therefore, my beloved ones, my brethren and friends: do not commit this great evil - of turning a gathering of
worshipers before or after prayers into a "company of scoffers,"

23 ~ i s h r ~ 21 Tishrei

32 3 , i ~ n > nnln 1 3 i ~ , n f 3 ,7wn,

owl DSP>N fa:,f i m

ilni >inn nin,

ands4 "give glory unto the L-rd your G-d before it

49. Note of the Rebbe Shlita: "Cf. beginning of ch. 7 of Iggeret HaTeshuvah." 50. Addenda to Tikkunei Zohar, Tikkun Vav. 5 1 . Cf. Zohar 11, 7a. 52. Yeshayahu 52:2. 53. 111, 75b. 54. Cf. Yirmeyahu 13:16.

grows dark," i.e., between Minchah and Maariv every weekday,55

1py, 1,y 7ctv1w i7fm NVW ,nirnn ni,nvct n i w ~ 1 nn>> by studying in groups of [at least] ten the innermost (i.e., the mystical) dimension of the Torah, i.e., the Aggadah contained in Ein Yaakov.
a 3 11 1 nimn nrtio ,12

nw

For most of the secrets of the Torah are concealed in it

(i.e., in the Aggadah);

moreover, it atones man's sins,

>?f1,7~i7 ,13731 lN11D3

as explained in the writings of R. Isaac Luria, of blessed

As to the revealed (non-mystical) passages in [the Aggadahl,

D7Nn Di71'f>,W 'i7 ,371

li7

these are the ways of G-d in which a man ought to walk,

55. Note of the Rebbe Shlita: "It could be suggested that the reason the Alter Rebbe does not begin by relating to Shacharit, the first prayer of the day, is that an explicit law in the Shulchan Aruch (sec. 89:4) forbids one to engage in one's personal affairs before prayer; likewise (sec. 155:1), the morning prayers must be followed by group study of the Torah ('from the House of Prayer [directly] to the House of Study')." 56. See the Alter Rebbe's Hilchot Talmud Torah 2:2 and sources cited there (in the Kehot edition); see also the Introduction of the Ramban to Shir Hashirim.

and [they enable him] t o take counsel in his soul in heavenly matters (such as Torah and rnitzvot) and in worldly matters, as is known t o all the wise of heart.

In addition, between Minchah and Maariv, [people] should study a little - out of the Shulchan Aruch, in [the section called] Orach Chayim - the laws that are essential for every person t o know.
'n01) >31 nn>nnnwn >3 :>"ti ' 1 7 at ~ ~ M O f this our Sages, of blessed memory, said:s7 "Whoever studies Torah laws (halachot) every day [is assured of life in the World t o Come]."

This refers t o clear and definitive rulings that are of practical relevance,
O >"I ) " W l W'17)91 7N1233 W

as explained in the commentary of Rashi, ad

~OC.~*

that the term halachot refers to final rulings, without the surrounding debates and argumentation. This is actually explained by Rashi a little earlier in Tractate Megillah, not on the teaching about "Whoever studies halachot ...," but in connection with a eulogy for someone who used to "study halachot. " In Tractate Niddah, commenting on this teaching, Rashi states that the term halachot refers to Mishnayot, Beraitot and
57. Megillah 28b; Niddah 73a. 58. See Taz, Yoreh Deah 246:2.

Halachah leMoshe miSinai, none of which include the discussions of the Gemara. This is also the case with regard to the Shulchan Aruch.

On the holy Sabbath, moreover, towards the time o f Minchah, [people] should occupy themselves with the laws of the Sabbath. ForS9 "the law of Sabbath is a weighty law, " with many details to be mastered.

A person can easily stumble in it, heaven forfend, even in a prohibition punishable by extirpation or stoning, becuuse of ignorance [of these laws],

and60 "an unwitting error in [observance due to insufficient] study is accounted as an intentional transgression," heaven forfend.

It goes without saying [that the same applies to] the Rabbinic injunctions which are ever so numerous, and especially so with respect to the prohibitions of muktzeh that occur frequently; and61 "[infringements of7 the words of the Sofrim (i.e., the Rabbinic injunctions) are more serious than [infringe59. Shabbat 12a, and Rashi there. 60. Avot 4 1 . :3 61. Yerushalmi, Berachot 4:2.

ments of7 the words of the Torah (i.e., explicit Scriptural

commandments)."

As our Sages, of blessed memory, ~ a i d : 6 "Whoever ~ transgresses the words of the Sages," even a minor prohibition of theirs - as, for instance, he who eats before the evening prayer, and the like - "is liable t o the death penalty," just like one w h o transgresses grave prohibitions [explicit] in the Torah.63
At any rate, since we see from the above that it is vital that one study and know the laws of the Sabbath, they should be studied in public as the time for Minchah draws near.

And let n o individual separate himself from the congregation, when they are studying Ein Yaakov, Shulchan Aruch and the like, even in order t o study something else; rather, [every individual should participate only] in whatever the congregation is busy with. It goes without saying that one should not leave if there are not ten without him;
62. Berachot 4:2. 63. Note of the Rebbe Shlita: "At first glance [the question arises], what is the Alter Rebbe letting us know [that is novel]? The answer: He is clearly expressing his dissent from the opinions that this statement is intended to be taken as mere hyperbole. See the Alter Rebbe's Shulchan Aruch 6 3 5 ; Sdei Chemed, Klalim, p. 386; Pe'at HaSadeh 8:15 (at length); Encyclopedia Talmudit, Vol. XIV, p. 599ff."

"I3 133, 'il ,3tIYI :3103il N 1 ,324 l,>YI 73

to him [who does leave] I apply the ~ e r s e , 6"And those ~ who forsake G-d (i.e., who forsake the study of His Torah) shall be consumed ...," as our Sages, of blessed memory, have said6"ith spect to every sacred matter. re-

nnnn nwrrp~ ~

W I 1~ ~ '3 Y

For there is no holiness like the holiness of the Torah,

TI7 ~ 3 1 ,NIT1 7,71 NWflPl Nn,,7'IN7 3

since30 "the Torah and the Holy One, blessed be He, are entirely one."
Strictly speaking, our Sages applied the above verse ("And those who forsake G-d shall be consumed") only to a person whose leaving bars the congregational recital of a davar shebikedushah, a text involving the sanctification of G-d's Name, which cannot be done without a quorum of ten. By contrast, though the quality of Torah study is enhanced by a quorum of ten, this is not a prerequisite condition. Nevertheless, the fact remains that there is "no holiness like the holiness of the Torah*: when ten Jews study together they draw down a most exalted degree of holiness and an intense indwelling of the Shechinah, as explained above. In this sense, then, an individual whose leaving disrupts a study group of ten may be likened to one whose leaving prevents a minyan from reciting Kedushah or the like.
1 3i w x n 1

in w7ign

321

Moreover,66 "Whoever separates himself from the

64. Yeshayahu 1:28. 65. Berachot 8a; Yerushalmi, Megillah 4:4. 66. Semachot 2:lO. But there the text reads, "from the ways of the

congregation." See also Rambarn, Hilchot Eve1 1:lO.

community [will not merit to witness the community's consolation]."

(and participate in)

"But he who listens to me shall dwell securely," ~ n d 6 ~his days and in ours, in Judah shall be saved and Jerusalem shall dwell sec~rely.6~
T h e Alter Rebbe c0ncludes:6~

Amen, may this be His will.

67. Mishlei 1:33. 68. Cf. Yirmeyahu 23:6 and 33:16. 69. Note of the Rebbe Shlita: "The relevance here [of this verse] is perhaps the teaching in Taanit l l a , that he who shares the pain of the community will merit to wimess the consolation of the community. Note also beginning of Berachot 30a."

Epistle Twenty-Four
24 lirtnel

23

In the previous letter the Alter Rebbe explained how the Torah study of a group of at least ten, or a mitzvah performed by them collectively, brings about the indwelling of the Shechinah. He spoke of how even those who engage in the avodah of prayer sometimes spend the time before and after prayers in idle chatter. Indeed, the Mishnah calls such a group "a company of scoffers," since they are not studying Torah. The Alter Rebbe therefore urged that regular times be set aside between Minchah and Maariv for the group study of Ein Yaakov and of laws of practical application in the Shulchan Aruch. In the present letter the Alter Rebbe goes on to condemn those who during prayer services engage in mundane conversation - not only on idle matters, but even on matters that are necessary for their livelihood. Such conversation at any other time would of course be permitted. During prayer services, however, it demonstrates that the speaker has no desire to behold the G-dliness that is revealed specifically during that time. This insensitivity is depicted by a parable drawn from the Zohar. For years on end, a terrestial king hides his majestic splendor behind locked doors; those of his subjects who have the discernment to value that splendor, eagerly wait there for years on end until they are granted a glimpse of it; others are so foolish and so brazen that they show no interest. For the time of prayer is a precious time below, echoing a propitious time Above. Above, as the Alter Rebbe states in ch. 12 of Tanya, it is a time of Mochin deGadlut, a time of sublime illumination in the upper worlds; below, therefore, it is the time when every individual can respond to the call which the King issues to His subjects. If one is to receive the revelation which becomes possible at the time of prayer, that time needs to be utilized for meditation on the greatness of G-d. But if this meditation is to be fertile, and give birth to the spiritual emotions of love and awe, it still needs to find its way into the worshiper's heart. This is the message of the following brief teaching of the Alter Rebbe.

There is an expression of our Sages:' .rl>1 3 ON - "If one 13 had the proper intention (kiven libo), he has fulfilled his obligation." Now 1133 shares a root with the Aramaic 1 ~ (kavin), 3 meaning "windowsn.2 Accordingly, in the above-quoted teaching of the Sages, the Alter Rebbe read the following message: A man fulfills his obligation during prayer only if he has made a window in his heart, so that the revelation that illuminates his mind during prayer will radiate its warmth into his heart.

M y beloved ones, my brethren:

o i ~O,NUWI o i ~ i , > , D I ~ N ~ > O o,v,i

,ivin N)

I beg of you, friends who are beloved unto their Maker and hateful unto their evil inclination: Do no wrong!
Surely one should respect the wishes of his Beloved, and not of his enemy.

Let no one make himself wicked before G-d during that one hour (i.e., the hour of prayer) that He has chosen of all day,

,nr%nn> i3195r )IS? nv

~ ,I\ ~ Y W Si,n> ~in)c>i W >npn3 vvn worpnn >N NID>

so that [people] can congregate and stand3 before Him during that hour. For this is an auspicious time for Him to be revealed and to come into the "miniature sanctuary, " as a synagogue is called,'
1. Berachot 13a. 2. Daniel 6 : l l . 3. Note of the Rebbe Shlita: "Cf. the expression of the Sages, that 'standing refers to prayer'(Berachot 6b)." 4. Megillah 29a, commenting on Yechezkel 11:16.

to visit the Shechinah of His Gl0ry,5 "that dwells with [the Jewish people] in the midst of their impurity,"
Even in the impurity of exile, the Divine Presence abides among the Jewish people. And at the auspicious hour of prayer the Almighty Himself comes, as it were, to visit the Shechinah that resides constantly among His people.

v>n,,ni rwpmr i,wir-r> ~ ~ n n > r

and to be accessible to those who seek Him and entreat Him and yearn for Him.

he who speaks of his needs, demonstrates that he has no desire to contemplate and to behold the manifestation of [G-d's] majestic glory.
At this auspicious time of prayer,

Thus he becomes an impure chariot (i.e., a subservient vehicle) to the "Supernal Fool" (i.e., to the kelipah),

of whom it is said,6 "The fool does not desire understanding...," as stated in the Zohar7 and by R. Isaac Luria, of blessed memory8

5. 6. 7. 8.

Vayikra 16:16; see also Tanya, ch. 45. Mishlei 18:2. See Zohar I, 179a. See Ramaz to Zohar, loc. cit.

This means, he has no desire t o contemplate and t o behold the glorious splendor of the greatness of the King of kings - the Holy One, blessed be He which becomes revealed at this hour above,
of prayer is a propitious time above.

for the hour

It is also [revealed] below, t o those who earnestly desire to gaze upon His glory and greatness, which garbs and vests itself in the words of the liturgy which is known t o all,

rnnwl wnwr r > ~ w 9 > - m >3> nhnnr 9 ~

and which becomes revealed t o every individual, according t o his intellect and according t o the root of his soul; ,A as it is w ~ i t t e n "~ man is praised (yehulal) according t o [the measure ofl his intellect," As spelled, [the word could be pronounced] yehalel.
The verse would thus mean, "A man praises (i.e., prays) according to the measure of his intellect," i.e., in proportion to his comprehension of G-d's greatness.

9. Mishlei 12:8.

Now the kingdom of heaven is similar to a kingdom on earth.'O

I t is customary for a king to have his might concealed11 in [his] innermost chambers, with many guards at the doors,
1 1 3 1 2 1 n3~7L)D ~ I W ~ 711 ~ , om

omrn nnx m 3 ~

W (w) N

(so)I2that many people wait for days and years [hoping] to behold his might and glory.

Now when he wishes to be seen by all, and proclaims throughout his kingdom [that his subjects] should assemble and stand before him, so that he can show them his majestic glory and the exalted splendor of his greatness,
I ~ X puYnn1 , i n ~ ~ i > I wwm

u~

.I,I~J> r w % mv I

whoever will stand before him and not care to see him, busying himself at that time with his own needs, -

n ~ m >3 31,yl nnm n~nnm n >wnm in ,n9'1>301~ 1 7nn3 1

how lowly, foolish and senseless is he; he resembles an animal in the eyes of all.
10. Berachot 58a. 11. Note of the Rebbe Shlita: "Likkutei Torah (Discourses on Yom Kippur, at the conclusion of the discourse entitled Shabbat Shabbaton) explains the level of Divinity called 'concealed might.' This allows us to understand, as it were, its mortal analog." 12. Parentheses are in the original.

nn:,

>lp>I , P Y ~) I ~ U IPNW I , I ~ >1n)NinD ,f>nn 11,ta

1nix

N I 011 ~

p u ~ n ,19991 17133 >N onan D ~ Y ~ W Y W ~ in), Moreover, it is a dishonor to the king, when he
demonstrates before him that to have pleasure and delight from gazing upon his glory and beauty is of no more esteem in his eyes than busying himself with his own needs.

7>nn n N

ur9tm

ih>p n i N i n >Y

, ~ > n > W~:,> I wnnn N I 011 ~ TIN17 >3 ),Y>

Moreover, it is a capital offense towards the king, to exhibit how he disgraces and dishonors the king in the eyes of the public. 1dp olin o,>,u~I n N > a t M :i Of this it is written,*3 "And fools raise the insult."

This means to say, that though he is a fool, he should not "raise the insult," making [it]apparent to all, for this
not only dishonors the king, but also constitutes a capital offense.

For this reason our Sages, of blessed. memory, ordained that with prayer one should [conduct himself714 "as if he is standing before the king."
Now if he is standing before the King of kings, why do our Sages say "as if"? This means:
13. Mishlei 3:35. 14. Berachot 33a.

At least he should make himself appear as if he is standing [before the king] in the sight of all who look with physical eyes at his actions and words, even though a fool has no thought - although he does not
have even an intellectual realization that while standing in prayer he truly is standing before the King.

It was concerning this matter

the realization that one is standing before the King at the time that He appointed to reveal His glory to those who seek Him - that all the prayers were

instituted,ls [as is evident] to whoever meditates deeply upon them. But he that does not show this [realization]is guilty of a capital offense,

and of him it was said in the sacred Zohar16 that "he brings disgrace into the Supernal Order, and shows that he is separate [from holiness], and has no share in the G-d of Israel," heaven forfend.

15. Note of the Rebbe Shlita: "The singular form of the verb \pn> [i.e., the Hebrew original of 'instituted'] should be checked against other [earlier] editions." 16. I, 131b.

~p >??t7f in))nin)>w 13 SIY Therefore, declares the Alter Rebbe, I am heipebyacting as an agent of our Sages, of blessed memory,
NIPJY

to enact a decree" to apply equally to everyone: No idle talk is to be spoken from the moment the Reader begins to recite the prayers until the end of the last Kaddish, at Shacharit, Minchahls and Maariv.I9

And he who disobeys intentionally shall sit on the ground and beg of three people to release him from the supernal excommunication that results from disobeying a
Rabbinic decree.

"He should repent, resolving to change his ways, and he will be healed,"20 and retroactively, no excommunication whatever wili have applied to him.
17. See Semak, conclusion of sec. 11. 18. Minchah has been listed here before Maariv, in accordance with the Table of Glosses and Emendations compiled by the Rebbe Shlita. 19. Note of the Rebbe Shlita: "It could be suggested that [Minchah was originally listed last) in order to show that the Alter Rebbe's message applies to Shacharit and Arvit, and (even) to Minchah. That is to say, that even with regard to Minchah - which is a prayer that comes as a continuation of Shacharit (for which reason the Shema need not be recited again) - the same stringency applies, with regard to speaking during prayers. (This is the case even though it is obvious that there are interruptions between the Shema of Shacharit, which is also connected to Minchah, and the Minchah prayer itself.)" 20. Yeshayahu 6:lO.

D,wwln ODNW , o , Y w ~0,f71nn >Y DN n >nN> rn>nnn 7 ~~I 3 ntn ,>,>3' ) ' I Y ~>Y , n l w n In1 omwn )a n793 wp1> >>3

For from the very outset it applied only to those who rebel and are willfully sinful, and who do not care at all to seek atonement (as they ought) from heaven and from man for this grievous sin.
W WNWl ,)'lftl0,73f)3W3Nplf 011 U

Also, [this excommunication applies] only when people speak deliberately and brazenly,

but not to a person who forgets, or unwittingly uttered a few words, for he does not require a release [from the excommunication] at all.

p'rr o,p>rt nv>31nn> )nrn "And G-d Who is righteous examines the heart and the kidneysy':21 He probes a man's inner integrity, and is able to
discern a deliberate offense from an unwitting one.
0n11>3D , ~ w ~ > Io ,

~ v 'n n ~ v n >

The Alter Rebbe concludes with a prayer:22 "Be benevolent, 0 G-d, unto the good," i.e., to those who refrain utterly from idle speech, "and unto those who are upright in their hearts"; i.e., also to those whose hearts meant well, but from whose lips a few words inadvertently escaped.

21. Tehillim 7:lO. 22. Ibid. 125:4.

Epistle Twenty-Five
This letter comments on a discourse (in Tzavaat HaRivash, sec. 120 in the Kehot editions) in which the Baal Shem Tov explains that though all things emanate from G-d through His attributes of love and awe, these attributes can find themselves in a state of exile. The Baal Shem Tov goes on to say that in the same way, a worshiper who finds that his endeavors to concentrate are being disturbed by someone speaking should consider: "Why did G-d bring me here, where this talker is disturbing my prayers? After all, everything is Providential." Indeed it is, explains the Baal Shem Tov: this man's talk is a spark of the radiance of the Shechinah that has descended and now "abidesn in his mouth, in order that the worshiper should exert himself so strenuously that he will be able to ignore the disturbance. (The verb used in the above-quoted version of the teaching is "abidesn - nniw; as the Alter Rebbe will soon explain, the proper term is "vestedn - nw12n1.) Especially so, the text there goes on to say, if the person speaking is a heathen or a child, then the realization that the Shechinah has (as it were) contracted itself to such a degree should surely bring the worshiper to ever-increasing fervor. It would seem that the opponents of Chassidism seized upon this statement of the Baal Shem Tov: they could not understand how one could possibly say that the Shechinah "abided" (or even was "vested") within a heathen. The Alter Rebbe explains this in the present letter, beginning with the teaching of the Sages that "Whoever is in a rage resembles an idolater." A Jew, he explains, must know that everything comes from G-d. When someone strikes him or angers him with words, he should remind himself that at that very moment, a glimmer of the Divine Presence - which provides life to all creatures and to this individual as well - has vested itself within that person. The Alter Rebbe goes on to prove this from King David's response when Shimi ben Geira cursed him. King David said:
2s~~hra

"For G-d told him, 'Curse!"' Although we do not find it explicitly stated that G-d told Shimi to curse David, still, since G-d's spirit animated Shimi at the moment that he cursed David, thus providing him with the strength to do so, David considered this as if "G-d told him to curse." Indeed, as the Alter Rebbe goes on to explain, a glimmer or irradiation of the Shechinah vests itself even in kelipot. Throughout this discussion the Alter Rebbe does not actually quote the Baal Shem Tov's teaching nor the above objection to it. The reason for the latter omission may perhaps be understood in light of the fact that the Alter Rebbe was prepared for mesirut nefesh, literally risking his life, not to be sundered from any teaching or even the slightest gesture of the Baal Shem Tov, even if it would only appear to be so in the eyes of the beholder.' It is thus reasonable to assume that here as well, the Alter Rebbe chose not to even mention an objection raised against a teaching of the Baal Shem Tov; he merely clarifies the concepts involved, and the objection falls away as a matter of course.

"To comprehend the words of understanding," i.e., the

words of Torah:

stated in the book called Tzavaat Rivash3 ("The Testament

of the Baal Shem Tov),"

though in fact it is not at all4 his will or testament, and he did not ordain anything before his passing;
1. HaTamim, Issue 11, p. 56. 2. "Words of understanding" (Mishlei 1:2) has the same meaning as n~33 in Shabbat 104a, which Rashi explains to mean "Torah". 3. The abbreviation is an acronym of the Heb. for "Rabbi Yisrael Baal Shem." 4. In the standard editions of Tanya the word >>2 ("at all") does not

they (i.e., the teachings in this book) are merely gleanings of his pure sayings
The adjective ("puren) recalls the phrase in the morning blessings, x9n mmu, that describes the pristine purity of a soul before it descends from the World of Atzilut; likewise the verse: inw:, o*nm orm ("as pure as the very heavens").

that were gathered as6 "compilations after compilations, " and [the compilers] did not know how to phrase his teachings exactly.
For the Baal Shem Tov used to speak in Yiddish, and the teachings in Tzavaat HaRivash are recorded in Hebrew.

~ n ? nnnN ~>

in 1113nn IN

The connotation, however, of the teachings is absolutely true.

The Alter Rebbe now begins to explain the statement in Tzavaat HaRivash, sec. 120.
0,1313 n713Y 71lY 1>W3,DY>XI >3 :>"I77DNn D,fpnl Nln1 nr>mi

And this [will be understood] by first considering the

appear. It has been added in accordance with an emendation of the Tzemach Tzedek, quoted in Luach HaTikkun at the end of the Hebrew editions of Tanya. 5 . Shmot 24:6. 6 . Taanit 6b.

teaching of our Sages, of blessed memory:' "Whoever is in a rage resembles an idolater."

i.11,1 , ~ - I,> t

13m ownr

The reason [for this] is clear t o those who8 "know understanding," because at the time of his anger, faith has left him.

in G-d and in His

individual Divine Providence

>>:,

o y : , ~313N> ,I>

nnt nnm 'n nnnw ),nnn n,a I>,N

,, :

For were he t o believe that what happened t o him was G-d's doing, he would not be angry at all.

rnnn ptn IN 1i.13~ r>>pn,ni,nl > y l nraw ,om llw ~ IN

N I

True, it is a person possessed of free choice that is cursing him, or striking him, or causing damage t o his property, and [therefore] guilty according t o the laws of man and the laws of heaven for his evil choice.
The perpetrator for his part cannot plead innocence on the grounds that he is merely an instrument in the hands of Divine Providence.

7. Zobar I, 27b; 111, 179a; Rambam, Hilcbot De'ot 2:3 in the name oman); et al. of the "earliest sages" (~>nvuin 8. For an exposition of why the Alter Rebbe specifically uses the phrase "those who 'know understanding,'" see Likkutei Levi Yitzchak on this passage.

Nevertheless, as regards the person harmed, this [incident] was already decreed in heaven, and9 "G-d has many agents" through whom He can act.
Hence, even if the offending party had chosen otherwise, the incident would have befallen the victim in any case. This discussion recalls the teaching of the Mechilta cited by Rashi on the verse,'O IT> TIIN O ~ ~ > N T - "and G-d caused it to II happen to him." For to such a case the Mechilta applies the verse," "From evildoers there emerges evil." This means that though it was decreed from above that someone should sustain an injury, G-d brings it about that a particular person should inflict it. That context, however, speaks of an unwitting injury. In the case of a potentially willful offender, if instead of choosing freely to act in an evil manner he chose to do otherwise, the event would still have occurred, for "G-d has many agents," as quoted above. At any rate, it is thus clear that the victim has no cause to be angry with the offender, for the true cause of the offense was not him, but a heavenly decree. The Alter Rebbe now takes this one step further: Not only does the heavenly decree give the offender an undefined potential to do harm, but moreover, the particular thought to do it and the power to do it, all come about from G-d. (At the same time, since man has freedom of choice, he can of course choose to reject such a thought and refrain from doing such a deed.) Anger thus remains unjustifiable. For the offended party is not angry that the other party made an evil choice; what angers him is the damage done to him. His anger thus results from his
9. Zohar 1 1 36b; cf. Taanit 18b. 1, 10. Shmot 21:13. 11. I Shmuel24:14.

lack of belief that the true cause for his mishap is not a particular individual's evil choice, but a heavenly decree.

n y
principle and made it possible that he suffer injury,

N>I

And not only this, that a heavenly decree gave permission in

but even at that very moment at which [the offender] strikes or curses him, there is vested in him (in the offender) a force from G-d and the breath o f His mouth, which animates and sustains him;

>>p ,I> 7nN ~ ~ : n 0 w rn3i 1n as it is written:12"For G-d told him, 'Curse!"'

vnw>7 n )~ n r ~
Now where did He say so to Shimi? Where do we find it
written that G-d told him to curse David?

But this thought that occurred in Shimi's heart and mind to curse David, descended from G-d, Who was thus
responsible for such a thought enrering Shimi's mind;
ON~Y >3

nmnn ,i,9 ni7i

and13 "the breath of His mouth, [which animates] all the hosts [of heaven],"
12. 11 Shmuel 16:lO. 13. Tehillim 33:6.

animated the spirit of Shimi at the time he spoke those words to David.
>13, N> ,,ynw

3u

in~in fnN y n f7z1n, 1,3 n17

p>nm I>,N

anrm

,D 731>

For if the breath of G-dS mouth had departed from the spirit of Shimi for a single moment, he could not have spoken at all.

>>p:wnn :,mi7 n y l I> 7 n 'n ,D an) ~ (l4And that is the meaning of the statement, "For G-d told him (at that very moment when Shimi was speaking these words), 'Curse David!'
111 n N

26=i*

I.e., G-d did so by providing Shimi at that time with life and the power of speech.
' 1 1> l n N , ,n1 11

And who shall say to him, ['Why did you do so?']"

In the Table of Glosses and Emendations (Luach He'arot VeTikkunim) which is appended to standard editions of the Tanya, the Rebbe Shlita notes that the words "to himn (I>) seem to be unnecessary, inasmuch as the above-quoted verse simply states, without this addition, "And who shall say, 'Why did you do so?'" It has been suggested that the Rebbe Shlita notes that these words merely "seemn superfluous, rather than stating outright that they are, because at this point the Alter Rebbe is actually referring to another verse:'s "For the word of a king rules, and who shall say to Him, 'What are You doing?"'
14. Parentheses are in the original. 15. Kohelet 8:4.

However, rather than adopt this labored assumption, that the Alter Rebbe suddenly changes direction and interpolates one word from another verse, it appears more reasonable to say that the words "to Him" are not intended as a quotation. Rather, since some commentators hold that the conclusion of our verse ("And who shall say to him...") refers to Shimi, the Alter Rebbe here makes it clear that it in fact speaks of G-d. I.e., having first related that G-d "told" Shimi what to do, the verse ends by asking, "Who can possibly say to Him, 'Why did You do so?'"
26 T8rhrer

3x1 7737 ,'i7 ,D>'IY>:3l03 >Y >fft 310 OW >yli7 7nNW

an

Y71131 D'DW3

The teaching of the Baal Shem Tov, of blessed memory, on the verse,16 "Forever, 0 G-d, Your word stands firm in the heavens," is well known:
As mentioned above in Shaar HaYichud VehaEmunah, ch. 1, the Baal Shem Tov expanded and disseminated the following concept that appears in Midrash Tehillim:

Y,P7 7 n N n N13W ,0,DWi7 )i73 lN733W nl,JllN 7l7,YW The combinations of the letters with which the heavens were created, i.e., the creative utterance,'' "Let there be a firmament ...,"
'13

on,,p>l on1,ni7> ,O>IY>o,nwl n1w31>nn r m r y l nr3~1 )TI stand and remain vested in the heavens forever, t o animate and sustain them.
As the Alter Rebbe explained in greater detail in S h a a r HaYichud VehaEmunah, chs. 1 and 2, this is also the case with regard to all created beings.

16. Tehillim 119:89. 17. Bereishit 1:6.

n ~ 7 nnlwn1 0 , 7 9 1 ~ 9 0,9iwt~9n~ N>I

This differs from the view of the philosophers who deny the individual Providence of the Creator over each and
every one of His creations.

nwyn> ,ywi o,nw

~WIY ,,n

nwyn

n N 3113n 011,n~a ),nfn~ i,ni>nnn~ WIIN

Using their false analogy, they liken the work of G-d, the Maker of heaven and earth, to the work of man and his devices.
771Yil ,T,> P7Y )N 1W ,,>D 771Y>NY, 7 N 3 , 1 W3 3

For when a metal-smith has completed a vessel, [it] no longer needs the hands of the smith;
1 n ~ on? ~ i , i m n nip>rvn i,lt,w ~ N W ~ n a

though his hands are removed from it, it remains intact by itself.
Some philosophers apply this model to the creation of heaven and earth, and imagine that once G-d created them they need Him no more, G-d forbid. These thinkers thus deny hashgachah pratit, individually-directed Divine Providence - the Creator's constant and ongoing contact with His created beings.
1,n15r3nni WIIN nwyn

yaw >ITln 57m n OWPY n i ~ 7 n nu1

But their eyes are bedaubed so that they cannot see the great difference between man's work and schemes,

which is [the production of] something out of something (yesh miyesh), where he merely changes the form and the appearance,

The shapeless piece of silver that a craftsman transforms into a vessel (a) already existed, and (b) was innately malleable. The craftsman has thus innovated nothing, and the vessel once shaped will therefore not be dependent on him. The philosophers, however, do not see the difference between this,

w, N ~ J ~ N Io,nw nw~n> W and the creation of heaven and earth, which is creatio ex nihilo (yesh me'ayin), creating something out of nothing.
),ND

As the Alter Rebbe will soon point out, something brought into existence out of nothing cannot continue to exist unless the power that creates it remains constantly vested within it.

This - the creation of heaven and earth ex nihilo - is an [even] greater wonder than, for example, the splitting o f the Red Sea,
o,na ~ y p m ,a>,>a 53 T ~ T Y 0,7p nr71 'a ~>lil 7WN which G-d drove back18 "by a strong east wind all that night, ... and the waters were divided," and stood upright
like a wall.

I f the wind had ceased even for a moment, the waters would again have flowed downward, as is their way and nature, and they would not have stood upright like a wall,
In the corresponding passage in Shaar HaYichud VehaEmunab, the Alter Rebbe adds the words "without a doubt."
18. Shmot 14:21.

even though this characteristic of water - to flow downward - is also created and innovated ex nihilo.
As the Rebbe Shlita explains, not only the water itself, but also its characteristic of fluidity, was created ex nihilo. Thus, when the wind caused the water to stand like a stone wall, this fluid nature had only to be replaced by the capability of a solid, so that it could stand erect. Nevertheless, since this quality is uncharacteristic of water, this innovation had to be constantly and continuously brought about by the power that first made it possible. (Indeed, were the wind to cease, the water would have reverted to its former self.) Thus, even when a yesh is merely changed into another yesh, the activating force must be constantly present. The Alter Rebbe now goes on to show how the property of fluidity is not intrinsic to water, but must be created within it. Certain characteristics do not need to be created separately from a particular being, for they are intrinsic to all created beings; for example, all created beings occupy space. Water, however, need not necessarily flow. Other created beings exist quite happily without this property, and when water exists as a solid (as ice) it too possesses the quality of rigidity. The quality of fluidity is thus not intrinsic to water. This is what the Alter Rebbe now goes on to say:

13 U,N o9na Y ~ L 37 ,nn ,>3,nnrvn n3r1 O , I ~ Nnnin 97nv J For a wall o f stone stands erect by itself, without [the assistance ofl any wind, but the nature ofwater is not so.
As stated above, the property of fluidity was something that G-d created within the already existing entity of water. Though the wind had only to change one yesh to another, replacing the property of fluidity by the property of solidity, this is still considered a wondrous event. And in order for this to have been accomplished, the activating force - in this case, the wind had to be working constantly.

How much more will this be the case, the Alter Rebbe will soon conclude, with regard to creating a yesh out of utter nothingness. And indeed, the Divine Source responsible for the innovation of the entire universe out of nothing, must be consistently vested within it, in order to enable it to endure and not revert to nothingness. Such a corollary should have been imperative even according to the philosophers. They thus err on two grounds - in their above-mentioned reliance on a misleading analogy, and in their failure to realize that the activating force must constantly be invested within the created being. Thus, to resume the above argument, if for the miraculous splitting of the Red Sea that only involved the changing of one yesh to another, the continuous action of G-d was necessary, -

How much more so, with respect to the creation of an existent being out of nothing, for this transcends nature, and is far more wondrous than the splitting of the Red Sea;

In 1'Nn w,

~ 7 ' l 3 n o,>wr on nip>non3w n;nn nn2 nnN 'n, n3 wnn D ~ N ),N>~ i x IIW, , ~ 7 m n I n

surely i f the creative power that creates an existent being out of nothing were (heaven forfend) to be withdrawn from a created being, that being would revert to utter naught and non-existence. Rather,***the activating force of the Creator, which initially brings every created being into existence, must continuously be present within the thing created, to give it life and continued existence.
1 ga Cf. Kuzari 111, 1 I .

N ~ Z JI T I ~ W ,nilnun i77vy3w iy3 niii p i 7 727 ~ ' 3 T I P ~ ~ I I? ~9i)cil

ThisI9 [force] is the c'word of G-d" and the "breath of His mouth," that are to be found in the Ten Utterances by which the universe was created.
The Ten Utterances are the source of the "letters of speech" by means of whicb all of creation is brought into existence. Moreover, as explained in the first chapter of Shaar HaYichud VehaEmunah, even those created beings which are not specifically mentioned in the Ten Utterances, likewise derive their vitality from the Ten Utterances by means of various combinations, substitutions and transpositions of these letters.
TI~W on17 n

~nm ,nynvm it9n y~

I>YINI

And even as regards this physical earth and its inorganic component,
EarthZ0possesses a potential (ko'ach hatzomeiach) that ables vegetation to grow. In the case of created beings that part of the vegetative realm, growth thus visibly testifies to presence of an activating force. Created beings that are part of enare the the

19. The Heb. nt has been emended to it, according to the Table of Corrections (Luach HaTikkun) compiled by the Rebbe Shlita. 20. Note of the Rebbe Shlita: "It seems that the above comment understands eretz to mean 'earth' [in the sense of soil or dust], (as in the verse, 'Let the soil bring forth...'). To me, however, it appears that eretz here is intended as a contrast to 'heavens' in the above-quoted phrase, '[Your word, 0 G-d, stands firm in the] heavens,' and likewise in contrast to 'the upper and lower worlds' [in the corresponding passage] (in ch. 1 of Shaar HaYichud VehaEmunah: see there). . Alter Rebbe's . [The text should thus be translated, 'And even as regards this physical world....'] The distinction drawn in the above comment between [those categories of created beings which have] the power of growth [and those which have not], etc., is thus not necessary. Moreover, [the Alter Rebbe] immediately goes on to speak explicitly of 'inorganic matter such as stones and dust....'"

inanimate or inorganic realm that is represented in the earth, demonstrate no signs of life at all, not even growth.

their life-force and continued existence is the "word of G-d" that is to be found in the Ten Utterances that is vested in them, maintaining them as inorganic matter and as substantiality ex nihilo, so that they will not revert to the absolute naught and nothingness they had been prior to their creation.
032

w, ,om) 7 9 ~ 1 , I ~ N D o n i n D

D ~ W ,>?tt,7~n n ~ w i inti n,,~ni-~ nvni V ~ nI'n2 I

And this is the meaning of the statement of R. Isaac Luria, of blessed that there is a kind of soul and spiritual life-force even in inorganic matter such as stones and dust and water, entities that display no signs of
life. This "soul" and spiritual life-force is the "word of G-d," the potent Divine speech that continuously creates all beings; i.e., the Shechinah.
27 T~ 27 T~duci

i1-1nb1 nn3n ,vn,> vn~ mrn

Now it is known to those familiar with the "Hidden Wisdom"22(i.e., the Kabbalah)

21. Etz Chayim, Shaar 39, ch. 3; see also Shaar 50. 22. The two Heb. words for "Hidden Wisdom" ( r n n o ~ nnm) are commonly abbreviated to their initials, and pronounced as chen.

nNnn

N D ~ N I ,>f'tn

) r w h nmw ow3 N ~ P I 'n i3r ,3 7ntn )IW>D ~ n , ~ r i v n r

that the "word of G-d" is referred to as the Shechinah, in the terminology of the [Talmudic and Midrashic] Sages, of blessed memory, and as Imma Tataah (the "nether mother") and Matrunita (the "Queen") in the terminology of the Zohar,
N ~ N nwi9 w'73 I

vim1

especially at the beginning of Parshat Va'eira, where an

analogy is drawn to G-d's speech from a princess,

onr,nn> ,o,~i313 w3>nn1~

I W W 9> ~

because [the "word of G-d"] dwells and vests itself in created beings, to give them life.
The word Shechinah (;II~XJ) derives from the root 12s - "to dwell." The titles of "mother" and "queen" relate to their functions of caring for the lives of their children and subjects, respectively.

In the terminology of the Kabbalists, [the "word of G-dm]is called Malchut, for23 "the word of a king rules" - a king rules his kingdom through his speech; and also for other reasons known to those those familiar with the "Hidden Wisdom" (i.e., the Kabbalah).

nn>n n m n nr>'r~tnn>n nl,imi n m 3 w, 9 3 ,nNt nvrrnr ,131 n ~ 3 i z r

Now it is known that there is a rank and level of [the
23. Kohelet 8:4.

Sefirah ofl Malchut of [the World ofl Atzilut, and a rank o f [the Sefirah ofl Malchut of [the World of] Beriah, and so on. There are thus many degrees of "G-d's
speech."

nrnwj

ilrnnr wnnil ?il 717 ~ r i l n i > u ~ nn>n W ~ Y I , f n r > u n ~ n 1 n ,nr>rf13 ~ ')nw

Malchut of Atzilut means the "word of G-d" which animates and brings into being the great souls that are of the rank of Atzilut,
,?r3 o

w nnw~ ' 3 ~ 1 1 n3'i

: r 1 ~ D N I W~ I W N ~DTN nnw3 m3 , TI in1 NXI'X ,D'N'II~I nr3~il nrnw:, r n ~ i

such as the soul of Adam, of whom it is said,24"And He blew into his nostrils the soul of life..." (i.e., a soul from the level of Atzilut); and such as the souls of the patriarchs and the prophets and the like
V>N ~ I N ' X D ~ wnn

o?>vn ,wnn

n137n r'ilwl

(2'who were truly a c'chariot" unto G-d26 and in a state of total self-abnegation in relation to Him;

awn >w 13171frnn n73fn a1'3w :>"ti7nNnD

as our Sages, of blessed memory, said,27 "The Shechinah speaks from the throat of Moses";
Moses' own personality was so translucent - he had so nullified himself to G-d - that when he prophesied he did not relay what G-d told him to say; rather, the Shechinah itself spoke directly through his mouth.

24. 25. 26. 27.

Bereishit 2:7. Parentheses are in the original text. Bereishit Rabbah, beginning of sec. 46; et al. Cf. Zohar 111, 234a; et al.

and likewise with all the prophets and those possessed of the Holy Spirit: the Supernal voice and speech vested itself in their actual voice and speech, as R. Isaac Luria, of blessed memory, wrote).

Malchut of Beriah is the "word of G-d" which animates and brings into being the souls and angels in the World of Beriah,

whose level is not like the level of Atzilut, and so on;

i.e., Malchut of Yetzirah is the level of Divine speech that brings into being and animates the souls and angels in the World of Yetzirah.
i > > ~ o>rvnN a?n

ninni nmnn ,a 737

in

nwyf n i ~ > n i

And Malchut of Asiyah is the "word of G-d" which animates and creates this world in its entirety,
y i ~ nnnn ~ W o7nni i3vn71w 7~ > N up to and including the Element of Earth, and28 "the water that is bebw the earth."
Now if the creation of all things derives from the Shechinah, from the revelation of Divine power, how do we account for those things that derive from kelipot, entities that "oppose" G-dliness and holiness?

28. Cf. Shmot 20:4.

(25However, outside the Land of Israe1,29 the life-force is [bestowed] by [means of "the word of G-d"] being invested within the extraneous patron-angels that are appointed over the seventy nations.

I.e., a [mere] spark from the "word of G-d," which is called Malchut of Asiyah, descends and radiates over the supernal patron-angels by encompassing them from above.

I.e., it does not truly vest itself within them; rather, the life-force issues to them from this radiation which shines over them from above, in an encompassing manner. And from the patron-angels, life-force issues to the nations, and to the cattle, beasts and fowl that are in their lands, and to the physical world, and the physical heavens, i.e., the spheres in which the stars orbit.30
29. Following Luach HaTikkun, the standard (i.e., censored) printed text of Tanya has been emended in this edition from the phrase nir-tnsu oaly,~ ,-niv;l ("in the lands of the heathens") to the original phrase, yinm y 7 ~ >(''outside the Land of Israel"). Likewise, in many places in the present letter, D ~ J > > Q T ~ Y ("heathens") has been corrected to n i n i ~ , ("nations"). 30. See Rambam, Hilchot Yesodei HaTorah, ch. 3.

(25However, there are distinctions between the various categories of created beings: the heavens and the earth, and the cattle, beasts and fowl that are pure (i.e., kosher), are nurtured by kelipat nogah, whereas the impure [creatures] and the souls of the nations are [nurtured] by the other kelipot.)
Kelipat nogah represents a finely-balanced tension between potential good (which can also be misused) and potential evil (which can also be sublimated). The other three completely impure kelipot are entirely evil, as explained at length in Tanya, ch. 6.

vnn

o>n , y 7 ~ >yinli ,on1 i v >>I y i ~ o,nv n~n) ~ r onvpl on'1,n onv 0,7vn ,a>> ,wvn Now, outside the Land of lsr~e1,2~ heavens and the the earth and all they contain are all esteemed as truly nothing, in relation to the patron-angels which are [the conduits for] their life-force and continued existence.
N>D

The patron-angels themselves are esteemed as truly nothing in relation to the life-force issuing to them from the spark of the "word of G-d" which radiates over them from above, transcending them.

And even so, the life-force issuing to them from this radiation, is in in a state of exile within them.

That is why they are called elohim acherim ("other godsn), while they call Him,31 "G-d of the gods," since they consider themselves as deities.

wnn n-10 ~

7 1 ,-rmy 3 ~

on ,onn 0 , ~ 3 ~ 3oyian p > i il

Therefore, in view of their source, the nations which receive their life-force through [their patron-angels] are truly idolaters N7nN N U i 1 n1Dn Y>IDW ,yp n 7 V7 Y

[but only] until the time of the "end", until the time of the imminent Redemption, when death and the sitra achra (i.e., the "other side," the unholy aspect of the universe) will be swallowed up.
Of that time G-d

"Then shall I make the nations [pure of speech] so that they will all call upon the Name of G-d."
The Alter Rebbe now returns to the theme of the Divine spark in exile:

This [sustenance of idolaters through the Divine spark] is also called "the exile of the Shechinah."
031n3 n1>1n3,nm ~ W ,nt nimw N

inNn

For this life-force, which is in a state of exile within them, as previously explained,
31. Menachot 110a, and see Chiddushei Aggadot of the Maharsha there. 32. Zephaniah 3:9.

stems from the radiation issuing to them from the spark of the "word of G-d," )which is called Shechinah
in the terminology of the Sages, as mentioned above. According to the above, however, it would seem that this state of exile has existed since the creation of the world, with all its impure animals, etc. What do we mean, then, when we say that "the Shechinah was exiled"? This question is answered in the following parenthetical passage.
f >>NI

nmn YY Nunn f vn3 n0 ni>n)

(25And this exile, brought about by the fact that the kelipot derive their life-force from a spark of G-d's creative speech, stems from the sin of the Tree of Knowledge and onwards, for from that time kelipot were able to receive a
degree of vitality that they did not have until that point.

However, [they receive their vitality] only from the hindmost (i.e., from the lowest and most external) dimension of holiness.
in

owiwi > ~ i w > nvnNi ,niniNn

> ~ i w > > > w ~7~ i b,~i>>~n n3>n32 0313

But when the Jewish people were exiled among the nations - and the Jewish people are attached and rooted in the Supernal Countenance (the panim, or pnimiyus, i.e.,
the innermost aspect of Divinity) -

this became a total exile. For then the innermost aspect of Divinity was also drawn down to the patron-angels and the nations, as explained at length in Zggeret HaTeshuvah, ch. 6; see there.

((DnnY n m ! ~ ,om> 1% :>TI 1inN n?>YI

Of this our Sages, of blessed memory, said,33 "When [the Jewish people] were exiled to Edom, the Shechinah accompanied them."))

29 Tisbrci 29 Tilbrri

7 n rnw1 TnN TI '3 ?N ,nmr ~ Now, though34 "G-d is one and His Name is one,"

r'n' ~ r ,in0 o w l w i ~ p n n113nn,r>9 n r 7 r n r m : r ~ n f n 7ntn

fnvnr i.e., [though] His speech and the "breath of His mouth," which in the sacred Zoha~-3s referred to as is His Name, is singularly and uniquely one,

nevertheless, the radiation and efflux of life-force which issues forth from His mouth, divides into four different levels. These are the Four Worlds - Atzilut, Beriah, Yetzirah and Asiyah.36
0'3wnr D~DIYDY nnnn NITI 7139wn1 The difference is due to (25many)contractions and screens
(0'17)

33. Megillah 29b (in the version of Ein Yaakov); Mechilta, Parshat Bo 12:41, et al. 34. Zechariah 14:9. 35. See Tikkunei Zohar, Tikkun XXII (66b). 36. In the original, the names of the Four Worlds (in descending order) are often telescoped into the acronym Yrr,3N, pronounced ABiYA.

~ TWENTYE FIVE

97

that veil and obscure the light and the life-force, so that it will not radiate in the World of Beriah as much as in the World of Atzilut; and in the World of Yetzirah [the opaqueness is thickened] by means of further contractions and screens; and so on, i.e., how much more so in the World of Asiyah.
p a
i3-r NVW

,nmwa nrnrm ,oi>wr on t,i~w DIW

niii Nevertheless, there is no change whatever, heaven forfend, in the essence of the Shechinah, which is the "word of G-d" and the "breath of His mouth."

),N i,3

h~

Also, as regards the radiation and efflux of life-force that

issues from the "word of G-d,"

the radiation which is in [the World ofl Atzilut pierces the screen and vests itself in [the World of7 Beriah. Likewise from [the World of7 Beriah to [the World of7 Yetzirah, and from [the World of] Yetzirah to [the World ofl Asiyah.
D>IYII

~ i 7173 qio 1 , ~ i )3>1 a i ~ 'ininn aca Hence the [infinite] Ein Sof-light which is in [the World of7 Atzilut is also present in [the World ofl Asiyah, and [even]in this material world,

WY , WI

13 01 NIT) ,~)>,YNIW

by being invested in the [Sefirah ofj Malchut of [the Worlds of3 Beriah, Yetzirah and Asiyah, as fully explained in the writings of R. Isaac Luria, of blessed

30 Tishrei JOTirhrri

,nnm : n 1 7 ) ~ v n n>1>3N ) ~ W f >D>

the Jew

Y I ~ ,) o f ~ n w91

mi nyf ,n1>1

Now, it is known to all that the soul of man - the soul of - is compounded of the Ten Sefirot: Chochmah, Binah, Daat, and so on, as explained in Tanya, ch. 3. Though these [corresponding faculties of the soul] all derive from the breath of [G-d's] mouth, as it is written,24"And He blew into his nostrils [the soul of life],"

The term "He blew" indicates that the divine soul derives from the innermost spirit and vitality of its Creator, as explained in Tanya, ch. 2, and Shaar HaYichud VehaEmunah, ch. 5.

~ > 3hnn
nevertheless, each of these ten faculties of the soul is panicularly connected with one of the ten Supernal Sefirot, as follows:

n1733u f i ? ~ 3 ~ w ~ n m f iw~11w-rrrm f7f r,fm> )n ,u73

more specifically, the ChaBaD in one's soul, one's intellective faculties of Chochmah, Binah and Daat, are analogous to the [Divine intellective emanations of3 ChaBaD in the Ten Sefirot.
37. See Etz Chayim, Shaar 42, sec. 4; et al.

EPEXLE TWENTY-FIVE

99

These are referred to as Abba and Imma.

In the Zohar, [the Sefirah of] Chochmah of [the World of] Atzilut is termed Abba ("fathern), and [the Sefirah of] Binah of [the World of] Atzilut is termed Zmma ("mother"), while [the Sefirah of] Daat is a combination of the two, as explained in the teachings of Chassidut.

The [emotive]attributes in one's soul of [the] love and fear [of G-d], and so on, are analogous to the [first six] middot (or Divine emotive attributes) in the Ten Sefirot, which are [collectively]known as Z'eir Anpin (lit., "the
Minor Visagen).

And the faculty of speech in one's soul is analogous to the Supernal Speech, which is known as [the Sefirah ofl Malchut, or the Shechinah. Hence, since a Jew's speech is analogous to Supernal Speech, the Shechinah, when speaking words of Torah one arouses the Supernal Speech, the Sefirah of Malchut, thereby unifying the Shechinah, i.e., linking it to the preceding
stages of emanation.
,n71n 97371 ) ~ t n n ~ i 3 1 n ynv

n~9ip1,151 ~ n , * p orvn, 93n

7137 N>3 ,71i17i13 N 9 N h

That is why it is established38 that for the Reading of

38. See the Alter Rebbe's Shulchan Aruch 62:3 and 185:3; and his Hilchot Talmud Torah 2:12.

Shema, for the Grace after Meals, and for [the study ofl words of Torah, one has not discharged his duty by meditation without speech.

1 CJ~uhvm 1 Chahvm

at nn~y> at "[G-d created] this opposite that ":

Since the entire dynamic of the holy "side" of the universe has its counterpart in the "other side," the sitra achra, the abovementioned Ten Sefirot of holiness (and likewise the ten corresponding faculties of the G-dly soul) each have their unholy counterpart:
NnllNOnf , 3 3 3 V V, 71 7 Y

there are40 "ten crowns of impurity."

a > n~u m ivvn

n i > i >1 02 ~ 3

,nmwa nlvg:, nuvn:, )an) vnn

From these issue the souls of the nations, which are also comprised of the very same ten levels.

o>v ~

V N :p103>Y o,>ll>m7303 nn3v

an ~

7 n N t ~3 T I ~ I ~ Y I> Y l > ,OW3 OfNa

The exposition of Sefer HaGilgulim41 on the verse,42 "That man rules over man, to his detriment," is common knowledge:

any oo,>va>rbn),nn> ,m33>paf In3 amvn n1>2f 10~ i n v

nr>m
it refers to the mystery of the exile of the Shechinah in
39. Kohelet 7:14. 40. Zohar 111, 41b;et al. 41. Ch. 2 . 42. Kohelet 8:9.

the midst of the kelipot, in order to animate them and to empower them to rule in the present time of exile.
"Man rules over mann thus means that the "evil man" (of kelipah) rules over the "sacred man" (i.e., the holy "siden of the universe).
tn i

I> ~ i in > 1 ~ >

However, this [temporary dominion of evil] is "to his [ultimate] detriment..., for its underlying intent is that the
9,

sparks of holiness that are found within evil, be extracted and elevated.

This is why the nations presently dominate the Jewish people.43

For the souls of the nations [derive]from the kelipot, in which the Shechinah is vested in a state of exile,
empowering them to rule.
12

n n m oipn >2n,nnr PN ,mi 7 1 ~ 9 1 ~

7 ntw T N x

,njil'l
Nlil

Though extensive exposition is required, as to how and what is the manner in which the Shechinah is invested in the exile of the kelipot, nevertheless, it is truly so.
43. The text here (in Hebrew and English) reinstates the original version, which a czarist censor had tampered with so that it read, vnyn b ~ i w >y ~ U > I W iyn o ~ b i b ~ ~ ' - *the heathens used to dominate the Jewish people ...." A few lines earlier, the word nnv ("in the present") had likewise been deleted.

Despite this, the kelipot and the nations receive their nurture and life-force only from a reflection extended to them from the hindmost dimension of holiness, "in the manner of one who [unwillingly] throws [something] over his shoulder (to his enemy]," as explained in
Tanya, ch. 22.

And even that is by way of numerous and intense contractions and screens, until this radiation becomes vested in the materiality of this world,

owwa o,aIwn >n71331~ W I Ynrnr~> ~ ~ n r n

dispensing wealth and honor and all physical pleasures unto the nations.

Jews, however, elicit [their sustenance] from the Supernal Countenance (the panim, or pnirniyus, i.e., the innermost aspect of Divinity); as it is written,44 "May G-d make His Countenance shine upon you," each according to the source of his soul, up to the most elevated o f levels.

44. Bamidbar 6:25.

) q y > n t n , , 9 3 2 O,YIVI 0 9 i > m , n > ~ n n N n i o w r n m ~ n a71 TIfIIY fllY3 NinV ,DY>il )VY1 1iVN7

= :: i

After these words and this truth, which are manifest and known to all, let us return to the original subject, concerning anger - where a person [who is angryl is likened to an id~later.~
D,DV

n~7,n D~DV yln ,r,l

5 3 ,3 ? ~ n > y f rn ,>,n2 ~),,ni

This is so only with regard to mundane matters, folAS "everything is in the hands of heaven except for the fear of heaven."
Since everything is in G-d's hands there is no reason to become angry. However, with regard to matters involving the "fear of heaven," anger does have a place.

Hence with respect to heavenly matters, "ward [a fellow Jew] from [transgressing] a prohibition, " the reason stated does not apply, for these matters are not in
G-d's hands but in man's.

nvn
As it is written,47"And Moses was angry."

:nnw

~nn

V 3 ?N71VND , w I ~ ~ N > 7llYD l,39> 7I7iXl fil >3DIWD ?llWll

inix>
This was because G-d caused him to encounter this mitzvah of "warding [a fellow Jew] from [transgressing] a prohibition," in order to make him meritorious.
45. Berachot 33b. 46. Shabbat 40b. 47. Barnidbar 31:14.

Thus, this situation is obviously quite different from being angry at someone because of harm or offense.

But this applies only when one is able to prevent [transgression] by his wrath and anger against his fellow-man;
in such a case he is permitted to become angry, as did Moses.
rn>snlr>1>3nr mtnn ,731 la3 ,nmn>r ),NWZJ m h~

However, when he is unable to change the situation, as in the case of the gentile who talks and disturbs him while he is praying,
I>

~ W nNt Y

nn ,)3 ON

[the question] then [arises]: What is this that G-d has done to him, that a gentile should disrupt his prayers?

This is so only in order that he prevail and strengthen himself ever more in his prayers, from the depths of his heart, and with such intense concentration
,731~1 n f v

Ynw, N>V f Y

that he will not hear the gentile's talk. However, for such a level one needs a great and intense arousal.
Inxy nt 1vyn NVI ,1t n17iiynn51~ Y I TIYYI Y ~

And the counsel suggested to attain such an arousal, derives from this very subject.

One should consider and meditate on the concept of ''it the descent of the Shechinah, as it were descended in wondrous fashion," to have a spark of its radiance invested [within the kelipot]. It is generally in a state of exile among the kelipot, in order to animate them. And now, a spark of its radiation vests itself in a particular state of exile,

n)rr:,

NV

,'a n n w o>>l>lnom7 mfnn ,nt

,731 71271

n'lgnn
in the speech of this gentile who utters words that disturb one's divine service, i.e., one's devout concentration during prayer.
,131 at

nniv> at >D ,>)Y> ~

rn~r W

And, as explained ab0ve,3~"[G-d created] this opposite that," each element of the holy "side" of the universe having its
unholy counterpart in the "other side," the sitra achra.
?r31 Irnnnn 71172

wl>nn lr'>vn irm

Thus the Supernal speech vests itself in the nether speech, and so on.
I.e., Supernal speech vests itself in a lower degree of speech, ultimately descending through a self-screening chain of descent until it provides life-force even for the kelipot.
48. Cf. Eichah 1:9.

I> Y>> , O T N ~ T N ~ > w ~ W :wnn rnlr O 0 N

This indeed is the meaning of the verse,42 "That man rules over man, t o his detriment," which was explained
above in terms of the temporary dominion of the "evil man" (of kelipah) over the "sacred man" (the holy "side" of the universe). When this gentile utilizes the spark which is exiled within himself to hinder a Jew who is trying to pray, the kelipot are manifestly ruling over the holy "side" of the universe. The forces of holiness, however, can thereby be invigorated and vitalized, when the worshiper reacts by upgrading his concentration. This he will be prompted to do when he meditates on the above-described descent of the Shechinah into exile. And from this exile he will seek to liberate it. In the words of the Alter Rebbe:

That is to say, that through this [meditation], the individual is aroused to pray with greater devotion, from the depth of his heart, until he will not hear [the gentile's] words.
The above explains the statement of the Baal Shem Tov in Tzavaat HaRivash, that the Shechinah vests itself in this gentile. For everything in this world houses a spark of holiness, and within this gentile the spark is present in a state of exile, for the reason explained above.

nn7w

:up>na m~w nnr

As for the compiler [of Tzavaat HaRivash] using the word shartah, meaning that the Shechinah "dwelt" or "abided" within this gentile,

he was unable to focus on the precise term.

For the Baal Shem Tov, of blessed memory, used to deliver Torah teachings in Yiddish, not in the Holy Tongue.
The compiler, translating these discourses into Hebrew, transmitted their content, not their precise terminology. And in this case he erred.

He really meant to say, nitlabshah ("became vested"), for

shartah ("dweltn or "abidedn) implies that the Shechinah was revealed,
n1>1 nl?nm , w r n

whereas [nitlabshah] means [that the Shechinah was vested] in a state of exile.
,731 Nln ON 07911 :la01

This [distinction] explains [the emphasis in Tzavaat HaRivash], "And especially if he is a gentile.. .,"
Were we to be speaking of a manifest indwelling of the Shechinah, how could it be said that the Divine Presence resides to a greater extent within this gentile who is disturbing a Jew at prayer, than within the worshiper? Rather, we are speaking of a self-obscuring investiture of the Shechinah within the gentile,

for then it is so much more in exile.

There is no need to wonder at a spark of the radiance of the Shechinah being referred to (in Tzavaat HaRivash) as Shechinah.
,NVI

nwim ,'a ow3 ~ 7 p 1 N

f I~ > In> ~ N W n w N )

~ ~ 1 ' 7

\"1)37a ~17,9>

For we find that even a created angel, which is not a spark of the Shechinah, is referred to b y G-dysName in Parshat VaYeira, in the verse,d9 "And he said, 'Lord, do not pass by your servant," according to the commentary of R. Moses Nachmanides (the Ramban);
N31U NI1U )Nil31 ,'I31 ~ P > N 731fil 'il OW N 7 3 M :31n3W 'ID31

and as it is likewise written,s0 "And [Hagar] called the name of G-d Who spoke to her...," where we are explicitly told that we are speaking of an angel; and many more [passages]like this.

It would seem to me, says the Alter Rebbe, alluding to the opponents of Chassidism who had taken issue with the abovediscussed passage from Tzavaat HaRivash, that their seizing [upon this passage] was not prompted by the particular term used (viz., "dwelling"),

nl!v>pa n ~ n~wl>na 7 p y n ~ ! m ~ a )VY but by the very notion that the Shechinah can be invested in the kelipot.
49. Bereishit 18:3.

50. Ibid. 16:13.

For they do not believe what R. Isaac Luria, of blessed memory, wrote concerning this in Sefer HaGilgulim (ch.
2).

Should they seek to distinguish between the spiritual kelipot and physical idolaters, contending that the AriZal is
speaking only of the spiritual kelipot, as distinct from a corporeal heathen, -

y i ~ n ,nwl7> 1 , ~ iw:,
there is nothing more physical than the dust of the earth;

nevertheless, as is stated in the Kabbalah, [the Sefirah of7 Malchut of Malchut of [the World of7 Asiyah vests itself in it, and within that in turn is vested [the Sefirah of7 Malchut of [the World of7 Yetzirah, and so on, with [the
Sefirah of] Malchut of [the World of] Beriah and [the Sefirah of] Malchut of [the World of] Atzilut, as mentioned above.

,i:,)a n1w93n ~ n w own ONI

And should it be [difficult for them to conceive that the Shechinah vests itself in the gentile] because of the impurity of the souls of the gentile, -

the souls [of the gentiles] derive from the union of the masculine and feminine elements (zivug zu'n, the union of Z'eir Anpin and Malchut) of the spiritual kelipot, as stated in the writings of R. Isaac Luria, of blessed memory.

Thus, the sources of their impurity are the spiritual kelipot, in which all agree that the Shechinah can vest itself.
Why not, then, in the souls of the gentiles?
~ tnrw35na ~ i PN ,3n7 ~ I N , ~ - ~ -n Y a I n

~17~

But in truth, the manner of this investiture - both in the spiritual and in the physical realm - requires extensive elucidation. In fact their complaint should not be addressed to us,
the revealers of Chassidism - the Baal Shem Tov, the Maggid of Mezritch and the Alter Rebbe himself, but to the writings of R. Isaac Luria, of blessed memory, in which it is stated that the Shechinah does indeed vest itself within kelipot.

And let no listener suspect that I imagine that I have understood the words of R. Isaac Luria, of blessed memory, divesting them from their physical connotation,

for I have set out only to explain the words of the Baal Shem Tov, of blessed memory, and of his disciples, according to the Kabbalah of R. Isaac Luria, of blessed memory. This is especially so, since this concept,
even the humblest of places,
G-d's presence in

I I , ~ > NTI> n1~nb1ilnl~1>1pil nnmn U,N

is not a teaching of the Kabbalah, nor is it one o f 1 "the secrets [that]are unto the L-rd our G-d,"

but rather one o f 1 "the things revealed unto us and unto our children" - to believe in perfect faith in the explicit statement of Scripture,s2 "'Do I not fill the heavens and the earth?' says G-d."

mpn ~ N W And53 "Scripture does not depart from its plain meaning": G-d does indeed fill all space, both material and spiritual.
DVD i771wni , > N ~ w >n1>>3 on01 nulw9 ;llrnN ~ , i 7 DJI 'il DY nin,nnD i~>ilw ,~,w)fpil Di7,nimn

I U I W v,n NXP ~

Moreover, it is a simple article of faith among ]ews in general, handed down to them by their saintly ancestors, who walked artlessly with G-d,

rv >3wiln n>yn> NIT^ ~

W ,N i p > ~ ~ I ,DUN >3w371pnL) n n Y ,>1 Y'INTI >3 N>D Nlil P N Y7,> ,Yp 1924

without searching the concept of Divinity by means of mortal intellect; for it is infinitely beyond the intellect to know (intellectually) how He fills the world.
ni,pnD 'lrpn> IN^ 1npn o,wf nw i;n But new ones have recently come to rationally examine this question,
lr
51. Cf. Devarim 29:28. 52. Yirmeyahu 23:24. 53. Shabbat 63a.

and it is impossible to bring it within reach of their reason except by means o f premises borrowed from the writings o f R. Isaac Luria, o f blessed memory, divested from their physical connotation, and according to what I heard from my masters, the Baal Shem Tov and the Maggid of Mezritch, may their souls rest in Eden.

However, it is impossible to explain this clearly in writing, only orally to an ear that hears [and understands], to uniquely qualified individuals, and toS4 "the remnants whom G-d calls,"
)a )wpm) :I)nDfD as it is written,55 "And they who seek G-d will understand all."
>I) 1 ~ 2 3

And56 "from the affirmative you may infer [the negative]" - that those who do not seek G-d are incapable of perceiving the knowledge of Him as revealed in the inner dimension of the Torah, and particularly, in a truly comprehensible manner, in the teachings of Chassidism.

54. Yoel 3:s. 55. Mtshlei 28:s. 56. Cf. Sifii, Parshas Eikev 11:19.

EPISTLE TWENTY-FIVE

113

You have now seen,

writes the Alter Rebbe to the opponents

of Chassidism, an explanation of a single passage from

[its]well-known books,

as a sample and token that likewise all the problematic passages about which objections have been raised have an explanation and meaningfulness for those familiar with the "Hidden Wisdom" (i.e., the Kabbalah).

n ~ ~ N> n n 3 ,3n3n3 333 on>7 ~ 1 ,'IN on'Iyn lip, N> 7~ > 3 >
11 0 W 7 W 3 N 3N 1 3
9NI

, ~ l I 7 ) 3 13733

However, let my esteemed [readers]not hope that I will explain everything in writing, for that is a hard and extensive labor, and indeed, absolutely impossible. But if you so desire, send [here] from amongst you an outstandingly appropriate individual from your comm~nity,~'
'TI nY7, ON , 3 71fN 0,13 1

'IN

01 1 ,3

and, G-d willing, I will talk to him face to face.

23 >7DN 11Y7> lXT1 ,33Wn1 9 DY 7 I Y P fill

And may G-d be with my mouth as I speak, and58 "may the words of my mouth find favor."

57. Cf. Sanhedrin 13b. 5 8 . Tehillim 19:15.

Epistle Twenty-Six
4 Cheshvmr

4 chcsilvul

The letters that comprise Iggeret HaKodesh were written over many years and assembled in their present order by the sons of the Alter Rebbe after his passing, as they explain in their introduction ("Approbation") to Tanya (Vol. I, p. 19ff., in the present series). It is clear from internal evidence, as the Rebbe Shlita notes, that they were not arranged chronologically. Epistle XX, for example, was written just before the Alter Rebbe's passing in the year 5573 (1812), while Epistle XXVII was written after the passing of R. Mendel of Horodok, about the year 5549 (1789). Instead, the Rebbe Shlita suggests, one can sometimes seek thematic connections to explain the sequence of letters. The present letter, for example, manifests the following connection with Epistle XXV, the preceding one: After the previous letter discussed how the Shechinah can sometimes be vested in kelipot, the present letter explains that this state of exile brings the Torah, too, to a state of concealment, . as kelipot obscure its radiance. It is the task of the Jew to remove this concealment by toiling in the study of the Torah. The above form of divine service in Torah study supplements another form - separating good from evil, the permitted from the prohibited, and the kasher from the pasul. For the Torah, too, is vested within good and evil, and it is the task of the Jew studying Torah to separate and purify the positive element from each of these dual compounds, and to elevate it to the holy "side" of the universe. Accordingly, the Alter Rebbe begins the present letter by explaining a statement of Ra'aya Mehemna in the Zohar, which can give the mistaken impression that the revealed portion of Torah stems from the Tree of Good and Evil, while the esoteric portion of Torah, which in the main will be revealed in the Time to Come (with the arrival of Mashiach), derives from the Tree of Life.'
1. These Kabbalistic terms are borrowed from Bereishit 2:9.

The Alter Rebbe explains how this is truly not so, for the entire Torah is called the Tree of Life. The intent of Ra'aya Mehemna is that the revealed portion of Torah descended and was vested within good and evil, and hence speaks of kasher and pasul, permitted and prohibited, and the like. With the study of Torah, a Jew separates the good from the evil, and elevates it.

~ 3 777113)0,3,3vnni :NVI nvw ,NID,~ID N , Y ~ ~ O n the verse,2 "And the wise shall shine like the radiance of the firmament," Ra'aya Mehemna on Parshat Nasso3 comments:
"With this work of yours, i.e., of R. Shimon bar Yochai, which is the Book of the Zohar (lit., 'the Book of Radiance')

from the radiance of Imma Ila'ah, which is teshuvah,

Imma Ila'ah (lit., "the Supernal Mother") is another name for the Sefirah of Binah in the World of Atzilut. This Sefirah relates to teshuvah ila'ah, the higher level of repentance, as explained at the end of ch. 8 of Iggeret H a T e s h ~ v a h ,quoting ~ the Zohar and Tikkunim.

with those [who study this work] no trial is needed.

The Z o h a r previously states that at the time of the final Redemption the Jewish people will be put to the tese; those who belong to the "good side" of the universe will withstand it, while
2. Daniel 12:3. 3. Zohar 1 1 124b. 1, 4. Vol. 1 1 p. 1089, in the present work. 1,

those who belong to the "side of evil" will not. As it is written,s "Many will be refined and bleached and chastened, but the wicked will act wickedly; none of the wicked will understand, but the wise will understand." The Zohar then states (as above) that those who study the Tree of Life, the Zobar, which is "from the side of Binah" (lit., "understanding", alluding to the perception of the mystical essence of the Torah), will not be put to the test.

Because eventually the Jewish people will taste of the Tree of Life, which is this Book o f the Zohar, they will go out of exile with it, in mercy.
733 >N iny ) ~ ,iJnj) 113 1 :11n1 o))pnv 1 3

For them shall be fulfilled the verseY6'G-d alone will lead them, and there is no strange god with Him.'
In seeking their Redemption they will not have to resort to the favors of the gentile nations, whose patron angels are known as "strange gods." Rather, G-d Himself will lead them out of exile and redeem them.
NV>W N> ,n7nv.)nNnlv ,7n)n1 i i w ) ~i . 1 ) ,~71) l ~ ~ 11\31 N ~ ) N I i ) n ) > ~ 7 w(n! )

And the Tree of [Knowledge of] Good and Evil, i.e., prohibition and permission, impurity and purity, will no longer dominate Israel.
Inn n)>7 ,,)n7 NJ!J)N'I Niuun
il~nlvn nlin

N>N

TI> N>

np~>nn ,y7f N N>I

)in>f nu179 N ~ T ~ V NW? N> U ~

For their sustenance will derive only from the side of

5. Daniel l2:lO. 6 . Devarim 32:12.

the Tree of Life, where there is no problematic query, which emanates from the side of evil, and no controversy, which emanates from the spirit of impurity;
y 7 ~ a 7 ' 1 ~ N D I V Tn17 nN1 :3'nm 113 ~ I as it is written,' 'And the spirit of impurity I shall remove from the earth.'

Thus, the Torah scholars will not be sustained by illiterate people, but from the side o f the good, who eat that which is pure, kosher and permitted;

nor [will they be sustained] by the mixed multitude, who eat that which is impure, ritually unfit, and prohibited. "
'13 NV>W Y71 l l V f N I > > N ~ NlD13l

The Zohar continues: "While the Tree of Good and Evil

dominates [the world],...

on10

o,nv nln3w>))ynff ,b,nDn

~U,N

these Sages, who are likened to the Sabbaths and fe~tivals,~

y>ln 1 1 1 ~ 133nv an N>N n>> have nothing except what is given to them by those who are called 'unsanctified ones,'
7. Zechariah 13:2. 8. Zohar 111, 29a, b.

41nr Nnm a,> )xpnnt an N>N a,> n,>r ,n=lwnoi,t ~ n i n

just like the Sabbath day, which only has what has been prepared for it on a weekday.

However, when the Tree of Life will dominate, the Tree of Good and Evil will be suppressed, and the illiterate people will only have what the Torah scholars give them.

~ n > 11nN> I>NJI lnnninn p,sDnNi m

They will be subjugated to them, as if they did not exist in the world.

y3~n ,nyn -t1yn~ , ~ - I ~ v I ,7n,n1 7 1 6 , ~ J ~ I N> mniu ,

Accordingly, the prohibited and the permitted, the impure and the pure, will not be removed from the illiterate people.

nw>n tr3vw

N>N

,n,wna nin0 ~ n i 1,1 n,> ,m,,iubnt h

-12>3

As regards them, there will be no difference between the era of exile and the days of Mashiach, except for [the Jewish people's release from] servitude to the nation^.^

For they will not have tasted of the Tree of Life, and will require the Mishnayot [which set out the laws] of prohibition and permission, impurity and purity."
9. Cf. Berachot 34b.

Nmnn ~

7 ~ )ND fy 7 2

Here ends the quotation from Ra'aya Mehemna.

Now, at first glance, what the words of this passage imply to those who lack understanding10

is that the study of [the laws of7 ritual prohibition and permission, and the Order of Taharot, where the laws of purity and impurity are found, relates [only] to the Tree of [Knowledge ofl Good and Evil.

Inrv nnnn > 1 7 1 ~ >NITIWn > n 3

Now this is most surprising in itself, that a particular area
within the Torah should be designated as the Tree of Knowledge of Good and Evil, thus relating it to kelipat nogah, which is an admixture of good and evil;

n,>~~n niinn >DW ,>I?? '1Pnni w i f n ) onrnm ,vws in1o.r 73> intn 736 N>I ,a1 o,p,tnn> 079n YY : n ~ i U ~ > ]I> p I
moreover, this contradicts the plain meaning of Scripture and the teachings of our Sages, of blessed memory, that the entire Torah that has been revealed to us and to our children, i.e., the dimension of nigleh, is
10. Following early editions of the Tanya, the correct Hebrew text here reads chaseirei (spelled with a resh), meaning "those who lack." Other editions appear to read chassidei (spelled with a daled), and have led to some mistranslation.

called" "A tree of life to those who hold fast to it," and
not only the Book of the Zohar.
DVn'2 lljl Tn l W Ui931 '

This is especially so, since [the Zohar] was [still] concealed in their days;

wn>n >3n nn>~31~ n ) n ) ninm nnm n%pn nn3n 33 a l l , 2 n>uw)fm>> ?3 , u m n ON

indeed, the whole wisdom of the Kabbalah was hidden in their days and concealed from all the Torah scholars, except for a select few,
N7nl3 NnyN73,0y373 N>\n3> Y3S?13 ,SIN1 D l 7Nl

and even then, [it was studied] in a concealed manner and not publiclyy as stated in the Gemara.12
nl~n1 inln , D w i n N n I>N n171-n ~ p 1 f -,>19t37~n t 3n3w m ~ r D,IIWN~ n1iif3 N>I ,nn3nn n N r ni>>>

Thus R. Isaac Luria, of blessed memory, wrote13 that it is only in these latter generations that "it is permitted and obligatory to reveal this wisdom" - i.e., the Kabbalah, which illuminates the esoteric dimension of the Torah -

but not in the earlier generations.

On this entire subject, see the introduction of R. Chayim Vital to Shaar HaHakdamot, which also appears as the first addendum to Kuntres Etz Chayim by the Rebbe Rashab (in the Kehot edition entitled Otzar HaChassidim), as well as the introduction of the Rebbe Rayatz to this Kuntres.

1 1 . Mishlei 3:18. 12. Chagigah l l b ; 13a. 13. See Shaar HaGilgulim, end of Introduction XV; et al.

nr>~> In,) N>W ,wi-rpn iat1 inN wnv 71 )rynw 2 1 7 011 nrwi o n >ivnn>i I> p-~
R. Shimon bar Yochai, too, stated in the sacred Zohar14 that permission to reveal [the secrets of the Kabbalah] was only granted to himself and his associates.
Now this, too, is a remarkable wonder. For if so, i.e., according to a superficial reading of the above quotation from Ra'aya Mehemna, from which it would appear that only the Zohar is called the Tree of Life, while the revealed plane of the Torah is considered the Tree of Knowledge of Good and Evil,

then the study of [the laws ofl ritual prohibition and permission, and surely [the study ofl civil laws, such as litigation on monetary matters,l5 should not override the obligation of prayer, which is set out according to the secrets of the Zohar
14. Note of the Rebbe Shlita: "See beginning of Idra Rabbah (Zohar 111, 127b ff.) and many other places in the Zohar where Rashbi expresses himself similarly." IS. Note of the Rebbe Shlita: 'It could be suggested that civil law is singled out, for in this field the law of the Torah [sometimes] takes into account 'the custom of local merchants' or 'the law of the land' or a waiver by one of the parties to a transaction; and so on." [Hence the most "remarkable wonder" would be that the study of such a seemingly mundane level of law should override the seemingly more spiritual occupation of prayer.]

and on the Supernal Unions (of the various Divine Names and Supernal Sefirot), for those who are familiar with them,
i'7'mi wniy 72 l i ~ n v 7 , 3 3

such as R. Shimon bar Yochai and his associates. But this is not the case. In fact, the study of the laws of what is ritually prohibited or permitted, and even the study of civil law, does override the obligation to pray at fixed times.

As stated in the Gemara,16 R. Shimon bar Yochai and his associates, and likewise any others whose Torah study is their sole occupation, do not interrupt [their Torah study] for prayer."

[This applies] even when one is occupied with the study of civil law, like Rau Yehudah, all of whose studies were in the Order of Nezikin18 (lit., "damagesn);
73 ,)'ni'

)'n>n>l'nv )m>nn N>N ' > ~ 31n N> ,m I>YNI n ~ i n 1~ 2 n , ~ in>n7fan ~ f 3

nevertheless, in order not to interrupt his studies, he prayed

16. Shabbat l l a . 17. Note of the Rebbe Shlita: "Many have asked: 'If so, how were the Supernal Unions (yichudim) usually effected by daily prayer, accomplished [by them]?' For an answer, see Torah O r 38d, 69a, et al. [where it is explained that these holy Sages were so self-effacing and so G-d-fearing that their Torah study bore spiritual results which others can only achieve through prayer]." 18. Berachot 2Oa.

only every thirty daysl9 when reviewing his studies, as stated in the Gemara.zo

Also, in the Talmud Yerushalmi, in the first chapter of Berachot,21 R. Shimon bar Yochai is of the opinion that even for the Reading of Shema one interrupts only the study of Scripture, but not of Mishnah, the O r a l Torah, the study of which is superior to the study of Script ~ r eaccording to R. Shimon bar Yochai. ,~~
)'p'tn nimo>,o,v~pi fylnl o,ytt 770 1 ~ p3n N% 1 He did not differentiate between [studying] the Orders of Zera'im, Moed and Kodashim, and [studying] the Orders of Taharot and Nezikin.23
19. See note 17, above. 20. Rosh HaShanuh 3Sa. 21. End of Law 2. 22. Note of the Rebbe Shlita: "It could be suggested that the Alter Rebbe adds the reason, since the reason too is part of the question, as is soon stated. Note that Mishnah is the revealed level of the Torah, while Scripture is related to Kabbalah (see the commentary in Likkutei Torah on the maamar beginning Lo Tashbit). But see Hilchot Talmud Torah of the Alter Rebbe, beginning of sec. 2, [from which it would seem that Kabbalah is related to the Oral Torah, not to Scripture]." 23. Note of the Rebbe Shlita: "The Alter Rebbe omits the Order of Nashim, etc. (See Likkutei Levi Yitzchak on Tanya.)" [Explaining this omission, the father of the Rebbe Shlita states there that the Alter Rebbe's point could not be proved from the fact that the study of Nashim (which deals with marriage and divorce, etc.) overrides the Reading of Shema. For, as the Gemara says regarding the erasing of the Divine Name in the course of the purification of a sotah (the woman suspected of adultery), G-d is even willing to allow the Divine Name to be erased, so long as this will restore peace between a husband and his wife. It is thus to be expected that the Reading of

He thus holds that even when studying the monetary laws in the Order of Nezikin one should not interrupt one's studies for the Reading of Shema.

(24Actually,he [here] contradicts his own opinion, given in a number of instances in Ra'aya Mehemna,Zs that Mishnah (relative to Scripture) is termed a "handmaiden" (Heb.: shifchah), and so on;

~ n m u YPNT ,ahpn NDVY w r ,awn nim raw ,~ipnnr n DW Nmnn N Y Y ~

and Scripture, the Torah o f Moses, is surely superior to the Kabbalah, which is termed a "queen" (Aram.: matrunita) in the above-quoted passage in Ra'aya Mehemna,

~33ni i 7 ~ ~
malka).

n nirnr w ~

while the Written Torah is termed a "king" (Aram.:

Thus, according to the last-quoted set of terms from R. Shimon bar Yochai, Scripture is superior even to Kabbalah and sureiy to Mishnah. From the previous passage, however, as cited in the Talmud Yerushalmi, it would seem that he maintains that Mishnah is superior to Scripture, for one does not interrupt one's

Shema, whose essence is the affirmation of the unity of the Divine Name, should defer to the study of this particular Order. Other Kabbalistic reasons are offered there as well.] 24. These parentheseslbrackets are in the original text. 25. Note of the Rebbe Shlita: "This requires further examination and research [to find where Rnshbi actually states this in Ra'aya Mehemna]. See Zohar I, 27b (and in the Introduction to Tikkunei Zohar XIV, foot of p. 71 ff.); also Biurei HaZohar there [by the Mitteler Rebbe], (as well as by the Tzemach Tzedek, Volume II)."

study of Mishnah in order to read Shema at its prescribed time, though one does interrupt one's study of Scripture. Here the Alter Rebbe interpolates a Kabbalistic definition of the term malka ("king"):

~ t wli>nn ,NIN 710, i ~ , n f a (24This is the Yesod of Abba vested in Z'eir Anpin, as
( ( > w i ~a 3 in2 ,l,glr~ v n w n

stated by R. Isaac Luria, of blessed

To resume the discussion of R. Shimon bar Yochai:

,n~nivn ni71 y7f

ni~wipn>13>3 021 ln~w~ Moreover, we find that R. Shimon bar Yochai dealt considerably (not only with the mere statements of law in the Mishnayot, but) also with the argumentation of problems and solutions, which (according to the original quotation from Ra'aya Mehemna) derive from the side o f evil and from the spirit of impurity.
N-IVVD~ ,o,Yii,ni
N ~ I VTIYI 3 0 ~ 7 nY 7 ltynw , 7 ,N i , 3 13

[This he did] even when he was in the cave, where legal

adjudication, especially in civil suits, was obviously uncalled for.
i7t> 331 i77YDn 7YY nIX3 ,i737fN1

Indeed, the very fact that he underwent anguish [when forced to hide] in the cave made him worthy of these attainments. For, as stated in the Gemara,Z7 he countered every problematic query posed by R. Pinchas ben Yair with twenty-four solutions,
26. Shaar HaMitzuot, Parshat Vaetchanan; et al. 27. Shabbat 33b.

fr:,

733 ' r n Y N 7 N> N>D>N :n,>

7n~r

and [R.Shimon] said to him: " I f you had not seen me like this," in this sorry state in the cave, ["YOU would not have found me like thisyy].

(241n fact, their principal occupation in the cave - the - must have been with the teachings of the Mishnayot, i.e., the six hundred Orders extant in those daysz8until the time of our holy Master, R. Yehudah HaNasi, who compiled the
principal occupation of R a s h b i and his son, R. Eliezer
Mishnayot in six Orders.

For he could have completed the Zohar and the Tikkunim, the Tikkunei Zohar, in two or three months; for surely he did not repeat the same subject twice.29)
28. Chagigah 14a and Rashi there. 29. The author of Minchat Elazar poses the following question (Divrei Torah 8 7 ) :0: The study of the Mishnayot would likewise not have taken more than several months, if they did not debate all the legal problems and solutions involved. We can thus say the same for their study of the Zohar and Tikkunei Zohar: while several months would suffice for the bare-bone text itself, even thirteen years would not suffice for discussing and plumbing its depths! The Rebbe Shlita answers this by noting that the Alter Rebbe anticipated this question in this very letter. He prefaces the fact that it took the compiler of the Gemara, R. Ashi, a full ten years to study the first and second editions of the Talmud which then comprised only six Orders. R. Shimon, who was of far greater stature (see Eruvin 54a) and studied the six hundred Orders of the Mishnah in much greater depth, propounding twenty-four solutions to every problem, surely was fully occupied in the cave with the study of the Mishnah. With regard to the Zohar and Tikkunei Zohar, however, since the

Surely, then, he was occupied almost the entire time with the study of the six hundred Orders of the Mishnah.

Moreover, our Sages, of blessed memory, have taughtjO that "Since the day the Temple was destroyed, the Holy One, blessed be He, has only the four cubits of Halachah." The study of Torah law thus takes the place of the Holy
Temple. How, then, can we possibly say, as the above passage from Ra'aya Mehemna might superficially indicate, that the study of the laws of ritual permissibility, and the like, is designated as the Tree of Knowledge of Good and Evil, and thus related to kelipat nogah, which is an admixture of good and evil?
~ > 9 N>9il ,~9>9~1> 11Yi 1 W'

:&z

There is yet further cause to be exceedingly amazed at how "those who lack understanding" comprehend this quotation from Ra'aya Mehemna. This statement comes in addition to the two preceding causes for surprise at their misunderstanding of this quotation: (a) that a portion of the Torah could be termed the Tree of Knowledge of Good and Evil; (b) according to their understanding of the Ra'aya Mehemna the study of issur and better does not supersede the obligation to pray at fixed times, even though the prayers were arranged according to the secrets of the Zohar and the Supernal Unions; whereas the fact is that for those individuals Alter Rebbe here quoted the Ra'aya Mehemna to the effect that they contain "no problematic query, which emanates from the side of evil, and no controversy, which emanates from the spirit of impurity," there were then no questions nor disputations. Surely, then, this took no more than several months. 30. Berachot 8a.

whose only occupation is the study of Torah, the study of isswr and better does indeed take precedence over the mitzvah of prayer. In addition to these two problematic queries, there is now a third:

How is it possible that in the days of Mashiach people will not need to know the laws of ritual prohibition and permission, and of impurity and purity?

For how will they slaughter the sacrifices, and likewise animals for common use, if they will not know the laws and of drassahyJ1chaladahY3* shehiyah,33 any of which disqualifies the slaughtering,34 and [likewise, the laws regarding] a defective knife?

Will there ever be born a man who by his very nature will [invariably]slaughter without shehiyah or drassah? Will the knife also remain perfect and unblemished forever?
Since these are physical impossibilities, people will obviously have to know the practical laws governing ritual slaughter.
31. "Pressing" [on the knife]. 32. "Passing [the knife] under" (instead of over) the windpipe and gullet. 33. "Pausingn and thus interrupting the act of slaughter. 34. Note of the Rebbe Shlita: "The Alter Rebbe does not mention hagramah [i.e., cutting in a slanting direction] or ikkur [i.e., severing the pipes by tearing]."

There are also many more laws relating to sacrificial offerings and so on, [such as those regarding] fat, blood, and other prohibitions.

mw n ~ 1 1 n

7y3n : a , n ~ f ~ ,YV>

))Y~Y 1,n,

nnn nNnw

01 3

nm*
People then will also need to know [the laws regarding] the impurity imparted by a corpse; as it is written,3s " A young man will die at the age of a h~ndred."~6
And if there will be death in the world, these laws will of course be needed.

r m , nr>rv n7n : ~ n ,YV> x

77 4 n7';rv nNnw 0 1 ,2 3

It will be further necessary to know the laws governing the impurity of a woman who has given birth; as it is writtenY3' " A pregnant woman, and one who gives birth38together" [will be among those restored to the Holy
Land at the time of the Redemption through Mashiach].
nnN
TIN)^

OD

elm TIWN fcln ON

I f a woman will give birth every day, [these successive births] resulting from one marital union,
In Time to Come pregnancy will not last nine months; on the same day that a woman conceives she will give birth. Moreover, additional children will be born on successive days from that same conception.

35. 36. 37. 38.

Yeshayahu 65:20. Note of the Rebbe Shlita: "I.e., there will then be death." Yirmeyahu 31:7. Note of the Rebbe Shlita: "I.e., there will then be birth."

nevertheless, the law with respect to the restrictions resulting from her impurity will not change.
It will thus still be necessary to know the laws regarding the ritual impurity of a woman who has given birth. The Rebbe Shlita writes that the above elucidation - that a woman will give birth on the very day that she conceives "accords with the explanation by the AriZal [of the teaching of the Sages in Tractate Shabbat 30b, that 'In future time a woman will give birth every day'], in Likkutei HaShas (cited in the Miluim to Tehillim by the Tzemach Tzedek, ch. 20; also [in Biurei HaZohar of the Tzemach Tzedek, Vol. 11, p. 827 ff.] at the end of S.V. Ginta). It differs from the commentary of Rashi [on the above teaching] in Tractate Shabbat 30b. See also Chiddushei Aggadot [of Maharsha] there." Commenting on the above-quoted phrase ("A pregnant woman, and one who gives birth togethern), from which the Gemara derives its teaching that "In future time a woman will give birth every day," Rashi explains that on the day a woman conceives a new child she will bear a previously-conceived child. For, as the Maharsha explains: It cannot mean that the conception and birth of the same child will take place on the very same day, for then the proof offered there in the Gemara regarding a chicken that laid eggs daily would not apply. For even a chicken does not lay the egg on the same day that it was fertilized; as the Gemara states in Tractate Bechorot, it takes twenty-one days. This means, as Rashi explains, that twenty-one days must elapse from the time of fertilization to the time the egg is laid. The AriZal, however, understands the G e m a r a in Tractate Shabbat to mean that a child will be conceived and born on the same day. Parenthetically, the Tzemach Tzedek in the source quoted above quotes the Midrash Rabbah on Parshat Noach (beginning of sec. 36), to the effect that before the Flood as well, a woman would conceive and give birth on the very same day. A further point: The Alter Rebbe added that the abovementioned successive daily births would result "from one marital

union." This translation assumes that the unvocalized Hebrew text (nnn TIXIID) is to be pronounced mibiah achat. Others, however, have assumed that it is to be pronounced meiviah achat; hence, "if a woman will give birth every day, she brings one [offering]." On this interpretation the Rebbe Shlita comments: "What connection does this have to our subject? (Especially, since this law [of impurity] also applies howadays [i.e., prior to the arrival of Mashiach]. My opinion is that the phrase means 'from one marital union.' [I.e., further children will be born on subsequent days from that one marital union.]" The Rebbe Shlita concludes: "This also solves the problem raised by the Maharsha." In his Chiddushei Aggadot, the Maharsha asks: How can there possibly be additional births on subsequent days, when marital relations are forbidden for seven or fourteen days after birth? This question is answered by the above statement, that successive births will result from a single conception. This statement also accords with the reference made in the Gemara to a chicken, which lays eggs on different days from the same fertilization. The Rebbe Shlita also refers to the Gemara (Niddah 27a) which relates that a certain woman's conception resulted in the birth of two children, three months apart.

There is no need to dwell on something so obvious - as

the fact that these laws will still apply in the time of Mashiach, so that then, too, it will be necessary to know the laws of issur and better, and purity and impurity,

when the entire Talmud and the Midrashim make known the reverse [of the misleading impression formed by a
superficial reading of our opening quotation from Ra'aya Mehemna].

~n,wn> n ~ :f,73f ~ > n

[For example:] The question is time of the Messiah?! " " A law for the

I.e., why state now a law that will only apply to Messianic times? At that time, however, it will obviously be necessary to know it.

Likewise we find that Elijah will come to clarify all and "This passage Elijah will expound in the future";41and so on.

,nyn o , n ~ n n > n 11o179n, ~ >,nnDw nn Inn w r

~ I , N rlvl 9 3 Y N7 1 7i

Also not understandable is the statement (in R a ' a y a Mehemna) that "the Torah scholars will not be sustained by illiterate people, and so on,"
As stated above, the Tree of Knowledge of Good and Evil, which is the root of issur and better, will not dominate the Jewish people, because "the Torah scholars will not be sustained by illiterate people," ol>wl on , ~ I U N I Nnu >lo9 ) , > ~ N T,17 YO N>I

nor by the mixed multitude, who eat that which is ritually unfit, impure, and prohibited, heaven forfend.
>lo3 ~,>DNTy 7 ~ n ,nYn )~o1)73nn N> ,,IW i,n

n n I n n 01 ~ n 1 ~ 1 3 on 1 ~ ,7iw~i

Even42 during the time of the Second Temple they were

39. 40. 4 1. 42.

Sanhedrin Slb. See Eduyot 8:7 and commentaries there. Menachot 4Sa. This sentence has been emended above in Hebrew and English

not supported by the illiterate people who ate that which is ritually sznfit and prohibited, heaven forfend,

035 1 9 7 o,nm ,r,n>n ,-raw for the Torah scholars had fields and vineyards of their own, just like the illiterate people.
~ T I Vmnwi I

~ 7 ~my3 ,o,n7~1 ; l nnv

,7nm 7 1 0 , ~ 71n,>lD ~ ~ D 1,;lY ,3a I

I>WKI

Nevertheless, they engaged in the study of [the laws of] issur and hetter, and of impurity and purity -

vv n92 )n,l I

nnim >3 W

[for example,] all the pairs [of leading Sages] who lived at the time of the Second Temple43

n11171D ~ > N > o,r,n>n r-r,nynr

and they raised disciples in the legal aspects of the thousands and tens o f thousands,44
the Torah

in

' 7nwm ? ~ D I T r~n,>? U )

while the study of the esoteric [of the Torah] took place in secret, and so on.
We thus see that the fact that Torah scholars need not be sustained by the illiterate is in no way a cause for their not studying (G-d forbid) the laws of issur and better and purity and impurity.

according to the gloss of the Tzemach Tzedek as cited in Luach HaT i k k u n (Table of Corrections) at the end of Hebrew editions of Tanya. 43. Note of the Rebbe Shlita: "Chagigah 2:2." 44. Rambam, Introduction to Yad HaChazakah.

6 Cheshvan 7 Cbahvrn

The Alter Rebbe will now point out that a careful reading of the passage from Ra'aya Mehemna reveals that it is not the laws themselves nor the study of them that are termed the Tree of Knowledge of Good and Evil. Rather, this term is applied to the actual food or other things which are prohibited or permitted, and which derive their life-force from kelipat nogah - for this is the Tree of Knowledge of Good and Evil, as will soon be explained.

But in truth, if you examine closely the above-quoted text of Ra'aya Mehemna '13 7JlVIl 710,N I P N f ,Y71 3 1 0 7 N I > ~ N ~

"And the Tree of [Knowledge ofl Good and Evil, i.e., prohibition and permission ..." [you will note that] it does not say "the teachings (i.e., studying the subjects) of prohibition and permission, " nor "the laws of prohibition and permission," which would
suggest that they are (G-d forbid) the Tree of Knowledge of Good and Evil.

Rather, it means to say that the actual thing which is prohibited, or the thing which is permitted, is of the Tree of Good and Evil,

o m y y l xn3v 1 n 3 ,a111 n97>3 N I ~ V

i.e., of kelipat nogah, as stated in Etz C h a ~ i r n . ~ ~
45. Shaar 49, ch. 2.

,n>yn> ni>y> >ID>

n9,>pnw f > i v 1iw9 inti ~ 7nmn 7373 This, in fact, is the root of "assur" (meaning "forbidden"; lit., "bound"): the kelipah hovers over [the forbidden thing] so that it cannot rise aloft to holiness like that which is "muttar" (meaning "permitted"; lit., "unbound");

~PNI,V>Y n7iw

[while "muttar"] means that [a permitted object] is not tied and bound ("assur") to the kelipah that would anchor
it,

and is [therefore] able to ascend by means of the person eating it with his mind on G-d, e.g., in order to
have the strength to serve Him.

o m
The same applies when there is no specific intent,

Dl1

with any person who serves G-d, who studies [Torah] and prays to G-d with the energy derived from this eating,

so that the letters of Torah and of prayer which ascend to G-d are formed out of the energy distilled from that food.
In other words, the life-force that derives from kelipat nogah is thereby elevated to G-d.

hna ran
This is
SO

during the week: In order for the food eaten on

weekdays to be elevated, it must be utilized for Torah or prayer.

>33v niv1?lma OY , ~ D Y Y I n311

nsy>p>W>Y v,v , n w l >% n~n>~ya But on the Sabbath, the kelipat nogah itself is elevated, together with the external aspect o f all the worlds, for

the Sabbath is characterized by the "elevation of the worlds" (aliyat haol~rnot).~6

It is therefore a mitzvah to eat all kinds of pleasurable things on the Sabbath, for the sake of oneg Shabbat ("enjoying the Sabbath"), irrespective of the fact that it gives one the strength to serve G-d,

and to partake of more meat and wine than usual, even though on a weekday one would be called a glutton and a drunkard.
71DW 73f 3 1 1'NV 3 3 3 1

It is otherwise with a forbidden thing.

n x mr>i >>snnvs03

,>1n3 N>I n3v3 N>

,n~>)r> IDNW 513)

Nina

I t cannot ascend [to holiness,] neither on the Sabbath

46. Note of the Rebbe Shlita: "With regard to the above, compare the Alter Rebbe's own wording (in Torah Or, Parshat Chayei Sarah) and see the commentary of the Tzemach Tzedek (printed as an addendum to the Kehot editions of Torah Or)."

nor on a weekday, even if one were to pray and study with that energy, i.e., with the energy derived from eating
iP7 -

unless one ate in order to save an endangered life, which is permitted by our Sages, of blessed memory, so permissible. that [the food] becomes [entirely]48

But the study of Torah, even the laws of issur and hetter, impurity and purity, i.e., not the objects but the laws
concerning them,
~7nnw nJn"i31 nivwnn onw

those being the Mishnayot and the Beraitot in the Gemara that address these issues,

and the codifiers who explain and clarify their words for practical application,
a3 > Y ~ Wn7in ,911

in in

these constitute the body of the Oral Torah,

n1nlpn3 ,w17pn 7nt3 N ~ ' N T, ~ 1 5 u ~ n13>n n7wu N ~ n f 73wn 1'N

which is the Sefirah of Malchut in [the World of] Atzilut, as stated in innumerable places in the sacred Zohar.
47. Cf. Tanya, ch. 7. 48. See the Addendum to this chapter.

It is likewise written at the beginning of the Tikk~nim,~9 "Malchut (Iit.,'sovereignty7) - that is the Mouth, which we call the Oral Torah." And in Atzilut, "He and His causations (garmohi; lit., 'organs') are one in them." I.e., the [infinite] Ein Sof-light, and
the vessels (kelim) which emanate from Him, and so too His attributes, are all one with Him - in the Sefirot.50

,finv~ n?:,~na i 3 y r ~ ~ n mynn in f i i 1 ~ i 1~ ~ I N W,i~,,af u mN > ~ ,ni~:,n~ i p s u ; n ,\-1i3f3 0wai3nn r n n ~ m uir-~r i n w ~

That is, the [infinite]Ein Sof-light unites itself in Atzilut in an absolute unity, so that He, and His will and wisdom - vested in His speech, which is called Malchut - are entirely one.
This indivisible level of Divinity can thus not be described in compound terms, as the Tree of Knowledge of [both] Good and Evil. And the laws of the Oral Torah - in the Mishnayot, the Beraitot and the legal codes - which relate to the Sefirah of Malchut in the World of Atzilut, partake of the same indivisible unity. These laws can thus not be described in terms of the Tree of Knowledge of [both] Good and Evil.

7 ~hesb~on 8 Cbcrhvm

The above refers to the Sefirah of Malchut of Atzilut only so long as it remains on its home ground, so to speak, i.e., in the World of Atzilut. Likewise, the above refers to the Torah laws

49. Tikkunei Zohar, p. 17a (in the Introduction that begins Patach Eliyahu). 50. These terms are explained above, at the beginning of Epistle 20 (Vol. IV in the present series, p. 357).

only so long as they are in their pristine state, i.e, at the sublime level of Malchut of Atzilut. However, as the laws become vested within lower realms, they can become subject to a measure of concealment. Likewise, as the Sefirah of Malchut of Atzilut becomes vested in lower Worlds, it too is subject to this state of concealment. It is then called the Tree of Knowledge of Good and Evil, because it is vested within kelipat nogah. This vestiture takes place for the sake of one of the ultimate spiritual tasks of man - beirurim, i.e., sifting and refining the physicality of this world, in order to elevate the divine sparks from the evil which encumbers them. This is what the Alter Rebbe now goes on to explain.

As t o the statement of R. lsaac Luria, of blessed memory, that the Mishnayot relate t o [the Sefirah ofl Malchut in [the World ofl Yetzirah, whereas we have just
quoted the Zohar to the effect that the Mishnayot relate to the Sefirah of Malchut in the World of Atzilut,

he referred to the garment of Malchut of Yetzirah in which Malchut of Atzilut is vested; only after Malchut of
Atzilut descends to the World of Yetzirah and is vested there, can it be said that Mishnayot relate to Yetzirah.

nr>>s~'I nu>n m>nn3w ~

is vested in it.

i p TIPYV j

nn>nr

And Malchut o f Yetzirah is referred t o as a handmaiden (shifchah), relative to Malchut of Atzilut, which
This answers an earlier question. The Alter Rebbe had quoted the Talmud Yerushalrni (ch. 1 of Berachot) to the effect that R. Shimon bar Yochai maintains that for the Reading of Shema one interrupts the study of Scripture, though not of Mish-

nab, which is loftier than Scripture. This was contradicted by statements of R. Shimon bar Yochai himself in Ra'aya Mehemnu, to the effect that Mishnah is referred to as the handmaiden while Scripture is referred to as the king. According to the above, however, there is no contradiction. So long as Mishnah is in its primary and fundamental state, it belongs to the level of Malchut of Atzilut; it is referred to as a handmaiden only after it is vested within Malchut of Yetzirah. This difference between the way something exists in its essential state and the way it exists as it is vested in a lower state of being, applies to Scripture as well, as will soon be explained.

B y contrast, Malchut of Beriah (which is a lower World) is referred to as a maid (amah), denoting a level superior to
the level of shifchah.
~iil ,an31w

n7in i~,,nf , ~ i p n f > ~ 7 i ~ ~ w , n n nnn Yfni ny , 3 w Proof of this - that there is a significant difference between

the way something exists in its essential state (be'etzem) and the way it exists as it is vested (behitlabshut) in a lower level - may

be gained from the statement of R. Isaac Luria, of blessed memory, that Scripture, i.e., the Written Torah, is in Asiyah,

even though it is explicit in innumerable places in the Zohar and the writings of R. Isaac Luria, of blessed memory, that it is [the Sefirah of7 Tiferet, which is the Z'eir Anpin of Atzilut.
As such it is even higher than Malchut of Atzilut; how, then, can it be said that Scripture is in Asiyah?

~WYD nwD>nnw ,N>N

Rather, this means that it vests itself in Asiyah.

, n > ~ pnn>nr mwnr r

~ 7 p n wn r m n 7 ,

~ ~v n N I ~ ~1 131 n ~ > w D>V o

Thus it is taught explicitly in Sefer HaKavanot - that Scripture, Mishnah, Talmud and Kabbalah are all in Atzilut, except that Scripture vests itself as far ["down"] as Asiyah,
The Written Torah hinges on its letters, which are inscribed with tangible ink on tangible parchment, and hence related to Asiyah, the "World of Action."

n i w n TY nwn1
and Mishnah [vests itself only] as far ["down"] as Yetzirah,
The Mishnah consists mainly of laws, such as those determining ritual validity or invalidity. These two states ultimately derive from the corresponding middot of Chesed and Gevurah, the Divine "emotive attributes" of benevolence and severity. Hence these laws are vested in the World of Yetzirah, forsl "the six [emotive] Sefirot 'nest' in Yetzirah. "
~ 1 ~Tin>nr 1 ~1

and Talmud is vested as far ["down"] as Beriah.

The Talmud elucidates the laws. It thus relates to Beriah, the "World of Comprehension," which is illumined by Binah

5 1 . Tikkunei Zohar, Tikkun 7 ; cf. Tanya, ch. 39.

("understandingyy), forS1"the Supernal Mother (i.e., Binah) 'nests' in the w o r l d of the] Throne," i.e., in Be~iah.'~

Now, when Malchut of Atzilut is vested in kelipat nogah in order to extract and refine the sparks that fell with the sin o f Adam,
D , > D ~ninw1 I>L)IW,111?1,1nf197n 01) )

as well as the 288 sparks that fell with the "breaking of the vessels,"
The concept of shevirat hakelim (the primordial "breaking of the vessels") and the elevation of the 288 sparks of holiness hidden in the material world is explained at length elsewhere in the literature of Chassidut.

Malchut of Atzilut, too, is then referred to as the Tree of Knowledge of Good and Evil, relative to Z'eir Anpin of Atzilut

which does not descend there and which is referred to as the Tree of Life.
T I D ~ nr>a rro N I ,il211 nL),>pann>nn nrwl>nn W ~ ~

a~m

And the investiture of [the Sefirah of] M a l c h u t in kelipat nogah is the Kabbalistic principle of the exile of the Shechinah,
52. Note of the Rebbe Shlita: "See also the Note in Tanya, ch. 40."

'13 D7N1 O f NTl

v~!J 7WN

whereby33 "man rules over man, to his detriment."

In Epistle 25 (above), the Alter Rebbe quotes the exposition of this verse in Sefer HaGilgulim. During the time of exile, the "evil man" (of kelipah) rules over the "sacred man" (i.e., the holy "side" of the universe). At this time, the Divine Presence is in a state of exile within the universe. However, this temporary dominion of evil is "to his [ultimate] detriment," for its underlying intent is that the sparks of holiness that are embedded within evil, be extracted and elevated.

The Alter Rebbe will now answer another question which he himself had posed earlier. The Ra'aya Mehemna had stated that so long as the bipolar influence of the Tree of Knowledge of [both] Good and Evil is dominant in the world, Torah scholars (who are likened to the Shabbat and festivals) are supported only by their unlettered ("weekday") brethren, whose food is sometimes pure but sometimes not. This is why the scholars engage in the study of the correspondingly bipolar laws of issur vs. hetter (ritual prohibition vs. permission), and the like. Concerning this statement the Alter Rebbe asked above: Even though the Sages in Second Temple times tilled their own fields and vineyards, did they not mainly study the very same laws of issur and hetter, and the like? In reply, the Alter Rebbe now explains the meaning of this passage from Ra'aya Mehemna. During the present era of exile, when the world is dominated by the influence of the Tree of Knowledge of [both] Good and Evil, the Divine Presence grants life-force to the chitzonim. These negative forces belong to the ambivalent realm of kelipat nogah, which veils the holy potential embedded in the material
53. Kohelet 8:9.

things of this world. (Torah scholars are nourished only by the distilled essence of the Divinely-endowed life-force.) In order to extract and refine the sparks of holiness hidden in this material world during this era of exile, scholars study the laws of prohibition and permission, and the like. Through painstaking debate and deliberation, they isolate and salvage that which is permitted from that which is prohibited, and that which is pure from that which is impure. Ultimately, their Torah study removes the Divinely-imposed veil, so that a clear adjudication of the law results. This is what the Alter Rebbe now goes on to say:
,"ID ND>W Y ~ ' I31vf NI>W

~ 3 n t m~ ~ n , n n :

3 r n w rntr '13 )U,N

And this is the meaning of the statement in R a ' a y a Mehemna: "While the Tree of Good and Evil dominates [the world],... these [Sages, who are likened to the Sabbaths and festivals, have nothing except what is given to them by those who are called 'unsanctified ones,'.. .].
>9

This means that at the time of the exile of the Shechinah - which grants life-force to the chitzonim that belong in the realm of kelipat nogah, from which the "mixed multitude" derive their life-force,s4

and from whose distilled essence the Torah scholars are nourished during the exile, 54. In the original, eirev-rav; cf. Shmot 12:38. Likkrrtei Haggahot LeSefer HaTanya emends our text to "nations of the world."

at this time the main spiritual task of man, and the main purpose of being engaged in Torah and the commandments, is to disencumber and elevate the sparks, as is known from the teachings of R. Isaac Luria, of blessed memory.

For this reason, study chiefly involves deliberation and argumentation on the laws of issur and hetter, impurity and purity,

in order to disencumber the permitted and the pure from the forbidden and the impure by means of deliberation and argumentation on the law - with wisdom, understanding and knowledge, with all the three intellective
faculties of the soul that clarify the law.

For as is known,'s the Torah derives from Chochmah. Hence, [the sparks of holiness hidden in a legal question] can be extracted and elevated only through Chochmah.56

ni>u~f ni~>n3 nwm>nn, n i > u ~ f > ? Ynn3n i~,ni ~N

Specifically: the Supernal Chochmah of Atzilut which is vested in Malchut of Atzilut 55. Zohar 11, 8Sa; 56. Ibid., 254b.
et a1.

i 9 >YIW n7in 7

no

this being the Kabbalistic principle of the Oral Torah

mn72 70, N ~ N 7103)

(24according the Kabbalistic principle by which57 "the to 'father' (i.e., Chochmah of Atzilut) begat (lit., 'founded') the 'daughter' (i.e., Malthut of Atzilut)") i77,97

nn>nI nw3i>ni7

which, in turn, is vested in Malchut of Yetzirah.

o>rv n w ,a111n9,3p~ n niw31>nanin?,7n) ni,~wna[nv]

i 71 , 1 7 , 1T

P4This accords with the Kabbalistic principle ofl the Mishnayot (24and the Beraitot that are vested in the kelipat nogah, which corresponds to the World of Yetzirah;
(i7linw [ Y ~ I nPn3 >mnn o w nmi7 w

for there begins the Knowledge [of Good and Evil] [240r: "[for there begins] the eviln] which is inherent in nogah), for
the kelipat nogah in the World of Yetzirah is equally good and evil.

[24A variant reading: "and the Beraitot that are vested in the kelipat nogah which corresponds to the World of Asiyah, from where there begins the evil of nogah"], for
the kelipat nogah of Asiyah is mostly evil and minimally good.

57. Zohar 111, 248a.

The above is known from the teachings of R. Isaac Luria, of blessed memory.

Now, the intelligent will understand something far more remarkable, namely, what happens in heaven above through the deliberation and elucidation of an adjudged ruling - of the Gemara and of the earlier and latter codifierss8 which, before this deliberation, had been concealed.

For by means of this [clarification] one elevates this ruling from the kelipot that were hiding and covering it in such a way that it was not known at all, or that its reasoning was not clearly understood.s9

For the reason60 [underlying a particular halachah] de58. Note, of the Rebbe Shlita: "All of these have to do with the clarification of the reason [underlying a law], as is soon stated." 59. Note of the Rebbe Shlita: "...even though it was known. This applies to many halachic rulings in the Gemara and especially in the Codes." 60. Note of the Rebbe Shlita [on this addition, which identifies the

rives mystically from the Sefirah of Supernal Chochmah, from which sparks fell into the kelipot as a result of the primordial "breaking of the vessels."

o~n>>ynr ~ > >OW>IW n r ~ > p n w n ~ h ,o Y , nj>nm o oar w o>nnnnnro>~r>>yn nnm a7rnn

[As to these sparks of Chochmah which constitute the reasons,]

they are there in a state of exile, because the kelipot rule over them and hide the wisdom of the Torah from both the higher and lower beings - both from the created
beings of the higher worlds, such as angels and souls, and from man situated here in this lowly world.

NinN N-wun N

Y ~>wrpnw ~ ,wn>anN > Y 3rn~w ~ ran

This is why it is stated in Ra'aya Mehemna, as quoted at the beginning of the present letter, that "a problematic query ... emanates from the side of evil."
Since it creates difficulty in the comprehension of a Torah concept, it derives from the evil kelipot which conceal the Chochmah of the Torah.

Now, the celestial beings (i.e., the souls and angels in the higher worlds) do not have the power to disencumber and elevate that which is in kelipat n o g a h (i.e., the sparks that are exiled there) as a result of the "breaking of the vessels. "
reason with the sublime Sefirah of Supernal C h o c h m a h ] : "This [addition] explains the magnitude of the exile [when the reason is not known], (and of the [consequent] redemption [when it is ascertained]) even though the law itself is known and [hence] not in exile."

Only the terrestrial beings, the souls situated in this world, [can do this], for they are vested in a material body that is known as the "hide of the serpent," which derives from kelipat nogah.
As explained above, when this concept appeared in ch. 31 of Tanya (quoting the Zoha+'), the "serpentn refers to the "three utterly impure kelipot," while the body that derives its vitality from kelipat nogah is called the "hide of the serpent."'j2

n w n n n7'1w1 ,an:, o'wynn on1

of this kelipah,

These [embodied souls] weaken its strength, the strength by crushing the passions,
)IN
9>~19

33 1719n3l ,N7nN N'IUD

Ny93nN

thereby subjugating the sitra achra, so that63 "all the workers of evil (i.e., the kelipot) will be dispersed. "
Thus, only souls in this world are able to extract the holy sparks from the kelipot and elevate them. For this reason, they alone are able to elevate the Chochmah of Torah which the kelipot obscure.

o,~innnnnn71n yw1rm vrnw3 o,n,>vn

worlds,

0,241 )3>1

This is why the celestial beings, the souls of the higher come to hear innovative insights into the Torah

6 1 . Tikkunei Zohar, Tikkun X X I (p. 48b). 62. This is explained at length in the maamar entitled VaTipakachnab by the Tzemach Tzedek, in Sefer HaChakirah, p. 136. 63. Tehillim 92:lO.

from the terrestrial beings,64

world

from the souls here in this

[to hear] the secrets of wisdom which they innovate and reveal, and which until this time had been in bondage in exile.
>DW

wtn>.r(nib]>),nnm nrnr>vn nrh>

'l~7w, ~ N W >31 wtn

Every Jew is able to reveal secrets of wisdom, (24to reveal) and to discover a new insight,

7non )a n > m )n , n . r f ~ inanr~>na ~ p

whether it be in the laws or in homiletics, in the revealed or in the mystical [planes of the T~rah],~s

mnw] w7w nl'nl

according to the nature of his soul's root,

392

and its consequent affinity with each of the above categories of the Torah.

i a n mnnr
Indeed, one is obliged to do so to uncover hitherto-conceaied insights into the Torah, and to reveal the secrets of wisdom,

,n>7i1>1 np>n> I > ~ I WniYrYvn

>3

n~>yna ,rnnwl 03bn'l

YVD

in order to perfect his soul by elevating all the sparks that have been allotted to it, as is kn0wn.6~
64. Cf. Zohar 111, 173a. 6 5 . Note o f the Rebbe Shlita: "I.e., in all of the above categories, each with its own singular quality." 66. Note o f the Rebbe Shlita: "See Hilchot Talmud Torah of the

(24Moreover, every Torah teaching, and especially a halachic teaching, is a spark of the Shechinah, which is the word of G-d.
~13(1~1 737 :N7n13 Nn,N73 It ,?a

In the words of the Gemara,6' "The phrase 'word of G-d' denotes the Halachah. "

This accords with the Kabbalistic principle regarding Malchut of Atzilut which garbs the Chochmah of Atzilut, [both ofl which are vested in Malchut of Yetzirah, and with the "breaking of the vessels" they descended into kelipat nogah.)
The words of Torah in general, and particularly the halachic 'word of G-d," are thus exiled within the kelipot that conceal them. Accordingly, a scholar who brings to light a teaching long hidden in the Torah or who resolves a problematic query and thereby clearly articulates a particular law, releases the pertinent spark of the Shechinah from the kelipot.
,~1n 7173 v ~ f p n m ,a71n3 ~ D I ( 3~ inn lin3w Inn ' ~ Y 1 o(11vn n>nINn),an 9 3 nNi ~ t rr(1~3 , 3 ~ 3 , v(1v n%n

Thus the Gemara teaches that the Holy One, blessed be He, says of whoever engages in the study of the
Alter Rebbe, ch.1, end of sec. 4 (and sources cited there in the Kehot edition)." 67. Sbabbat 138b.

Torah...,68 "I account it as i f he had redeemed Me and M y children from among the nations of the world."
For Torah study redeems the sparks of the Shechinah - the sparks of the "word of G-dm - from their exile within the kelipot.

11 cbcsbwan

10 CIKshvm

The above applies nowadays, when the Shechinah is exiled in kelipat nogah; hence the main function of Torah study is to seek out and elevate the sparks of holiness from the kelipot. Hence, too, the current concentration on the laws of issur and better, kasher and passul, and the like.

[nrstqmn] a113 m > p n rn92wa n N r a

But when the Shechinah will emerge from kelipat nogah [Z40r:from the kelipot],

after the extraction of the sparks will be completed, and the evil of the kelipot will be separated from the good of holiness,63 "and all the workers of evil will be dispersed,
"

a m arun ~ N Y =, IY ~3107 NI>W I

NU>W N>I

and the Tree of [Knowledge of7 Good and Evil (which is of kelipat nogah and which prevails during the time of exile) will no longer be dominant, because the good will have departed fiom it,
Kelipat nogah is influential only by virtue of its minimal component of good; as soon as this is extracted, kelipat nogah will have no dominion whatever.
68. Berachot 8a.

then people will engage in the study of Torah and in the observance of the commandments not in order to extract the sparks, as in the present,

but in order to bring about the consummation of yichudim ("unions" or "marriagesn of Seftrot) more sublime than those which are effected through our present Torah study - in order to call forth more sublime lights, tr~nscending6~ Atzilut.

>3,7~n an3v in3

This is explained in the writings of R. Isaac Luria, of blessed memory.

,nr~r,>y n11r131 nwnn o,,p> ,n7rnn nr,n,19 ,f, >Y h n i O,ID>Y nr7i~> nrnmv
Everything [will be accomplished] by means of the pnimiyut of the Torah, the esoteric dimension of the Torah, by the performance of the commandments with lofty mystical devotions directed to [drawing dowd sublime "lights" [from the Divine Luminaryl.
in

1171?ID ) , ~ 1 , n > n>yn>~ r nunn v7v ~n n

93

For the root of the commandments is exceedingly high, in the blessed Ein Sof, at a level loftier than Atzilut.
~ 1m y > nr9m >

nrrnr ,>f,n '17n~v nni)

(24As for the statement of our Sages, of blessed memo69. The word translated "transcending" does not appear in the printed Hebrew text. It has been inserted here according to ihe emendation of the Rebbe Shlita in Lnach HaTikkun.

ry, that70 "the commandments will be abrogated in the future,

9,

this refers to the era of the Resurrection of the Dead. In the days of the Messiah, however, before the Resurrection of the Dead, they will not be a b ~ o g a t e d . ) ~ ~
70. Niddah 61b. 71. This differentiation between the performance of mitzvot before and after the Resurrection, follows the view of Tosafot in Niddah (loc. cit.). There Tosafot explains that the fact that burial shrouds may be made of kilayim, the forbidden mixture of wool and linen, proves that mitzvot will be abrogated after the Resurrection, for otherwise a Jew would arise wearing forbidden garments. The Rashba, cited there in Chiddushei HaRan, disagrees, holding that the mitzvot are abrogated as far as the individual is concerned only while he is deceased. As the Rashba understands the Gemara., the" will , not be abrogated after the Resurrection. The Rebbe Shlita uses this debate to resolve a seeming contradiction between two statements by the Alter Rebbe. In his Note to ch. 36 of Tanya (on p. 478 of Vol. I1 in the present series), the Alter Rebbe writes that "the [time of] receiving the reward is essentially in the seventh millennium." Since this is after the time of the Resurrection, this is a time during which we are still intended to perform mitzvot. How, then, does the Alter Rebbe state here that mitzvot will be abrogated at the time of the Resurrection? The distinction: In the Note to ch. 36 the Alter Rebbe follows the view of the Rashba, who maintains that at the time of the Resurrection, mitzvot will continue to be in effect. (The Alter Rebbe also follows this view in his maamar in Likkutei Torah on the phrase VeHayah BaYom Hahu Yitaka BeShofar Gadol.) Here, however, he follows the view of Tosafot. The Rebbe Shlita goes on to say that drawing a distinction (as the Alter Rebbe does above) between the two periods, resolves most of the problematic queries posed by the MaHaratz Chayot, whose Glosses on Tractate Niddah cite those Talmudic sources which would seem to indicate that in future time the commandments will not be abrogated. For those sources speak of the era of the Messiah, before the

At that time, the observance of mitzvot will draw down to this world even higher levels of G-dliness than those drawn down by the current observance of mitzvot.

o n ~ n ~,nixnil ni,n,)m 13 01 niinn 3 0 i~p , ~ n,n, )3>1 vi 01 o,inum

This is why Torah study will then be mainly directed to the pnimiyut (the innermost, mystical depths) of the commandments, and their hidden reasons.
Specifically: Gaining insights into the dynamics of the above-mentioned yichudim, and thereby understanding why the scrupulous performance of the commandments brings about these Supernal "unions" which give birth to renewed diffusions of the Divine light that animates this world.

,n>nnx n y ~ ,>N>W, 3

WYN >3>oy~ivi o,i>~ i~

ni>m h nn3w 133

The revealed aspects of the Torah, however, will be manifest and known to every Jew, by an innate and unforgotten knowledge.
Review will thus be unnecessary.
1 7 1 7 ~N h >

,On1 ?IWY> T l Y

),N1

Only the mixed multitude (and not the Jews) will have to toil in these [aspects of the Torah],

n ~ n nniinn ni,nm ~ i n w i ,,,nr

NI>,ND

o w n > r 3 t 9 NW

because they will not have merited to taste from the

Resurrection, while the teaching that they will be abrogated applies to the era that follows the Resurrection (according to the view of Tosafot). For further examonation of this subject, the Rebbe Shlita refers the reader to the sources listed in Sdei Chemed, Klalim 40:218 (Vol. 111, p. 561c ff. in the Kehot edition) and in Divrei Chachamim, sec. 53 (p. 1962b ff.).

Tree of Life, i.e., the pnimiyut of the Torah and of the commandments.
pnfa N i n N

~ i v u n w,nn> ,a1wn3[n7m3] ~ I V Y > , P ~ X I nr, O

(nilna ~ V ,f, >Y) 0 x 1 Y

They will [therefore] need to engage [24inTorah] in Mishnah, in order to weaken (72by their occupation with Torah) the power of the sitra achra that cleaves to them,

o~,vna> vi>wn N>W ,om

so that it will not dominate them and cause them to sin.
3 37~n 7 ovtvm va,w ,>>I?,

aw aNn 1 Nvrnm :l'nDr:, 3

Thus it is written,73 "And the sinner at the age of a hundred will be cursed." This refers to the sinners of the mixed multitude.
Thus, even with the arrival of the Messiah there will be sinners among the mixed multitude, since the sitra achra cleaves to them. They will therefore require means by which to weaken it, so that they will not sin. Nor will they need only the revealed aspects of the Torah in order to repel the sitra achra.
>~7w,n in), ~ N ~ I 7 1 0 n'lr,>a,uig> o,r,,i~ aw~n> V I ~ 128,

In addition, on the practical level, they will need the detailed rulings of prohibition and impurity more than the Jews.
1W I ~NDIVI>103 I N On> Y7N, N>W

For the latter, nothing will occur that is ritually unfit, impure, or forbidden,
72. This phrase, enclosed in parentheses in the printed Hebrew text, does not appear in some manuscripts. 73. Yeshayahu 65:20.

I13 il31W

N> n

since74 "there shall not befall [any sin to the righte o u ~ ] " ~and in the era of Mashiach, all Jews will be at the -~
level of the "righteous".

It is also possible, and indeed probable, that [the Jewish people] will know all the fundamentals of the revealed plane of the Torah from the pnimiyut of the Torah, as was the case with our father Abraham, peace be to him.
The Gemara relates76 that Abraham fulfilled the entire Torah even before it was.given at Sinai. Now there are passages and commandments to which he could not possibly have related on a physical level. Inscribed on the tiny parchment scrolls within tefillin, for example, are Biblical passages which record the Exodus from Egypt - a land to which his descendants had not yet been exiled. The mode of Abraham's performance of the commandments was thus spiritual and esoteric, as the Alter Rebbe explains in Torah Or77and Likkutei Torah.78
7 4 . Mishlei 12:21.

75. Note of the Rebbe Shlita: "...For only with regard to the present time does Tosafot maintain (contrary to the view of Rashi) [that the promise of this verse applies] only to edibles (Chullin Sb), [for it is particularly shameful for a righteous person to eat forbidden food, even if unwittingly]. This [restriction to the present] may be derived from the underlying reasoning, viz.: In Time to Come the entire world will attain perfection. [At that time, therefore, no kind of unwitting sin will befall any of the Jewish people, since all will then be righteous]." 76. Yoma 28b; Kiddushin 82a. 77. Lech Lecha l l d . 78. Shemini 18c.

Abraham thus knew all the revealed aspects of Torah from its esoteric core. In Time to Come all Jews will know the Torah in a similar manner.

They will therefore not need to occupy themselves with them - with the laws defining what is permitted or prohibited, pure or impure - at all.
,vw n n lntl):, )>NW nn At the time of the Second Temple, by contrast, although
~IVY:, D , Y ~ Y
IYT~

the scholars did not derive their sustenance from the illiterate, for they had their own fields and vineyards, they needed to be

involved in these [laws], and not only for their practical application, but because this is the main purpose of divine service n'tinn ,f, >Y ,nw~fpn YYIYYI n?>~n>l ~ N ~ V n:, ~ ,N N V w,nn> 7 n 01pn3 ImDw In:, ,n7iavrn ~ to weaken the power of the sitra achra and to elevate the sparks of holiness by means of Torah study and worship, as is explained el~ewhere.7~

After the above words of truth it will be possible to clearly understand the earlier-quoted passage from Ra'aya Mehemna,
79. See Likkutei Torah, BeHaalot'cha 32d.

'13 Y71 l1Vf NI>W : W N W fin3

which spoke of "the Tree of Good and Evil, [i.e., prohibition and permission], " meaning kelipat nogah, which is the mainstay of this world,80

o m yvl a i n w r n ~
as is written in Etz Chayim.
At the moment, until Mashiach arrives, the dominant influence in this material world is kelipat nogah, the "Tree of Knowledge of Good and Evil." After his arrival, however, this dominion will cease, and man's divine service will be directed not to extracting the sparks of holiness hidden in the material world, but to bringing about ever higher Supernal unions, as explained above.

inn> , n This will suffice for the discerning.

80. The last phrase in the Hebrew text has been emended according to the Table of Glosses and Emendations.

Addendum In the middle of the above Epistle, the Alter Rebbe stated that if "one ate [forbidden food] in order to save an endangered life, ... [the food] becomes [entirely] permissible." The Rebbe Shlita notese1 that this concept is problematic; indeed, many editions of the Tanya omit the word "entirely", which is evidently why it found its way into current editions as a bracketed text. The Rebbe goes on to distinguish between prohibition (issur) and impurity (tumah). When something is prohibited, one can sense its inherent evil; for example, forbidden foods clog the mind and heart with spiritual congestion. Thus, even if a pregnant woman scented forbidden food on Yom Kippur and the Torah permitted her to eat it (if her life would otherwise be in danger),82 eating that food would still becloud her soul. Moreover, even when the prohibition was not intrinsic to the food, but a thought or a statement invalidated it, as for example when an animal was slaughtered with idolatrous intent,83 eating this food leaves its imprint. Thus, for example, the Midrashn4 traces the wayward path of Elisha ben Avuyah (known as "Acher") to very early beginnings - before his birth his mother had tasted food that was prepared for idolatrous worship. In light of the above, the Rebbe Shlita goes on to note, we can understand why a nursing mother who has eaten forbidden food, even when permitted to do so because her life was en5 dangered, should refrain from nursing her ~ h i l d . ~For although eating this food was in fact halachically permitted, the nature of 81. This Addendum is based on selections from Likkutei Sichot, Vol. 111, p. 984ff., and footnotes there. 82. Yoma 82a; the Alter Rebbe's Shulchan Aruch, Orach Chayim 617:2. 83. Chullin 39b. 84. Ruth Rabbah 6:6. 85. Taz (Turei Zahav) and Shach (Siftei Cohen) in Shulchan Aruch, Yoreh Deah, end of sec. 81.

the food and the spiritual blemish which it imparts to her infant remain unchanged. This is especially so, according to the halachic determination (with regard to one who is ill as well), that a life-threatening situation merely sets aside a prohibition; it does not make the prohibited object permissible.86 As the Rebbe Shlita concludes, the above considerations evidently explain why in current editions of Zggeret HaKodesh regafding the food eaten in a life-threatening situation that becomes "[entirely] permissiblen - the word "entirelyn is bracketed, and in many editions never appeared.

86. Cf. Rambam, Hilchot Shabbat, beginning o f ch. 2.

Epistle Twenty-Seven

12 C ~ ~ S ~ J V U I I 11 C b a b v m

The Alter Rebbe wrote this letter of condolence to his chassidim in 1788 after the passing of his colleague and mentor, the saintly R. Mendele of Vitebsk (or Horodok), who had settled in the Holy Land in 1777. It concludes by rousing them to the mitzvah of tzedakah in general, and particularly of maintaining the family of R. Mendel. The Alter Rebbe is here addressing chassidim who in the past had benefited from their connection with the tzaddik both through his advice and blessings on material matters, and through his guidance in matters of the spirit. He comforts them, therefore, with the teaching of the Zohar that a tzaddik is to be found in this world after his passing to a greater extent than while he was physically alive. His disciples are thus able to receive his guidance in their Torah study and divine service to an even greater degree than before. Materially, too, the tzaddik protects this world after his passing even more effectively than he did during his lifetime.
)DN

,1),n,1 n7m3 pnnl n)m ,WI-rpn law ,~wI,>m~w I X

This letter was written [by the Alter ~ e b b e ] the [chassidic] to inhabitants of the Holy Land (May it speedily be rebuilt and reestablished in our own days, Amen!),'
1. The Rebbe Shlita notes in his Luach HaTikkun that this letter was in fact written to chassidim in the Diaspora. The introductory statement that it was written "to the inhabitants of the Holy Landn is a copyist's error, "since the conclusion of this letter (published in Ginzei Nistarot - Or Rav, ch. 6 ) urges his readers not to diminish, 'Heaven forfend, for the sacred monies that they sanctify to G-d annually ... our masters in the Holy Land.' He continues, moreover, that the money should be ready to be sent promptly to the Holy Land." In a later addendum the Rebbe Shlita concludes: "The difficulty with all the above is readily understandable, for this introductory statement is found in all the editions and was seen by the Rebbeim over the gener-

to console them with redoubled support2

over the passing of the celebrated rabbi and Gaon, holy man o f G-d,3 "lamp of Israel, pillar of the right hand, mighty hammer,"' our mentor R. Menachem Mendel (May his soul rest in Eden!).

My beloved, my brethren and friends, who are [as dear] and so forth [to me] as my soul.
Likkutei Haggahot on Tanya likens the opening three terms of address to the three Scriptural terms of endearment successively addressed by a king to his beloved daughter in the par~ able cited by the M i d ~ a s h :"My beloved" recalls the paternal love expressed by the phrase "my daughter"; "my brethren" recalls the fraternal love expressed by the phrase "my sister"; and "my friends" recalls the filial love expressed by the phrase "my mother." The further phrase "as my soul" indicates the love that one has for his own life, as in the phrase of the Zohar,6 "he called her by his own name"; while "and so forth" indicates a love even greater - a bond with the ultimate soul-level of Yechidah.
ations, beginning with the author's children and the Tzemach Tzedek. "It would therefore seem that both things are true: The appropriate section (that which is printed here, minus the line about 'the bearer of this letter,' from which we also understand that this letter was edited for publication) was sent to the Holy Land, while the letter in its entirety was sent to the 'heartbroken ...of our country.' For in any event it is reasonable to assume that the Alter hebbe wrote a letter of consolation to the 'heartbroken ...of the Holy Land.'" 2. Cf. Iyov 116. 3. Cf. II Melachim 4:9. 4. Cf. Berachot 28b. 5. Shmot Rabbah, end of Parshat Pekudei. 6. I, 154b.

0571~n7~ om

i,n)

,OW>Y TI

May [the Name of7 G-d be upon YOU,' and may you live forever,
According to the above interpretation of Likkutei Haggahot, the Alter Rebbe's blessing that "the Name of G-d be upon youn is intended to elicit a transcendent mode of Divine benevolence, while the blessing "may you live forever" is intended to draw down this transcendent benevolence so that it can be internalized within its finite recipients. (Or, in the terms of Chassidut, it is intended "to be mamshich the makkif into the pnimi.")
n n N it , o n N D ~ ~ N Y N Y I

and your children with you, the seed of truth;

0 5 7 ~~ Ynnyn ,arm '3 I may you be blessed by G-d for evermore.
35)171

Having first duly inquired after the welfare of those who love [G-d's] Name,

I have come to speak to the heart of the smitten, who are sighing and groaning over the passing of R. Mendele, and to console you with redoubled support

with what my ear has heard from others and with what I have understood myself,8
7. Following the conventions of classical Hebrew, the original letter addresses its readers indirectly in the polite third person; here, for clarity's sake, this has been rendered in the second person. 8. Cf. Ezekiel 9:4.

regarding the idiom used by our Sages9 to signify the passing of a tzaddik, "He has left life for all the living. "
If this simply means that others have remained alive after his passing, what are we to make of the expression "left life"? Did he leave them life? Surely, the life they are living is their own. The Alter Rebbe will explain below that the idiom means quite literally that the tzaddik left something of his own life to others. For the true core of a tzaddik's life is not fleshly; rather, it comprises the spiritual qualities of faith, awe and love of G-d. When a tzaddik departs from this world he leaves over his faith, fear and love to all those who are bound to him, so that they will be able to receive even more than they received from him while he lived his physical life together with them. All three qualities are alluded to as "life" in the verses enumerated below:

rn~innl p'rr
Forlo "a tzaddik lives by his faith," and by" "the awe of G-d [which lead4 to life,"

9 3

and by12 the flashing and fiery sparks of his love [for G-d, that is even greater] than life,

3,n 132 >35, investing in them - in his faith and awe and love - the life
9. Often used in halachic responsa. Addendum of the Rebbe Shlita: "Likewise in Rambam, Hilchot Yibum, end of ch. 4 , in the text of a get chalitzah and a ketubbat yevamin, [the deceased is referred to as having] 'left life to our Rabbis and to all of Israel.'" 10. Chavakuk 2:4. 11. Mishlei 19:23. 12. Cf. Shir HaShirim 8:6, where the connection with "life" is implied by the context.

rr>n

>3[~nnwnl Inn

of his Ruach 113V.L.: and, moreover, of his Neshamah] throughout his life.
As the Alter Rebbe will soon say, disciples receive their influence from the soul-level of the tzaddik which is called Ruach. In addition, as explained in Likkutei Haggahot, those disciples who are also [as close as] children receive their influence from the higher soul-level called Neshamah.
1 1 'n ni>)ri71 n7 ,n,i

When, at the time of his passing, G-d elevates his Ruach

7 m P>N 1nnv)i 1 ,

and gathers up his soul unto Himself4

7 n ,I>*Y~ n>pi ~ and he ascends from one elevation to the next, to the very highest of levels,
ni>ynn017
TY ,I>,Y

in17,,n paw

he [then] leaves over the life of his Ruach,

>N7~,2 0V9> i 2 n r7 N ~ 7 ) W h ~ 9

the deeds in which he has formerly labored with Israel,

i.e., the faith, fear and love which he drew down to them from his Ruach, On a less literal level, the Hebrew word lefanim (here translated "formerly") can also be understood to mean "to the inwardness"; i.e., the tzaddik infused and integrated this faith, fear and love into the innermost core of his disciples, this being 13. Brackets are in the original text. 14. Iyov 34:14.

ow'l p77r n>iys

"the labor of a tzaddik for life, "I5

Or, less literally, "a tzaddik's labor for the living," to provide them with life. At any rate, at the time of his passing, the tzaddik bequeaths the fruit of his lifelong labors -

to every living being, that is, to the soul of every living being who lives a life of Torah and mitzvot,
vinn 'l3,o'liy n m ~mi n ~ ninny 7hn3 ivsn niivpn i n ~ nrb who is bound to his soul by the thick ropes of a magnanimous love, and an eternal love, that will not be moved forever. 07 7n npm>,077nymn v7~nn ~ V N 7 For any man who eagerly desires life16[and who seeks] to cleave to the living G-d,

tzaddik) his

through his service (i.e., through the divine service of the soul will cleave
'3 nN 077nn 717~3 n7i7~ nn7nr

and will be bound up in the bond of life with G-d,"

ni7 7 n 73 in the life of the Ruach (literally, the life-giving "breath") of our nostrils
1279~

15. Mishlei 10:16. 16. Cf. Tehillim 34:13. 17. Cf. I Shmuel25:29.

i v ~ of which we have said, ''In its [protective] shadow we shall live among the nations."18
07111 n7n1 1>31 inn^

This alludes to the C h a y a h of the t z a d d i k , the soul-level which is even loftier than the soul-level called Neshamah, and which infuses the followers of the tzaddik with a transcendent mode of life-force which enables them to withstand challenges from non-Jewish (i.e., unholy) sources.

[This] he left unto us, in each and every individual,

corresponding to the degree of his genuine bond with the tzaddik and his true and pure love of him, from the innermost core of man and from the depths of his heart.I9
To the extent of each individual's bond with the tzaddik, so does the tzaddik share with him his Ruach, and his faith, fear and love of G-d.

For20 "as in water, face [answers to face, so is the heart of man to man]": the individual's love for the tzaddik reflects
back to him, eliciting a love of the tzaddik for him,

andZ1 "spirit rouses spirit and brings forth spirit" - the

18. 19. 20. 21. Note of the Rebbe Shlita: "Quoting Eichah 4:20." Cf. Tehillim 64:7. Mishlei 27:19. Zohar 11, 166b, et al.

spirit of love that one has for the tzaddik draws down the Ruach, the superior spirit of the tzaddik.

vnn ~'3ip3 nmiy lnim For his Ruach remains truly in our midst, within those of
us who are bound to him,

when he sees his children, i.e., his disciples,22 who embody the work of his hands, sanctifying [G-d's] blessed Name.

i,Di-rn 11)irn~ V rnvy f i f ~ i w ~ ,vfpn*r >mn>i w ~ N f>j 3 For [His Name] is magnified and sanctified when we walk in the straight path that he has shown us of his paths,
and we will walk in his ways forevermore.
With regard to the above sentence, the Rebbe Shlita notes that the Z o h a r (Part 11, p. 21Sa; and Part 111, end of Parshat Kedoshim) distinguishes between a "pathn (derech) and a "way" (orach). "Path" signifies a well-trodden track which the tzaddik has cleared for common use, while "wayn suggests a trail that is presently being blazed, according to the spiritual needs of the individual's divine service. The Rebbe Shlita refers the reader to Likkutei Torah, Shir HaShirim (12b). The reason that the Alter Rebbe characterizes the tzaddik's life as consisting of faith, fear and love, is that (as explained in the very first Epistle in this series) faith is the underpinning, the "loins" that support the entire body of a man's divine service, and this finds expression in his fear and love of G-d, his "arms".

22. Sifrei (quoted in Rashi) on Devarim 6 7 .

This, then, is the meaning of the statement in the sacred Zohar,23 that "When a tzaddik departs he is to be found in all the worlds more than during his lifetime."
Surely this should only apply to the higher worlds. How can this be true of this world? How is he to be found here to a greater extent than while he was alive?

That is, even in this world of action, in the mundane world

of which it is written,

onrwy> oi,n
"this day - to do them, 'v4
As the Gemara states,2s "Today is the time to d o them; tomorrow is the time to receive their reward." Man's primary task in this world is the actual fulfillment of the commandments, while the receipt of rewards or anything akin to rewards belongs to "tomorrow", to the World to Come. In any event, even in this "world of action,"

[the departed tzaddik] is found more [than during his lifetime],

l'>rva ,%f,a ,~>rilr (>IT)) [>fa] rtw~ni,9 3 because the action of his disciples continues to produce successive generations of offshoots,
23. 111, 71b. 24. Devarim 7:ll. 25. Eruvin 22a.

from the26 "light implanted for the righteous" i d 7 "the field which G-d has blessed," i.e., in the Garden of Eden.
As will soon be explained, this refers to the illumination that is drawn down into the Sefirah of Malchut in the World of Atzilut, which is known as "the field which G-d has blessed." The Torah and mitzvot of the tzaddik draw down into the Sefirah of Malchut an additional flow of Divine energy from the six higher Sefirot (collectively known as Z " a of Atzilut). This current arouses within his disciples thoughts of repentance and good deeds, which the Alter Rebbe calls "successive generations of offshoots" - harvests of the second generation.

nlsnl y 7 ~ > iwnn

[This light] radiates to the earth and to the outside places, i.e., to the Holy Land and outside the Holy Land, and also to us, those who are here this day, all of us who live in his ways,

a>Nip, w7pa
"the holy way shall it be called."28

f 77

The above, regarding the increased presence of the departed tzaddik, relates to the service of G-d, to heavenly i.e., spiritual matters; in these areas his disciples can now receive
even more guidance and benefit from him than they did during his lifetime.

26. Tehillim 97:ll. 27. Cf. Bereishit 27:27. 28. Cf. Yeshayahu 3 5 8 .

As for mundane matters, i.e., the flow of material blessings which tzaddikim draw down to this world, it is stated explicitly in the sacred Zohar29 that the tzaddikim shield the world, and after their death even more than during their life;

moreover, were it not for the prayer of the tzaddikim in the other world, this world would not endure a single moment.
a371> 071p , , n r,l

l pwn >N n 7 p m-rpa.5~~1 a

And whoever is closer to the habitation of G-d29a [through being close to the tzaddik] during his lifetime, has precedence to the blessing that comes from and through
the tzaddik.

29. 111, 71b. 29=. Cf. Bamidbar 17:28.

5"M b l l W 3

An Elucidation of the Above

The Alter Rebbe now provides a deeper understanding of the above letter.

7,n9

p n > ~ n > n ~ n w7~ g n N ~ ~ T Y T x , v ~~ ,wi~pn 7313 N n m

,ID 9n~n3n

It is stated in the sacred Zohar that "When a tzaddik departs he is to be found in all the worlds more than during his lifetime.. ."
),Xi>P7Y1

Now this needs to be understood: For, granted that he is to be found increasingly in the upper worlds when he ascends there [following his passing];

vn, n ~ n w 9 ,ntn 0 3 1 ~ h~ 7 ~ ~ 3
but now is he found more in this world? This may be explained along the lines of [a teaching] which I received concerning the idiom of our Sages, of blessed memory, that [a departed tzaddik] "has left life to all the living."
As mentioned above, the expression is problematic: surely he has not left anyone life which was not their own. The Alter

Rebbe will now explain in what sense it may truly be said that the departed tzaddik left his surviving disciples something of his own life.

As is known, the life of a tzaddik is not a fleshly life but a spiritual life, consisting of faith, awe, and love.
These he possesses not only for himself but transmits to his disciples as well. In Scripture, we find that faith, awe and love, are each termed "life".

Thus of faith it is written,I0 "And a tzaddik lives by his faith. "

ow>,n n N i 9 :33n:,

~N~YII

Of awe it is written,I1 "The awe of G-d [leads]to life."

o m Nrn'

,run1 nprr 7'11-1 :3'n3 ~ ~ I T I N I I

And of love it is written,30 "He who pursues tzedakah and Chesed, will find life, " and Chesed signifies love, for love is its core.
Hence, when the term "life" is used to describe Chesed, it applies to love as well. To sum up: Faith in G-d, and the awe and love of Him, are thus all referred to as "life".
n i > ~ n n 7~ ,O>IYI O>IY 923 oil 017

t 9 n>mw>vi ~

Now these three attributes are present in every world, up to the highest of levels,

all proportionate to the levels of the worlds, one higher than the other, by way of cause and effect, as is known.
At any level, each world serves as an antecedent (a "cause") to the lesser world (the "effect") which it brings into being.
fin1 I>N n i m

w>w

i,n , n n f ~ n >Y ,19

'n p

ni,n=r ,nmi n D ~ > W1 1 > 1 > ~ '3

15 cbcrb14 Cbabm

Now, while the tzaddik was alive on earth, these three attributes were contained in their vessel and garment
13121niiwpn w31 nl'na

~ ' n w9 1 3 ~ 1oipn m'nm ,

on the plane of physical space, this being the aspect of the Nefesh which is bound to his body.
1i'ti ,I>N nifn

nwn p i ~ , > 3 p n DPN

i,vn>n >3i

During his lifetime his disciples all receive only a reflection of these attributes, and a ray from them
~'wifpil ~ n i ~ w n i'ii=r'f 37, >Y ,at '>>> yin i ni

iwnn

that radiates beyond this vessel (i.e., the tzaddik's body) by means of his holy utterances and thoughts.
The tzaddik's utterances and thoughts are able to reveal no more than a minor ray of his attributes.
,1311x7 n ~ >Y fniy DTN ~ > N W 7 ,>"ti iinN 1 5 1 31

That is why our Sages, of blessed memory, said31 that "one cannot plumb the depth of his master's teachings [until the passage of forty years]. "
31. Avodah Zarah Sb; Rashi on Devarim 29:6.

73p1 ~'INWJW w 1 n13n1o~r-nnnw,g> ,Invus 7n~3I 3n > N )>>nnun w>w lnw ,)TY ~ Wn17n n ~ n m P

But after [the tzaddik's] passing, since the Nefesh which remains in the grave - is separated from the Ruach, which comprises these three attributes and [after his passing] is in the Garden of Eden,
The three attributes, now unbounded by the body, are in the Garden of Eden, a spiritual space whose atmosphere surrounds every individual in this world, as the Alter Rebbe will presently explain.

whoever is close to him can receive a part of his Ruach which is in the Garden of Eden, i.e., an actual part of the
very essence of these attributes, as opposed to a mere reflection of them,

because [the Ruach of the tzaddik] is [now]not within a vessel, nor on the plane of physical space, but in the
Garden of Eden, which as will now be explained, is to be found within this world as well.

For, as is known, our Sages,32 of blessed memory, said of our father Jacob, peace be to him, that "the Garden of Eden entered with him" when he came to be blessed by
his father Isaac.

Likewise it is stated in Asarah Maarnar0t3~that the at32. Bereishit Rabbah 6522; Zohar 111, 84a.
33. Maamar Chiklrr Din 2:12.

mosphere of the Garden of Eden envelops every individual,

and in this atmosphere are recorded all his good thoughts and utterances of Torah and divine worship;
>3 13ao 01n9~n vvgnnn 7'1~3 o~nv71 ,OI>WI on ,799a3

pr)

(DM

(34and likewise to the contrary, heaven forfend: [negative thoughts and utterances] are recorded in the atmosphere from Gehenna which envelops every individual [when he engages in them].
To summarize: After the tzaddik's passing, his power and his faith, his awe and his love, are not limited by his bodily vessel and by the physical world in general, but are in the Garden of Eden, which is to be found in this world as well.

I t is therefore very easy for his disciples to receive their part of the essential aspects of their maste?r9sRuach, i.e., his faith, his awe and his love with which he served G-d,

>>>> yrn m n n TJ>J O I P ~NYI and not merely a glimmer thereof which radiates beyond the vessel, and which reached them through his thoughts
and words when the tzaddik was still alive.
V>*Y 7 n 'I>'YI ~
,il>~nn n3nrYT) mr'l

nj'naw

9> 9

For the essential aspect of his Ruach - his essential faith,

34. Parentheses are in the original text.

awe and love that relate to himself and not to his disciples - is

raised, elevation beyond elevation, to become absorbed in his Neshamah which is in the Higher Garden of Eden, in the supreme worlds.

rnlpnn 331 > ~ ,ins> 7 3 ~ 3 3 awrfpaw 717 >3w ~ f i 3 1 n 1 ~ a>vn>n>yn>a > ~ n ~ w ~ DM ,ilnw~ia 7n > innfnr
Now it is known35 that no holy entity is ever totally and utterly uprooted from its original place and level, even after it has reached the highest point.
Rather, some trace of it always remains in its original lowly location. Moreover, as noted above, the Lower Garden of Eden is to be found even in the lowly World of Asiyah.

Thus it is this original aspect deriving from the Ruach of the tzaddik, remaining below in the Lower Garden of Eden in its original place and level,

i,f,n>na nvwgnnil
which extends itself among his disciples,

N,TI

For this aspect: has detached itself from the essential aspect of the Ruach of the tzaddik; its entire purpose is to be vested within his disciples.

each one according to the level of his bond and close35. Pardes, Shaar 14, sec. 1; Etz Chayim, Shaar 34, sec. 3; et al.

ness to [the tzaddik], during his lifetime and after his passing, out of an abounding love. For anything spiritual is elicited only by means of an abounding love.
And when this degree of love is present, the three attributes of faith, fear and love are then drawn down.

,wi?pn 7~113 IMDW 1n3 Thus it is stated in the sacred Zohar36 that the spirit (Ruach)of the inner heart's desire, elicits a spirit from above So, too, the disciple's heartfelt love for his master draws down these three attributes -

N > , Y > ~ nr7 77wn~ l > N ~ I Y ni7f ~ f ~ T

p-~ but only if he will prepare himself towards his G-d3' with a great preparation and intense effort,
~ D I Y Y Y W n27 n13~11 ~ > Nn ~ 7 p 1 3 ON ~ I ,P > 7 1

As explained by an unnamed elder chassid quoted in Likkutei Haggahot, "great preparationn refers to the preparation of the soul; "intense effortn refers to the toil of the body.

so that he will receive these attributes in the way that his master taught him. [To paraphrase] the words of our Sages, of blessed memory,38 "If you have labored and [claim to have] found, believe it."
36. Cf. Zohar H, 162b, et al. 37. Cf. Amos 4:12. 38. Cf. Megillah 6b.

As explained by the Rebbe ray at^,^^ "Only if he will prepare himself towards his G-d with a great preparation and intense effort," means that every man's task is to vest this faith, awe and love within his physical everyday life in his observance of Torah and mitzvot. It would also seem from the continuation of his explanation, that the meaning of "If you have labored ..., believe it," is that the individual then gains a great deal more than what he actually labored for, very much like an unexpected find. Through his toil, "successive generations of offshoots" are bound up with their source within the "essential aspect of [the master's] Ruach (i.e., his essential faith, awe and love that relate t o himself and not to his disciples) [which] is raised, elevation beyond elevation, to become absorbed in his Neshamah which is in the Higher Garden of Eden, in the supreme worlds." The disciples of the tzaddik thus benefit not only from his Ruach insofar as it remained in the Lower Garden of Eden, but also from his essential Ruach that was incorporated within his Neshamah that is found in the Higher Garden of Eden. Surely, this is a gain that far outstrips the individual's effort. This level of energy, as the Rebbe Rayatz concludes, is not integrated internally within his disciples, but merely encompasses them in a transcendent manner. Nevertheless, it is so powerful that it enables even their "successive generations of offshoots" t o produce unending generations of further offshoots. The Rebbe Rayatz also states there that by toiling in the path that was handed down by their master, disciples cause his spiritual life of faith, awe and love to descend into the practicalities of their own divine service, Torah study and observance of the mitzvot. Through these labors, moreover, even the further disciples who are his "successive generations of offshoots" become connected with their source in the constantly ascending Ruach and Neshamah of the tzaddik who is in the Higher Garden of Eden.

39. The maamar entitled Pizar Natan LaEuyonim 5692.

~ , ~ r n >nwn n ~ n 7 1 w' mill n> 3 ~

Now, there is another kind of illumination [from the tzaddik] to his disciples. However, it does not vest itself truly in their minds40 as is the case with the first [kind of illumination] that
derives from the Ruach of the tzaddik, whereby his faith, fear and love are intellectually integrated and internalized within his disciples,

:EEz :

but radiates over them from above, encompassing and

transcending them, for its very loftiness inhibits it from descending and being integrated within them.

It stems from the ascent of [the tzaddik's] Ruach and Neshamah to the source from which it was hewn,

),w,~p),n13n >pn> ,rwilt

that is, to Chakal Tapuchin Kaddishin (lit., "the orchard of
the holy apples"), i.e., to the Sefirah of Malchut in the World of Atzilut, the Divine source of souls.

nn, o nwvj nt ,-P M w

This [ascent] effects a union there, between the spiritually feminine Sefirah of Malchut and the spiritually masculine levels of Divine efflux that transcend it,

40. Note of the Rebbe Shlita: "For what binds a student with his master is the intellect with which he meditates upon his master's teachings, intellect and understanding."

by means of the elevation of mayin nukvin (lit., "feminine waters"; i.e., by means of the mortally-initiated spiritual arousal) constituted by all of [the tzaddik's] actions, his Torah, and the divine service in which he engaged all the days of his life.
For, as will be explained below in Epistle 28, all of man's lifelong labors and attainments are revealed from their former state of concealment and shine forth at the time of his passing.

mn O,II,>Y ~ I ~ I,),w*fp l~n13n N >pna ry7tm And in the Chakal Tapuchin Kaddishin, the soul's source, are implanted exceedingly sublime lights,

corresponding to and resulting from the nether [illuminations], which are [the tzaddik's] Torah and worship.
His divine service thus implants lofty illuminations above, which are revealed and descend below at the time of his passing.

The illumination of these supernal lights radiates over all his disciples who became servants o f G-d through his Torah and worship.
n3Iwn n ~ n i n 03>3 nv13n ,n>~n>n ony>~w,it n i ~ n 1 03110 o9wyn1 And this illumination, which [radiates]over them from above, despite this transcendence is so powerful that it instills in their hearts thoughts of repentance and good deeds.

All the good deeds born of this illumination which radiates from the lights implanted in the above-mentioned orchard, are called "successive generations of offshoots. *
Since the illuminations themselves grew directly out of the lights implanted by the tzaddik, the good deeds which these illuminations in turn inspire are its offshoots of the second generation.
0,2313> 7 ~ n wnw in3 ,>im inonr n

o>vm N

Y ir n i ~ ~ y7~> nnnn

n ~

This radiation is greatly hidden and concealed, just like the sun radiating to the stars from below the earth.
0 l % l V>Y ,IF17 ilWn >Y 7ntl Nn,Nf3

Thus it is stated in the Zohar41 in reference to Moses our Master, peace be unto him,

that after his passing his radiation extends in every generation to the six hundred thousand souls, all other
souls being sparks of these general souls, as explained in Tanya, ch. 37,

41. [Emended here from "in the Tikkunim."] Note of the Rebbe Shlita in He'arot VeTikkunim: "To date I have found the entire subject in Zohar 111, 273a; see also there, p. 216b. In the Tikkunim (in Tikkun 69, p. 112a and 104a, and in Tikkun 70, p. 138a), I have found only part of what is explained here. Possibly the copyist here in Iggeret HaKodesh confused this with the phrase 'in the Tikkunim' in Tanya, ch. 44."

031~12 1 3 O1 V V > ~ -~ ,y7~S, nnnn

v ~ n vnv m~ n

like the sun which radiates to the six hundred thousand stars from below the earth.
As with Moses, so too with the tzaddikim who are his successors: by means of his Torah and spiritual service, every tzaddik illumines successive generations of offshoots - his direct disciples and in turn their disciples, and so on - when they follow his teachings in matters of Torah and spiritual service.

Addendum The Alter Rebbe spoke above of those who benefit from the gifts that a tzaddik continues to bequeath after his passing, from his Ruach that remained in the Lower Garden of Eden. There he does not say "all his disciples," but only "among his disciples." Moreover, he adds that the extent of the spiritual bequest received by each chassid varies "according to the level of his bond and closeness to [the tzaddik], during his lifetime and after his passing, out of an abounding love." This is so because there the Alter Rebbe is speaking of their receiving from him the sublime spiritual attributes of faith, awe and love. Hence, since (as the Alter Rebbe concludes there) "anything spiritual is elicited only by means of an abounding love," it follows that a bequest of such stature is drawn down only to those disciples whose bond to him was particularly close. Here, however, at the close of the epistle, the Alter Rebbe speaks of the degree of illumination which radiates "over them from above," encompassing and transcending them. This degree, which "instills in their hearts thoughts of repentance and good deeds," radiates "over all his disciples," upon all those who may be considered his disciples because they "became servants of G-d through his Torah and worship." It could be argued that the former kind of benefaction, that which is dependent upon being bound with great love, refers specifically to those who were the tzaddik's disciples during his

lifetime; it is they who are close to him both "during his lifetime and after his passing." By contrast, the kind of benefaction which is transcendent, as opposed to integrated within them, also applies to those who became the tzaddik's disciples after his passing, in the sense that they drew closer to G-d as a result of his teachings. These disciples are the successive generations of his offshoots in the same way that the radiation of Moshe Rabbeinu continues after his passing to illuminate generation after generation.

Epistle Twenty-Eight
17 Cheshvan j6 Chuhv"

In the previous Epistle, written to console the chassidic brotherhood after the passing of the saintly R. Mendele Vitebsker, the Alter Rebbe quotes from the Zohar to the effect that a tzaddik is even more accessible in this world after his passing than while he was still alive. Moreover, after his passing his chassidim continue to receive from him both spiritual benefactions which enhance their Torah study and divine service, and protection in material matters. Following that Epistle the original editors' placed the present discourse, which the Alter Rebbe wrote by way of consolation to his illustrious colleague, relative-by-marriage, and dear friend, R. Levi Yitzchak of Berditchev, following the tragic passing of his son. Here the Alter Rebbe explains how the passing of a tzaddik "effects salvations in the midst of the earth," atoning even for intentional sins.
, > ~ i w y

71 ,'n w11p D ? ~ > NW ~ N ,~uii9nn i ~ l n ,i>ninn> ) 11in xn3w

nn

pnn

,,,nvi nny 9

This letter was written [by the Alter Rebbe] to his relative-bymarriage - the famous rabbi and Gaon, the G-dly man, the holy man of G-d,' Lamp of Israel, pillar of the right hand, mighty hammer' -

our master, R. Levi Yitzchak (may his soul rest in Eden), head of the Rabbinical Court of the holy community of Berditchev,

1. Note of the Rebbe Shlita: "See the 'Approbation of the ... sons ... of the ... author' which appears at the beginning of Tanya, [and which states that they were responsible for arranging the manuscript letters of Iggeret HaKodesh for publication]." 2. Cf. 1 Melachim 4:9. 1 3. Cf. the metaphors used by the Sages in Berachot 28b to denote resounding scholarship.

1 7 innw ~

,iwn 2in 112111 1 1 1 ~ r>wnnn n ,ua n i v ~ 3 inn)> !JY

to console him on the passing' of his son, the pious rabbi, R . Meir (may his soul rest in Eden).

" W h y was the passage concerning the passing of Miriams adjoined t o the passage concerning the Red Heifefl?

- T o teach you that just as the Heifer effects atonement, [so, too, does the passing of the righteous]."
Commenting on this quotation from the Gemara,' Tosafots explains that the Red Heifer atones for the sin of the Golden Calf, and in the same way the passing of the righteous effects atonement.

N o w it needs t o be understood why [the passage concerning the passing of Miriam] was adjoined specifically t o [the passage concerning] the Red Heifer

(Nmni n>,7p nNvnr N>N ,nrInn W%J> yin awyml

(which was prepared outside the three camps,9
and as

4. Note of the Rebbe Shlita: "In the year 5566 [1806]." 5. Bamidbar 20:lff. 6. Ibid., ch. 19. 7 . Moed Katan 28a. 8 . S.V. Mah parah. See also Rashi on the beginning of Parshat Chukat. 9. Cf. Rashi on Bamidbar 19:3, based on Yoma 68a.

such was not a sacrifice proper,

except that the Torah calls

itlo a sin-offering),"
i7im

,nllni7 ) 1 3 >Y

O ) I ~ 1w~3i7 ~

,nwn

nwi3L) i7~nw~ N>I

wn n and it was not adjoined to the passage concerning the sin-offering that was prepared within, on the altar, [and as such effects] actual atonement.
Alternatively, the Hebrew text could be understood to mean "on the actual altar of atonement," or (preferably) that the sin-offering was "actual atonement," unlike the Red Heifer which was primarily a rite of purification. To revert to the question concerning the juxtaposition of the two passages, the Alter Rebbe explains that an offering connoted an "arousal from below," from the soul of the animal that derives from kelipat nogah. This, in turn, elicited a reciprocal "arousal from Above," drawing down a finite order of Divine light that can permeate the finite world and be integrated and ingested within it. (This characteristic explains why offerings are referred to as the "food of the altar.") Being finite, this contracted order of Divine light was only able to effect atonement of unwitting sins, those that derive from undue domination by the animal soul which derives from kelipat nogah. The Red Heifer, by contrast, produces the "sanctifying purification waters" (Kiddush met chatat); i.e., it draws down an illumination from the most supremely sanctified levels of Divinity (Kodesh HaElyon) that utterly transcend this world. This intense

10. Cf. Rashi on verse 9, based on Avodah Zarah 23b and Chullin 1la. 11. Text and parentheses here follow a gloss of the Rebbe Shlita in He'arot VeTikkunim, concerning a variant ms. reading which omitted the six Hebrew words here translated as "the three camps, except that the Torah calls it a sin-offering." There the Rebbe Shlita refers the reader to the "Important Notificationn (Modaah Rabbah) at the beginning of the edition of 5660 [1900], which states that Iggeret HaKodesh was carefully proofread against various mss. for that edition, which was not the case with earlier printings.

illumination can transform the darkness of Tohu into the light of Tikkun, and secure purification for even the harshest degree of impurity (Avi Avot HaTumah), which is far lower than kelipat nogah. In the same way, the passing of a tzaddik draws down a Divine illumination that transcends the world, deriving as it does from that element within the Thirteen Attributes of Mercy which is called the Tikkun of Notzer. The name of this Tikkun, which comprises the same letters as Ratzon, brings about an et ratzon, "an auspicious time," and secures atonement for the sins of the generation, even those that are committed willfully and that derive from the three completely impure kelipot. In this regard, the passing of a tzaddik is thus more akin to the Red Heifer than to a sin-offering.

the mystical principle of the sacrifices offered on the altar is known from the sacred Zohar13 and from R. Isaac Luria,14 of blessed memory: They are an instance of the elevation of mayin nukvin
(lit., "feminine waters"; i.e., a mortally-initiated spiritual arousal)

deriving from the animal soul, [which receives its lifeforce from] kelipat nogah, [this elevation ascending] to their root and source, i.e., the forms of the four Animals of the Celestial
12. Note of the Rebbe Shlita: "Concerning the text which follows, see at length in Likkutei Torah, beginning of Parshat Chukat." 13. 1, 64b. 14. Likkutei Torah of the AriZal, Parshat Vayikra.

Chariot which bear the Throne,ls as described in Ezekiel,

ch. 1:

the Face of the Ox, and the Face of the Eagle, and so on.
The former level of Divinity is the source of the souls of all animals, the latter is the source of the souls of all birds, these being the two categories of creatures from which offerings are brought. (The other two categories, the Face of the Lion and the Face of Man, are alluded to in the closing phrase, "and so on.") Offerings thus constitute an elevation and an "arousal from below" from a willing recipient toward the level of Divinity (here called the four Animals of the Chariot) which is the Source of all things within the finite world and which hence has a connection with it.

As a result, reciprocating this arousal, the m a y i n duchrin (the "male waters" from the benefactor Above) are elicited and descend from the level of Divinity called (in Ezekiel) "the Man upon the Throne," Who is [also] referred to as Malka ("King") and Z'eir Anpin (i.e., the bracket of six
"masculine" attributes preceding the recipient or "feminine" Sefirah of Malchut). The resultant illumination flows down to the world and becomes vested and integrated within it. Hence, as mentioned above, offerings are termed "food for the altar," for they draw down a level of Divine light which can be spiritually ingested.

As for the burning of the Red Heifer, however, it is on

15. Bechaye, Parshat Terumah 25:10, et al.

account of the throwing in of the cedar wood and the hyssop, and so on, the function of both of which is hamshachah, i.e., drawing down sanctity from Above,16

and [moreover] the placing of running water into the ashes,

nwn~ nNvn 'n

v i ~ ow3 ~ 7 3 3 p

that in the Mishnah17 [this process] is called the "sanctification (Kiddush) of the puribing waters."

~ i p ,)~>>YTIn l m ~ 9 n i ~ n vfp This relates - not only etymologically - to Kodesh HaElyon ("the supreme sanctityn), referred to as Tala DiBedulcha (lit., "the Dew of Bdelliumn; cf. the Torah's descrip~ n > i nN>V OVI f

tions of the manna's). Unlike the heavenly benefactions that are termed "rainn, for rain results from an "arousal from belown (as it is written,19 "And a vapor rose from the ground and watered..."), the abovedescribed "dewn is a spontaneous "arousal from Above" that transcends dependence on any antecedent "arousal from be-

Nnini ~ N > , Y nn3n nlIn2 N , ~ W ,wifpn 7n13 1in3v in2 1993~ pi^^ n~n9n0

As stated in the sacred Zohar,l0 this [Tala DiBedulcha]

16. Note of the Rebbe Shlita: "So it is explained here. But see Likkutei Torah, Chukat, loc. cit., especially the conclusion of the passage beginning Tosefet Biur on the maamar beginning VeYikchu Eilecha (p. 61b), [where the Alter Rebbe explains that the cedar wood and the hyssop relate to the avodah of elevation, whereas only the addition of the waters is an avodah of drawing Divine energy downward]." 17. Parah, ch. 6. 18. Bamidbar 11:7 and Shmot 16:13. 19. Bereishit 2:6. 20. Cf. Zohar 111, 128b.

is an expression of the Supreme Chochmah and the Mocha Setimaah of Arich Anpin; i.e., it is the level of
Cbochmah within Keter which entirely transcends the world.

Of this [level of Chochmah and Mocha Setimaah] it is said in many places in the sacred Zohar that "through Chochmah they are refined" and rectified;21 and then, when by means of the "sanctification of the purifying waters" Divine light is drawn down from this level, darkness is converted to light, that is, [to] the World of Tikkun, which becomes refined and rectified by means of the Mocha Setimaah of Arich Anpin; [i.e., the World of Tikkun is refined and rectified] from the World of Tohu and the Breaking of the Vessels [whose sparks] fell into [the Worlds ofl Beriah, Yetzirah and Asiyah, and so on,
Yf133

as is known.
The spiritual task of the Jew is to extract, refine and elevate these sparks.
21. Gloss of the Rebbe Shlita to Likkutei Biurim LeTanya by Rabbi Yehoshua Korf: "See Torah Or, Parshat Bereishit, the discourse beginning VaYomer ... Hein HaAdam; ibid., Megillat Esther, the discourse beginning U'wewoah; in the supplements there, the discourse beginning LeHavin Inyan Chalav U'Dvash, sec. 2. See also Zohar 11, 254b; Etz Chayim, Shaar 18, sec. 5 ; Mavo She'arim, Shaar 5, 1:2; Sefer HaMitzvot by the Tzemach Tzedek, Issur Avodat Baal-Mum; et al; where these contradictions are resolved."

nnn nNniu ninun

n ~ t h

This is why [the Red Heifer] purifies one from defilement [contracted by contact] with a corpse,
DU 3 V n 3Vn>i ,f13ini3N 9 N Nn r( 1D 3 iW

even though this [corpse] is the ultimate degree [of impurityl, and far, far lower than Nogah.
For the "sanctification of the purifying waters" is drawn down from the supreme Chochmah and the Mocha Setimaah of Arich Anpin, an illumination that transcends the world so utterly that it is able to transform the world's darkness into light.

The Alter Rebbe will now explain how this relates to the passing of a tzaddik, for this likewise draws down a degree of illumination that utterly transcends the world, transforming its darkness into light and bringing about atonement for the sins of the generation.

lsae*wn 17 Cbnhm

wnwn >tnn plr'

N~NT ,nNt n m n nmi

NOW, it is known22 that Abba (lit., "father", a Kabbalistic name for the Sefirah of Chochmah) draws its sustenance from the eighth mazal.
I.e., the eighth in the Torah's enumeration of the Thirteen Attributes of Divine Mercy,23 which correspond to the thirteen "tufts" of the celestial "beard", the individual hairs of which are conduits for the emanation of a tenuous flow of life-force.

run is11 Irpn

in

This is the tuft of Notzer Chesed that appears in the above

22. Erz Chayim, Shaar 16, ch. 6; et al. 23. Shmot 34:6-7.

listing: Notzer Chesed la'alafim ("He guards Chesed for thousands [of generations] ").

[The Hebrew word] Notzer ("guards") is composed of the same letters as [the Hebrew word] Ratzon ("Divine
favor").

auspicious time")

This is the et ratzon ("the time of Divine favor," i.e., "the that becomes revealed and radiates in a manifest way, from above downwards, at the time of the passing of tzaddikim of stature,

who serve G-d out of love, surrendering their soul to G-d during their lifetime every evening and morning when reading the Shema.

For thereby they would elevate mayin nukvin (lit.,

"feminine waters"; i.e., they would initiate a spiritual arousal expressing their desire to receive a flow of Divine energy) to Abba and Imma (i.e., to Chochmah and Binah) during the

Reading of Shema, as is known.

( ~ ~ ~1n3nnf 3 3 ,a7131 mn'lf)3 p?)

(24The same applies to their study of the Torah, which derives from Chochmah; this, too, results in an elevation of
mayin nukvin toward Chochmah.)
24. Text and parentheses here follow a gloss of the Rebbe Shlita in Luach HaTikkun.

Thereby, the mayin duchrin (lit., the "masculine watersn which thereupon flow from above) were elicited and drawn down from the tuft of Notzer Chesed, since it is from this
Divine attribute that Chochmah draws its sustenance, as stated above.

And, indeed, it is these [illuminations]that radiate in a manifest way at the time of the passing [of tzaddikim].
The illuminations that are drawn down through the selfsacrifice of tzaddikim during their lifelong recitation of the Shema and their Torah study, become revealed at the time of their passing.

For as is known, all the effort of man, in which his soul toiled during his lifetime, [and which remains] above, in a hidden and obscured state, is revealed and radiates in a manifest way, from above downwards, at the time of his passing.
Thus all the unseen spiritual effects of the tzaddik's Reading of Shema and of his Torah study, are revealed in the world below at the time of his passing.

)ni,vm 7vn 1~13r1rpm i m ,r>,l n

97,

>Y

,nmr

Now, by the illumination from the tuft of Notzer Chesed that is revealed at the time of the passing [of tzaddikim],

rvn iwn the Chesed of G-d radiates from world to world - from the World of Concealment down to the World of Revelation over those who fear Him,2*
7irn 1 1 >Y 793> , y 7 ~ 37pa niyiw' > m i ~ 3

13~7, O>IY 7 ~ o>iyn 'n >Y 1

and effects salvations in the midst of the earth,26 to atone for the sin of the generation,

nnJn nvn>w ,nrNnva nig?>pl 1nw ,nimrrn >Y m

03 r(

even for the deliberate sins which are of the three impure kelipot which are inferior to nogah, for kelipat
nogah can give rise only to unwitting sins, whose atonement is secured through sacrificial offerings.
0,717nn 7)pn ,)791)~ f ~ )~n?nt) r )m~nn~ Y U T %> : >tnw

For the mazal of Notzer Chesed is of the M o c h i n Setimin of Arich Anpin, i.e., the Chochmah of Keter, which is the source of the task of beirurim, the refinement of the
material world by extracting and uplifting the Divine sparks within it.
11p'nn o>iyt ~

n n ,o>>~n v t miwn ~ > nm

N ~ I ~ N I

The darkness incurred by the Breaking of the Vessels is thereby converted into the light of the World of Tikkun.
This light is therefore able to atone even for the deliberate sins that derive from the three impure kelipot - the lowest level that resulted from the Breaking of the Vessels.

25. Cf. Tehillim 103:17. 26. Cf. op. cit. 74:12.

This is not the case, though, with the sacrifices that are [offered] upon the altar.

They atone only for inadvertent sins which come about because of the strengthening of the animal soul [whose life-force derives] from nogah, as is stated in Likkutei Torah of the AriZal, Parshat Vayikra. This, then, is why [the passage concerning Miriam] was adjoined expressly to the passage concerning the Red Heifer:

- [To teach you

that] just as the Heifer [effects atonement, so, too, does the passing of the righteous]." The Yalkut, Parshat Shemini, [for "the Heifer"] reads "the waters of purification ....
YY

This is more in keeping with the explanation provided above, for the Red Heifer's atonement and its impact on the three impure kelipot is not a result of burning the Heifer, which is spiritually symbolic of elevation, but a result of the "sanctification of the purifying waters," an act which draws down benefactions from above, just as water flows downward from above - from Supernal Holiness and Chochmah of Keter, the source of refinement and purification.

Epistle Twenty-Nine
19 Cheshvan

'echmbv"

The focus of the present letter is the distinctive value of studying the halachot, the laws of the Torah. The Sages deem these laws to be the "crown of Torah," because the Supernal Will is most fully revealed within the laws of the Oral Torah, inasmuch as they clearly spell out G-d's will with regard to the performance of the mitzvot. In fact, as the Alter Rebbe explains, the Supernal Will as expressed in the mitzvot derives from an even higher level of Divinity than does the Chochmah ("wisdomn) of the Torah. Indeed, it is this Divine Will that furnishes the "garmentsn which enable the soul to absorb the Divine radiance that is manifest in the Garden of Eden.

"A woman of valor is the crown of her husband ..."

This verse in the Book of Mishleil is a metaphor for the Torah. The Torah is also likened to a wife in another verse9 "See to live your life with the woman whom you love," which our Sages, of blessed memory, explain3 to mean the Torah. Here, too, "a woman of valorn refers to the Torah. More specifically, within the Torah itself the Oral Torah is the "wifen and the Written Torah is the "husband". The "woman of valor," which the Alter Rebbe will later explain refers to the halachot of Torah, serves as the "crownn to her husband, the Written Torah.

nt

,'13

q>n Nan2 wnnwNri :n>)~nrr pig , ~ i n a aNnw I

$13 n7in

'W n7n3 , n i ~ >miww 9nl vnnwnn a

The Gemara, in ch. 4 of Megillah,4 [commenting on

1. 12:4. 2. Kohelet 9:9. 3. Cf. Kiddushin 30b. 4 . 28b.

the teaching of our Sages in Avot5 that] "He who makes use of the crown, passes away [from this world]," states: "This applies to him who makes use of one who studies halachot, which are the crown of the Torah...n
Unlike the text of the Bach, which omits "the crown of the Torah," the Alter Rebbe here accepts the standard printed version as quoted above.

The Gemara in Megillah goes on to say: "It was taught in the

Academy of Elijah that 'Whoever studies halachot is assured [of a share in Olam Haba - the World to Come]."'
At the conclusion of Tractate Niddah6 the text reads, "Whoever studies halachot daily ...." Rashi explains there that the term halachot refers to Mishnah, Beraita, and Halachah LeMoshe MiSinai. In Epistle XXIII (above), the Alter Rebbe (based on Rashi elsewhere7) defines halachot as "clearly adjudicated laws of practical application."

ow1 ni35ran 1 ~ 7 n ~ )m> 7 1 ~ 1 ~ 3> ~ Now it needs to be understood why the halachot are referred to as a "crown" or "the crown of the Torah."
N7nDr NUI

;Inn >w

Furthermore, why is it that he who studies specifically halachot is assured [of a share in the World to Come], and not other Torah subjects, such as Scriptures, Midrash
and the like?

5. 1:13. 6. 73a. 7. See Taz, Yoreh Deah 246:2.

One also needs to understand the teaching of our Sages, of blessed memory, in ch. I I of Menachot,8 that "even if one studied only a single chapter in the morning [and a single chapter in the evening], he has fulfilled his obligation [to study Torah]."
The Gemara states there that the individual has fulfilled the commandment that9 "this book of the Torah shall not depart from your mouth." According to a second opinion cited later in the Gemara, that this verse does not constitute an obligation, it is t o be understood that according to this opinion it is still obligatory to study Torah at all times; however, if one is unable to do so, he can fulfill his obligation by studying a chapter in the morning and a chapter in the evening.

a71n ,727 7 ~ mmn ,7, NYI, ~ J , N an31 ~ 3 Why is one's duty not fulfilled by other Torah subjects?
The expression "one chapter" indicates that the study is of Mishnah, the Oral Torah. Why can one not fulfill his obligation with the study of Scripture, Midrash and the like?

However, it is well known that R. Isaac Luria, of bless-

8. 99b. 9. Yehoshua 1:8.

ed memory, statedt0 that [the soul of7 euetyl1 Jew needs to be reincarnated many times, until he will fulfill all 613 commandments of the Torah in thought, speech

10. Note of the Rebbe Shlita: "Sefer HaGilgulim, ch. 4; Shaar HaGilgulim, Hakdamah 11:16. The brevity of the Hakdamah to Shaar HaMitzvot precludes any possible contradiction. See also Shelah, beginning of Torah SheBichtav, p. 264b ff." 11. Note of the Rebbe Shlita: "Note that in the Alter Rebbe's Shulchan Aruch, Hilchot Talmud Torah 1:4, this subject is cited with a number of differences: "(a) Here, in Iggeret HaKodesh: 'until he will fulfill' (o,,p,w); in the Shulchan Aruch: 'until he fulfills' (o>>pnw), preferring actual present performance to future certainty. The difference may be significant when nonperformance is due to circumstances beyond one's control. See also Shelah, ibid. "(b) Here, in Iggeret HaKodesh, after 'mitzvot' the Alter Rebbe adds 'of the Torah,' perhaps by way of reinforcing the necessity for reincarnation; in the Shulchan Aruch this is a less relevant consideration. Moreover, and more importantly, the added phrase distinguishes these mitzvot from the 'seven commandments of the Sages' about to be discussed. "(c) Here, in Iggeret HaKodesh, the order is 'thought, speech and action'; in the Shulchan Aruch the order is 'action, speech and thought.' The same principle is perhaps common to both: 'Not only this but also the next' (see Tosafot at the beginning of Yevamot). In the Shulchan Aruch, therefore, where action is all-important, the Alter Rebbe tells us that even if a particular mitzvah was fulfilled in action, yet for the sake of its fulfillment in speech, and so on, the individual still needs t o be reincarnated. Iggeret HaKodesh, however, [embodies the Torah's innermost dimension, viz., Chassidut, and thus] is the soul of Torah. Here, therefore, following the same principle of precedence, the Alter Rebbe tells us that even if a particular mitzvah was performed in thought, nevertheless, for the sake of its performance in speech, and so on, the individual still needs to be reincarnated. "(d) In the Shulchan Aruch, which is unequivocal law, the Alter Rebbe adds the explanation: 'And speech and thought means the study of their laws; as our Sages taught (Menachot 110) on the verse, 'This is the law of the sin-offering ...,' that 'whoever studies the laws of the sinoffering [is considered to have actually offered the sin-offering].' This may also explain why instead of 'man' (as stated here) the Alter Rebbe there uses the term 'soul.'"

i.e., using all three soul-garments with which one performs the commandments.

and action,

This is in order t o complete the garments of his soul and t o correct them, so that n o garment will be incomplete.
As explained in Tanya, ch. 4, the divine soul has three garments - t h e thought, speech a n d action of t h e 613 commandments of the Torah. If the performance of o n e of these commandments is lacking, the soul's garments are incomplete. It is thus necessary for each soul t o perform all of the commandments.

ExceptedI2 are the commandments incumbent only upon a king,'.? because he discharges the obligation of all of Israel, as he is a corporate collective of them all.I4
12. Note of the Rebbe Shlita: "An explanation is required as to why in the Shulchan Aruch - which, as mentioned above, should surely have the clearest statement of the law - the Alter Rebbe does not mention this exception concerning the commandments incumbent upon a king." 13. Note of the Rebbe Shlita: "Torah Or, p. 53c, by contrast, expresses this as follows: 'For every Jew must perform all 613 commandments, except for the commandments of the king, for the king discharges all Jews. All the mitzvot must be performed by every individual, and he must be reincarnated or in a state of ibur [lit., "pregnancyn, a state wherein the soul of one person attaches itself to the soul of another].' Similarly in Likkutei Torah, Yom HaKippurim, p. 69a: '...and even the mitzvot of the priests or the High Priest, through ibur or reincarnation."' 14. Note of the Rebbe Shlita: "(So, too, in Torah Or, loc. cit.:) The Alter Rebbe does not mention the High Priest. (Nor does Mishnat Chassidim, Masechet Chiyuv HaNeshamot, beginning of ch. 2.) Likkutei Torah states explicitly that 'every individual is obliged to fulfill ... and even the commandments of priests and the High Priest.' Sefer HaGilgu-

All Jews are incorporated within the king. When he performs those commandments that depend upon him, it is therefore considered as if all the Jewish people had performed them. As to the other commandments, however, if in one incarnation an individual did not perform them ail, he must be reincarnated so that he will be able to do so. Why must one have the garments of all 613 commandments?
IWIE)IV

n m ~ n11,nl awn >D v ~ > n9>3 ~ r owm r 7 n

The reason is, in order to garb all the 613 aspects and powers of one's soul,
These 613 "organs" of the soul (see Tanya, ch. 4) must all be clothed in the garments of the mitzvot.

so that not one of them - of these 613 aspects and powers of the soul - will be lacking.
>D>

lmnr

,inti

i ~ i m 0,vr3> I>N

f7rxr

nix

~ I Y~ ~ , l i i

3mn
An explanation for the indispensability of these garments is given in the Zohar,ls and is understandable by every thin king person.
lim, ch. 4, by contrast, groups together 'the commandments ... for the priests ... levites ... kings ... judges and the like.' "It could perhaps be suggested that the Alter Rebbe's above characterization of a Jewish king as 'a corporate collective of them all' alludes to the state of ibur spoken of in Sefer HaGilgulim, loc. cit. Such an allusion would serve well to explain why the Alter Rebbe chose to explain the function of the king by this phrase ('as he is a corporate collective of them all') rather than by the phrase used by Mishnat Chassidim ('because of his stature')." 15. 11, 210b; ibid. 229b.

For the Nefesh, Ruach, and Neshamah in man, are created entities, and hence inherently limited, and it is impossible for any created being t o attain any apprehension of the blessed Creator and Former of all, W h o is infinite.
This, of course, is true with respect to Divinity as it totally transcends all worlds.

Moreover, even after G-d has radiated [a glimmer] of His blessed light, and has caused an emanation in the form of an evolution of numerous [descending] degrees, level beyond level, b y way of intense contractions and numerous, immense garments that obscure G-dliness these are familiar t o those adept in the Esoteric Wisdom,16 and in the Idra Rabba17 these [contracted degrees of divine illumination] are referred t o as "hairs",
Because the life-force present in hair is so tenuous that it

16. In the original, mno) nnm (i.e., the Kabbalah), commonly abbreviated in Hebrew to the acronym yfn. 17. Zohar 111, 128b ff.

does not even convey sensation, the subtle glimmers of Divine energy that filter through the above-described contractions are referred to metaphorically as "hairsn.
'13 ~ 3 1 m a ~ n 7 ~ Y W I > ~ , 3 7 31,n3r31 w 3 :

and as is written in Daniel,18 "And the hair of His head is like white wool..." (from which we see that certain degrees
of spiritual downflow are referred to by the term "hairn) >DUD> nnwn

nnn IN w93a n>3, N> ,p,9 >v r(

contractions,

nevertheless, even after the screening effected by these mighty neither the Nefesh nor the Ruach and Neshamah can endure the light.
"131 71Nn 31nD1 1 1 0
93

For the light is good and sweet... - so intensely so, in fact,

that no created being can receive it without expiring, as will soon be explained.

As it is written,19 "to behold the pleasantness (no'am) of G-d." [The term no'am] denotes pleasantness, agreeableness, and sweetness, and an infinitely intense delight, as it is writtenY2O"Then you will delight yourself in G-d, "

18. 7:9. 19. Tehillim 27:4. 20. Yeshayahu 58:14.

*D n

~ n ~ v,lwm nn

andz1 "He will sate your soul with a pleasurable thirst .... (tzachtzachot) " 2 2

Nnr nnx lrw>

(The word tzachtzachot] is related tzichei tzama
("parched with thirst"); it denotes a thirst that cannot be slaked, for the pleasure involved is endless,

inn n n ~ w in3
as stated in the Zohar.14

It is not in [the soul's] power to absorb the pleasantness and agreeableness o f the (above] pleasurable thirst without leaving its husk, i.e., its limitation, and becoming wholly nullified, just like a candle-flame (becomes entirely nullified] in a torch,
Just as the light of a candle loses its identity as an independent luminary once it is confronted by the intense diffusion of a fiery torch, so, too, the soul would cease to exist as an independent entity if it were to absorb the radiation emanating from the intense light and sweetness of G-dliness,

nwn rtw 11nn fwnnr >w>nwn,lnrv nr 7 1 nlr'nmw N> ON ~ o m o ~ n r ~,nnfnl 7 n n ~ 7 7 n n~ ~ ,nr>w>nwnf-rfl, n v m

were it not that from $his very light there will evolve and
21. Loc. cit., verse 11. 22. Note o the Rebbe Shlita: "See Torah Or, Megillat Esther, p. f 98b; O r HaTorah, Parshat Tetzaveh, p. 1606; Pardes, Shaar HaTzachtzachot. " 23. Yeshayahu 5:13. 24. 11, 210b.

issue forth some minute radiation, by way of an evolution of level after level, with multitudinous contractions,

until a single garment is created of [this contracted light], a creation akin to the nature of this light, with which to garb the Nefesh, Ruach, and Neshamah.
,nt
?IN

vtn ni~n,>>xn ,at

i i )vn N I ~ V ,nt v i ~ > ~ fifi nnwunn b m n N>I ,rlwn>r

By way of this garment, which is akin to this light, [the soul] can derive enjoyment from the ray of this light, and apprehend it, without becoming wholly nullified out o f existence.
Since this garment derives from this light, it not only withstands its intensity itself, but also enables the soul to receive the light. Being a created entity, this garment can be "worn" by the soul. And what is this garment? - It is the garment of mitzvot.

This is analogous to someone looking at the sun through a fine and lucid speculum.
,)IY~'pna nvn :,sr :arnDv m31 Thus it is written,2s "And Moses entered the midst of the cloud, and he ascended [the mountain]";
'13 >Y'I

that is, he vested himself in the cloud and ascended,

25. Shmot 24:18.

and saw by way of the cloud .... I.e., the cloud served as a garment by means of which Moses was able to receive the revelations on Sinai.
~ ~ ~ ,'1 7 ,7i1t> mnDw 1 D qf ~ p>n 1 n

Thus it is explained in the Zohar, Volume II, pp. 22 0 and 229.

20 Cheshuan

19 Cherhvan

li7 OYU OW N73Ja , ~ l' > > ) P > ~ Y >1 X ,i71 7 N ilIi71 f n~ D 13 l 1 in >Y xyna> n1nxnYI

Now this light, hidden away for the righteous for the Time to Come, is termed (as above) the "pleasantness of G-d," and the ccpleasurablethirst" of "delighting in G-d,
"

: n n ~ w ,!ID N > > ~ > T Y > ~ y n n -~ > % D D T nwn in2 ]'la1 r ]>n>y q u >pw nrNn Y ~

'71 ~ N

and also26 "the 400 Worlds of Longing in which the tzaddikim delight.. ." as it is written,27 "400 shekalim of . silver (kesef).. "
The Aramaic phrase translated "Worlds of Longing7' is almin dekisufin. The root of the second word ( 7 0 3 ) means not only "silvern but also "longing" (as in the phrase28 nichsof nichsafta). Hence the Kabbalah relates the above reference to "400 shekalim of kesef" to the 400 Worlds of Longing whose spiritual delights are reserved for tzaddikim.

This [light] comprises very many rungs and levels, one superior to the other.
26. Cf. Zohar I , 123b. 27. Bereishit 15:23. 28. Zbid. 31:30.

But the minute radiation, which descends level after level to create this garment that garbs the soul, belongs to the lowest level of this light. Metaphorically speaking, it is referred to as the external level, or achorayim,
,"ii (7%

nttiq ,inta mn3w r '13 7NnWNf nn1 :'3 f 1 Y n as stated in the Zohar, p. 2086 (29cf.the commentary entitled Mikdash Melech30) and 21 06: "And that which is left...," meaning that the light which is the source of the
7363
13,~)

wrpn

'1 TIDY

garment is of the most external or hindmost level. The Alter Rebbe now goes on to explain that the external level of this radiance, from which these garments derive, is called the Supernal Will. Will, as is soon to be explained, is the external aspect (i.e., a consequence) of pleasure, or delight.
W ~ W nnn nuvnnw ,li,vnn n3 n3 w* orNn nnwnw m3 ,nm NIIU , ~ n >w f i ~ w im nhwnn in3 ,unn u na v

Now, in the soul of man there is a faculty for pleasure: [the soul] takes pleasure in what it finds pleas~rable,~~ as in the conception of a new insight, or the like.
29. Parentheses are in the original text. 30. To the Zohar, loc. cit. 31. Note of the Rebbe Shlita: "The Alter Rebbe is not informing us of the obvious, as might appear at first glance, but is making a significant statement which must appear here, where he is explaining that will is the external aspect [i.e., the consequence] of pleasure - in order to distinguish this sequence from the alternative sequence discussed in Hemshech 5666, p. 6Sff., [where will is seen as the source of pleasure].

;a.~ou~oo~ sno!aa~daqa Xq pau!eldxa 001 aswqd s!q~30 uo!~!ppe a u , :us!lqs aqqax aql 30 aloN -ZE ;[hre~~uo3aql ~ o pue 'II!M 30 aa~nos u aql paapu! s! a ~ n s e a ~ d q l ] ~ e 'a~aqse s! "JJCL *d uo ' a ~ a q ~ uo!snpuo3 aqL
S!

'auo art, 1 d S!Hput, 17-31m j '&~un p aznlosqv u! pasnj art,1 1 1 leu~adns ~ aql pue lq%!laa leu~adnsayl - asayj y8noy~, IS0 IAUO UclULtO CUC<tU UCUIL' IAUlN ~UCCL 1CRCl NUL
-II!M\. ~ e u ~ a d n s uro~j aql saa!lap I! ley) sueaui s!q~'ly8!laa p?uladtIs aq1 30 zn+uozz?qr, pue urzrCv~oq3v uro~j ay1 saa!rap [nos aql 103 maurre%ayl leql alels a uaqM ' s n q ~ M
a a

jo ( u c ~ l C v ~ opuevtnrC?uoztlq~ q~ rnellnsal aq1 "as!) jmdst, jsoulpu~ypuv ymrajxa a y j sz l p lvuradn~ ~ aclJ, ~ 6 < t i lici60 L!" IKUKULU' i~(<utl ' LCOIG~L L!CI(<
-anoqe a y j
L!Ckl( L!6<tl1 C I U~N' LL tltN CUtCU UtklCtlU 1NUlktO <CUtCU 6C C

' p - 3 40 ssautuvsva~~,, c ~ y 2 ! l puradn~pauo!~uaur ayg a~

.2u!2uo7 Jo s p p o ~ a q ~ , put, '$s+yj alqu~nsuald,,a q ~

cc

~ccL!'6< LCLuIA<' CNlL N d O CClL L!lN C 0 c(' CCtCl< I L

-tq&~ap apsoddo aq$ s! u!vd jo roj 'lnju!vd jou sz rwyt Bu!qjaulos ,'.a.z 'sfl!m $ f y3zym j w y j 8uzql!m 'lpm jo &ln?t,) sp s! jy8zlap jo au$s put, ramod [s'lnos ays] jo $mdst,~soucpuzq put, ~t,zcla#xa ayJ
k6L' IACkdL CCGL U6ClC Ll C L!CKl( IACL!' IAL!lN LlFL! UL! AL!lN ClKL!' l.L!ttlll L C fANtC1 U C L U U UtklCtlU 1NUlLttO fA< C 1 UC U 6 l ~ACLI' L!tN C t U C Q U C t U U CC UC

a w p n N>I awn N > ,OIWIOn ,oms 11~73 N>I

and not (heaven forfend) like the will of man, neither wholly nor partially, there being no similarity whatever between them,
Man's will is not wholly one with the person himself; it is one of the soul-faculties that he possesses. By contrast, G-d and His Will are one. How, then, can we differentiate Above between Pleasure and Will, saying that G-d's Pleasure is internal and His Will is external?

nevertheless,33 "the Torah speaks in human idiom" in order34 "to modulate for the ear what it is able to hear," with allegory and metaphor relating to the soul of man, which compounds the faculty of delight, will, wisdom, understanding, and so on.
Just as in man pleasure is described as "internal" and will as "external", so too do we describe the corresponding attributes Above.

This is empirically evident, for when a person conceives some wonderful new insight, then at that moment, at least, a wondrolfs delight is born35 in his mind.
33. Rambam, Hilchot Yesodei HaTorah 1:9. 34. Cf. Rashi on Shmot 19:18, based on Mechilta and Tanchuma ad loc. 35. Note of the Rebbe Shlita: "The feeling of pleasure, by contrast,

i77

,nnDnm 53wn n),nln n > ~ n n>yn> N I 113~nnw ~ >hn nn3nI >3w n1,n33 wn>nw

Thus it follows that the capacity for pleasure surpasses by far the faculty of intellect and wisdom; it merely is vested in the faculty o f intellect and wisdom.
,IN

,3vw nmn1 n1,wnw ~ , , n f, n n m >3wn w917n D ~ N ~ I nn3nl wn>nn mynn n3m3 p 01 w,nn

V ~ I

Thus when a man feels [a subject ofl intellect and wisdom, that is, he apprehends and understands it well, he then also senses the faculty of pleasure which is vested in the [subject of7 wisdom. That is why in the sacred Zohar,36 the faculty of Binah is referred to as "the World to Come."
DWWDW ,n'l

wm>nn mynn DY anmn nl>an~ ~ , n lwnw n ~171nn I X P M ~ ~ D>>VWDI ,1f)r p3 D , ~ , ~ Y T )

For it is the state o f manifestation of Chochmah, together with the delight vested in it, which the righteous in the Garden of Eden apprehend, and conceive [new insights] in the pnimiyut (i.e., the innermost, mystical dimension) of the Torah. For37 the Torah derives from Chochmah, and38 the Torah and the Holy One, blessed be He, are entirely one.39
comes (as is explained below) in the World to Come. And so long as this feeling is lacking, the individual concerned cannot be said to have 'received the pleasantness.'" 36. 11, 158a. 37. Zohar 11, 8Sa. 38. Op. cit. I, 24a, et al. 39. Note of the Rebbe Shlita: "[The above-described perception

Thus, through gaining a perception of pnimiyut in the manner in which the soul apprehends it in the Garden of Eden, where it apprehends the essence of G-dliness - and "this delight itself (as the Rebbe Shlita adds) is utterly inward, as explained aboven - the soul gains an apprehension of G-d's infinite light. And in order for it to be able to absorb this degree of illumination, it must be equipped with the protective and receptive garments of the mitzvot, as previously explained.

The Alter Rebbe now goes on to explain that in addition to this function of mitzvot as garments for the soul, they also serve to unite the sublime spiritual level of Keter, with the physical objects with which the commandments are performed. As such, they resemble pillars that connect the highest part of a house with the lowest.

21 C h d 20 C)rrhv.a

Now the Supernal Will is termed and referred to by the Kabbalists40 as Keter Elyon ("the Supreme Crown"). In it there are 620 pillars o f lighty4I 620 being the numerical
equivalent of the Hebrew word Keter.

That is, by way of analogy, just as in a large brick house42 there are piltars standing in the ground and
enjoyed by the tzaddikim] is similar to the delight that is born and is derived when a concept is first conceived and understood - and this is the above-mentioned 'pleasantness of G-d....'" 40. Lit., "the scholars of truth." 41. Pardes, Shaar 8, ch. 3. 42. Note of the Rebbe Shlita: "The analog to this requires clarification."

their apex is connected with the ceiling, thereby connecting the lowest part of the house with the highest,

n m l n n>vn>N

I ~ in

7173 ,li?>y73733 ,>wn 777 >Y ,wnn n x anmi7 n m n

precisely so, metaphorically speaking, the Supernal Keter transcends the level of Chochmah, which is the first
and highest of the inner Sefirot.

onw ,WN-IW ),ninn

>Y

79pn1 7 ) n ~ n I ~ W N ,n7ni3 1iw>n ~ i n i mnnml

[The word Keter] is related to koteret for it surrounds and encompasses over the brains in the head, i.e., the faculties of ChaBaD - the faculties of
Chochmah, Binah and Daat.

om7w ,13377 ni3n

$11 mrnn

nrrn ~ 7 n wa>n~ 11~71 3 nr nvwyn n u n )n o>rm

This [Supernal] Will is vested in the 613 commandments of the Torah and the seven precepts o f the Sages, practically all of which are operative commandments. I.e., their performance involves physical action, which
represents the lower or corporeal aspect of the lowest of the four spiritual "worlds", the World of Asiyah ("the World of Action").

And even those commandments (such as verbalized Torah study) that depend upon speech, nevertheless, even though
speech is more spiritual than physical action, they too belong to the category of practical action,

4 3 . I Melachim 7:16, et al.

for we have an accepted halachic principle thaP4 "the movement of one's lips [in speech] is regarded as an act." And even those commandments relating to thought or to the heart, such as the commandments regarding the love
and awe of G-d, are also considered as physical acts.

For the commandment^^^ were given only to physical man in this [physical]world,

because he has the choice to turn his heart to good, and so 0n.4~The soul without a body, however, need not be commanded about this.

Thus it follows that the commandments, metaphorically speaking, are like pillars that stand [and connect] from the highest of levels, uiz., the Supernal Will, to this material world.
nnwl ),w,1>ni

1,vpnw ),>r>n omnvn rn3 ,Wn 771 >Y

,)nr nirnn 0~,pnw2 ,IWL)I in17 IN D ' I N ~ IN

Metaphorically speaking, they are like hollow pillars that encompass and garb (with the garment of mitzvot)
44. Sanhedrin 6Sa. 45. Lit., "the commandment." 46. The phrase "and so on" is a euphemism for 'or to evil."

man's Neshamah, or Ruach, or Nefesh, when he fulfills the commandments.

,nr>ynn 017 7~ r>w nnw~rnr7 w93n 1,>rv I>N o)finv 7771 7 1 ~ nrw2r>nr nr717r nrm> :WI-IX ,rn nN o,,nn 7 1 7 ~ 2 3 717r> N I 7172 ) I , > Y ~11x7 ~ 1 ni n x ~ ,
By way of these pillars of the mitzvot, his Nefesh, Ruach and Neshamah (abbreviated 1~71)ascend to the highest of levels, to be bound up4' "in the bond of life with G-d," that is, to be bound up and vested in the light of Keter, which is the Supernal Will, the highest level of all the worlds.

n>vnn n>yn>wnrnrnrr fn O Y U nron> r>mnr via> 97, I;ryl ~ >wn 7-17>Y ,ini,n,19 in1 , i n n
And by means of this garment they are able to behold thirst" the "pleasantness of G-dmand the ccpleasurabb which transcend the level of Keter and, metaphorically speaking, are its pnimiyut. I.e., the "pleasantness of G-dn
and the "pleasurable thirstn are the inner core of the light of Keter, which transcends all worlds.

(48Thoughit is explained elsewhere that the commandments are the pnimiyut (i.e., the innermost element) of the Supernal Will, while here it is explained that they are merely
the external aspect of Keter, i.e., the external aspect of the Supernal Will,

331 w,w ninfnr nrm2 , r m ,yfn ~ytr,:, nNr nvrrn n ~ n

nwr7pn nrn~nn n ~ n r n nlyn3

those adept in the Hidden Wisdom (i.e., Kabbalah) are well acquainted with the multitude of aspects and levels
47. 1 Shmuel25:29. 48. Parentheses are in the original text.

within every aspect and level among the various levels o f holiness.

There are numerous aspects of "face to face," meaning (since panim is related to pnimiyut) that relative to a particular spiritual level, another level is even more "internal", or nearer to the Essence, and there are numerous aspects of "externality to externality," meaning the reverse, without end....)
Thus, relative to the internal level of the Supernal Will spoken about here, mitzvot are only termed "external", whereas in another context, when compared to a lower level, they are deemed the "internal" aspect of the Supernal Will.

The Alter Rebbe above called the commandments the 620 pillars of light of Keter. How does this agree with his previous statement, that the 613 garments of the mitzvot correspond to the 613 soul-powers? The Alter Rebbe now answers that the seven commandments of the Sages (which bring the total to 620) are not selfsufficient mitzvot, but are branches of the Scriptural commandments from which they respectively derive. The soul thus has 613 garments that derive from the 613 commandments, the Rabbinic mitzvot included. These garments garb the 613 powers of the soul.
732

vnw ,lnry

,193

nirn nnwn:, 1 3 l~ r nirn ?t n ~ n i m qv1n N> : 7 n ~ )

Now, the seven precepts of the Sages are not counted as commandments in themselves, for it has been said,49 "You shall not add [to the commandments]."
49. Devarim 13:l.

7rron3

1 x 1 ni>i>3i ,mini7

nirnn ni3wn1i niNri, 171 N>N or~i7 ~ 7 1 ninm nil,n3w7n w n > i 7 > ,2tt,7n 1 3~

Rather, they derive and issue from the commandments of the Torah, and are included in them in the sum of 613 [commandments], which garb the 613 aspects and powers in the Nefesh, Ruach, and Neshamah of man.
It was previously stated that the mitzvot are like 613 hollow pillars that encompass and garb the Neshamah, or Ruach, or Nefesh of the individual who performs the commandments. It is through these pillars that the soul rises to the greatest of heights, and is bound up in the radiance of Keter. Additionally, it is through the garment of the mitzvot that the soul is able to behold "the pleasantness of G-d" and to experience the "pleasurable thirst" that transcend even the pnimiyut of Keter.
22 Cheshwn 21 Cheshvan

)il)Nf ,(f2 finy Ut'37 q f ) )flp9 nu79 ,wif pi7 7311 3ln3w i;.l11 ,pi3 NWII> ~ N > , Y~ i i , t -N7inln w n ,WI 73 r w r 1nu l,rnY t m i TI O Y U '13 'nni ~

This is the meaning of the statement in the sacred Zohar, Parshat Pekudei (p. 229b), that "the good deeds (i.e., the mitzvot) which man does, elicit a garment from the light of the Supernal Splendor... (i.e., from the level of Keter), and they behold ... the 'pleasantness of G-d..., and also, as the Zohar concludes, they experience the
9 J,

"pleasurable thirst" (i.e., the pnimiyut of Keter).

nirnn

on

OW o,wi~>nw ,)innnn

1ry 1 2 1 ,-.l,,n onnr olnr

vnn

niwyn

Though there [the Zohar] speaks of the Lower Garden of Eden, where the garments derive from the truly practical commandments, so that they result not from the
Supernal Will, as above, but from the merit of physical action,

while in the Upper Garden of Eden the garments derive from the love and devotion of the heart with respect to Torah and prayer, as stated in the Zohar ad loc. (p. 21 O),
The Zohar states that once the soul possesses, while in the Lower Garden of Eden, the garments of the mitzvot that derive from physical actions, it then rises to the upper Garden of Eden.

however, this devotion (from whence these garments derive) refers to the devotion of one's occupation with Torah for its own sake, out of one's love for G-d.
ni9wvn nirn >>3n1 01 ~ v i iliin 3 l

mn>n nixni

The commandment to study Torah also belongs to the class of practical commandments,
~9

NYI) IDNI , 1 7 71173 IN> iiiliili ,TIWYD vn3w nn9p~f 93 )in if 39 71illill M3m

"the movement of one's lips [in speech] is regarded as an act," ands0 "meditation does not count as speech"; thus one does not discharge his duty by meditation alone.S1 The same applies to prayers2; here, too, one must actually
articulate the words.

50. Berachot 20b. 51. The Alter Rebbe's Shulchan Aruch, Hilchot Talmud Torah 2:12; see also Eruvin 54b. 52. The Alter Rebbe's Shulchan Aruch 62:3 and 185:3.

Since both Torah study and prayer require action, even the garments that are created by devout Torah and prayer are considered to be derived from the tangible and active aspect of mitzvot; they, too, are garments that derive from the light of Keter.

And certainly so, considering that the superiority of devotion (kavanah) over speech and action (inasmuch as
devotion can create garments for the soul in the Upper Garden of Eden) is not due to its own merits as in the loving service of G-d,

...,

l ) P > Y ~ 11x7 n i N a fYn N% u but because of the radiation from the Supernal Will...,
When a mitzvah is performed, the radiation of the Supernal Will is more manifest in its more spiritual aspect - in its devout and loving intent - than in its tangible and physical aspect.

as explained at length in Likkutei Amarim, Part I, ch. 38; see there.

The Alter Rebbe explains there that the illumination from the Supernal Will that shines within the devotion that accompanies an action, is likened to a "soul", relative to the illumination that shines in the action itself, which is likened to a "body" or garment for the soul. The difference is thus only in the degree of contraction or emanation of this radiation. From the above it is clear that even the garments for the soul that are created from the devotion and feeling that accompany Torah and prayer, also result only from the radiation of the Supernal Will, which is the Supernal Keter.

The Alter Rebbe now focuses on the distinctive quality inherent in the halachot of the Oral Torah. It is these halachot that reveal the Supernal Will, by defining what it actually requires of us in the performance of the mitzvot, in order thereby to draw down this lofty level of Divinity.

23 Cheshvan
22 Cheshvan

Now, as is known, the Supernal Will as vested in the 613 commandments of the Written Torah, is hidden and cowered, secreted and concealed. It is manifest only in the Oral Torah.53

For example, the precept of tefillin: In the Written Torah it is stated,54 "And you shall bind them for a sign on your hand, and they shall be for frontlets between your eyes. "

This is an indistinct and obscure statement, for Scrip53. In an intricate Kabbalistic analysis (in the Glosses on the Tanya published in Likkutei Levi Yitzchak), R. Levi. Yitzchak Schneerson, father of the Rebbe Shlita, relates the above four expressions ("hidden and covered, secreted and concealed") to the correspondence between the 613 mitzvot of the Written Torah and the four letters of the Divine Name Havayah. In summary: The Name Havayah is merely written, but not given manifest articulation; it finds expression only through its variant pronunciation of Ad-nai, which, however, contracts it and conceals its Essence. In the Written Torah, the Supreme Will underlying the mitzvot is likewise hidden; it becomes revealed ("pronounced") only insofar as it is contracted in the Oral Torah, which corresponds to the Name Ad-mi. 54. Devarim 6:8.

ture did not explain how and what to bind, nor what frontlets are, nor where is "between your eyes" or "on your hand,"

~n >Y 7 n n33 mwp> 1 n x w :as >yaw aim aw7)sw rv ,f)a ~

niwis f-r 03inm ,w~7a o)n3 >Y until the Oral Torah explicatess5that one needs to bind a single box on the hand, and four boxes on the head, containing four Scriptural passages.

>w niyixi1 oyiwipni ,~pi-r 0~~1iini,71i)rn va, o)n3ni iiyn ~p1-r niiinw i i y Moreover, the boxes are to be made of prepared leather, and necessarily square, and to be tied by means of leather straps which need to be black,16
with all the other detailed rulings governing the making of tefillin, that were stated orally, i.e., that are found in the
Oral Torah.

Also, "on your hand" refers only to the arm, and not to the palm of the hand;s7 and "between your eyes" refers to the scalp, and not to the forehead.58
It is thus only the detailed halachot of the Oral Torah that enable us to perform this mitzvah in keeping with the Supernal Will.
55. See Menachot 34b ff., et al. 56. Note of the Rebbe Shlita: "See Rambam, Hilcbot Tefillin 3:14, as
well as other codifiers." 57. Note of the Rebbe Shlita: "...as it means in other places." 58. Note of the Rebbe Shlita: "...as was [the position ofJ the headband [of the High Priest]."

Likewise all the commandments of the Torah, whether they be positive precepts or prohibitory precepts, are not revealed and known and made explicit except through the Oral Torah.
w799 ~ > n 3 ~ > >3 nwyn N> ,i n

:nlwl ~ D N I W nwyn N> nwn3

TI~N>D N,T) ilD

For instance, the prohibitory precept that has been stated with respect to the Sabbath, "You shall do no [the Written Torah] does not specify what constitutes work.

In the Oral Torah, however, it is explicated60 to refer to the well-known 39 forms of work, and not (only) to the carrying of stones or heavy beams, which is only Rabbinically prohibited.61 Though carrying rocks and beams is more tiring than some of the 39 prohibited forms of work, it does not fall into any of the categories of work that the Torah prohibits on Shabbat. According to the alternative reading of our text ("and not only to the carrying of stones or heavy beamsn), this work is prohibited by the Torah. Thus the Ramban on Parshat EmoldZ states that the term Shabbaton ("a day of rest") that is used with regard to Yom-Tov - and the same applies with regard to the commandment tishbot. ("you shall restn) of Shabbat - refers also to those activities that do not formally fall within the 39 defined
59. 60. 61. 62.
Text emended according to Shmot 20:lO and Deuan'm 16:8. See Shabbat 73a, et al. Rambam, Hilchot Shabbat 24:12. Shmot 23:24.

categories of prohibited work, but are nevertheless prohibited by the Torah since they rob a person of his rest and tranquillity. In the first of his comments on this subject, the Maggid Mishneh argues that the Rambarn63 also holds that "you shall rest" forbids even strenuous work that does not fall within any of the 39 categories governed by the prohibition, "Do not do any work." (Though the Lechem Mishneh refutes this argument, this remains the view of the Maggid Mishneh.) Others hold6' that both readings are valid. Each corresponds to one side of a debate in the Yerushalmi65 as to whether or not the Torah prohibits certain forms of work during the Sabbatical year (and by extension, during Shabbat as well) because it is a time of rest, even when there is no additional specific prohibition.

)a :awn N> n u n ),3 , ~ W Y )m ,nnnn 2 )a ,)ax N ~ D X nrxn n9 > Y ~ Wnvn ,f, N>N ,niyr-r,i nr,r>~r >Y nrwmn N>I ninmo And as it is with these - with the above examples of tefillin and Shabbat - so it is with all the commandments,
whether they be positive precepts or prohibitory precepts: they are indistinct, and are explicated and revealed and known only through the Oral Torah.

This is why Scripture says66 of the Oral Torah, "And you shall not cast off the teaching of your mother," as stated in the Zohar.67
63. Hilchot Shabbat 21:l. 64. Likkutei Haggahot LeSefer HaTanya on this Epistle, p. 84. 65. Sanhedrin 7:s. 66. Mishlei 1:8. 67. In the Hashmatot to Zohar II,276b, the phrase "your mother" is related to the Oral Torah, whereas in Kanfei Yonah 1:4 the Written Torah is called the "admonitions of your father" and the Oral Torah is called the 'teachings of your mother."

Metaphorically speaking, just as all the organs of a child are comprised, very latently, in the sperm o f the father, and the mother brings this out into a state of manifestation when giving birth to a child complete with 248 organs and 365 sinews,
This is an instance of the68 "superior measure of Binah that was granted to woman," the power to make latent gifts manifest and corporeal.
O,N~ nwyn N>

nrrn nwwi i l w ~ nirn nvni >3 ,wnn n~ n9 > Y ~ Wiliina 91>,1n >N o>~ni)n

exactly so do the 248 positive precepts and the 365 prohibitory precepts emerge from obscurity to manifestation through the Oral Torah, which is therefore called
the "teachings of your mother,"

whereas the beginning of the verse, "Heed, my son, the admonitions of your father," alludes to the Written Torah, which derives from the Supernal Chochmah which is called "father".

of the present Epistle,

This, then, is the meaning of the verse quoted at the outset "A woman of valor is the crown of her husband." For the Oral Torah is termed a "woman of valor" who gives birth to, and raises many legions.

in3 o>Jrg>nl nn:,w in:, ,N#win I?> n33-r nn>n As it is written,69 "and alamot ('maidens') without number": Do not read alamot but olamot ('wor1ds7),"70 [these innumerable worlds] alluding to the halachot that are without number, as stated in the Tikkunim.'l

i > ~ ,nin>ivN>N nin>v 9ipn >N ,i!~vn nin>vi:xin:,w )>N

All of these [halachot]are manifestations of the Supernal Will which is hidden in the Written Torah.
The Oral Torah is thus called a "woman of valor," for it gives birth to multitudinous legions of laws. The Alter Rebbe will now answer one of his opening questions: Why is it that specifically halachot are referred to as the "crown of the Torah"? Also, why is the individual who studies specifically halachot every day assured of a share in the World to Come?

, ~ N > > Y nbvnn n>vn n>~n> m:,n NITI in 7iia )i>>yn1'1~7i v~iav )Ininn >yv ~ ~ V in:, in31 Y I The Supernal Will (which belongs to the Sefirah of Keter, lit., "crownn) is exceedingly more sublime than the level of the Supernal Chochmah, just as a crown or wreath is higher than the brains in the head. nim >w nin:,i ,Nan ow2 ni:,>nn i ~ i )3> ~ p This is why the halachot are referred to as a "crown" and the "crown of the Torah," for they reveal the Supernal
Will, which is at the level of Keter.

69. Shir HaShirim 6 4 . 70. See Shir HaShirim Rabboh 6:12; Avodah Zarah 35b. 71. P. 14b (in the Introduction which begins Patach Eliyahu).

Likewise, "Whoever studies [specifically] halachot is assured of a share in the World to Come," by investing his Nefesh, Ruach and Neshamah in the Supernal Will, as stated above - that the garments for the soul in the World
to Come are the mitzvot; these embody the Supernal Will, which is clarified and delineated by the halachot.

Epistle Thirty
2.1 chrsbuan
23 Chahvm~

This is a reasoned message of encouragement in which the Alter Rebbe urges his chassidim not to reduce their fixed annual commitment to charity for the Holy Land, even though their circumstances may have altered. He reminds them once again (as above in Epistle XXI), that what counts is not only the total of one's contributions over a particular period, but also the multiplicity of benevolent action. The potent repercussions of this oftrepeated activity resound all the way up to the World of Atzilut, where they impregnate the Sefirah of Malchut - the mother, so to speak, of all created worlds.

It is well known that our Sages, of blessed memory, said that1 whoever is accustomed to come to the synagogue, and one day did not come, the Holy One, blessed be He, inquires after him; for it is writtenY2 "Who among you fears G-d, [who listens to the voice of His (prophetic) servant; who walked in the darkness, and for whom no light shone]?"
The Gemara understands this verse as referring to a person who went to "a place of darkness"; his path on this occasion did not lead to the performance of a mitzvah, and this was why he did not attend synagogue. In contrast, the commentaries on the Tanach understand the quoted phrase as referring to a person who finds himself in a situation of darkness and travail. And even such an individual should not refrain from attending, but should (as the verse concludes) "trust in the Divine Name, and rely on His G-d."
1. Cf. Berachot 6b. 2. Yeshayahu 50:lO.

In this spirit, the present letter argues that even in a difficult situation, at a time of "darkness", a Jew should not think of reducing his accustomed charitable contributions; rather, he should "trust in the Divine Name, and rely on His G-d." To return now to the opening teaching - that whoever is accustomed to come to the synagogue, and one day did not come, G-d inquires after him. This does not apply only to the communal prayer of which the Gemara speaks; rather:

The same applies to all the commandments, and especially to the precept of charity, which is3 "balanced against all the commandments." Thus, if the above teaching applies to prayer, it surely applies to charity: If a person retreats from his customary charitability, "G-d inquires after him."
0 1 > ~ 1 l l ,713 W
9>1

NT DlD 9I W

Though [one's regular giving] is not bound by a vow, heaven forfend, for one should of course see to it that an
accustomed mitzvah should not become subject to the legal force of a VOW$
~w93> nnw

N > ,01>1 n~79 ~ W N 'n YN >,nn >3 ,ID 9 >Y 7~ 9

w~p3 nrvmn

nn> n,p>~n

nevertheless, it is not becoming to the divine soul of all the men of valor whose hearts the fear of G-d has t o ~ c h e dthat they should reduce that which is holy, for ,~
by restricting their charitable contributions they reduce the downflow of Divine energy from the sublime source which is called Kodesh (lit., "holy") into the Sefirah of Malchut,

3. Bava Batra 9b; Yentshalmi, Peah 1 5 . 4 . Shulchan Aruch, Yoreh Deah, sec. 203. 5 . Cf. I Samuel 10:26.

230

LESSONS TANYA IN

o m n n w773i7> ~

I W i>;\71i7 7fn 713 7 w ~ n

relative to what they were accustomed to set aside, annually, from their wealth,6 to revive the spirit of the humble and downcast who have nothing of their own, viz., the impoverished settlers of
the Holy Land "131 n>mn 717 n3Io n l m l ~ 7 i l

which [during the time of exile] is referred to as7 "the fallen sukkah of David ...," as also is its supernal source, the
Sefirah of Malchut in the World of Atzilut,s

to raise and exalt [it] ... "so that oneness be united with Onene~s."~
In the context of souls in this world, this means that tzedakab unites one Jew with his fellow. In the supernal context of Sefirot, it refers to the desired connection between (a) the "lower level of unity" (Yichuda Tataah) which comes into being when the Sefirah of Malchut becomes a source of creation to lower worlds, and (b) the "higher level of unity* (Yichuda Zlaah) involving the six higher emotive Sefirot, which transcend direct contact with the created worlds. This is the union of K u d s h a Brich Hu and His Shechinah, which is also called Malchut of Atzilut.
Berachot 9 5 . Siddur Tehillat Hashern, p. 93. Cf. Epistles IV and XXf, above. From the passage beginning Kegavna, in Zohar 11, 135a; cf. Siddur Tehillat HaShem, p. 133.
6. 7. 8. 9.

Andzo "everything is [judged] according to the multiplicity of action...."

As discussed above in Epistle XXI, it is preferable to divide a sum set aside for tzedakah into many individual acts of giving. Maimonides explains11 that this refines the soul. Chassidut adds that each act of giving effects a union (yichud) in the worlds above. Accordingly, the Alter Rebbe had explained in the above Epistle that one's annual contribution for the needy of Eretz Yisrael should be given weekly or at least monthly. It could therefore be that here he is warning against reducing one's contribution one year and compensating for it the following year, because in this way the present year would be lacking the "multiplicity of action." (It is clear that the Alter Rebbe is not speaking here of a situation in which a person simply thinks of not giving because of his difficult circumstances, because he has already said in Epistle XVI that even if one needs to borrow for food, he should still give tzedakah.)

and according to the account (cheshbon).

As the Alter Rebbe will soon point out, the level of Divinity from which one elicits "G-d's greatness" is determined by the magnitude of the total amount - whether it is in hundreds or thousands, or whatever. (Multiples of a hundred, for example, relate to the level known as Keter.) Reducing one's regular gift thus proportionately reduces both his "great amount" and its cosmic effect.

Thus our Sages, of blessed memory, said,I2 "All the

10. Avot 3:15. 1 1 . In his commentary ad loc. 12. Bava Batra 9b.

individual coins [given to charityl add up to a great amount (cheshbon gadol),

"

and as taught by our Sages, of blessed memory,13 "When is Wavayah great'? - When He is 'in the city of our G-d' Malchut, at which120
I.e., G-d's greatness is revealed when the Divine Name Havayah is vested in the Sefirah of Malchut, and illuminates it. Malchut, the realm of speech, is known as "the city of our G-d," for just as a city is composed of many dwellings which in turn are composed of many bricks, so too is the realm of speech built up of many letters and combinations of letters. In Sefer Yetzirah,14 letters are termed "stones", for they are the basic bricks which join to form the ongoing Divine creative utterances which are the source of all worlds and all created beings.ls They thus reveal the greatness of G-d's glory. The Alter Rebbe now continues to speak of the "city of our G-d," which is the Sefirah of Malchut:

This is the spiritual state and the place of reckoning (cheshbon),16

For reckoning is possible only with entities which are finite and divisible, and Malchut is the source of all finite and divisible created beings.
1'13wn3ni373 TPY :lrnDw m3

as it is written,17 "Your eyes are wells in Cheshbon. "

13. Zohar 11, 22Sa, commenting on Tehillim 48:2. 14. 4:12. 15. Cf. Shaar HaYichwd VehaEmunah (in Vol. 1 1 of the present 1 series), chs. 1 and 2. 16. Cf. Zohar 111, 220b. 17. Shir Hashirim 7:s.

Since a well (or a pool) is a receptor for water that flows down into it, "well" serves as a term for M a l c h u t , i.e., the "feminine" Sefirah which receives the downflow of Divine lifeforce from the higher Sefirot. The word "Cheshbon" is a Biblical place name, but on the non-literal level of derush it is here understood in its dictionary meaning of "recokoning". The allusion to this verse thus reinforces the identity of the concept of "reckoning" with the Sefirah of Malchut. The Alter Rebbe now returns to clarify the meaning of his earlier statement that giving a "great amount" (cheshbon gadol) of tzedakah manifests the "greatness of Havayah" in the "city of our G-d."

As is known, the meaning [of the above statement] is that as a result of an arousal from [man] below - the provision of [the means for] life, grace and kindness by an act of charity with goodwill and a friendly countenance - there is elicited an arousal from above,
Toni in n3wnni niNa in , r m 'n 7 ~ [so that]l8 "G-d will make His Countenance shine forth," with a radiation and downflow of grace, kindness and Supreme favor
)i,>y ) r n i
9

>n ! nwni ipn ),N rn>irl>i w ~ 7171 q~o ,own 3 n in ) , N 3n from the Fountainhead of Life, the blessed Ein Sof,19 "Whose greatness is unfathomable" and utterly incomprehensible (and thus not manifest),

to the level [of Divinity, viz., M a l c h u t , at which]20

18. Bamidbar 6:25. 19. Tehillim 145:3. 20. Loc. cit., verse 13.

"

"Your kingdom is the kingdom of all worlds," [i.e.,] the World of Manifestation."
DVV>Y

)nw ,a,,rnnnr

ni>~,nn>DXJ

D ~ N I ? ~ >D

mnn 113wni im nl'nm

This [Sefirahof Malchut] animates all the created beings that are in all the upper and lower Heichalot, which are all subject to counting and reckoning (cheshban),

nviwnw, O > ~ > N :3'1nw in:, ?>N

as it is writtenY2l" A thousand thousands (i.e., a finite number of angels) minister unto Him."
To revert now to our above key phrase, cheshbon gadol ("a great reckoningn): Giving tzedakah with goodwill and a friendly countenance marries the infinite power of gadol Havayah ("G-d is greatn) with the finite framework of cheshbon ("reckoningn) the Sefirah of Malchut, which is the source of all finite created beings.

This, then, is the meaning of the ccgreatamount," for numerous acts of charity bring about peace, as it is written,= "And [the reward for] the act of tzedakah will be peace," as explained above in Epistle 12.

0,3~9nn w p ,> fiinni imnn 717

in

,oi>w w i i 3 9 ,, :

For "peace" implies the joining and conciliation of two opposite extremes. [In our context] these are the extremity of the superior
21. Daniel 7:lO. 22. Yeshayahu 10:17.

heaven, alluded to in the phrase, "And His greatness is unfathomable," referring to G-d's incomprehensible infinitude,

~ n n o~nwn > nxp~

and the extremity of the inferior heaven, referring to
Malchut, the lowest of the Ten Sefirot,

i3vn1>1mn m l , n w 373x3 3 ~ 3 7 3 3 wl>nnn

which becomes vested in [the Worlds ofl Beriah, Yetzirah and Asiyah, [i.e.,] in a category of finitude and number.
3 n

This will suffice for the discerning.

Epistle Thirty-One
2s ~ u b u a n 24cnuhv"

Interdependence and brotherly love among Jews strike far deeper than the visible interpersonal plane. Indeed, if they are lacking, the pain is felt by the Shechinah itself, the Divine Presence. For the Divine Presence is the heart of the Jewish people, who themselves constitute the organs. A deep-seated organic disorder that affects the circulatory system, affects the entire body, including even the heart itself.
07 W Y f 13 ,Y 1

Well known at the gates1

The previous Epistle opened with the phrase, "It is well known ...," because it cited a widely-known statement from the Talmud. Here, however, the Alter Rebbe opens with a more esoteric quotation from the Zohar, which is well known only in more scholarly circles, among those who sit at the city gates, for this was where judges and scholars traditionally used to congregate.

,~n1'3n , n , ~ Nyin Nni'3wf ,o,np,n33'ln3v nn is the statement in the Tikkunim2 that the "Shechinah is ailing in the exile, " as it were.
b 31 1'3

1,~ ?nnn ,qun ,>In In2 :Wn 77 >Y ,w>7,9 7 This (anthropomorphism] draws a comparison with a physical ailment, distinguishing, (of course,] between the holy [and the mundane];3 i.e., bearing in mind the utter
Ir31 wrp

1. Note of the Rebbe Shlita: "See Metzudat David on Mishlei 3 1:23." 2. Note of the Rebbe Shlita: "Tikkunei Zohar 25; see there at length." 3. From the Havdalah (Siddur Tehillat HaShem, p. 234), paraphrasing Vayikra 10:lO.

disparity between a physical ailment and the state metaphorically described as an "ailment" of the Shechinah.
>N 1>nn n~mn -p>m niuw3na

~ , n n1~>-13ni n m v ,>inn
D371Nil >3

The cause of illness or health lies in the distribution and flow of the life-force from the heart to all the organs,
w31n 011nvf~>nn [this life-force]being vested in the blood of life which flows from the heart to all the organs; w nnn f>in laio 3301 and the spirit of life and the blood4 circulates all around on3 O,Y>IID~ DWXI ~3 >Y , o , - I ~ N ~-pn -pn >3 into all the limbs, through the veins5 that are embedded in them,
1>3h 7tll71
DT~I o

D , - I ~ N ~ >N 1>nn NYIW >3

and returns to the heart.

Now, if the circulation and flow of this spirit of life is always as it should be, in its proper order as arranged for it by the Fountainhead of Life,
n,>~nx N,-I~ own )IN then the individual is perfectly healthy.
4. Note of the Rebbe Shlita: "I.e., 'and the spirit of life which is vested within [the blood]...,' as is soon explained." 5. The phrase in the current editions ("and the veinsn) is emended here according to the Luach HaTikkun of the Rebbe Shlita.

,3>nn on> , i ~ 7 n onvn o,>3pni ,-m, ovwrpn o,-ra~n ,D >D t>n 3123v v v %
For all the limbs are bound together and receive their appropriate vitality from the heart through this circulation.

uvnn

1~

mvnr vnnn ,jnrpn r n t ~ >rp>pTIVN w, ON IN ~3 '12w=~r>nnm nr-rn ov orn ~r>'nr313'0 o

But should there be any disorder in any place, restraining, hindering or reducing the circulation and flow of the blood with the spirit of life vested in it,
>Y

~ > >N o n m n >D 7wpnn ,t>n 7wpn uvnnn IN pug) ,IN n t>a 313,V ,7, then this bond - which connects all the limbs with the heart by means of this circulation - is severed (which
or diminished,

would extinguish life),

rnnw,

,,>rnr ~ ~ w onr> > ~n

9 , ~~ r t

in which case the individual will fall ill and sick (May G-d protect us!).
The interconnection of all the organs with the heart, thus also impacts on the heart itself.

Precisely so, metaphorically speaking, all the souls of Israel are regarded as the organs of the Shechinah,6

9nnwr :3m3w rn3i ,Q>>

7 s :DrnDw 1

1n3 ,3> ow3 nmpm 03m3

which is called the "heart", as it is written,7 "The Rock,

6. Zohar HI, 17a. 7. Tehillim 73:26.

M y H e ~ r t "and as it is ~ r i t t e n"And I will dwell with;~ ,~ in them."

(of this comparison between the Shechinah and the heart that supplies all the organs with blood) is:
, ~ W Yn739 T ) N nrn31~3 r w ~ p

The meaning

fyrn ~ I N W~ r n , n133w )iw3 9 3 onrmn3

The10 term Shechinah, deriving as it does from the verb 1i>v> ('to restn or "to dwell*), denotes that the light of G-d abides in the Worlds of Beriah, Yetzirah and Asiyah, in order to endow them with life. This life-force is drawn forth by means of a prior investment in the souls of Israel. [This is so] because none of the created beings stand in any comparable relation to the Creator;
)'awn vnn N>D n'n3 ~ 3 1 foru "all that are before Him are esteemed as truly naught. "
3 ~

Thus it is impossible for them to receive life-force from His light and effluence,

8. Translated according to Shir HaShirim Rabbah 5 2 . 9 . Shmot 2 5 8 . 10. Note of the Rebbe Shlita: "See Tanya, ch. 41; et al." 11. Zohar I , l l b .

0,)3,~pio,,n, ,w,> 1,Nn O~N-IXnvn>

to become created beings ex nihilo into substantiality, and to be living and subsisting, except by means of the souls.
The Divine light is first drawn down into the Jewish souls, and thereafter into the rest of creation. The blessings which we recite follow the same order: "...our G-d, King of the universe." It is by His first becoming "our G-d," whereby the Divine life-force flows into the Jewish people, that He then becomes "King of the universe."

nawnns >>YW
[For it is the Jewish souls] that rose in His thought, i.e.,
their source is in His thought,

and thus preceded the creation of the worlds, which came about through [Divine]Speech.
Mortal thought is internal and personal, inasmuch as it serves the individual himself, whereas speech is external, its purpose being to communicate with others. So, too, Jewish souls derive from the internal aspect of G-dliness, while the rest of creation derives from the external aspect. And in order that the Divine life-force be drawn down into the worlds, which represent an external level of creation, it must first be drawn into Jewish souls, the internal level of creation.
'131 n t t ~ pf > n ,na n ~
:>,t~i

-1n~n3

Thus our Sages, of blessed memory, said+ "With whom did the Holy One, blessed be He, take counsel
12. See Ruth Rabbah, sec. 2; Bereishit Rabbah 8:7.

[concerning the creation of the worlds? - With Jewish souls], " as is known from elsewhere.
Jewish souls are thus so superior to the created worlds that G-d took counsel with them about the very creation of the worlds.

The above discussion relates only to the drawing down of Divine vitality from the Shechinah into the created worlds, which parallels the emanation of the spirit of life from the heart and its diffusion throughout the entire body. The Alter Rebbe will now go on to explain the second aspect of this analogy - how the spirit of life returns to the heart from the other organs. In the analogue likewise, the G-dly lifeforce within the worlds pulsates in an ongoing dual dynamic called ratzo vashov ("advance and retreat"): the G-dly life-force is first drawn downward, from the Shechinuh to the worlds, and then it returns to its source, as a result of the Torah study and the spiritual service of created beings.
D97W3 YnIl

And it is well knoum at the gates1

Dnn o,)mnnn> o)n,>~n nvmnm nvnn n3vnn >39 3

that every downflow of [Divine] life-force and [all] effluence from the upper worlds to the worlds which are lower than them,

I n h m )mm ,)sol)nWn yln :ni*s779- mnm 1n3 )n

are as stated in the Sefer Yetzirah:l3 "Their beginning

(i.e., the beginning of the uppermost levels of creation) is wedged in their culmination (i.e., in the nethermost part of the lowest level of creation), and their culmination is wedged in

their beginning." In the writings o f R. Isaac Luria, of blessed memory, this [dual direction] is referred to as Or Yashar ("direct light") and Or Chozer ("reflected light"), i.e., light reflected upwards from the lower level back to the upper;

as it is also written,I4 "And the Chayot were advancing and retreating," first proceeding away from their Source and
then retreating to it. The above verse refers to the holy Chayot ("creatures*) of the Divine Chariot. The Kabbalah explains that this is an allusion to the Divine life-force of all worlds and created beings: it first emanates from its Source and then returns to it. I.e., not only is the Divine life-force drawn from the Shechinah down into creation, but it also returns from created beings back to its original Source.
7 N 1 ' I 7W3N 7N 7WN

INTI

n n N i l 1 D9711il

39

'IY,)3 >Y

7WN 3n3n3 3v9n

Thus, according to these words and this truth, which is impossible to explain properly in writing,
0 7 7 1 ~

ow1 nrnwlni ,1'I owl ~ P ~ W Tn IN 7 p

the Shechinah is referred to as the "heart", and the souls as c ' ~ r g a*. ~ n

14. Yechezkel 1:14.

This teaches us that when all the souls are attached and bound together,
331v 131v n y ~ w n n ~ ~

n f ' l > m 1 3 1 3~ C N n ~

the circulation and flow of the life-force and of the effluence from the Shechinah to the worlds and from the worlds back to the Shechinah is continuous,

and "their culmination is wedged in their beginning," thus binding and joining them all - all the souls, and through them all the worlds - to the One G-d, so that they will cleave to Him. Thus it is written,15 "You are standing firm this day, all of you, before the L-rd your G-d (Havayah Elokeichem)."
N3W V3>1,

N3V

03>13

The verse specifies ''all of you," i.e., a situation in which all Jews stand united together. Moreouer, it specifies "before",
implying that this togetherness enables all Jews to relate t o Divinity at the level at which the Name Havayah precedes and transcends its subsequent self-imposed descent to become Elokeichem, the life-force that empowers souls. This can take place only when there is a sense of unity between all the levels which the above verse goes on to enumerate:

JD Y Y 3UlIln '13 03WNl P

"Your heads..." (i.e, those with the loftiest souls), "from the
IS. Devarim 29:9.

hewer of your wood ..." (i.e., those of

stature).

more modest spiritual

The Alter Rebbe elaborates on this unity between unequals in Likkutei Torah, at the beginning of Parshat Nitzavim.

ni>u *ivy n9sr ~1)v 1mrn YI $"ti inNn p r ) ntar n,3

This will clarify the teaching of our Sages,16 of blessed memory, that the destruction o f the Second Temple and the fall of Israel into exile,
41332

,nrh nl,nm ,OITN> nnf,i,r n ~ 2 v n nrp4nom

and the withdrawal of the Shechinah and its descent to Edom, into a state of exile, as it were, for when the Jews
are exiled, so too is the Shechinah,l7

- all this was because of the sin of groundless hatred

[between one Jew and another] and dissension between their hearts (May the Merciful One save us!). And this is why [the Shechinah] is referred to metaphorically as ailing (in times of exile, as quoted above). As for** the phrases [in the Amidah], "He supports those who are fallen and heals those who are sick," in
16. Yoma 9b. 17. Megillah 29b (as quoted in Ein Yaakov);cf. Tanya, ch. 17. 18. The phrase in the current editions ("As it is written...") is emended here to "As for...," according to the Lunch HaTikkun of the Rebbe Shlita. The closing statement of the Fipistle is thus presented in the classic Rabbinic style of question and answer, whereby a possible difficulty is anticipated and solved.

plural form
Shechinah,

- although

reference is being made to the

this alludes to all the organs....

The plural form includes the souls which are the "organs of the Shechinah," inasmuch as they are animated by it; they, too, are in ailing health, and they, too, are supported and healed.

Epistle Thirty-Two
16 Cheshvon
25ChcrhvPn

Just as the Alter Rebbe opened the first Epistle in this series' with a blessing - occasioned by the good news that most of the chassidic congregations had completed their annual study of the Talmud - so, too, this final Epistle begins with a blessing. Evidently, this blessing too was occasioned by good news that the Alter Rebbe's chassidim had organized the collection of charity for the Holy Land faithfully and efficiently, with a lively gabbai tzedakah appointed in each town or congregation to rouse his brethren to action. The Alter Rebbe therefore extends his blessings both to the donors and to the gabbaim, explaining meanwhile in mystical terms why generosity is at its best when it is spontaneously aroused by one's own spiritual endeavors. The Rebbe Shlita indicates in a letter, that the first and final Epistles of Iggeret HaKodesh are also connected, in that both of them laud the service of prayer when it is undertaken with proper intent. The first speaks of "devout concentration during prayer from the depths of the heart ...to the extent of pressing out the soul." As explained there, this fortifies the mind that meditates upon G-d's greatness, while fanning man's love and awe of G-d. This final Epistle speaks of "an arousal of the love of G-d when reading the Shema, cleaving to Him and surrendering one's soul at Echad, and [loving G-dl 'with all [his] wealth,' in the literal sense." When this inspiration crystallizes into practical expression in this material world here below, the resultant tzedakah is of the finest, for it is born of one's own labors in the service of prayer.

>~im ,o>m 18773 May2 G-d bless your3 effort and favor the work of your hands,
1. See above, Vol. IV, p. 1. 2. Cf. Devarim 33:ll. 3. See above, Epistle 27, Part (a), footnote 7.

i7~v of,

The above blessing, which Moses gave the Tribe of Levi, is understood by our Sages4 to refer to the service in the Holy Temple. As to the period of exile, when the Beit HaMikdash has not yet been rebuilt, Avot deRabbi Natan statesS that tzedakah and acts of lovingkindness bring about the same atonement as was effected by the Temple service. This may-well explain why the Alter Rebbe chooses this particular verse as the text of the blessing that he offered to those who give tzedakah.

so that you may be accepted before G-d at all times.6

With this addition the Alter Rebbe apparently implies that though his readers' tzedakah amounts to no more than a fifth of their earnings, this fifth nevertheless elevates the whole of their income to G-d, as explained above in Tanya, ch. 34. In this way, not only the effort expended in earning the funds set aside for tzedakah, but with it the entire "work of their hands," becomes "accepted before G-d at all times."

So may G-d ever continue to grant you [His blessings], to fortifj your hearts amongst the valiant.7
This sentence would tend to connect this Epistle with the good news the Alter Rebbe received from his chassidim with regard to the giving of tzedakah. Hence his blessings that G-d should further strengthen them in a practice whose performance requires one to be valiant, in the spirit of the teaching,8 "Who is valiant? - He who conquers his evil inclination"; i.e., he who gives even more than he desires to give.

4. Pesachim 22b. 5. 4:s.

6. C f . Shmot 28:38. 7 . C f .Amos 2:16. 8. Auot, beginning o f ch. 4 .

olp, nif>n>Y f > n ~

And he that is generous stands over generous thingsY9
This paraphrase evidently means that the public-spirited catalyst who motivates others to give is even more praiseworthy than those who actually give.

t o be ccgreat" b y causing others t o act, in every city and congregation, forlo "He who causes another to act is greater
than the doer."

n p n > I> wnnl

This will be accounted as his act of tzedakah.

rv>nmw lnprr

3 ~ 1 x% 1 I

And of him who does [the deed], it is said,11 "His tzedakah stands forever. "

nwynn IT^ 'IITIV~13.3ni77i~nn >fpnw :mp) )IW> , n - r n ~ ~

[The verb] omedet ("stands") is of feminine gender, which suggests a recipient, because [this donor] receives the [charitable] arousal of his pure heart from him who is ccgreat,by causing others t o act."
Had he been roused to give tzedakah of his own accord, he would have been considered a true "giver".

ry> ntniy ,p >3>Y r(

Nevertheless, [his tzedakah] "stands forever.

"

9 . Cf. Yeshayahu 32:8. 10. Bava Batra 9a; the key word nwrnn (vocalized patach-shevapatach-segol) does not mean "the actionn but "he who causes another to act." 1 1 . Tehillim 111:3.

n3-rJn ,nrn o>rva ),wiv

> N ~ W , Wrvnnl

n31~i7>3w :wi7m 71n13n 03 >

This means: All the acts of charity and kindness that Jews perform in this world, out of the generosity of their pure hearts,

n,,nn;l lnr rv ,nwm nrn o>ivlnin,>prni,n n ~ n in

are alive and they endure in this physical world until the time of the Resurrection.
>3 3lrv

nlr,nln ,n\n 7173 qiv ),N ?in1 n\p>n ,\>,I )nr INW nrn D > I Y ~ l)>n>v

For that will be the time of the manifestation of Divinity and of the [infinite]Ein Sof-light,from the level of sovev kol almin, in this world,
This degree of spiritual illumination, which transcends (lit., "encompasses") all created worlds, will be fully revealed in this world at the time of the Resurrection.

as explained at length in last year's letter.12 But there needs to be a vessel and an abode wherein the [infinite]Ein Sof-light can vest itself, just as the body is [a vessel] to the soul, metaphorically speaking.
w ~ ,737 3

n3 u>n :31n3w in3

Thus it is written:13 "For M y word is like fire";

12. Epistle XVII (above), in Vol. IV, p. 298. 13. Yirmeyahu 23:29.

nv1>nnr n t n ~ ~ v ~ N>N ,iltil

0>1~1 il-ty~n n

3 V N iln ~ '13 il>yn35

just as fire does not radiate in this world except when it is attached to and vests itself in a wick ..., so, too, if Divinity is to illuminate this world, it too must be able to to attach itself to something in this world which, like a wick, will be wholly subjugated to the Divine flame and consumed by it,
7 n 01pn11~3v ~ '1n3

as explained elsewhere.14
153 ~13771'1 m n nfn N,TI ,773n3 I ~ I N >>>3il1 7 7iail'l The body and the vessel for G-dS light is the attribute of kindness and the generosity of the heart,
1'13 il,> ny>f ) ~ n ,nvn y,~vn>r > in,>

whereby one gives and effuses vitality to him who has nothing [of his own].
Generosity with a smile, empathy with the pauper, the vessel for G-d's infinite light.

- this is

Thus it is stated in the Tikkunirn,'s "And You have prepared many bodies for [the illuminations of the Sefirot], and they are described in the following manner: Chesed - the right arm,"
Just as Chesed is the Supernal "right arm," so too is man's
14. Tanya, ch. 53. 15. In the Introduction to Tikkunei Zohar which begins Patach Eliyahu; see Siddur Tehillat HaShem, p. 125.

corresponding attribute of kindness the appropriate vessel for revelations and benefactions from that source.

1)n73>>x >31 q11n

Moreover, the entire body is included in the right side,
which is its mainstay.

nprr r w n > :w3n

in^

731

Thus too wrote the liturgical poet:16 "His garment is tzedakah. "I7
Tzedakah, unqualified, is the garment which garbs and screens the entire Supernal "Body", thereby enabling mortals here below to receive the infinite revelation of Divinity.

m w run )33 N>N nn'1nwn n p r ~ ) :>"t7i ~ n ~ w 1 ~ IT)^

This is the meaning of what our Sages, of blessed memory, said:lg "Charity is recompensed only according to the kindness within it,

run )3'1 1 7 ~ ,nprx3 03'1 1 ~ 7:t~ D N I W p

as it is written,19 'Sow for yourselves for tzedakah, reap according to the kindness.'"
Why is tzedakah alluded to as "sowing" and its reward as "reaping" ?

16. In the hymn which begins Atah Hu Elokeinu, recited during the Shemoneh Esreh on Rosh HaShanah and Yom Kippur; see (e.g.) Machzor for Rosh HaShanah with English Translation (trans. Rabbi Nissen Mangel; Kehot, N.Y., 1983), p. 98. The word tzedakah means both "charity" and "righteousness". 17. Note of the Rebbe Shlita: "Cf. Epistle 111, above." 18. Sukkah 49b. 19. Hoshea 10:12.

For a harvest is the manifestation of the seed hidden in the soil.

mnu

NYI :nl>ln )n13 )>WIY >N?W,W 7wnal npfsn NITI -pi N I 71-12710 )>N 7 1 ~ > N , ' I w~>n>w ~ ~ ,n>nna In1 rv nmvjr 'nwfn nta O > I Y ~

I t is likewise with the charity and kindness that Jews perform in the time of exile: it [too] is hidden and concealed until the time of the Resurrection, when the [infinite]Ein Sof-light will vest itself and radiate in this physical world.
This ultimate vestiture and revelation thus resembles the harvest of tzedakah. Moreover, as the Alter Rebbe now explains, G-d's vestiture and revelation at the time of the Resurrection resembles and even surpasses His vestiture and revelation within the vessels of the Sefirot in the World of Atzilut.

n ~ > > sn i-7 ~ 0 W Y T0>>3an13n3 ,oa m ymn7a1 1 n > ~ 1 ~ r ~

For "He is one with His ~ausations",~~ with the i.e., keiim (lit., "vessels") of the Ten Sefirot o f Atzilut: they are
utterly fused with the infinite light that is revealed in them, as explained above in Epistle XX.ll

Thus, how much more so, with regard to the [infinite] Ein Sof-light which encompasses all worlds (sovev kol almin) from far higher than the level of Atzilut.
If the vessel that receives the lower degree of illumination
20. Etz Cbayim, Sbaar 47, ch. 12, et al.

21. See above, Vol. IV, p. 357 ff.

that permeates Atzilut is wholly one with the light that shines into it, then the vessel that receives an infinitely higher degree of illumination must surely be wholly one with it - absorbing and integrating this illumination within itself. This latter vessel is tzedakah.

nlpl )rw> ,n3tr n ~ 7 3 73,937 ) This is why [charity] is called tzedakah, [a noun] of feminine gender,

rv>n r n v mp-rr
[in the above-quoted phrase,] "his tzedakah stands forever.
I>

Correspondingly, the verb here translated "standsn (or "enduresn) is omedet, also in the feminine form - which, it will be recalled, puts tzedakah in the light of a recipient.

For it receives a radiation from the [infinite] Ein Soflight that encompasses all worlds, which vests itself in it (and is revealed in it) in this physical world at the time of the Resurrection.
Not only is the feminine gender used because (as explained earlier) a donor may receive his motivation .from another, but also because tzedakah itself is a feminine recipient: it is man's vessel or receptor for the transcendent light of G-d.
731 )iw> N I ,f>n, 'I,#> ~ pry : > 1 ~

However, the verse,22 "Tzedek shall go before him," is in the masculine gender, both the noun (tzedek) and its
matching verb (yehaleich).
22. Tehillim 8514.

IDYYD o f ~ 331 n771vnnnTuna nm n

~ 7 n

This refers to the attribute of kindness that is aroused in a man's heart of his own accord, not through another's
inspiration,

through an arousal of the love of G-d when reading the Shema,23 cleaving to Him and surrendering his soul at Echad, i.e., as he completes that verse, "...G-d is One";
' 3 1 I 9 f f ND 3331 1 1 VW 3

[loving G-d] "with all your wealth," in the literal sense24...

I.e., the individual's love and surrender to G-d inspire him to give tzedakah.

~nn!n nr7vn~lr ~
And as a result of [this]arousal from below foSS as waters reflect face to face, so is the heart of the Supernal Man [that is "upon the throne"] N>>Y>~ NMlYJW

there is an arousal from above.

nun nun> , I ~ > Y>3 131vi7 in 7171 710 1~ 7 1 n3wnn hi ~ nmnn jnta ,>twnm33 mwln ntn 031~2
This is [expressed as] a manifest downward flow o f the
23. Dwarim 6:4; Siddur Tehillat HaShem, p. 46. 24. Berachot 54a. 25. Cf. Mishlei 27:19; the original verse speaks of the heart of one man to another.

[infinite] Ein Sof-light that encompasses (i.e., transcends) all worlds, down to the nethermost level of this physical world, at the time of the Resurrection, as explained at length in last year's letter.12
Charity inspired by a person's avodah during prayer is thus called tzedek, a noun of masculine gender, suggesting emanation and provision - for it gives forth and elicits the transcendent light of sovev kol almin. Moreover, as the Alter Rebbe will soon explain, this kind of unsolicited charity draws down the innermost essence of this light. When, however, one's giving has to wait for another man's inspiration, such tzedakah remains a recipient, a mere receptor or vessel for a mere glimmer of the light of sovw kol almin.

And this is the [mystical] meaning of [two of the words from the above-quoted verse],22"[Tzedek] shall go before him."
The verb yehaleich, here translated "shall go," in fact appears in this verse in the causative mode: "shall cause to go"; i.e., "shall lead." The word lefanav, here translated "before him," stems from the root panim, meaning "face" or "countenance".
D>IY 7~

,ni>)~nnn n>~n>n V I ~ > Y0339 Twnnl - 4 n D ~ p1 w nw n ' Y Hence: Tzedek leads and elicits the Supernal Countenance, the most essential and inward aspect of the Divine light, drawing it from higher than [the World ofl Atzilut, down to the World of Asiyah.

But let's close; quite enough I've prepared you, and may no kind of blessing be spared you. "Do good, 0 G-d, to the good, and to those who are upright in their heartm26- bless those who donate generously to tzedakah, and also those whose generous intentions are forced to remain unrealized.

Such is the prayerful wish of him who seeks [your welfare].27

Addendum
The Rebbe Sblita once explained in a talk that the Alter Rebbe's statement in the above Epistle, that the spiritual effects of tzedakah are drawn down into this physical world at the present time as well, is truly novel. Generally, Chassidut explains that the performance of mitzvot draws the Divine light downward into the World of Atzilut. The parable offered (see Sefer HaMaamarim 5627, p. 433; Sefer HaMaamarim 5629, p. 209) thus describes the reward for mitzvot as being kept in Atzilut within a chest, so to speak, whose key is in the possession of the individual who performed the mitzvah. This flow of Divine light is incapable of descending into this world - "There is no reward in this world for a mitzvahn2* for this finite and material world cannot receive the reward that comes from the transcendent level of Divinity called sovev kol almin. Here, however, the Alter Rebbe states explicitly that "all the
26. Tehillim 1254. 27. Cf. Eichah 3:25. 28. Kiddushin 39b.

acts of charity and kindness that Jews perform in this world, out of the generosity of their pure hearts, are alive and they endure in this physical world until the time of the Resurrection." Moreover, the Alter Rebbe specifies "in this physical world," as opposed to the spiritual source of this world. In addition, when he states that the acts of charity "are alive," how does this term apply in our context? The Rebbe Shlita explains this by citing the following on the exegesis of the Maggid of M e ~ r i t c h ~ ~ verse,30 "You shall observe my statutes and commandments that one is to do and live in them." The operative commandments draw down spiritual lifeforce only when a mitzvah has been actually performed. To consider the tzitzit, for example: Only when a person has used its threads in the performance of the commandment, are all the sublime levels of Divinity drawn downward into the physical world; only then are this person's thoughts, speech and action (relative to the tzitzit) united; only then do all the laws of tzitzit and all the appropriate Torah passages apply. The same is true with regard to all the other operative commandments as well. The Maggid concludes that this is the meaning (at the non-literal level of derush) of vechai bahem "you shall live in them": every individual Jew draws down spiritual life into the mitzvot he performs. The above teaching of the Maggid gave the Tzemach Tzedek a fresh insight into a statement with which the Sages extrapolate Moses' entreaty to be allowed t o enter the Holy Land:31 "Let me enter the Land so that all of [the mitzvot] will be fulfilled through me." The request was not "...so that I will be able to perform the mitzvot," but rather, "...so that all of [the mitzvot] will be fulfilled and animated through me." For the commandments are alive and they endure only when a Jew actually performs them. In this light, the Rebbe Shlita concludes, we can understand
29. Likkutei Amarim by the Maggid, sec. 227 in Kehot editions. 30. Vayikra 18:s. 31. Sotah 14a.

the above teaching of the Alter Rebbe, that "all the acts of charity and kindness that Jews perform in this world, out of the generosity of their pure hearts, are alive and they endsrre in this physical world until the time of the Resurrection."

Kuntres Acharon

Kuntres Acharon, Essay One

The contents of this Kuntres Acharon a1 Kamah Perakim ("Later Booklet on Several Chapters") are not near as homogeneous as one might expect. The ninth printing1 of the Tanya, which included Iggeret HaKodesh and Kuntres Acharon for the second time, was introduced by an "Approbation of the ... sons of the illustrious author."Z This Approbation describes Kuntres Acharon as a work based "on certain chapters, which he wrote when he composed the Sefer Likutei Amarim" (i.e., the first part of Tanya). It is described as consisting of "profound discussions and insights in passages in the Zohar, Etz Chayim and Pri Etz Chayim, which appear to contradict one another, and in his understanding spirit [the Alter Rebbe] resolves each passage according to its context as explained in Likutei Amarim." As the Rebbe Shlita notes, however, close to half of the essays printed in current editions under the heading of Kuntres Acharon, beginning with Essay 6, appear to be letters of the Alter Rebbe that are quite unconnected with matters discussed in Tanya, Zohar, Etz Chayim, etc., and hence, seemingly out of place in Kuntres Acharon. And, indeed, when Iggeret HaKodesh and Kuntres Acharon were first included in Tanya (in the eighth edition; Koenigsburg, 1811), these essays were in fact not printed as part of Kuntres Acharon, but were grouped with Iggeret HaKodesh.
27 Cherhvrrn
26CbeshvM

The first essay of Kuntres Acharon answers two questions: (a) How does a Jew become connected with Supernal Wisdom (Chochmah of Atzilut) by reading the narratives of the Torah?
1. Shklov, 1814; see the Bibliographical Listing by the Rebbe Shlita, reproduced (in Hebrew) in the Bi-Lingual Edition of Tanya, p. 714. 2. It appeared in the Shklov edition of 1814 for the first time. See its English translation in Vol. I of the present series, p. 10.

(b) What is meant by the statement of the Z o h a r that "thought accomplishes nothing"? (I.e., that if one merely thinks about words of Torah but does not articulate them vocally, he does not effect an "arousal from below" that elicits an "arousal from above.") As to question (a): We can readily understand how when a Jew studies the reasoning and the laws of the Torah he is connected with Supernal Wisdom, for the Torah is "G-d's Will and Wisdom." But what of the narrative passages? True enough, in addition to their truth as narrative (for3 "A verse never departs from its plain meaning"), these passages of course simultaneously allude to spiritual truths in the higher worlds. But if a reader knows nothing of this beyond the simple story, how is he thereby connected with Supernal Wisdom? The Alter Rebbe answers this query by quoting Sefer HaKavanot of the AriZal, who states that at the very same moment at which a Jew is engaged in Torah in this world, the "likeness" of Supernal Man above (the source of the soul of this Jew) is also engaged in Torah. The source of this individual's soul is thus bound up with Supernal Wisdom. Now, this applies when this individual merely meditates upon words of Torah, in silence. When, however, he actually verbalizes them, then the sound of these words pierces the heavens, and ascends to the spiritual level to which that sound is related, i.e., the level which matches the level of service of the person involved. If he is a tzaddik who, like a chariot, has no independent will but waits to be steered by its Rider, then the sound of his Torah study rises to the World of Atzilut (as explained in Tanya, ch. 39); if he serves G-d with intellectuallygenerated love and awe, the sound of his Torah study rises to the World of Beriah; if his love and awe of G-d are innate, the sound of his Torah study rises to the World of Yetzirah (as explained in Tanya, ch. 16). As to question (b), regarding the inability of unvoiced thought (on words of Torah) to elicit an illumination from above, the Alter Rebbe will presently explain that it is nevertheless
3. Shabbat 63a.

expressly thought that can elevate one's Torah study and one's performance of the commandments to the higher realms. This, however, appears to be contradicted by a teaching in the Zohar,4 that the kind of "arousal from below" that draws down the reciprocal "arousal from above," is effected specifically by "deed and speech," as distinct from unvoiced thought. The Alter Rebbe therefore clarifies: It is true that the Zohar here teaches that thought alone cannot draw down the flow of Divine light. That is why, even when one serves G-d with love and fear through the spiritual toil of the soul, he will not have fulfilled his obligation to perform the accompanying mitzvah unless these spiritual emotions find simultaneous expression in actual deeds or words (cf. Tanya, ch. 35). For the soul descended into this world in order to draw down Divine light, and thereby to refine and rectify the body and the animal soul. (The Divine soul itself is by definition not in need of rectification.) And it is only through ^deed and speech" - the actual performance of mitzvot or articulated Torah study, for5 "the movement of the lips is also a [minor] deed" - that one draws the Divine light down into this world. However, when it comes to the separate task of elevating one's Torah study and performance of the commandments, this is accomplished specifically by means of positive thoughts, which include one's devout intent (kavanah), and one's love and awe of G-d.

Examine6 Likutei Amarim, ch. 40 The Alter Rebbe explained in ch. 407 that the love and fear of G-d are mere wing^".^ Though wings enable a bird to fly aloft, they are not its essence. Indeed, even "if its wings were
4. 111, 105a and 31b.

5. Sanhedrin 65a. 6. Note of the Rebbe Shlita: "[Examine], not simply See." 7. See Vol. I1 above, p. 558ff. 8. R. Chayim Vital, in Shaar HaYichudim, ch. 11.

removed, [a bird] is k ~ s h e r , ' ' ~ long as its head and body are so intact. So, too, Supernal Unions (yichudim) are effected through Torah and mitzvot themselves. Love and awe, which are their wings, merely elevate the Torah and mitzvot to that spiritual level where a particular union is to take place. It is at that level that there is revealed within one's Torah and mitzvot an infinite Divine illumination that cannot be revealed in this physical world. Thus, on one hand we say that love and fear do not bring about a Supernal Union, for they are mere "thought" and intent. On the other hand, we also say that it is specifically through one's intent that one's Torah and mitzvot are elevated to a height they could never ascend to unaided; once there, they bring about a Supernal Union and its resultant diffusion of Divine light.

To understand how a person reading narratives in the Torah becomes connected with Chochmah Ila'ah ("Supernal Wisdom"):
When a Jew studies Torah intellectually, it stands to reason that he is then bound up with Supernal Wisdom - the Sefirah of Chochmah (the loftiest Divine emanation) in the World of Atzilut - for Torah law is "G-d's Will and Wisdomn; the rationale underlying a law is G-d's wisdom, while the ruling itself is G-d's will. This is explained in ch. 5 of Tanya: "It so arose in His will that if, for example, Reuven would claim thus and Shimon thus, such and such should be the verdict between them." Even if this litigation should never come to pass, still it is G-d's will that in
9. Note o f the Rebbe Shlita in He'arot veTikkunim: "In the Mishnah (Cbullin 3:4) we find, 'If its wings were broken ....' [From this we learn that the same law applies] 'when its wings were removed'; see the Bacb and Tax, Shulchan Aruch, Yoreh Deah, beginning of sec. 53."

such an instance the verdict should be such and such - in accordance with His will. The very knowledge of the ruling thus makes one aware of G-d's will. Suppose, however, that instead of studying legal issues one merely reads the narratives of the Torah. While it is true that these narratives allude to spiritual matters in the higher worlds,"J yet since he perceives nothing beneath their seemingly simplistic surface, how is he thereby connected with Supernal Wisdom? When, for example, the Alter Rebbe looked at the verse," "And Jacob kissed Rachel and lifted up his eyes and wept," he saw12 that Jacob, who represents the attribute of Mercy of Atzilut, arouses compassion from the Supernal Source of Mercy upon Rachel, who personifies Malchut of Atzilut, the fount of all souls. However, when one is unaware of the inner meaning of this verse, and merely follows the simple story, how is he then bound to Supernal Wisdom?

[This matter may be understood] in the light of what is written in the Kavanot, p. 16613- that just as a man is engaged [in Torah study] below, so too is the likeness o f the Supernal Man [engaged in Torah study] above.
As the Alter Rebbe will soon explain, this "likeness" refers to the source of a man's soul, which is rooted in the Sefirot above. This is known as Supernal Man, for in the Kabbalah a complete configuration - a partzuf (lit., "visage") of ten intel-

10. Actually, this may be viewed the other way around: The real subject of such a narrative is a spiritual truth; this is echoed by the physical aspects of the corresponding episode as it took place below. In the words of Asarah Maamarot (Maamar Chikur Din 3:22), 'The Torah speaks on high and hints at matters below." 11. Bereishit 29:ll. 12. Tanya, ch. 45. 13. Le., Sefer HaKauanot of the AriZal (ed. Venice, 538011620).

lective and emotive Divine Sefirot - is referred to as a "Man".14 Supernal Man occupies Himself in Torah above, at the same time that mortal man does so below. When one is engaged in Torah, be it even in the narratives of the Torah, he is thus connected with Supernal Wisdom, inasmuch as his "likeness" above is bound up with Supernal Wisdom. According to this explanation, however, he is connected with Supernal Wisdom only by virtue of his connection with his likeness above, and not through his actual study. The Alter Rebbe therefore now goes on to state that this is so only when his study of the Written Torah remains in the realm of thought. If, instead, the individual verbalizes the words audibly, the very sound of his voice enables the letters here below to ascend even to the highest of levels, the World of Atzilut.

This [vicarious connection] applies [only] when one is thinking about the written letters [of the Torah's narratives]. But as to articulated speech, we may say that it pierces and ascends to the actual [World ofl Atzilut;
The Alter Rebbe here seeks to distinguish between "the actual World of Atzilut," and the highest level (the "relative Atzilut") within each of the lower worlds. As explained above, the uttered words of a consummate tzaddik - like the rest of his Torah and mitzvot - ascend to the actual World of Atzilut.

alternatively, [the articulated speech of one's Torah study rises] to Beriah, the world of comprehension, when impelled by intellectually-generated love and fear (i.e., a
love and fear of G-d that result from comprehending Him);
14. Cf. Yechezkel 1:26.

or else [this speech rises] to Yetzirah, the world of emotions, when motivated by the innate awe and love of G-d
that are the heritage of every Jew. This refers t o the level of "concealed loven (ahavah mesuteret) that also includes fear.

i.e., when its words are merely uttered o u t of a n acceptance of G-d's yoke, without any of the above three levels of motivation,

And through Scripture,

IN ~ p own ,n>wvrni-139~ mi7 O>IYD p,>w m -r,,i,> [this speech] rises from This World to the Ten Sefirot of Asiyah, the level t h a t relates t o T o r a h a n d mitzvot that a r e performed merely o u t of acceptance of G-d's yoke," for "it pierces the atmospheres 16... " between physical and spiritual
,131

Asiyah.

15. Alternatively, it may be said that the degree of elevation varies with the subject of one's study. If it is Kabbalah, which extends no further "down* than Atzilut, then one's study is elevated as far "up" as Atzilut. If it is Talmud, which extends down to Beriah, then one's study is elevated as far up as Beriah. If Mishnah, it is Yetzirah; if Scripture, it is Asiyah; - as the Alter Rebbe explains in the Note at the conclusion of ch. 40 in Tanya. The Alter Rebbe makes a point of noting there, that in fact all the above categories of Torah study belong in Atzilut, except that Scripture emanates all the way downward until Asiyah, Mishnah only as far as until Yetzirah, and Talmud - until Beriah, while Kabbalah remains within the World of Atzilut. (See also Torah Or, p. 17a.) 16. Note of the Rebbe Shlita: "This expression is also found in Et'haleich [Liozna], [which is a book of discourses that includes these essays from Kuntres Acharon]. [However,] this warrants a critical comparison of early editions and manuscripts, for in many places (Tanya, ch. 40; Z o h a r 111, as cited there; et al.), [the expression used is not 'pierces atmospheres' but 'pierces] heavens."'

In contrast, one's [unvoiced] thought [does not ascend to the higher worlds; it affects] only the "likeness" which is the source of his soul ..., and which at that time is
also engaged above in Torah, thereby connecting him with Supernal Wisdom.

As to the statement in the Zohar, Vol. 111, p. 105, that "thinking achieves nothing, ..." i.e., not even a beneficial effect, if the "arousal from below" of deed or speech are lacking, Speaking of thought, the Zohar there refers to improper thoughts that "achieve nothing." For it is only when one actually speaks (and not merely thinks) of mundane matters on Shabbat17 that he causes a blemish in the spiritual realms, since his speech ascends aloft and introduces mundanity within the sanctity of Shabbat above. In the same way, the Alter Rebbe adds, thought alone - unless it is accompanied by words or deeds - has no positive effect above.

examine closely there, as well as p. 31 b.

For the Zohar says there that in order to receive the sanctity and joy of the Jewish festivals, there must first be an "arousal from belown through deed or speech. It then goes on to say that mundane talk during Shabbat will cause a blemish above, though not mundane thoughts. We thus see that the Zohar is speaking of the inability of thought alone to produce either positive or negative effects.
17. Cf. Yeshayahu 58:13: "If you honor it by ...refraining...from speaking [worldly] things...."

The same is true of the statement in Zohar 111, 31b, that a deed below inspires a deed above. A holy deed brings forth an arousal of holiness from above that descends upon the doer, while a deed stemming from impurity causes a spirit of impurity to descend upon him. The Zohar concludes there, that whatever depends upon action affects action, while whatever depends upon speech affects speech. This, too, indicates that both a positive and a negative impact can be made only through action or speech, and not through disembodied thought alone. Now, if thought alone "accomplishes nothing," how does this square with the earlier statement that when one reads the narratives of the Torah, even if he does so only in his thought, he causes the "likeness" of Supernal Man to study Torah, and thereby the person involved is united with Supernal Wisdom? The Alter Rebbe resolves this seeming contradiction as follows: The Z o h a r only means that thought has no effect in drawing down illumination from above: it is true that it is not an "arousal from below" that elicits an "arousal from above." However, thought does have a vital effect above: one's thought and intention are indispensable in elevating one's Torah study and performance of the commandments, and in effecting the consequent Supernal Unions. To return now to the above-quoted statement that "thinking accomplishes nothing":

~ n n own ~ >

W ~ P,N>,Y> N ~ Y ~ ~ 3 9 n 7 W N > 7n1> w,

We may say, that this [disabilityl refers only to arousing a reaction Above, to call forth a downward flow [of Divine light];

the thought that rises above simply remains there,

greatly increasing the illumination there.

nvwyn nix131 ~ 7 p n1, >Y ,ni>,x~f7 1 ~ a i 7' 7

m 1

n3wina
fl'WYIW

[This]increased illumination in Atzilut is brought about through the verbal study of Scripture and the practice of active mitzvot in Asiyah, for the [consequent] Union takes place primarily above, within Atzilut.
>y

,ntn 0!71~1n1773n p7 nwyni 7 i m i l '7, Only [its] fruits reach this world, through the illumination that is called forth in minute measure, here below, by speech and deed, that serve as an "arousal from beIN
37,

nun> 7,ytn vyn

n:,wnn

>y

low" to draw down the "arousal from above."

Through thinking [alone], however, nothing is called forth [below]: the above-mentioned increased illumination
remains entirely above.

Hence, if one merely thinks the words of the Shema and does not verbalize them vocally, he has not fulfilled his obligation
nun>o)n,>v ninx pwna9 37 ,mi7 D>IY> innw~ i1779w fln for which his soul descended into This World: viz., only to draw supernal illuminations into the lower world.

In the words of Etz Chayim, Shaar 26, [the purpose of the soul's descent is] "to call forth illumination."
The G-dly soul does not descend into this world for its own

sake, for it is not in need of any rectification. Rather, it descends here in order to rectify and refine the body and the animal soul, by drawing supernal illumination down into this otherwise dark world.

n>~n> ~ n n~>yn> n n h~ But to elevate [one's Torah and mitzvot] from below upward, nf~u nmnn ~r, N ~ I T N I ~ >Y there must be "good thought" - the positive intent that
stems from love and fear of G-d,

>lr for without awe and love, [his divine service in Torah and mitzvot] does not fly upward.
1n31 As is stated in Shaar HaNevuah, sec. 2, "And the good thought [is that wbich raises Torah and mitzvot aloftl."
But here we appear to have a contradiction.
'13 nsiu nawnnnr :'> 379 , n ~ ~ s~ n mn3w ) W J

N>~Y> n 7 3 ,1n>ni1 ~ N> r>mr ~

Now, we have an expression, quoted in the Zohar above, [that the sound of Torah study] "pierces firmaments...," and this is true even when [the sound of Torah study] is without awe and love,
03>~10,717)3)3W 33D1

by a fortiori reasoning from the case of idle words,

If idle or mundane words spoken on the Sabbath ascend

and cause a blemish above, surely holy words ascend, even when they are not accompanied by awe and love of G-d.18

since19 "the measure of good is more generous [than its opposite]."

How are we to reconcile this with the statement that "without awe and love one's [Torah study] does not fly upward"? The Alter Rebbe now answers:

This refers only to "firmaments", meaning the chambers and abodes, i.e., the external aspects of Supernal Man,
) 9 Y DMT1 7D3 N>I 1> a

but not the "body" of Supernal Man.

Le., if one's Torah study is not propelled by a love and awe of G-d, it does not ascend to the "body" of Supernal Man, which comprises the Ten Sefirot of the world involved.

anwm ni3 w 3 j ~ w31 93 3 It certainly [does not ascend] to the Nefesh, Ruach and

Neshamah of Supernal Man, the light of Atzilut that illumines

that world,
18. At this point, the standard edition of Kuntres Acharon interpolates a phrase in brackets [ m ~ n V*N w* a w 01-1 ,U*N n], followed by a publisher's note that this phrase does not appear in certain manuscripts. The interpolation means: "This is not the case, for there, too, there is some measure of desire." In other words: The above proof, which relates to idle talk on Shabbat, does not withstand scrutiny, for there, too, there is some measure of desire. Since this motivating desire counts as a certain measure of spirituality, this speech is not an exclusively physical activity; if it were, it would not be able to ascend to a spiritual world. 19. Sotah I l a .

0,>31 M 1 ,M7,30 fvl, )l ,il,WYf DIIN'I 1>3N 7N iW

even not of the Supernal Man of Asiyah, meaning the Ten Sefirot, both its lights and vessels.
Without awe and love, one's Torah study cannot ascend even to this level.

~ p > v ~ > 3 N> > ,

,1n7n1 ~>,nf~ > l ,o,mpnl m n ~ wrazr f Npll 'i7 Of p 0j7,)3>1

This is the intention of the Tikkunim,20 that without fear and love it cannot ascend or stand before G-d.
This means that it is capable of ascending to a higher world, but not before the G-dliness of that world, i.e., the Sefirot of that world. In order for it to ascend there, there must be awe and love.

20. Tikkun 10, p. 2Sb.

Kuntres Acharon, Essay Two

28 Cheshvan 27 Chcshvan

'1 379

,'n ~

Y W ,nlf13li7 ~ Y Wo w YY ,

177~

Examine the statement in Etz Chayim, Shaar HaNekudot, Shaar 8, ch. 6,

n ,o,mio m nitnn )mw that there can be no "turning of face to face" except through mitzvot requiring action.
~j71-tn i w n nnn ,7, >y ON

The text cited had previously discussed the stage of creation at which (i) the bracket of six Sefirot known collectively as Z a ( ~ n t ; Z'eir Anpin), and (ii) the Sefirah of Malchut,l were first emanated and revealed (in the World of Atzilut) from Chochmah and Binah, their spiritual parents. Adam had not yet been created and hence the avodah of fulfilling mitzvot did not yet exist. At this stage, if Za and Malchut had united "face to face," there would be an effusion of Divine energy from the innermost aspect of Za to the innermost aspect of Malchut. This, however, would enable the kelipot to receive more than their due share of life-giving influence from the source of holiness. The union was therefore merely "back to back," i.e., only the external aspect of Za was drawn down to Malchut. Only after Adam was created and performed mitzvot, effectively "trimming and hacking off the thorns," i.e., limiting the nurture of kelipot, could Z a and Malchut be united "face to face." In other words, Divinity can be revealed within this world
1. Za (as the benefactor) is termed "male", and Malchut (as the recipient) is termed "female". Their union - (The Rebbe Shlita here refers the reader to Tanya, ch. 41) - is called the union of Kudsha Brich Hu ("the Holy One, Blessed be He") and His Shechinah ("the Divine Presencen), for Za (as implied by the term kadosh) is separate from the world, while Malchut is called Shechinah (from the root meaning "to dwelln) because it descends within the world. This union results in the revelation of Divinity within the world.

(without any nurture being illegitimately diverted to the kelipot) only by means of mitzvot whose performance entails an actual deed.

The reason for this, as given there in Etz Chayim,

a w l o m 0 7 3 1 D,WYD ,-P >Y ,D ~ is that by means of good deeds one brings about a Supernal Union, causing Z a and Malchut to turn "face to
1 1 ~ )'I,>YTI 1

face."

Now, why only mitzvot involving action?

Why can the same result not be brought about by mitzvot fulfilled by thought and speech?

This may be understood in the light of what is written in [Etz Chayim,] Shaar Ma'n Uma'd,2 that first, before the Supernal Union takes place, there must be an elevation of mayin nukvin (i.e., an arousal initiated by the recipient) from the nukva (i-e., the feminine element) of Za, viz., Malcbut, and the mayin nukvin o f nukva is the state of action, as explained there, in ch. 1.
In other words: The things of this world, whose source is
2. The abbreviations inn and Tan are the initials (respectively)of two Kabbalistic metaphors in Aramaic: mayin nukvin (lit., "feminine watersn) and mayin d'churin (or: rnayin duchrin; lit., "masculine waters").

the Sefirah of Malchut (which is the nukva of Z a ) must be elevated to their source in holiness. This can be accomplished only through mitzvot whose fulfillment requires actions performed with the material components of the world. This alone makes possible the Supernal Union which reveals Divinity within this wor!d. But how can it be ensured that no part of this revelation will leak to the kelipot (which are also known as chitzonim - lit., "extraneous forces" ) ?

Good deeds are described as trimming and hacking off the thistles that attach themselves to the hinderpart,
~ , W Yn11n2 lnw

which is the state of deed,

'il873 ,V?n Y W 1 3M3W 7

In3

as is written in [Etz Chayim,] Shaar 47, ch. 5.

It is the performance of specifically these commandments that hacks away the kelipot which, like the unchecked roots of thistles or weeds in a vineyard, would otherwise encroach on the life-giving waters and divert them from their intended destination.

This [pruning is effected] by elevating the element of good that is concealed in them (i.e., in things of this world that are related to Asiyah) and that is enclothed in mitzvot of action,
m71rn 733w nr>,s~n nvrrp9 ,nrgn> [elevating this element of good] to its source, to the sanctity of Atzilut that has already been refined.

The performance of practical mitzvot thus makes possible the purification and elevation of those physical things that are in need of this, by extracting the element of good that is within them and elevating it to holiness.

As to the statement there that Adam effected rectification (tikkun) through prayer as well, which would not
appear to be a mitzvah requiring action,

nwyn ,in vn3w nn,pyr ,ii~-rn ni,niN ,f, >Y ,w,n this means [that he did so] through uttering the letters o f speech, i.e., not through the intent of prayer, but by the actual deed involved, for the movement of one's lips is also deemed a deed.3

For they - these utterances - derive from the vivifying soul which is in one's body and blood, whose root (and life-force) is in [kelipat] nogah.
As the Alter Rebbe explains in ch. 37 of Tanya, one's G-dly soul is incapable of uttering the words of Torah or prayer (which have to be sounded with the physical mouth, tongue and teeth), except through the agency of the vivifying soul that is invested in the body. We see from the above that uttering the words of prayer can also elevate Ma'n from the nukva of Asiyah, just as is done by the practical mitzvot.

n7,~9ni,y2 OW 97, >Y n 7 ~ ),>'IY n,w~fo,ii7,m n~ni > '? jnw ,N", w i l t ,)ftn ~ w nn:,w 1n2 ,nr>,r~>i ~ w i > i 1 n The acts of refinement of Asiyah that are accomplished through practical mitzvot ascend to Yetzirah by means
3. Sanhedrin 6Sa.

of the Divine Name Ba'n, and from Yetzirah to Beriah and Atzilut, as noted in Shaar Ma'n, Derush 1 1 , sec. 7 .
,fV3 1, 1 Y N> 71Di77Tlf 1117 DP11

Thus w e can understand why mere thought accomplishes nothing, as Essay 1 of Kuntres Acharon quotes above
from the Zohar,
) m v

7'wn;l>

7 w 3 ~ ,TI~IIIW ~ ~ > ~ lrtnD N > Y ; I7 > 1 7 3 ,N D T I ~ lV1r lilt> a>yn>n

for unless mayin nukvin is elevated from the "kings of n o g a h y M 4 is impossible to draw forth drops from it above t o effect the union of Zu'n, an acronym for the
above terms Za and nukva. This elevation can be effected only through activity on the level of Asiyah, as stated above. Z a and Malchut can unlte only if a degree of illumination that transcends them both, is drawn down upon them. T o use a mortal analogy: Concerning the union of man and woman it is written,' "Male and female did He create them, and G-d blessed them and said to them, 'Be fruitful and multiply."' I.e., in order for their union to bear fruit, a blessing must first descend upon the partners from above. And these "drops" of blessing from a source in Divinity that transcends both Za and Malchut cannot be drawn forth unless rnayin nukvin is aroused and elevated by the refinement of the materiality of kelipat nogah.

ply> a ~ 1 - 713 For [ Z a ] desires to seek its nurture from its "mother",
D u n > Y ~ ~ W D >>, ji N n ~ n
4. As explained at length in the Kabbalah and in the literature of Chassidut, all things that are to be found in the kelipot "fell" there from the "seven kings" of the World of Tohu. The "kings" that "fell" into kelipat nogah are refined and elevated through man's spiritual service. 5. Bereishit 5:2.

i.e., from the Sefirah of Binah,

rather than giving forth for

the lower realms,

It is only through the elevation of Ma'n of nogab that a higher degree of illumination is drawn down within Za, causing it to desire to unite with the Sefirah beneath it, viz., Malchut.

,yn i~w13rn3w m3 as is written in [Etz Chayim,] Shaar Ma'n, Derush 2.

'1w r i t

'13

~7rtv nwt ,'1 Tiny ,'1"n7 77 ,371p3 nw73 ,7nt

133~1

'13 N > ~ ~ D N >

Examine Zohar, Parshat Pekudei, p. 2446, which states that there is a mode...of gazing ....
Just as there is a mode of verbalized prayer, there is also a mode of prayer with kavanah by means of which one meditates and attains infinite heights, as one gazes upon the glory of the King,
N>~IDN> mawmi O~YTP>,O~II~>Y oy-rin3r

nhnn n11ir3 p r
'13

This refers to the intentions (kavanot) in worship, and the supernal unions, for those who know and under.... stand how to ""gaze n
Such individuals can have an impact on this world through their unarticulated intentions alone.

mmn >Y w u nn3ona ,innla )nrv on% nnw, nn w 3 3 m For their Nefesh, Ruach and Neshamah themselves constitute [the arousal initiated by the recipient which is known as] Ma'n, through their self-sacrificing devotion for the Torah,

and during the Tachanun prayer, during which we say "To YOU, G-d, I lift my soul," as is known.

This ability, however, remains the province of a select few. The overwhelming majority of Jews accomplish this elevation through mitzvot of action involving an actual deed or speech. And in this manner they are able to bring about a union "face to face" between Z a and Malchut - the sublime union of Kudsha Brich Hu and His Shechinah, which draws Divinity down into this world.

Kuntres Acharon, Essay Three

In chs. 39 and 40 of Tanya the Alter Rebbe spoke of the various worlds to which souls ascend as a result of their Torah study and spiritual service. Their level in each case is determined by the individual's intention at the time: If the study and prayer were accompanied by love and awe generated by the contemplation of G-d's greatness, they rise to the World of Beriah, the world of comprehension; if the love and fear are merely instinctive (inasmuch as they are inherent within every Jew), then the study and prayer ascend to the World of Yetzirah, the world of the spiritual emotions. The Alter Rebbe also stated there that the Torah and spiritual service itself ascends to the Sefirot, which are the G-dliness of the worlds. All this, however, applies only when the Torah study and the spiritual service are motivated by a kavanah lishmah, a pure intent born of a love or awe of G-d. If, however, this intent is lacking, such as when one studies Torah out of habit, this Torah study does not ascend to the Sefirot of the worlds. For the Sefirot are the G-dliness of the world, and "without love and fear they cannot [ascend and] stand before G-d." Such a grade of Torah study ascends only as far as the chitzoniyut (the "external" aspect) of the worlds, where the angels abide. Concerning this the Alter Rebbe quoted R. Chayim Vital, who states1 that Torah study that is uninspired by proper intent (kavanah) creates angels in the World of Yetzirah, while commandments fulfilled without proper intent create angels in the World of Asiyah. ("Without intent" here means without an intent that stems from love or fear of G-d; it does not mean that there was no intent at all. For, as explained by R. Levi Yitzchak Schneerson, the saintly father of the Rebbe Shlita, since angels comprise both form and matter, as the Alter Rebbe stated above, we must say
1 . Shaar HaNwuah, ch. 2.
29 ~ k e s h v m
28-rr.

that the Torah study that creates them has form and matter likewise. These are speech and intent, respectively.) In any event, we see that Torah even without proper intent creates angels in the World of Yetzirah - and this it can do only by having risen to that world. Now why should this be different from prayer? For prayer without proper intent remains mired below in this world. Why is it that when Torah study and prayer are performed with proper intent they both rise to the same world (whether Beriah or Yetzirah), while when they lack the proper intent, the Torah rises to Yetzirah and creates angels there, while the prayers remain below in this world? This is the central question addressed in the following essay.
'3 pi3 , , n n o n ,ivw3 3inDw

an ) 7 m >

T o understand the statement in Shaar HaYichudim, ch. 2,

Shaar HaYichudim of R. Chayim Vital (which appears in Shemoneh She'arim of current editions of the writings of the AriZal) is part of Shaar Ruach HaKodesh. The Rebbe Shlita once remarked in a talk, that the introduction to Shaar HaYichudim states that it is divided into several She'arim (Shaar HaNevuah, Shaar Ruach HaKodesh, and Shaar Tikkun Avonot). The Rebbe then noted the precision of the Alter ~ e b b e ' swritings: In ch. 40 of Tanya he quotes a passage from Shaar HaYichudim and specifies that its source is Shaar HaNevuah, while with regard to another passage he simply cites Shaar HaYichudim. In light of the above, clarification is needed as to why in ch. 40, when speaking of the angels that are created in the World of Yetzirah by Torah that is not studied lishmah ("for its own sake"), the Alter Rebbe cites Shaar HaNevuah, while here he cites Shaar HaYichudim.

that through Torah without proper intention, angels are created in the World o f Yetzirah:

N>P

73 ,,i:, faNnNf

~ > n>>r,n>w nw79 ,-mrnn :,>an p

ow1 '13 YP3l ?>>011~ I > Y INn>>7>N7 N

There [this source] quotes the Zohar, Parshat S h l a ~ h : ~ "There is no voice lost [from this world], except the voice of Torah and prayer that ascends and pierces [the heavens]"; i.e., it does not remain below, but ascends.
nni:,n in:,

TIN^^

o>ino

u ~ > 1~733 n a>gnil nni:,n mnr

mnil

Now, through intention in prayer, angels are created in the World of Beriah, as with intention in the study of Torah.
Considering the results of one's intent in avodah, then, prayer and Torah are thus similar: they both ascend to the same level, the World of Beriah.

Without proper intent, [prayer] is repelled utterly downward.

mnn

pi D :3 fin^ nt1n7 7 1 , > ~ i p 9 ' 1 nw73,7ilt3 3 n, 1 :w ins '13

So it is stated in the Zohar, Parshat Pekudei, p.. 245b, "Into the lowest heaven,..."
When prayer is not "as it should be," i.e., when it is without proper intent, it is banished "into the lowest [of the heavens that govern the world]."
1~>909 1Vli>Y )973Nf

"These [prayers]are called invalid prayers," as the Zohar

goes

on to say.

nrw NQTD n>n N

Y )N :?1 ~ 7iny

~ f l i

71 ,>np,i nwi3 o i>,,yi w

'13

Examine also [the Zohar,] Parshat Vayakhel, p. 201b: " I f it is a seemly word ..., i.e., if a prayer is prompted by a
YY

proper intent, then the angel appointed as warden of prayers "kisses it" and elevates it. Thus, prayer ascends only when it is propelled by a proper intent. If so, then since Torah and prayer are similar when they are performed with the proper intent, why when the proper intent is lacking is Torah still able to create angels in the World of Yetzirah, while prayer without proper intent is repelled into the lowest heaven?
30 Cherhvan

v > ~ prn an133 N>W n>3n>niin 133 wi9nn IN n

However, the difference between Torah and prayer without intention is self-evident.

For in the study of Torah without proper intent one understands and knows what he is learning, for otherwise it is not called study at all.
,I>))

n19nm r3>3w TI nmNn nnw> ~11113 ,ono rnr>w p-~ K>X

It is only that he is studying neutrally, without the intention of lishmah ("for its own sake") out of a manifest love of G-d in his heart, but only out of the latent natural love for G-d that every
Jew harbors in his heart.

On the other hand, he is not studying with an actual

negative motivation, such as for self-aggrandizement or the like,

"for this [manner of Torah study] does not ascend higher than the sun," as stated in [the Zohar,] Parshat Vayechi, p. 2236.
The Zohar states there that the verse,) "What profit is there for man from all the toil that he toils under the sun," does not refer to one's toil in Torah study, for Torah is "loftier than the sun"; however, if this toil is undertaken "for self-aggrandizement," it is also considered to be "under the sun," for it does not ascend aloft.
)PNI ,713~ nrtn)Na nrwl3nn 1 rnni2r i7 3

rnlwnnw own r)t>n NPY> NP>D> 1ni nmm N

That is because one's thought and intent are clothed within the letters [of Torah] that he utters, and prevent them from ascending.
The ulterior motive that derives from the kelipot thus encumbers his words of Torah.

So, too, in prayer without intent,4 meaning that one entertains alien thoughts.
3. Kohelet 1:3. 4. Note of the Rebbe Shlita: "The specific intent that is lacking here, is keeping in mind the meaning of the words. This, however, does not make for an 'invalid prayer,' inasmuch as the worshiper has the pervasive intent of praying t o G-d. And this is what the Alter Rebbe goes on to specify: 'meaning that he entertains alien thoughts.' For these thoughts - thoughts other than those of one's prayer - vest themselves in his speech and cause the prayers to be drawn downward."

u,nw ow>rn1ril)w m n N*)

(5B~t since his intention is addressed to G-d,
He is, after all, in a state of prayer, except that alien thoughts interpose.

it is therefore easily corrected, so that [his prayer] may once again rise to the state from which it was originally repelled,

n,wn

>l)

nr>snnnvprh nnN n>snI > ~ N nnrm >>f)nnwl)

when he prays with proper intention even one [full] prayer gathered piecemeal from the prayers of the entire year.
When on one day one passage of the prayers was read with proper intent and on another day another passage, and so on, and then all these passages are gathered together, thus constituting one complete prayer from the prayers of a whole year, then all one's prayers throughout the year are elevated.6

( ~ pnw79,7>nwrpna ainw ml) s

Thus it is written in Mikdash Melech on Parshat Pekudei.)
5. Parentheses are in the original text. 6. Note of the Rebbe Shlita: "The wording of the Zohar would appear to indicate that one would need to pray 'one other [complete] prayer with pure intent,' and when that ascends it elevates with it (since prayers can be gathered piecemeal together) all the previous prayers that were repelled. The commentary of the Mikdash Melech, however, states that 'the master' wrote that it is not necessary for all eighteen benedictions to be recited with proper intent, [as long as one full prayer with proper intent can be put together from the successful components of one's various imperfect prayers throughout the year]. The wording of Mikdash Melech thus reauires at least some examination. It would be worthwhile to compare the early editions, for there seems to be a printer's error."

We thus see that in one sense Torah without proper intent is superior to prayer without proper intent, for such Torah study creates angels in the World of Yetzirah, while prayer without proper intent is repulsed. On the other hand, when the lack of proper intent in Torah study is such that it prevents it from ascending, as in the case of studying for the sake of self-aggrandiement, then this is lower than prayer without proper intent. For one proper prayer, or even a compilation of different prayers that add up to one prayer with proper intent, elevates all the other prayers of that year. With regard to Torah study, by contrast, even if one later studies with proper intent, this does not elevate his previous study; actual repentance is required. Until such time one's Torah study is in exile within the kelipah which spawned his ulterior motive. Nevertheless, since all Jews will eventually repent, for7 "No one of them will be rejected," our Sages advise that8 "one should always study Torah and perform mitzvot even when they are not done for their own sake" - and, indeed, even if they involve an ulterior motive - for eventually he will achieve the state of lishmah, when he repents. This is explained by the Alter Rebbe at the end of ch. 39 of Tanya.

nNnn ~

9 1~ ~7 I nw7!11 Irnm an1 1: T ~ ! I

1* K

29 CLaLvm

As to what is stated in [the Zohar,] Parshat P e k ~ d e i , ~ (that prayer without proper intent is repelled] "into the lowest heaven," indicating that it is allowed to rise at least to
that point,
)9p>0 ,niw i1373

n>n 9nw

)N ~ p i Ynwn >npv nw7!111 ~ f 9 3 N 9 > Y 3 T N I fY iU3Y 1 >Y 7 97 VN

whereas in (the Zohar,] Parshat Vayakhe1,lO the implication is that "only if it is a seemly word, i.e., prompted by
7. 1 Shmuel 14:14. 1 8. Pesachim Sob. 9. P. 24Sb, quoted above. 10. P. 201b, quoted above.

the proper intent,

do [the appointed angels] ascend with it to the atmosphere o f the heaven above...,"

How does this latter passage accord with the previouslyquoted statement in Pekudei, that even when the prayer is without proper intent it still ascends, at least to the lowest firmament?

this [seeming contradiction] presents no problem.

For the expression in Pekudei, "the lowest heaven of the heavens that govern the world," refers to Malchut of Asiyah,

whereas in Parshat Vayakhel, the reference is to Z a of Asiyah, as is written in Etz Chayim, Shaar Hashemot, ch. 3, in reference to Za of Asiyah; see there.
It could be argued that the above question presupposed that the "lower heaven" of Pekudei was of the same level as the "heaven above" of Vayakhel, for the "lower heaven" too is "above the sun." By the same token, the answer refers to two distinct levels of "heaven". Pekudei refers to Malchut of Asiyah, while Vayakhel refers to Z a of Asiyah, to which prayers ascend when they are "seemly". From this level they ascend yet further, to the G-dliness of the Ten Sefirot of Yetzirah and Beriah. The main point here is, however, that when a prayer is not "seemly" it is not elevated even to Za of Asiyah, but merely to Malchut of Asiyah. It could be explained that when prayer without proper intent is elevated to the "lower heaven," its elevation does not bring about that which prayer should effect. For in order for a

prayer to have its proper effect, such as the fulfillment of its requests, there must be drawn down into this world a degree of Divine influence that transcends the world, thereby healing the sick, or providing the year's blessings, and so on. When, however, a prayer is repelled to Malchut of Asiyah, i.e., to that level from which all worldly things derive their life-force, then this level obviously cannot provide for whatever the world is lacking. But when a properly-motivated prayer reaches up to Za of Asiyah, from there an efflux can be drawn down into the world to provide whatever the world lacks, thereby fulfilling the individual's petitions.

As to the apparent implication in Parshat Pekudei that even invalid prayer - prayer whose intent is confused by alien thoughts - ascends to the First Chamber, whence it is hurled down, and this [Chamber]is in Za of Beriah,
It would thus seem that even an invalid prayer is at first elevated to Za of Beriah.

this presents no difficulty, for even palpable sins, minor and grave, ascend there, even as far as the Fourth Chamber, as is written [in the Zohar] on page 252a.
,0i7,1,3

11,nfr

117~ ),NI

,nnw nr,>ya nran ),NW ~h ),an> ,n,n>a own qin,w3 ~h

I t is thus certain that in essence the [above] ascensions are not identical, and there is no comparison or similarity between them except for the common name. This will suffice for the discerning.
The elevation of good actions means that they are actually

uplifted to higher degrees of holiness, where they accomplish whatever they are intended to accomplish. With regard to sins, however, their "elevation" to the higher worlds brings about a blemish there. So, too, when we say that an "invalid prayer" ascends to the First Chamber, we are not at all speaking of the kind of elevation that takes place when a prayer is offered with the proper intent.

This will also enable us to grasp the statement [in the Zohar] on page 247, that in the Second Chamber [there is to be found] the one appointed over the garments that clothe the soul as a result of the performance of mitzvot,
The bracketed Hebrew text here offers several variations:

1 "Possibly the text should read, 'there is found the "

one12 appointed'; or possibly it should read, 'the garments are13 housed.'"14]
'''7 qf ,OW 3inr,w rnr, ,n,wvr

Irnnnn 1rv 112 N I ~ W r(

even though [the mitzvot performed], and by extension, the soul's garments that are fashioned thereby, are in the Lower Gan Eden in [the World ofl Asiyah, as stated there (in the Zohar) on page 2 1 0.
11. Brackets are in the original text. 12. Note of the Rebbe Shlita: "Rather than 'one'." 13. Note of the Rebbe Shlita: "Rather than 'appointed over the garments."' 14. Note of the Rebbe Shlita: "The exoressions 'is found' and 'are housed' both relate [these garments] specifically to the Second Chamber. There is, however, some difficulty here, for it would seem that an even stronger statement is made there - that the garment is actually fashioned in this Chamber through the performance of the mitzvot."

How, then, do we say that the one appointed over - or alternatively, the garments of - the performance of the mitzvot are to be found in the Second Chamber of the World of Beriah? However, as explained earlier, the above elevations are essentially dissimilar. Thus, though the mitzvot performed are located in the lower Garden of Eden of the World of Asiyah, the soul nevertheless ascends to the Second Chamber of Beriah and receives from there the garments that result from the performance of mitzvot. For the elevation of the soul to the level of Beriah in order to receive its garments is utterly different from the elevation of the mitzvot themselves to the lower Garden of Eden of the World of Asiyah.

wnn nnw> N>W niinn N

n>iv~) nmi Y n>3n

30 Cbahvm

Now, invalid prayer is superior to Torah studied with a distinctly improper intention,

wnwn nnn

for [the latter] is "under the sun," since if it is undertaken

for the purpose of self-aggrandizement it does not ascend at all,
'13 y ~ p12 NV i

n>3nni

while prayer - even "invalid prayern - is "into the heaven, " albeit the lowest heaven.

n w v ninivn n m ~ p i ,nnw>NW ~ P N W n ,onv mrn b

But the neutral study of Torah, that is without a negative intention, but is prompted merely by one's latent, innate love,
For unconsciously, it is this love of G-d that motivates even one's merely habitual study of the Torah.

919n N%Y> p'>vt

,137

nm >w nipi3m W ln,9 >mn N Y ~ IN> Nvn 11 )>NW >la N I ~ W

is not inferior to the "breath of the douths of school

children," which ascends aloft because it is "breath untainted by sin."15

rnw ilvrxin n~7yn ,wnn anv> N>W ~ r i ON VN ,N>,Y> l r)>>w)

71 3m

This [breath] ascends aloft, even though it may be emphatically not altruistic, but only prompted by fear of punishment by the teacher.
In the same way, an adult whose study is of neutral intent is not tainted by sin (which it would be if he had studied for an ulterior motive). It therefore ascends heavenward.

>w >mn o,>vn on o>m>nilw,'a rrnv i)??~i p v r qr ,OW nr>>,,rnn pi nya >w nrpwn rv
See there on p. 2556, [where the Zohar states] that the angels elevate the breath of schoolchildren to Atzilut.
Addendum In its primary meaning, the term "breath untainted by sin" signifies that the breath of the Torah study of schoolchildren is untainted because it proceeds from individuals who at this age are incapable of sin. As the Gemara states in Shabbat,'s "Resh Lakish said in the name of R. Yehudah Nesiah, 'The world exists solely by virtue of the breath of the mouths of schoolchildren [who study Torah].' Said R. Papa to Abbaye: 'And what of my Torah study and yours?' He replied: 'There is no comparison between breath that knows sin and breath that is free of sin.'" This means that children are not in the category of those who sin. The Previous Rebbe once recalled16 that when his father, the Rebbe Rashab, taught him the above text, he first explained that
15. Shabbat 119b; see also the Addendum below. 16. Sefer Hasichot 5703, p. 163ff.

the angels' elevation of the Torah study of these children to Atzilut, as cited above from the Zohar by the Alter Rebbe, relates to the same rarefied level as the Supernal Unions that are accomplished by those who refine their bodies according to the secrets of the Kabbalah. The Rebbe Rashab then added that the Alter Rebbe's emphasis that this study comprised "breath untainted by sin" can be explained as follows: This is the breath of Torah words spoken by little children in artless simplicity. When they say, for example, "kametz alef: ah," and they believe with a simple and ingrained faith that these and likewise all the other vowels and consonants of the Torah were transmitted to Moses on Sinai, then the very breath that emanates from their hearts is utterly pure, and untainted by sin. (This commentary, continued the Rebbe Rashab, comes as an addition to the plain and primary meaning of "breath untainted by sin" - that these children are still pure from the taint of sin.) Moreover, the above interpretation of breath being untainted by sin inasmuch as it emanates from uttering words of Torah with simple faith, applies not only to children, but to adults as well. They, too, can effect sublime Supernal Unions. The Rebbe Rashab based this interpretation on a story he heard from the Baal Shem Tov when he visited his holy resting place at Mezhibuzh. At that time the Baal Shem Tov related that on his 16th birthday (18 Elul, 5474/1714) he had found himself in a small village. The local innkeeper was a very simple person who hardly knew how to read the prayers, let alone understand what they meant. He was, however, a very G-d-fearing individual. On all matters and at all times he would quote the same phrase in the Holy Tongue, "Blessed be He; may He be blessed forever." His wife too would always say in Yiddish, "Praised be His holy Name. * That day, in accordance with the age-old custom of meditating in solitude for some time on one's birthday, the Baal Shem Tov went off by himself to the fields. He recited chapters of Tehillim and engaged in unifying the Divine Names that emanate from its holy verses.

"As I was immersed in this," the Baal Shem Tov related, "and unaware of my surroundings, I suddenly saw Elijah the Prophet. There was a smile on his lips. I was taken aback. For when I had been with the tzaddik R. Meir, and also when I had been in the company of the hidden tzaddikim, I had merited to see Elijah, but this was the first time that I had merited his appearance while all alone. I wondered about it. And besides, why was he smiling? "Elijah said to me: 'You are toiling so mightily to have the proper mystical intentions in bringing about the Supernal Unions of the Divine Names that emanate from the verses of Tehillim. And Aharon Shlomo the innkeeper and his wife Zlata Rivkah know nothing of the Unifications that result from his "Blessed be He; may He be blessed forever," and from her "Praised be His holy Name." Yet the Divine harmonies they create resonate in all the heavens more than all the Unifications of the Holy Name that are effected by the mystical intentions of the greatest tzaddikim.' "Elijah described to me," continued the Baal Shem Tov, "the great pleasure, as it were, that results in heaven from the words of praise and adoration uttered by men, women and children. Especially so, when they come from the mouths of simple folk. And most especially, when these praises are offered consistently, for then these people are constantly united with G-d in pure faith and with an undivided heart."

Having recounted this episode, the Rebbe Rashab added that it served as the basis for his additional interpretation of "breath untainted by sin" - that it applies not only to children but also to adults who act with pure faith and heartfelt simplicity, and who are thereby constantly united with G-d, at all times and in all places.

The Rebbe Shltta stresses that this applies equally to adults

only with respect to effecting Supernal Unions. With regard to maintaining the world's existence, however, it is clear from the above-quoted teaching in Shabbat that this is accomplished only by the "breath of the mouths of schoolchildren," for this breath possesses as well the first quality of "breath untainted by sinn: it proceeds from those for whom sin is a virtual impossibility. With regard to the refinement of the world, this is accomplished by those adults to whom the second exposition of "breath untainted by sin" applies - that the breath itself is untainted. In a sense, indeed, their breath has an even greater effect than the "breath of the mouths of schoolchildren." For as the Rebbe Rashab further explains, children do not relate t o the corporeality of this world, but only to its atmosphere. Since adults have a relationship with the corporeality of this world as well, the Supernal Unions that they effect refine its very crassness and corporeality.

Kuntres Acharon, Essay Four

2 Kuh
t Kirlcv

In the beginning, as the Midrash teaches,' G-d "created worlds and destroyed them." The Kabbalah explains that this refers to spiritual worlds, Supernal Sefirot ("emanations"), that first existed in one state of being and then in another. The Sefirot in the former state of being - called the World of Tohu (lit., "Chaosn) - underwent a "breaking of the vessels." The World of Tikkun (lit., "Ordern) was then built. The Sefirot comprise orot ("lights") and kelim ("vessels") that contain these lights. The crisis in the World of Tohu occurred because the orot were so intense that the kelim were incapable of containing them. As a result of this breakage, sparks of holiness descended within the kelipot. These sparks are to be found in the Worlds of Beriah, Yetzirah and Asiyah in general, but particularly within the physicality of our world. It is the task of the Jew to sift this materiality by using it properly, in order to extract and refine these sparks, thereby elevating them to their original source in the World of Tohu. This elevation in turn elicits a mighty downflow of Divine energy from Tohu, and from even higher than that level. (Certain Divine Names, whose respective Kabbalistic meanings are signified by Hebrew letter-combinations, are related t o this process of beirurim, the extraction and refinement of the sparks of holiness. Thus the Name known as Ba'n (1~3) the is source of the fallen holy sparks; the Name Ma'h (nlfn) is the power that extracts and elevates them; while the Name Sa'g lo) is the original source of the World of Tohu. When the extraction and elevation of the sparks deriving from the Name Ba'n is accomplished through the Name Ma'h, a lofty degree of Divine illumination is drawn down from the Name Sa'g, and is vested within the "capacious vessels" of the World of Tikkun.) This extraction is for the most part accomplished through the performance of action-oriented mitzvot involving physical objects which derive their life-force from kelipat nogah, and
1 . Bereishit Rabbah 3:9.

which house the sparks of Tohu. Performing a mitzvah with such objects disencumbers the hidden sparks of their corporeal husk and elevates them. The seeking out of sparks, however, can also be accomplished through the study of Torah, as well as through prayer. In the present essay the Alter Rebbe will explain the statement of Pri Etz Chayim that nowadays this "extraction" is mainly effected through prayer. For prayer is uniquely able to draw down an infinite degree of G-dliness; prayer alone can bring about changes within the world, healing the sick and causing rain to fall. In order for such a degree of G-dliness to be called down, there must first be an arousal initiated from below, an expression of man's ardent desire to be the recipient of Divine benefactions. And if these benefactions are to flow from an infinitely high source, the plea that requests them must surge from a correspondingly deep source - "with all one's might," from the infinite depths of one's soul.
,f, >y

,im 3rn3v an y3n> NPI~ nhnn To understand the statement in Pri Etz Chayim: that in i~i,mp v mi) lntm ,ow i
yy

the contemporary period the refinement [of the sparks of Tohu] is primarily effected by prayer,
As explained above, the task of sifting the materiality of this world and salvaging its hidden holy sparks is the ongoing mission of Jews living as souls within bodies in this physical world. This is accomplished either (a) through the performance of the action-oriented mitzvot which entail the use of physical objects whose life-force derives from kelipat nogah; (b) through the audibly-articulated study of Torah subjects that deal with physical matters; (c) through prayer, a form of spiritual service through which the Divine soul influences and refines the animal soul (whose life-force derives from kelipat nogah) to the point that it can attain a love of G-d.
2. Note of the Rebbe Shlita: "Examine there, Shaar 1, ch. 7."

As stated above, Pri Etz Chayim teaches that in these latter generations the extraction and elevation of sparks is effected primarily through prayer.

even though Torah study is superior to prayer:

Torah study is3 "equivalent to them all," to all the mitzvot, and higher even than3 "concentration in prayer." Why, then, is the extraction of the sparks of Tohu mainly accomplished in the present era through prayer?

ni>u~fl i1,g,uin n i m a i i n 77,>YW , ~ i a i ~ ),3~a The explanation is, that through Torah and mitzvot additional light is drawn forth into Atzilut ...
913

Divine light is drawn forth into the various worlds either in accordance with (a) Sod Shoresh (lit., "the principle of the root"), the degree of revelation originally apportioned, or in accordance with (b) Sod Tosefet (lit., "the principle of addition"), depending on the spiritual service of mortals. This additional measure of revelation is much greater than the base allocation. Through Torah and mitzvot, as stated above, one draws down an additional measure of Divine illumination into the World of Atzilut.

This means that through Torah study the [infinite] Ein Sof-light [is drawn] into the inner aspect of the vessels of [the Sefirot of7 Atzilut. This is a drawing down of the Divine Intellect.
Since Torah study involves mortal intellect, its heavenly
3. Peah 1:l.

echo calls forth a corresponding revelation of the Divine Intellect, which is the inward aspect of the Sefirot.

Through mitzvah observance [the light is drawn] into the external aspect of the vessels, meaning NetzachHod-Yesod of the Ten Sefirot o f Za (the six emotive attributes) o f Atzilut.
Za is a configuration (partzuf, lit., "countenance") which comprises a full complement of Ten Sefirot. Into Netzach-HodYesod, the lower Sefirot which which are "outside of the torson4 of Za and thus comprise its external aspect, the [infinite] Ein Soflight is drawn down, by means of those m i t z v o t that are performed with man's power of action. For this power is external to man's essence, just as Netzach-Hod-Yesod are external to Za. The infinite lights from Divine Intellect that are drawn down by Torah and mitzvot are thus invested primarily in A t z i l ~ t . ~

tensity

They [later] only clothe themselves with diminished inin Beriah, Yetzirah and Asiyah, in the physical Torah and mitzvot in This World.

The Divine Intellect that is drawn down into Atzilut is ultimately vested within the Torah of this world, while the Divine light which is drawn into the externality of the vessels of Za of Atzilut is vested within the mitzvot of this world. The effect is thus strictly within the material aspect of the Torah and mitzvot of this world, but not within the materiality of the world itself.
-

4. From the Introduction to Tikkunei Zohar which begins, Patach

Eliyahu.

n7,11, i 7 ~ , i a ~ I 71x1 7'10 N ~

1~ IN nwnn ~ 7 n>anil kw n n > i~ ~ > n n N> , ~ p i TIWY n w 7-172 f

Prayer, however, calls forth the [infinite] Ein Sof-light into Beriah, Yetzirah and Asiyah directly, and not by means of mere enclothement, as is the case with the study
of Torah, where the Divine light is garbed in an entity which in turn is drawn down into this world.

onw n m n D

, N ~ D ~ > ,wnn i nw

~ p-~ n ~

Rather, it is the actual light which modifies the state of created beings,

nn,nYv

~T,>I,I Y ~ N oynwn D >

W f i~ v

,n>m~

a i n v ~ ~

so that (for example) the ill will be cured through the petition of "Heal us" in the Shemoneh Esreh, and the rain from heaven will fall to the earth so that it becomes fertile and yields ~egetation,~response to the prayer of the "Blessin
ing of the Years." These are changes effected within the actual physical world.
,f' >Y )3>,3nn q>p2

v ~ ~wN W , n ~ r n i l i i n l I:, '

~ , N W nn YI~IZII ~ i Innm w 3

This is not the case with Torah and mitzvot: no modification in the parchment [on which are inscribed the Biblical passages] of the tefillin results from their being placed upon head and arm, notwithstanding the drawing
down of Divine light and the subordination of mind and heart to the Divine Will.
1nixn 7n1~1i7 )n,,wyw nixnl 0 1 1

Even in the case of those mitzvot that are fulfilled through making [the object],
5. Cf. Yeshayahu 55:lO.

Examples would be the writing of a Torah scroll or making a sukkah (according to the opinions that the actual construction of a sukkah is a mitzvah6). Unlike tefiliin, where the mitzvah is performed by wearing them and not by making them, these mitzvot are performed by modifying the relevant object. Nevertheless:

the change within the object is effected by man, and not by Heaven, as is the case with prayer,
When an individual succeeds in bringing about a change in this world through prayer, e.g., the sick person becomes well, this change is ultimately brought about from above, not by the individual's prayer,

for this calls forth the vivifying power from the Infinite One, blessed be He, Who alone is all-capable.
It is only G-d who can effect a change such as this in our world, bringing about the cure or the productive rain.
,>1 703N ,N

,nun> Nli7

7171 710 1,N 7lN ~ V n i 7 > ,f3 ,f3>7ll ~31-r nunpn 1,2311yn n ~ > v n

Therefore, calling forth the [infinite] Ein Sof-light into the lower world is impossible without the [prior] "elevation of mayin nukvin" specifically from below, whereby
the mortal recipient initiates an anticipatory "arousal from below" through his spiritual service during prayer. As the Alter Rebbe will soon explain, since this entails an infinite degree of service on the part of man it is able to draw
6 . The Alter Rebbe's Shulchan Aruch, beginning of sec. 641, and sources cited there.

down an infinite response from above, reciprocating each individual's particular "arousal from below."
93n

IN>^

n7nvnn

l n ~ > ) ,nvnw > n > 13 ~~ m

~ N W nn Nln 7171 > , ~ N ) 3 1

This is not the case with the study of Torah, which [affects] Atzilut, for [the Torah] is united in any case with the Emanator.
Since Torah study thus does not need to be drawn down below, there is no need for an "arousal from below." As the Rebbe Shlita notes, "The Alter Rebbe now goes on to explain how this may be considered mayin nukvin, and what is its connection to the infinite light."
,>1 )9w7 n m a WN

~ , r r,ow >w m>r rnlna )r311)'n n ~ > y n r >n;r

The "elevation of mayin nukvin" in the mind and heart of man is [the love of G-dl in a state of boundless flames of fire, and being boundless it relates to the infinite
light;

7mn ~ 7 3 n
it is described as meodecha - loving G-d "with all your might,"' with each individual's capacity for infinitude,
Though man is inherently limited, and though, moreover, all of one man's might may be considered less than ultimate in another man, nevertheless, even this limited degree of "limitlessness" suffices:
710 I'N nPn3 771~> ,f2

to arouse the [Divine]state of infinity.

For the "arousal from below" need but resemble the
7. Devarim 6:s.

response from above that it seeks to elicit. If an "arousal from below" may truly be considered "infinite" relative to the particular individual's capacities, it suffices to draw down the infinite light from above.

This is effected through the Gevurot (the attributes of Sa'g, which constitute the 288 sparks ....
severity) of [the Divine Name] The love and longing (ratzo) which a man experiences during prayer to the extent of meodecha ("with all your might") are aroused by the Gevurot of Sa'g, the Divine Name that is the source of the 288 sparks of Tohu. These sparks derive from the vessels of Tohu, whose Sefirot were originally in a state of infinite longing to become wholly one with G-d. This longing parallels the soul's love and longing for G-d to the point of meodecha.

For this reason worship is called8 "life of the moment," for it is Malchut descending into Beriah, Yetzirah and Asiyah.
As Rashi explains on the straightforward level of pshat, the Talmud calls prayer "life of the moment" (lit., "life of the hour") because people pray for health, peace and a livelihood - temporal things that are subject to the limitations of the passing moment. Here the Alter Rebbe speaks of how these matters exist in their source, in the Supernal Sefirot. In the worlds above, the Sefirah of Malchut is the source of time. For it is the Sefirah of Malchut ("sovereignty") that reflects the relationship of the Infinite One to time - "He reigns, He reigned, He will reign," in the present, past and future.
8. Shabbat 10a.

This relationship is particularly evident as Malchut descends to animate the Worlds of Beriah, Yetzirah and Asiyah, for these worlds all exist in the category of time. And because prayer draws down Divine energy into Beriah, Yetzirah and Asiyah through their source, the time-related Sefirah of Malchut, prayer is called "life of the moment."

Torah [by contrast is called18 "eternal life," which (in terms of the Sefirot) is Za,9 for the 248 commandments of the Torah divide into the ten vessels of the Ten Sefirot of Za ....
For Za comprises Sefirot within the World of Atzilut, and as stated in Torah Or, at the end of Parshat Terumah, Za marks the conclusion of the infinite worlds, utterly transcending the Worlds of Beriah, Yetzirah and Asiyah.

3 KirIcv
2 Kidev

o ~ u ti71 1~1 ~ I Y D n ilwy nwn~w 7 1n3

n D I Q n3a1 ~ ~ ~

Now, in one source10it is writtenH that the 248 positive commandments are [rooted] in the Five Attributes o f Kindness of Za of Atzilut, for every positive command serves
as a vessel to receive an expression of the kindly attributes and a calling forth of Divinity,

9. Note of the Rebbe Shlita: "As above: through Torah and mitzvot one draws down the Divine Intellect (mochin) and so on, within the Ten Sefirot of Za." 10. Note of the Rebbe Shlita: "See Or HaTorah by the Tzemach Tzedek on Bereishit, Vol. 111, p. 471, et al." 11. See Etz Chayim, Shaar Kitzur ABiYA, ch. 4.

ni7ix 'ill nwvn N> nWvwi and the 365 prohibitions are [rooted] in the Five Attributes of Severity of Za of Atzilut.
'IDI

The Gevurot (the attributes of severity) reflect a Divine thrust to self-contraction and limitation. The prohibitory commands thus derive from them, since the intent of these commands is to withhold the efflux of holiness from kelipot.

Elsewhere it is written12that there are 613 paths (i.e., the 613 mitzvot) that derive from one path ..., which is the Lavnunit ..., the benevolent pristine "whiteness"
of the Supernal Keter. This level includes no element of severity at all. As the Zohar states there, "There is no 'left' in Atik" - i.e., there is no element of Gevurah in the internal level of Keter; there is only Chesed. We thus seem to have a compound contradiction: We have just stated here that the 248 positive commandments stem from the vessels of the Ten Sefirot of Za; the Zohar states that the 248 positive commandments stem from the Five Chasadim (attributes of kindness) of Z a while the 365 prohibitory commandments stem from the Five Gevurot (attributes of severity) of Za; and the Z o h a r states elsewhere that the commandments derive from the Lavnunit of the Supernal Keter, where attributes of severity do not exist at all.

The explanation is: All the mitzvot are designed t o rec12. Note of the Rebbe Shlita: "Zohar 1 1 129a." 1,

tify the 248 organs of Za, by drawing the [infinite] Ein Sof-light into the [Divine] Intellect as incorporated within the Five Attributes of Kindness and Five Attributes of Severity. (In mortal man, too, by way of analogy, one's
intellectual decisions are commonly swayed by a natural leaning to kindness or severity.) Since the purpose of mitzvot is to "repair" the 248 organs of Za, it is true to say that mitzvot are rooted in the vessels of the Sefirot that constitute Za. Since the repair is accomplished through drawing the infinite light into the Divine Intellect that is housed in the Five Attributes of Kindness and the Five Attributes of Severity, it is also sometimes said that the mitzvot themselves are rooted in the Five Attributes of Kindness and the Five Attributes of Severity.

The source of the [Divine] Intellect is the Lavnunit [of Keter], which is the supreme delight and desire to draw the light below into the 248 organs of Za, for relative to Keter,
Z a is deemed "below". Thus the Zohar also says elsewhere that the commandments are rooted in the level of Supernal Keter called Lavnunit, where there are no attributes of severity whatever, for this is the source of mitzvot as they exist in the supreme delight and desire of Keter.
f~

n19n3

93>

,nvvis n13wnn v>in>n ~ n n n npMmr

nunn
The light drawn forth divides into 613 individual streams according to the respective levels of the mitzvot.

For instance, through charity and kindly deeds the [infinite] Ein Sof-light is drawn into the external aspect of the vessel of the Attribute of Kindness of Za,
Since "Chesed is of the right side" of Z a , a kindly act of charity in this world below draws down the infinite light into the corresponding "right side" above - into the Attribute of Kindness of Z a . Just as this "arousal from below" sprang from kindness, so too the reciprocal "arousal from above" comes as a direct and similar response, drawing down the infinite light into the Chesed of Za.
ti:,

~mn73 n7im ni,lis,n=l ,1,1'rn ~i,p31

while through observing mitzvot that are in the order of severity, [the infinite light is drawn] into the external aspect of Severity [of Za], with mercy....

)n,nininio,>:,n ni~n913 ,f,

>Y N I n:,wnnn ~

7wni fir1

The path and passage of the issuing light that is drawn into the external vessels of Za is through the internal aspect of the vessels and their Intellects, which are, in terms of a Jew's service, awe and love, either intellectually generated or innate. (Whereas the former is
an expression of intellect, the latter is an expression of the spiritual emotions.)

n d t ~nuupr )min n1,na 1nv i

These [attributes] correspond, in terms of the Supernal Sefirot, to the "major" or "minor" [Divine] Intellect.
The "minor [Divine] Intellect" corresponds to man's innate

love and fear of G-d, while the "major [Divine] Intellect" corresponds to the love and fear of G-d that are born of meditation.

nvwyn nirnn o,,p> ,fNn O I > W ~ I,>Y

1 ) i 1n

nwn wp,1 nt>i y i ~ nvdnn 1

This is the reason for Moses' fervent plea to fulfill the active mitzvot that are contingent on the Land,'3 i.e.,
that can be fulfilled only in the Holy Land.

niW3nwna n,>m lnw

For these [practical mitzvot] are the ultimate purpose of the Hishtalshelut, the chainlike stages of progressive selfscreening whereby the Divine light descends from level to level until ultimately this corporeal world is created -

ni,r,

~N%'II'I NW 0,>3i7 7i1>

in 1 1 qiu ),N TIN 7,wnn> 11

1~1101 nw97n1n in17

,n,w~

to call forth the [infinite]Ein Sof-light,in order to refine the vessels of Za of Beriah, Yetzirah and Asiyah, in which are located the 288 sparks. [And this purification is effected] exclusively through Torah study and mitzvot requiring action, in Beriah, Yetzirah and Asiyah.
Since this is the purpose of all of creation, and the mitzvot can be fully performed only in the Holy Land, Moses fervently desired to enter it so that he would be able to perform them in the most complete manner possible. From all the above we understand why the extraction and refinement of sparks is primarily accomplished through prayer, even though the study of Torah is loftier than prayer. For prayer

13. Sotah 14a.

involves the elevation of the sparks of Tohu to their most supreme source there, and from there even higher to the Ein Sof. As the Alter Rebbe will soon explain, this is so specifically in contemporary times because the loftier souls of earlier generations could accomplish this speedily, merely by reciting the Shema with its introductory blessings and selections from the Verses of Praise. In our days, however, when such lofty souls are not to be found, the task of beirur must come about through prayer.

)>>mn,o,inN

, , >Y 1

nivy> 7 v 3 ~ atin oi,p> a131 >NV am7n avyn i>,mi ,a71n rm>n

4 Kirh w ,

T o perform a mitzvah that cannot be delegated t o another one forgoes Torah study,I4 even [the study of] maaseh merkavah, the sublime Kabbalistic mysteries of the
celestial "Chariotn,1s

and beyond question one forgoes prayer, which is the state of intellect and intellectually-generated awe and love. The reason is as we have noted; i.e., in order to extract and
refine the sparks by means of the practical mitzvot, this being the purpose of creation.

121 ,n'l*vyn nirna nr>yn nalm

D ~ Y > i~ V i I > nm

~n n ~ w fi~i n ,nNt ~ law ,lYnina n > ~ >Y ,o~in>> T n

a>727

In addition, indeed, the standing of the practical

14. Moed Katan 9a. 15. Yechezkel 1.

mitzvot and their study, far transcends the standing of intellect, meaning intellectually-generated awe and love.
The mitzvot requiring action are superior - in their performance and in the study of their laws - not only because they fulfill the ultimate purpose of creation through the extraction of the sparks, but also because they bond the soul with G-d.

For though the verse declares,l6 "and t o cleave t o Him," i.e., through [cleaving t o ] His attributes (middot),"
When one acts in a kindly manner, for example, he cleaves to the Supernal Sefirah of Chesed - and the Sefirot are wholly one with G-d.

still, one does not cleave t o the essence (mahut) of the Supernal attributes but only t o [the externality ofl their existence (metziut),
WNI 7 3 'DIN\ ~

:3inn!~IDDI

as it is writtenY18"I a m dust and ashes."

This was stated by Abraham with regard to the glimmer of his soul that illuminated his body, in comparing it to its source - an irradiation of Supernal Kindness, as explained above at length in Epistle XV, in the name of the Maggid of Mezritch. Abraham experienced such an intense degree of love (deriving from the attribute of Chesed) toward G-d, that he was a
16. Devarim 11:22. 17 Cf. Sotah 14a et al. 18. Bereishit 18:27.

"chariot", a vehicle humbly waiting to be steered by the hands of its Driver.19 Nevertheless, he declared that his measure of love for G-d was but -dust and ashes" relative to the Supernal attribute of
Chesed.

T o appreciate the analogy: A tree, originally composed of the four elements of Fire, Air, Water and Earth, is burned. Losing its first three elements in smoke, it is reduced to its fourth element, mere ashes. Yet, though these ashes and the tree itself are of the same element, the ashes can hardly be compared to the original tree that was1* "beautiful to behold and good to eat." So, too, the attribute of kindness and love that Abraham possessed while his soul was in his body, cannot be compared to the attribute of Kindness which is one of the Supernal Sefirot. It is thus to be seen that one does not cleave to the essence of the Supernal attributes but only to their external state, their state of mere existence.
171~2 n,3

~ u , g nnwnn n,>r in fii2 7rv 1 9 7~ 1 ~ 3 1 3 ~ hi -pn, ilnn nvnn nivwsnnr

This is all the more true with regard to the [infinite]Ein Sof-light, for no thought can apprehend Him in His radiance or the diffusion of the life-force issuing from Him. One can only grasp His existence, that He gives life t o all, but not His essence. This applies even t o the supernal beings, of [whose praise] it is written,20 "Holy, holy, holy is the L-rd of Hosts."
19. Bereishit Rabbah 47:6; Tanya, ch. 23. 19a. Bereishit 2:9. 20. Yeshayahu 6:3.

The above phrase is uttered by the Seraphim, angels of the World of Beriah. They perceive that even as G-d descends to relate to created beings so that He is called the "L-rd of Hosts," He is kadosh ("holy"), a term which implies that He is separate from them.
in>,yx ON ,D

owvn O,>YNI O,>I>Y 7x9

Only emanated "effects" can conceive their "cause",

The spiritual beings of the World of Atzilut are each an "effect" (alul) brought about by a "cause" (ilah) in the levels higher than themselves. These beings vest themselves in each other in turn, and at each level are able to comprehend the antecedent "cause" that is vested within them,

according to the order recounted in Etz Chayim, concerning the investment of the visages (partzufim).
Etz Chayim explains how the "visages" of the Supernal Sefirot of Atzilut vest themselves in each other. Each "effect" is able to comprehend its "cause" - the "visage" that is garbed within it.

This is not the case with created beings, even with souls of Atzilut,
Though the souls of Atzilut are Divinity, still, since they have become sundered from the vessels of the Ten Sefirot (as explained above in Epistle XX21), they are termed "created beingsn and are unable to apprehend the essence of G-dliness.

21. Vol. IV in the present series, p. 376.

' i 3 > 7 r n n N n ~ 7: i i W n ~ ~ V>Y 1 ~ 1 nvnf fin3v in3 7

Thus it is written regarding Moses,22 "You will see My hinderpart" - an external manifestation23 of the mere existence (metziut) of Divinity, but not the essence (mahut). Thus, through the vision of his soul alone, as the soul gazes upon G-d without the benefit of mitzvot, even Moses could apprehend no more than externality, not essence.

The performance of mitzvot, however, as the Alter Rebbe will now explain, connects a Jew with the essence of Divinity. When he holds an etrog together with the other three kinds of vegetation and fulfills the mitzvah of the "Four Species" on Sukkot, he is holding on to the essence of Divinity. And so too with regard to all the practical mitzvot.

J K ~ S ~

'""

But as to the performance of mitzvot, these are the works of G-d, unlike other worldly actions, from which
Divinity is utterly concealed. The Alter Rebbe now explains how this comes about:

In the process of the chain of descent from the vessels of Atzilut to Beriah, Yetzirah and Asiyah, for the vessels
of Atzilut that descend into these worlds are the Divinity of these worlds, from the very nature and essence o f their

external aspect 22. Shmot 33:22. 23. Note of the Rebbe Shlita: "Examine Iggeret HaKodesh, Epistle 19 [above]."

as, for example, within the etrog and its "kinds" -

[o~n,13] [n,n,ml o>lfvnf )ninrYI )nlann nn3pn )a3 WQM

N"7

the Holy One, blessed be He, clothed something of the very nature and essence of the [24internaI]attributes of Kindness of Za, meaning from their outward state, from the external aspect
of these internal attributes,

as is known in the case of all mitzvot requiring action. Man, by contrast, who by means of his intellect or spiritual
emotions can attain intellectually-generated love and fear,

even if he possesses a soul of Atzilut,

7123 nw3rhw

7n~n

yet since it is clothed in a body,

cannot detect and apprehend through25 his sou1 the nature and essence of the inward attributes of Kindness of Za of Atzilut.
24. The bracketslparentheses are in the original text. 25. The Rebbe Shlita explains that here the prefix -3 in rw9n does not mean "in his soul," but "through his soul" (as in the verse, ITYI npv "He took by means of his hand").

(24For general terms Atzilut represents the state of in Chayah in the Four Worlds of Atzilut, Beriah, Yetzirah and Asiyah,
Specifically, each of the Four Worlds possesses all four soullevels of Nefesh, Ruach, Neshamah and Chayah. In a general sense, however, each of these Four Worlds corresponds to one of these levels. Asiyah corresponds to Nefesh; Yetzirah - to Ruach; Beriah - to Neshamah; and Atzilut corresponds t o Chayah.

and [Chayah] denotes encompassing transcendence, not being vested within any vessel whatever.)
Unlike the soul-level in man called Neshamah, which reflects his power of comprehension, or Ruach, which reflects his spiritual emotions, and so on, each of these soul-levels having their specific "locationn within the body, Chayah is a transcendent soul-level that encompasses the individual from above. So, too, with regard to the worlds, Chayah (paralleled by the World of Atzilut) is the spiritual level that encompasses from above and does not vest itself at all within a vessel. Thus, a person living within a body cannot possibly apprehend the essence of an entity at the level of Atzilut.
0,9>3w inm7i i>mr >r,>y , ) n i ~ ) r n ~3 ON

[With regard to the internal attributes of Kindness of Za, man is able to apprehend] only their existence, through intellectually-generated awe and love.

, m n n N n9~71 n n ~ w ~ : nni As to the statement,22"You shall see my hinderpart" N~IT n~1117711 NID

and seeing penetrates to the essence of a matter

- this refers

only to prophecy.

( 2 4 F prophecy entails divestment of the physical,26 as ~~ explained in Ra'aya Mehemna, Parshat Mishpatim.27)
Thus, Moses' apprehension of the essence of Divinity resulted from a state of prophecy that entails divestment from the physical. Through other, non-prophetic means, it is impossible for the soul to apprehend the essence of any of the levels of Atzilut.

This, then, is the reason: No created being is capable of grasping anything whatsoever of the essence of Divinity, the Creator.

And without comprehension there is no real investiture, or grasping, or cleaving.

Man is thus incapable of truly cleaving to G-d's attributes, i.e., the attributes of Atzilut. In light of the above it is clear that the love and fear of G-d that a Jew generates through meditation during prayer, grasps and cleaves to no more than the external aspect of the existence of Divinity, and not His essence.

26. Note of the Rebbe Sblita: "Cf. the Alter Rebbe's Shulchan Anrch, Orach Chayim, beginning of sec. 98; Hilchot Talmud Torah 4:9." 27. Note of the Rebbe Shlita: "Possibly the intent is p. 116b ff."

However, as t o the etrog by way of example, its life is drawn and descends from the very essence of the outer aspect of the vessels o f nukva of Za of Atzilut,

n ~ p nPn3 N I ~ W >~
which is truly a state of Divinity, that as stated in Etz Cha~irn,~* all the fruits are [rooted] in Atzilut. For the thirty vessels of Atzilut descended into Beriah, Yetzirah and Asiyah in order to become the Divinity of those
Worlds
D > I Y ~ 7 1 )nlw n i 7 n ~ n ~ 1 fffi,131)

(24and these are the T e n utterance^^^ by which the world was created through enclothement in nukva of Asiyah, essence in
The essence of the vessels of Malchut of Atzilut vests itself in the essence of Malchut of Asiyah, which is the source of all created beings of that world. Included among them are the fruits of that world, such as the etrog.
28. Note of the Rebbe Shlita: "At its conclusion. This requires some examination, for there the text makes a point of enumerating seven [species]." 29. Avot 5:l. 30. The closing parenthesis has been relocated according to the Table of Glosses and Emendations.

While the G-dliness found in other physical matters is concealed, in an object used for a mitzvah it is manifest, as explained in Tanya, ch. 23.

For the vessels of Atzilut became the soul of Asiyah, which is actually a state of Divinity.
>YNI~> I

) ~ ~ ,tnnmin7lr rnw , n ~ > > r 9 3~ w n ~

For in Atzilut31 "He and His vessels are one" - the Emanator (the infinite light) and the emanation (the vessels
of Atzilut).

,a,wyt ~=1prjt 0>>3nnrnn3 nnwm nrnn nrw=l>nn>r>M n i n m arm]

And through the enclothement o f the essence of the soul [of the vessels of Atzilut] in the essence of the vessels of nukva (i.e., Malchut) of Asiyah, the etrog came into being. The result is that in holding the etrog and waving it as the law requires,

n r > u ~N3prm 13 war>na mr>nwnn bsrn at 97a t

one is actually holding the life-force which is clothed within it and which derives from the nukva (i.e., Makchut) of Atzilut,
N I 7113 >>YNDTI ~ ,710 )>N 7 1 ~ 3 nmvnn

and [Malchut]is united with the [infinite]Ein Sof-light, the Emanator of Atzilut, blessed be He.
31. See Iggeret HaKodesh, beginning of Epistle 20 (above).

But is this not also the case when one holds any other fruit, where no mitzvah is involved? The answer is, as previously explained, that in other physical objects the G-dly life-force is concealed, whereas it is revealed in objects used for a mitzvah, for these are the "works of G-d."
1n31133 13 ),NW

This is not the case concerning one3 intention while performing the mitzvah of the etrog.
TlnVID N>I nnlN,l(D N>N , f l V a Y f V n 7N ,VT)M'I P V n 1PN

Here, even if he is familiar with the mystical [Kabbalistic and chassidic] meanings involved, he does not grasp and hold on to the essence (of Malchut of Atzilut, the source of the etrog), but only to the external fact of its mere existence.
This is entirely unlike holding a physical etrog and performing the mitzvah with it, at which time one grasps the essence of the physical etrog together with its source in Divinity.

However, by studying the laws of the etrog one does attain and grasp the etrog proper and its mitzvah appropriately, by speech and thought.
For here he is articulating or understanding or thinking about the laws of the physical etrog, whose essence he can grasp, and not its spiritual intent in the heavenly realms.

Even more so, he who studies the esoteric dimension of

the mitzvah of the etrog according to the teachings of the Kabbalah and Cbassidut.

For here, too, we are speaking of the esoteric dimension of the physical etrog, whose essence he can comprehend, and not of the spiritual intentions of the mitzvah or, yet higher, the relevant configurations of Sefirot in the World of Atzilut.

5 Ki8kv

n'lrnn nI71o N 3 ) f

!2 7N

This, howeuer, refers only to [the study of7 the Kabbalistic mysteries of the mitzvah itself, for this is not inferior to the study o f its laws; indeed, quite the contrary...,

nmna w n U ~ N Vr(
even though he does not apprehend the essence of the
spiritual intent of the mitzvah as it applies to the visages of Atzilut. Moreover, his understanding of the essence of the etrog, the object with which the mitzvah is observed, grants him some comprehension of the essence of the mystical reaches of the subject at large.

It does not apply to [the study of7 the order of Hishtalshelut, the chainlike stages of progressive self-screening whereby the Divine light descends from level to level until ultimately this corporeal world is created:

nIN'Ynn vvn ON r(
Even i f one does comprehend the external aspect of the
existence of the Sefirot and spiritual levels involved,

nrnnn onnr vwnw ,nrrnn n n > > ~ -rrn qvv N> rnrv
this is not intrinsically as worthy as the study of the laws of the mitzvot, where one comprehends and grasps their essence.
Knowledge of the various spiritual levels may indeed be superior for an unrelated reason, namely, that it leads to a "complete heart" (lev shalem), a wholehearted awe of G-d - and this, as the Alter Rebbe will later say, is the purpose of all the mitzvot. Intrinsically, however, gaining this knowledge is not superior to studying the laws governing the performance of the mitzvot, whose essence he can understand.

wnn >vim 0,,3

I > , N ~V>Y

nbni

Moreover, this [study] is considered [in certain cases] the equivalent of actual performance,
'13 nirnn

nNt :Irn3w in3

as it is written,32 "This is the law [of the burnt offering and the meal offering..I."
The Gemara comments on this,33 "He who occupies himself with these laws is considered as if he had actually offered a burnt offering and a meal offering." Mastering the revealed laws of the commandments is thus in one sense superior to delving into the innermost dimension (the pnimiyut) of the Torah, on esoteric subjects such as the order of Hishtalshelut. For the study of the laws relates to the essence of the subject at hand, such as the physical objects with which the commandments are performed. G-d's wisdom, moreover, which is inherent in these laws, descends and permeates the physical objects around which the laws revolve. It is thus the essence of G-d's wisdom that the
32. Vayikra 7:37. 33. Menachot 110a.

student comprehends, and thereby he becomes involved in the "wondrous union" described in ch. 5 of Tanya, whereby his mortal intellect simultaneously "encompasses and is encompassed by" the Divine wisdom embodied in the Torah which he is studying. This intellectual union in turn unites his soul (which transcends his intellect) with the infinite light that is vested in the wisdom of the Torah. The above is true only when he understands the essence of his subject. This is the case when he studies (for example) the laws regulating the observance of the commandments. If, by contrast, his subject is the hierarchies of angels in the Worlds of Beriah, Yetzirah and Asiyah, or, yet higher, the configurations of Sefirot within the World of Atzilut, then his grasp is no more than external: he may indeed be aware of his subject's existence, but he will be unable to know its essence.

And now, all the above notwithstanding, the Alter Rebbe is about to point out the superior aspect of the study of Hishtalshelut.

However, the knowledge of the existence of the Hishtalshelut is also a lofty and exalted mitzvah.34Indeed, it outweighs them all, all of the mitzvot and the study of the
laws of the Torah.

Thus it is writtenY3*"Know this day [...that the L-rd is G-dl,"

34. Current Hebrew editions of Tanya read, "a great (;1ai) and exalted mitzvah," which the Rebbe Shlita amends to read (as above) "a lofty (nni) and exalted mitzvah." This is how the phrase is quoted (and explained) in Likkutei Torah on Vayikra, in the discourse entitled VeLo

Tashbit. 35. Devarim 4:39.

'13

T ~ )N 5 ~ vr p nN

and36 "Know the G-d of your father ..." i.e., there is an ;

obligation to attain a knowledge or apprehension of Divinity.

Moreover, this leads t o a "whole heart," for the latter verse concludes, "and serve Him with a whole heart"; i.e., a knowledge of G-d leads one to serve Him with one's entire being.
As explained in Likkutei Torah, in the discourse beginning VeLo Tashbit, this refers to serving G-d with awe - and this is the ultimate intent of all the mitzvot, as the Torah states:' "G-d has commanded us to perform all these statutes so that we may fear the L-rd our G-d." And it is the study of the innermost dimensions of the Torah and a knowledge of the various spiritual levels which comprise the order of Hishtalshelut that enable one to fulfill the mitzvah of "knowing G-d," which leads in turn to the "whole heart" of "fearing Him." Thus the Alter Rebbe concludes:

And this is the essential thing: the wholehearted awe of G-d

is the ultimate purpose of all the commandments. As mentioned above, one can attain this state only through a knowledge of the order of Hishtalshelut, even though this knowledge is merely an awareness of its existence and not a grasp of its essence.

The comprehension of existence entails divesting [this subject] of any physicality ....
36. 1 Diwei HaYamim 28:9. 37. Devarim 6:24.

In other words, one should endeavor to picture its spirituali t y . Hence, as the Rebbe Shlita has often stressed, one should study the innermost and mystical dimension of the Torah in such v) a way that 0ne3~"derives sustenance from it" (awn l i v ~ i ~ n viz., the "sustenance" derived from comprehension. And soundly-based comprehension can be secured only when this dimension of the Torah is studied with the intellectual elucidation afforded by the teachings of Chabad.

However, this mitzvah (of knowing G-d and apprehending Divinity) is but one mitzvah of the 613,
~ , 7 n 0"3> 77 4 D T N ~ ) 53 ,2

and a man must fulfill all 613,

~ ~ > , Y ND Y >n19nrYnr ninnn T ~

rn>w>nwn)nw ~ 9 >

for they descend from the essence of the external aspect of the vessels of Atzilut, a source whose standing was
explained above.

,wnn

> Y I 1nvpi ,1i9Y3nn >D ~ ~ n ? n m n > -pix 733 ~ >a T Y ,il7,243 ,T1N)73 )7 ,7 Y3 7137 i73Wnn3 I W iW i W ) 1

Hence, one must extensively study all 613 mitzvot, and [hence] fulfill them in actual practice in thought, speech and deed - which parallel Beriah, Yetzirah and Asiyah respectively in order to purify whatever needs purification (beirur) there.
As previously explained, the extraction and elevation of the
38. Tikkunei Zohar, end of Tikkun 6; discussed in Likkutei Sichot, Vol. XV, p. 42ff. et al.

sparks exiled in the various worlds is the ultimate purpose of creation.

nNt ~ Y I

In addition:
The Alter Rebbe will now state that beyond the abovediscussed superior quality of mitzvot requiring action (as well as the study of their laws), they are also essentially superior to the source of the soul, by virtue of their source. Thus, the love and awe experienced by the soul, though spiritual in nature, pale in comparison to these mitzvot (even though they are performed with physical entities), not only because these mitzvot and the extraction of the sparks accomplished thereby are the ultimate p u r p o s e of creation, but in essence too they are superior to the source of the soul.

For the truth is that the purifications in Beriah, Yetzirah and Asiyah of the 288 [sparks of Tohu] by means of the Torah and mitzvot that man fulfills in thought, speech and deed, are superior in their source to the Nefesh-RuachNeshamah of man that possess the love and fear of G-d.

11mpDTN ni~n91mv llvn in 9 3 For they derive from the Divine Name Sa'g of the internal aspect o f Adam Kadmon,

n7~i7 ,nmnn NYV N

I nvn ~

9f)

>Y

IJpnJ 7mw nnw~ W ~ I I n1-r ~n51~1

while the Nefesh-Ruach-Neshamah that has already been corrected through the Divine Name Ma'h issues

(i.e., this Name issues) from the "forehead" [of A d a m Kadmon], being a mere reflection [of it], but not of its essence. The Divine Names Sa'g and Ma'h are two of the four Names that echo the varying numerical values which result when the names of the four letters that comprise the Name Havayah are spelled out in any of four different ways. For example, one possible spelling entails the repeated use of the letter vav, while another possible spelling entails the repeated use of the letter alef. When the Hebrew names of the four letters yud and he; and vav and hei are written out with the full complement (milui) of the letter vav, the numerical equivalent of the letters used totals 63 (hence the Divine Name v l o ) .When it is written with the full complement of the letter alef, the numerical equivalent of the letters used totals 45 (hence the Divine Name nffn). The Kabbalah explains how the Name Sa'g is related to the World of Tohu, while the Name Ma'h is related to the World of Tikkun, which is inferior to it. The Alter Rebbe is thus stating here that the purifications of the action-related mitzvot find their source in the Divine Name Sa'g that derives from the internal aspect of Adam Kadmon, the primal Divine thought of creation that encompasses all subsequent stages and levels of creation. By contrast, since the souls of Jews derive from the World of Tikkun (lit., "correction"), the Nefesh or Ruach or Neshamah is of a level at which it was already corrected by means of the Divine Name Ma'h. And this Name is but a glimmer that derives from the "forehead" of Adam Kadmon.

Hence it is written,39 "...before a king ruled [over the Children of Israel]. "
The verse reads thus: "These are the kings who ruled in the
39. Bereishit 36:31.

land of Edom before a king ruled over the Children of Israel." The Kabbalah understands these "kingsw as a reference to the Sefirot in the World of Tohu who reigned before (i.e., on a superior level to) "a king who ruled over the Jews," i.e., the World of Tikkun, which is the source of their souls. For the World of Tikkun is merely a glimmer of Adam Kadmon, while T o h u (from whence derive the exiled sparks and their purification) stems from the Divine Name Sa'g, which is rooted in the internal level of Adam Kadmon.
\3w

nMn2 3 n 1 ,)n nnlr onn mntna )n o-~rrw p Nnvv wnr

For this reason man is sustained b y food of the inorganic, vegetative, and living classes, and purifies them by the Ma'h within him,
Since the soul derives from the World of Tikkun and incorporates the Divine Name Ma'h, it is thereby able to extract and purify the sparks found within the inorganic, vegetative and living classes.

~ r r rn) a
and lives through them,
Having refined these sparks that are found within the inorganic, vegetative, and living classes, and having drawn Divine energy upon them from their lofty source in Tohu, man in turn is then invigorated by them with an additional measure of spiritual vitality.

because they derive from Sa'g.

But is it not paradoxical that man, who is so far superior to the inorganic, vegetative and living classes, should derive his sustenance from them? The teachings of Chassidut find the answer in the verse,40
40. Devarim 8:3.

"Not on bread alone does a man live, but on all that comes forth from G-d's mouth does a man live." It is not the physical, vegetative bread alone that sustains man, but the creative Divine utterance that is found within the bread. However, since man is provided with his ongoing existence by his own creative Divine utterance, viz.,'l "Let us make man," why does he need to be sustained by the creative word that sustains vegetative growth (or, for that matter, the inorganic and living classes of existence)? The answer lies in the fact that the creative utterance that animates bread derives from a loftier source (the World of Tohu) than the source of the creative utterance that animates man (the World of Tikkun). In terms of the Divine Names, Sa'g transcends Ma 'h.

Furthermore, there is yet another reason as to why actionrelated mitzvot are loftier than the soul's love and fear of G-d,

as it is written,42 "My Face - i.e., My innermost dimension, My pnimiyut, as implied by the word panim - shall not be seen. yy43 This means that the inwardness of a truly higher degree cannot descend below in a revealed manner, but only the external aspect and the hinderpart,
41. 42. 43. Iggeret

Bereishit 1:26. Shmot 30:23. Note of the Rebbe Shlita: "On this entire subject see above in HaKodesh, Epistle XIX."

which are shades of the Supreme Wisdom.

Thus the love and awe by which a man connects with the Supernal attributes (middot), which are the innermost essence of the Sefirot, cannot draw down into the soul the innermost essence of these attributes, but merely their external aspects. The action-related mitzvot, by contrast, derive from the Netzach-Hod-Yesod - the external and revelatory aspect of the Sefirot. This lower level can descend below in its essential and inward state in action-related mitzvot.

nNt 7 i ~ i ~ 7
6

* b

Kidcv

Another point in which the mitzvot requiring action are superior to the love and awe experienced by the soul: The Alter Rebbe will now explain that since love and fear are essentially spiritual in nature, they resemble the mere glimmer (and not the essence) of the master's own intellectual illumination that he imparts to his disciple. In contrast, a physical seminal drop is capable of creating a child - it imparts the entire essence. So much so, in fact, that it is possible for the44 "power of the child t o outshine the power of his father," so that gifts dormant within the father can become manifest in the child. The Alter Rebbe will now use this analogy to explain the difference between love and awe, which are spiritual, and the action-related mitzvot, which are physical. Love and awe are "illuminationsn (orot), like the illumination of intellect, while the practical mitzvot are "vesselsn (kelim) that give forth the essence, similar to the physical drop that gives forth the entire essence of its source.

v > ~ n ~N>,Y IPN nn3n ,imn 711fi1 77nv For verbalizing any phrase of the Supreme Wisdom
44. Shevuot 48a, and sources cited there.

does not procreate - imparting wisdom does not create any

being ex nihilo,

whereas the drop drawn from the vessel of the Supreme Wisdom, like the drop that derives from the father's brain,4s has the power to procreate and bring about existence ex nihilo.

n>1>3~ N > , Y nn3n n ~ ~ 011n n Also, a flow of the Supreme Wisdom - an illumination
i71

which is paralleled by a person's capacity for wisdom - is incorporated within it (i.e., within the drop that derives from the vessel of Supernal Wisdom).
~ N > , Ynnmr

nninrvi nnrnn fwnl nlw 31~n ,ovum

The reason is that into it there is drawn the essence and nature of the Supreme Wisdom.
All the above refers to the drop that derives from the vessels of wisdom.

i71wnn1 7 1 1 ~ 1 ~ p

N an W

This is not the case with thought and speech, where the intellect they draw forth does not possess the essence of the original wisdom,

nn3n 1 1 9 ~ 3>3wn n>3wn1 I > ~ N I

even in intellectual conception in any field of wisdom,
Though this is a rarefied level of conceptualization, transcending even the subtle articulation sketched by "letters of thought," nevertheless:
45. Tanya, ch. 2.

ininxyi WI U W >3wnninnn nvw9nn n i ~ p i ,it nn3n ,in n this wisdom is a mere reflection that extends from the essence of intellect in the soul. >3wn>W minwi ininn>wi3> p i ~ , n n i ~ n i it Then, too, this reflection is a mere garment for the very essence of the intellect, w ) nnn>>II 9n IW n i ~ n >3wni in and the intellect in turn is but a reflection and garment for the essence of the soul.
Thus, the soul's essence is not to be found even within intellectual conception - unlike the drop, which, though physical, comprises within it the essence of the soul, as the Alter Rebbe now goes on to say.

nwm>nnnninwi w 1 ninnn 01 n17wn1 n9vn ,p 1,~w nn 9n )3Mn1 In contrast, there is also drawn into the drop something of the very essence of the soul which is clothed within the brain. w n n>nnin nr,>in 1351 n Hence it begets offspring precisely similar to itself, to the
soul itself.

)pwn 1,~ximo,~~>nn i w wimn inti ,, ) n ~ 131 This is the difference between the divine service of angels, which are born of a spiritual kiss, and hence their
divine service is likewise spiritual,

0,>3nn ~ ~ N Y I , ~ninw)n> and that of souls, which issue from the "vessels" that
contain an element of the "essence", and which thus resemble

the tangible product of the seminal drop which incorporates the entire essence of its source. According to the above, however, it would seem that within the love and awe of souls as well, there should be an element of essence - whereas we learned above that the love and awe of souls are likened to the mere reflection (and not the essence) of his own illumination which a master imparts to his disciple. The Alter Rebbe anticipates this query by explaining that since the vessels of Atzilut become a Neshamah to Beriah, Yetzirah and Asiyah, there are therefore two forms of issue from the soul itself: one is a radiation, which is intellectual love and fear; the other is an issue of essence, that finds expression in actionrelated mitzvot.

But the vessels of Atzilut become the soul of Beriah, Yetzirah and Asiyah - and from this soul emanate two manners of issue.

Therefore intellectual love and awe are comparable t o the angels that issue from the spiritual kiss, which irradiates only the external aspect of ChaBaD - Chochmah,
Binah and D a a t , the three intellective Sefirot - in

Beriah,

Yetzirah and Asiyah.

Though it derives from the vessels of Atzilut, it is still not of the degree of essence.

The reason is that the innermost dimension of ChaBaD and the essential nature of the indwelling light ( o r

pnimi) cannot be revealed except through the radiance of the vessels that descend below,

as does the seminal drop of man issuing from the brain. As it is written,42" M y Face - My innermost dimension shall not be seen."
Not being manifest, it must therefore descend in a concealed manner, similar to the drop. The Alter Rebbe will now point out the superior quality inherent in the very service of action-related mitzvot in comparison to intellectually-generated love and awe. For the direction of the latter form of divine service is merely elevation (haalaah), which causes a corresponding "elevation of the lightsn above. The ultimate intent of creation is fulfilled not by this, but by the practical commandments, for their function is the drawing down (hamshachah) of Divinity to a state of revelation in this world below.
1 ' 7

~~itln,

33 in

7x1

Besides all the abovey46i.e., all the above-mentioned ways in which the action-related mitzvot are superior to intellectuallyaroused love and fear, there is yet another superior quality to the practical mitzvot:

Even in the case of a soul of Atzilut, though it derives from the vessels of Atzilut,

46. Note of the Rebbe Shlita: "On the forthcoming text see O r HaTorah, Parshat Acharei, p. 549ff."

and equally in the case of Nefesh-Ruach which derive from the vessels of Yetzirah-A~iyah,~'
~n9v ~~>DW D [in)nii 19)n~ :in19 737s )>IN] i n m njn ,n>yn9nvnn n~>yn nPn3 D)WY T ~ ~ > Y 0,933 13 o o)iiiYn )T a ~nn9r Nniivnm their intellectual love 124this should possibly read: ""fear and love"], which themselves are a mode of elevation, also arouse in the vessels of Yetzirah-Asiyah a state of upward elevation, through an arousal initiated from below.

However, this is a state of departure alone, G-d forbid.

The effect on the vessels is that they depart upwards and do not fulfill their purpose, just as love and fear that do not descend into expression in m i t z v o t are also in a state of elevation and departure. When love and fear do descend into m i t z v o t , they enhance the effect of the mitzvot in drawing down Divine light.

ni9wYn nixn 3 7 ) >Y

,nun:, n>~n>n nwnn nm3 a 0,933 i i 7wnn9 ,Npn ~ But eliciting from above downward is effected only by means of the practical mitzvot, which draw light into the vessels,
in

47. Note of the Rebbe Shlita: "Inspection of the manuscripts of Kuntres Acharon is required, for it appears that the text is incomplete and should read as follows: '...and equally in the case of Nefesh-RvachNeshamah and the vessels of Beriah, Yetzirah and Asiyah ...in the vessels of Beriah, Yetzirah and Asiyah, in the state of ....' However, O t HaTorah gives the tern as above."

and specifically into the external aspect of the vessels, so that the external aspect of the superior level descends, while the internal aspect of the inferior level rises.
As created beings thus experience an upward-directed longing for the Divine, Divinity descends into this world.

This is the intent of the above-quoted Zohar in Parshat Pek~dei,~8 "there is an order [of elevation and an that order of descent]."

a3wnnr n ~ > y n 771s 1n)nwI ,arm

spiritual service,

Both are needed for the Divine purpose, i.e., the elevation and the elicitation,

for man's

~>r'mr n r y n17nl=l N ,rtlon:,73pr:,17n nn>m ~7 5~

by the elevation of mayin nukvin from the Divine Name Sa'g that is accomplished (by the elevation of the sparks) by deed and speech.

nun> 117>y TIN nr>ann>,niW>nwnnn , > ~ n rntr

This is the ultimate purpose of the downward progression of all the various worlds - that the supernal light be revealed below,

n w 93>

N>N IPN

ntw ,n>~n> Iinnnn nr>y>~ ' r r

and not that the inferior level be elevated, for this (elevation] can only be momentary, until a further descent.

And even

when an elevation is necessary, this involves not the ascent of the light, for that would be a move toward departure, but - specifically an elevation of the vessels
SO,

toward the supernal lights.

0,7imn

OPI

n3vn n>yn NV

This is the specific quality of Shabbat and Yom Kippur,

at which time there is an "elevation of the worlds" (aliyat haolamot), where the vessels are in a state of elevation towards the supernal lights,

yy ,793

mn3v in3 ,oi>vion ,nniNn nip>nvai ni,>y N>

%t

om
but not the elevation and departure of the lights, G-d forbid, as is written in Pri Etz C h a ~ i m . ~ ~

The Nefesh-Ruach-Neshamah of man relative to his physical body in This World are considered as lights relative to vessels.

ni,vYn nixn ,3a>,o,,>~v in,n7i Wnf pi

So too are intellectual fear and love, relative to mitzvot of action; they, too, are considered as lights relative to vessels.

ovp >Y ,)JnnNi 1,JnD ni>m oi>vn V>Y

awn >>grin )3>i pi^ n i w n nixn

This is why Moses offered (515] prayers equivalent in number to [the Hebrew word] Vaetchanan,so asking that
49. Shaar HaShabbat, ch. 7 of the Introduction, et al. 50. Devarim 3:23; Devarim Rabbah 11:9.

he be privileged to enter the Holy Land, specifically so that

he could fulfill the practical mitzvot.

Only in the Holy Land can the practical mitzvot be fulfilled in their entirety - and the fulfillment of the practical mitzvot is the ultimate purpose of the entire Hishtabhelut, for through them Divinity is drawn down to this nether world.

So too as regards the physical utterance of their laws.

For by uttering and studying the laws of the mitzvot with physical speech one also draws down the light below.
), Y 17731 N>W n"37n ~ i n w ,f ,liinNn 7

, ~ ~ n fN y >

9~ * h

8 Kiev

But let us understand how an etrog, which derives from the 288 sparks that have not yet d e n purified,
Since this physical fruit derives its life-force from kelipat nogah, it contains some element of the 288 sparks of T o h u which have not yet been elevated to Divinity.

l'Psnn q>p pi and so too the parchment scroll of the tefillin, upon
which the Torah passages are inscribed,

can elicit light into the vessels of Zu"n of Atzilut, that have already been purified and rectified through the [purifjing] Name Ma'h, so that they are a state of G-dliness. The analogy for this is the process of sowing and planting.

The seed stimulates the power of growth within the soil, which is G-d's comrnand,s1 "Let the earth sprout forth ... fruit trees...
YY

The actual growth is not from the seed but from the power of growth (as explained above in Epistle XX). The seed merely serves as an "arousal from below," stimulating the particular aspect of the power of growth that finds expression within it. After the seed decomposes, this particular power becomes incorporated within the universal power of growth that is found in the ground. It then stimulates the power of growth within the earth to produce the same sort of fruit tree as the seed that was implanted. The essence of the power of growth is the Divine decree, "Let the earth sprout forth...," which is the ultimate source of all vegetative growth. The G-d-given ability of the seed to rouse the power of growth acts:

through the elevation of mayin nukvin to its source.

The seed, whose source is within the power of growth, serves as an "arousal from below," from the recipient below to the benefactor. Although the seed that is planted can in no way compare to the power of growth, it can nevertheless arouse this power, for this is its source.

In this manner the parchment of the tefillin and the etrog

51. Bereishit 1 : l l .

of the "Four Species" arouse unto the loftiest o f levels; this is the Name Sa'g which precedes (and transcends) the

shattering of the vessels, and which is the very essence of the lights of Adam Kadmon,
As explained above, Adam Kadmon is the first visage and thought of the infinite light as it encompasses all of creation. Here is to be found the essence of the visage and not merely a radiation. Thus, the Divine Name Sa'g relates to the essence of the illuminations of Adam Kadmon.

and not merely a reflection, as is the Name Ma'h which issues from the "forehead".
All this is accomplished through the actual performance of the commandments of the tefillin and the etrog.

Similarly the study and careful examination of their laws, the laws regulating these mitzvot, arouses the Chochmah-Binah-Daat of the Ten Sefirot of the vessels of Zunn,

and so upward to the greatest heights, including Chochmah-Binah-Daat o f Sa'g of the inner dimension of Adam Kadmon issuing through the "eyes" [of Adam Kadmon].

"Eyes", signifying sight, denote an inner and essential level of Divinity, unlike the external aspect denoted by "forehead". In summary, practical mitzvot performed with physical objects arouse their source unto the loftiest of levels, unto the Divine Name Sa'g, the level that transcends the "breaking of the vessels." This is also true with regard to studying the laws of these mitzvot; study likewise effects an elevation to this lofty level, for the study of a mitzvah is likened to its actual performance. What, however, happens when one studies the laws of prohibitory commands? One cannot say that this study too is regarded "as if he performed them." Particularly so, with regard to those instances that do not occur in practice at all. For with regard to those that can occur, we at least say that52 "if one remains passive and does not transgress, he is rewarded as if he had performed a positive command." However, when the relevant opportunity does not occur at all, this obviously does not apply. Yet despite all this, it was stated above that one should study the laws to an even greater extent than one studies the order of Hishtalshelut, even though a study of the latter leads to a love and fear of G-d! The Alter Rebbe now addresses this issue, explaining that there is a certain aspect of Torah study that is common to both positive and negative commandments: Simply studying a subject, even if it has no practical application, binds the individual to Supernal Wisdom, inasmuch as this is the source from which all the detailed laws emanate.

All the foregoing, i.e., as to how through observing the practical mitzvot and studying their laws one attains to the Divine Name Sa'g that transcends the "breaking of the vessels,"

52. Kiddushin 39b.

nwyn N> , i ) b , ~ nn>n 3u-m f1n,>1 N > >IN , ~ W Y n1Yn1 NITI

TI71~3>

concerns positive commandments, but not, it would seem, the study of particulars of the prohibitions,
>>33n73w ~ > ~731'1 1f

particularly those that do not occur in practice at all, for

in these cases we cannot even state that "if one remains passive and does not transgress, he is rewarded as if he had performed a positive command,"
~11'11 N ,>DW ni>>n ~ ~ ~ X 7 In3 3

for example the detailed laws of pigul and the like,

which presently have no practical application. Why should these laws too be studied extensively, and in fact even more than one studies the order of Hishtalshelut, which can rouse one to a love and awe of G-d?
>31 n1wa nNt fly

7~

10~"lm
9 Kislcv

There is yet another common characteristic53shared by all the laws of the positive and prohibitory commandments, including those that have no practical application.

For (in contradistinction) all intellectually-generated fear and love experienced by the angels are created e x nihilo,
TI'WY

a i , ~ i7~9711 v91 n19n1 131 , nil

and they are the (created levels of) Nefesh and Ruach (and
53. Note of the Rebbe Shlita: "See Or HaTorah, Parshat Shemini, p. 462ff."

not the G-dly level of Neshamah) of the Worlds o f Beriah,

Yetzirah and Asiyah.

Now, if the intellectually-generated awe and love experienced by mortals can likewise not be compared to the study of the laws, why does the Alter Rebbe here choose to speak of angels? To explain: (a) The love and fear experienced by souls is different from the souls themselves, for souls are not actual created beings; (b) the love and fear experienced by souls is, after all, a mitzvah, while that of the angels is not. Thus the angels' love and fear better stresses their created aspect, and this enables us to understand that even with regard to souls, the essential aspect of love and fear is a created entity. The laws, by contrast, are G-dliness.

However, the detailed laws of the various mitzvot are drawn from the Supreme Wisdom of the Emanator, blessed be He, which is clothed in physicality, within the
physical objects to which a particular law applies, such as the law governing the case ofS4 "he who exchanges a cow for a donkey,* and the like.

This investment of Supreme Wisdom in the physical aspects of the laws is not similar to the investment of Supreme Wisdom in intellectually-generated fear and love,
Supreme Wisdom is actually vested in all things, as is soon to be explained. This is especially so with regard to the love and awe which are aroused by intellectual activity, for the source of all such activity is Supreme Wisdom. In intellectually-aroused
54. Bava Metzia 100a.

love and awe, however, the vestiture takes on a different form.

for there the garment conceals and completely obscures the Supreme Wisdom that is vested within it, just as the material earth thoroughly conceals the Supreme Wisdom clothed within it; as it is written concerning all created beings:s You made with Wisdom." "All of them

Supreme Wisdom is thus vested within all physical things as well, even the earth - which, however, completely conceals it, just as intellectually-aroused love and awe conceal the Supreme Wisdom vested in them.
, ~ , W Y ~nr>,rnr V

nn>nt o , > nrynrmr nr9nrm ,IYWI ~ n w r as) nn3 nn3> n7n1vn N ~

This [Supreme Wisdom] is the externality of the externality of the vessels of Malchut of Atzilut found in Asiyah, that is absolutely hidden in the Ruach-Nefesh of Asiyah.
Malchut of Atzilut with the externality of the externality of its vessels is wholly concealed in Ruach-Nefesh of Asiyah. Malchut of Atzilut itself, even the externality of the externality of its vessels, belongs to the realm of the Neshamah and of Divinity proper - yet it is entirely hidden within Nefesh-Ruach, which belongs to the realm of created beings. Since Supreme Wisdom is vested in Malchut of Atzilut, and

Malchut of Atzilut illumines Asiyah with its Ten Sefirot, containing as they do the element of Wisdom as well, we thus have Supreme Wisdom entirely concealed within the physical earth.
w 3 n~-tflvn~> 3 n7n1vn ~

, n ~ , 131 n n ~

So too in Beriah it is completely hidden in the RuachNefesh [of Beriah],

~ 7 3 ~ i 7 n 1 3 n > Y ~~ ~7 D I

n u m , N ~ ~ J onw D nPn1

which are beings that are created by the concealment and hiding of the Creator from the created.
We thus have here an element of Supreme Wisdom concealed within intellectually-aroused love and fear, the source of which is the World of Beriah, the realm of comprehension.

This is not so, however, with regard to the laws, in which a radiance of Wisdom illuminates them manifestly; they do not conceal it.
119 73vn 7-17NIT) T ) W Y ~ ~13'3'1 The garment o f A s i y a h sewes merely as a passage,
Though the laws vested in the physical things of this world (the physical World of Asiyah) are thus subject to the concealment that pervades Asiyah, they are not garbed in it to the point that the garment essentially affects the wearer, for they merely pass through the garment of Asiyah.

just as on the festivals, when Chesed of Atzilut, which is completely clothed in Chesed of Beriah, vivifies this physical world

a,wy~n7,97

run 7wn ,r, 5rV

by passing through the Chesed of Yetzirah and of Asiyah, this [passage]is also called in~estment,~~ for otherwise it would not affect the physicality of This World.
Thus, just as with regard to the festivals, though the animating light first passes through Yetzirah and Asiyah it is still considered to be an illumination of Chesed of Beriah, so too with regard to the laws: The light within the laws merely "passes through" the physicality with which they deal; it always retains a radiation of Supreme Wisdom.

a,w~ff m n 1 5 ~ 37~25 9 ~ imun 7

~ 7 nta o>iy n1~nw1w N I 1 ~

Now though the physicality of This World as discussed in the law unquestionably conceals completely even the Chesed of Asiyah - and surely, then, it conceals the diffusion
of Supreme Wisdom,

wnn nvnw2 n 1 ) nnxy n ~ > a 013n 59n ~ n

still the law proper is not actually physical;

vnnn5 IN 5pn5 ,DN>>Y anmn fwn1)a ,11r7 n m a

NVW

it is the Divine Will, drawn from the Supreme Wisdom, for leniency or severity.
G-d's wisdom affirms that it be His will that a particular legal ruling be either lenient or strict.
56. Note of the Rebbe Shlita: "See Or HaTorah, Parshat Shemini, p. 47Off."

o'Ipnn o ~ f 7 ' 103n3 , n ~ ~ n w,> n P n x iwn'I f71,w ~1 ,I> n '

'I3

jn

nIm

It is only that this [Will] descends and illuminates in revealed fashion in the realm of the physical, just as water descends from a high place, and so on.
It is the very same water that is now to be found in a low place.

The physical object itself which the law discusses does, in fact, utterly obscure, as, for example, in the law o f 4 "one who exchanges a cow for a donkey," or the laws concerning flesh that is pigul, or is not pigul and is kosher.
The actual cow or donkey or flesh do in fact completely conceal the radiance from the Supreme Wisdom. In contrast, it was stated above that when holding a physical etrog one is grasping the G-dly essence of Atzilut. The difference lies in the fact that the etrog is part of the mitzvah. As such, it has no identity other than G-dliness and thus does not conceal it. Since, by contrast, the physical cow or donkey are not part of the law, they can conceal G-dliness. With regard to the human intellect, however, which studies this law, since the "intellectual" cow and donkey are part of the law, they in fact do not act as a concealment.

Only the legal ruling itself with its revealed rationale are from Malchut of Beriah (i.e., the reasoning of the Gemara) and of Yetzirah (i.e., the rulings of the Mishnah), of the state of Neshamah,

which is G-dliness that vivifies and brings into being the Nefesh-Ruach of Beriah, Yetzirah and Asiyah which are
in the category of created beings,

and which are the awe and love of angels and souls and their ChaBaD, i.e., the contemplation of G-d's greatness that leads to love and fear; - all this is created and vivified e x nihilo, as are all created beings.

o ~ r ~ niin Nin ph ns
As to this radiation of Supreme Wisdom that descends through Malchut of Beriah and Yetzirah, in the form of Torah as it is found in those worlds prior to its descent below, it therefore slakes [the] thirst of the souls and angels in the Worlds of Beriah and Yetzirah,

' 09fivn U

om2 ,am D>IY> nfiw

DTIP

before its descent into This World like descending waters.. ..s7

Even after it descends into Asiyah, it transcends by far ChaBaD of Asiyah, even of the state of Neshamah, which is G-dliness.
For this is G-dliness of Asiyah, while the illumination of Supreme Wisdom within the laws is the G-dliness of Atzilut.

nrmn iipn

in

,nnw n ~ ~ n3wv-r r n ~ r??xnto w n :ow;.ri 11fi*v 11 nli w m rP*m-r Yh**

The reason for this transcendence is that the ChaBaD of

57. Taanit 7a.

Asiyah of the state of Neshamah is the source of life of ChaBaD of Nefesh-Ruach

,rr,wyrr qiu TY ,)n,n>~>in w,> OY
),ND

1nl)nnrri )rr,ni~>'lni
3 N 3 Y 331 YlNi7 N,il

and their offspring, and their coming into being ex nihilo with their offspring, unto the ultimate stage of Asiyah, namely the earth and all its hosts.
The ChaBaD of Asiyah (in the state of Neshamah) is thus a source for created beings.
i1i,Y,\

rr~,i1~ ni~>n1w ,)TI,~YUI ni~>rrf rltln h~

But as to the ChaBaD of the laws with their rationales, that are in Malchut o f Beriah and Yetzirah,
This level of C h a B a D is not a source of created beings; rather:

ni>,x~rr 1 ~ )rp,n1 N,TI nnmn )I ~ 7 9 ,Y the function of the Chochmah [within them] is the rectification of the visages of Atzilut, nirnrr lnvu >3 )v>n 1nfw upon which are dependent all the rationales of the commandments niiix t i 7 1 nwyn N> nun1 ,o,ton pal nwv nim [the rationales of] the positive commandments [depend] on the five attributes of Kindness of Za of Atzilut, and [the rationales o f ] the prohibitions in the five attributes of Severity of Za of ~ t z i i u t .

Therefore, even when they descended to be clothed in created beings,

Even when the rationales for the laws, that essentially derive from visages of Atzilut, descended to become rationales for laws for created beings, -

w>>n ~ i n w ,NPIII

nnwl n1m3-f

,;liuv

a~3i111 n1>>n3 )n n i >NII ~

they are in Malchut o f Beriah and Yetzirah of the specific [G-dly] state o f Neshamah, which is of the vessels of Atzilut - for the thirty vessels of Zumn of Atzilut
become a Neshamah for Beriah, Yetzirah and Asiyah,
n'17 w 1 nlmm N>I 3

and not of the degree of Ruach and Nefesh; the rationales

for the laws did not vest themselves within Ruach and Nefesh, which are created beings.

Now though ChaBaD of Beriah-Yetzirah of the state of N e s h a m a h by far transcend M a l c h u t of BeriahYetzirah of the state of Neshamah, for ChaBaD is the
highest of the Sefirot of the world, while Malchut is the lowest,

, n ~w33 nIln3 >w ;liw ~ i

~ f"ln> i ~ p n ,ID )3 >Y 7 ~ 1 I I )a b>DN>nil) W n

still, [the ChaBaD of Beriah and Yetzirah] are the source for ChaBaD of Beriah-Yetzirah of the state of Nefesh-Ruach, namely the angels.
How do we then say that Malchut of Beriab and Yetzirah of the state of Neshamah cannot descend to become a source for created beings, when ChaBaD of Beriah and Yetzirah of the state of Neshamah that is far loftier than Malchut does serve as a source for created beings?

77V3 N W 3 N>

This is not a question at all.

For in truth, the angels and souls that are created of ChaBUD of Beriah and Yetzirah are only of a drop drawn from ChaBaD of the Neshamah to the attribute of Yesod o f Za, and then transmitted to nukva, i.e., to Malchut, and from there they (the souls and angels) went forth in a state o f "birth" - a new entity resulted.
Thus, this is not a mere emanation from ChaBaD, as is the case with laws, for such an emanation cannot in fact serve as a source of created beings. Rather, it resembles the drop that brings about a birth. For this reason it is possible that created beings should result even from ChaBaD of Beriah and Yetzirah.

,nr>yr~f ~3pr1-r t ~ n 7 ~ n nI N ~ I L W'nr> )xnn ON q~ ID o x ' nnw~ w n o ~ ~ on '7n o v n

For even if it is proposed that they are created from the radiance of the vessels of nukva of Atzilut, neuertheless, they themselves descend into Beriah, Yetzirah a n d Asiyah and become Neshamah unto them.
yrtf

nil33

uw3nn nnwn rfl3n ninrv h~

But the essence of ChaBaD of Neshamah extends into the "six directions" of Zunn,

~7nar nwn m o Nnw on owr

and there they are the Six Orders of Mishnah and the Gemara - the laws of the Torah.

The essence of ChaBaD thus descends specifically within the laws of the Torah, which are Divinity. Torah, in turn, descends within the level of Neshamah, which is also Divinity.

As to the statement in Etz Chayims8(and in Shaar HaYichudims9)that through intention a Neshamah-garment is formed,

and through Torah study, a Ruach-of-Ruach garment of Yetzirah is formed through [the study of] Mishnah, which derives from Yetzirah, and a Ruach-of-Neshamah [garment] of Beriah [is formed] through Gemara, which
derives from Beriah: It would thus seem that Torah precipitates a garment of Ruach, which is a created being.

n>ivi7 ,mi7

O>IY~ 1~n 0 nim )7,

>v ~ p i fI I , , ~ in>> w)
n>m>

This can be understood as referring only to Torah studied by man in This World as it ascends above; it
then becomes a garment of Ruach, since it derives from created man.

nnwn NVI ,,~m ,Ins n n h n h~ In,Iv

rah as it was given from above, which is a degree of Divinity.
58. Shaar 49, ch. 5.

But the Talmud itself that was given at Sinai, i.e., the Tois at the level of Neshamah,

59. Ch. 2.

mia 7iln N Therefore it (the study of the Talmud) refines Ruach.

I ~ )>>I

i71 , n3WD1 1 1 l , J7 3

So too with Mishnah of Yetzirah: as it was given from above at Sinai, it too is of the degree of Neshamah. Even if it be suggested that even what was given from the level of Ruach of Beriah-Yetzirah,

above at Sinai is at

Even so, it is not like an independent created entity, but rather like an emissary, who merely expresses the power of his principal.

it is known that every angel that is an emissary from above, is literally called at that time by the Name of G-d, which then dwells within him. However, when he is not a messenger, he has some other name according to his manner of service.
fl3 IT1 W l f 3 WIT 3 WIT3 :N713 'IN1

Then he proclaims,20 "Holy, holy, holy is G-d...,"

?Inn 9f11n fno w infn w meaning that the Name of G-d is separate from him, for
the word kadosh ("holy") implies separateness. We thus see that it is entirely possible for a created being to be called by the name of actual Divinity.

, n ~ , i l fnil n),nll rrn>nn nivl>nn nn , m w n nin 131 n ni,r~ nril mvnni Exactly this is the case with the investment of the Talmud in the Ruach state of Beriah, and the Mishnah in the Ruach of Yetzirah, Ruach being a created being:

they are messengers of G-d, meaning vessels of nukva (Malchut) of Atzilut; the external vessels in Talmud, and the intermediate vessels in Mishnah.

For the Mishnah and Talmud that are within them (i.e., within the Ruach of Beriah and Yetzirah) issue from Yesod of Abba (i.e., of Chochrnah), which receives influence from Chochmah Stimaah of Arich Anpin (i.e., from Chochmah of Keter), in which is clothed the [infinite]Ein Sof-light.
, , y ni,x, n ~ , i l rnii11xv ,?nw N I ~ 1 % r~~ w nw o ,710 i Nxnn rin>n> nwni ~ i p n a The result is that the infinite light, namely the Name of G-d, abides in the Ruach of Beriah, Yetzirah and Asiyah, in Scripture, Mishnah and Talmud.

And when a man studies [them], he draws forth the [infinite]Ein Sof-light into This World, so that it will be incorporated and nullified in the Divine light.

D'MTI '13 TIT

93

For this is all of man.60

The entire purpose of man's creation is to make the world become nullified in G-d's light. And this is accomplished through Torah study.

This was the spiritual service of Rabbi Shimon bar Yochai and of all the tannaim and amoraim who studied the revealed aspect of the Torah i 13971793773'1i,f73n31 7 1 ~ 1i -pwnn'1

to call forth the Divine light within this world, and to effect the purifications of kelipat nogah,
~ 7 31vf~ 1 ' 1 NVW'I 1 9 ~ ,n1'12n)nt 7wn '13

throughout the entire period of the exile, the time of dominion of the Tree of Good and Evil, for the life-force
of this world derives from kelipat nogah, which is composed of both good and evil;

'nD T N ~ D'INTI VW ~

W n :3rn3w ins N Y

as the verse states,61 "The time that [the evil] man dominates the man [of holiness]." For this is the ultimate purpose of the chain of descent
which brings the worlds into being

60. Kohelet 12:13. 61. Ibid. 8:9; see above, Iggeret HaKodesh, Epistle XXV.

that the One Above descend, and that there be a dwelling for Him among the nethermost creatures,
fnNrI fnN WID> ,lni>~it> '73

in order to elevate them, so that there be "one in one''

- that the

"one" of the lower level of Unity (yichuda tata'ah) of the Worlds of Beriah, Yetzirah and Asiyah be similar to the "one" of the higher level of Unity (yichuda ila'ah).

In contrast, the spiritual service of the angels with intellectual fear and love does not call forth G-dliness [within the world] at all; rather it is a mode of departure alone..., for they are in a state of longing and self-nullification
to G-dliness. The true intention of creation is that G-dliness be drawn down below, not a state of departure.

Thus we may understand how angels are created e x nihilo through the study of the Torah, even without proper intent, m p > ~ P N W,n>l nmrI ~ ~ i t w ~ nri when [such study] is only in a state of Ruach, which is not Divinity at all.
>>I,

The intended state is Neshamah, which is Divinity. However, when the kavanah is lacking, and one's study is merely at the level of Ruach, how are angels created ex nihilo, when such creation derives only from Divinity?

Still, nevertheless, i.e., even though these words of Torah are studied without proper intent, the Name of G-d does dwell [within them].
As explained earlier, even a created angel is called by the Divine Name at the time that he is carrying out his mission, because at that time G-d abides within him. So, too, since G-d abides within the words of the Torah, angels can be created ex nthtlo.

),an>
This will suffice for the understanding.

971

Kuntres Acharon, Essay Five

The mitzvot requiring action were a major theme in Essay IV. There the Alter Rebbe explained how their observance extricates and elevates the sparks of holiness that originated in the World of Tohu and that are embedded in this material world, and thereby causes G-dliness to descend there. The same, it was stated, is true regarding the study of the laws that govern the mitzvot. The Alter Rebbe went on to say that this applies as well to the prohibitory mitzvot, where one cannot apply the dictum that "it is considered as if one performed the command." Moreover, Torah study remains valuable even with regard to the laws concerning situations that will never occur, even though there too we cannot say that "if one remained passive and did not transgress, he is rewarded as if he had performed a mitzvah." Nevertheless, even in such cases, a Torah law draws down Supernal Wisdom within the world. In the Essay before us, the Alter Rebbe will state that although it would seem that purifications (beirurim) cannot be brought about when studying these types of laws (for one only draws down Supernal Wisdom), yet in point of fact, purifications do come about through this Torah study. Moreover, the reason for this is not that the Torah study leads one to observe a positive commandment or to refrain from transgressing a prohibition; nor is it that by virtue of his study he is regarded "as if" he performed the positive commandment or is rewarded for refraining from transgressing a prohibition.
I~K*
13"*

Let us understand [how this applies to] the details of the laws that never occur at all,

and possibly never actually existed,

ND> m y >

vn, N>V 13w >3n

and certainly will not come to pass in the Time to Come;

N11 >Nil31,>1~9 ,079 13 113 >Pf 13

for example, the detailed laws of pigull and the like.

How does the study of these laws extract, refine and elevate the sparks of Tohu?

It is known that every prohibited thing in the world has a source and a root of life in the kelipot.

Otherwise, it could not exist in this world, without the flow from above, i.e., without receiving vitality from a spiritual source.

Even one who crinkles his hair, and the like, receives his life-force at that moment from the spiritual chambers of the kelipot, as is explained in the Zohar.2

Therefore even the particular prohibitions that never became practical issues in this physical world,
1. Vayikra 7:18; Zevachim 29a. 2. See Zohar I, 166b.

n)>~n3 wnn

> Y I ~ i ~ , x n 3)a n

onvn

, W ~ W orpn

>3n n)~,>pn

still the roots of their life-force do actually exist in the spiritual chambers of the kelipot.

nr~yxn3 D>IY> i,n,

N>I

19n N

~ nim> >3r,w J

o,v73n

011

Even the particular instances that possibly never did and never will actually occur, for example errors and unwitting misdeeds, like (when tithing) erroneously calling the ninth [sheep] the tenth,3 and the like, the kind of eventuality that cannot be deliberate and thereby cause a kelipah to light upon it. Possibly in these circumstances it does not exist in the chambers of the kelipot.
How, then, does it possess a source and root in the kelipot?

an3w nn , n ~ i :1tv maw] , n ~ a : 11173~ nnr b a ininman ~ ~ a n ] > ) , ,plr n1~3 nnlvilw Own U,V ,n,> ~ 7 ~ N>T N ~ > N 7 1 ,nr,n> >3vr [n113f nr>>,n3w7w on> w,r 7nr> w, p ON ,nmn
['Note inserted by the Tzemach Tzedek, of blessed memory: It appears to me that the Alter Rebbe uses the word "possibly", implying uncertainty, because unwitting errors derive from nogah. It may therefore be said that their origin is in the chambers of nogah.]
3. Bechorot 59a. 4. The bracketslparentheses are in the original text.

~ N > , Yan3173 ,>mn> ,niN,xn3 IW, O , I ~ >3 >Y ,013n >2n ,IWI ,oi>wn r,>y ,in?nwn5, nt 0791 aowsn~w

In any event, it does exist i f not in kelipot, then at least keeping in mind the distinction between the sacred and the profane - in the Supreme Wisdom that issued and descended in this detail to Moses at Sinai,

l w >vnv pni vn>n >3w [an :7n~mI u m

L4as in the expres~ion,~ "Whatever teaching] any seasoned student will one day innovate... [was taught to Moses at Sinai]."
ni,Yma ~ ~ h 7 i Likewise, all the detailed queries of R. Yirmeyah, who
3x17, ,SIT

posed so many hypothetical possibilities that he was escorted from the House of Study, as the Gemara relates: Obviously, his queries involved situations that were entirely unlikely to ever take place.'

and [detailed queries such as] "-If she wrapped him...," in ch. 4 of C h ~ l l i n . ~
The question discussed there is whether a firstborn animal can be considered to have directly "opened the womb" (and hence be sanctified) in either of two hypothetical cases. Accord5. Cf. Megillah 19b; Yemshalmi, Peah 2:4; et al. 6. Bava Baha 23b. 7. Note of the Rebbe Shlita: "But see also Tosafot [which gives a different reason for his being asked to leave]. See also p. 16Sb there [where the Gemara states that R. Yirmeyah was reinstated in the House of Study because of problems which he solved]. Moreover, the Acharonim note that most of his queries remained unresolved." 8. P. 70a.

ing to Rashi, it is a question of what happens if the person assisting in the birth entirely wraps up the animal as it is born. According to Rabbeinu Tam, the question involves a multiple birth, with a cow being born together with the firstborn bull, and wrapping itself completely around it - something extremely unlikely to ever occur. Nevertheless, all these detailed queries were given to Moses at Sinai.

>y?mna vm>nn ,?ID),N n m l wn ~ N > , Yn n ~ n n~vwgnn,3 wnn

For the extension of the Supreme Wisdom that is vested in the laws of Torah is infinite, since the Infinite is actually clothed in it. Every particular of the law is a gate drawn from the Supreme Wisdom

n3v31>n1, ~ n i v 1
which "founded the daughter," and is clothed in it,

Chochmah (the "father") founded Malchut (the "daughter"). "Malchut is the mouth, which we call the Oral T ~ r a h . "Choch~ mah, then, is clothed in the laws of the Oral Torah as they are to be found in their source in Malchut of Atzilut.

n,vy ni,~,n ~ , v i~ ~ n ,n ~ I nmni > vn

and from [Malchut], [Chochmah] is drawn and invested in Beriah, Yetzirah and Asiyah.
The Alter Rebbe will now conclude by explaining how this brings about the refinement of the sparks.
9 . Tikkunei Zobar, in the Introduction which begins, Patach Eliyahu.

nw~f n1733w f " ~ ,0,,71n~n,n~zv>pn pf f npw '3 v-nn

It is known that the nurture of the kelipot derives from the hinderpart of the Ten Sefirot of holiness, and more precisely, from the garments of the T e n Sefirot of Beriah, Yetzirah and Asiyah, and yet more precisely, [they derive their nurture from the garments] of Yetzirah and Asiyah that are intermingled with kelipot,
The evil of the kelipot in the Worlds of Yetzirah and Asiyah is intermingled with the good.

for, as is known, their nurture derives from the state of garments.

Through the study of the laws, in speech and in thought, they become separated10 and distinct from the sacred. Thus it is stated in Tikkunim and Raya Mehemna,ll " T o separate 14etc.] [the kelipot from holiness through Torah study]."
How does Torah study accomplish the separation and refinement of the kelipot, when the issue of Supernal Wisdom
10. Emended according to Luach HaTikkun of the Rebbe Shlita. 11. See Zohar 111, l l b ; 27b.

originally in Torah was unable to effect this, and there came about the admixture of good and evil in the Worlds of Yetzirah and Asiyah?

:iin~w y f i n i),,nr nnn This accords with what is known concerning the teachY ing of our Sages12 (in answer to the prophet's query,13 "Wh was the land destroyed?"): "For they did not recite the blessing before Torah study...."
The inner meaning of this is that the people of those times failed to draw down the infinite light into their study of the Torah (for 113, the root of the word in the Holy Tongue that means "blessing", signifies "drawing down"). Evil cannot be separated from good by the Torah alone: it must be studied in the proper manner.

'13 n>nn nirn3 1313 N>W >Y

This [separation] is effected by drawing down the infinite light into the Supreme Wisdom clothed in them,
in the laws of the Torah.

nlw q~o , ~ 1 71~3,17,71n,~ nnmm Through Chochmah they are sorted out - through the infinite light that is within it, i.e., within Chochmah.
This is equally true regarding the study of the laws of prohibitory commands, even those that most probably will never occur. For the Torah study itself accomplishes this purification.
13 02

n3wnnr n>yn>1% ni3>n~ This [light] is drawn into the Supreme Wisdom by the
)I,>Y~
yf,

pvrvn ,DIIN~>w

)pr,f

>Y ~ W Y I 11

12. Nedarim 81a. 13. Yirmeyahu 9 : l l .

supernal cclikeness"of man, who is also occupied with these laws above,
When a man studies Torah below, his source above engages in Torah study as well.
n7WY

T7Y i7N7717 Nvptf 17 7 NlpllI I 7 3 WW

in its source in nukva of Za of Beriah, Yetzirah and

Asiyah.

Thus we can understand the req~irement~~ every that Nefesh-Ruach-Neshamah fulfill all 613 commandments in thought, speech and deed, meaning the details of the laws, for thought and speech
refer to the study of all these details.
710 ,wr7f ,tn7 ,vw93 mini7 oWn'1 5713>31 NIL) nr3~r

fulfill the Torah - in its simple meaning, allusions, homiletics and secrets,l5

They (any Nefesh-Ruach-Neshamah that failed to complete a previous mission in this world) must be reincarnated to

nnrp

~ ,n"37i7 '13n W

on> D ~ Y U )7717,3n I~

'13 773'1 773 nn>w OM

in order to sort out and refine all that pertains to them

14. Note of the Rebbe Shlita: "See also above, Iggeret HaKodesh, Epistle XXIX; the Alter Rebbe's Shulchan Aruch, Hilchot Talmud Torah [1:4, and sources cited there]." 15. In the Heb. original, the last four words are abbreviated to O P ~ M- "In the Pardess" (lit., "orchard" of the Torah). ~

from among the 288 sparks that constitute the complete structure of man, with the 613 categories, general and particular, that relate to each soul.

But in the Time to Come, when the refinement is culminated, the study of Torah will be in the form of "do good" alone, and no longer in order to separate good from
evil.

qrb 1~ ry n > ~ n>yn nnwlr nr7 w93n ni>~n> n [Its purpose will be] to elevate the Nefesh-Ruach-Neshamah ever and infinitely higher;

nrwrrp nrir33 1nw ,n>~n> i w 3 ,nwYn N> nP?uw33 1 )w 6

and also, with regard to [the study ofl the 365 prohibitions, [to elevate them] to their source, the holy attributes of Seuerity,

rn, ph>r,nwv nrrn n"n73 o m n 3 1p2nnn>?

and to "sweeten" them through the attributes of Kindness that are in the 248 positive commandments, and to fuse them - the attributes of Severity with the attributes of Kindness.

nu7921a3933 nwlr n>r3niinn 12 M

The entire Torah is thus eternal in general and in detail.
I.e., including even all the detailed laws that have no practical application at all in the Time to Come.

nr>hnn 0 9 s )a )n ,rrwyn N> rrwuwrn)~>nn OIW ~ ,0751

For even the individual laws of the 365 prohibitions are branches of the Torah's general statements. All of them have a source above in the five holy attributes o f Severity,

wnnn orrr n),nl ,n>yn>)nw )nxy rrwyn

N> rr"vwil in2 N f f \ f 0,>31 Dp732Gl

just as the 365 prohibitions themselves as they are above, in the state of "blood" that animates the organs of the vessels of Za.

Kuntres Acharon, Essay Six

The last two Essays explained how the observance of the commandments seeks out the exiled sparks hidden in this world and thereby suffuses it with G-dliness. They also pointed out that the same is true of the study of their laws. The present Essay goes one step further, and explains that the laws of the Torah transcend the world beyond any possible comparison. When David triumphantly brought back the Ark from its captivity in the hands of the Philistines,' it was placed on a wagon. David had momentarily forgotten the stipulation of the Torah: "On the shoulder shall they carry it." Commenting on this episode, our Sages3 teach that David's forgetfulness came as a punishment for his having referred to the laws of the Torah as song^":^ "Your statutes were songs for me in my place of terror." Why should this expression be regarded as an offense? And in what way is it related to its punishment? These are among the questions discussed in the Essay before us, and at greater length in Likkutei Torah and O r HaTorah, and in Derech Mitzvotecha, Mitzvat Masa HaAron BaKatef.
' 3 ~il> 1 nnp mvnt ,717
1

''-

"David! You call them song^?!"^

Because he had referred t o the laws of the Torah as "songsw, David was punished by being made to3 "stumble in a matter that even schoolchildren know" - that the Ark is to be carried on the shoulders.

1. 2. 3. 4.

I1 Shmuel6; I Dinei HaYamim 13. Bamidbar 7:9. Sotah 3Sa. Tehillim 11954.

In the Zohars we find the expression, "the praise of Torah and its song" - the Torah is a hymn and a song to
G-d.

inIn IN i 1 v ~ ntw3 ,n911pil>nwn Inn 133n>1 Let us understand, what is the praise of G-d when a particular object is forbidden or permitted.6 fmnwnn rpnv rttn ,TI pwvn 1971 nn :7if >Y N I ~ mil A similar concept is implicit [in the verseL7 "How great are Your works, 0 G-d, Your thoughts are very deep."
Why does the verse make the deed precede the thought? The Alter Rebbe will soon explain that from an appreciation of G-d's great works one begins to understand the depth of His thoughts.

As is known, all the worlds, the exalted and the lowly, are dependent on the meticulous performance of a single mitzvah.

5. 11, 8b. 6. Note of the Rebbe Shlita: "As is explicit in many sources, including Tanya, there are in fact six specific categories - m u t a r ['permitted'], kasher ['fit for use'], t a b o r ['pure'], (and also, as in Tanya, end of ch. 52, patur ['exempt']?), and their respective opposites. It seems to me that the Alter Rebbe chose just these two categories ['forbidden' and 'permitted'] because they embody a principle common to them all: assur [lit., 'bound'] implies that something is held in the clutches of the sitra achra [and hence cannot be elevated to G-dl, while mutar [lit., 'unbound'] is so called (as in Tanya [ch. 7; see also ch. 81) because a permitted thing is free to be elevated." 7. Tehillim 92:lO.

For example, if an altar offering is valid then a Supernal Union in the ~ e f i r o tis effected, and all the worlds are elevated t o receive their life-force and spiritual suste-

However, if [the celebrant] altered the precise requirements of the law - if, for example, he received the blood of the offering with his left hand, or in an invalid vessel, or9 i f there was a separation10-

then all the elevations of the worlds that would have been accomplished are nullified, as is the life-force and sustenance that they would have received from the Source of Life, the Ein Sof, blessed be He.

So, too, through the use of valid tefillin there is revealed the Supernal Intellect of Z u "n, Za a n d Malchut of Atziltct, the source of life for all the worlds.
8. Note of the Rebbe Shlita: "Cf. the end of lggeret HaTeshuvah." 9. The Rebbe Shlita notes that the first example is a change that relates to the person; the second is a change that relates to the vessel; while with regard to "there was a separation" the Rebbe Shlita notes that "both of the preceding stages were done without any change." 10. "Separationn (chatzitzah) can denote (e.g.) the intervention of a foreign body between the Kohen and (i) the vessel (Zevachim 24a, in the mishnah) or (ii) the floor (the Gemara there, 15b) or (iii) his vestments (ibid., 19a).

l'nrnn l,p>nonr ,l'>o93 mri prrpnr

Yet through [the omission ofl one required detail they are invalidated, and the Intellect departs. The same applies to the detailed requirements of the prohibitory commandments - a single detail affects all the
worlds.

Let one therefore ponder how great are the works o f G-d in the multiplicity of worlds and all their hosts,

nnnn yprrprn mri prrpr m>,nrri,rn1 o * > D ~ - p ~ r 0>r3

and how all of these are literally null, relative to any one of the specific requirements of the Torah, for it is the profindity of the Supreme thought and the Divine wisdom.
IN

,OY~WI 09>3pnr nrn'lrya 33 o,>ry ,>p prrpn ~ V N onvn orWr on ,f93n>

For through [the observance of7 one minor specification, all the worlds ascend and receive their life-force and spiritual sustenance - or the reverse, G-d forbid.
In the case of a detailed requirement of a prohibitory commandment, transgression brings about (G-d forbid) a descent in all the worlds.

Prom this we may ponder the prodigious profundity of G-d's thought, which is boundless and endless,

nrn>rva >D nvn ni>vn >Y n>>~nr 1 9 ~ an>vnr yp 2

and which infinitely transcends the vitality o f all the worlds.

amn m pirprn Y Y ~ W N onvn >>w

For their entire vivifying power issues from a minor requirement of [G-d's thought], [this requirement being] drawn from its source, namely the depth of G-d's thought that specified it.

h n fir >Y ,ininn p n j a D O Mivv ~

Analogously, man's hair issues from his brain,
317 ~

U~D

i r ' ~ o'jip'nnn vnni ai

as is known from Tikkunei Zohar and Idra Rabbah.

Innr intn maw ,oi>wn r>>v ,f>na rir nnnw nnm mti in73 nva a7ma P D Y i1>nnw> ~
This was the delight of King David, may he rest in peace, as he sang to gladden his heart in his Torah study during his time of anguish.
He was overjoyed when he contemplated how the entire world is of no account, relative to one minor specific detail of the Torah.

n i i m :inNi ,it m > ~ n a i m n>nn1 nmwn a'nw an a at >v WIYI , w '>

IN
IYl

;;bz

However, for extolling the Torah with this quality, saying,' "[Your statutes] were songs for me," he was punished.

in> nyip ni7'nt :atspa 75, i n ~ i

G-d reproved him:3 "You call them songs?!"

mc pirpr m> E o?>o3 nin>ivn>DW

,it

nn3vn ,nnNlw oiwn mnn

For indeed, this quality [of the Torah], that all the worlds are nothingness compared to one detail of it, is [but] of the hinderpart, the Supernal Thought.
externality,

of the profound

nr>m :>??ti n ~ >Y >fft,7~n 7nN orpn1 3 i n ~ 7 n ow3 in3 n7in ,a3~n!w anm
This is explained elsewherell in the name of the AriZal, on the teaching of our Sages,12 "Torah is [merely] a shade of Supernal Wisdom."

However, the innermost core of the depth [of Supernal Thoughtl, which is the innermost core of the Torah, is utterly fused with the [infinite] Ein Sof-light that is vested within the Torah in a perfect unity.

wnn OWI

1 3 ~ 1

,wnn ~ 3 M ~ > ' I Y T ) in fim 3 32

qib ),N ,1131

Relative to the Infinite One, all the worlds are as absolute naught, sheer nothingness, nonexistent.
' n i b>iynN ~ = INW TY NIT^ )

anN

73

For13 "YOUwere [the same] before the world was

11. Note of the Rebbe Shlita: "See Iggeret HaKodesh, Epistle XIX." 12. Note of the Rebbe Shlita (in Likkutei Biurim, Vol. I , p. 485): "Bereishit Rabbah 1 7 5 and 44:17; explained in Etz Chayim, Shaar HaKlalim, end of ch. 1, et al." 13. Text of the morning prayers, cf. Tanna Dvei Eliyahu Rabbah, sec. 21.

created, [You are the same since the world has been created]."
Being of absolutely no account relative to G-d, all the worlds effect no change in Him.
>3

nim n>nnx >>3 amw> ),N a7inn nr7n733> 0 3 73>m w v n wnn NH7 n ~ n ,n~n>r~n

Hence, the internal aspect of the Torah too (which is not at all to be lauded as being the animating force of all the worlds, for relative to the internal aspect of the Torah they are reckoned as nothingness itself.
wholly united with G-d) is
PYIWYWI WUN 11>nnnw ~ D ,anvnw N

nj9nxxi

In this inward aspect of the Torah there can be n o mortal heartfelt joy and delight,
,i)11133 ,7>naYIVYW~ nnnv ,%3>13 1> ,N>N but rather, in a manner of speaking, the heartfelt joy and pleasure of the King, the Holy One, blessed be He, W h o delights in it.
33 ywynwnw

an>ynranrgn vr7i ,a377 )71n D , ~ > N7 3

For [0nly]14 "G-d understands its way, and knows its station" and quality as through His self-kn~wledge,'~ it were; knowing Himself, he also knows the Torah that is entirely .one with Him.

Y >3 wvn nn>vjh~ n

This, however, is16 "concealed from all mortal eyes."
14. Cf. Iyou 28:23. 15. Rambam, Hilchot Yesodei HaTorah 2:lO. 16. Iyou 28:21.

OW m

o w In2 ,;.ln1,n,19 n ~ , n l ~ ~ ,;r .Nlvt N> ,191 :~in:,w m , :

>"t,7Nil OW1

As it is written," " M y Face - i.e., the innermost dimension

of the Torah, its pnimiyut, as implied by the word panim

shall not be seen," as is explained therel1 in the name of the AriZal.

O,YIWYW'I:, ~ > Y N ;.~,DNI :lm:,n i n N w 1~11'1

Hence the verse,18in which the Torah itself is the speaker, "1 was... a delight unto Him,"
~ 3 1 I>YN f

specifically "unto Him. "

The order of the words in the original makes it clear that the Torah is G-d's delight alone.
1 ~ 9 npnwn >

Torah as causing G-d delight by

[Likewise, in the following phrase] which describes the "playing before Him, "

nn~,n,~s~ n 3 1 n u>7ilr, N ~ I ' T 1v3>

the verse specifies the term "before Him" - iefanav, deriving from panim ("face*), which is related to pnimiyut ("inwardness") - for this refers to the inwardness [of the Torah] that cavorts before the inwardness of the Infinite One.

The Alter Rebbe will now explain that this sublime level of Torah in which G-d alone delights, descends to nurture the souls of the Jewish people. For this reason the Midrash calls the Torah uman (lit., "a craftsman*), one who skillfully nurtures a young child.
17. Shmot 30:23.

npn >N ,1inN d r ~~ I N I 7 n at >YI ,T : ~ Concerning this [innermost level of the Torah] it is written,I8 "1 was by Him amon ('one who is nurtured')," [and the Midrash comment^],^^ "Do not read amon, but uman ('one who nurtures'). "
'13 IDIN N>N ,)IDN

This sublime and innermost level of the Torah descends to nurture Jewish souls, inasmuch as they transcend the world. The world, however, is vitalized not by this level of the Torah but by its externality.
~1 N >YIWYWI , 1 9 7 ~ n >an2

npnvn

:7nN

o ~ , i ~ml h nn~n om

I t is with reference to the hinderpart (the external aspect of the Torah) that it is written,20(and in this verse the Torah describes itself as) "Playing in the world, His land; and my delights are with mortal men."
It is the external aspect of the Torah that brings delight to the world and to man.

For the Torah was given in states of both inwardness and externality;

7in~iov9 n3in3 N

~ : n ) i ~ t f 9 i7>>2n1 vn3r3 I n ~
"

as it is written concerning the "flying scroll" of Ze~hariah,~' "and it was written front and back.
18. Mishlei 8:30. 19. Beginning of Bereishit Rabbah. 20. Mishlei 8:31. 21. The scroll referred to in Zechariah 5:l-2 is the same (see Rashi in Yechezkel 2:9-10, there) as that referred to - earlier in the Tanach from which the above quotation is drawn. The Rebbe Shiita notes that an explanation is needed as to why the later reference is quoted.

Panim ("facen or "frontn) is the root of pnimiyut ("inwardness"); achor ("back") is the root of achorayim ("hinderpart", i.e., externality).

o , , i m ~n l ~ n n v9nw w>r rrr

Since David seized upon [and praised] the hinderpart [of the Torah],
A term such as "songsn relates to the merely external aspect of the Torah that relates to the world and animates it.
o,,~I~N n1m3 p

a m a ,nnswa WIYI fs>

he was punished with forgetfulness, which derives from an attitude of externality.

A person does not forget things that are truly internalized within him, but only things which remain external to him.
INW,

7n33 ,DTI,>Ywrpn n r w :1rn3w an ayw ,3> rlnn

O>YII

He thus became momentarily oblivious to the verse concerning the Ark: "The sacred sewice is their duty; on the shoulder shall they cawy it" D Y Y ~nl,n2 ~ N

1nw ,omn3a nN rn)>r 73n>

in order to combine and unite the "shoulders", which are akin to the hinderpart,

o,13 n1yn33 ,TIN>,Ys n N ~ T,wrpa n r 1 3 ~ m I h

with the sacred service, viz., the Supernal Wisdom, which is also called "sacredn, in a manner that reflects inwardness. For this state [of inwardness] is the source of the Tablets in the Ark,

'Do n m w ~
99

n omn3 :lrnDw m3

of which the verse ~ t a t e s , ~"Written on both their 2 sides ....

And as explained in the Yerushalmi, Tractate Shekalim,Z3 [the Tablets] did not have any front (panim) and back (achor) - they were entirely panim, signifying pnimiyut
("inwardnessn). The purpose of carrying the Ark on the shoulders was thus to connect the external aspect of man with the inwardness of the Torah.

Study that reference (in the Yerushalmi) well.

22. Shmot 32:15. 23. 6:l.

Kuntres Acharon, Essay Seven

1
'6'W"

~ Tzedakah, as we shall presently appreciate, sensitizes the Jew who practises it so that the superrational degree of Chochmah in his Neshamah is able to light up the innermost recesses of his heart. As mentioned in the introduction t o Kuntres Acharon, the Rebbe Shlita observes that this is one of several Essays that would appear to belong more logically in Zggeret HaKodesh. The Rebbe Shlita also notes that the subjects discussed in this essay are elaborated upon in Likkutei Torah, beginning of Parshat Re'eh, and in the maamar beginning Amar R. Yehoshua ben Levi, BeChol Yom ..., which the Previous Rebbe delivered in 5688 (1928).

It is written, "...and charity like a mighty river" ('Amos, end of ch. S2).
The verse begins by saying that justice should become manifest like water that gushes into revelation from the hidden depths of the earth; it goes on to say that tzedakah ("charity") should likewise reveal and maintain its intensity like the surging current of a mighty river (Heb.: nachal eitan).
:Vi7*3

The meaning in spiritual terms is,

lnw nPnm n3vnm awnn ~ ~1nw r>nw in:, r

that [tzedakah] resembles a mighty river which issues fiom the state of eitan.
"River" suggests a downward flow, in this case emanating from Chochmah, which is termed eitan.
1. Parentheses are in the original text. 2. Verse 24.

For this word, as is known,j has three meanings: "vigor", "toughnessn,4 and "antiq~ity".~ three meanings relate to the All soul's element of Chochmah, and are reflected in the tripartite written form of the letter yud (commonly representing Chochmah), which comprises the basic point of the letter and its upper and lower tips. This level of eitan (Chochmah) flows down into the intellectually expansive "river" called Binah.

In this state it is known in Kabbalistic terms as6 "the point in its chamber,"
This phrase can refer either (a), as above, to the seminal point of Chochmah being drawn into the broad chamber of Binah, or (b) to the essential self-nullification of the soul that derives spontaneously from Chochmah (which transcends the loving self-nullification that is consciously produced by the meditation exercised by Binah) being drawn into the innermost point of the heart - the "chamber" for the issue from Chochmah.

and as7 "two comrades [who are inseparable]."

The continued existence of all creation depends upon the constant union in Atzilut of the Supernal Sefirot of Chochmah and Binah.

The letters that spell the [Hebrew] word eitan [each] indicate the fiture tense.
3. Sefcr HaMaammim 5703, p. 71ff. 4 . Sotah 9:s. 5 . See I Kings 8:2 and Targum there. 6 C . Zohar I, 20a. . f 7 . Zohar III, 4a.

At a deeper level, this term thus hints at future revelation: in the Time to Come there will be a revelation of the spiritual degree called eitan.
N , > I ~ N > v n y NJN I N W I P ~

This meansY8"I am destined to reveal myself"; that which is presently in a state of concealment is destined to become manifest in the Time to Come;
?IN

>,3w7

as it is writtenY9 "Behold, M y servant will prosper ...

i.e., in the future.

nm :3inDw In3
9 ,

This means that at that time - with the arrival of Mashiach, about whom the verse states "My servant will prospern the [infinite] Ein Sof-light and the Divine Unity will be revealed within the innermost point of one's heart,

by the calling forth of the "mighty river," which is a radiance of the Supernal Wisdom that will illuminate the inwardness o f the heart,
NI>T

~ p n i ~n , > ~ 'pan, , n n~

mn,li

bs4

so that one will be nullified utterly in the Divine Unity, from the depths of one's heart, after it has been cleared of the [obscuring] orlah of physical lusts, and so on.
8. See Likkutei Torah, Parshat Re'eh 18d. 9 . Yeshayahu 52:13.

When the metaphorical orlah (lit., "foreskin") will then be removed (as in the verse,'O "And you shall excise the orlah of your heart," and likewise," "The L-rd your G-d will circumcise your heart"), nothing will hide the innermost core of the heart. It will then be possible for the heart to experience the utter sdfnullification of the Neshamah to G-d, that derives from the revelation of Chochmah in the soul. This essential soul-level reflects all three above-mentioned connotations of eitan - the resolute "vigor" of the soul's essence, its unswerving "toughness", and the hoary "antiquity" of this bequest to the Jewish people from the Patriarchs of old.

At present as well, during the exile of this folk,12

fin:, )n,N

n~mm ,il

7 1 nrp 7 , ~ i l > ~ Y I Y , ~ Y Y 03 w, ~ , )D r w >),~3,1>n nr,n,19 nrrp]

counsel is offered [herewith] as to how to bring a glimmer of the illumination of the light of G-d from the state of eitan into the innermost point of the heart, as in the Time to Come.
b,nn7

n),nl

, i w s ~ ~n r p h w

y r r , ~>Y

7-1i~nwP >Y ,i~,,ni , D,IP>Y~~ 0917

This is [attained] by arousing the abounding Divine mercies for the G-dly spark within one's soul.

For in truth, so long as a man does not merit the

10. Devarim 10:16. 11. Ibid. 30:6. 12. Ovadiab 1:20. The phrase may alternatively be translated as

"this valley."

revelation of the light of G-d from the state of eitan in the innermost core of his heart,

wnn wua nr>>YY , N ~ > Y Npnwn fmn, >t)n>2 IX3r))>

so that he becomes nullified in the Divine unity, until the very expiry of the soul,
1 ~ 9 3 yirm >y 3~

n>rrl nunn7 w, nnw ,IN

then the spark within his soul is indeed to be pitied.

wnn ~ N > , Yanm n m m fwn) y111,1a,D

For that spark is drawn from the state of the Supernal Wisdom itself, and when it cannot illuminate from its own state - from the state of Chochmah that is utterly nullified to G-d - into the innermost core o f the heart, which is the proper place for the revelation of this illumination,

wnn nr>> n3mm ;.I\ 3ia

then it is really and truly in exile.
For what is exile if not the shackling of one's gifts?

a,=1wnrnr>mn Nrv ,o,n,>ya 0,1i omni 37, >vr

Through the plentiful Supernal mercies, however, that are drawn down upon the soul, it goes out o f exile and imprisonment,
1t

mi a 3 a ~ n),nll>n ni,n~s, nrrpl fm> iwnl

and illuminates the innermost core o f the heart with this great love,

as is known from the uerse,13 ccFor...Jacob who redeemed Abraham, " as expounded in Likkutei Amarim, ch. 45.
The Midrash14 teaches that Abraham was saved in the future merit of Jacob, who was destined to descend from him. In spiritual terms:1s When Abraham's characteristic attribute, kindness and love, remains latent within a Jew, it is revealed and redeemed by Jacob's characteristic attribute - mercy. Since we are speaking here of Supernal Mercy, there must first be a sufficiently vigorous "arousal from below" that will cause it to descend to this lowly world. The required arousal initiated from below must therefore spring from the palpable realities of this lowly world. In plain words, as the Alter Rebbe will now conclude, this is the practice of tzedakah.

It is known16 that an arousal from above is specifically dependent on an arousal from below, meaning [that the abundant mercies from above are
13. Yeshayahu 29:22. Note of the Rebbe Shlita: "The verse states beit Yaakov ('the house of Jacob'). However, Sanhedrin (19b) and Bereishit Rabbah (63:2) explain plainly that it is 'Jacob who redeemed brah ham:' The phrase is likewise cited in many other sources. Indeed, this too is the meaning in the continuation of this very verse (quoted in Sanhedrin, loc. cit., and elsewhere): 'Now will J a c o b not be ashamed....'" 14. See Bereishit Rabbah, loc. cit. 15. Note of the Rebbe Shlita: 'Cf. Tanya, ch. 45." 16. Zohar I, 88a, et al.

secured] by an arousal of great mercies in the hearts of "the compassionate ... and the kindly," as Jews are characterized in the Gemara,"
'131 7031 mt

,n,,nwl nvswn v,9wn>

so that they bestow physical gifts of gold and silver, and the like.

wnn )nw 5n1 nhvs ~ , np-r~n n nhv3 )=)>I

Thus the effect of tzedakah is actually the effect o f the "mighty river " (nachal eitan).
For the "arousal from belown expressed by the practice of tzedakah draws forth the loving self-nullification of the vigorous essence (the "eitan") of the soul, so that it becomes revealed through the "rivern of Binah - within the innermost core of man's heart. The Alter Rebbe now goes on to write that one's tzedakah should be given unstintingly, without regard for limitations. Just as a person in jeopardy spends without limit in order to save his life, so, too, should one hold one's own G-dly soul in high regard, and give tzedakah boundlessly.

t v l In, W,N>

~ W >=)I,71v 7 ~ 1 7 :21n3w nn N 1~

nEtt nv-rrn mn.r n'p>~n7ws1

All know the v e ~ s e , ~ g "Skin for skin,"19i.e., a person will

17. Yevamot 79a. 18. lyov 2:4. 19. Note of the Rebbe Shlita: "At the end of Epistle XVI in lggeret HaKodesh, this verse is quoted [in its entirety] as well. This is not the case at the end of Epistle X [which quotes only the conclusion of the verse, 'but all that a man possesses he will give for his soul'], and so too in many other places. Evidently, since the opening phrase ('skin for skin') signifies a limited degree of tzedakah (as in the plain meaning of the verse), this phrase is quoted only when the Alter Rebbe speaks (also) of this degree of tzedakah."

protect one limb at the expense of another,

"but all that a man possesses he will give for his soul" - he will give

away everything in order to save his life. The Alter Rebbe adds a word to the quoted verse, so that it ends, "...for his G-dly soul." One should be willing to forego everything for the sake of his G-dly soul,

in order to illumine it with the light of life - the Infinite One, blessed be He.20

20. The conclusion of this letter appears in Zgrot Kodesh (Letters) of .. the Alter Rebbe (Kehot, N Y , 5740), p. 95.

Kuntres Acharon, Essay Eight

16 K~

1" 6*

Word had evidently reached the Alter Rebbe that the chassidim of a certain synagogue did not permit a worshiper who would pray at length to lead the services, because some individual there was pressed for time. In this letter of admonition, the Alter Rebbe writes that it is better for this person to even forgo participation in the congregational responses of Barchu and Kedushah (if it is absolutely impossible for him to remain longer), than to keep his fellow-congregants from praying at length. For deliberate prayer involves life itself, and, indeed, prolongs one's life; by cutting short the prayers of others, this busy individual tampers with their very lives. The Alter Rebbe also explains that meditation during prayer with the goal of revealing the love of G-d that is concealed within the heart of every Jew, constitutes an obligation explicit in the Torah - "And you shall love the L-rd your G-d ...."

I have heard with foreboding and am deeply grieved,

writes the Alter Rebbe,

n 1 ~ 7 om3 ysnn w ~ npnn m>n O ~ D 'a OY ~ V ~1 n Y ~ r1nr5w Y W ~ 3nu ntn oyn wrpnw ,un'l>w? W ~ N 5w om, N >D
that G-d's people are preventing1 one who yearns for the life and longevity of all our brethren, from leading the services in this small sanctuary2 - the synagogue - of our [chassidic] brotherhood.
The person who leads the service a t a measured pace and thus enables his fellow-congregants to pray at length, provides them all with life and longevity.
1. Cf. I Shmnel 2:24. 2. Cf. Megillah 29a, commenting on Yechezkel 11:16.

As our Sages of blessed memory teach,j "Three things prolong the days of man," and one of these is prolonged worship.
I n N orwa
I> i w m ,N) , i n r r ~ nprnr nvwnw Y D> ~ N I i> n ntn ii3rn)Wn nitn W nwrrp n w - m tv 19nnn3 ~

Even one extremely pressed for time, who finds it utterly impossible to wait until the congregational response called Kedushah in the repetition of the Shemoneh Esreh by this person who leads the prayers [slowlyl,

>w on,m> rv>n ,137m nwi~p yrnw> N>W

I>

3rv mv ~ > n D,?n3 o w n n

far better is it for him to forgo hearing Kedushah and Barchu than to tamper with the lives of those who desire life, and hence desire to pray at length.
39709 N3nnl

,bliNi

The Torah does,

Moreover:

after all,

exonerate the compelled.'

~ r n w 133~3 NW q~ ,mmn ,r, iNum n=lrn,Wnr ,YDW ,vnw wnn ~ I I

The Reader discharges his obligation for him5 of hearing Kedushah and Barchu even though he did not hear them recited,6 just as though he had heard, and this - hearing
3. Berachot 32b. 4. Nedarim 27a, commenting on Devarim 22:25-27. 5. The Alter Rebbe's Shulchan Aruch, Orach Chayim 124:l. 6 . Ibid. 591:2.

Y ~

from the Reader, even without reciting - is counted precisely

like responding.'
Unlike other instances of duress where the Torah indeed exonerates the individual concerned but does not consider him to have performed the omitted act, in this instance he is considered to have done so, for the Reader discharges his obligation for him.

nmn

'7'

OTNXI'I ,?O'INT ,nIfwaw OY '11 ~ 7 n n zwwm wnn wnw I > N ~ ,ywn n7tna nnw ~ W n11nw n h n Y

The Gemarag notes this in reference to "the people in the fields" who are considered t o be under duress, and fulfill their obligation of reciting the Shemoneh Esreh prayer itself, and not only of participating in the responses of Barchu and Kedushah, with the Reader's repetition, as i f they had actually heard it from him.
>>311371In 3 p Oll Wf

Kedushah and Barchu are also included among those obligations which are fulfilled through the Reader's prayer. This being the case, a person under duress should obviously not inconvenience others who seek to prolong their prayers.
~ i i 7 ,nu3pn nNt 13

n ~ n ~

This we have searched out and ~ e r i f i e d , ~ even regarding the early generations of the Sages of the Mishnah and Gemara,
7. Ibid. 124:2. 8. Rosh HaShanah 3Sa. 9. See also Zgrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y., 5740), sec. 15.

onhn N>I ,ontilv ip,vi yap oniin nnmw

whose Torah study, not prayer, was constant and their primary service.
Even with them, prolonged prayer was related to life and longevity.

pirn ~ 3 i3,niin 3

),NW

,Nn,wn ni3pv3 O

Y nnv )DW ~

>mi 0,nYrr

It is even more emphatically true at this time, in the period just preceding the advent of Mashiach, when our Torah study is not constant because of the difficult y of our times.

The primary service in the period just preceding the coming of Mashiach is prayer, as Rabbi Chayim Vital (of blessed memory) writes in Etz Chayim and Pri Etz Chayim.lo Surely then, it is fitting and proper to devote ourselves utterly to it.

pnjyj nvnannn n3vin vm ,~,m> nnn 3w nmn ~ , n i wnn n,>,t N ~ I Y , W013> tn >D ,nrp nvtn
This prolonged prayer buttressed by the disciplined contemplation of G-d's greatness - is an actual Torah-mandated imperative to those who understand the efficacy of at least a little profoundly-considered meditation, each according to his measure,
In some individuals, as discussed in ch. 41 of Tanya, a feel10. Pri Etz Chayim, Shaar HaTefillah, ch. 7 .

ing of love or awe of G-d will be aroused by a brief effort of meditation, and in others, only by a deeper and longer stretch of meditation.

in the ordered enumeration of the praises of G-d, blessed be He," in Pesukei DeZimrah and in the two blessings preceding Shema, viz., Yotzer (Yotzer o r ) and Ahavah (Ahavat Olam),

in order to arouse through [these blessings] the love latent in the heart of every Jew, so that it attain a state of revelation in the openness of the heart during Keriat Shema itself, which follows these two blessings.

This is the meaning of the commandment of love that appears in the verse,12 "And you shall love [the L-rd your G-d] with all your heart...," that is reckoned first13 among the 613 mitzvot.
11. Tur Orach Chayim, sec. 52. 12. Devarim 6:s. 13. Note of the Rebbe Shlita: "This requires some further examination. (In Sefer HaMitzvot of the Rarnbam this appears as the third positive command. In the Zohar I, l l b , the order is (1)awe, (2) love, (3) knowledge of G-d, and so forth.) "Note the idiom of our Sages, of blessed memory (in Avodah Zarah 73a), 'lo3 19~w.1) ~ V N l[where each successive portion of wine poured into the vat is nevertheless called 'the first']. "Note also that in Chinuch Katan [see Vol. 111 in the present series, p. 817, and notes there], love is the root of all positive commandments (including the positive commandment of awe (which in turn is the root of

Thus the Rambam, of blessed memory, writesi4 that this is a fundament of the Torah and its root, and the source of all 248 positive commands.
Concerning these commandments the Alter Rebbe states in ch. 4 of T a n y a , "For he who fulfills them in truth, is he who loves G-d's Name." This commandment - "And you shall love" - is the obligation imposed by the Torah to meditate during prayer in order to arouse and reveal one's latent love. As to the emotion of love itself, a commandment is obviously impossible and irrelevant: if one has it, he has it, and if not, no command is going to produce it. Thus, in reply to the question, How is it possible to mandate love?, the Maggid of Mezritch points that the subject of the command is not the love but the meditation that will assuredly lead one to experiencing it. When one considers ("Hear, 0 IsraelW16) how "the L-rd is our G-d, the L-rd is one," one will surely come to love Him. The key verb (Ve'ahavta) is thus not to be understood as a command ("You s h a l l love"), but as an assurance ("You will love").

For regarding the love latent in the heart of all Israel by birth and nature, there can be no command at all, for it
already exists. Rather, the command is that this latent love be revealed;
all prohibitory commandments) and hence) the source of all the commandments." 14. Beginning of ch. 2 of Hilchot Yesodei HaTorah. 15. See also the Addenda to Or Torah by the Maggid of Mezritch (Kehot edition), sec. 12. 16. Devarim 6:4.

moreover, that it be felt not only by the G-dly soul, but by the animating soul as well, which previously did not harbor it at all.

> p )ra)> nvtr ~

This is apparent to the understanding,

ma> n'p>~n ws~a n~'nv

,n7n1vn NYI m n ~ n w3~ 1

that while the love is concealed it is still lodged within the divine soul alone.

>Ma a>il n~>anal NW

,IN

,n')i,nn w s ~ >'a n19na> n ~ ~ w 3 r ',> n,wnn ws) pwn orpn ,'>~nw

Only when it attains to a state of revelation in the animating soul is it revealed in the heart in the left chamber, the abode of the animating
Since this soul animates the entire body, the person as a whole will be permeated with this love.

'aa ,ow yv ~ s z09'n yv1 o 73tinn ,niYrYv 717'1 1,jv rntr i w nhn
This is the meaning of the "elevation of the sparks" mentioned there in Etz Chayim and Pri Etz Chayimlo in reference to prayer: through prayer one elevates the sparks of
holiness that fell from Tohu.

And for this reason prayer is the primary service in the period just preceding the coming of Mashiach - in order to seek out and elevate the sparks, and so on.

,n'p>~n wsj> n>n,nn w93 >v N,s3nN

IN

NDsnnN n m a NInw
YT33

This may take place either through the transforma17. Tanya, ch. 9.

tionf8or the subjugation of the animal soul to the divine soul, as is knoum. "For the blood is the soul ..." I 9 and hence the life-force of and the blood is renewed daily through food and drink,
man, By directing his eating and drinking to the holy goals of the divine soul, one refines and elevates the sparks found within the food and drink.

and [the man] is affected and improved by his garments and his shelter, and so on.
The refinement of the sparks latent in all these physical things is effected by revealing one's innate love of G-d during prayer. In our days prolonged prayer and meditation are thus a necessity.

It was different, however, in earlier generations, when the divine souls were of a higher order,

and the refinement and elevation of the sparks were instantaneous by means of Keriat Shema alone20 and the blessings preceding it, and the abridged Pesukei DeZimrah, and so on.21
18. 19. 20. 21.

Ibid. ch. 10. Devarim 12:23. Berachot 13b, citing the case of Rabbi Yehudah HaNasi. The Alter Rebbe's Shulchan Aruch, Orach Chayim 52:l.

These prayers alone then sufficed to reveal the Jew's love of

G-d, brought about the resulting beimrim of the sparks. and

This will suffice for the discerning.

Kuntres Acharon, Essay Nine ~ 1n m , f n w nN nnin n3in > [It is written,]' "You shall surely reprove your comrade" - "even one hundred times," add our sage^,^
taking up the hint offered by the repetitive form of the Hebrew verb.
D W Yn ~
IS~ i r ~ v
18 wLh

Therefore, writes the Alter Rebbe, I cannot contain myself and cannot refrain Fom crying out yet again, in a voice betraying [pained]weakness.3

I plead with you out of deep compassion,

>YI

minn >Y f ~ fn~ nntni Iinwni , o ~ n i w>Y~NI lorn n ! n11imn>gn 11 ,3hw nn3vn have pity on your souls. Take care, be extremely vigilant, concerning the study of Torah and the service of the heart, which is prayer' with proper intent. n t ~ nti n33 nt N>I ,n>n3 n>n ,fnm fn> o > i ~ ,n33 >mn> 111nw)'n ,~>vI ;m)w nwn nti onif All should begin [the prayers] in unison, as one, word by word, not one person here and another elsewhere, one mute and the other idly chatting, may G-d protect
US.

1 Vayikra 19:17. . 2. Bava Metzia 31a. 3 C . Shmot 32:18. . f 4 . Tuunit 2a; Sifrei, commenting on Devarim 11:13.

n ~ n ,n9> o,-f7van N I ~ 3 ,),pt11 ~ nTII,DTI 7~ v 1 i p The main cause and instigator o f [this] damage comes from those leading the services.

i,>m ~1~957 >3>7p9n NITIW n~17n That office is abandoned to whoever wishes to stride fo& and snatch the honor,5
~n-19~ Torn3
'11)

n ~ 1-fnN 03 ~,NW 7

nnnn IN

or because not even one desires it..., so that ultimately the

prayers are led by someone inappropriate to the task.

For this reason, this is the counsel offered, and a regulation established as law not to be violated fwther, G-d forbid.

That is, choose fixed individuals fit for this office of leading the prayers, by lot or by consent o f the majority of the worshipers.
And who, indeed, is fit for this office?

5. Note of the Rebbe Shlita (in Likkutei Biurim, foot of p. 487): "'To stride forth' - cf. the expression in the Responsa of the Rashba 1:450 (quoted in Bet Yosef, Orach Chayim 53); 'to snatch' - cf. Chullin 133a [regarding the priestly dues], and Yalkut Shimoni (quoted in Rashi) on Balak, sec. 769: 'snatches Keriat Shema.'" "Efrati - possibly the intent is to both explanations that the Radak offers on this word (I Samuel 1:l): 'person of distinguished lineage,' and 'one who shares in something sanctified.'"

07

> i p ,yrr)nn 7773 ,n>nl n>n oy>>snnwil,ynr ~

These shall be men who pray word by word, at a moderate pace, aloud, neither overly prolonging the prayers, nor racing intemperately, G-d forbid.

Theirs is the duty to lead the prayers, each on his day as determined.
P>N qio~>i ,ovs >3>y nrp >ip2 o,>>snnn >3fino odvr m ,o,svrn NSII wn>l ~ > i

He shall assemble close around him all those who pray audibly, at least, neither whispering nor rushing, G-d forbid. This is amplified in age-old communal regulations in many towns.

on ,oSIrv>r i y ruin,

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, ) r n ~ >lptn>i lwrn> i

nnyi
01>wr

I come now, writes the Alter Rebbe, to renew them, to strengthen and invigorate them, never again to be weakened, G-d forbid.

(r>&iur>&rrN
(6The following two words appear in Yiddish7 in the Alter Rebbe's original manuscript: Gevald! Gevald! - an outcry of agonized consternation.)
6. Parentheses are in the original text. 7. See Likkutei Sichot, Vol. XXIII, p. 415.

wpin> U> at

n~ 3nn

7y

How long will this be an obstacle for us?8

How long will we burdened by praying without proper intent?

Have we not sufficient reproofs and troubles that have overtaken us? - May G-d protect and console us with ,~ redoubled s ~ p p o r tand purifj our hearts to serve Him in truth.

?a> o?>n,3nn33 ,o333>wnNi iptn

Strengthen and fortify your hearts, all who hope in G-d.'O

TIIWI i)lW >33 DHWil>3 7103> 0 3

Also: Complete the study of the entire Talmud year after year,
) i n 3 IN >?i3a 93 >y n>nmnap>n>,7,yi7 3 ~ >331

and in every community apportion the tractates by lot or by consent, each individual choosing the tractate that he
desires to study.

In a city with numerous synagogues, each congregation

8. Shmot 6:7. 9. Cf. lyov 1 1 6 . 10. Note o the Rebbe Shlita: "Cf. Tehillim 31:25." f

should complete [the Talmud]. And if a congregation is too small to implement this program, they should join forces with men of a larger one.
~IIY'
N>I

pn ,nnwp 331

This statute - that the entire Taimud be studied every year shall not be varied or violated.
Nvnnn Y W I 71nv >w~n o>fn)>nnfnNi fnN >DI vw'pb'hnlw '3~ In addition, each of the participants shall individually read the whole of the eightfold Psalm 11 9 every week."
5 2 IDYY> 73

The Previous Rebbe comments on the connection between completing the study of the Talmud and the recitation of Psalms as follows:12 "From here we see that the study of Gemara is complete only when it is accompanied by the recitation of Tehillim; and in order to recite Tehillim properly, one needs to study Gemara."

nu~nn> rnNl

m 333 N

n:,

,i)rn nrw0n nnnn ni'n>~ ~

I )IN73 >

Moreover, since, due to the frailty of our times, not everyone is capable o f fasting as he ought,
In Iggeret HaTeshuvah13 the Alter Rebbe cites the classical works of Mussar as to the number of fasts prescribed for each major sin, so that a penitent will be able to render himself as acceptable to G-d after his repentance as he was before sinning.
11. Note of the Rebbe Shlita: "I have not observed that people make a point of doing this." Elsewhere the Rebbe Shlita adds: "It will be noted that in many places it is customary to recite this Psalm on Shabbat after Minchah (and this too was the custom of my revered father, of blessed memory)." 12. Sefer HaSichot 5704, p. 48. 13. Ch. 3.

1 % ~ ,rn~>ns, 7nrwa 39 : > ~ ? 7 n ~ ,a~rym n ~ t > nl;w 7 n ~ nry

rmrjrry 33 >y 15
the counsel offered follows the declaration of our Sages, of blessed memory,14 "Whoever observes Shabbat according to its law, is forgiven all his sins."

~p99-r n ~ > a ~ r
The term "according to its law" is used advisedly, for
the Shabbat cannot be properly observed without a knowledge of its laws.

~nl;w> ~ n ~ > ,pa; nrm> ,mNr mN >3>y b i n p> ma7 al

It is therefore incumbent upon every individual to master the "great law" of Shabbat.
The term "great law" echoes the expression in the Gemara15 regarding checking one's clothes before sundown on Friday in order not to transgress a prohibition later. The laws of Shabbat thus not only inform us of what is prohibited, but also of how to avoid transgression.

Also, be most careful [on Shabbat] not to indulge in idle chatter, G-d forbid.

For, as is known to the initiates in the mystical wisdom [of Kabbalah], all the mitzvot comprise an internal and an external aspect - the spirituality of the mitzvah, and the
physical act which it requires.

14. Shabbat 118b. 15. Ibid. 12a.

The externality of the [mitzvah ofl Shabbat is the cessation of physical activity, just as G-d ceased making the physical heaven and earth.

The internal dimension of Shabbat is one's intention in the Shabbat prayers and during one's Torah study, to cleave to the One G-d, as it is written,16 "It is Shabbat to the L-rd your G-d."
Underlying the cessation of labor on Shabbat is the concept of elevation. When a person rests from his labor at any time, the energy that had been vested in it rises and returns to its source within the soul. So, too, the cessation of labor and resting on Shabbat means that the soul, which during the week had been immersed in mundane activities, is uplifted "to the L-rd your G-d. "

~ nm1 N'TI rtr t

This [internal level of the mitzvah of Shabbat] is the element of "remembering".

The Shabbat comprises two elements, "remembering" (zachor) and "observing" (shamor), reflecting the two comrnandments,17 "Remember the Shabbat day, to sanctify it," andla "Observe the Shabbat day, to sanctify it." Elevating the soul on Shabbat through proper intent (kavanah) during prayer and Torah study, is an act of "remembering".
1 . Shmot 20:lO. 6 17. Zbid., verse 8 . 18. Devarim 5:12.

The inner dimension of the element of "observing" is refraining from speech about material affairs, just as G-d ceased from the Ten Utterances through which the physical heaven and earth were created.
The external aspect of "observing" is refraining from active labor; the internal aspect of "observing" is refraining and resting from speech about material affairs.

speaking about material affairs on Shabbat is the inverse of the rest and elevation that a Jew secures on Shabbat, through prayer and Torah study.

For19 "one opposite the other...

YY

19. Cf. Kohekt 7:14.