LESSONS IN TANYA

Volume 3
Copyright O 1989
Second Printing 1991
Third Printing 1996
Fourth Printing 2002

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Library of Congress Cataloging-in-Publication Data
Shi'urim be-Sefer ha-Tanya. English
Lessons in Tanya

Translation of: Shi'urim be-Sefer ha-Tanya.

Contents: vol. 1. Likute amarim, chs. 1-34. - vol. 2. Likute
amarim, chs. 35-53. - vol. 3. Shaar HaYichud VehaEmunah.
Iggeret HaTeshuvah. - vol. 4. Iggeret HaKodesh, chs. 1-20. vol. 5. lggeret HaKodesh, chs. 21-32. Kuntres Acharon.
1. Shneur Zalman, of Lyady, 1745-1812. Likute amarim. 2
Hasidism. 3. Habad. I. Vaynberg, Yosef, 1918-. 11. Wineberg,
Levy. IV. Kaploun, Uri. IV. Wineberg, Sholom D. V. Title
BM198.S483S5213
1982
296.8'33
ISBN 0-8266-0540-0 (set)
ISBN 0-8266-0543-5 (~01.3)
88-6155
CIP

Printed in China

Table of Contents

Translator's Foreword

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

Lessons In Tanya:

..................... .815
Shaar HaYichud VehaEmunah .......... .835
Iggeret HaTeshuvab .................. .997
Chinuch Katan

n"3

Translator's Foreword
Two self-contained works appear side by side in this volume,
the third of a series. The first is Tanya - Likutei Ammim, Part 11,
which is entitled Shaar HaYichd V e h a h m a b ("The Gate to
[the Understanding of] G-d's Unity and the Faith"); the second is
Tanya - Likutei Aman'm, Part 111, which is entitled lggnet
HaTesbuvah ("The Epistle on Repentance").
As the present volume is sped on its way by the warm response that greeted its two predecessors, I would express a prayerful wish -that this series continue to bring evcr-widening circles
of readers within full view of the insights that the author of
Tanya, Rabbi Shneur Zalman of Liadi, offers them as their birthright.
Once again, it is my pleasure to acknowledge the expertise of
the editor of this series, Uri Kaploun, and its publisher, Rabbi
Yonah Avtzon, Director of Sichos In English. Their craftsmanlike
endeavors are discernible on every page.

Sholom Ber Wineberg

Lag BaOma, 5749 (1989)
Kansas City

Chinuch Katan
(Introduction t o Shaar HaYichud VchaEmunah)
The heading written by the Alter Rebbe reads as follows:

p9n ,097nu 'u1p4

lop 713'Il OW3 N7Pln

'IV

LZKUTEI AMARZM ("A Compilation o f Teachings")

PART TWO
W H O S E INTRODUCTION HEREUNDER IS] ENTITLED1

CHlNUCH KATAN ("The Education of the Child")

Compiled from sacred books and from teachers o f heavenly

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

based on the first paragraph2 o f the Recitation o f the

Shema:3
1. The twelve chapters of the work proper - Likutei Amarim, Part Two

- are known as Shaar HaYichud VehaEmunah ("The

Gate to [the Understanding of] G-d's Unity and the Faith").

2. Devarim 6:4-9.
3. Note of the Rebbe Shlita: "It should be mentioned that at the conclusion ofPelach HaRimon, Vol. I (Kehot, N.Y.,5714) there areglossa to this by
R. Hillcl of Paritch. References are to be found in Or HaTorah of the Tzemach
Tzedek (on Chanukkah)."

4 si~m

6 Sivan

This first paragraph contains both the verse beginning' Shema

Yisrael and the sentence beginnings Baruch shem. As explained in the
Zohm,6 these quotations refer respectively to yichuda ila'ah (the higher
level of perception of G-d's Unity) and yichuda tata'ah (the lower level
of perception of G-d's Unity). It is around this theme that Part T w o of
Tanya revolves.

nmn MO? N> 1 3 3 9~3 03

,1371 33 % 7~39fun

7"Educate the child according to his way: even as he grows

old he will not depart from it.
"

i n * n ~ nnnn
f,

771 ~ P N V~ n v n,1371 rn % :~ n 3 1 nn ~ n
Since the verse writes "according to his way, " this implies

that it is not the path of perfect truth, but

merely a path to be

followed by the child;

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

hence of what merit is it that "even as he grows old he will

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

Now it is well known that the awe (lit., "fear") and the love of
G-d are the roots and foundations8 of divine sewice.
Dcumim 6:4.
Pesachim S6a.
1, 18b.
Mishlci 2 2 6 .
8 . The Rebbe Shlita here distinguishes between t h e two tams, as follows. "Roots" refas to the original source from which one's divine smice
ultimately emanates; "foundations" suggests the ongoing support of one's
4.
5.
6.
7.

The performance of Torah and mitwot in thought, speech and

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

Awe is the root and fundament o f [what constrains one to]1

"refrain from evil, " ensuring that one will not transgress the prohibitive wmmandments,ll

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

as will be explained in their proper place.

"As will be explained in their proper place" refers t o chs. 4 and 41
in the first part of Tanya. This rderena, as the Rebbe Shlita points out,
corroborates the tradition handed down by chassidim that the A l t a
present service (recalling the foundations upon which a building actually
stands).
The Rebbe Shlita g o a on to remark that this distinction is reflected in ch. 4
of the first part of Tanya: "from [the love of G d the positive commands] ircur
forth, and without it they have no true (i.e., enduring) substance."
9. Note of the Rebbe Shlita: "As above, ch. 4 [of Part I]."
10. Tehillim 3415.
11. The Rebbe Shlita raises the question why the Alter Rcbbc does not add
the expression "all prohibitivecommandments" as hesoon d o a with regard to
positive commandments - "all the positive commandments." In explanation, the Rebbc Shlita suggests that perhaps a word was inadvertentlyomitted,
and the text below should read, "all positive and prohibitive commandments
of the Torah," thereby alluding both to the love and to the awe of G-d as the
root and foundation of all commandments, both positive and prohibitive.
12. Tehillim, loc. cit.

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

11370 , o w n?rm am2w rn:, ,mvv nrrrna 1302 ~ *fwnn

n nrrnr)
(rtlnv
(13The commandment o f educating [a child] includes also
[training in the performance of]positive precepts, as is stated
in Orach Chayim, Section 343.)
Since a child is to be educated to observe both prohibitive and
positive commandments, it follows that his love of G-d, as the root and
fundament of all positive comrnands,'4 must be such that it serves as the
springboard for all the positive commandments that are performed as a
result o f education. We must therefore say that there exists an inferior
and transient degree of love that serves as the root and foundation for
those mitwot that are performed as a result of education, a degree of
love distinct from the superior level that motivates an adult. Nevertheless, as shall soon be explained, this lower level of love, too - a love
which is "according to the child's way" -possessescertain permanent
qualities that make it desirable that "even as he grows old he will not
(and indeed should not) depart from it."

Concerning the love [of G-d] it is written at the end o f the

portion Eikev,ls ". . . which I command you to do - to love
G-d. . . ."
It is necessary to understand how an expression o f "doing"
can be applied to love, which is [an emotion] in the heart.
13. Parentheses are in the original text.
14. Note of the Rebbe Shlita- "In addition to the fact that love itself and
likewise awe are individual positive commandments [in and of themselves]."
IS. Deuarim 11:22.

The Alter Rebbe now proceeds to resolve this seeming anomaly.

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

The explanation, however, is that there are two kinds o f love

o f G-d:

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

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

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

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

It will be aflame not with a love aeated through contemplation,

but with a natural love whose revelation was barred by the grossness of
the body. Now, with the mastery and refinement of the body, thesoul's
innate love for G-d can at last be revealed.
~ > 9 myn
>

rn % wnnr ,nwiy

nnwni >mi

and [the soul] will rejoice and exult both inwardly and outwardly
in G-d its Maker, and will delight in Him with wondrous
bliss.
In this instance the delight is part of the love and the divine service
itself, rather than a reward for the divine service, as is sometimes the
case.

It is those who merit the [joyous]state o f this great love who

are called tzaddikim,

'n3 O ? ~ ~ Tinnw
Y
:3917372
as it is written,16 "Rejoice in G-d, you tzaddikim."
T o serve G-d with delight of this order is the privilege of tzaddikim alone. For though the above-described love emanates from the

G-dly soul which is possessed by every single Jew, for which reason one
would expect everyone to be able to feel it, it is nevertheless not
experienced by all. The reason for this - as the Alter Rebbe goes on to
explain - is that one's physical grossness impedes its revelation. And
clearing this hurdle demands prodigious effort.

nt> n2lt

01N

53 N> 7 N

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

characterizes tzaddikim,

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

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

he&,
mv%~nnw> nix>
in order to merit a lofty [soul-kvel ofl Neshamah,
This is the soul-level whose divine service is intellective; as the
verse stata,17 "The Divine Ncshmnah shall provide discernment."
Only this manner of divine service can sub~ugateand refine man's gross
corporeality so that he is able to delight in G d with wondrous bliss.

vrur m? nr??m -!w

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

nmNn w v ,nnm n w t u mn>w rn3

as explained in Reishit Chochmah, Shaar HaAhavah.
There the author explains how the above level of love is specifically related to the soul-level of Ncshamah.
In sum, it is clear that this love cannot be "created" by man. He
can only enable it to be revealed within him by refining himself - but
to such an extraordinary degree that it is not attainable by all.

~pnivsrsum pisrnw , m > wan>

~ >31*DTN >3vnanN NVI nvvnr
Nsr>t

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

,i,,ni

iw93 nN 2 n i ~
own 7 ~ 2 ' ,wnn
1
i),,n

ix>

vian,

in

,:,>>:,
:

777 in

nEc 2n~9p
wnn i,,ni n'n9nNi.l
whether [he meditates] in a general way - how He is our
very life,Is and just as one loves his soul and his life, so will
he love G-d when he meditates and reflects in his heart that
G-d is his true soul and actual life,
iw93

in TI '3

>N DW
, I'

7 w ~ 2,TI

nn:,w in:,
as the Zohar19 comments on the verse,20 " f l o u are] my soul:
I desire you,
1111f,nm ~

9 : pim
3
>Y 7nt2

"

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

or whether [he meditates] in a particular way, when he will

understand and comprehend in detail the greatness o f the
King o f kings, the Holy One, blessed be He,
For example, he may reflect on the manner in which G-d fills all
worlds and encompasses all worlds, and on how all creatures are as
naught before Him.

i>>wn n>yn>w nni ,1>2w2 nNw h

i 9

~WND

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

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

in meditation, because its subject - life and the love of life - is by nature
universal, with no great differences in the degree of love or in the details of the
meditation.
22. Note of the Rebbe Shlita: "As explained above, ch. 46 [of Part I]."

These two phrases refer respectively to concepts that are within the
reach of "positive knowledge," and to truths that lie beyond it and are
perceptible only through "negative knowledge"; i.e., though one may
not understand such a thing itself, he may understand how it is not
subject to the restrictions of a lesser order.
In terms of comprehending G-dliness this means to say, that one
will at least understand that those levels of G-dlinas that are beyond
the range of his intellect are not subject to the limitations inherent
within created and emanated worlds and beings. This "negative knowledge" - in the Alter Rebbe's words, "even beyond" - is also considered to be a quasi state of comprehension.

Then, following his meditation "in a particular way," he will

contemplate G-d's great and wondrous love to us, a love that
led Him

to descend even to Egypt, the23 "obscenity of the earth, " to

bring our souls out of the24 "iron crucible" into which the
Jewish people had then descended, which is the sitra achra (may
the All-Merciful spare us),
to bring us close to Him and to bind us to His very Name and He and His Name are One, so that by being bound t o His
Name we were bound to G-d Himself;

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

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

and defilement to the acme o f holiness and to His infinite

and boundless greatness.25
When one has meditated in detail upon G-d's greatness and His
tremendous love for the Jewish people:
0 9 3 > D333rl OW3 9tN

Then,26"As in water, face reflectsface, [so does the heart o f

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

and love will be aroused in the heart o f everyone who

contemplates and meditates upon this matter in the depths
o f his heart,

to love G-d with an intense love and to cleave unto Him,

heart and soul, as will be explained at length in its place.27

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

25. Note of the RebbeShlita: "And the more he knows in specific detail the
infinite gap [between himself and G-dl etc., the greater will be his love [for
Him]. See ch. 46 [of Part I]."
26. Mishlei 27:19.
27. A reference to Tanya, Part 1, chs. 46-49, where this manner of love
("face reflecting face") is discussed at length.

by contemplation - that Moses, our teacher, peace unto him,

wished to implant in the heart of everyJew, in the passage,28
"And now, Israel,. "

..

in the verse that speaks of G-d's greatness, "Behold, the heavens

belong to G-d, your L-rd, ..."and likewise in the followingverscs
that speak of G-d's love for His people:
'117

wj D

~ Y ~,pi11
W on>n1,'117

pwn f'nrma p-~

"Only in your fathers did He delight.. .. You shall circumcise.... With seventy souls [did your forefathers descend to
Egypt, and now He has made you as numerous as the stars o f
heaven]."
All the above inevitably leads to the first verse in the following
chapter, namely:
* ~ anmu)
i

2 9 " Y shall
~ ~ love [the L-rd your G-d.. .I."

nniW

0 x 1nwn
~ 933))~~ W N
:11

n a n ~ht.197m 0 9 9 0 p>i

Hence [Moshe Rabbeinu] concluded his words in the later verse

quoted above concerning this love,30 ". . . which 1 command
you to do,
"

Here, then, is the answer to the above query as to how it is possible

to "do" or to create the spiritual emotion of love:

nmnn nN 09771ynn 097373 n m , m9m 979 >y ,3>3n v w n3nN

Nn' w
for this is a love that is produced in the heart through the

28. Devmim 10:12, 14, 15, 16, 22.

29. Ibid. 11:l.
30. Ibid. v. 22.

understanding and self-involving knowledge o f matters that

inspire love.
But if the verse is in fact referring to the kind of love that is created
through contemplation, should it not first command one t o contemplate? Indeed so, the Alter Rebbe now goes on t o say:
f 33> C/y oi*nfisn33~~
~ W n
N > ~omfn
n
imi :n5nn733 nir nr 'lvi

And this he had commanded previously, in the first paragraph of

Shema:jl "And these words, which I command you this day,
shall be upon your heart,
"

so that through this[meditation]you will come to love G-d, as

is stated in the Sifri on this verse.32
An expression o f command ("which I command you to d o - to
love") can thus be applied to this second type o f intellectuallygenerated love,
It might seem that tocommandaperson toexperiencelove would be
either fruitless or superfluous. Not so, however, with regard t o the kind
of love that is born of contemplation. Here, one can indeed be given a
command:

31. Ibid. 6:6.

32. The Rebbe Shlita notes that the above enables us to understand a related
statement of the Sifri that is otherwise baffling. TheSifri states that the verse
that teaches that "you shall love the L-rd your G-d with all your heart" does
not explain how G-d is to be loved; the verse therefore goes on to tell us that
"these words...shall be upon your heart," for "thereby you come to know G-d
and cleave to His ways."
The question here is obvious: How does "upon your heart" give a better
explanation of how G-d is to be loved than "with all your heart"?
According to the above explanation of the Alter Rebbe, however, the Sifri
is thoroughly understandable: "upon your heart" refers to the kind of meditation that inevitably leads to the fulfillment of the commandment to "love the
L- rd your G-d with all your heart."

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

love.

vir )I&

N'I ,n*%n nSliyn nm>w wnw ,MIWN~

n3nm Slm
%3 nirni

But an expression o f command is not at all applicable to the

first kind o f love, which is a flame that ascends o f its own
accord.

Furthermore, it is the reward of the tzaddikim, to savor a

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

nnipna i ~ m w
rn3,o~n)in3
nN 1 n njnn
~ nrrur :

n'byw

Concerning this [level of love] it is written,33 " I shall grant

[you]your priestly service as a gift, as will be explained in
its proper place, namely, where the Divinely-bestowed gift of
"

ahavah betaanugim is discussed.

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

33. Bamidbar 18:7.

all. Yet there is something in it that must be retained even when one has
graduated t o the "adult" manner of love of G-d.
For it is possible that the superior kind of love will not always be
manifest even when one is on the level of a tzaddik. Particularly so, since
his mandatory advances from level to level demand that beforereachinga
higher rung he must first release his hold of the previous rung; otherwise,
it will encumber his ascent.
When the tzaddik is bereft of his own level of love, he then nourishes
his divine sewice with a resource that harks back t o his spiritual
childhood - with a love born of meditation, the lower level of love in
which he was schooled before he attained the state of tzuddik.

Now, those who are familiar with the esoteric meaning o f

Scripture know the meaning o f the verse,f' "For a tzaddik
may fall seven times, and yet rises again. "
Even a tzaddik can (as it were) fall from his level and then regain his
stature. There thus exists a certain interval of time during which he does
not maintain his higher level of love for G-d.

Especially so, since the conditions of spiritual service dictate that at

given times he will not maintain his level, for man is called "mobile"
and not "staticyy,
This phrase not only means that man is obliged to be ever reaching
for ever greater heights; it means, moreover, that his newly-attainedlevel
is infinitely more elevated than his previous level.
When one is constantly on thesame level, or even when oneadvances
in finite stages from one comparable level t o the next, there is no need to
abandon one's former level before establishing one's foothold on the
next; on the contrary, one's former position may well help one to take the
next step upward. When one is truly mobile, however, climbing from one
level to an infinitely higher one, his previous level - which is finite

compared to the level he is about to attain - actually hinders his

progress. Indeed, if he aspires to mature to a more exalted spiritual
mindsa, he must first purge himself of his previous one.35

cbnh nnN n m n a n

n ~ ~>,nnfn>
i
nn~np
n3>-pixi

and must thereforeadvance from one level toanother infinitely

higher level, and not remain forever at one leuel.
For if hisnew levelismerelywithinrangeof thefirst, heisessentially
fixated at the same level.

n ~ n Nin
x ,mnn mi'% nnrn> PPW

,nnfn> na7rn 1331

n)iw~ininnfnn n>m

070

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

39n3 ,Wi3 N> 9199 9 3 :TN

Yet, it is written,J6'"Though he falls, he shall not be utterly
cast down" from his spiritual service and from his love for G-d.
~ N W
93fi

~ 5 ,1m i w ~ ninav7tn )z*

N>N

n>m nwp) ~ I ~ N
01>~1Wr ,OrN 'I=,

This is considered a decline only relative to his former state,

and not (G-d forbid) relative to all other men; he is most
assuredly loftia than those who have not attained the level of tzaddik,

for notwithstanding his fall he still surpasses them in his divine

service, inasmuch as it retains an impression o f his former
level.
35. Note of the Rebbe Shlitat "Similar to R. Zeira, who fasted in order to
forget the Babylonian Talmud [asa prerequisite to his attainingmastery of the
spiritually more elevated Jerusalem Talmud]" (cf. Bma Metzia 8Sa).
36. Tehillim 37:24.

nIi7n9 Y ' I ~ W

0703 , I * ~ I Y ~n19171n173nn3wn

m ~ :nnipv 7~
p'1Y

For the mainstay of his service while he is in this fallen state is the
love of G-d in which he had been educated and trained from
his youth, before he attained the level of tzaddik, with its
higher reaches in the love of G-d.
Just as then his love of G-d was born of contemplation, so too
now, this lower level of love is the root of his divine service.

'111 )'pt'

73 0 3 : 3 M 3 W l i l t 1

This, then, is what is meant by saying that "even as he grows

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

nnnNn NV ,171wv ,n~i'n>

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

First among the factors that arouse love and fear, and their
foundation, is a pure and faithful belief in the Unity and
Oneness o f G-d, may He be blessed and exalted. (lLOneness''
here means that all of creation is united with G-d and utterly nullified
to Him.)
That is to say, pure faith in G-d's Unity is the starting-point and
foundation of one's meditation on yichuda ila'ah ("higher-level
Unity") and yichuda tata'ah ("lower-level Unity"), and this meditation in turn leads t o the love and fear of Him.
There are truths that transcend intellect and that can be perceived
only through faith. At the same time, utilizing faith for something that
can be comprehended is making use of the wrong faculty: intellect must
grasp that which is within the reach of intellect, and faith must be used

t o apprehend that which transcends intellect. When within belief there

is a mingling of the rational and the superrational - when truths that
are accessible t o comprehension are confused with things that defy
comprehension
such belief is not "pure", for pure belief deals only
with that which transcends rationality. It is only when one utilizes his
intellect to comprehend all that is subject to comprehension and his
power of faith is then utilized solely for that which defies intellect, that
such faith can then be deemed "pure faith."
Since both categories are represented in the subject of G-d's Unity
and Oneness, it becomes necessary to explain those aspects of the
subject that are capable of being comprehended so that one's faith will
be "pure" - relating only t o those matters that entirely transcend
comprehension.

n m ~ n mn'n
)

~ P W

Shaar HaYichud VehaEmunah

Shmr HaYichud VehaEmunahl

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

Let US understand [at least] in a small measure, the statement

of the Zoharf that3 Shema Yisrael.. is yichuda ila'ah
("higher-kuel Unity') a d Baruch shem kvod malchuto
leolam vaed is yichuda tata'ah ("lower-feuel Unity'7. For vaed

quals cchad through the substitution (and thereby the descent) of

letters,' as stated in the Zohar.

Thus, the object of Sham HaYichd VehaEmttnah will be to

understand how it is possible to speak of two different levels of Divine
Unity.

1. I.e., "The Gate to [the Understanding of] Gd's Unity and the Faith."
2. I, lab.
3. 1.c.. "Hear, 0 Israel, G-d (Havuyah) is our L-rd (Elokim), G-dis one";
Deuarim 6:4.
4. I.e., "Blessed be the name of the glory of His kingdom f o m a and
cva"; P e d i m S6a.
S. Zohm 11, 1 3 4 ~Hebrew
.
grammar classifies the letters of the alphabet
according to their syntactic functions, their respective sources in the organs of
speech, and so on. Within each group, the letters am interchangeable. The
letters alef and vav both belong to the group of "connative lettm" (otiyot
hahemshccb). and may thus be interchanged. The lettm chef and uyin fall into
the category of guttural lettm (otiot groniyot), and may likewise be intachanged. Hence miu is the equivalent of m.

EG

Chapter One

hn %nn o ~ v o?@uil
a
N

I TI
~ 93

fu'l!YN nuvilr o19n n v t 9 1

11Y

19N ,Jlnf1)3Y3Nil

~t is written:6 "Know this day and take it unto your heart that
G-d is the [mighty and just] L-rd in the heavens above and upon

the earth below; there is none other.'?

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

y ~ : ,nnnn 0 9 ~ 3ilw)O ~ @w9v

N f nvr % iJlvn 931 .pail5 r3n
This requires explanation. For would it occur to you that
there is a god dwelling in the waters beneath the earth,
so that it is necessary to caution so strongly [and negate this
thought by stating that one should] "take it unto your heart, "and
come to the realization that this is indeed not so?

o9nv2 a s 77x1 TI O>IY!Y :am2 mil

It is written? "Forever, 0 G-d, Your word stands firm in the
heavens.

33

6 . Devarim 4:39.
7. Note of the Rebbe Shlita: "This verse continues the idea of an earlier
verse [4:39], which begins with the phrase nn7n nnnN ('You have been

shown.. '), and which refers to the time at which theTorah was given. At that
time 'G-d spoke to you.. .' (4:12), [with a warning against worshiping any of
the components of the created univuse]: 'Lat you become corrupt' [and
worship creatures] of the lowest level, [viz.,] 'any fish in the water below the
earth' [4:18], or of the highest level, [viz.,] 'Lest you raise your eyes heavenward ...' [4:19]."
8. Tehillim 119:89.

3"t 3W OW *an WlWl

The Baal Shem Tov, of blessed memory, has explained this

concept at length, and made it widely known9 that this means:
'131 mnn fin3 ~ l r*n*
, :n7mw

p a t 93

that 'Your word" which you uttered, viz.,1 "Let there be a

firmament in the midst of the waters.. .,"
these very words and lettersthrough which the heavens were created
stand firmly forever within the firmament of heaven
and are forever clothed within all the heavens to give them
life,
Note of the Rebbe Shlita: "The fact that t h a e words were uttered
thousands of years ago presents no problem, - "
o>iyfi DIP* I~*),P>N
?an :a*mn

as it i s written,'* "And the word of our L-rdshall stand firm

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

firm forever.. .."

This refers not only to those creations such as the heavenly

firmament which enjoy a permanent existence, but also to those creatures which perish as individuak, with only their species continuing to
9. Note of the Rebbe Shlita. "As mentioned in Likkutei Torah, beginning
of Parshat Achmei, the germ of this concept is to be found in Midrasb
Tonchuma [on this verse]."
10. Bereisbit 1:6.
11. Ycshayahu 40:8.
12. Liturgy, Morning Prayer.

exist. In all instances, the Divine life-force which created a particular

creature must constantly be vested within it, incessantly creating and
vivifying it anew, just as it ceaselessly recreates the heavenly firmament,
as shall soon be explained.

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

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

553 rm

~ >I'm
3

,wnn mnr 1 3 omwn

~
>3 PT)

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

wnn

ID~

9n' :9nNn o ~ i In31

p

9 8 7

exactly as before the utterance, "Let there be a firmament. "

Before that Divine utterance the firmament did not exist at all.
Were the letters that constitute the Divine utterance to depart from the
firmament, it would revert to the state of never having existed at all.
The Alter Rebbe now concludes that this is true not only of the
firmament, but of all created beings.

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

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

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

niinNn niwn nvninn ,oi>viun , ~ nmnn

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

vnn n,vNi> *n*n w 9)3> in3 ,vnn m ~)*N>

i mtrn nnw
it would revert to naught and absolute nothingness, exactly
as before the Six Days o f Creation.

This thought was expressed by the AriZal," when hesaid that

even within that which appears to be utterly inanimate matter,
such as stones or earth or water, there is a soul and spiritual
life-force.

That is, i.e, although they evince no demonstrable form of animation,

[within them] are nevertheless enclothed the letters of speech
from the Ten Utterances which give life and existence to
inanimate matter,

n,v~ia*n*nvv *m>vm ~)*Nn

i v* nl*i~>
enabling it to come into being out of the naught and
nothingness that preceded the Six Days of Creation.
The Ten Utterances usher inanimate matter into a state of existence, in contrast t o its former state of non-being, prior t o the Six Days
of Creation. Thus, the letters of the Ten Utterances which cause
inanimate matter to be created are its soul and life-force.

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

Now, although the name p~("stone*') is not mentioned in the

Ten Utterances recorded in the Torah, - how, then, can we say
that letters of the Ten Utterances are enclothed within a stone?

nevertheless, life-forceflows to the stone from the Ten Utterances by means o f combinations and substitutions of their
letters,
whereby an alef, for example, may take the place of a hei, since
both letters are articulated by the same organ of speech, and so on,

which are transposed in the "two hundred and thirty-one

gates, " either in direct or reverse order,14 as is explained in
Sefer Yetzirah,ls

Inn fwnm nrmnNn nmwn >&nwnw TY

so that ultimately the combination of letters [that forms] the
~
from the Ten Utterances, and is derived
name 1 1 descends
from them,
PN OW q1m9s

and this combination

of letters

1 a ~ i!Yw
1 invn ~ l i l r
is the life-force of the stone.
D!YIY~w
O9N723TI 'I33131

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

14. Note of the Rebbe Shlita: "Enumerated in detail in Sefer HaPardes,

Shaar HaTu'ruf, ch. 5."
The twenty-two letters of the Hebrew alphabet in two-lettered combinations yield a total of 462 combinations. Of these, half are the exact reverse of
the other half, e.g., alef-bet, bet-alef. Hence, there are 231 two-lettered
combinations in direct order and the same number in reverse order.
15. Ch. 24-5.

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

nr'lWnwni.1713~1
ni7niN 1n )n wnpn 11thon3 07~7p)wnrnvn
~ I N W
n n m n n7wn n m n 5 m ~ n n
The names [of all creatures] in the Holy Tongue are the very
letters o f speech which descend, degree by degree, from the
Ten Utterances recorded in the Torah,

niy'anv w , 0 7 1 ~~~ ~) ' 7 nr7ninn

73
nnrnni o7n97n 7 7 7 >Y rnimn'7
~ 7 1 inrm
)
n1wa5nnr
by means of substitutions and transpositions o f letters
through the "two hundred and thirty-one gates, " until they
reach a particular created thing and become invested in it,
thereby giving it life.

1nry nilnun n7wyn prm 5ap5 0 3 1 3 7 o w u n 7uv 1'nw 79>

n71MW
This descent is necessary because individual creatures, unlike the
more pervasive beings such as rhe heavens, earth, sun and moon,

cannot receive their life-force directly from the actual Ten

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

They can receive the life-force only when it descends and is

progressively diminished, degree by degree, by means o f
substitutions and transpositions o f the letters,

and by means of gematriot, their numerical values,

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

nrrnnn!n m>m>rornrnn> >3rw tv

until [the life-force]can be condensed and enclothed, and a
particular creature can be brought forth from it.
%333 N ~ Zunn

ornrrnn nvn> '!n Nin ,wpn lrvh

I> 1 ~ 7 3 i,

w rnw
~ nti
nt ow nr'nrm

And the name by which [the creature] is called in the Holy

Tongue is a vessel for the life-force condensed into the letters
o f that name

which has descended from the Ten Utterancesrecorded in the

Torah, that have the power and vitality to create a being ex
nihilo and give it life forever.

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

16.

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

Chapter Two

In his opening chapter the Alter Rebbe explained that the Divine 9 sium
,,,,,
lifcforce which bring all creatures into existence must constantly be
present within them, in order to recreate and revivify them on an
ongoing basis. Were this life-force to forsake any created being for even
one brief moment, it would revert to a state of utter nothingness, as
before the creation of the universe.

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

deduced],

n7rnn *mrnr ninimr n*m3nnawna 0*'11)13noniw w7iw *r>*a~

and there is exposed the root of the error of those who are
deemed heretics not because they deny that Cd created the world, but
because they deny individual Divine Providence and the signs

and miracles recorded in the Torah.

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

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

r,n15imnr

WUN nwn> ,VNI o-w

nww ,'n n w n 1,ntnw

in comparing the work of G-d, the Creator of heaven and

earth, to the work of man and his schemes.
For, when a silversmith has completed a vessel, that vessel is
no longer dependent upon the hands of the smith,

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

o9nw nwn i>>no9>2m19nln 73

In the same way do these fools conceive the creation of

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

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

merely changing the form and appearance, e.g., from an ingot

of silver to a vessel Man's work merely consists of shaping a preexisting mass.
Moreover, even the new appearance already existed in potentia, for the
nature of physical matter such as silver is such, that it may be extended
and bent and made to assume different shapes and forms.
Thus, in reality the craftsman did not change the matter at all.
Hence, once he finishes shaping his artifact he can leave it to its own
devices, secure in the knowledge that it docs not need him any more.
The above-mentioned misguided thinkers fail t o see the difference
between the activities of the craftsman -

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

nihilo.
Before heaven and earth were created they simply did not exist;
only after they w a e created did they come into being as existing
entities. Their being is thus something utterly novel, something which
previously had not existed at all.
In such a situation, the Alter Rebbe will soon conclude, the
creative force which brings them into existence must constantly recreate
them in order for them to exist. Were this force to withdraw for even
the briefest moment, creation would revert to nothingness.

This - creatio ex nihilo - is [even]more wondrous than, for

example, the split zing o f the Red Sea.'
nmn >=, nty o v p ni73 om nN ln leinw

For then, G-d drove back the sea by a strong east wind all the
night, i.e., the C-dly force that split the sea clothed itself in the wind,
and the waters were split and not merely ceased their flow, but
stood upright as a wall.

I f G-d had stopped the wind, the waters would have

instantly flowed downward, as is their way and nature,

and undoubtedly they would not have stood upright like a

wall,

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

even though this nature o f water [to flow downward] is also

newly created ex nihilo,
As the Rebbe Shlita points out, the Alter Rcbbe means to say that
not only is water itself a creation ex nihilo, but the nature of water to
flow downward is also created ex nihilo.
When the mighty wind caused the water to stand like a wall,
nothing was newly created ex nihilo, yesh me'ayin; this was no more
than a case of yesh miyesh: one existent state (the fluidity of water) was
maely replaced by another existent state (its ability t o remain upright).
Nevertheless, since the ability of water to stand rock-like is
even
something novel, the force that is responsible for this novelty
though this novelty involves no more than a progression from one yesh
to another - must constantly cause it to come about; the moment it
ceases to d o so the novel event is arrested.
We thus see that the fluidity of water is not intrinsic to its essence.
(By way of contrast, the fact that a created being occupies space, for
example, is an essential characteristic that does not require separate
creation ex nihilo.) In order for water to be fluid a distinct act of
creation ex nihilo is required.
The Alter Rebbe makes this point by citing the contrasting case of
a stone wall, which stands upright, independently of any external force.

for a stone wall stands erect by itself without [the assistance

of] the wind, but the nature o f water is not so.
Since water by nature does not stand upright but flows downward,
an additional degrce of creation ex nihilo is called for if it is to do
otherwise.
The above demonstrates that the Divine force that clothed itself in
the wind did not have to create yesh me'ayin, a newly existent being
within creation: it merely had to change one yesh to another yesh, one
form of existence to another - the natural property of fluidity to the
natural property of standing erect. Nevertheless, even in such a situation, since a radical degree of change is involved, it is necessary for the
power causing the change to effect the change unremittingly.

Surely, then, the Alter Rebbe soon concludes, with regard to the
creation of the world, which comes into being absolutely ex nihilo, the
activating force of the Creator must continuously be present in the
created universe, providing it with life and existence. Indeed, were it not
to be constantly present, the universe would revert to absolute
nothingness.
Thus, even those who mistakenly compare G-d's creation to the
works of man should also realize that an act that effects a radical change
in a preexisting entity (e.g., causing water to assume the properties of a
wall) requires that the activating force renew its effect continuously.
This in itself should suffice to demonstrate that the activating force of
the Creator must continuously revivify creation.
We thus see that not only is the analogy of the heretics false, for
one cannot meaningfully compare G-d's creation and the works of man,
but even according to their view, a situation which requires radical
change in a created being necessitates the constant input of the animating force.
N>9I

N>9myzvnn n>yn>N ' ~ W ,),NnW' nN97n 7nrnr>pr pw >319 s i v m

qro o' ny'7pn 7ni'

How much more so is it in the creation of something out of

nothing, which transcends nature, and is far more miraculous than the splitting o f the Red Sea,

that surely with the withdrawal of the power of the Creator

from the thing created, G-d forbid, the created being would
revert to naught and utter non-existence.

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

N>N

rat he^,^ the activating force o f the Creator must continu-

ously be present in the thing created to give it life and

ongoing existence.
2. Cf. Kuzari 111. 11.

[Activating forces such as the above] are the selfsame letters

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

Concerning this Scripture says,3 "and You give life to them

all." I.e., G-d provides the heavens and earth and all the creatures
found within them, with life. Read not "give life," but "bring
into being," i.e., ex nihilo.
It is written in Reishit Chochmah, as well as in the Shelah (Shaar
HaOtiot, pp. 48b, 70a), that although the verse uses the phrase "give
life," this docs not mean that G d only provides created beings with
life, in the way that the soul animates the already-existent body.
Rather, the verse implies that this provision of life also serves to create
them and to be responsible for their continued existence.

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

and the letter hei of the same word alludes to the five organs of
verbal articulation, i.e., the larynx, palate, tongue, teeth and lips,
which are the source of the letters.
This, then, is the meaning of the phrase, "and You ( n m )give life
3. Nechemiah 9:6.

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

q'lm

n i n l I> ~ N ~W N I

Although He has no bodily likeness,'

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

,n ~ D N ,ln
~ I 7 1 ~ 1:1rn3n 717 ~ > Nipn
n ,-rn
yet Scripture itself explicitly applies [to Him anthropomorphic terms such as] "G-d spoke" or "G-d said," thereby
ascribing to Him letters and speech,
O,N,D>

nvnw 1 ~ ~ 3nlhnn
n
n3,na NWI
"G-d spoke" or "G-d said" - is the

ni31,b

and this - the meaning of

revelation of the twenty-two supernal letters to the
Prophets.

n ~ 3 ~~ 7 ~m
0xn13 ~ n i0 3 3 niw~>nni
~
/-'These supernal letters] are enclothed in the intellect and
comprehension which is to be found in their prophetic
vision,
[and are enclothed]as well in their thought and speech, as it
is written,J "The spirit o f G-d spoke within me, and His
word is upon my tongue,
"

(ilN1Xn 7YWI) >t1t97Nil7nNW In31

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

4 . Rambam, Hilchot Yesodei HaTorah 1:7-12.

5 . 11 Shmud 23:2.

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

o'na fin -1173 : ~ , n ~ t,O,NI-IU

=,
ni,nrNn nrw35ni.1 ~ , nt
n 19v3r
ON124

93 P3 I71711 ,IVY)

Similar to this is the investment of the letters in created

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

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

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

nmra n,wb nrtlrw TY

until [the letters] reach the corporeal World o f Asiyah, which
contains corporeal beings,

n~,73no>rm nmbnnil ~ I > , Y N D

o , ~ n ) nnaan 13 ~ * N Vnn

whereas the apprehension of the Prophets is in the World of

Atzilut as it becomes clothed in the World o f Beriah.
It is from this lofty level that the spirit of prophecy descends upon
the Prophets.
In similar fashion, the supernal letters descend and are invested
within created beings, providing them with life and creating them ex
nihilo.

Chapter Three
lo sivcn

The Alter Rebbe has explained that the activating force of the 10 S i r a
Creator must constantly be vested within creation, ceaselessly recrcating and reanimating created beings ex nihilo. This force consists of the
creative "letters" which emanate from the five supernal organs of
verbal articulation.

Now, following these words of truth concerning the nature of

creation, namely, that the activating force must continually be vested in
created beings and create them ex nihilo,

awm n n ~ Na

I w9r
~ ~71;)>3w

7 9 1~ 7 1 ~ 1~-9 5 73'1 >Y >93wn >3

wnn m ~19~5
i

every discerning person will understand clearly that every

creature and being, even though it appears to have an existence of its
own, is in reality considered to be absolute naught and
nothingness

1wn rNurni v n n rnrN nrnnn

W933w

19s

nr7r Wr9n n3 nb
w~S,wnn

in relation to the activating force which creates it and the

"breath of His mouth" which is within it, continuously
calling it into existence and bringing it from absolute nonbeing into being.
Since this function must be continuous, it follows that the creature's activating force is the true reality of its existence; the being itself
bears no comparison to the activating force which is wholly responsible
for its existence.

mwnnr w> 133 n ~ 7 3> Y ~ > I

L33w

nnr

The reason that all things created and activated appear to us

as existing i-e., self-subsisting and tangible, and we fail to see the

Divine activating source which is the true reality of any created being,

n171 'n nzi nN -rvz

0 9~~ 1 7 1

owvn

I ~ N~ N nnnn
V
lilt
N7U1V 193

is that we do not comprehend nor see with our physical eyes

the power of G-d and the "breath of His mouth" which is in
the created thing.

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

flowing into it from "that which proceeds from the mouth

o f G-d "1 and "His breath, "
I ~ Y 5%
> ~ N Vwnni

nmn1 N

ni*nvl
~
nyn

N>

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

13v nwni7ni ni3nn m>vnn nrn9rn1 >v3 Nln

33

for it (this physicality, etc.) is completely nullified in relation to

the life-force and the spirituality which is within it

nw

0113

1n3 vnn

m ~1
19 ~
n3n

,nr3lnr7n vy>anv 3nun

vnn n3vN-n

since without the spirituality within it it would be naught and

absolute nothingness, exactly as before the Six Days of
Creation, at which time the creature was utterly non-existent.

if*

N I ~,139

nrir 'n Y Nsrnn 1 9 3 ~ mivn nvmnrn

iniN nrnnr w> J * N ~m n r n n rnuinn

The spirituality that flows into it from "that which proceeds

from the mouth of G-d" and "His breath," - that alone
continuously brings it forth from naught and nullity into
being, and this spirituality gives it existence.
nDN3 m b 3 0 3 N

P DN

Hence, there is truly nothing besides Him in any created being,

apart from the Divinity - the only true reality - that brings it into
existence.
The created being dues not constitute a true reality, inasmuch as it
is wholly dependent for its existence on the continuous flow of Divine
life-force. Indeed, its existence verily consists of that activating force.
The Alter Rebbe proceeds to demonstrate how this is true of
creatures that appear to be tangible, by means of an illustration:

An illustration of this is the light of the sun which illumines

the earth and its inhabitants.

[This illumination] is the radiance and the light which

spreads forth from the body of the sun and is visible to all as
it gives light to the earth and the expanse of the universe.

wnwn

-1172 7nrnr

vru p

01 13w3

ntn r9n i r ~ vim

v nt mnr
o*nwv r n s ~

Now, it is obvious that this light and radiance is also present

in the very body and matter o f the sun-globe itself in the sky,

inipn2 7'~n'I'I~vwp v 'I:, ,-p'I:,pin7n'I 7 ~ n vmnn

i

ONW

vnn
for i f it can spread forth and shine to such a great distance,
then certainly it can shed light in its own place.
vnn ~ N )w'I
I ntn rytn IwnJ ,vnn inipnz ovv 37
However, there in its own place, this radiance is considered
naught and complete nothingness,

for it is absolutely non-existent in relation to the body o f the

sun-globe which is the sohrce o f this light and radiance,

vnvn 7172 OYYI qim m w n n 7 ~ np7 i ~ w

ntn 7iNnr i'tnv
inasmuch as this radiance and light is merely the illumination which shines from the body of the sun-globe itself.
Since the sun's light is merely an illumination deriving from the
sun, it is in a state of complete nothingness while it is found within the
sun-globe itself. One cannot say that within the body of thesun there is
sunlight; only the sun itself is found there.
7173

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

nlN'Yn3 vnvn
I t is only in the space o f the universe, under the heavens and
on the earth, where the body o f the sun-globe is not present,
and all that is seen is but an illumination that emanates from it,
'I2 ~'Y'Ivnn

v9'I ntn i ~ t n i 7 ' 1IN:,

~nn~73
that this light and radiance appears to the eye o f all beholders
to have actual existence.
And here the term "existence"
it,

(yesh)

can truly be applied to

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

whereas when it is in its source, in the body of the sun, the

tern "existence" cannot be applied to it at all; it can only be
called naught and non-existent.

,~n>
n t p n p7 OW 7 * ~ ~n

N ,vnn
V
03241 1 ~ ' o
1w N I nnNa
~
Y
19~33
0 3 ~ ,1w n n vnvn TI> ~ i n v

There it is indeed naught and absolutely non-existent, for

there only its source, the luminous body of the sun, gives
light, and there is nothing besides it.
T o sum up: Although the sun's rays are surely found within the
body of the sun, they cannot be said t o "exist" there; they are found
there in a manner of "non-existence", in a state in which their separate
identity is utterly nullified. That which can be deemed t o exist within
the sun-globe can be nothing other than the sun itself.
kt on on333 o n 1 n ~ 3
wnn n > ~ nO3i1131 lzsivm
071i7t3 NInl ,DMN n'lnnl
Y9'IVn P3 Min *p'1Nn

Y ~ W,119 0,Nnln

The exact parallel [to this illustration] is the relationship

between all created beings and the Divine flow [of the
life-force that emanates] from the "breath of His mouth, "
which flows upon them and brings them into existence and is
their source.
~31wn'i.1

nnr

v9vn

In vwnn i*tr
v,3

IN 1n3 p i D)*N onsY on)

1 3 ~ noN3Ylnl ,o=lim v23nnl

However, [the created beings] themselves are merely like a

diffusing light and effulgence from the flow and spirit o f
G-d, which issues forth [from Him] and becomes clothed in
them, and brings them from naught into being.

5 o x ~vnwn

>IN in3 ,071pn *11>niNun3 o*'Iv1 on 1391

wnn t m ~ 1i 9 ~ >wn3i ni~'xn1

Hence, their existence is nullified in relation to their source,

just as the light o f the sun is nullified and is considered
naught and utter nothingness,

ow ~ * N Wo*nwn nnn p i

,171pn1 N I T I W5,'n
~ w* ow3 ~ 7 7 3
D*NI
rilpn

and is not at all referred to as "existing" when it is within its

source, viz., the sun; the term "existence" applies to it only beneath
the heavens, where its source is not present.
I ~ > wiV3 *3**

N>N ,%3 W9 OW DTI%>Y h 1 3 )9N b9N173il >3 f 3

In the same manner, the term "existence" can be applied to

all created things only as they appear to our corporeal eyes,
for we do not see nor at all comprehend the source, which is
the spirit of G-d that brings them into existence.
Therefore, since we do not see nor comprehend their source, it
appears to our eyes that the physicality, materiality and
tangibility of created things actually exist,
nrpnl awlm irna v* vnwn TIN n ~ i ) w1n3
just as the light of the sun appears to exist fully when it is not
within its source, and is found within the expanse of the universe.
In truth, the Source of all creatures is constantly found within
them, our failure to perceive this notwithstanding. Hence, their existence is totally nullified in relation to their source and they cannot be
said to truly "exist".

nnm >wnn 1'N nrlw pi

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

n ~ i j w, y i ~ n*I o>iyn >>nl >>> n1~9snlirpnn 1 9 >wnw

~
i1nI w,> 111N OW
For in the illustration, the source - the sun - is not present
at all in the expanse of the universe and upon the earth,
where its light is seen as actually existing.
Since the sun itself is not present upon the earth, its rays arc able to
assume a seeming reality of their own. It is therefore readily understandable why they are perceived as existing independently.

v n n Dirpnl on

0 ~ ~ 1 7>>
x 113 )TNW

nn

By contrast, all created beings are always within their source,

the Divine activating force, which is continuously found within them,
constantly creating and animating them ex nihilo,

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

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

ompn> rn~,?rnl03SIV3 DVN n n > ~

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

o,rpn> 797s nt ')nn>7~

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

Chapter Four

,,,,,

12 Slt~aJl

Since the Divine activating force responsible for the existence of

created things must continuously be present within them, they are
completely nullified in their source. This means, as the Alter Rebbe
explained in the previous chapter, that in reality they do not "exist".
Why, then, d o we nevertheless perceive created beings as enjoying a
tangible "existence"?
Only because we are unable to see or comprehend the Divine utterance that is contained within each created thing
and that calls it into being.
The Alter Rebbe illustrated this by considering the sun's rays.
When they are not within their source, the sun, but diffused throughout
the expanse of the universe, they are perceived as having independent
existence. However, when they are contained within the sun-globe they
clearly have no such "existence" at all.
The following question therefore arose: Since created beings,
unlike the sun's rays, must constantly have their source within them,
why do we not actually see how they are completely nullified in their
source?
In order to answer this question the Alter Rebbe wrote that a
certain preface would be necessary - and hence this, the fourth chapter,
now elaborates on G-d's capacity for tzimtzum, or contraction.

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

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

"Shield" refers specifically to [that shield which is] a covering

for the sun,
1. Tehillim 84:12.

to protect creatures so that they should be able to bear it (i.e.,

the sun's heat).
1 9 3 1 ~ ) O~YW'I

,npni)n nnn ~ 9 ~nM3pn

i n -5

r?m>:>1ft7inNn3
il3

n3

As our Sages, o f blessed memory, have said,Z "ln time to

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

wnwn 1

~ 3

pnunw in31

Now, just as the covering shields the sun, protecting creatures

from the intensity of its rays so that benefit may be derived from it,

so does the Name Elokim shield the Name Havayah, blessed

be He, enabling the created universe to absorb the Divine illumination
that emanates from it.
Our opening verse

- "For a sun and a shield is Havayah Elokim"

- thus means that the Name Havayah illumines like thesun, while the
Name Elokim screens its illumination, like the sheath of the sun,
enabling its light t o be received.
w?>

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

The meaning of the Name Havayah is "that which brings

everything into existence ex nihilo. "
The Rebbe Shlita notes: "This refers t o the [last three letters hei,
vav and hei of this Name, which form the word hoveh, the root of the
verb which means '[to bring into] being."'

2. See Nedarim 8b.

The letter yud, prefixed to the stem nln, modifies the verb,
indicating that the action is present and continuous,
DVSiI 53 3l9N ilW n33 :PlU9

P W l

W19973

as Rashi comments on the verse,3 "ln this manner was Job

(lyov) accustomed to do (yasasch)all the days. "
Just as here the prefix of the letter yud indicates an ongoing
process, so too does the initial yud of the Name Havayah indicate that
G-d creates everything ex nihilo, continuously.
,in171In 99 Nrinn ,o9Ni?3n >XI

wnn v n '733 v9w)n nimn u99m

vn 533 w95 ]?Nn o n r N mnni

This [action] is the life-force which flows at every single

instant into all things created, from "that which proceeds
from the mouth of G-d" and "His breath, "and brings them
into existence ex nihilo at every moment.

For the fact that they were created during the Six Days o f
Creation is not sufficient for their continued existence, as
explained above; they must continuously be recreated.
It is the "sun" of Havayah whose illumination continuously
brings creation into being. However, were this illumination to be
revealed within created beings, they would be aware of their complete
nullification within their source, and we would not see before us created
beings. For as explained earlier, when the activating force is perceived
the created being is "non-existent".
This is why the "shield" of Elokim is necessary - in order to
conceal from created beings the Divine illumination of Havayah that is
within them, and that is responsible for their existence. Only then can

3. lyov 1:s;cf. Rasbi on Bereisbit 24:45, Shmot 1 5 1 .

they perceive themselves as existing independently of their life-force.

And this perception in turn makes it possible for created beings to
consider and feel themselves to be tangibly existing, as shall soon be
explained.

In the enumeration of the praises o f the Holy One, blessed be

He, it is written,' HaGadol ("the Great"), HaGibor ("the
Mighty"), and so on.

,09~1ia1nrnfiryn h a nrnn nruwsnnr tun nrn Nn' >rrm w r i ~ i

n>5nnryp 17~5
"HaGadol" refersto the attribute of Chesed ("kindness") and
to the spreading forth of the life-forceinto all the worlds and
created things, without end or limit,

om tuna o*n*'pi ,w'> 1 ~ 03~17a

n
nvn>
so that they shall be created ex nihilo and exist through
gratuitous kindness, for G-d maintains all creatures, whether they
are worthy of His kindness or not.

r n ~ ~i3t m
i a nl,apn >w mn>rran iIN1 32 ,n>na nnipjr
[The attribute of Chesed] is called Gedulah ("greatnessw)for it
derives from the greatness o f the Holy One, blessed be He,
from Himself in all His glory,
'rim )'N 1n57rr1>i' n >IT> 3 3
for5 "G-d is great. .. and His greatness is unsearchable, "
inasmuch as it is infinite,

yp J ~ NO ~ N I - I n~ Ii n h a w*> 1wn nrrnnnr nrtn p 01 vvswn 1291

and therefore, He also causes life-force and existence ex

4. Liturgy, Amidah
5. Tehillim 145:3.

prayer; cf. Yoma 69b.

nihilo to issue forth for an unlimited number of worlds and

creatures,
sun> 3lun ysl~v

for6 "it is the nature of the benevolent to do good. "

G-d's benevolence thus dictates that there be an infinite number of
worlds and creatures that will benefit from His beneficence.
13 S ~ v m
14

in>nW3pn>w 1n3v ~ 3 int irmv 1n2 nmr

sivan

Now, this attribute of

"HaCadol", the attribute of Chesed that

spreads forth His life-force into all the worlds so as to create them ex
nihilo,

is exclusively the praise of the Holy One, blessed be

He,
for no created thing can create a being out of nothing and
give it life.
Creatio e x nihilo is utterly beyond the realm of created beings. In
the words of theMidrash:' "Even if all mankind were t o gatha togetha
they would not be able to create even the wing of a gnat and animate
it."

onlvnr o9nnlrr >=, n>~vnn

n%n> ~ 3 n
12 nfn oai

This attribute of benevolence, whereby G-d creates ex nihilo, is also

beyond the cognition of all creatures and their understanding,
v?~ 1 3 3 3nn>=,li11 mn aywn>l >mvn> N

~ X
uiv > D V ~nD )'NW

inrvnn>r VNn

for it is not within the power of the intellect of any creature

6. R. Zvi Hirsch Ashkenazi, Chacham Zui (Responsa),Sec. 18; R. Yosef
lrgas, Shomer Emunim, 2:14, quoting kabbalistic sources.
7 . See Talmud Yerushalmi, Sanhedrin, beginning of ch. 7; Bereishit Rabbah 39:14; Sifri, Va'etchanan 6 : s .

to comprehend through the faculty of Chochmah or understand

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

ntnn N ~ T9) 3 ,09~7l)n>3wnnbn>v 737 ~ 9 19~n

n v9 n ~ w 3
n
njP3pn >v mfnx
For creatio ex nihilo is a matter which transcends the intellect o f all creatures, inasmuch as it stems from the Divine
attribute of Gedulah.

9n1nix11n9~t:vnpn 7nt3 N

~ N ,v1w
T ~ n1tnN r'nrtnr

nft3pni
tn
Now the Holy One, blessed be He, and His attributes are a
perfect unity, as the holy Zohar states,a "He and His causations i.e., His attributes are One,"

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

comprehend its Creator, so is it impossible for it to comprehend His attributes, for they are One with Him.
Until now we have been speaking of the specific attribute of
Gedulah, or Chesed. The Alter Rebbe will now say that just as this
attribute, which is responsible for creation, is unfathomable, so too
with regard to the attribute of Gcvurah, or "contraction". The function of this attribute is to conceal from created beings the activating
force within them, enabling them to exist as tangible entities, instead of
being utterly nullified within their source.
In the Alter Rebbc's words:
N

,m!m-ra
V
m n P V ~ > NTU >3v OIV n > 1 ~ 31 9 In31
~ ~
ton O>IY : s n s t s ,~nmn>i
p ~ v*
n ~ 1 7 n9rs)i.l
2 ~

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

8. Introduction to Tikkunei Zohar (3b).

apprehend His attribute of Gedulah, which is the ability to

create a being out of nothing and give it life,as it is w ~ i t t e n , ~
"The world is built by i.e., created through the attribute of
kindness, "

,nflapn
W
>w inn23 nrn 39wib rn>3*a13~
wnn 73
rnhrm nrmn nrvmnn nvunr
exactly so is it impossible for it to apprehend the Divine
attribute o f Gevurah ("might," "restraint"), which is the
faculty of tzimtzum ("condensation," "contraction,"), restraining the spreading forth o f the life-force from His attribute of
orrnrn n m N

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

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

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

For the life-force conceals itself in the body o f the created

being, [making it *pear] as i f the body o f the created being
had independent existence,

and [making it appear as though] the created being was not

[merely] an extension of the life-force and the spirituality

that creates it - just like the diffusion oft he radiance and light

o f the sun

vnvnn

- but an independently existing entity.

MNTI nlvmnn

in3 N>N , i n x ~9333 i3-f

U ~ N
nnmv

9~1

Although, in reality, [the created being] has no independent

existence, and is only like the diffusion o f the light from the
sun,
Just as the sun's rays are merely a diffusion from the sun, so, too,
all of creation is but a diffusion of Gd's activating force. Since,
however, created beings are continuously found within their source
(unlike the sun's rays which do leave their source), their Divine source
should cause them t o be completely nullified within it, just as the light
of the sun is in a state of complete nullification when found within the
sun.

3139 53 ~

V ln112pn
N
>v i*niii>ain

in oipn >>n

nevertheless, this nullification is not felt by created beings even

though they are but a diffusion of G-d's activating force, for this
[capacity for self-concealment] is, precisely, the restraining
power of the Holy One, blessed be He, Who is Omnipotent,
G d ' s omnipotence expresses itself not only in His ability to bring
forth light and bestow life, but also in His ability t o conceal this same
light and life from the beings He creates.

[and hence able] to condense the life-force and spirituality

which issues from the "breath o f His mouth"andto conceal

it,

n1~wn2m u n q u >m3&v
so that the body o f the created being shall not become
nullified out o f existence, and hence, notwithstanding the fact that
the created being is but a diffusion of the rays of its source, it is thus
enabled to perceive itself to be an independently existing entity.

m m n i oirnrn ninn awn> ~

7 01v
3

h v 1 1 , ~nti

It is beyond the scope o f the mind o f any creature t o

comprehend the essential nature o f the tzimtzum and
concealment,

v'> )9Nn N 7 3 N73lil Ill 13 Y % I N iPn*Vi

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

vv> 1 ) ~ n ~ m ninn
n awn> ~

7 oiv
3 > x t

n>m ~ ) N Vin3

just as it is not within the capacity o f the mind o f any

creature to comprehend the essential nature o f the creation
o f being out o f nothing.
Since the capacity for tzimtwm emanates from the Divine attribute of Gevurah, one might erroneously infer that it actually serves to
create an independently existing entity; i.e., not only does the created
being regard itself as such, but the Creator views it so as well.
For inasmuch as C d causa this concealment, and His attribute of
Gewrah, the ability to conceal, is as real and as effective as His
attribute of Gedulah, His ability to reveal, we may mistakenly liken
creation to the sun's rays insofar as they exist beyond the confines of the
sun-globc.
Forestalling this possible error, the Alter R e k now explains that
C-d's power to reveal and His power to conceal are truly one and the
same. For revelation and concealment are respectively "light" (or) and
its "vessels" (kelim), which are fused in complete and total unity.

Moreover, in the state in which they exist in their supernal source, they
are not only united: they arc one and the same.
Now it is axiomatic that "No entity can conceal itself from
itself."
An illustration of this concept is found in the Shulchun Aruch,
Orach Chuyim, where it is stated that covering one's hcad with one's
hand does not serve as a valid head-covering, because head and hand are
part of the selfsame individual; the hand cannot be said to conceal that
which the hcad itself reveals.
The same is true h a t too: Since the power to reveal and the power
to conceal are essentially one and the same power, which is a manifestation of G-d's limitless ability, it is impossible for tzimtzum to bring
about a real concealment that will be so regarded when viewed from the
Divine perspective. Tu'mtwm only enables created beings to perceive
themselves as independently existing entities; G-d does not view them
this way at all.
Siw,
1nrY ni9nni ,0933 o m ~ 7 3 1
nimn 7nml oirnrn nvm run1114
IS Sivm

71N OW3 N7p1

lO(Tbe tzimtzum and concealing o f the life-forceis called in

kabbalistic terminology kelim ("vessels"), and the life-forceitself
is called or ("light**),ll which signifies revelation.

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

10. The parenthesis is in the original text.

11. The Sefimt are comprised of both "lights" and "vessels", which are,
respectively, the infinite and the finite aspects of the Scfimt.The function of
the "lights" is to reveal; the function of the "vessels" is to conceal, i.c., to

allow "light" to be revealed in proportion to the capaaty of the finite beings.

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

f M w nni*niN TI ltnw
and [all these letters] are rooted in the five letters12 7n933n
It is explained in the Kabbalah that these are the source of all
letters, -

,n3n n w i n m3 bipm h n n nn*~ctninip9nnn n n m lnw

ni*niN
ni1nnn5
since they represent five degrees o f Gevurah i.e., five restraining
forces that divide and separate the breath and voice in the five
organs of speech, thus enabling the twenty-two letters to be
formed.
Just as the five physical organs of speech divide sounds and letters
into five separate categories (labial, guttural, etc.), so too do the five
spiritual levels of Gevurah give rise to the twenty-two supernal letters.

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

ynv pnyf

TIN~~
mna
Y
N*~W

This is the supernal Gevurah of Atik Yomin,the spiritual level

of Keter that transcends all Worlds, including Atzilut;

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

and, correspondingly, the source o f [the various levels o f

Divine] kindness is Chesed o f Atik Yomin,
as is known t o those well versed in the Esoteric Wisdom,)1-'
i.e., the Kabbalah.
Since the tzimtwm and the letters (on the one hand) and the
revelation of the Divine light and liftforce (on the other hand) both
emanate from the level of Atik Yomin, it follows that the tu'mtwm
does not effect an objective concealment, as viewed from their common
source Above. For, as previously explained, "No entity can conceal
itself from itself ."
Thus, tzimtwm affects and is only felt by created beings, who
because of this concealment are unable to perceive the Divine life-force
that continuously creates them. This is necessary in order for them to
think of themselves as independently existing a state which must be
felt by them if they are to "tangibly exist."
In truth, however, they are utterly nullified within their source

Above.

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

Chapter Five

,,

I5 Sivca,
si,,

Thanks to G-d's attribute of Gevurah and His capacity for tzimturn

so the Alter Rebbe explained in the foregoing chapter created beings live in the illusion that they possess an independent and
tangible existence: they are unaware of the Divine life-force continuously found within them.
Being thus insensitive to the force that animates them, they are
able to think of themselves as existing independently of their source.
They fail to perceive that in truth they are but a diffusion of the rays of
their source, like the diffusion of the sun's rays as they are found within
the sun.

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

o f blessed memory, said:*

l m nfnl
~
obivn nu ~1739n3wnn3 n 5 ilbnnl
~
"Originally it arose in [G-d's] thought t o create the world
through the attribute o f stem judgment, through the attribute of
tzimtwm and Gemrub;

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

endure,

own7 nfn 13qnv

so He associated the attribute of mercy in it[s creation]. "

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

At first glance this is incomprehensible: G-d "desires to act with

goodness," to treat His creatures benevolently. Why, then, did He first
plan to create the world through the attribute of strict justice?
According to what has been explained above, this is entirely
understandable: In order for created beings to believe that they possess
independent existence there must be the process of tw'mtzum, which is
an expression of the stern attribute of Gevurah. Without it, all of
aeation would be completely nullified within its source.
G-d,however, desired that aeated beings maintain that they
possess independent existence, in order for them to be able to serve Him
and ultimately be rewarded for their service. Thus, it is specifically
Gevurah and tzimtzum that enable them to realize the ultimate purpose
of aeation.
The original plan for creation, therefore, was that it should be
dominated by the attribute of s t u n judgment. When, however, G-d saw
that if He created the world in this manner it could not endure, He
tempered it by the attribute of mercy.
Why, indeed, would the world not be able t o endure otherwise? Because if creation had come about u n d a such auspices alone, the
l i f t force of holiness would have been utterly hidden. Accordingly, the
spiritual task of revealing G-dliness in such a world would have been
inordinately arduous. G-d therefore involved the attribute of mercy in
the creation of the world, so that holiness and G-dliness could be
revealed within it.

That is, i.e., "He combined with it the attribute of mercy" means: the
revelation within the world of G-dfinessand of supernatural power
through the tzaddikim, and through the signs and miracles
recorded in the Torah.
It was stated in the previous chapter that both the expansive and
creative attribute of Chesed and the concealing and constrictive attribute of Gevurah transcend the grasp of aeated beings. Here the Alter
Rebbe adds that these attributes transcend even the comprehension of
those souls that proceed from the level of Atzilut. Even so lofty a soul as
Moses', which is a soul of the World of Atzilut, cannot fathom the
Supernal attributes which are One with G-d Himself.

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

and Gevurah.

onawn1 D , N ~ ~ X>3wn
I
il>~n>
n i p 9 ~nifn p )n~nwf: ~ 1 7 %
This statement was surely not written simply t o inform us that Chesed
and Gevurah exist, for this is already well-known; rather: This means
Gevurah as well as Chesed - are attributes o f
that both

G-dliness that transcend the intellect and comprehension o f

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

ni'3w~n031~1-m ,nin-rai i m ~ f
for3 "He and His attributes are One in the World o f Atzilut," both Chesed and Gevurah being thus wholly united with Him.

ni>,rnn 09193 nnm ~ ' 13n ~ i 1 oi>wn

n
I,>Y

ilrn

nwn nawn q ~ i

Even the comprehension of Moses our Teacher (peace unto

him) in his prophetic vision did not extend to the World o f
Atzilut itself,

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

n ~ 9 - m~ ' l i mn~w~'lnn
~1
v r , ' 3 N>N
~
except through its being clothed in the World o f Beriah;

mi311 ton

,I>% nifn

*ntn N> ,nNt oa 9%)

and even then, [his comprehension of the World of Atzilut did]

not [extend] to these two attributes, viz., Chesed and
Gevurah,'

but only insofar as they were previousIy clothed in attributes

which are o f lower levels than themselves, viz., the attributes
o f Nenach ("victory", "eternity"), Hod ('6splendor"), and Yesod
("foundation"), the attribute of Netzach being merely an offshoot of
Chesed, and Hod an offshoot of Cevurah, so that through them Chesed
and Gevurah percolate down into Yesod, which in turn transmits its
influence to yet lower levels.
( ~ N I U~ ~Y W
ain3w

in>)

(*as is explained in Shaar HaNevuah) concerning the level of

Moses' prophecy,
,minimn

niumnn nawn %in)?Y iu otp?tr'lw o33w Inns

muai tun ,I>N nifn ynwn 1wn)n

It is only the tzaddikim in Gan Eden who are granted the

reward of comprehending the spreading forth o f the life-

4. Note of the Rebbe Shlitc "According to that which is explained in

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

force and light which issues from these two attributes,

Chesed and Gevurah.

ntn ohrvz nnw:, n7rna rpvvw o3prun nrnw:,lrtn ~rnr

This comprehension of thespreading forth of life-force and light which
issues from these two attributes is the "food" of the souls of the
tzaddikim who, in this world, engaged in the study o f Torah
for its own sake.
1-w l n w nrnwln

v3p7

nnnl

, I ~ Nnlrn

9nw n1vv3nnn 3 3

For from the diffusion of these two attributes, a firmament

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

Nn3,VNf

N t 7 N7p3 ilt Y'PM

This firmament is called Raza deOrayta ("the secret of the

Torah"); i.e., the mystical dimension of the Torah.
Within this firmament is the secret of the twenty-two letters
of the Torah (which derive from an even higher level than the rational
and comprehensible aspect of the Torah), which was given as an
expression of these two attributes,
as it is written,6 "From His right hand [Hegave] unto them a
fiery Law. " The "right hand" represents Chesed, while "fiery"
alludes t o the element of Gevurah that is present in the Torah.

nrnw:,n lrtn:, h vuu nt vqmnr

From this firmament, from this transcendental illumination,
drops dew, symbolic of the esoteric insights of the Torah, as food
for the souls,

I.e., an or pnimi, a degree of illumination that can be internalized

and comprehended, issues forth from the firmament. Being comprehensible, this level of perception is likened t o food, which is ingested
internally.

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

the Torah.

nmn

110 ~ i i ntn
l
yir)n

53

For this firmament is the secret and level o f knowledge (Daat),

and the "dew" that issues forth from it is the knowledge of the secret of
the twenty-two letters of the Torah,

03~139in nirnni ,1w 1x1nrnwm 1itn N3n n-rmnr

and the Torah is the "food" o f the souls in Gan Eden, and
the commandments are [their] "garments",
p79

v n~

Y W
o w WJI

,)s17~
vtt7 7-1Mp9r mt3) nnr 'I37~1333

('a
as all this is explained (*inZohar, Vayakhel, pp. 209-210,
and in Etz Chayim, Shaar 44, ch. 3).
We thus see that the attributes of Chesed and Cevurab of the
World of Atzilut transcend not only the comprehension of aeated
beings, but even souls of the level of Atzilut cannot comprehend them.
Only as a reward are the souls in G n E d m enabled t o comprehend a
mere diffusion of these two attributes.

Commentary of the Rebbe Shlita

on End of Chapter Four and Chapter Five

...The entire fifth chapter of Shaar HaYichud VehaEmunah as

well as the conclusion of the fourth chapter do not at all appear to
advance our understanding of the concept of Divine Unity.
Ch. 4 concludes by explaining that the life-force is termed or
("light") and the tzimtzum is termed kelim ("vessels"). It goes on t o
state that the kelim originate from the five consonants wmn, and that
they have an additional, even higher source: Gevurah of Atik. Correspondingly, Chesed of Atik is the source of the attribute of Chesed [of
Atzilut].

At first glance, these seem to be strictly kabbalistic concepts that

have absolutely no bearing on our understanding of Divine Unity,
especially as the Alter Rebbe endeavors to explain it in a manner that
will make it "very near to you."
(Although the conclusion of ch. 4 is enclosed in brackets, the Alter
Rebbe nevertheless chose t o incorporate it in the body of Tanya rather
than relegating it to a marginal note (as with many comments in the
first part of the book,as well as in thesecond part'). This indicates that
even the bracketed text must be directly related t o the general theme of
this work.)
The same question applies to the whole of the fifth chapter: it
deals throughout with matters that seemingly have no connection with
the concept of Divine Unity. The Alter Rebbe first explains a Midrash,
then the level of Moses' apprehension of Divinity, and finally the level
of Gun Eden. Since none of this seems to be related to Divine Unity,
why did the Alter Rebbe include it in Shaur HaYichud VehaEmunah?
It is indeed true that many subjects obliquely alluded to in Tanya
are not directly related in their simple context to making its stated goal
"very near," nor do they appear to be directly related to the subject of
"Unity and Faith." (Witness the many points quoted from Tanya and
explained in various chassidic discourses at length, whereas in Tanya
itself they are only hinted at.)
1. Chs. 9 and 12.

Nevertheless, thex are matters which are only alluded t o obliquely. Those topics, however, that are plain for all t o see, must clearly be
connected t o the overall theme of the book.
This is similar to the written Torah in general, and especially
according t o the commentary of Rashi on the Chumash. Although
many interpretations are alluded t o there on the homiletical and mystical levels of Rcmez, D a s h and Sod, it is nevertheless a principle
sanctioned by law that in the revealed context "a verse does not depart
from its plain meaning." And it is this Pshat, this plain or literal
meaning, that the commentary of Rashi seeks to explain.
The same is true of Tanya, which is the Written Torah of Chassidut. Although all aspects of Torah are to be found within it, it always
retains its simple meaning (as Pshat is t o be understood in the context of
the esoteric dimension of Torah).
Hence all subjects appearing in Tanya must be connected with the
general theme of the book. They must all be "very nigh"; they must all
explain "Unity and Faith"; and they must do so in a manner that
enables one t o "train a child" in them all. Those subjects that d o not
meet theseaiteria never found their way into Tanya. In the words of the
Rebbe Rashab, of blessed memory,l "Tanya is like the Chumash.. .,
which is understood."
Accordingly, it is very difficult to understand how the topics
discussed at the conclusion of ch. 4 and throughout ch. 5 found a place
in Shaar HaYichud VehaEmunah. We must therefore say that they
deepen our understanding of the theme of Unity, as shall soon be
explained.
0
b
*
The first chapter of this book explains how each individual aeated
being has within it letters of theTen Divine Utterances, which continuously create it and provide it with life.
The third chapter goes on t o explain that since these creative letters
are constantly found within the created being, it is always in a state of
absorption within them, similar to the light of the sun within the
sun-globe. The created being is thus completely nullified out of
existence.
2. He'arot VeKitwrim, p. 126.

The reason that the created being perceives itself as possessing

independent existence is explained by the Alter Rebbe in the fourth
chapter. Only because of the tzimtzum, by which G-d conceals and
contracts His life-force so that the created being should not be aware of
it, does that being appear - and perceive itself - t o be a separate
entity. "If, however, theeyewere permitted tosee.. ., then the physicality, materiality and tangibility of the creature would not beseen by our
eyes at all."
However, this does not suffice. Although it is true that G-d caused
this concealment, yet man, as an intelligent being, should surely use his
mind's eye t o see through the concealment; his understanding should
inevitably lead him to the realization and the sensation that he is
completely nullified within his source.
The Alter Rebbe answers this question by stating (in ch. 3) that a
created being feels that he exists because "we do not comprehend nor see
with our physical eyes the power of G-d and the 'breath of His mouth'
which is in the created thing." Thus it is man's very corporeality that
blinds him t o the Divine life-force contained within every created being.
This whole subject as explained until the end of the fourth chapter
poses numerous difficulties regarding fundamental aspects of Divine
Unity. And without the explanations furnished at the end of the fourth
chapter and the whole of the fifth chapter these questions cannot be
answered.
0

The following are the questions:

(a) Each creature is animated by different letters from among the
Ten Utterances, for, as explained in ch. 1, the life-force descends
through numerous combinations and substitutions of these Divine
creative letten until it is clothed in each particular creature. It would
therefore seem that there exists (G-d forbid) a multiplicity of G-dliness,
with the number of letters equalling the number of creatures. In fact,
the multitude of letters is even greater than the number of created
beings, for, as explained in ch. 1, many letters are invested within each
creature. This seeming multitude of G-dliness would appear to be the
very antithesis of Divine Unity.
Moreover, the above question specifically arises out of the Alter
Rebbe's explanation!
There are those who mistakenly understood the doctrine of tzim-

t a m in a literal sense, as if G-d actually removed His Presence from this

world. If we were t o assume their view then there would be no problem,
for we could then say (as they do) the following: G-d is indeed a
complete Unity, but his relation t o the proliferation in the aeated
universe is that of a king who sits in his palace and gazes a t a garbage
heap outside.
However, according t o the explanation in Tanya that "Forever,
0 G-d, Your word stands firm in the heavens," i.e., that letters of the
Ten Utterances are clothed within each individual creature - there
arises the question: how can there possibly be a multiplicity in G-dliness?
We cannot answer that the multiplicity results from the attribute
of Gevurah of the Divine Name Elokim. For as explained in ch. 4 (until
the bracketed ending), the tzimtzum which comes from the Name
Elokim adds nothing t o creation itself: it merely acts as a barrier and
concealment so that the life-force will not be felt by the created being.
(This prevents the creature from being wholly nullified within its
source, enabling it instead to feel its own separate and distinct existence.) The life-force itself emanates strictly from the utterance of the
Divine Name Havayah. (This is also why in ch. 3 the Alter Rebbe likens
the aeated being t o the sun's rays, and the life-force t o thesun itself
for the source of the life-force within thecreature (i.e., the letters) is the
"sun" of Havayah.)
It would thus seem that the multiplicity in the universe does not
result from the Name Elokim, a name which utilizes the plural form,
but from the Name Havayah itself. This would seem to imply that in
Havayah as well there is multiplicity. This prompts the question:
"How many suns (Divine Presences) are there?" [Cf. Likutei Amarim,
end of ch. 35.1
(b) According t o the Alter Rebbe's explanation, created beings are
in reality found within their source. They perceive themselves as existing separately from it merely because of the concealment of the tzimtwm; in reality, however, they are G-dlincss. Therefore, "if the eye
were permitted t o see," we would perceive that they are G-dly.
This gives rise to a cataclysmic question regarding the entire
essence of Torah and mitzvot.
The purpose of Torah and mitzvot is to draw down G-dliness into
the physical substances with which the mitzvot are performed. This is

what is meant by the teaching that only by performing a mitzvah does

the physical object become holy. Indeed, this concept is implicit in the
recitation of blessings before the performance of mitzvot, for the
Hebrew word for blessing (mi$implies the drawing down of G-dliness
within the ob~ectwith which the mitzuah is performed.
The mitzvah of tefillin, for example (and so, too, all other
mitzvot, all of which are likened to tefillin), is intended to draw down
G-dliness into the physical parchment and ink, etc.
Now, since the parchment is G-dly (even before the performance
of the mitzvah), how is it possible for a mitwah originating in the
"Torah of truth" to imply by its effect (and by its inherent truth) that
the parchment is in fact mundane, and only by virtue of what is
inscribed on it, and so on, does it begin to become G-dly? In fact it is
G-dly even before this; it is only the corporeal eyes of man that fail to
perceive it to be so.
We mortals fail to perceive the truth. Torah, however, is truth,
and its mitzvot are true. How, then, can there possibly be a mitzvah
(and the very fact that there is such a mitzvah indicates the truth of the
matter) of taking parchment and transforming it into G-dliness, when
in reality it was G-dly even before it was used for a mitzvah?
This difficulty too springs from the explanation of Tanya. Were
we to say that the doctrine of tzimtzum is to be understood (as its
erroneous exponents understand it) in its literal sense
as if G-d
literally withdrew His Presence from creation, thereafter gazing upon
creation from a distance like the proverbial king through his palace
then there would be no difficulty.
window
However, according to the concept of Unity as explained here in
Tanya, whereby the King Himself is found in the place of the parchment
or whatever, then the difficulty manifests itself. For according t o this
explanation the place itself and all its aspects are themselves G-dliness.
If so, what is the meaning of Torah study and performing precepts? What is the point of studying the law that applies to "one who
exchanges a cow for a donkey," what is the point of performing a
mitzvah involving parchment and ink, when in reality there is no cow
and no donkey, no parchment and no ink, but everything is G-dliness?
What i s the significance of Torah and mitzuot?
(c) The question now becomes even greater. The reason we perceive the world to exist as an independent entity is that weview it with

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

It was in order to answer all these questions that the Alter Rebbc
wrote the end of ch. 4 and the whole of ch. 5, as shall soon be explained.
The Alter Rebbe explains at the conclusion of ch. 4 that the
tzimtzum and concealment of liftforce is termed kelim ("vessels"),
while the life-force itself is called or ("light"). He then goes on to
explain that "the kelim are verily the letters."
This seems to contradict what was explained in the previous
chapters. Earlier on, in the first chapter, the Alter Rebbe writes that the
letters are the life-force of created beings. Here, however, he says that
the life-force is the light, while the letters are thevessels, which contract
and conceal the lifcforce. How is this to be reconciled with his previous
statement that the letters are the life-force that reveal, as opposed to the
kelim, which conceal?
But in truth, not only is the present statement not a contradiction
to what was stated earlier: it is actually an explanation of the previous
statement that the letters are the life-force.
The question was raised earlier that since the letters are the
life-force of creatures, it would seem that there is a multiplicity of
G-dliness. For since tzirntzum itself is not a party to creation (but only
conceals the Creator from the created), the multitude of letters is thus
caused not by tzimtwm but by Elokut, by G-dlincss Itself. Thequestion
then is: How can there possibly be a multitude of G-dliness?

The Alter Rebbe answers this in the bracketed text by stating that
"the tzimtzum and concealing of the life-force is called kelim." Oneof
the novel insighrs contained in this statement is that tzimtzum is an
actual entity.
Just as kelim are more than just a concealment of the light, being
entities unto themselves, so, too, with regard to the tzimtzum and
concealment which are deemed to be kelim; they too are an entity. And
it is this entity that brings about thecontraction and concealment of the
light (just as an actual vessel, being an entity, conceals that which is
found within it).
We are now able to understand the multiplicity of letters. The
multitudinous letters are not intrinsic to the light itself; they are a result
of its passage through the tzimtzum of the kelim.
This is illustrated by the well-known comparison with the sun's
rays that pass through white, green or red glass. The light itself remains
simple, unaffected by its passage. However, there is an evident change
with regard to its effect; after passing through red glass the light
functions as red light, through green glass -as green light, and so forth.
This is what the Alter Rebbe means when he says that "the kelim
are verily the letters"; i.e., the shaping of the life-force into letters is not
a function of the life-force itself, for "the life-force itself is called or
(light)"
and light itself is simple, transcending any particular form
or shape. (for light is rooted in the "'sun' of Havayah," and in the
Name Havayah there can be no multiplicity, heaven forbid, as has been
explained earlier.) The letters contained in the life-force result from the
kelim, which cause the light clothed in them to be shaped (with regard
to their effect).
Accordingly, the second question, regarding the relevance of
Torah and mitzvot, is answered as well. Were tzimtzum to be a
non-entity and only constitute a state of concealment, its sole purpose
being to hide and act as a barrier to the light, then created beings that
emerge as a result of this tzimtwm would in reality not exist at all. (It
would only seem to corporeal eyes that they enjoy a true state of
existence.)
Since tzimtwm does, however, constitute an entity
the entity
of kelim, it possesses existence. As such, its effect in concealing is
similar to its effect when bringing letters into being.
Regarding the latter, it was explained earlier that the effect of

tzimtzum on the light was that it caused it to assume the "shape" of

letters, even though the light itself is not affected; its effect existsonly in
relation to created beings. Thus it is similar to the sun's rays which do
not really change in themselves, although the effect of the colored glass
on them is to produce red or green light, and so on.
The same is true with regard to the effect of tw'mtwm in concealing the life-force so that it will not be perceived by created beings. The
concealment itself is a real entity. It is true that in relation to the light,
the tzimtwm does not conceal at all. From the perspective of created
beings, however, the tzimtzum is truly an existing entity. It therefore
follows that [since they were created through it] they have true tangible
existence as well.

After the Alter Rebbe concludes his explanation that the tzimtwm
and concealment of the life-force is termed kelim, which "are verily the
letters,'' he goes on to add that these letters derive from the five letters
ysrm, which are the "five degrees of Gevurah." He also states that their
source in turn is the supernal Gevurah of Atik Yomin, etc.
What does this have to do with his previous statement that the
tzimtwm and concealment is termed kelim, and so on?
By stating the above the Alter Rebbe forestalls a formidable
problem: How is it possible for the tzimtzum to conceal the light? If we
were to hold that the tzimtzum merely prevents the light from being
revealed within creation, then there would be no problem. However, in
the bracketed text the Alter Rebbe teaches us a novel concept - that
the tzimtzum results from the kelim. Now since they are a separate
entity distinct from the light, the question arises: How is it possiblefor
the kelim (a distinct and separate entity from light) to effect a change,
as it were, in the light?
The question is even greater: Light is the attribute of Chesed;
tzimtzum is the attribute of Gevurah. In the order of thesefirof, Cbesed
precedes Gevurah (qualitative1y as well). How can Gevurah possibly
cause a change in an attribute which is spiritually superior to it?
The Alter Rebbe therefore explains that the root of the letters is
the "five degrees of Gevurah that divide and separate the breath and
voice.. .." I.e., the Alter Rebbe is teaching us that theconcept of letters
is not found only within the Sefirot of Atzilut, but far higher, until
ultimately the source of the Gevurot is the "supernal Gevurah of Atik

Yomin," while "correspondingly, the source of [the various levels of

Divine] kindness is also Chesed of Atik Yomin." Thus, both Gevurah
and Chesed are rooted in Atik Yomin.
Since both attributes are rooted in Atik Yomin, the meaning of
which is "removed (prw~)and separated from 'days' [i.e., the attributes
of Atzilut]," it follows that because of their common source they are
indeed not opposites: they are one. For, as the Alter Rebbe will soon
explain (in chs. 6 and 7), even in Atzilut "He and His attributes are
One." How much more certainly must this be the case insofar as they
exist in their source in Atik Yomin, which is far superior t o Atzilut. It is
therefore possible for the light of Chesed t o be modified by the tzimtzum of Gevurah.
4

In light of the above, we will understand why the Alter Rebbe

opens ch. 5 by quoting the Midrashic statement, "Originally it arose in
[G-d's] thought to create the world through the attribute of stern
judgment." Since this Midrash does not seem to offer any fufther
explanation of the topic at hand, why quote it at all?
One reason the Alter Rebbe does so is that it enhances our
understanding of the entire concept of tzimtzum. This will be understood after several prefatory remarks.
This Midrash is generally thought to be saying that G-d originally
planned that the world be conducted with the attribute of Gevurah,
stern judgment. However, when He saw that the world could not
endure this, He combined with it the attribute of mercy.
The wording of the Midrash, however, is not "to conduct the
world" but "to create the world." Clearly the Midrash refers to G-d's
manner of creation - that H e had originally planned to create the
world solely through the attribute of Gevurah.
The question thus becomes: How is it possible for creation to
come about from the attribute of Gevurah, an attribute of tzimtzum?
I.e., how is it possible for tzimtzum to bring about creation, when
(simplistically) tzimtzum is a non-entity, its function being only to
contract and constrain the Divine life-force. How can the non-entity of
tzimtzum create?
This serves to prove that tzimtzum is indeed an entity, for as
explained previously tzimtzum corresponds to kelim.
This, then, is what the Midrash means when it says, "Originally it

arose in [G-d's] thought to create the world through the attribute of

stern judgment." G-d's initial intention was that creation come about
by means of the kelim, through the power of the light vested in them that creation result from the letters that are formed in the light through
its being clothed in kelim.
Accordingly, we will also understand the continuation of this
passage - that "He associated the attribute of mercy in it[s creation]"
refers t o "the revelation of G-dliness through the tzaddikim, and
through the signs and miracles.. .." Why must this necessarily be the
explanation of the role of the attribute of mercy?
In light of the above, this is clearly understood: Since the "attribute of stern judgment" refers to the letters, we must therefore say that
the "attribute of mercy" refers to the light as it transcends the shape of
letters. This light finds expression in "the revelation of G-dliness
through the tzaddikim, and through the signs and miracles.. ."- by
effecting a change in the course of nature. (The letters cause each
individual creature to have its own characteristics and nature; a change
in nature must necessarily derive from the spiritually superior light.)
In explaining that the attribute of mercy refers to "the revelation
of G-dliness through the tzaddikim, and through the signs and miracles," the Alter Rebbe adds the words "recorded in the Torah." At first
glance, it is unclear what this phrase means; does the Alter Rebbe refer
specifically to the Written Torah, or is the Oral Torah included as well?
Furthermore, the miracles that occurred after the forty-year sojourn of
the Jewish people in the desert; that occurred after the first Holy
Temple (concluding the events and miracles recorded in the Written
Torah); that occurred even after the Talmud (the Oral Torah) had been
finally recorded; up to and including the miracles3 "witnessed by our
own eyes and not by a stranger," i.e., the miracles that occurred on the
12th and 13th of Tammuz 5687;' - all these are "revelations of
G-dliness" emanating from the "attribute of mercy." Why then does
the Alter Rebbe specify the miracles "recorded in the Torah"?

Cf. Jyou 19:27.

I.e., the release of the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, from incarceration and capital sentence in Leningrad in
3.
4.

1927.

The Alter Rebbe added this phrase in order to answer two very
strong questions:
(a) Since the world was created from the letters (for which reason
each individual creature has its own character and nature), how is it
possible that there be revealed within the world (through signs and
miracles that transcend nature) a light which is superior to letters?
Inasmuch as the world was created through the letters, one would
expect it to be incapable of housing a light that transcends letters, which
would still continue to exist as tangible entities.
(b) As mentioned earlier, the Midrash addresses itself not t o the
manner in which the world is conducted, but to the manner of its
creation. G-d first intended t o create the world through the attribute of
stem justice. Thereafter - but prior to the actual creation - G-d
combined in it, i.e., within creation, the attribute of mercy. Thus the
act of aeation is brought about by the attribute of mercy as well as by
the attribute of stern judgment.
This leads to the following question:
"The revelation of G-dliness through the tzaddikim, and through
the signs and miracles" took place long after creation. What then does
the Midrash mean by stating that "He associated the attribute of mercy
in it@ creation]," when this attribute was only revealed long after
creation?
It is in order to answer these two questions that the Alter Rebbe
adds the words, "recorded in the Torah." One of the meanings of this
phrase is: The G-dliness that is revealed through tzaddikim and miracles
(which emanate from the light that is superior to the letters, as has
already been explained), - this too was first recorded in the Torah. It
follows that it is found in creation as a whole, inasmuch as creation
proceeds from the Ten Utterances recorded in the Torah, as explained
above (at the end of the first chapter of Shaar HaYich~dVehaEmunah) .
Accordingly, we will also understand why the Midrash states that
"Originally it arose in [G-d's] thought to create the world through the
attribute of stern judgment"; it was only in thought that G-d considered creating the world solely with the attribute of stern judgment,
that is, from the letters themselves bereft of the light that transcends the
kelim. When it came to actual creation, however, i.e., when it came to
the speaking of the Ten Utterances that brought about creation, these
letters were invested with the light that transcends kelim.

Since the letters contain this light, signifying the negation of the
these letters, it is then possible that at the appropriate time
-preordained when the Utterances were first spoken -there occur the
signs and miracles that signify the negation of the tzimtzum as found
below.
Thus, all these miracles were not something that came about later;
rather, they emanate from the light and G-dliness that transcend kelim
and that were invested within the letters. This degree of G-dliness is
then revealed at a later time through the tzaddikim and through signs
and miracles.
This, then, is what is explained here in Tanya - that at the very
moment of creation G-d combined and vested within creation the
attribute of mercy; that in the letters of the Ten Utterances which are
enclothed within every creature there is invested the light that transcends the kelim, this light to be later revealed through the signs and
miracles.
tzimtzum of

One question, however, still remains: What of those great tzaddiwho are on the level of a "chariot of Atzilut," for whom the
corporeal eye of created beings does not conceal G-dliness? How do
Torah and mitwot apply to them? It is concerning this that the Alter
Rebbe goes on to explain "the comprehension of Moses our Teacher
(peace unto him) in his prophetic vision."
The above question applies primarily to Moses. His soul was
always in a state of total revelation, and not at all concealed by his
body, for it was completely penetrated and elevated by his Divine
service. For a person such as Moses, for whom there is no concealment
of G-dliness, what is the meaning of Torah and mitzvot?
And with regard t o Moses himself, the question stems not so much
from his qualities in general as it does from the distinctive nature of "his
prophetic vision." Moses was unique among prophets in that not only
his soul, but his very body too was equally a fit receptacle for prophecy.
His body was not only able to understand G-dliness, it could actually
perceive the G-dly propheticvision. This being so, the question becomes
all the more demanding of an answer: What is the meaning of Torah
and mitwot to so lofty an individual as Moses?
The Alter Rebbe answers this by saying: "Even the comprehension
kim

of Moses.. .in his prophetic vision did not extend t o the World of
Atzilut." This means to say, that even for an individual as great as
Moses the world could be said to exist. True it is that this manner of
existence was ever so much higher than our own conception of existence, but existence it was. Torah and mitzvot thus applied to Moses as
well, so that he could transform this existence (of his world) into
G-dliness.
Although [Moses was of the World of Atzilut, and] the attributes
of Chesed and Gevurah as they exist within Atzilut areC-dly attributes
and wholly at one with G-d Himself, and thus Gevurah does not
conceal Chesed, nevertheless, Moses' comprehension "did not extend to
the World of Atzilut, except through its being clothed in the World of
Beriah."
This, however, does not suffice. While it is true that Moses'
comprehension of (the Chesed and Gevurah of) Atzilut extended to the
degree that it clothed itself in the World of Beriah, it is only in the
World of Beriah that creation first takes place. Moses was therefore
able to see in prophetic vision the limitlessness of G-dliness (as
explained in ch. 4). And surely Moses did not behold creation there
with corporeal eyes.
G-d's Gevurah even after being clothed in Beriah still remains
G-d's Gevurah. Since Moses was not subject to the concealment inherent in corporeal eyes, he was able to perceive the attribute of Gevurah as
clothed in the World of Beriah; he did not perceive a concealing
attribute of Gevurah: he perceived a luminous Gevurah. The question
thus remains: What was the meaning of Torah and mitzvot for Moses?
The Alter Rebbe answers this by adding that the attributes of
Chesed and Gevurah as they were clothed in the World of Beriah were
not themselves apprehended by Moses, "but only insofar as they
were clothed in attributes which are of lower levels than themselves,
viz., the attributes of Netzach, Hod and Yesod."
Thus when Moses apprehended Chesed and Gevurahof Atzilut, he
apprehended Chesed insofar as it is clothed in Netzach, Gevurah insofar
as it is clothed in Hod, and both of them insofar as they are clothed in
Yesod. Since his comprehension of Chesed and Gevurahrelated to them
only insofar as they were garbed in the concealing cloak of Netzach,
Hod and Yesod, therefore even for Moses the world was endowed with

existence. It was, to be sure, a very rarefied form of existence, but it was

existence nonetheless. Torah and mitzvot thus applied to him as well.

According to the above it would seem that within the three lower
Worlds of Ben'ah, Yetzirah and Asiyah, the comprehension of G-dliness
is an impossibility: all that there can be is G-dly revelation. This,
however, is not the case. For as explained in ch. 39 of Tanya, the
distinctive quality of Gun Eden (whose place is in Beriah; ibid.) lies in
the fact that there it is possible to5 "derive pleasure from the radiance of
the Divine Presence"; the Divine Presence itself becomes revealed and
accessible to comprehension, making it possible that pleasure be derived
from it.
Now according to that which was just explained, how can it be
possible to "derive pleasure from the radiance of the Divine Presence"
in any of the Worlds of Beriah, Yetu'rah or Asiyah?
The Alter Rebbe therefore explains that in Gun Eden there is an
apprehension of the "spreading forth of the life-force and light which
issues from these two attributes, Chesed and Gevurah"; i.e., in Gan
Eden one is able to comprehend the life-force as it spreads forth from
Chesed and Gevurah themselves, without the intermediacy of Netzach,
Hod and Yesod. (The "spreading forth" is to be understood as
explained in lggeret HaKodesh, Epistle 19.) This comprehension, the
Alter Rebbe goes on to say, is "the food of the souls"; i.e., it is
internalized, like food which is ingested internally.
However, this gives rise to yet another question: Would we not
expect Can Eden itself t o be nullified out of existence, inasmuch as the
radiance of the Divine Presence is revealed there? Moreover, Gan Eden
has to do with comprehension.6 How does it relate to the emotive
attributes of Chesed and Gevurah?
In answer to this the Alter Rebbestates: "For from the diffusion of
these two attributes, a firmament is spread. ... Within this is the secret
of the twenty-two letters of the Torah." Within these letters of the
Torah which bring all created beings into existence, was clothed the
5 . lggeret HaKodesh, Epistle 5.
6. Tanya, ch. 39, et passim.

Divine light which transcends the tzimtzum of these letters, as

explained earlier.
From the perspective of Torah, these two attributes - the revelation of Chesed and the concealment of Cevurah - do not contradict
one another. This is because Torah encompasses them both, [as the
Alter Rebbe goes on to say:] "as it is written, 'From His right hand [He
gave] unto them a fiery Law.' " Torah is thus composed both of "right"
(Chesed) and "fire" (Cevurah). It is therefore possible for these two
opposites to coexist - Gun Eden existing as an entity, and within it,
the revealed radiance of the Divine Presence.
The question of how Gun Eden, which is intellectual perception,
relates to Chesed and Gevurah, which are emotive, is answered by the
Alter Rebbe when he states: "For this firmament is the secret of
knowledge (Daat)." This means to say that the one intellectual faculty
of Daat encompasses both emotive attributes of Chesed and Gevurah,
and yet Daat is a faculty of intellect.
But another matter remains to be understood. Can Eden comprises
two aspects: (a) In Can Eden there is Torah study (see Likutei Amarim,
ch. 41); (b) Though in Can Eden there is no performance of mitzvot (as
alluded to in the verse, qm omm), there is, however, reward for prior
performance.
Now it is understandable how Torah can be found in Gan Eden,
for as explained previously, Torah is comprised of the harmonious
conjoining of Chesed and Gevurah. Mitwot, however, are individualized.
For it is known7 that Torah is likened t o blood and the mitzvot to
bodily organs; whereas blood courses throughout all parts of the body,
the organs are separate from one another, each with its own individual
function.
Since, from the perspective of mitzvot, Chesed and Gevuruh are
two separate attributes, it would seem that from this perspective Can
Eden could not possibly exist, inasmuch as it is a composite of both
Chesed and Gevurah. Furthermore, if the light elicited by the performance of precepts would indeed be drawn down, this light being a
manifestation of Chesed, would this not cause thevery existence of Can
Eden, whose source is Gevurah, to be completely nullified?
7. Explained at length in Likkutei Torah, Parshat Bamidbar.

The Alter Rebbe therefore says, "and the commandments are

[their] garments." Since the mitzvot comprise both Chesed and
Gevurah, which are two distinct attributes, it is indeed impossible for
the light elicited by the mitzvot to permeate [the souls in Gan Eden]
inwardly, for if it were to do so they would be nullified out of existence.
For this reason, the reward in Can Eden for the performance of
mitwot is granted only in the protective and auxiliary manner of a
garment; this light is not drawn down into the souls in a permeating
manner.
Torah, however, which is comprised of the conjoining of Chesed
and Gevurah, is truly "food" for the souls in Gun Eden. It permeates
them without causing their nullification, unlike the mitzvot, which are
merely "garments".

The Rebbe Shlita concludes that according to the above discussion

another difficulty (not quite incidental) will be resolved, namely:
Where is the concluding bracket at the end of ch. 4? (Even in the first
edition of Tanya this bracket is missing.)
According t o all the above-mentioned questions, whose answers
are provided by the Alter Rebbe beginning with the bracketed text in ch.
4, and continuing until the final bracket of ch. 5 , this difficulty finds
the following simple resolution:
The bracketed text beginning near the conclusion of ch. 4 extends
until the end of ch. 5. The worthy typesetter, however, seeing two
brackets at the end of ch. 5, assumed that one of them was surely
superfluous - not taking into consideration that one of them possibly
marked the conclusion of the bracketed passage beginning in ch. 4.
Excerpted from a Sichah delivered on Shabbat, Parshat Mishpatim. 5727.

Chapter Six

,,

16 S I U ~

SiY,.

Earlier on, in ch. 4, the Alter Rebbe explained that the Supernal
attributes of Chesed and Gevurah the former finding expression in
the diffusion of the Divine life-force that creates and animates created
beings, and the latter finding expression in the obscuring of this
life-force from them (so that they conceive of themselves as independently existing beings) - both possess one source. He explained there
that since these two attributes are essentially OM, the tzimtwm of
Gevurah docs not truly conceal, for "an entity cannot conceal its own
self ."
All this applies to Chesed and Gevurah in the state in which they
are found within their source. One might, however, think that in their
revealed state (whether in a Sefirah,or in a mortal middah or attribute)
they are indeed two separate and opposite entities - revelation and
concealment, respectively. The Alter Rebbe therefore goes on t o say in
this chapter, that even when these attributes are revealed they are still in
a state of hitkalelut, mutual incorporation, and both serve t o bring
about one result - a physical world with corporeal creatures. Were the
Divine life-force t o be revealed within these creatures they would be
completely nullified within their source; there would be no such thing
as created beings.
Thus the ultimate purpose of the tzimtzum brought about by
Gevurah is also motivated by Chesed, for this concealment makes
creation possible. Gevurah and Chesed are thus joined in a state of
mutual incorporation. What makes this fusion possible is the fact that
they are both united with the light of the Ein Sof. Hence, even when
they are in a revealed state and appear to be two disparate entities, they
are essentially one.

Now the Name Elokim is the Name which indicates the

attribute o f Gevurah and tzimtzum,
Each of G-d's Names denotes a particular Divine attribute. The

Name pronounced Keil, for example, indicates the attribute of Chesed,

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

ylvn ~ ) i v n ) pn

03

in )3>1

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

equals 86,
"Nature" signifies the ordered way of the world. Because of its
repetitiveness, people become accustomed t o it and it arouses no sense
of wonder. No thought is given to the Divine power and life-force
which is concealed in those things which have an established order and
are repeated constantly.
D>IYTI nmni

m a n ,n>yn>a- r i m -r~nonv?9>

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

The supernal light constantly creates the world ex nihilo

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

-without having to
programmed - and is

and it appears as though the world exists

be constantly renewed, as if permanently

conducted according t o the laws o f nature, independently of any

supernatural influence.
Thus, even those things which are observed to undergo some
degree of renewal are also perceived as "the way of nature," inasmuch
as they follow these seemingly immutable laws.
1. Tehillim 5 2 3 .

Chassidus explains that the word vlv ("nature"), has a number of

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

nt D>*N

DWI

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

ow3 pnwi 1~ N I ~
is a shield and a sheath for the Name Havayah,
n-91i.r

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

concealing the light and life-force which flows from the

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

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

so that it should not be revealed to the creatures, which

would thereby become absolutely nullified.
Since it is only through the concealment effected by the Name
Elokim that created beings are able to exist:

The quality o f this2 Gevurah and tzimtzum is also an aspect

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

-run> n>bm ilTrn1 nvn3 wn i t i

And this is the quality o f Gevurah which is included in
Chesed.
2. Note of the Rebbc Sblita: "As distinct from that [Gmuraw of Pan I ,
end of ch. 6."
In this brief note, the Rebbc Shlita explains why the Alter Rcbbc stresses
here that specifically "this [manna of] Gevurah and tzimtutm is also a quality
of Chesed." His intention is to exclude thmby the Geuurab and tzimtzum
discussod earlier, in the sixth chapter of the first part of Tamya. When he says
t h m that the life-force of holiness descends through many degrees of tzimtzum
that enable it to be invested within the kelipah and sitra achra so as to provide
them with life, it is clear that there the tzimtutm is truly one of Geuurah and
concealment, and by no means a quality of Chesed. For the Divine intent there
is that there should be no revelation whatever.
3. Tehillim 89:3.
4. The Rebbc Shlita explains why the Alter Rebbc states that "this is the
quality of Geuurahwhich is included in Chesed," after having already said that
"this quality of Geuurah and txirntzum is also a quality of Chesed."
The Alter Rebbc's purpose here is ro introduce a basic new point, and
thereby to foratall a powerful quation, which because of its apparent simplicsays the Rebbc Shlita - seems to be overlooked.
ity
The question is as follows: We are speaking here of G-d's infinite attributes. Just as the effect of His Chesed is limitless, creating as it docs an infinite
multitude of beings (see above, ch. 4). so too should the infinite effect of
Geuurah be an infinite dcgrcc of concealment. This concealment should
therefore only allow (heaven forfend) such creation of which it may be said (as
the Alter Rebbe says in Tanya, ch. 36) that "there is none lower than it in terms
of concealment of His light." Accordingly, it would seem that the infinite
concealment of Gevurah should only allow for the creation of an infinite

multitude of creatures which are of the lowest level of this gross and material
world, "the lowest in degree," inasmuch as only within this lowest level is
there to be found the utmost concealment - the infinite effect of Geuurah.
How, then, did the rest of creation come about?
According to the analogy of the sun's shield and sheath, as well as the above
explanation that the purpose of the concealment is not concealment alone, but
also that creation not be totally nullified within the Divine light, thequestion
is resolved as follows.
The sun not only operates by means of its shield; k i n g a luminary, it also
shines - and may be seen through it. Thus, theeffect of theshield is also to
allow the revelation of the sun.
The same is true of the infinite degrees of creation which emanate from the
"sun" of Chesed and the infinite degrees of concealment emanating from the
"shield" of Gevurah. Every level of the infinity of creatures created by Chesed
is protected from being nullified in relation to its source, by thecorresponding
level of the infinity of shields brought into being through the infinite attribute
of Gevurah.
This, then, is the new and basic point the Alter Rebbe indicates when he
says that "this is the quality of Cevurah which is included inChesedl:Within
each of the infinite degrees and levels of creatures generated by Chesed, there is
to be found the aualitv
. . of Geuurah which is included in Chesed, so that they
will not be nullified in relation to their source.
We thus have two novel points explained here by the Alter Kebbe: (a) The
quality of Geuurah is not only an expression of concealment and tumtwm, but
also a quality of Chesed, for it makes creation possible; (b) this quality of
Gevurah is included in Chesed.
This latter point finds expression in the fact that each level of creation and
each creature was brought into being through a manner of tzimtzum that is
likened to "individual droplets" of rain that are channeled and phased, rather
than descending all at once like "the floodgates of heaven." The "channeiing"
effect is thus twofold. On the one hand, it negates and limits the unbridled
"floodgates of heaven"; at the same time, it causes the droplets to descend
individually, so that they may be utilized in a profitable manner.
Another analogy: Smoked glass is used to protect one's eyes from thesun's
rays by blocking the free passage of light that a lighter-colored glass would
admit; at the same time, this same protective glass does permit some degree of
light t o enter, so that benefit may be derived from the sun's rays.
The same is true in the analogue, regarding the two characteristics of
tzimtwm and Gevurah. On one hand, tzimtzum makes it possible for the
created being not to become totally nullified in relation to its source
something that would be certain to occur if creation were to derive from the
attribute of Chesed alone; on the other hand, tzimtzum at the very same time is
a partner in creation - an act of Chescd, as the verse states, "For I declared
that the world be built through Chesed." This is what is meant by "thequality

1-e., this is a form of Gevurah through which an act of Chesed is

accomplished. As such it is included within Chesed.s

From the mutual inclusion of the attributes, their opposite

natures notwithstanding, it is evident that "He and His causations" - i.e., His attributes - "are One,"
11 nbr'nr

na

11 nItn99nn

ln 13'1 ,my -rml fin91 lnv 7nNn 3 3

itn

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

As Eliyahu said,

in the passage beginning Patach Eliyahu, in the

introduction to Tikkunei Zohar, "And You are He Who binds
them (i.e., the Sefirot and the attributes) together and unites

them.. .; and apart from You there is no unity among those

[attributes]above.. . ."

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

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

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

o9flni.l Nln )n *37luS, 'INn13vnr :am3w irnl

This, then, is the meaning o f the Scriptural phrase,6 "and
take it unto your heart that Havayah is Elokim."
Concerning this verse the question was asked in the first chapter:
"Would it occur to you that there is a god dwelling in the waters
beneath the earth, so that it is necessary to caution so strongly [and
negate this thought by stating that one should] 'take it unto your
heart'?"
According to the explanation given here this question is answered:
The statement that "in the heavens above and upon the earth below,
there is no other," is not intended to negate the existence of another
god. Rather, the verse is telling us that there is nothing else besides G-d:
He alone enjoys true exisfence; everything else is totally nullified in
relation to Him. And for this concept to be understood well, one must
indeed "take it unto his heart."

vnn 1 n oil
~ I'INninv vow :w-rm
That is, these two Names are actually one; i.e., although
Hcwuyah represents Chesed and revelation, and Elokim represents
tzimtwm and concealment, they are nevertheless truly one,
TI-*IT)
DWIn3tun n>,mNM ,79Nil D ~ ' I Y
uxnxnn
~ I ,o~@N
ow OXJ

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

71n3 nnys I

~ nwnmn
Y

Nln 7n3 vnpn 'Iv rrnr?ns own

For the attributes of the Holy One, blessed be He, unite with
Him in a complete unity,

vnInv IT)i ~ n ~ ,tw

~ n vIDVI N)M
and "He and His Name are One, " for His attributes are His
Names; i.e., the attributes cornspond to His specific Names.

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

nv 1 ' ~nnnn y i ~ n5v1 bnn O*DYIIIVvfn ~fi'nn

you will consequently know that "in the heavens above and
on the earth below, ein od - there exists nothing else besides
"

G-d.

i1nr W, nwiw ,n?inmnyvtn orw :~ 3

ntp3pnu r > vnn
This Hebrew phrase means that even the material earth, which
appears to everyone's eyes to be actually existing, is naught
and utter nothingness in relation to the Holy One, blessed be
He.
O~~N
I,NI

,~

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

For the Name Elokim obscures and contracts the light and
life-force only for the nether creatures, so that they perceive
themselves as possessing independent existence,
m N O , ~ > Nrnv, N I ~ V7 w n

,nu3pn ,a>>
but not for the Holy One, blessed be He, since'He and His
Name Elokim are One. Hence the Name Elokim cannot possibly
act as a concealment for Him.

np3pna r > vnn I,:

I*N ~ny - \ ~ f innnn) yrun or )>>I
Therefore, even the earth and that which is below it are
naught and utter nothingness in relation to the Holy One,
blessed be He,
N I ~ V,nv om I>YW ,>>3ova

nw-\pj V'NI
and are not called by any name at all, not even by the name
od ("eIseS'), which would indicate a subordinate status,
>go

N7@ t 1 Y l

nfln* :>,,I7 3MNn3

as in the statement of our Sages, of blessed memory:7

Yehudah ve'od likra - "Does a verse in the Torah require
secondary (od) substantiation from [the customs of] the
Land of Juciah?!"
We thus see that the t a m o d signifies secondary status.

This too is the case with the body, which is subordinate to

the soul and life-forcewithin it, for which reason it is referred to
as od.

*flm *p'l~>
inntN ,))n>~nn%nu :nn3w rntv
(#And this is the meaning of the verse,9 "1 will praise
Havayah with my life, i.e., with my soul; 1 will sing to Elokai
("my L-rd") be'odi, i.e., with my body."
We thus see that the body is termed od, inasmuch as it is subservient to the soul. The reason the term Elokai is used in connection with
the body's song is this:

(oy79u own ,59vi171mNlnv ,nvni ,n-vn OVD o*wn>a93nnv

For the life, i.e., the soul, is derived from the Name Havayah,
and the od, which is the body, its subordinate, from the
Name Elokim.)
We thus see that the body is nullified in relation t o the soul t o the
extent of od, i.e., it is subordinate to it; it is not, however, nullified out
of existence in relation to the soul. The reason for this:

For the soul does not bring the body into existence ex nihilo:
7 . Kiddushin 6a.
8. The parentheses are in the original text.
9. Tehillim 146:2.

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

In3 , r > rnrNun3

~
b3>3n ,w)b ),Nn >3nnN ninnn ,noapn>ZN
wnw wnwn ?'IN
But as to the Holy One, blessed be He, Who brings everything into existence ex nihilo, everything is absolutely nullified in relation to Him, just as the light of thesun is absoIuteIy
nullified in the sun.
tln 733> >N nnwnr or,n nyvr : 7,ntnb arnx prrn 13>1 I819 Siwn
Sivam
This is why it was necessary for the Torah to warn, "Know
this day and take it unto your heart" [that "in the heavens
above and upon the earth below there is none other],"
nsj 737 on n~1>n1
y i ~ on ~~a 431
r m~nwnwf nyf >y n b n ~ f i w
1nYY ,393
so that it should not enter your mind that the heavens and all
their host, and the earth and all it contains, are separate
entities in themselves, i.e., distinct and apart from their Creator and
the Provider of their life,

vru nnwm nrwY~nn3o>ryn >3 ~ > n Nn N I7171

~ wifpnr
and that the Holy One, blessed be He, fills the whole world
in the same way as the soul is invested in the body,
y 7 ~ nnrrn
3

n3 y ~ ~ n r
and that He causes the flow o f the "vegetative force" into
the earth, this being the life-force revealed within the earth,

and the power of motion into the celestial spheres, and

moves them and directs them according to His Will,

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

1n truth, however, the analogy of soul and body bears no

G-dsimilarity whatsoever t o the obiect o f comparison

liness and the world,

0 w 7 ~ l lntn

nt olnD>nnNzi on qrmi nnw~n7 3

since the soul and the body are actually separate from each
other at their sources.
1~1511

nwvn N>N ,innw>nininrvl ?i>nwlw nnnnn p~ '3

9 3 ~

The source o f the body and its essence comes into being not
from the sou1,1O but from the seed o f one's father and
mot her;
10. The following question was asked of the Rebbe Shlita: What does the
Alter Rebbe add by saying that r t h e soul and the body are actually separate
from each other at their sources" inasmuch as] "the source of the body and its
essence comes into being not from the soul, but from the seed of one's father
and mother," after having atready stated that the soul merely animates the
body but does not bring it into existence?
The Rebbe Shlita replied: As stated explicitly in the beginning of ch. 3,
here, too, the intent of the Alter Rebbe is to demonstrate that the created being
is naught and absolute nothingness in comparison to the "breath of His
mouth" which is found within it. This is because the "breath of His mouth"
derives from the Divine Name Havayub, while the concealment of the created

and even afterwards - after its creation its growth is not

from the soul alone, but through the mother's eating and
drinking throughout the nine months [of gestation],
I ~ Y m33nvn
Y ~

1n5-3~
37, b ,33 7 n ~ r

and subsequently, through his own eating and drinking.

T h e body is thus a truly separate entity from the soul, inasmuch as
the soul only provides it with life.
~

N y I~

nmn3
n ontnnl onrnrv 93w , ~ ~ Dmwn
n r 13 1 3 ~ wnn
v'mrnn

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

being derives from the Name Elokim. Since Havayah and Elokim are truly
One, the concealment is not a true concealment: Elokim does not conceal
Hauayah.
However, it has just been stated here that thelifeof the body -thesoul
derives trom the Name Havayah, and the body itself derives from the Name
Elokim. This being so, why is the body considered t o be secondary and
subordinate to the soul; why is it not considered to be totally nullified in
relation to it (since the soul
the life of the body -derives from the Name
Hmayah)?
The answer t o this lies in the fact that the body and soul are separate from
each o t h a not only in their manifest existence, but also in their sources. For the
creation of the body's source and the essence of its being - the level of the
Name Elokim within the body - does not derive from the soul (and the level
of Havayah of his soul), but from the seed of the father and mother.
These particularized levels of Hauayah and Elokim (as found in soul and
body) are indeed not truly one (although the general aspects of Hauayah and
EIokim are one), except in a "secondary" and "subordinate" manner, as it
were.
The same applies to the sun's shield, or sheath, each part of it being
subordinate to the entire sun. However, the shield actually obscures only those
rays that shine through each individual portion of it, and likewise, only with
those particular rays is it unified.

their very being and essence was brought into existence from
naught and absolute nothingness,
Before creation there was no space at all (as it were) for the
existence of created beings, by virtue of the Divine Ayin which is
ultimately responsible for creation.
1'3

niii tn 7/71 37

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

mouth. "
y ~ 333
i

vnn on/ y n w i ,031v3 In 7/11

3x3 IVY

011

And now, too, the word of G-d still stands forever in all
created things, and flows into them continuously at every
instant,
7171) 911 fin

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

constantly creating them anew from nothing, just as for

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

Hence, in reality they - created beings - are completely

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

in?> 7Nmw
as this union will be explained later,
Thus, created beings are completely nullified to the "word of
G-d" and the "breath of His mouth," as well as to G-d Himself,

vnvz vnwn 7

1 >~ I V ~

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

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

Yet these are His restraining powers, to hide and conceal,

through the attribute of Gevurah and tzimtzum, the lifeforce that flows into them,
1nYY 3393 737 Oil I > ? ND
~
N3Y 331 y7Nil1 DV3Vil O9N7) 0)il)W

so that heaven and earth and all their host should appear as if
they were independently existing entities.
The effect of tzimtzum is to conceal from created beings the source
of existence continuously found within them. This is why they are able
to think of themselves as possessing independent existence.

~*nnnn>
N>N

7nvnn1 DrsnYn

1 3 IN~

However, the tzimtzum and concealment is only for the

lower [worlds],
vnv3

vnvn

?IN=)
,awn vnn ~ > n)np
2
~512
,iltVzr3i.)

> z ~

but in relation to the Holy One, blessed be He,'' "Everything

before Him is considered as actually naught, " like the light
o f the sun within the sun.
11. Zohar 1, 134a.

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

N I

The attribute of Gevurah does not, heaven forfend, conceal

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

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

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

Chapter Seven
Siwc
The Alter Rebbe explained in the previous chapters that the n19
J Sivm
Scriptural statement that "in the heavens above and upon the earth
below there is none other," is not intended to negate the existence of
another god. Rather, it tells us that Divine Unity is such that there is no
true existence other than G d , for all created beings are complaely
nullified in relation to Him and are united with Him. This is not
perceived by them nor manifest in them, only because of the tzimtwm
which conceals the Divine lifeforce that continuously brings about
their existence ex nihilo. Being unable to perceive chis life-force, they
consider themselves to be independently existing entities.
This concealment, of course, applies only to created beings but not
to their Creator. From the Divine perspective t h e e is no concealment
whatever, inasmuch as Huuayah and Elokim are truly one: the concealment effected by Elokim thus does not act as a concealment for
Havayah.
The Alta Rebbe will now explain how the above enables us to
understand the teaching of the Zohm that Sbema Yisrael is "higherlevel Unity" and Bmucb sbem is "lower-level Unity."
Were Divine Unity merely to signify the existence of one G-d,it
would be impossible to speak of higher and lower lgels of Unity.
According to the above explanation, however, that Divine Unity means
the nullity of created beings and their unity with G-d, it is indeed
possible to speak of two diverse levels of Unity.
In this sense, "higher-level Unity" refers to the Divine faculty of
creative speech (otherwise known as Malchut), considered at the stage
in which it is still found within its source. By way of analogy, the
seminal l a t m of a person's speech are first encapsulated within his
thought and emotions, which will ultimately be responsible for his
subsequent speech. (The Rcbbc Sblita notes that "this was explained in
Part I, chs. 20-21.")
The same is true Above: When Supernal creative speech is at the
stage in which it is still included within the Supernal attributes
which, being infinire, are too lofty to serve as a source of creation, for it
is inherently limited to space and time - creation as it exists in its

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

With the above in mind, we may now understand the statement in the holy Zohar, that the verse Shema Yisrael is
yichuda ila'ah (bbhigher-levelUnity"), and that the verse Baruch
shem k v o d malchuto leolam v a e d is y i c h u d a tata'ah ("lowerlevel Unity").
The connection between the last-mentioned verse and Divine
Unity is now explained:

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

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

1. "A letter of mine dealing with this substitution appears in Kovetz

Lubavitcb." ( Note of the RebbeSblita). This letter has since been reprinted
in Tesbuvot UBiurim (Kehot, N.Y., 1974; Heb.), Section 13, p. 62.
2. "As stated in Zohar 11, 13Sa." ( - Note of the Rebbe Shlita).

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

nN nHlpno95,yni vnunv ntn Tnonnr D I Y D X OYOI

~
nlyu n n 9 3
insy 9 ~ 7791
1
717 n ~ 7 3
051~~1
n,nw 9 7 3 ,o>iyn 5w nvnn
The cause and reason for this tzimtzum and concealment
with which the Holy One, blessed be He, obscured and hid
the life- force o f the world, making it appear as an independently existing entity, [is as follows]:
I.e., the Alter Rebbe is asking why it is indeed necessary for the
world to appear as an independently existing entity. What would be
lacking if the world would be perceived in its true state - as an entity
wholly nullified in relation t o its source? The reason for this is as
follows:

i n r ~ >nI5,mn
n
5,9ava

in ~ 5 i y n ~ 9 in43n
l
93,535,v179 in mn

1mn9
It is known to all that the purpose o f the creation o f the
world is the revelation of [G-d's] sovereignty,
DY N>ZI f>n ~ N T

for3 "there is no king without a nation. "

ninniy )iv>n :OY w n 7 3

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

3. Emek HaMelech, Shaar HaMitzuot, beginning of ch. 1; Rabbeinu

Bachaye, Parshat Vayeishev, 38:2. Cf. Pirkei deRabbi Eliezer, ch. 3.

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

nMn

09pin-1? 09-11?0 ~ 3 039

onw

1 1 ~

for they - the subjects who comprise a nation - are separate

entities, distinct and distant from the level of the king; only
upon them does the king reign, as a result of their nullifying themselves
to him.
DV~Y
n3?% OW 799V N> ,7Nn 0)11 D933 19 19il 1599~
1% 93

For even if he had very many children, the term "kingship"

would not apply t o them, inasmuch as the king's children are part
of the king himself,

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

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

-pnn l t n

~ 3 1OY
) ~
31-11j ~ )

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

Only upon strangers can sovereignty apply. The same is true
Above: The ultimate intent of the revelation of Divine Kingship finds
expression in His reigning over lowly created beings, who perceive
themselves as existing independently of Him - so that they, too,
should humble and nullify themselves before Him.
>3 lirN N I 9
~3 ,ninN

ow ~ ? i 7-13n9
7
mn>n ntn % minn ow?
Y-INil

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

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

o>rv nvn> o>wn pn,,pnr yimn y nt owl

1t ntn 7 3 NYMI
I*WY N I ~ Wn m

Thus, it is this attribute (viz., Malchut) and this Name (viz., the
Name of Adnut, signifying lordship) which bring the world into
existence and sustain it so that it should be as it is now a completely independent and separate entity, and not absolutely nullified,

nrpn> itrn o>rvn n3n ,or>wr on ,nt ow1 n ntn nip>norn 3 2

O>IY ow n3n N>I ,wnn n)N?xnl ow % ? a ~ , p m139
, niii 1 n i m 3
>>3 13>v

for with the withdrawal of this attribute and this Name from
the world, G-d forbid, the world would revert to its source in
the "word o f G-d " and the "breath o f His mouth, " where it
would be completely nullified, and the name "world"cou1d
not be applied to it at all.
Inherent in the name "world" is being and limitation. However,
in the state in which the world finds itself within its source it would
have no "being" and would not be limited.
N ~ I T1nt

n3mm oipn m ~ r u>v >9u o > r o

~w n33ru1 711 mnr mSiva
21 Sivm

The term "world" can be applied solely to [that which

possesses] the dimensions of space and time,

nun1 n>vn ,0171 , ~ M,>ivnl

X
nitn

NIT)

o1pn n ) m

"space" referringto east, west, north and south, upward and

downward,

vnvi n1n ,iw :1nt n3*m

and "time" referring to past, present and future.

Only with regard to entities that are subject to the limitations of

space and time can the term "world" be applied.

ni~i*>vnniv17pn m7n2 n i ~ w
on> 1 7 ~I>N nwnl >:, mnr
All these dimensions o f space and time have no relation t o
the holy supernal attributes of the World of Atzilut, because those
attributes are infinite,
As explained earlier, the attribute of Chesed is infinite; so, too, are
the other attributes in the World of Atzilut. Hence, by definition, they
are not at all subject to the limitations of space and time.

n>yn>e n 771n3 Ninw 7n1'1 f33w n n > 771n3 ini3>n n ~ n DN

1 33
137~017'1131 ,n333n 1 ' ~rv nvnh yp 1 3 rv
~
Only concerning the attribute of [G-d's] Malchut is it possible t o say that He is King "Above without end and below
without limit," and likewise in all four directions.
This means to say that G-d is King of all creatures, from the very
highest to the very lowest. Thus, when speaking of Malchut, it is in
order t o use terminology that has some relationship t o space, such as
"higher" and "lower". This indicates that Malcbut itself has some
relationship to the aspects of time and space.

The same is true concerning the dimension o f time, i.e., that

the attribute of Malchut is in some small measure related t o time, as it is
written+

719~3'n ,7>n 'i7 ,f>n 'n

"G-d reigns, G-d has reigned, G-d will reign."
I.e., G-d's reign is related t o present, past, and future
dimension of time.

5. Liturgy, Morning Prayer.

- the

,w*> ) , ~ nunvnnn1 ,inti) nrm p r o1pnn nrmw Nrnn

Nrn 7171 n v r ~owl 77337, rnr:,>n nrnn Nrn ,onryp 1nr

>3 onvpr

Thus, the life-forceo f space, and likewise o f time, and their

coming into being from nothingness, and their existence as
long as they shall exist, are from [G-d's] attribute o f Malchut, and from the Name of Adnut.

n33n2 772nr mrnryr In1nn2 nmrw 772n3 mr:,>n nnlw ,951

7 ~ a n wrn:, ,nnm
Now, since [G-d's]attribute of Malchut is united with His
Essence and Being in an absolute union, as will be explained,

mmn

,2a>

wnn nl~7lrn3o t w z 1ntm o'lpnn n m z 01 733n

wnm vnvn 7 1 >rum
~
,fiJn, M I ~ Y Y I

space and time which are created from Malchut are thereforealso
completely nullified in relation to [G-d's]Essence and Being,
just as sunlight whilst it is still within the orb of the sun is nullified
in the sun.
This means to say: As long as Malchut still exists in a state of
the
complete union with G-d's Essence and Being, space and time
source of worlds as found within the attribute of Malchut are utterly
nullified relative t o G-d.
This state is called "higher-level Unity." It exists only before the
descent of Malchut through various tzimtzumim in order t o vest itself
in the lower worlds, thereby creating them and providing them with
life. It is then that the worlds enjoy the state of "higher-level Unity,"
because from the perspective of the pristine source of Malchut and
Adnut which brings about their existence, their actual creation is as yet
inconceivable, inasmuch as Malchut and Adnut are still in a state of
inclusion within their source. Consequently, space and time "exist"
there in the same manner as the light of the sun "exists" within thesun
in a state of complete nullity.

And this is the [meaning o f the] alternation o f the [lettersof

the] Name o f Adnut with the [letterso f the]Name Havayah.

When the ktters of one Divine Name are alternated with the
letters of another, the Name whose initial letter appears first is the
dominant one, the second Name being intertwined and encompassed by
it. If, for example, the first letter is the initial of the Divine Name that
designates Chesed and the second letter is the initial of the Divine Name
that designates Gevurah, the revelation of Chesed will predominate.
One speaks of "the alternation of the [letters of the] Name of
Adnut with the [letters of the] Name Hauayah" when referring to
Malchut and Adnut while they are still united with G-d's Essence and
Being, which are too lofty to serve as a source for created beings.
The eventual source of the existence of created beings is Malchut
and Adnut. Nevertheless, since the Divine Name Hauayah is dominant
- i.e., since Adnut is submerged within Havayab - all "existence" is
completely nullified in relation to G-d's Essence and Being, just as
sunlight is &void of all identity within the sun.

fw v n 3 n*n*inin,n*n~ i n,)ntnn
v
n'3Yn5N I ~ Vn71nn-*inDV ,*:
The Name Havayah indicates that He transcends time, that
"He was, is, and will be - all at the same instant,"
Past, present and future meld into one within the Name Havuyah,
indicating that Hauayah transcends time,

(om9 nw3 ,wn*nn u*yv)>in:,v in:,

as is stated (6in Ra'aya Mehemna on Parshat Pinchas);
,1>1:,~ i p n nPrn
n
b:, nti t*nnninnuin*=,
,oipnn,*n3n nSlyn'l12i
1*wo t f > i nun> rv n5lvn5n
and likewise [the Name Havayah] transcends space, for
[Havayah] continuously brings into existence the whole
dimension o f space, from the uppermost level [of space] to
the lowermost level [of space], and in the four directions.
Clearly, the Divine Name Havayab transcends time and space.

6. Parentheses are in the original

text.

Malchut and Adnut, however, do bear some relation to time and space.
Nevertheless, since the letters of the Name of Adnut are interspaced
within the letters of the Name Hauayah, the dimensions of time and
space are completely nullified in relation to G-d. This is the statecalled
yichuda ila'ah, or "higher-level Unity."

~n13 9 9 !YY q ? ,)ntnr

~
orpnnn nIYn5 f71n3 N I ~ W9 3 !YY q~ n~nrU21 sivca
Sivm
inn orpna nun5 01 ?Nxn)
Now, although G-d transcends space and time, He is neuertheless also found below, within space and time - even as
space and time, i.e., the dimensions that constitute the world, exist (in
their own eyes) as independent entities;

that is, He unites with His attribute o f Malchut, from which

space and time are derived and come into existence.
This refers to Malchut after its descent through the various tzimtwmim. However, even this level of Malchut is united with G-d. Thus,
G-d Who transcends time and space is also found within time and
space.
The reason created beings are unable to perceive Him is that
Malchut conceals His Presence; they thus regard themselves as possessing independent existence, subject to the limitations and divisions of
time and space.

n m n ~ f r nrnn
,
And this is yichuda tata'ah, or "lower-level Unity,"
In this state, created beings are not totally nullified in relation to
their source, the attribute of Malchut, inasmuch as it allows them to be
aware of their own existence.

( ~ r fi73
n n v f m n-9in ar?*IU)
(6[meaningl the intertwining o f [the letters o f the Name]
Havayah within [the letters o f the Name of] Adnut).

In this instance the Divine Name Havayab is intertwined and

vested within the Name of Adnut; i.e., Havayab is concealed and
submerged, while Adnut is revealed and predominant, allowing for the
creation of time and space.

ow1 N - I P ~,7737, ininxyI inlnnw ,~,,nr

D13n1 )Dl3 Vnn Y7Nn 53 nN
I.e., His Essence and Being, which is called by the Name Ein
Sof, "the Infinite One," completely fills the whole earth
temporally and spatially.
N>D

, N I71-12
~ ~

I ),N
O

7 1 ~ ~n > >:,TnI ,),~vD'*I ~ T W >I ~ n o,nv>

n
,:,
vnn >ynn o,nva In:, nnnn ~ 7 NITI
~ 731 ,
:,,vnn T I I V ~
For in the heavens above and on the earth [below]and in the
four directions, everything is equally permeated with the Ein
Sof-light, for [G-d]is to be found on the earth below exactly
as in the heavens above,
NITI 7173 910 )'N

for everything - including both heaven and earth -is within the
dimension o f space, which is utterly nullified in the Ein
Sof-light,
which clothes itself in it through [G-d's] attribute o f Malchut that is united with Him.
In relation to the Ein Sof-light which totally transcends time and
space there exists no difference between heaven and earth; G-d is found
equally in heaven and upon the earth. This being so, why are time and
space not totally nullified?

7,nwn> , i n o m ownxn nrn NV 1nr35n nmw

NIn 71-13
v h e y are not nullified]because [G-d's] attribute o f Malchut
is the attribute o f tzimtzum and concealment, [whose func~ I O
)'N >IN

tion is] to hide the Ein Sof-light, so that it will not be perceived by
created beings,

1nt n m a oiv n m N>I ,rina>oniN9snn oipnni lntn iha9 N>W

u9)mnnSr I ~ Y N,niN*snaoipnl
so that the existence o f time and space should not be completely nullified and there will be no dimensions of time and
space whatsoever, even for the lower worlds.
I.e., it is only because of the concealment effected by Malchut that
time and space exist for created beings.

9nvw N>

'i)

,IN

:ain~wnn

pi,

22 Sium
,7mmv nn1 n~ni,,
sivm

Now, from the foregoing exposition one will be able to

understand the verse,' "I, Havayah, have not changed. "
Wi7Y

This means:
Not only has there been no change in G-d's conduct, or even His
will, with regard to rewarding the righteous and so on, but this verse
means explicitly that there is no change, heaven forfend, in G-d: there
exists nothing that can alter Him.
The only consideration that might possibly cause one to wonder
about there being a change in G-d's unity is His bringing created beings
into existence. Before their creation nothing whatever existed other
than Him. After their creation, however, one might erroneously conclude that there now exists something in addition to Him - the various
worlds and their denizens. And were this to beso, this would constitute
a change in G-d's absolute unity, heaven forbid. The verse therefore
anticipates this by saying, "I, Havayah, have nor changed."

Nin 73 ,o>i~rr
nwm otip in>n,nw

ID:,

oiv ) ~ N W
inN 1133

: >>D 9 1 3 9 ~

N7UW

there is no change in Him at all; just as He was alone before

the creation of the world, so is He alone after it was created.
7. Malachi 3:6.

Superficially this is difficult to understand. How can we possibly

say that G-d is alone after the world was created, when there now exists
an additional entity
the world?
However, according to the explanation given h a e regarding
Divine Unity, this matter is clearly understood. Since the world is truly
nullified in its entirety in relation to Him and is wholly united with
Him, G-d is thus just as truly alone after the world was created as He
was alone prior to its creation.

'13 uin

nnu ,05riyn ~'11)N>W 79 uin nnu :31n3)wlntl

Accordingly it is written,a "You were [the same] before the

world was created; You are [the same after the world was
created],"
It would have been simpler to state, "You are the same before and
after the world was created." The text, however, chose to be more
explicit in order to stress that the "You" that existed before the world's
creation remains exactly the same "You" after its creation.

without any change in His Being, nor even in His

knowledge, 9 *
One might have supposed that with the creation of the world
G-d's knowledge underwent a change,'o inasmuch as He could not have
possibly known the world beforehand; once the world was created, G-d
would thus know something that previously He did not. The Alter
Rebbe therefore tells us that G-d's knowledge has not changed at all:

for by knowing Himself, He knows all created things, since

all derive from Him and are nullified in relation to Him.
8. Liturgy, Morning Prayer; Yalkut, Parshat Vuetchanun, Remn 835.
9. Note of the Rebbc Shlita: "Knowledge being merely a descriptiveterm,
just as (though keeping in mind a thousand and more distinctions) man's
knowledge is far infaior to the essence of his soul - with regard to its
simplicity (ntorun), being (nlrrw), and so forth."
10. Note of the Rebbe Shlita: "Inasmu~has [knowledge] is only one of His
descriptive terms, which surely does not cause a change in His Essence."

Creation thus added nothing to G-d's knowledge. This knowledge

of self existed before creation, and it is with this prior knowledge that
He knows of all of creation.

As Maimonides, o f blessed memory, stated, that He is the

Knower, He is the Known, and He is Knowledge itself:all are
one.
This is radically different from mortal knowledge, which comp r i m three distinct elements: (a) the person's soul - the knower; (b)
the subject that is known; and (c) the power of knowledge - the
faculty of Daat, which enables the knower to know the known. In the
Divine realm, however, these three elements are all one: all are G-d. (See
ch. 2 of Part I for further elaboration of this theme.)

This - Maimonida goes on to say - is beyond the capacity o f

the mouth t o express, beyond the capacity o f the ear to hear,
and beyond the capacity o f the heart or mind of man to
apprehend clearly.
333 ,n)m rx

>>nwnn rnN >3n,inYri ,inrnxyi rninn ,nw3pnD

Tin' 771

For the Holy One, blessed be He, His Essence and Being, and
His Knowledge - are all absolutely one, from every side and
angle, and in every form o f unity.

His Knowledge is not superadded to His Essence and Being as

it is in a mortal soul, whose knowledge is added t o its essence
and is compounded with it.
11. Hilchot Ycsodei HaTorah 2:10, ct passim; Morch Ncvuchim I , ch. 6 8 .

m u 3 n>~wnn
IW~))
13nntn 733,737 n t *y~r r * -rnr>
~
O T N T I Wv~ n
1~913
~t n~'f9~ E I D MY~T )~ fn>w
I
T n N I ,YVI 7n>w

For when a man studies a subject and knows it, his rational
soul was already within him before he studied and knew it,
and afterwards, this knowledge was added to his soul.
Man's knowledge is thus a supplement t o his intrinsic being;
through it he becomes aware of something he did not know before.

n n ~ nIYV-~I,09)w 3171 ,17379 09n9 : 01*3 01, 97913 131

And so, day after day, l 2 "Days speak, i.e., instruct a person, and
a multitude of years teach wisdom. "
n33nn N!YN , ~ U I W D
n'l-rn~11 ) ~ N I

This is not a simple

i.e., perfect

unity, but a composite.

The Alter Rebbe means the following: Although man's knowledge, too, is united with him (lit., "with his soul"), for it is the person
himself who knows, nevertheless this is not a prfect unity, for "simple" implies that any alternative would be inconceivable. Since a man's
knowledge is acquired, not having been part of his essential being, its
acquisition yields an imperfect and composite form of unity, a unity
comprised of two separate entities that have coalesced.
953 ~ 3 9 7
731 n337n OIW ,!Y3 , U I W ~
nnnN N I nv33n
~
> 3 ~

The Holy One, blessed be He, however, is a perfect unity,

without any composition or element of plurality at all,
inasmuch as it is impossible t o speak of any aspect of Him as not having
existed previously.
13 DNI

Hence, since His unity is perfect and uncompounded, one cannot say
that His Knowledge is something apart from Him, for that would
that his knowledge is superadded
imply, heaven forbid, a composite
t o His Essence, effecting a change within Him. Rather:

12. Iyov 32:7.

nmin oiw 333 ,wnn fnN 737 >3n rny-ri rninwr ininn fn73 >y
one must conclude that His Essence and Being and Knowledge are all absolutely one, without any composition.
,rnrnYYr~7imnrnn~ w n o>> i y ~~

7 O I3W > ~ W N,NW ow3 , f m > i

rny~nrnn nun> 7 ~ ,N 973 ~
Therefore, just as it is impossible for any creature in the
world to comprehend the Essence o f the Creator and His
Being, so it is impossible to comprehend the essence of His
knowledge, which is One with G-d Himself;

(it is possible] only to believe, with a faith that transcends

intellect and comprehension, that the Holy One, blessed be
He, is One and Unique.
Inasmuch as faith transcends intellect, it is able to apprehend
truths that lie beyond the province of mortal intellect.

,o>~xn>n
'33 y 7 ~ 733n
1
inw ny,vzt~,wnn TnN >3n 1nY-r) NIT^
o?)innnr o,)i,>v
He and His knowledge are all absolutely one, and knowing
Himself, He perceives and knows all the higher and lower
beings, i.e., the beings in the higher and lower worlds,
y7Nn 7nu3 n,n,w ~p win, -ryr , o , x ~
1vp >rw>w t y
including even a small worm in the seal3 and a minute
mosquito that may be found in the center o f the earth;l4

13. Note of the Rebbc Shlita: "['The smallest of all creatures'- Rashi on
Chullin 40al of the sea [according to the text of the Tur and Shulchan Aruch,
Yoreh Deah, Section 41."
14. Note of the Rebbc Shlita: "The most insignificant of all creatures; see
Rambam, Hilchot Yesodei HaTorah 2 9 ; see also Bereishit Rabbah, beg. of ch.
8."

there is nothing concealed from Him.

This knowledge does not add multiplicity and composition

t o Him at all, since it is merely a knowledge o f Himself; and
His Being and His knowledge are all one.15
Thus, by knowing Himself, He knows all created beings that
derive their existence from H i m and that are utterly nullified t o H i m
a n d unified with Him.

15. The following paraphrases a note of the Rebbc Shlita.

It would seem that the complete subject under discussion has now been
concluded. Since it is not within the province of Tanya to expound Scriptural
verses, why does the Alter Rebbe now proceed, "The Prophet [Isaiah] therefore
said.. .," and so on?
One cannot compare this passage with ch. 2, where the verses cited
contribute to the explanation of the matter at hand, namely, the limits of
man's comprehension. Here, however, since these verses appear to add nothing,
why does the Alter Rebbe quote and explain them?
A solution: By doing so, the Alter Rebbe answers a question which seems to
contradict all that has been stated earlier. For the Alter Rebbe had written
earlier that a perception of Maimonides' concept that "He is the Knowledge.. .," is the "lower-level Unity" which is applicable to every man (as
opposed to the "higher-level Unity" which can be achieved only by select
individuals who have attained a singularly exalted spiritual state).
However, Maimonides' concluding words on this subject in this very text
seem to indicate otherwise, namely, "This is beyond the capacity ...of the
heart of man to apprehend clearly": no man, even the most spiritual, is able to
comprehend this matter.
This question becomes even more acute in the light of that which Maimonides writes in Hilchot Teshuvah, end of ch. 5: "This is what the prophet
states, 'My thoughts are not your thoughts' ";i.e., this statement is even made
by the Prophets. This seems to contradict the Alter Rebbe's earlier statement
that "lower-level Unity" may be achieved by all.
For this reason the Alter Rebbe says: "The prophet [Isaiah] therefore
says...," since this matter is indeed difficult to envisage intellectually. Nevertheless, this manner of spiritual service is indeed within the reach of all, even of
those who are only at the level of "lower-level Unity."

o*nv in11 9 3 : N * X ~7 n 13
~ 57y , I J > ~ w79*r>
~ w n nwp ntw u > r
o ~ * n ~ w n *n nni ~ m n0i ~ 3 i f n9 3 7 1 in31 p ,yiNn
Inasmuch as this form of knowledge is very difficult to envisage, the Prophet [Isaiah]thereforesaid, j 6 "For as the heavens
are higher than the earth so are My ways higher than your
ways, and M y thoughts than your thoughts.
"

n ~ u mON ,75, i w 2 w n :~ , n ,*ni

s ~ Nrnn

TI@N

ipnn :s n ~ i
nN7n WUN

I t is likewise written,j7 "Can you by [intellectual]searching

find C-d?...";and so too, "Have You eyes o f flesh, and do
YOUsee as man sees?"
13)3)3 YInW TlY*l*3 Oli31il >3 yl1*) nN17

01NnW

For man sees and knows everything with a knowledge that is

external to himself, and hence something is added to him by his
knowledge,

lory

ny*m nl,apnl

whereas the Holy One, blessed be He, [knows all] by knowing Himself.
l N W > )N3 1 Y

These are the [paraphrased]words [of Maimonides].

i ~ i 3 n 3,;7>33n *n3n iny rn*>vnl ,nnnn ~ I m~>rr3

P
ow )my)
Dt,t puninn v W ~ i m
(19SeeHilchot Yesodei HaTorah. The Sages of the Kabbalah
have agreed with him, as is explained in Pardes of Rabbi
Moshe Cordovero, o f blessed memory.)
There are a number of Torah sages who sharply disagree with
16. Yeshayahu 55:9.
17. lyou 11:17.
18. Ibid. 10:4.
19. Parentheses are in the original text.

Maimonides' view. They claim that no descriptive term may be applied

to G-d - not even that of knowledge, and not even of a form of
knowledge so rarefied that it is completely beyond the realm of human
experience. T o say that G-d is the "Knower" and the "Knowledge" and
so on, so the argument runs, is to give Infinite G-d a description which
would serve to limit Him.
According to the Kabbalah, however, Maimonides is indeed correct. However (as stated in the Alter Rebbe's Note in Part I, ch. 2, and
later on in his Note in ch. 9), this is only after the Ein Sof-light has
undergone numerous tzimtzumim, until it is able to garb itself in the
vessels of the Sefirot of Chochmah, Binah and Daat of the World of
Atzilut. At that stage, in Atzilut, we can truly say that G-d is the
"Knower" and "Known," etc., inasmuch as the attributes of Atzilut
are completely united with the Ein Sof-light.*O
23 S ~ l v n
24 Sivan

1N3n ilji71

In the light of what has been said above - that G-d's knowledge is wholly one with G-d Himself, for otherwise it would imply
multiplicity in One Who is perfect unity,
O T Y 333,
~

'a

,~i7,39~3
o>n3n nrpn

naaw l'm> w'

it is possible to understand the error o f certain scholars in

their own eyes (May G-d forgive them!) - for even those who
have erred unwittingly are in need of atonement,

who erred and misinterpreted in their study o f the writings

of the AriZal, and understood the doctrine o f tzimtzum
(which is mentioned therein) literally In the writings of the AriZal it is stated that in the "beginning",
--

20. Note of the RebbeShlita: "All chis is explained at length -the opinion
of Maimonides, those who disagree with him, and the Alter Rebbe's explanation of this matter - in Sefer HaMitwot [i.e., Derech Mitzvotecha] of the
Tzernach Tzedek, Mitzvat Haamanat Elokut."

before creation, the [infinite] light of the Ein Sof-light filled all "space"
and there was no "room" for the creation of finite worlds. For inasmuch as worlds are by definition finite, whereas the Divine light is
infinite, there is no room within the infinite for finitude. How, then,
did finite worlds come into being?
The AriZal explains this through the doctrine of tzimtzum: The
Ein Sof-light "departed" -i.e., it ceased to be revealed, so that infinity
was no longer in a state of revelation, and all that remained revealed
was the power of finitude. This power does allow for the creation of
finite worlds.
The "scholars in their own eyes" misunderstood this mere concealment to mean a literal departure -

ntn ohyn

0111~1on

mmni inry p'l'v ntP~pnw

that the Holy One, blessed be He, removed Himself and His
Essence (G-d forbid) from this world, i.e., that He literally
removed His presence, rather than merely concealing it,

o*nw3~

W 0N
1113o v ~ r >11n311y nw73 nnlwn3 n'lyn'ln n*>wnwin

nnnn y 7 ~ n>y1 11ynn

and only guides from above, with individual Providence, all
the created beings which are in the heavens above and on the
earth below.
They thus envisage G-d as a king who sits in his palace; although
his gaze extends beyond its confines, the king himself is not t o be found
there. In the same way - so they would say G-d gazes from Above
on all created beings which are found (heaven forfend!) outside His
"palace".

Now, apart from the fact that it is altogether impossible to

apply the doctrine of tzimtzum literally -for that would be
an instance o f corporeal phenomena - to the Holy One,
blessed be He, Who is set apart from them by infinite
myriads o f separations,

One who is subject to the characteristics of a physical body can be

said to undergo actual tzimtzum and to depart: previously he was here
and now he is not. It goes without saying that this cannot be ascribed to
G-d, Who is infinitely removed from the phenomena of corporeality.
Apart from all the above:

in this thing itself they also do not speak wisely, since they
are20a"believers, the sons of believers" that the Holy One,
blessed be He, knows all the created beings in this lower
world and exercises (His] Providence over them,
Thus, they themselves admit that G-d's knowledge and Providence extend to this physical world.

and perforce His knowledge of them does not add plurality

and innovation to Him, for He knows all by knowing
Himself.
Were Gd's knowledge of acated beings not to come from knowing Himself then it would be w r r m to say that this knowledgc adds
plurality and innovation to Him; previously He did not know them and
now he does. However, since plurality and innovation cannot possibly
apply to G-d, He must perforce know them through His knowltdgc of
Himself.
tnN >3n Inn1 rnlnryr Inmn >irurln

Thus, as it were, His Essence and Being and His Knowledge of

created beings are all one.
Since G-d's knowledge and Providence extend to this world, and
since His knowledge is one with Him, it follows that G-d Himself is to
be found within this physical world. Unlike the king who sits in his
palace and gazes beyond its walls, the King Himself is to be found
whercva His Providence and knowledge are found.
20a. Shabbat 97a; Bamidbar Rabbah 7:s.

True enough, it is only through divine service that this world may
be transformed into a place in which G-d is revealed. Nonetheless, G-d
is present in this lowly corporeal world, which feels itself to exist
independently of Him, to the same degree as He is present within the
higher spiritual worlds.
N>

,n313n

3113

7 n ~n)>f ,t8,1 1ipn ,ovrp'n3 3mDw inti rrav~

) ~ n n N>I
3 )~N>~YI

And this is what is stated in Tikkunim, Tikkun 57: 'Thereis

no place devoid of Him, neither in the upper worlds nor in
the lower worlds";
Thus we find it explicitly stated in Tikkunei Zohar that G-d
Himself is to be found within the lower worlds, the lowest of which is
this physical worl&

n n m n t p n n4i , N > Im~ n inlu :m19 nw39 ,wn*nnN ~ Z I

in^ ,la> T)*nimn 3-17 ) ~ n*>~
n ,'ID 13nW >D UIV I T I ~ N,ID
Nnni N>>Y , n ~ t w,t
> m3ni 7vpn in*^ ,11313nW 53 ~ > n n
and in the portion of Zohm called Ra'aya Mehemna, on Parshat
Pinchas, we read: "He grasps all and none can grasp Him.. ..
He encompasses all worlds. ..and no one goes out from His
domain; He fills or permeates all worlds.. .; He binds and
unites a kind to its kind, upper with lower,

and there is no closeness in the four elements of which this

corporeal world is comprised except through the Holy One,
blessed be He, when He is within them. "
It is only through His power that these four inherently contradictory elements are bound together.

rnW ptyc=t,v
Until here are the words [of Ra'aya Mehemna].

"None can grasp Him" means that there is no one, [even]

amongst all the "Supernal Intelligences, " i.e., the incorporeal
creatures of the higher spiritual worlds whose apprehension of Divinity
is superhuman, who can grasp by means o f his intellect the

Essence and Being of the Holy One, blessed be He;

Ivn*nu 537 Nnmu :ovjrpnzi n n w In3

as it is written in Tikkunim, "[He is] hidden from all the
[spiritual worlds which are themselves]hidden from physical
creatures,

and no thought can grasp You at all.

"

The point being made here is that G-d cannot be grasped even by
the heavenly thought processes of the "hidden worlds." There is,
however, yet another concept inherent in the word "grasp" - the
ability to adhere and thereby effect a change. Thus, the fact that one
cannot "grasp" G-d also means that nothing can effect a change in
Him.
When a person makes something he will inevitably be "grasped"
by the object of his creation: he will undergo changes in accordance with
the particular demands of the object which he is producing. In the case
of G-d, however, His creation of all existing beings causes no change in
Him whatever: they do not hold Him (sot o speak) in their "grasp".
From this point of view, the creation of the lower worlds is even
more telling, for their creation required a greater degree of tzimtzum
and enclothement. Nevertheless, they cause absolutely no change in
Him: they too do not "grasp" Him. In the Alter Rebbe's words:

And even in the lower worlds there are none that "grasp" Him,
even though "He permeates all w0~1ds"andanimates them with
a life-force suited to each individual created being in particular,

nMnnv w qim fin nmn, ~ ' n w+in>

Tin o ~ nnwn
~ n1 3 9 ~
nIn9nn IN n1797p IN nlN3nn , I ~ Y S Ivan 99u9vn 0 9 9 ~ 9nhpni
~
NYI93I VNTI

[forthis vestment] is not like [that of]the soul o f a man which

clothes itself within his body, and is grasped within [it]to the
extent that it is affectedand influenced by changes involving
the body and its pain, such as from blows or cold or the heat
o f fire and the like.

The Holy One, blessed be He, however, is not affectedby any

o f the changes o f this world, from summer to winter and
from day to night,

u i n>>>i
~ ,Tnn 7 9 ~ N>
9 fvn 02 :39n3t3
as it is writtenY2' "Even darkness does not obscure for You,
and the night illuminates like the day,"
7 9 ~ 9

for He is not grasped within the worlds at all, even though

He fills them.

yn>v >3 lslio 1 9 1 ~p DI Inti 2426 Sivm

Sivan
And this is also the meaning of "He encompasses all
worlds.
"

This d o a not mean to say (heaven forfend) that G-d is not found
within the worlds but merely encompasses them. Rather:

,i>)va nn3n in nt9~3pnnn orxvz~:>vn f'rt ,vi799

inwnna 9nw1
This means, by way o f analogy: When a person reflectsupon
33-f IN

21. Tehillim 139:12.

an intellectual subject in his mind or upon a physical object

in his thoughts,
IN

09sym rnswnnr r!nw 7124

r>3w

rn3wnns 7 ~ n ~n r n nimn

then his intellect and thought encompass that subject whose

image is formed in his thought or in his mind, inasmuch as they
are found within his thought and mind,

vnn >wsswnn wnn 73fn % owpn 1~

but they - his intellect and thought - do not encompass that
subject in actual fact.
They merely encompass his image of the subject, not the actual
subject. When one envisions a table, the actual physical table is of
course not found within the brain; it is merely its image that is
encompassed there.
1131 o3~nrswnnmmwnn

NSI

nvl

73 :

,n'13pn SIm

The Holy One, blessed be He, however, of Whom it is

written,22 "For My thoughts are not your thoughts. .., "

wnn Wm3 ~ 7 1~~71193

) n3pn ,D*N~~uT)
> ~ ~ n,rnynv
' w rnswnt3
His thought and knowledge of all created beings actually
encompass each and every creature;

wnn >yim w)> yNn rnrrnnilr rnvn NW N ~ T YTIV

I
for [G-d's knowledge] is verily its life-force and that which
brings it into existence out o f nothingness, in actual reality.
G-d's thought, unlike man's, thus encompasses the actual subject
- in this case, all created beings. It bring about their
creation and continued existence, even though it does not descend to
their level and become internalized within them, but remains in an
exalted state.
of His thought

And "He fills all worlds" is the life-force that becomes

enclothed i.e., is internalized within the essence o f the created
being.

I t is powerfully contracted within it according to the intrinsic nature o f the created being which is finite and limited in
quantity and quality, ["quality '7 meaning its significance
and importance.
Since the life-force must vest itself within the finite created being
and unite with it utterly, it must necessarily be contracted and limited
according t o the intrinsically finite nature of the created being.

An example is the sun, whose body is finite and limited

quantitatively, being approximately one hundred and sixtyseven times the size of the globe of the earth,23
23. Note of the Rebbe Shlita: "Rambum in Hilchot Yesohi HaTorah 5:8
states 'about 170 times,' and in Hilchot Sheuuot 5:22 he writes '170 tima."'
"This, however, poses no difficulty with the Alter Rebbe's statement, for
in Rambum's introduction to his commentary upon the Mishnah (s.u.
VeHinnu' Nauh) he is mom precise and writes '166 and threeeighths times.' "
As to the seeming contradiction between this view and that of present-day
astronomy that the sun is 4 or 5 million or more times grater than the earth,
the Rebbe Shlita has explained as follows:
The view of astronomy applies to the volume of the sun, and that of
Maimonides to its diameter. The diameter of the sun, b a d on presentday
astronomy, is about one hundred and ten times that of theearth [not 1701, but
this measurement takes into consideration only specific layers of the sun and
not all of them. For the outermost layers of the sun contract and expand greatly
from time to time, and not a11 the layers a n visible to the eye (only their effects
are visible). Hence, it is difficult to measure them. Likewise, the protuberance
is not taken into account.

79~nC13317 nn3 ty 9131 1'1 v* 13 01 ,171~

N I ,in>yni
~
I~IYNI

and whose quality and significance, namely, its light, is also

limited as to the extent that it can emit light,
NTO N

~ 7Vm n ,nyC13n ?n>aC173~3N'I 73

for it cannot illuminate indefinitely since it is a created

being, and hence inherently limited. Thus, although the light of the
sun illuminates at a prodigious distance, that distance is not without
limit.

Likewise, all created beings are finite and limited, for24

"from the earth to heaven is a journey o f five hundred
years. .., and so, too, from one heaven to another is a distance of five
hundred years."

ona nmi>nn nimn ,p ON\

Hence, since created beings are limited and finite, the life-force
which is invested in them is greatly and powerfully
contracted,
OIYYI 37 DIYDY n m 3 a

~ 9 n

im3n mrmw TY ,O?MYY~0 3 1 1 owisnx osnxnnC1nbnn rrmr 33

n33nl Srua *>ya onv nin3 D , N ~ J ) OYY
~
~1-11~1

for it must first undergo numerous and powerful contractions until created beings, by nature finite and limited, may
be brought into existence from its power and light.
Only after this process of self-limitation will the limitless lifeforce be able to invest itself within finite created beings and become
united with them, as will soon be explained.

24. Cbagigab 13a.

n n n ~ nn7w~aw>>nnn ,rr~~prr
>w 1% nr7 N

I nvnn
~

wpm

25 Sivm

9 2 28 Sivm

n71naw
For the source o f the life-forceis the "breath o f the mouth"
o f the Holy One, blessed be He; it becomes enclothed in the
Ten Utterances o f the Torah, from which all created beings come
into existence.

nrn>iy ~171'11,n>>~ni
yp ))N> vwnn> > i n9n
~ 771n9 1 9 3 ni71
TY 'TY ni*nn4r , o n r ~ o~n i? n ~ n43n1
>
yp p~
The "breath of His mouth" could have diffusedwithout end
and limit, and created worlds infinite in their quantity and
quality, and given [them] life forever, unlike their present state,
in which they are limited in all these respects,

>>> ntn o>rv ~ 7 1 n*n

) N>I
and this corporeal world, all of whose beings are limited and finite,
would not have been created at all.
It was the contraction of the life-force that made possible the
creation of this physical, limited world with its finite creatures.
The reason why the "breath of His mouth" - were it not t o have
been contracted - would have created worlds without end, is now
explained by the Alter Rebbe in the parenthesis.

9il1nxi ~ i l ? ~ -,1931131~91
f
vnrtn >273 , ~ P 1V %N 7~3 ) nn3pnw1n2w)
m
(For just as the Holy One, blessed be He, is called "Infinite",
so are all His attributes and actions [infinite],"for He and
His attributes are oney';

i9n17n

~ N W Io9nnii

Ton lnw ,i?nrrnn 7wmn nr9ni.l n99i.17

1 9 3 n1-11nlw3'3nnw p ~ w l > n n
9 7 9 >Y ,niwvpn

'i.e., the life-force that emanates from His attributes,

namely, Kindness and Mercy and His other holy attributes,
[emanates from them] through their being enclothed in the
"breath o f His mouth, which refers to the Sefirah of Malchut.
"

,n,1

7nN

Nln

'
3

For creation results from G-d's speech and the "breath of His mouth,"
and it came into being. "
as Scripture states," "For He spoke

Moreover, creation came about through Chesed, as it is writtenYz6

"The world is built through Chesed,"

But how is it that the world is created both through Chesed and
Malchut (the "word of G-d")? This means: the attribute of Chesed
vests itself within Mafchut,

so that creation takes place through "the word of G-d and the

breath o f His mouth, " which becomes a vessel and "garment" for this creative attribute of Chesed,27
"like the snail, whose garment is an integral component of
his body. ' 3
The "word of His mouth" is thus a garment and vessel that unites
with the attribute of Chesed, from which the w ~ r i dwas created. The
life-force emanating from the "breath of His mouth" is thus capableof
creating worlds which are infinite both quantitatively and
qualitatively.

im n17n uwnn> 'niw ni,nni 7 1 ~ nnptxpi-1ornrw N>N

The Holy One, blessed be He, however, contracted the fight
and life-force that could diffuse from the "breath o f His
mouth, "
25. Tebillim 339.
26. Cf. ibid. 89:3.
27. Note of theRebbeShlita: "As mentioned above, in Part I, end of ch. 21;
quoted from Bereisbit Rabbub 21:s."

ln~i79x~ i 7 9 x ni i 7 n ~ nn i w >v nvniN 9 3 1 7 9 ~fin iv9a!mi

and invested it in the combinations of the letters o f the Ten
Utterances, and the combinations o f their combinations,
by substitutions and transpositions o f the letters themselves
and their numerical values and equivalents.

nnfn9 nntnn ni9nil.r nNn nv79 5rv nvn mmni 71>9n >>v
For each substitution and transposition indicates the descent
o f the light and life-force degree by degree,
N ~ T~
) n w nDi ~ D ~na7~nv
N
,u9~111ni3nn9i ~1719
>>i9v~ 9 9 n
p r y nia9ni nmwn C P N W ~ D ~ N I Vn5rvni
~
n i m n n m n mm

n i 7 n ~ nn ~ v n v
so that it will be able to create and give life to creatures
whose quality and significance is lower than the quality and
significance o f the creatures created from the very letters and
words o f the Ten Utterances

nifn lnv ,inxni ifina nuapn vabnn )n3v

within which is enclothed the Holy One, blessed be He, in
His Glory and Essence - which are His attributes, since they
are one with

G-d Himself.

uiy'n 7 n unpn
~
,ni,nni 71Nn U I Y ~ !YY
) ~ min )13Vnnl -sirm
The numerical value - even when it is not calculated through the
substitution and transposition of letters - indicates the progressive diminution o f the light a d life-force,

liawnn nsna ~ i n w, i 7 ~ i mm9n3

~
N>N imn ~ N W )N>W TY
vnibnn ,ntn nimi i l ~ nl>l>>
a
nmfni nin:, wn nn:, 73vni
it nvn >w nt qi79sa
until there remains from it only the final level, which is that
o f the sum and number o f kinds o f powers and grades

contained in the light and life-force invested in a particular

letter-combination of a particular word.
The extent of the remaining life-force is indicated by the sum,
which reflects the progressive descent and the constant diminution of
the life-force.

(raIt is only after all these contractions and others like them,
as [G-d's] Wisdom has ordained,
79~1
D

In:,N ,o,nnnna o>m>nn>nvnnr 7 i ~ >13*

n n~nwN

I ~

DDlf i7

that the life-forcecould invest itself even in the lower created

beings, such as inanimate stones and dust in which no life-force
at all is revealed, inasmuch as they represent the lowest levels of the
nether created beings.

For example, the name 1 2 ("stone")

~
indicates that its source
is in the Divine Name y~ which numerically equals fifty-two
( ~ j) i.e., the numerical value of the Divine Name Havayah when
spelled out phonetically in a particular way,

with an alef added to it from another Name, for a reason

known to its Creator.

7Nn D,)I,>Y nlnhy2 ~ i i 7rnrm )"a ow mi71

Now, the Name yl:, itself relates to very high worlds, and in its
pristine state it can in no way serve as the source of physical stone,

11nn 77, ,nn~n:,i7177n~D * ~ I Y Yoa7

~ o*nisns '1, >YV 37
p ~ w3>ni7>
a
>3nw 7y , f ~ fNna
n
nvyin nr*n
yet through numerous and powerful contractions, degree by

degree, i.e., from higher t o lower levels, there descended from it a

life-force so exceedingly diminished that it could clothe
itself in a stone.

nn3w rn3r , Y I>33

~ v>>yrin rnru mnnr nwnn ,0n11n V!N rim rtr
>)Y>

And this very greatly condensed life-force is the soul of the

inanimate being, which gives it life and brings it into existence ex nihilo at every instant, as has been explained previously - in ch. 1, where it is stated that even inanimate creatures
possess a soul that brings them into existence at every instant.

(pn>y>33 n v n m 3 13~

N nn
W

,19n'I~>3 inn n ~ n NVI

3

rtr

This greatly condensed life-force is the level of "He fills all

worlak," as opposed to the level o f "He encompasses all
worlds"),2* wherein the life-force is not contracted in proportion t o
the spiritual capacity of created beings.
In summary: The Divine life-force is capable of creating worlds
that are infinite both in quantity and in quality. Finite beings are
created only when this life-force garbs itself in the letters and transpositions of the letters of theTen Utterances and in their numerical values.

Each power and grade [of the life-force]-after it has descended

and undergone contractions, so that there remains only the numerical
would be able to
equivalent of the letters of the Ten Utterances

create beings according to its own level, even unlimited in

quantity and quality, giving [them] everlasting life,
since it is the power o f G-d that diffusesand emanates from
28. Parentheses arc in the original text.

the "breath o f His mouth, " and there is no restraint [to His
ability to create unlimited world.$

Their quality, however, would not be on a level as high as the

quality and leuel o f the creatures which could be created
from the power and degree o f the letters themselves.
I.e., the created beings resulting from the transposition of letters,
and surely from the numerical value of the letters, would be inferior to
the beings which could be created from the letters themselves.

Commentary of the Rebbc Shlita

on Chapter Seven
1. Among the explanations and innovative intapretations of the
Alter Rebbe in Sham HaYichud VehaEmunah, two major points stand
out:
(a) The explanation of the "comment of the Baal Shem Tov" on
the verse,' "Forever, 0 G-d, Your word stands firm in the heavens";
namely, that2 "'Your word' which You uttered, [ v i ~ , , ~'Let
] there be a
firmament.. .,' these [very] words and letters stand firmly forever
within the firmament of heaven.. .togive them life.. ..For if the letters
were to depart [even] for an instant, G-d forbid, and return t o their
source, all the heavens would become naught and absolute nothingness,
and it would be as though they had never existed at all,. ..exactly as
before the Six Days of Creation."
From this it will be understood4 "that each creature and being is in
reality considered to be naught and nothingness in relation to the
activating force and the 'breath of His mouth' which is within it,
continuously calling it into existence and bringing it from absolute
non-being into being."
(b) The tzimtzum is not to be understoods "literally
that the
Holy One, blessed be He, removed Himself and His Essmce, G-d
forbid, from this world, and only guides from above, with individual
Providence, all the created beings which are in the heavens above and on
the earth below."
that tzimIt could be argued (see below) that this statement
tzum is not to be understood in its literal sense
proceeds from the
explanation of the Baal Shem Tov's comment by way of corollary.

1. Tehillim 119:89.
2. See above, ch. 1.
3. Bereishit 1:6.
4. See above, ch. 3, where this is explained at length.
5. See above, ch. 7 (s.u. "In the light.. .").

2. What is novel about the comment of the Baal Shem Tov is not
only that the word of G-d must constantly create all beings, but that the
words "Let there be a firmament" must be2 "forever clothedwithin all
the heavens to give them life."
The same is true of all other created beings: the words and letters
of the Ten Utterances which create them and provide them with life
must be continuously vested within them.
(Thus i n d d the Alter Rebbeexplains at length* how within every
creature there is "a soul and spiritual life-force." For even those beings
not specifically mentioned in the Ten Utterances in the Torah also
receive a spiritual life-force which descends from them by stage "by
means of substitutions and transpositions of the lettas, and by gemat riot.. until [the lifeforce] can be condensed and enclothed, and a
particular creature can be brought forth from it.")
Hence, rather than the Divine Utterance constantly creating a
creature, which then becomes sundered from it, the Divine Utterance is
actually vested within the particular creature itself
within its
"space", SO to speak - to the point that the life-force (and soul) of
every individual created being is the Divine Utterance that is clothed
within it.
It may thus be understood how "every creature and being is in
reality considered to be naught and nothingness in relation to the
activating force and the 'breath of His mouth' which is within it,
continuously calling it into existence and bringing it from absolute
non-being into being."
Accordingly, it would seem that the nullification of the created
being is not total, for the life-force that permeates and enclothes itself
within the created being is attenuated and limited (tosuit each individual creature). As such, it "allows for a being's existence." Consequently, the nullification resulting from this life-force is also not
complete.6
However, according to what the Alter Rebbe goes on t o explain
that tzimtzum is not to be understood in its literal sense, G-d forbid this difficulty is resolved. For even in the "place" (i.e., level) in which
the light and life-force contracts and enclothes itself within created

6. See Hemshech Taf-Reish-Smech-Vav (Kehot, N.Y., 1984), p. 224.

beings,' "There is no place devoid of Him," and8 "His Essence and

Being.. .completely fills the whole earth temporally and spatially."
Thus the following two opposites coexist within each created
being: Every created being possesses its own "soul and spiritual lifeforce" which it receives through the tzimtzum and vesting of the Divine
Utterance within it; at the same time, every created being is bound up
with the very Essence of G-d, for in the same "place" in which it is
found, G-d's "Essence and Being" is also to be found.
And the fact that G-d's Essence utterly transcends the world,
enables one to perceive that the existence of the world itself is G-dliness
(as in the classic phrase,9 "The created being is True Being") -10
"There is none else apart from Him."
From Likkutei Sichot, Vol. 25 (Kehot, N.Y., 1987), p. 193 (Parshat
Vayeishev, Yud-Tet Kislev, 5744).

7. Tikkunei Zohar, Tikkun 57, quoted above in ch. 7 (s.v. "In the
light.. .").
8. See above, ch. 7.
9. Biurei HaZohar, Parshat Beshallach (43c ff.); O n tk Essence o f Chassidus, chs. 15-17.
10. Devarim 4:35.

Chapter Eight
26 Lumt

Creation effected absolutely no change in the Creator, neither in

His Unity nor in His knowledge. This we learn from the verse, "I,
Havayab, have not changed," as the Alter Rebbe explained in the
preceding chapter. Though one might assume that by bringing created
beings into existence G-d's knowledge was supplemented - in that
only after their creation did he become aware of them, so t o speak this in fact is not so, for G-d's knowledge is wholly one with G-d
Himself.
G-d's knowledge is thus entirely unlike man's. Acquired knowledge constitutes an addition to a mortal soul, which is a compound, not
a simple and perfect unity. G-d's Unity, by contrast, is perfect, wirhout
any superaddition. Accordingly, His unique manner of knowledge is
such that by knowing Himself He knows all of creation, which derives
from Him.
This knowledge of self existed before G-d brought created beings
into existence. By knowing them, therefore, nothing at all was added to
His previous knowledge. And such a manner of knowledge, concluded
the Alter Rcbbe, is beyond the comprehension of man.
In the chapter before us, the Alter Rebbe goes on to explain that
Maimonidess statement that "He is the Knowledge.. ." applies not
only to G-d's knowledge, but also to all His other attributes and
Names, including His Chochmab and will. They are all completely
united with G-d Himself.

tOSirm

Now, what Maimonides (of blessed memory) has said*

that the Holy One, blessed be He, His Essence and Being, and
His knowledge are compjetely one, a perfect unity and not a
composite at all, 1 . Yad HaChazakah. Hilchot Yesodei HaTorah, 2:lO.

099inni ,09vi~pni*ninw'I321,nvcqm'Iw vnnn 532 vnn y ) ~ 13

n
1na N S I vmi
~
om71 lvn :
,5?*1ni0 9 ~ m n15 II*JW
this applies equally to all the attributes of the Holy One,
blessed be He, and to all His holy Names, and the designations which the Prophets and Sages, of blessed memory have
ascribed to Him, such as Gracious,Merciful,Beneficent,and
the like.
This is also true with respect to His being called Wise, as it is
written,2 "And He is also wise, ...";

and likewise with respect to His will, [as it is writtenY3]"G-d

desires those who fear Him, " and4 "He wishes to do kindness," and5 "He desires the repentance of the wicked and
does not desire their death and wickedness," - thus we have
verses indicating both what He finds desirable and undesirable; [so,
too,6] "Your eyes are too pure to behold evil" -yet another
thing that He does not desire.
From the above versa, then, we see that emotions, wisdom and
will are all ascribed to G-d. Nevertheless:

~ v1ni)nnii
i
1 n n7n1 inn~ni
i)is7 1 9
inrnrM imnna oi'Iwi on n23irri
His will and His wisdom and His attribute of kindness and
His mercy and His other attributes do not add plurality and
composition (G-d forbid) to His Essence and Being,
91397

12 09ivmn i'ni-rn i

2. Yeshayahu 31:2.
3.
4.
5.
6.

Tehillim 147:11.
Michah 7:18.
Cf. Yechdel 18:23; Liturgy, Neilah.
Chauakuk 1:13.

but His Being and Essence and His will and wisdom and
understanding and knowledge, and His attribute o f kindness
and His might and mercy and beauty, [the last of]which is
composed of His kindness and might,

and likewise His other holy attributes, - all the above, comprising his Being and Essence, and his will, and the Sefirot of ChaBuD
and the middot, constitute an absolutely perfect unity, which is

His very Being and Essence.

And as Maimonides (of blessed memory) stated,' "This

[formof unity] wherein G-d's howledge and so on is one with G-d
Himself is beyond the capacity of the mouth to express,
beyond the capacity o f the ear to hear, and beyond the
capacity of the heart of man to apprehend clearly.
"

nrn3 >2n,1,3n>r>33vn>nunv nr>3vrnrr53 i>~vsls*unotNn93

r3 onv
For man visualizes in his mind all the concepts which he
wishes to conceive and understand - all as they are within
himself.
,nyt IN m93 IN nnm nlnn IN ,lmn nrnn r>~un
v r >n n w 11u

in3 ~ u r ,mnn71
~ r tun ntn nmn IN
For instance, i f he wishes to envisage the essence o f will, or
the essence of wisdom or of understanding or o f knowledge,
or the essence o f the attribute o f kindness and mercy and the
like,

he visualizes them all as they are within himself.

Just as this is so with regard to envisaging one's own intellect and
emotions, so, too, regarding an individual's desire to apprehend Divine
Intellect and emotions: he endeavors to d o so by envisaging intellect and
emotion as they are found within himself.

inv wlpr N V I ~0-1N

I nt13pn
~
,nn=

>m

But in truth, the Holy One, blessed be He, is8 "high and
exalted*' and "holy is His Name': i.e., His Name, too, is "holy"
and set apart (for this is implied by the root vrg).

That is to say, He is Holy and separated many myriads of

degrees o f separations ad ininiturn, above the quality, type
or kind o f praises and exaltation which creatures could grasp
and conceive in their minds.
It is for this reason that G-d is called the Holy One, blessed be He,
for the degree t o which He transcends the created universe defies mortal
conception.

For the first i.e., supreme quality and rank with regard to
created beings is wisdom, for which reason it is called "the
beginning, " as in the p h r a ~ e ,"the
~ beginning of wisdom."
So, too, Targum Yonatan interprets m u (in the verse, "In the
beginning G-d created...") to mean "with wisdom." Thus, "wisdom"
also connotes that which is first in quality, and the source of all other
attributes.
8. Liturgy, Morning Prayer.
9. Tebillim 111:lO.

For it is indeed the beginning and fountainhead of all the

life-force in creatures,
nyti

niDwn3 nn3nnn 93

for from wisdom are derived understanding and knowledge,

~ ~ 1 909nn7i
31
m in ~ i m
in3 ,n33wnnw m w nnnn'13ni~wn1
lnni
IT13

and from them flow all the emotive attributes of the rational
soul, such as love and kindness and mercy and the like; all of
these derive from the intellectual attributes.
inmN 011 ,9713~1
vnn DYX N I nyt
~ 13I ~ N W
ppnw ,win3nNuDi
OXIN> ,IN1 ItNW 093Up 09737> N%l

This is seen vividly - that a child, having no wisdom, is

always angry and unkind, and even his love is for trivial
things which are unworthy o f being loved,

because he lacks the understanding to love things which are

worthy of love, for love varies with [the level o f one's]
understanding.
Thus, the emotions are dependent on the intellect and understanding, inasmuch as they derive from them.

nlwnnrr ni9niNr nrsn n3 ni3wn3 , w u ni-rnnni

~
From the emotive attributes of the soul, words and letters o f
thought issue forth,
o9nn-m tonil >rw>7 9 IN~ ,n3niNw 7373 nwnn w%nw
for the soul thinks of that which it loves or o f how to
perform deeh of kindness and mercy.

nitn ~ N W >131
And so it is with the other emotive attributes: they all serve as a
source for the words and letters of thought.
,it nwnn ~ i mnNYnn
>
ntn itw n3 nv3i>n ,o>iy~v
nwnn>331
it n3mn >v nnitn xtn it n-rni

Within every thought in the world, there is clothed some

emotive attribute that causes one to think that thought, and
this attribute is the vivifying force o f that thought.

vnn pitn In1 , m t n ni*nin ni~wn)n3vnnn ni*niNni

From the letters o f [a man's] thought proceed the letters o f
[his]speech, and they -the letters of thought -are their actual
vivifying force.
pt>i?n*mrnw l>nn 1iu ,rminptrn n w n y-r9> Nan i i ~ t i l i

Speech [in turn] gives rise to action, [such ad o f charity and

kindness, as in the case o f a king who orders his servants to
give [charity].
I.e., his speech causes his charitable thought to result in action.
731 ~ V N
inrn

nwiy D T N ~ W01~1

And even when a man himself does some deed which he had
thought of doing,
In this instance no speech is involved: his thought leads directly to
action. Nevertheless - the Alter Rebbe goes on to say - here, too, in
order for the life-force t o descend from thought to action, it must pass
through an intermediary stage which resembles speech.

w n n3 t a b vnn 19~3in ,it ntw3 m>nnn ,nnitni vim n3 tin

0 1 ~ n713~3wa>nnn nnitni
the power o f the soul and its life-force,which clothes itself in
this deed, is as absolute nothingness in relation to the power

of the soul and its life-forcewhich clothes itself in the speech

of man;
[they are to each other]as the relation and comparison of the
body to the soul.
T o the same degree is there no comparison between the power of
the soul and its life-force which clothes itself in the speech of man, and
the power of the soul and its life-force which clothes itself in man's
actions. Therefore, when this power and life-force has descended so far
that it is able to clothe itself in action, it has already undergone
contractions and condensations which are far below the power of
speech.

nawnnn nr)nru> irmn nr3n)u 1 i y pr

Likewise - like the distance of body from soul - is the relation
o f the letters of speech to the letters o f thought,

nnw nmn1 na n m ~ > n nlnn

n
nrnn> nawnnn nr'nru

77y

131

and likewise is the relation of the letters of thought to the

essence o f the emotive attribute which is clothed in it and
animates it;
I.e., the thought that derives from an emotion is in no way
comparable t o the emotion itself.

urn )nr>>3wnmr m9a nnmn

,nmn nr'nr nrnn 7iy 131

r t ntn m w n ~nnnw ,>mn

and likewise the relation of the essence and life-forceof the

emotive attribute in comparison with the wisdom, understanding and knowledge which together constitute the intellect from which this attribute was derived.
We thus see that in the chain of descent from level to level beginning with wisdom and culminating with action -each level bears
no comparison at all even to the level that immediately precedes it;

emotions cannot be compared t o intellect, thought cannot be compared

to emotions, and so on. Surely, then, there can be no comparison
whatsoever between the lowest degree of action and the highest degree
of wisdom.

All this applies to the soul o f man and the soul o f all the
created beings in all the higher and lower worlds. In all o f
them, wisdom is the beginning and source o f the life-force.
C-d, however, as will soon be concluded, is as distant from the
degree of wisdom as He is from that of action; from the Divine
perspective, action and wisdom are humble equals.

Chapter Nine

,,,

28 SIWI)

~ *,nn*w?i
n
mwnn n!mn N * ~ Wnnmn n m n ,paw ,335 i'lm
I>YN nwyn qiv
In regard to the Holy One, blessed be He, however, the level
o f wisdom -which [in all created beings]is the beginning of
thought and its genesis - is to Him the final stage o f action;

nf13pn a b n**wnn-rni n)*m NYI

I'PN~

n3wn3w i)**nf

i.e., in relation to the Holy One, blessed be He, [wisdom]is

considered as if it were the quality and level o f action,

n'w nn3n3 0513 : ~ ' n ~ f : ,

as it is written,* "You have made them all with wisdom."
At first glance, it would seem more appropriate for the verse to
have said something such as "You have 'intellected' them all." Why
instead does it state, "You have made.. .," when speaking of wisdom?

nn3nil nvn 77yi'l n*+nwa~

n*33i>'il*wzwnr*nn7 7 ~ ,in>>
3 ~ iv*nI
That is to say that [wisdom relative to Him] is as the quality
o f the life-forcein physical and material action is in relation
to the quality of the life-force o f wisdom,

[wisdom beind the beginning and source o f the life-forcein

man and all the physical creatures.
I.e., the life-force of physicality is incomparably lower than wisdom, which is the source of all life-force.

nim

19~3~ i n v,713tn nimiruv n i v a b 19~3~ i n v

n3vnni.l nrniruv
(For the life-forceof physicality] is as nothing in comparison
933>

with the life-forcein the letters of speech, which [in turn]is

as nothing compared to the life-force in the letters of
thought,

mvnn n m ~ n1nnv
~ nitnn n'lyn~nim 9335 15~3~ i n v
which [in turn] is as nothing in comparison to the life-force
it

and kvel o f the emotive attributes from which this thought

is derived,
For, as explained earlier, all letters of thought emanate from some
emotion which brings them into being, so that the individual concerned
should think t h e e particular lettas. Clearly, the lifcforce of these
letters of thought bears no comparison t o the lifcforce of the emotions
from whence t h e e letters emanate.

nif nn 7130 , n n rn33 nnmn nnfni n5vni nim 9ab 1 ~~ ~i n 3v

which [in turn] is as nothing in comparison to the life-force
and level and degree of wisdom, understanding and knowledge, the source o f the emotive attributes.
Thus, from the level of action t o the lofty level of wisdom in the
World of Atzilut there are but five levels, each of which is of no account
in comparison t o the level above it. Clearly, then, the lowest level of
action is surely of absolutely no account in comparison t o the highest
level, which is the level of wisdom in the World of Atzilut. And just as
action is infinitely distant from the wisdom of Atzilut,

Exactly so is the quality and level o f wisdom, the beginning

and source of the life-force in all the worlds,
For we are speaking here of the Scfirahof Chochmah of the World
of Atzilut, which is the source of the entire World of Atzilut, the highest

of all the worlds. As such it is also the source of all the worlds below it.
Now this level of wisdom is as nothing -

insvai iri3x1 nH3pn,3b

in relation to the Holy One, blessed be He, in His Glory and
Essence,
nnrn ninnnn in19ninnii ninrn ni33i ~ i sNwnnni
i
oniinn
nw~~3w
nim n ~ n 'ly
3 nnmn
Who is elevated and exalted by myriads o f degrees o f elevation more than the quality of wisdom is elevated over the
quality o f the life-force in action,
nwv nilvn nrnrn lnw ,r33 ninrn wnn ninnn wnw
h3wi nrrni nzwnni
for this is an elevation o f only five degrees, namely, the levels
o f action, speech, thought, the emotive attributes, and
intellect.
71311

~31~ rv r'l~:,nintnnim-rnnmn nnrnn Nwlnni 07 ill~3pi.rIN

The Holy One, blessed be He, however, is "high and

exalted" above the level of wisdom by infinite myriads o f
such degrees.
This being so, why do we compare the distance of wisdom from
G-d to the distance of action from wisdom, when in actuality wisdom is
infinitely more distant from Him?
29 Sivm

z T~~~~~,nn~nn
nnmn

ni>w>nwnnp7 1 7 ~ ~ n3
1 3 0 ~ 7 1 3 3~ N 9313
W p7
nhwn nwv nnrn3 ,onwNi N ~
But inasmuch as it is within the power of created beings to
comprehend only the descent from the level o f wisdom,
which is their beginning, to the level o f action, which is the
lowliest o f levels,

~ ' W Ynnln3 nnmn nntn n3wnl nplxpn~

b 037nr~
w
VN 735
wnn
therefore we say that in relation to the Holy One, blessed be
He, the level o f wisdom is considered exactly as the level o f
action.
We use this example simply because there is no greater descent in
the realm of human experience than the descent from wisdom t o action.

nnmn nntnn -rNnfNn 27 3 1 3n~ 9 ~NW))

1 07 N I ~ W
,7nr>~ 3 3 ~
That is to say: [G-d]is "high and exalted" and very greatly
elevated above the level of wisdom,
n>yn7713 I > , ~ N,mm>on33nni.l1')~orw r > ron34
~ %D - p w N>I
37 ~ > 3 ~ c n
'lbn
and it is not at all appropriate to ascribe to Him anything
that pertains to wisdom, even in a very lofty and sublime
form, i.e., even if by doing so we mean to express how He transcends
wisdom;

for example, to say o f Him that it is beyond the capacity o f

any higher or lower creature to comprehend His wisdom or
His Essence.
Even this negative reference to wisdom is inappropriate,

For comprehension pertains and applies to a matter of

wisdom and intellect, about which one can say that it can or
cannot be understood because o f the profundity of the
concept.

1 1

~ N W
1 1 7n1>>>3739w N>

,nn3nn\bwn In n>yn>N I ~ W
,nPt1pn
>m
winn pnw ,330 113wn>7 ~
However, concerning the Holy One, blessed be He, Who
transcends intellect and wisdom, it is not at all appropriate
to say that one cannot comprehend Him because of the
profundity o f the concept,
>>3 nawn

n)mDa 1 3 3 ~3 3
for He is not within the realm of comprehension at all.

He who states that it is impossible to comprehend Him, is

like one who says of some lofty and profound concept that it
cannot be touched with the hands because o f the depth o f the
concept.
>y N>N > 9 1 ~
onwin WN

w,w*nn wlnw 39> ,1> pnr, ynwn >3w

~
3 nwnm
~
2 ,n,nwl iVWy
Whoever hears [this] will mock him, because the sense of
touch refers and applies only to physical obiects, which may
be grasped by the hands.
n,nw n,rwy~n1wnni >3wn nnrn nw3pnm>nwn, wnn
wnn
Exactly so, the level of intellect and comprehension in relation to the Holy One, blessed be He, is considered as actual
physical action.

Even the comprehension o f the [superiorand spiritual]Intelligences in the higher worlds, and even the level o f Supernal
Wisdom of the World of Atzilut which gives life to them all [is
considered so in relation to the Holy One, blessed be He],

as it is written,' "You have made them all with wisdom.

"

All of creation is rooted in the wisdom of Atzilut. Nevertheless,

even the Supernal Wisdom of Atzilut is considered as action in relation
to G-d, for G-d transcends it infinitely. It is thus impossible tosay that
C-d can or cannot be apprehended through intellect, inasmuch as
intellect and wisdom are not at all the means by which G-d can be
grasped.

nnmn n>ynin n r n I> u)3 Yttn o n , n n m om ~ i pnHapi7w

)
nni
As for the Holy One, blessed be He, being called "Wise" in
Scripture, and our Sages, of blessed memory, have also
referred to Him with epithets denoting the quality and level
of wisdom,

nrnn

>XNN

7wn) 771n, Unnw ,nnDnn 7ipn ~ i n woiwn iv,n

ni>,rnn o > i y ~ w,n~>,vnn3n n n r n

this is because He is the source of wisdom, for from Him

issues and emanates the essence of the level of Supernal
Wisdom, which is in the World o f Atzilut.

ovvnni oynn'ln v p n Ninw ow >V , r ~ t maim

i
131
Likewise [He is called] Merciful and Kind, even though He
utterly transcends mercy and kindness, because He is the source of
mercy and kindness;
nnnn ~ N W
131
and likewise regarding the other emotive attributes; G-d is
referred t o by the names of the other attributes because He is their
source,

7-m' unn r>rNn iDwn:, p

r~w

for they all proceed and emanate from Him.

The manner and nature of the flow and emanation - how

and what -i.e., how the intellectual and emotive attributes emanate
from the Ein Sof which totally transcends them, and exactly what they
are, for after they haveemanated from Him they are wholly united with
Him, is known t o the s a ~ a n t s * . ~

30 Siuaa
3 Tammuz

The Alter Rcbbe now briefly explains the various tu'mtwmim that had to take
place in order to enable the attributes of Arziht to emanate from the [infinitc] Ein
Sof-light.

Nin 71x1

1'~
31~1
olxnxn 110

v h i s note will o u t l i n ~the mystical principk o f the tzimtzum o f the Ein

Sof-light,
Before the tzimrutm. G-d's infinitc manifestation was predominant. Tzimtutm
caused His capacity for limitation and finitude, which previously had been subrncrged
within His infinitc power, to be revealed.

lin,ntp D-JN o i ~ m i
and the tzimtzum o f Adam Kadmon, which is the highest stateof existence after the
tumtzwm, and the primal thought that conrains and is the source of all subsequent
emanations and creations,

Eup*-Jn~ i o i
and the esoteric doctrine o f [the tzimtzurn o f ] Dikna.
The life-force that animates hair is exceedingly attenruatcd, to the point that
cutting it causes no pain. Accordingly, the terms Dikna (lit., "beard") and se'arot
("hair") are used to rcpraent a certain form of tvmtwm.'

nii*so I*r 0 3 3 n s n x wa3nw ,7wn 0

~ ~ x :o*nI?InYn
5 )
32 TIVW

For the underlying purpose of all the contractions is to condense the light, in
order to enable it t o become enclothed within the vessels o f the Ten Sefirot [of
the World o f Atzilut].

2. Note of the Rebbe Shlita: "This is expla~nedat greater length in many

places in Chassidut, e-g., in Mitzvat Haamanat Elokut [in Derech Mitzvotecha
of the Tzemack Tzedek]."
3. Note of the Rebbe Shlita: "This is explained more extensively in many
places in Chassidut, e.g., in Shaar HaYichud [in Ner Mitzuah veTorah O r o f
the Mitteler Rebbe]."

These "vessrls" assume the specific form of wisdom or kindness. By contrast, the
divine light that permeates these vasels is asentially simple. When, through tzimtwm,
the vessels come into being and the light clothes itself within them and becomes fused
become one with G-d.
with them, wisdom and kind-

mnu nn in15 frrw IN ,van1 0 3 b n l r m 710 1 , ~?IN mf,mw

in^ mni
nini y~irnnm :owmm
It is only after the Ein Sof-light becomes clothed within thevessels o f ChaBaD
that Maimonides' statement [about the Holy One, blessed be He] is in place:
"He is the Knower, and He is the Knowledge, and He is the Known,. . and by
knowing H i d f [He knows all creation]."
'131 1nx~
nyrmi ,yifrn nini Ymnn

For the vessels o f Atzilut become the soul and life-force o f [the Worlds of]
Betiah, Yetzirah and Asiyah, and all [the creatures] therein.
By "knowing Himself" with the knowledge that is to be found in the vasels of
Atzilut, He also knows all the Worlds and creatures of &nab, Yetziroh and Asiyah.
since they derive their life-force from t h m vasels.
All this, however, can only comeabout after the various tzimtwmim have brought
about the contracrion of the light. enabling it to be vested in the vessels of Atzilut.
1\31vrnn ulni Y T S ~ in :7n9 3
h q * ~3
~ ,3m nw35ni oixnr 4 3 3 2 ~
Howcuer, without the aforesaid tzimtzum and investiture [of the light in the
vessels],it is not at all appropriate to say that "He is the Knower and He is the
Knowledge.. .;" i.e., the whole category of knowledge cannot be ascribed to G-d,

even in so exalted a manner as in the statement that "He is the Knower.. .,"

oi5wi on ,%3 vrni nvr i t n nlmm II~N 3 3

for He is not within the realm and domain o f knowing and knowledge at all,
G-d forbid,
but infinitely elcuated above euen the level and the bounds o f wisdom,
For even the statement chat "He is the Knowa.. ." implies restricting G-d, so to
speak, to one panicular faculty -viz., wisdom, as distincr from (say) the attribute of
kindness or mercy. G-d, however, utterly transcends all such bounds,

n-nwa nrw n~mm~ i m Ir~ Y N nlwm nnm nsnw TY

to the extent that in relation to Him, the level of wisdom is considered like the
level of physical action.

END OF NOTE

Before the note the Alter Rebbe had said that "the manner and
nature of the flow and emanation - how and what - is known to the
savants." I.e., it is they who understand how from the Ein Sof-light
there emanated the intellectual and emotive attributes, which even after
their emanation are so completely fused with G-d that it can be said
that "He is the Knowledge.. .." The Alter Rebbe now goes on to say:

Now, we are not concerned with esoteric matters -how the

emanations of the Sefirot from the Ein Sof-light came about, and the
subsequent manner of their unity with Him,

7n ,mnm in9u-1nn>v minu ),nun>

: 13>

ni'l~nfu

but it is incumbent upon us to believe with complete faith,

matters that are revealed to us - that He and His attributes,
viz., the vessels and Sefirot, are One.

l.e., the attributes of the Holy One, blessed be He, and His
will, and His wisdom and understanding and knowledge,
[are One) with His Essence and Being,
nlwni >3vi rrn3n nman yp 1 , ~ninnn 172, onlimn

Who alone is exalted by infiniteelevations above the level o f

wisdom and intellect and comprehension.
i v 13~01,712n3 inNn P Y N i,nnn
~ V ov m*,nnv ,inn, ol 1351
navn m,nm

Hence, since He totally transcends intellect and comprehension, His

union with the attributes which He emanated from Himself
is also beyond the realm of comprehension;
1na Tn,,nn f,u vvn>
[i.e., it is impossible] to understand how He unites with

them; rather, this may be apprehended only through faith.

In the holy Zohar, therefore, the attributes o f the Holy One,

blessed be He, which are the Sefirot, are called "tbe secret of
faith, "
which is the faith that transcends intellect, for this concept
cannot be grasped intellectually, but only through faith.

Chapter Ten
I Tammnz
4T * ~ ~ U

Concluding the previous chapter, the Alter Rebbe explained that

Z
since G-d is infinitely exalted above intellect, intellectual means are
inadequate to grasp His absolute union with thesefirot of the World of
Atzilut. These are limited to the particular Divine attributes of wisdom,
kindness, and so on. The Zohar thus terms these attributes" the secret of
faith," for their union with the Divine beggars mortal comprehension.
o i p n 533 f N

Nevertheless, despite the fact that the Sefirot transcend intellect and
comprehension,
n>r3, N,nw

nn j t i ~ nnN

73w> ,DTN 23

) r w h i n i n n i a ~>i , N I ~
Y ~ W >

since' "the Torah speaks as in the language o f man" in order

to2 "modulate for the ear what it is able t o hear,"

permission has been granted t o the Kabbalists (lit., "the scholars of truth") t o speak allegorically o f the Sefirot.
Note of the Rebbe Shlita: "The use of the term >vn ('allegory')
stresses that the allegory and its object are not identical, but merely that
there is a similarity between the relationship that subsists among the
particulars of the analogy to the relationship that subsists among the
particulars of the analogue. There is, however, no connection at all
between the particular aspects of the analogy and the analogue.
"Here, for instance: the sun's rays and the sun do not compare in
any way at all to thesefiror and their Source. The analogy refers only to

1. Berachot 31b.
2. Mechilta and Tanchum on Shmot 19:18.

the manner in which the sun's rays are united (i.e., related) with the sun
itself. This analogy makes it easier for us to comprehend the unity of the
Sefirot with their Source."

nl3lN InlN IN771

[The Kabbalists] called [the Sefirot] "lights", using terminology borrowed from the revelation of light,

i3nimi ntplpn
>v'Iinm 1319 nrp u> pi' ,313 >vnn31' % >yv3'13

so that by means of this metaphor, the nature of the unity of

the Holy One, blessed be He, and His attributes, will be
somewhat understood by us.
q i l w ,vnm -m3qir finzv vnvn TN
I Tin*I?YD ,>vn77'13, ~ i n v

7lNn N7PLV VnVn

It is, by way of illustration, like the unity of the sunlight that

is within the solar globe, with the solar globe [itself],which
is called not only "sun" but also a "luminary, inasmuch as it
39

emits light,

iiai >ifmiiNnn nN :zimv in3

as it is written, that Gd created "the greater luminary. ..,"
i.e., the very source of light.

N ~ P Y:sin>v in3 ,>'IN ~7p)

i)nn w n i vvgnnn y i r ~ ~13tni
m
Dl* 7 1 ~ 3
D~P>N

The radiation and the beam which spreads forth and shines
from it is called "light", as it is written,' "And G-d called
the light - day."
-rin%n
n393nz iny mm3n

in

,vnvn 71x1 ,nipnz

in

7i~nv>i

When the light is within its source in the orb of the sun, it is
united with it in absolute unity,
-

--

3. Bereisbit 1:16.
4. Ibid. 1:s.

for there, within the sun, there is only one entity, namely, the
body o f the luminary which emits light;
It would hardly be reasonable to say that within the orb of the sun
there exist two things: the luminary and its light. Within the sun globe,
only the sun itself exists.

oiw I>

1 9 ~ ,79~nn
1
i i ~ n Tia
n

w wnn mN orv ow 7 i ~ ni9tn

i 73
inw m a >>3 niNun

for there the radiation and light is absolutely one being with
the body o f the luminary which illuminates, and it has no
existence by itself at all.
The appearance of radiation and light outside the sun would seem
to indicate that light exists within the sun itself, for if it reaches out and
illuminates the whole world it is surely found within its source. In fact,
however, when sunlight is considered at the stage at which it is found
within the luminary itself, it is so completely identified with it that it
cannot be termed light at all; within the sun, the light has no existence
with an independent identi ty.5

innmi 111x71 n"3;pn>w i7nifn ln ,ntn in191wnn n > ~ ora-rx

n
>i~m
,inin?l~i
ininn 09 ,ni>*sNnO>IW

Precisely in this manner, and even more so, is [the unity of]
(on the one hand) the attributes of the Holy One, blessed be He,
and His Will and wisdom in the World o f Atzilut, with (on
the other hand) His Essence and Being, as it were,
Who becomes clothed in them - in the Sefirot of Atzilut
unites with them in perfect unity,

-and

5. Commenting on the abovestatement that the light "has noexistence by

itself at all," the Rebbe Sblita notes: "It is impossible to say that in relation to
the luminary the light is of absolutely no account, inasmuch as the luminary
itself gives significance to light. (Indeed, it is on account of the light that it is

termed a luminary.)"

iiNn nwmnn 7773 >vn fir>v ,fim*rnNn 19sNII i ~ v n ~ v i n ~ n

vnvnn
since they derived and emanated from Him just as (by way of
analogy) light is diffused from the sun.

inar

93

,r)*navnn :,N%I~ npini 7172 p i ,nt 7i-n vnn N> 7~

U*377n P3l7

However, [G-d's unity with His attributes]is not exactly in

this manner, i.e., like the hsion of the sun with the light which is still
within it, but in a manner which is remote and concealed from
our comprehension, fold His ways are higher than our ways.

1nNn f3W ,oipn >mis TNevertheless, despite its superior manner of unity, since one
musF "modulate for the ear [what it is able to hear],"

ova miv WNI , n r p a >mirnr9ni.l vnvn n N >vnn p i m ~vnv3

i
1135 npnn ow p i ,inw ~ 9
we can perceive and comprehend that just as in the analogy,
the light o f the sun which is united with and nullified in
its source has no name of its own, only the name of its
source,

ninm n i ~ i pni4iv
~i ~

V innmi
N

u i n i ntpapn4v i*nirn >3 73

253 I>N

so too, all the attributes o f the Holy One, blessed be He, and
His Will and wisdom, are not designated and called by these
names at all, relative to Him,

O~liJlnnIb*ll*% ,DVNlDn *>I>N>N

but only in relation to the creatures which are

( ~ o t of
e the
Rebbe Shlita:) "below the World of Atzilut, i.e., in Beriah, Yetzirab
and Asiyah, these [crcaturcs] being" [both] higher and lower,
6. C f . Yeshayahu 559.
6a C f . Rashi on Sbmot 19:18, based on Mechilta and Tanchuma ad loc.

which are brought into existence and given life and guided in
their conduct by the Holy One, blessed be He,
through His Will and wisdom and understanding and
knowledge, which garb themselves in His holy emotive
attributes, such as Chesed, Gevurah and Tiferet.
Thus, the Sefirot are termed Chochmah, Binah, Daat, Chesed, and
so forth, in relation to the beings which are created and vivified by G-d
through His Will and wisdom, and so forth, which clothe themselves in
the emotive attributes.
'i:,i

nyni m r m nnms ,&rm ~ i ~*is-r

x n i w 3 :w-rns u n w n

As it is stated in the Midrash,' "By means of ten things was

the world created: by wisdom, by understanding and by
knowledge,. ..
I Y ~ Xninrnn
I
rny-rs ,mnm o9nv pi:,

,y7u t m nn3n3 'n :s*n:,f

'Ul

as it is w ~ i t t e n 'C-d
, ~ founded the earth with wisdom; He
established the heavens with understanding; with His
knowledge the depths of the abyss were burst open, '. ..";
We thus see from the Midrash9 that the world was created by
means of "ten things", i.e., the Ten Sefirot.

7. Chagigah 12a. The term "Midrash" also embraces the homiletical

passages (i.e., the Aggadot) in the Talmud.
8 . Mishlei 3:19-20.
9. Note of the Rcbbe Shlita: "Seemingly the author ought to havequoted
an explicit statement in the Mishnah [Avot 5:1], 'The world was created
through ten [Divine] utterances.' But [the Alter Rebbe quotes the Talmud
instead, for] the Mishnah speaks of this in relation to the level of Malchut and
the revelation (i.e., utterance - asexplained above) of every Sefirah,while the
proof sought here must relate to Chochmah and Binah, etc., themselves."

1imu iw 1li1> p7pi ,ynp'n ivy np99u-r : I ~ . I ? ~ NinNn3r

and as expressed by Eliiah, in the passage that opens with Patach
Eliyahu, and forms part of the introduction to Tikkunei Zohar, "You
have brought forth ten Tikkunim ('garmentss), and we call
them ten Sefirot,
through which to direct hidden worlds unrevealed (i.e., worlds
revealed (i.e.,

that transcend mortal comprehension) and worlds

worlds that are accessible t o mortal comprehension),

nN?tnnN ltnai
and through them You conceal Yourself.. ." - from created
113

beings, so that they will not be able t o perceive the Divine life-force that
creates and vivifies them.
The Alter Rebbe now offers an instance of how creation came
about through the Sefirot.

nh33 ,ronn n-rn n 4 x n?vNia?nvnvvn 1 1 ~0133

~ 7,>VD
~ 7 ->Y
r
na 19wa15n 1mr1\nj,n r n n m urnr ,nrvnpn r9nrrn 5x3
For example, on the first of the Six Days o f Creation, the
attribute o f kindness - comprised o f all [G-d's]holy emotive attributes, with His Will and wisdom and understanding and knowledge enclothed in it - was revealed,
and with [this attribute] He created light, through the utterance, "Let there be light,"

inivv~nm,n>yn>no>ry5 i ~ n3wnn1
~ n n~vvctnnnl*na Ntnw
run n m nma N ~ !,,I~ID
V
TY 051yn Iron o'lrv3
which is a diffusion and flow o f light into the world from
above, and its diffusion in the world from one end to the
other. This [creation o f light] is [an expression o f ]the attrib-

:;Fz

ute o f kindness, for Cbcsed is characterized by diffusion and

revelation.

m i x nmn oa n5i>x~w n 31
Yet, because [the attribute of kindness] also includes the
attribute o f might (for the attributes of Atzilut all incorporate each
other),

wnn n%n>v iin3,1ni7 nm N> 135

therefore [the light] was not as spiritual as the actual Supernal Light,

pvn p n n ninv ,ntonr >im nvm ~ i n ,ntn

v o>im w3>n>011
zivn9 nirnni y*p?> yinnn mv
and it also became enclothed in this world, which is finite
and limited, for10 "it is a journey of five hundred years from
earth to heaven and from east to west. "
These limitations would not have come to pass wcre creation to
proceed undiluted from the attribute of kindness, which diffuses without limitation. However, since the attribute of might - the source of
limitation - is incorporated within this kindness, creation is finite.
At any rate, because the attribute of kindness was revealed and was
dominant during the first day of creation, created beings related to
Cbesed - such as light
came into existence on that day.

In like manner, on the second day there was revealed the

attribute o f might, which is composed of the other emotive
attributes and His Will, and so on, i.e., ChaBaD,

om 1 9 3 9 n n ~i ,own 7m3

)n>:7nnn3 yp7i.r nz ~ 7 3 1
om>

and with [the attribute of might, G-dl created the firma10. Cf.Chagigah 13a and T n n a Deuei Eliyahu Rabbah 2.

ment, through the utterance, "Let there be a firmament in

the midst o f the waters, and let it divide the waters from the
waters. "

o9nn o*,>ni?n09)v%n

090

oWnlf ,nnnlr orrnr m*n3 wnv

o'mnnnn

This [separation o f the waters by the firmament] is an

expression o f tzimtzum and restraints (Gevurot), to conceal
the upper spiritual waters from the lower waters.

0911*%nn o5t3nz ,o9nnnnn rnwm:, nt

*t*
lfm

Through this separation from the upper waters, the lower

waters became material.
This materiality was brought about through the tzimtzum and
concealment which emanate from the attribute of might - the attribute that was revealed and dominant during the second day of creation.

nn9 Ton

O>IY :9 3 :,,xi
nlfilf3

ton ntn1

The attribute of kindness is included in [thisattribute],for"

"the world is built with kindness, " (Note of the Rebbe Shlita:
"[and the very act of building itself is] an expression of kindness"),
Thus, even where might prevails, it is tempered by the attributeof
Chesed.

for all this - the division of the waters - is in order that dry
land appear and man [live]upon it to serve G-d; thus, this too is
ultimately an expression of kindness.

1513 13l
And so with them all: each of the other emotive attributes was
likewise revealed on each subsequent day, in order to bring created
beings into existence.
11. Tehillim 89:3.

P 7 Y 2 ND>Y > ~ M n N73N n N \ n N >

: OW

0?3li7'n3 lTI?>N 7 n N W lntl

'13 mvnl

And it is this thought that Eliiah expressed in theTikkunim,

loc. cit.: "[The purpose of the emanation of the Sefirot was]
to show how the world is conducted with.. . righteousness
and justice;. ..
righteousness is.. .law (i.e., the attribute of Gevurah), justice
is.. .mercy.. .; all [the revelation of the attributes] is to
show how the world is conducted;
137 l i P N 7 , W T 3 T X

n + N 7 IN> > 2 N

but it is not that You have a knowable righteousness, which

is law,
nor a knowable justice, which is mercy,
393 ni1n 1 1 s 53n
~ IN>I

nor any of these [other]attributes at all."

This means to say that righteousness and justice exist as separately
identifiable attributes only relative to worlds and created beings. As
regards G-d Himself, "it is not that You have" these attributes. In
relation to Him, they do not exist independently at all, being completely unified with Him, just as sunlight enjoys no independent
identity when within the sun.

Commentary of the Rebbe Shlita

on Chapter Ten
In the course of the farbrmgm of Yud-Tet Kislcu, 5728, the Rebbe
Shlita explained the statement in the beginning of ch. 10 regarding the
unity of the Divine attributes with the Ein Sof. The Alter Rebbe there
likens their unity to "the unity of the sunlight that is within the solar
globe, with the solar globe [itself]."
The Alter Rebbc goes on to say that the sun's rays are found not
only outside the solar globe but must also surely exist to an even greater
degree within their source -the sun. Nevertheless, insofar as sunlight is
to be found within its source, it is united with it to such a degree that "it
has no existence by itself at all." It thereforecannot bedeemed "light",
for within the sun globe "there is only one entity, namely, the body of
the luminary which emits light."
Turning from the analogue t o the analogy, the Alter Rebbe now
says: "Precisely in this manner, and even more so," is G d ' s unity with
His attributes. So perfect, indeed, is this unity, that the attributes are
not called by any names at all, whether Will, wisdom, kindness, or
whatever, for they are all truly One with G d Himself.
A number of points here call for clarification. T o begin with: As
soon as the Alter Rebbe proposes the analogy of the unity of the sun's
light with the sun, and before he even begins to explain it in detail, he
mentions that the sun "is called a 'luminary,'" and buttresses this point
by citing a proof-text from Scripture ("the greater luminary"). He then
goes on to say that "the radiation.. .which.. .shines from it is called
'light', as it is written, 'And G d called the light - day."'
Now this issomewhat problematic. Firstly: All that is necessary to
know concerning the sun's unity with its light while this light is within
it, is that the sun serves as the source of the light. (We are then able to
adduce that when something is found within its source, it does not
possess a personality of its own.) Why is it important to let us know
that the sun is called a luminary and its radiation is called light?
Secondly: Granting that a valid reason exists for the Alter Rebbe's

need to explain that the sun is a luminary, is it necessary to seek proof

for this from Scripture? If the sun radiates light, then surely it is by
definition a luminary.
Thirdly: Even more perplexing is why the Alter Rebbe not only
informs us (as above) of the other most elementary fact - that the
radiation of the sun is called light - but finds it necessary to go on to
cite Scriptural evidence for this. All this seems to be completely
superfluous. Furthermore, what innovative insights are we intended to
day"?
glean from the verse that tells us that "G-d called the light
These questions become even stronger when we bear in mind that
the same illustration of the unity of sunlight with the sun, has already
been used in ch. 3, and even earlier, in ch. 33 of the first part of Tanya.
There the Alter Rebbe did not find it necessary to inform us that thesun
is a luminary and that its rays are light, and understandably, no proof is
sought from Scripture.
With regard to ch. 33, one might answer that since the Alter Rebbe
himself indicates that the illustration will be treated at length elsewhere, and it is only mentioned there parenthetically, he does not go
into detail at that stage. In ch. 3 of our text, however, this illustration
is treated at length. If it is indeed necessary for the Alter Rebbe t o spell
out the above-mentioned details, why does he not d o so in ch. 32
We are thus compelled to conclude that here, in ch. 10, when
repeating the illustration of the sunlight that isstill in thesun, the Alter
Rebbe seeks to explain something new - something that warrants the
additional details that were previously unnecessary.
In order to understand the difference between what the Alter
Rebbe sought to teach in each of these two cases, it is first necessary to
explain the subject of each of these two analogues (which become
understandable through their common analogy). And they are indeed
different.
The analogy in ch. 10 seeks t o explain the unity of G d with the
Supernal Sefirot: although they bear not the slightest comparison with
G d , they are nevertheless united with Him, to the point that "He and
His attributes are One," in perfect and uncompounded unity.
This is indeed mind-boggling. Ch. 9 made it clear that the Divine
attributes are even more distant from G-d Himself than the distance
that separates the lowly level of action from the lofty level of wisdom
-so distant, in fact, that we cannot even negate wisdom in relation to

G-d. How, then, can we possibly say that the attributes are united with
Him in perfect unity?
In order to explain this, the Alter Rebbe proposes the analogy of
sunlight within the sun. Light, too, while found within the sun is
absolutely united with it. (This is a novel aspect of the concept that is
not found in the preceding chapters.)
In order to explain in turn how this is the case, the Alter Rebbe
first had to state that the sun is called a luminary and its rays arecalled
light (as shall soon be explained). This is not true of ch. 3, where the
Alter Rebbe seeks to explain (not the unity of the Scfirot, but rather)
how created beings are nullified and of no account in relation to the
Divine life-force that creates them constantly ex nihilo.
Since created beings arc absolute nothingness in relation to the
creative force that brings them into existence and provides them with
life, it is thus clearly impossible to imagine, G d forbid, that they are
united with Him; it is impossible to say that "He and His creation are
One," heaven forbid. The reason is simple: Since all of creation is truly
naught in relation to G-d, there exists no being which we could describe
as being united with Him.
Ch. 10, by contrast, deals with the manner in which thesefirof are
united with G d . Concerning this unity the Alter Rebbe provides the
analogy of the sunlight that is still within the sun, at which stage "it is
united with it in absolute unity."
This aspect of unity is made more readily understandable in the
analogy by explaining that the sun is called a luminary and that its rays
are called light, and by citing Scripture to prove this point.
The Alter Rebbe intends to stress that only that which radiates
beyond the sun is called light; the light as found within the sun is not
deemed light at all. Since this is a novel thought, he finds support for it
by citing the verse, "And G-d called light - day." This verse tells us
that the defining characteristic of light is "day", as opposed to the
darkness of "night". This means to say that light refers, like the term
"day", to actual and visible illumination. By contrast, that which docs
not express itself overtly in actual illumination as light docs by day is
not deemed to be light. (This is trueeven when it exists, but its existence
is assimilated in its source.)
The reason that light while found in its source is not considered to
be light is self-understood: while there, it is one with its source in a state

of absolute unity. Were it t o be designated as light, we would then have

within the orb of the sun two distinct entities - the luminary and the
light. But this cannot be, for the source of light is deemed by the
proof-text to be a luminary to the exclusion of all else: only one entity
exists there, namely, the luminary. Saying that sunlight is united with
the sun itself in absolute unity signifies that it is exclusivelyso, that even
the light that is to be found in the luminary has no separate identity as
light, but is itself [assimilated within the] luminary.
This detail is crucial t o the analogue, namely, to the understanding
that G-d's unity with His attributes is a perfect and absolute unity (as
mentioned at the beginning of ch. 8). It is therefore clear that "all the
attributes of the Holy One, blessed be He, and His Will and wisdom,
are not designated and called by these names at all," as the Alter Rebbe
says in ch. 10. Were the attributes to be designated by the names Will,
wisdom, kindness, might, and so on, then there would be, G d forbid, a
compound of G d Himself (the infinite Ein Sof-light) with His
attributes.
In order for this to be understood in the analogue, it is necessary
for the Alter Rebbe to explain in the analogy as well, that only that
which spreads forth beyond the sun is called "light"; while found
within its source, however, it "has no name of its own at all, only the
name of its source" - the luminary.

Chapter Eleven
The Alta Rebbc explained in the previous chapter that thesefirot 37 TT- ~ ~ ~ I I * L
and Will - are
designated by their respective names only in relation to created beings,
which are granted existence and life and guidance by Him Who
enclothes Himself in those attributes.
However, since these attributes are united with Him in a perfect
unity, they are not identifiable by any names whatever when considered
relatiue t o Him. In this they correspond to the sunlight that is still
within the sun: it is not deemed "light", because at that stage it is
absolutely absorbed within its source.
The Alter Rebbe now goes on to explain that not only are the
attributes and Sefirot called by their respective names in relation t o
created beings alone, but even the Ten Utterances -through which the
attributes become manifest, thereby bringing created beings into existence and providing them with life -are also called "Utterances" only
in relation to created beings. They are not called so relative to G-d,
however, inasmuch as they are united with the attributes, which in turn
are united in perfect unity with the Holy One, blessed be He.

- the Divine attributes, and the Divine wisdom

13h 09uimn

,315 nrinun ow1 i u i p ~02) ~nrinun r n w ~mnr

The Ten Utterances are also designated "Utterances" only

in relation to created beings, since this is a term that relates to
revelation, as shall presently be explained.

For just as the emotive attributes o f the human soul, when

they surface in order to be revealed in [a corresponding]
action,

rrawnnn nr~niuanrwabn n r n ~In

appear enclothed in the letters o f thought, [so do the attributes o f the Holy One, blessed be He].
4~191nr41nn ~ 9 ~51 3 7w9n
4
9~ ,nnwnw o~nnir
fvnn nf n )ID

,ton1 nptrn n w n 7n7nni inyn ~ n n ~3v >Y ON 9 3 ,vDn

vnn fyim nnivfi
For example, the soul's attribute o f kindness and mercy
cannot be revealed (i.e., find expression) in actual deed unless
one first thinks about and contemplates doing an actual act
o f charity and kindness,
for one cannot act without thought.
It sometimes happens that before an emotive attribute finds
expression in action, it must first become enclothed not only in thought
but also in speech. This is now explained.

p n n in3 ,MWY>
o,3nn> nirn o ~ i
If a person, such as a king, commands others to perform [an
act o f kindness],

7isfn ni*niNa ,nlvnnn n ~ * n011

i ~,mnn ntn nvx>nn 9 r N
then the attribute of kindness and with it the letters o f
thought are garbed in the letters of speech.
(irry>>

o*nm, ton 9727 7

3 ~ ~pi)
~ 3 )

?This is also the case when one speaks words of kindness and
compassion to his friend.)
Thus, it is through letters of thought or letters of speech that the
soul's faculties and attributes are revealed.

So, figuratively speaking, when the emotive attributes o f the

Holy One, blessed be He, reach the level at which their
activity is to be revealed in the lower borldd,
1. Parentheses are in the original text.

nvnw 7179x1 7nNn o m )t n>im nwnnr nt ,1291 ~ 7 p 1

this revelation and the flow of this action are called an
"Utterance" and a combination of letters,

,nIvrrpn vnnnn n3um3 n>rm orw nymw 7 w 3 YN

~ 97nv
nvnw ow1 03~7pjn0 9 9 1 7 9 ~

9 9 ~

for there can be no action proceeding from His holy emotive

attributes without [the intermediacy of] combinations
which are called "letters".
Action can result (or be revealed) from G-d's emotive attributes
only when a number of particular powers combine to produce this
revelation.

>im>, n ~n>rm
r nwnn njnn :,fan3 ,rvnn nrnn 71~nn ~ m11x1
>
7 r ~ nnN 13 N I ~ ~ > I
For instance, for the creation o f light from the attribute of
kindness, there issued from it a flow of action and a power
with which to produce and create the light.
The attribute of kindness is capable of producing varying results
and various manifestations of creation, as shall soon be explained. In
order for it to create light rather than something else, the attribute of
Chesed must produce a specific revelation and power whose makeup is
such that specifically light will be created from it.
IN

~ n :nr9nr~i
,
7 n ~ no m n ~ ~rtpnvnr
j nt n3 nmnnr

The flow of this power and this life-force is called by the

name of the "Utterance"and the [combinationo f the]letters
[that constitute the Biblical phrM, "Let there be light."
Although they are not actual letters of thought like our letters of
thought, G-d forbid,
The Alter Rcbbe had previously drawn an analogy: just as a
person's soul is revealed through letters of thought, so too do the Divine

attributes become manifest through letters of thought. He therefore

forestalls any misunderstanding by pointingout in the above clause that
whereas the soul actually contains letters, with all their inherent limitations, this is not so Above.

a4 )wn 7 i ~ nrrnnn
n
'Iv mrnn 1')~on orpn 33n
nevertheless, they are similar to our letters of thought in that they
are a phenomenon which indicates the bringing into existence of the light from nothing; i.e., they are the particular power
that creates light.
O

~ 0 N~ 1 imn
1
1~71)&I ,711 n3 n3vnnn i r ~ n
~ 7 p3
>v
on3 N Y I om
~ rn3 ,-rtmn ntnn 13 01 1 ~ 7 3 ~

Hence, light was created from this flow o f power, and not
other things which were also created from the attribute of
kindness, such as water and the like,
Thus, the combination of letters is such that this Divine power
specifically creates light. It is therefore deemed to be the "Uttaance"
which proclaimed, "Let there be light." This selfsame attribute of
kindness crates orha things, such as water,

because in them were clothed powers from other combinations, which indicate the bringing into existence o f water
and the like.

Accordingly, all life-forces and powers which issue from

[G-d's] holy emotive attributes to the lower [worldsJ, to
create them ex nihilo and to give them lifeand sustain them,
are called "holy letters. "

nrn>ry nrinnn3 ,imtni ~ n m vri n n nvnn n ~ n nn) m \nw

onimn>r
These are the flow of the life-force from His Will and His
wisdom and His emotive attributes, to bring worlds into
being and give them life.

nrn>ry w n 9)v on1

These worlds that are created by the letters are of two kinds:

nrn3n oln*~pio93ni o~rinnnrron ,p33nn n>t yn9no \m!w

>vn 771 !w otnn nnwnv nztwnnn nimrn in3 ,nin!w) ni3wnni
"hidden worlds unrevealed, " which come into existence and
live and are sustained by concealed powers and life-forces,
like, for example, the letters of thought in the human soul;
Just as the letters of each man's thought are concealed from others,
these Divine powers are similarly concealed from created beings. From
them were created the "hidden worlds."

nrwnnr nrn3 i>>ruv nr>mnn own) 1 ~ 7 2) y t n n ~ t)*n>yr

mvnnn nrmn ovzt niN7jl)n , n r n > ~ n
and "worlds revealed," (which] were created and live from
the revelation o f the hidden powers and life-forces called
"letters of thought. "

1 3 3 m ~13n!m
t
nr%n> ,nrhnn rumxi lnvzji
When these ["letters o f thought '7 are in a state o f revelation,
in order to give life to the revealed worlds,
133 nnr

'n 7271 nnnnn om nrn-rp)

they are called "Utterances" and "the word of G-d" and the
"breath of His mouth, "

like, for example, the letters of a man's speech, which reveal

to his listeners what was concealed and hidden in his heart.

Likewise, the Divine "letters of speech" are a revelation of the

force that grants existence and infuses life into thosecreated beings that
are of the category of "worlds revealed."

In truth, however, the Supernal letters of speech are far

higher than the level and essence of the wisdom and intellect
o f created beings.
In this they differ from the letters of man's thought and speech,
which are "inanimate", and belong t o a level far lower than intellect.
The Alter Rebbe now demonstrates that the Supernal letrers of
speech transcend man's intellect and wisdom:

For man, possessor of wisdom and intellect, was created by

the "Utterance" and the letters of [the phrase],2 "Let us
make man in our image.. .;
33

Since wisdom and intellect are derived from these letters, it is

obvious that the letters themselves are far superior to them.

or [man, possessor of wisdom and intellect, was created]

even3 by the Divine breath alone, as it is written,' "And He
2. &reishit 126.
3. The Rebbc Shlita notes that by writing "or even by the Divine breath"
the Alter Rebbe seems to imply that ''breath" is lower than "Utterance" or
"lettas". In the first part of Tanya, however, at the beginning of ch. 2, the
Alter R& indicates that just as mortal breath derives from one's "innermost
vitality," so too is Divine"breath" indicativeof "G-d's thought and wisdom"
- and thex tramend His "Utterance" or the "letters".
The Rebbe Sblita rcsolves this anomaly by reference to lggeret HaTeshnvah, ch. 4 , where the Alta Rebbe states that man's soul "derives initially

breathed into his nostrils a soul of life."

It was from this "breath" that was breathed into man, that he
became a rational being.

Hence,

since Divine speech and breath create man, who possesses

wisdom and intellect, it follows that the Divine speech and

breath are the source of wisdom and intellect in the soul of

Adam,

n7wn , > N > D ~0931~1D

~ ,WD * ~ , Tninw
Y ~ 53

n>>im

which contains all the souls of the tzaddikim, who are

superior to the ministering angels, and whose intellect too is
superior to that of the angels. All this came forth from the Divine speech
and breath.

nirri nin3 ni3wni.l mvnl in p2n* i - r n ~ni9niNw 99> ,rj,*nr

77m9 i9ni~nn
The reason [forthe transcendence of the Supernal letters over
the soul] is that the letters o f [G-d's]speech are effluencesof
power and life-force from His emotive attributes,
yp ),N> nWn n>vn>N

,nnw
W
n * h minrnrvi ininn2 nrtni9nn
D~NTJIXJ nn3n n m n n

which are united with His Essence and Being in a perfect

unity that is infinitely higher than the level of wisdom in
created beings.

from the innermost dimension of the life-force," and then, in order that it
could eventually be invested in a body, i t descended through the stages of
speech and breath.
Thus the "breath" of "He breathed into his nostrils" indeed transcends the
level of "Utterances" and "letters"; the "breath of speech," however, is lower
than "letters".
4. Bereisbit 2:7.

, f v n , i m f n m> N>N , o ~ m ,31>

n nvnw ow3 7 ~ 7 N>?
~ 3
Inxvn I T I ~ : , ~
They are termed "letters " not in relation to created beings,
but only relative to [G-d's] emotive attributes themselves.
The name "letters", which signifies that they are lower than
wisdom and intellect, is not applied t o them in relation to created
beings, for as explained earlier, they are far superior t o created wisdom
and intellect. Rather, this term is applied to them relative to G-d's
emotive attributes, inasmuch as they are only "letters" - revelations
- of these attributes.

ntn nt o,jiw nin:,i nirn ni:,vnn w n Y:, 1i.r mni

Now they - the Supernal letters - are twenty-two kinds of
effluences of life-force and power, differing from one
another,
O:,INW

o ~ ~ i - n>:,In ,ownnni o,~r,>v,nrn>ivn 513 r N t u ln3w

by which all the higher and lower worlds and all the creatures in them were created.

ni3iw ni:,wnn w n 31t:,3 o>ivnN ~ W >,773n3inn:,ni 131x73TI%7:,v

7ni3 NS,I nrng NS, , N ~ I ?
For so it arose in [G-d's]Will and wisdom, that He create the
world with exactly twenty-two differentkinds of effluence,
neither fewer nor more,
and these* are the twenty-two letters which are fixed in the
mouth and tongue, as we have learned in Sefer Yetzirah.

( ~ p T>N

~ ~in:,
W

,n:,wnnn -riv >y min NYI ~ n pjinnil

x
(6Their written shape - i.e., the shape of the letters of these
5. See commentary of the Rebbe Shlita which follows this chapter.
6. Parentheses are in the original text.

Utterances as written in the Torah

- indicates the form of the

flow, as will be explained later.)

For the letters o f speech and thought in the human soul are
also outflows from the essence and being o f the intellect and
the emotive attributes, as is explained elsewhere.

Commentary of the Rebbe Shlita

on Chapter Eleven
Having explained towards the end of ch. 11 that the Supernal
letters are twenty-two different kinds of effluences of life-force and
power by which G-d created the world, the Alter Rebbe goes on t o say
that "these are the twenty-two letters which are fixed in the mouth and
tongue, as we have learned in Sefer Yetzirah." The Alter Rebbe then
goes on t o say that the shape of the written letters "indicates the form of
the flow." He concludes: "For the letters of speech and thought in the
human soul are also outflows from the essence and being of the intellect
and emotive attributes [of the soul]."
The Rebbe Shlita asks a number of questions: First of all, what is
the Alter Rebbe's intent in saying all of the above; how does all this
relate t o our text? Furthermore, what is novel about the concept that
the twenty-two letters "are fixed in the mouth and tongue"? Why,
moreover, must proof be adduced from Sefer Yetzirah, when this is
something which is readily apparent t o all? And why does the Alter
Rebbe not state all this in ch. 2, where he explains that the Divine
life-force which creates all creatures is composed of the Supernal
Letters, and so forth?
In addition, the Alter Rebbe's statement that "their written shape
indicates the form of the flow," emphatically belongs at the end of ch.
12, where he discusses the differences between the letters at length.
The crux of the matter, explains the Rebbe Shlita, is as follows:
The general content of this chapter and the one preceding it is that
(a) the Ten Utterances, the Supernal letters, are also united with G-d;
(b) the manner of their union is wondrous. Nonetheless they are called
"light" and "Utterance" inasmuch as "the Torah speaks as in the
language of man"; i.e., there is at least the degree of similarity that
obtains between an analogy and its analogue. The Sefiror may thus be
likened t o light, and their effluences - the Ten Utterances - may be
likened t o mortal utterances and letters.
Accordingly, the following questions arise:
(a) Man's speech and letters are formed by the larynx, palate,
tongue, etc., as well as by his breath. Thus, the letters of man's speech

do not derive from his intellect and emotive attributes. How, then, are
these letters analogous to the Ten Utteranca, which flow from the
intellect and emotive attributes of G-d and remain connected with Him?
(b) In point of fact, it is true even Above that speech and letters
derive from the Supanal "five organs of verbal articulation" (as
discussed in ch. 2). How docs this accord with the statement that the
l e t t m emanate from the Divine intellect and emotive attributes?
(c) The terminology in the analogue is that the power for the
creation of light emanates (and not that light is "created") from the
attribute of Chesed through the Utterance, "Let there be light." The
same is true with regard to the power by which water iscreated; it, too,
emanates from the attribute of Chescd. All this clearly implies that the
powers and the letters are already found within this attribute. However,
this is not the case with regard to the mortal breath that forms letters.
The breath itself has assumed no form at all: it is only formed into the
shape of l e t t m in the course of its passage through the organs of verbal
articulation. Thus, the letters formed in the mouth are unlike the
powers and letters, which are already found within the emotive
attributes.
All these questions are answered by the Alter Rebbe when hestates
that the effluence of the powers and lifeforces which emanate from the
Sefirot to bring about creation is - both Above and below - - "the
twenty-two letters." These letters are merely "fixed" (i.e., implanted)
"in the mouth and tongue." Essentially, however, they are already to be
found in the intellect and emotive attributes, whence they are drawn
down into speech. And since this concept is novel, the Alter Rebbe cites
suppport from Sefcr Yetu'rah - that the twenty-two letters are indeed
merely "fixed in the mouth and tongue," and not created by them.
According to the above teaching - that the letters derive from the
essential core of the intellect and the emotions - we understand that
the union of the letters with their essence is far greater than what it
would be if they were t o derive from the organs of articulation. Indeed,
they are united with the essence in a manner similar to the manner in
which the intellect itself (from which the lettas derive) is in turn united
with its essence. Moreover, this is so not only regarding the letters of
thought and speech, but also in regard to the letters of action: they, too,
ate united with their source in a similar manner. For the shape of the
written letters (which denote action) indicates the form of their flow;

i.e., their shape reflects the manner in which they flow from the
quintessential substance of intellect and emotions.
In light of the above, concludes the Rebbe Shlita, another most
difficult problem will be resolved.
The Alter Rebbe said earlier that man is created as a rational being
by the Divine Utterance and letters, because the Supernal letters are far
superior to man's intellect. Now this reason is puzzling. The distance
between letters and intellect is not measured in degrees of higher and
lower, for speech and intellect are qualitatively different entities. Why,
then, docs the Alter Rebbe state that the Supernal Letters are "far
higher" than the wisdom of created beings?
According t o the above explanation, however, this is eminently
understandable: Since the letters of speech in fact derive from wisdom
- moreover, from the very essence of wisdom - they are able to give
rise t o wisdom and intelligence within man.

Chapter Twelve
The letters that constitute the Ten Utterances, as the Alter Rebbe
has just explained, are effluences of the Divine attributes which are
wholly united with G-d Himself. Therefore, though they are termed
mere "letters", they are able to serve as vehicles for creating the wisdom
and intellect of created beings, to which they are thus far superior; they
are termed "letters" only in relation to the supernal attributes from
which they emanate.
These letters are the specifically twenty-two manners of manifestation through which G-d chose to create the world. Accordingly, as
the Rebbe Sblita notes, the forthcoming chapter underscores the fact
that all created beings, in all their vastly differentiated multiplicity, are
in fact no more than twenty-two distinct forms of Divine manifestation. Moreover, continua the RebbeShlita, we can understand why the
Alter Rebbe explains this concept at such length further on in this
chapter. Such an explanation would seem to be at home in tracts such as
Sefer Yetu'rah, that deal with the respective stages of the creative
proccss, not in a treatise dedicated to an explanation of Divine Unity.
The Alter Rebbe explains this here, nevertheless, thereby actually
highlighting the concept of Divine Unity - not only insofar as it exists
in its Source, but as it exists in practice. For all the multifarious
components of creation are in reality no more than twenty-two different forms of Divine manifestation.

[Although there are only twenty-two letters, they are able to create a
vast multitude of creatures,] for the creatures are divided into
categories both general (e.g., whether human or animal) and
particular (e.g., the animal world in turn comprises numerous species
of beasts, birds, fish, etc.). This multitudinous division comes about:

by changes in the combinations, substitutions and t rmspositions [of the letters], as was explained above,

;",=

When the letters are combined in one way, one kind of creature is
created; a different combination gives rise t o a different kind of creature. For as explained in ch. 1, certain letters may sometimes be
substituted or transposed with others. Those creatures whose names are
not mentioned in the Ten Utterances derive their vitality by means of
the combinations, substitutions and transpositions of the letters that do
appear in the Ten Utterances.
3~79
fnrm

n31 nvn nwnn ~ 3 nrN

n >:,

3:,

for every letter is a flow from an individual, particular

life-force and power.
Note of the Rebbe Shlita: Since the letters are separate from each
other, what combines them, and how is this accomplished? The Alter
Rebbe goes on t o answer this by saying:

n r n nrm> nmn nr3nrn m u r w n

And when many letters - i.e., many particular powers and lifeforces - are combined to form a word,

in3n2w nrrnrNn 79vn393 D ~ X J Dnvnr

~ nrn:, v n *n3~
t34n *IN
then in addition to the numerous kinds o f powers and
life-forces which issue forth according to the number o f
letters in the word,

nl>r:,

>Y

n h m ,nNt nv

there is, in addition, transcending all [the particular powers],

the flow o f a higher power and general life-force which

contains and is equivalent to all the various individual
powers and life-forcesof the letters and transcends them all;

it unites them and combines them,' in order to grant power

and life-force to the world which was created in both its
general and particular aspects," i.e., with its individual created
beings, through this word.
i~mw,m9
mi*nn3i nnm nmnn x*nrnmn m*nixx1*3nnnri nix h w mh
n i n nim
~ lwm
"NOTE
Inasmuch as every single one of the twenty-two letters of the Torah is a flow o f
an individual, particular life-force and power, which does not flow through
any other letter,

nryw nmi*nrurnm u*n nix 93 m~ lmnn 01 739

therefore the written shape o f each letter is likewise specific and distinctive,
it

nix2 Twnn rbun n m nimni nxn nfimni nwnnn i i * 5~

~ niinn

which indicates the pattern of the flow and manifestation of the light and
life-force and power which is reveakd and flows through this letter,
1i3i innmi 111~71nnxpn 9w

i*ni'fnni19m1i7wn) xin 7

[i.e.,] how it flows and is revealed from the attributes o f the Holy One, blessed
be He, and His Will and His wisdom, and so on.
END OF NOTE

Returning to the body of the text, the Alter Rebbe now goes on to
illustrate how one utterance ("Let there be a firmament") created the
extensive components of the worlds as well as their specific creatures.
1. The Rebbe Shlita notes that the root here translated "unites" (un) is
etymologically related to the Hebrew word for "triend"; i.e., previously
separate powers are joined in (asit were) friendlykinship. By contrast,the root
here translated "combined" (73s) means that thew powers fuse into one
created being and one word. In Chagigah20b, Rashi likewise explains this verb
to mean that a number o f separate items "become one entity," and not merely
similar to one entity. This widespread understanding o f the verb also finds
practical, legal application.

Note of the Rebbe Shlita: This also helps us understand the degree
t o which Divine Unity may be perceived in relation to the created beings
of this world too, in that the seven heavens and all their celestial hosts
were aeated and live and exist from the solitary Utterance, "Let there
be a firmament."

As, for example, through the words of the Utterance, "Let

there be a firmament.. .,'*2 the seven heavens and all their
component celestial hosts were created.
Thus our Sages, o f blessed memory, speak of-' "[the firmament called] Shechakim, in which stand millstones that
grind manna for the tzaddikim.. .,
vTpnn nu1 o9>w17~raw ,>13r
[the firmament called] Zvul, in which stand [the heavenly]
Jerusalem and the Holy Temple and the Altar.. .,
'131 narni

771 n17YIN1 I>W nI7YIN 1JW ,)13II)

[and the firmament called]Machon, in which there are stores

of snow and stores of hail.. ..
"

Each of the seven firmaments thus has its general nature - the fact
that it is a firmament - as well as its individual aspect, as exemplified
above.

The heavens as a whole were created and live and exist

2. Bereishit 1:6.
3. Chagigah 12b. See Commentary of the Rcbbc Shlita at the conclusion
of this chapter.

through the aggregate wora3 o f the utterance, "Let there be a

firmament.. ..
33

In general tams,+ their existence as heavens results from the

comprehensive illumination contained within the words, "Let thae be
a firmament.. ."

and each individual created being in the seven heavens5 was

created and lives and exists b y virtue o f some combination o f
the letters o f these work, or their substitutions and
transpositions,
[these combinations, substitutions and transpositionsbeing]
according to the quality o f the life-force of that particular
creature.
*I)*w~ nvnm nlmn nmui nnin uin q t i * ~*U,V 92 13

For every change in a combination is an intermixing and

interweaving o f the powers and life-forces in a different
form,
For example: the three Hebrew letters p7c in that particular order
comprise the word lm,which is the name and life-force of a stone.
When, however, thee sclfame letters are transposed, a different form of
creative power and life-force - and consequently a different creature
- comes into being.

4. The Rebbc Shlita explains that the Alter Rebbc writes here that "the
heavens as a whole were created.. .through the. . words.. .'Let there be a
firmament,"' because each individual heaven was created by the name it is
known by in the Holy Tongue (e.g., Shcchalu'm),as statad above at the end of
ch. 1.
5. Note of the Rebbc Shlita: "This include the firmament itself, as
explained above."

it

n~7733i p m ~ ~n7312n
n iN

V,7177~~1
~
nntipn niN 9

3 ~

since each letter antecedent in the combination dominates

and it is the essential [force]in this created being,
Since, for example, alef is the first letter of the word pn, it is the
dominant force in the aeated being that bears this name. If it is a letter
stemming from the attribute of Chesed ("kindness"), then that attribute will predominate; if it is a letter of Gevurah("severity"), a different
attribute will prevail.

n7im niB331n ? >n~i > w wwm

while the others i.e., the other letters and forces contained within the
word are subordinate t o it and are included in its light,6
and thereby - through the different combinations of the same
letters - a new being is created.

Likewise, through the substitution o f letters or their

transpositions,
When, for example, not only is the order of the letters changed but
an alef (say) is substituted for an ayin,

)nw ni'niNnn 03~7mi1

17~3
n>ynn7nim nivtnniN*ianinix

new creatures are created that are o f lower levels than the
beings created from the [original] letters themselves.

.-,

6 Tmmul

nvn 7 1 ~ ,n77n
1
)n VNZI n%>f7,~nn7

1 nn2i-r
~
,>vnfit ,In 7 3

wnwnn

in

For they (the substituted letters), by way of illustration, resem6. Note of the Rebbc Shlita: This dominanceof the initial letter of a word
underlies the significanceof rashei teivot, the pattern of abbreviation wherein a
whole word is telescoped within its first letter. Indeed, the Gemara states (in
Shabbat 10Sa) that such abbreviations are of Torah origin.

ble the light that shines upon the earth at night from the
moon - and the moonlight is from the sun,
WDWil >W 71Nn 7iN NIT) VNil

%W

71N NYD)I

hence, the light which is on the earth is a light [reflected]

from the light o f the sun.

Exactly so, allegorically speaking, the letters comprising the

Utterances are the aggregate flow of the life-force and the
light and the power [that issue] from the attributes o f the
Holy one, blessed be He,
to create the worlds from nothingness and to give them life
and sustain them as long as such shall be His blessed Will.
The general life-force thus emanates from the Utterances them-

selves.

From this aggregate flow and mighty radiation o f the Utterances themselves,

njnn :,wnnr 'n l ~ i - 1

G-d caused its similar derivations and its offshootsto shine
and issue forth,
n m ~ n2
i N Y D ~n*ni*in

lnw
these being derivations and effluences o f the light from the
letters.
ni3niNnn iiun n ~ ~ nit4rn
n i

0% >32wow73 03~173
in3 ~i31,1n~ni7inni
n13ni~
wifmln1nr

And these derivations and offshoots are the substitutions o f

letters and their transpositions, with which He created the

particular creatures o f each world.
Likewise, G-d projected the light from the letters in another
manner, and caused a radiation of a radiation of a radiation
to issue forth and descend from the diffusionso f light from
the letters;
In the earlier analogy, the moon's reflected light was a radiation of
the sun's radiation. The Alter Rebbe now speaks of a descent one
generation further removed - merely a radiation of a radiation of a
radiation.

and likewise He further caused [the radiation o f the radiation etc.] to issue forth and descend to the lowest level in the
chain of descents,
until completely inanimate beings, such as stones and earth,
were created.

And their names IN and

7~ -the names being each object's lifeforce, as mentioned in ch. 1 - are substitutions o f substitutions,

etc., and transpositions of transpositions, etc., as mentioned

above.
Thus, the life-force and existence of every created being are the
letters of a particular Divine Utterance, and to this the created being is
utterly nullified. In this manner, all of creation is nullified to G-d and
united with Him.

a>ynv 7-nn7 'a nityl ,>IVp>n o>w~

CONCLUSION OF THE SECOND PART,
WITH THE HELP OF G-D, MAY HE BE BLESSED AND EXALTED

Commentary of the Rebbe Shlita

on Chapter Twelve
The Rebbe Shlita notes that the Alter Rebbe omitted many details
when quoting the Sages' concerning the characteristics of each of the
seven heavens. (Indeed, the Gemara begins with the heaven called Vilon,
proceeds to Rdia, and only then speaks of Shechakim, the heaven with
which the Alta Rebbe begins.)
Briefly, the explanation is as follows: The Alter Rebbe desires to
show how a multitude of created beings - these seven heavens with all
their hosts - are essentially united insofar as they all promd from a
single Divine Utterance. For this reason, once the Alter Rebbe has said
that the Utterance, "Let there be a firmament.. .," brought about the
creation of the seven heavens, there is no need for him to repeat them
again by name, as detailed below.
The Alter Rebbe omitted the heaven called Vilon for "it serves no
particular purpose," i.e. (as the Gemara states there), it does not
contain created beings. Even according to the opinion of Tosafos that
light emanates from Vilon, light was created and continua to exist by
virtue of a different Divine fiat, namely, "Let there be light." (For all
light - not only that created during the first day and then concealed owes its aeation and existence to the Utterance, "Let there be light."*)
The Alta Rebbe also omitted Rdia, in which are found the sun,
moon, stan and constellations (as the Gemma states), for they w a e all
created by the Uttaance, "Let there be luminaries in the firmament of
the heaven.. ."
With regard to Shechakim, the Alter Rebbe quotes the Gemara at
length to the effect that this is the heaven "in which stand millstones
that grind manna for the tzaddikim," for since its function is an
ongoing one, this heaven illustrates his point that the heavens all "live
and exist" - in the present, too, and not only in the time of the Jews in
the wilderness - "through the aggregate words of the Uttaance, 'Let
there be a firmament.. .."'

1. Chagigah 12b.
2. Sa ch. 11, above.

Concerning Zuul, the Alter Rebbe omits the detail that the Angel
Michael brings an offering upon its heavenly altar, because there is an
opinion' that angels were created during the fifth day of creation.
According t o this view, the creation and existence of Michael derive not
from the Utterance that ordained, "Let there be a firmament.. .," but
from the words, "and birds shall fly."
For the same reason the Alter Rebbe makes no mention of Maon,
where flights of angels sing by night the praises of their Maker.
Concerning Machon the A l t a Rebbe docs not speak of the "rising
of dew," the "storms and tempests" and "fire", for t h a e were all
aeated during the first day and thus are not connected to the Utterance,
"Let t h a t be a firmament.. .."4
Also omitted is Armos, the abode of "righteousness and justice"
(as theGcmarastates there), for these areDivine attributes. Thesouls of
the tzaddikim which are also found in this heaven are likewise not
mentioned, for they were aeated by the Utterance, "Let us make
man.. .." So too the Throne of Glory, which had existed before G-d
had decreed "La there be a firmament ..."; indeed, before Creation had
begun.
J

Yet once more, concludes the Rebbe Shlita, we ace able to see how
maiculous is the wording of Tanya, encumbaed by no superfluous
word and lacking no nmssary word, for, as we see here, each phrase
omitted from the Talmudic citation has its specific reason. Accordingly, to follow the counsel of the Mishnah concerning the study of the
Torah? "Delve in it over and over again, for everything is in it."

3. Bereishit Rabbah 3:8.

4. Chagigah 121, and elsewhere; cf. Rambam, Hilchot Yesodci HaTorrrh,
beg. of ch. 4.
5. Pesacbim 541.
6. Avot 5:21.

n3)wnn n w
Iggeret HaTeshuvah

Introduction
By way of introduction to lggeret HaTeshuvah it should be noted
that the Alter Rebbe is known as' "Master of the Tanya and Shulchan
Aruch." The Rebbe Shlita once remarked that "Master of the Tanya"
means that the Alter Rebbe is2 an arbiter in the esoteric dimension of the
Torah, and "Master of the Shulchan Aruch" signifies that3 his halachic
rulings are authoritative.
Furthermore, the previous Lubavitcher Rebbe once stated in a
public address4 that the four parts of Tanya correspond t o the four
sections of the Shulchan Aruch. In this connection the Rebbe Shlita
gives an explanation - both according to Chassidut and according t o
the revealed strata of the Torah -of the relation between the third part
of Tanya, lggeret HaTeshuvah, and the third section of the Shulchan
Aruch, Even HaEzer.
According to Chassidut the relation between the two is clarified by
a statement in ch. 4 of lggeret HaTesbuvah - that the lower and higher
levels of teshuvah (which together encompass all the degrees of repentance) are respectively indicated by the lower and higher letters hei of the
ineffable Name of G-d. In t a m s of their spiritual personality, so to
speak, these two letters are feminine: both are receptors, the higher hei
(representing the level of Binah) being impregnated by Chochmah, and
the lower hei (representing Malchut) being impregnated by the six
emotive Sefirot. This feminine element connects lggeret HaTeshuvah
with Even HaEzer, which codifies the laws involving women.
As t o the revealed plane of the Torah, we find that the Talmudic
Tractate Gittin, which deals with the laws of divorce, precedes Tractate
Kiddushin, which deals with the laws of marriage. In the introduction
to his commentary on the Mishnah, Maimonides explains this order by
quoting the verse,5 "When she leaves his house she may go and marry
1. "Master of the Tanya" is the literal translation of the Heb. term, Baal
HaTmya, meaning "author of the Tanya."
2. An arbiter.. .Torah: In the original, rnmn nr*mr, l*x porn x.
3. His halachic.. .authoritative: In the original, mlrn rhu m p m N .
4. Sefer HaSicbot 5701, p. 142ff.
5. Devarim 24:2.

another man"; here, too, divorce precedes marriage. Historically, as

well, the Midrash6 points out that the root of the word used by the
Torah to say that G d 7 banished Adam from the Garden of Eden ( w i ~ r l )
is the same as the root of the word for divorce (lrrn13. Accordingly, the
Sages compare his state to that of "a Jewish divorcee," who is permitted to remarry her former husband. And indeed, when G-d later gave the
Torah to the Jewish people he8 "sanctified us (uunp) with His comman&." In the Holy Tongue this verb shares a common root with the
word for m-age,
or betrothal (yunlp). In this connection the Alta
Rebbe said above9 that G-d's having "sanctified us with His commands" parallels what a man declares when betrothing a wife: "You
are hereby consecrated unto me."
This dynamic - marriage in the wake of divorce - is echoed in
the spiritual use of these terms. The connection to teshuvah is thus
readily apparent: A "marriage" is conceivable after a state of "divorce"
only when there was teshuvah in the interim. For as the Alter Rebbe
stated earlier on,I0 "Indeed, it is impossible for the wicked to begin to
serve G d without first repenting for their past."
In Scripture, too, we find repentance depicted as the reconcilement
of a divorctd couple, culminating in remarriage. For sin banishes the
Shechinub, the Divine Presence, the Mother of a11souls. In the words of
I "Because of your transgressions
the prophn,ll o>aNnnyw ~ Y W L D was your Mother sent away." This is the selfsame verb that the Torah
uses for divorce:l2 rnnn nn*i - "And he will send her away from his
house." And it is repentance that undoes this spiritual divorce, to the
point that G-d can ask His people the rhetorical question:'3 "Where is
for as a result of His people's
your mother's bill of divorce?"
repentance, the divorce is annulled.
In the plainly manifest levels of the Torah as well, there is explicit

6 . Bereishit Rabbah 21%

7. Bereishit 3:24.
8. From the liturgy, passim.
9. Ch. 46; this is further explained in ch. 10, below.

10. Ch. 17.

11. Yeshayahu 50:3.
12. Devarim 24:3.
13. Ycshayahu, loc. cit.

evidence in the Gemara that repentance resembles remarriage following

divorce. R. Yochanan teaches" that repentance overrides a prohibition
stated in the Torah, and cites the following verse:ls "If a man sends
away his wife and she leaves him for anotha man, will he return to h a
again?.... Yet though you have strayed...,return t o Me!" Thus, argues
R. Yochanan, G d is saying here that repentance overrides the prohibition that16 "her first husband ...may not remarry her" [if she married
another man in the interim]. Here too, then, remarriage following
divorce is a paradigm of repentance.
Thus, there is a clear correspondence between the third part of
Tanya, lggeret HaTeshuvah, and the third section of the Shulchan
Aruch, Even HaEzer, which deals with the laws involving women.

14. Yoma 86b.

IS. Yirmeyahu 3:l.
16. Devarim 24:2.

The original heading reads as follows:

LIKUTEl AMARIM ("A Compilation o f Teachings')

PART THREE
ENTITLED

IGGERET HATESHWAH ("The Epistle on Repentance')

Chapter One

on n793 *prM nvW

7101 N*)n
It has been taught in a Beraita at the end o f Tractate Yoma:
There are three types o f atonement, varying according to rhc
:NDI*

diffacnr categories of transgression,

tnN >3 ov

nnwni

and repentance [necessarily] accompanies each o f them.

I>

l*>nrnwrv own t t r w ,3vi nwv nrxn b

I f one failed t o fulfill a positive commandment and

repented, he is forgiven forthwith.

imn 097~3n~131
n9rn nnwn ,avr nvvn N> nrrn

9y

I f one violated a prohibitive commandment and repented,

his repentance is tentative, and Y o m Kippur atones.
1. Cf. 86a.

In this instance repentance alone does not suffice to secure complete forgiveness; it only guarantees that he will not be punished until
the arrival of Yom Kippur, at which time he is completely forgiven.

(This means that though, in terms o f fulfillment, a positive

commandment is superior, for which reason it supersedes3 a
prohibitive commandment,
When positive and negative commands conflict, the positive command takes precedence and overrides the prohibition. (For example: the
wearing of tzitzit made of an admixture of wool and linen, despite the
prohibition of kilayim, or shautncz.) Since observing a positive command thus appears to be of more value than observing a prohibition,
why do we say that if one transgresses a positive command repentance
alone suffices, whereas if one transgresses a prohibition forgiveness
cannot be secured by repentance alone, and one must await the advent
of Yom Kippur?
The Alter Rebbe will now address himself to this question. His
answer will also enable us to understand the spiritual effects of the
performance of a positive command and the spiritual blemish that
results from transgressing a negative command. Insight into the mitwot
from this perspective will in turn enable us to understand why a positive
command supersedes a negative command, and why it is nevertheless
more difficult to attain atonement for transgressing a negative
command.
Briefly, the answer is as follows: When one performs a positive
command he not only fulfills G-d's Will, but also draws down a flow of
Divine light into the higher spiritual realms and upon his own soul. The
reason: each positive command is likened to a bodily organ. (Note of
the Rebbe Shlita: "As our Sages, of blessed memory, have said:' 'The
248 organs correspond to the 248 positive commands."')

2. Parenthaes are in the original text.

3. Yrvamot 3b.
4. Makkot 23b.

This means to say that just as a bodily organ is a receptacle for the
life-force which it elicits from the soul, so, too, is each positive
commandment a vessel that draws down Divine effluence and vitality
from the infinite Ein Sof-light. Moreover, just as the lifeforce of the
soul is enclothed within the various limbs, so, too, does the life-force
drawn down through the performance of a positive command become
enclothed (i.e., internalized) within the worlds.
by not committing the transFulfilling a negative command
gression - is also a fulfillment of the Divine Will. As our Sags, of
blessed memory, have said9 "If one passively refrains all his days from
sin, he is rewarded (Note of the Rebbe Shlita: 'but only') as though he
had actively performed a command." However, since such performance
does not result from any action on his part as in the case of a positive
he merely fulfills C-d's Will by not transgressing
its
command
result is of lesser spiritual value. For the purpose of Torah and mitzvot is
to draw down Divine illumination through the performance of the 248
positive commands, and to dispel the spirit of impurity through the
observance of the 365 prohibitions (as explained earlier in Part I, ch. 37,
p. 492-3).
Thus, in a situation where positive and negative precepts clash and
the question is which one is to be set aside, the positive command
supersedes the negative. For it is impossible that doing the prohibited
deed will impart a spirit of impurity, inasmuch as its prohibition is
being overruled because the Torah so dictates. Conversely, (even) if the
Torah were to direct that one should neglect the positive command, the
action that would draw down Divine illumination would still be
lacking.
For this reason a positive command supersedes a prohibition: the
deficiency normally wrought by transgressing a prohibition does not
result when the Torah commands that it beset aside, while the dividend
gained by fulfilling a positive command - the drawing down of the
Divine light - is realized.
However, in light of the above, it would seem that the same
reasoning should apply with regard to transgressions: a higher degree of
repentance should be necessary for violating a positive command than

5. Makkot 3:15.

for transgressing a negative command - yet according to the above

quotation from the Gemara in Yoma the opposite is true.
The explanation is as follows. The advantage of the positive
command
the G-dly light that it draws into the soul
cannot be
won through repentance in any event; all that repentance can now
secure is forgiveness for the transgression. Not so with regard to
transgressing a prohibition, where repentance can rectify the misdeed
entirely. Furthermore, since the misdeed actively blemished the individual's soul and the celestial realms as well, mere repentance does not
suffice: only Yom Kippur can completely obliterate the blemish that it
brought about.

This is what the A l t a Rebbe now goes on to say:

nln>'lm Y ~ W IMN

77wnn ,nwy n u n ovp 7 1 9

>YW oivn 1 ~ 7 n
NITI 7172 910 V N MN nwnn D*)P>Y

this superiority of the positive command that makes it supersede a

negative command is so because by performing a positive
command one precipitates an illumination and flow into the
higher worlds from the reflected [infinite] Ein Sof-light
(ND>DT 1973~
nun7 1

1 ,17-ripm
~ ~ nftrn1:7nta 3in3v i n 3

(6as we find in the Zohar:' "The 248 positive command-

ments are the 248 'organs o f the King'

'3,

The 248 positive commands are equated with the emotive attributes of Atzilut which are collectively termed "the King". Just as an
organ serves as a vessel t o the soul-faculty enclothed within it, so, too, is
each positive command an organ and vessel for a particular effluence of
the emotive attributes of Atzilut that are drawn down through the
performance of that particular commandment. Thus, through performing positive commands one draws down G-dliness into the higher
worlds.

6. Parentheses arc in the original text.

7. Tikkunei Zohar 30.

and also through the performance of a positive command one draws

G-dliness on to his Divine soul,
as we say in the blessings that precede the performance of many
mitzvot,

". ..Who

has hallowed us with His command-

ments. "
I.e., fulfilling a positive command has theeffect of drawing down
Divine light and holiness upon the soul, for which reason it surpasses
and supersedes conformity to a negative command.

But concerning repentance, which would snk to rectify the transgression of a positive command,

inNn nw

N>I ,773~13inn>n3 n n w >Y W~IYTI I>

1y'mmw q~
7>nn
though through repentance the punishment for rebelling against
G-d's rule and not fulfilling the King's word is commuted,
'131 7 1 ~ 3
MNTI oipn >3n

nonetheless, the illumination which would have been drawn down

through the performance of the positive command is lacking -even
after repentance, so that the sin remains only partially rectified.
ynw n N 9 - p > V , ~ Wnt ,1pn> >>I' N>

nwn :p m >Y

>lot7 7 n ~ n ~ 1
IN n m >w
~

On the verse,8 "A crookedness that cannot be corrected, "i.e.,

even through repentance, our Sages accordingly ~ o m m e n t : ~
"This relates to one who neglected the evening [or morning]
reading o f Shema, or [the evening or morning prayer]. "
8 . Kohelet 1:lS.
9. Cf. Berachot 26a.

For though he be scrupulous henceforth about reading the

morning and evening Shema forevermore, thereby demonstrating his regret,

his repentance is ineffectual in correcting what he once

neglected.
For after all is said and done, the world will foreva be lacking the
unique gift of Divine light that he could have drawn down through
reading the Shema on that particular occasion. Thus, all that repentance
can accomplish he is now able to accomplish through repentance alone.
No other steps can secure him any further atonement.
So much for him who transgressed a positive precept.

,nvm N> nirn 51y mrynl

ayn51 om nviy ,iv913 y7n 3111~
373
n m n 7ipni nv7vx
I f one violates a prohibition in thought, speech or action, since
evil cleaves to his soul, he [also]impairs its Supernal
root and source

thereby

mygn pvia3 :7nt vipm mn3v in3 ,n)wf ni7mv 1 3 1 o*wi33~)

('131 NWI 31151 ~ ~ n npnm
v ) rn*wnr ,1151
(loin the garbs of the Ten Sefirot of Asiyah; as Tikkunei
Zohar writes," "You have fashioned garbs for [the Sefirot],
from which fly forth souls for man.. .").
We thus see from TikkuneiZohar that it is from the "garments"of
the Sefirot that souls emanate; when a soul is blemished through sin,
these garments are blemished as well.

Therefore there is no atonement for his own soul nor Above

until Yom Kippur,
10. Parentheses are in the original text.

11. Introduction.

As will be explained a little later, "atonement" means cleansing

that which was blemished. This requires not only repentance, but in
addition Yom Kippur:

concerning which it is written,12 "He shall atone for the holy

place because o f the impurities of the Children of lsrael and
because of their sins.. .; before Havayah shall you be
purified. "
N p 7 'il *>a9
"Before G-d" is stressed.
I.e., the purification granted by Yom Kippur emanates from a
level that transcends the Divine Name Havayah, and can even atone for
a blemish that resulted from transgressing a prohibitive command.
At any rate, we have seen that in catain respects transgressing a
positive command has more serious consequences than transgressing a
negative command.

nrrrna ,019~1on , N > I ~orw 1 ~ 3 ntin% )?N )>>I

Hence, one should not (G-d forbid) infer any leniency in the
positive commandments from this Beraita which states that one
ilwv

is immediately forgiven after repenting for having transgressed a positive command, while transgressing a negative command requires in
addition the atonement of Yom Kippur;

n7m ~in9naumai

particularly ought one not i n f a any leniency in Torah study.

On the contrary, our Sages assert,I3 "G-d has in catain instan12. Vayikra 16:16 and 16:30.
13. Yerushaimi, Chagigah 1:7.

ces glossed over [even] idolatry, [incest and murder],"

though excision and capital punishment are involved, "but

did not excuse the neglect of Torah S t ~ d y . ' ' ) ~ ~
The Beraita with which this chapter opened is now resumed:
0 9 7 1 ~ 1,19hn 0,71mi-, DIY

m m ,19t n93 ninm nrn'i3

9~ w
1'lnDD

I f one commits a sin [punishable by] excision or execution,

repentance and Yom Kippur are tentative, so that the individual
is not punished, and sufferingsscour
mi-,nmb ,mww n w n 1~ 1 r ,nm3i-)r1n11:
,
w n ~
(ISi.e., they complete the atonement. [The verb] memarkin
denotes the final stage, namely, scouring and rinsing in order to
"polish" the soul,

for kaparah ("atonement ") is the term for the preceding stage of
cleaning removing the uncleanness of the sin),
Sins punishable by excision or execution are not cleaned away
through repentance and Yom Kippur alone: the soul must also be
scoured and rinsed through suffering, heaven forfend.
m y O'YU~I ,wtm v3w

'ntw, :inww

as it is writteny16"With a rodshall I remember their sin, and

with afflictions their iniquity. "
Nn9973il 1 1 ~ IN2
3 'fY

Thus far the Beraita with which this chapter opened.

14. The opening counterpart of this closing parenthesis appeared at the very
beginning of the chapter: "(This means.. .."
15. Parentheses are in the original text.
16. Tehillim 89:23.

-n>>
Nunil n9w N?n inmil 1n ilalvnn nlrn mm
Now the mitzvah o f repentance17 as required by the Torah is
simply the abandonment o f sin
,T">

1n?v310 ,mm')wn>l,')?'lf~m
'I ~

9N ~, D UN n w 3

(nm
(18cf.Sanhedrin, ch. 319; Choshen Mishpat, end o f Sec. 34,z0
regarding t e ~ t i m o n y ~where
~ ) , it is stated that if a potential witness
17. Note of the Rebbe Shlita: "The Alter Rebbe speaks of 'the mitzvah of
repentance' (rather than 'the content of repentance' or simply 'repentance,' and
the like, recalling the expression of the Rambam in Hilchot Teshuvah 22).
This would seem to indicate his stand on the basic content of repentance
that abandoning sin is a command of the Torah. This is so even according to
the Rambam and the Semag, whose opinions he follows h a e (see Sefer
HaMitwot of the Tzemacb Tudck, bqynning of Mitwat Vidui UTeshuvah)
and not only according to theRamban (on Nitzavim 30:11, quoted in Likkutei
Torah on that verse).
"In the preamble to Hilchot Teshuvah in Sefer HaYad (and it would seem
that these introductory headings were written by the Rambam himself) we
[likewise] read: 'One positive command: That the sinner return from his sin
before G-d and confess.' Possibly this preamble also serves as the source for the
words of the Tumach Tzedck, loc. cit. [So too] in Sefer HaMitwot of the
Rambam: 'The seventy-third mitwah is that Hecommanded us to confess [our
transgressions] and to articulate them penitently (lit., 'with teshuvab')."
18. Parentheses are in the original text.
19. 25b.
20. Sub-section 29ff.
21. Note of the Rebbe Shlita: "It will be noted that the Alter Rebbe d o a
not cite Tractate Kiddushin (49b) and the section of the Shulchan Aruch
entitled Even HaEur (38:31) with regard to marriage, even though these two
sources respectively preadc Tractate Sanhedrin and Choshm Mishpat ( s a also
Minchat Chinuch, Mitwah 364). [The Gemara in Kiddmhin teaches that
even if an uttaly wicked individual betrothed a woman on condition that he
for at that moment he could have
was a tzaddik, the betrothal is valid
repented in his heart; the Shlchan Amch in Even H e r determines that such
a betrothal has a degree (albeit uncatain) of legal validity; and the Minchat
Chinuch in fact cites the above-quoted Gemara to demonstrate that the
abandonment of sin in itself constitutes teshvah. Why, then, did the Alter
Rebbe not draw on these sources?l
"It could be suggested by way*of explanation that he prefers to adduce

simply abandons and does not repeat the transgression that had previously disqualified him, he is once again able to testify.22

ini3>n3 mn> ,&m>TIY aiw9 >3> o>w 333

u>3mnl9w

m n ~
773n9
This means that he must resolve in perfect sincerity never
again to revert to folly, to rebel against G-d's rule;
nixn3 in nw n'1sn3 )n ,DI>WI t
m ,*nn nixn TIY

7 ' 1 ~ 1 9N>I

nwvn N>
he will never again violate the King's command, G-d forbid,
neither a positive command23 nor a p~ohibition.2~

This is the basic meaning o f the term teshuvah ("repentance")

- to return to G-d with all one's heart and soul, to serve
Him, and t o obsewe all His commandments.

proof from fiscal law, where any particular case is not determined by a
majority of instances. This is to say, that it is not only in the majority of
instances [but in all instances] that abandonment of sin alone suffices."
22. The Rebbe Shlita notes that the Alter Rebbc's point here is that the
main element of repentance is not fasting, as he goes on to prove, but the
abandonment of sin. However, the text also makes it clear that verbal
confession is not essential to repentance (as is demonstrated by the citation
from Choshtn Misbpat, where verbal confession is not mentioned). It is only
that when one does confess verbally and ask for forgiveness, these steps are
incorporated in his repentance and enhance it - for which reason Rambam
speaks of than. Fasting, however, is a totally separate thing, as the Alter Rebbe
explains at the end of this chapter and the beginning of the next - for which
reason (as he goes on to say) "the Rambam and the &mag make no mention
whatever of fasting as related to the mitzvah of repentance."
23. Note of the Rebbe Shlita: "Though this requires action on his part,
nevertheless he so resolves."
24. Note of the Rebbe Shlita: "For by transgressing a negative command
rebelliousness is evident - which is not the case when he fails to perform a
positive command."

For so does Scripture state:Zs "Let the wicked abandon his

path, and the sinful his thoughts, and return to G-d.. .."
-p5ha 1
' 21 i>iw nynwi -p*~

TY n3w : 39n3 093x3 nw-1931

1
' 21

In the Torah portion o f NitzavimZ6it is likewise written:Z7

"You shall return unto the Lord your G-d and hearken to His
voice. .. with all your heart. ...
7 9 3 ~' i l 133Wil ,'I11 79*N 'il fY > N ~ w ,n3lW
[So, t00:]2~"Return, 0 Israel, unto the L-rd your G-d. **;
[and elsewhere:]30 "Bring us back, 0 L-rd, unto You.. . . "
1
' 21

..

Repentance, then, entails returning to C-d, performing his commandments and refraining from sin.

n w n n NVn ilaiwnnw 11nnn nyf3 N>I

This differsfrom the popular conception that repentance is
synonymous with fasting on account of one's sins.
25. Yeshayahu 557.
26. Note of the Rebbe Shlita: "The Alter Rebbe cites the parshah /7Uitzrrvim] rather

than simply stating that the quoted verse is found 'in theTorah' as
he does later on, in order to make it clear that he is not referring the reader to
Parshat Vaetchanm (Devarim 4:30), for there the Torah merely relates events,
as we see from the beginning of the text, :I call as witnesses against you ....'
Furthermore, and more importantly (for it could be pointed out that even from
a narrative in the Torah we could learn what is considered repentance), there
the verse does not specify that it be done 'with all your heart."'
27. Devarim 30:2.
28. The Rebbe Shlita suggests that the reason the Alter Rebbe quota the

Prophets (Yeshayahu) before theTorah (Devarim) is that the Prophet explicitly

states that repentance involves the abandonment of sin. The Rebbe Shlita adds:
"See Rambam, Hilchot Teshuvah 2:2."
29. Hoshea 14:2.
30. Eichah 5:22.

Even in the case of sins punishable by excision or execution,

where atonement is made complete by suffering, as previously
quoted from the Beraita in Yoma,
03710~P b

N31n

il"3pilV 133Vl

this means that it is G-d Who brings suffering upon the

sinner, in order to complete his atonement.
the verse clearly specifies, ' W i t h a rod shall I remember
[their sin]'7).
13, 533

>N 131~3,-pan3 1,355

mix7

in~ivnv3: ~ S ~ T I I
mnNn IWSI

That is to say: When G-d finds his repentance acceptable, as

he returns to Him with all his heart and soul, out o f love,

then following the initiative undertaken from below, and32

"as water reflects the countenance.. ., " there is an awakening Above, arousing G-d's love and kindness, to scour his sin
and entirely cleanse him of it through affliction in This World,
n731,

a n ~ 3~ W NnN 33 :aimv

in31

in the spirit o f the verse,33 "For he whom the L-rd loves He

chastises.. .. ,

This is something quite diffuent from any fasts or afflictions that

an individual undertakes himself.

31. Parentheses are in the original text.

32. Misblei 27:19.
33. lbid 3:12.

It is for this reason that the Rambam and Sefer Mitzvot

Gad0134 make no mention whatever o f fasting as related t o
the mitzvah o f repentance, even in the case o f sins punishable
by excision or capital sins.
I.e., fasting is not required even with regard to those sins whose
atonement is completed through suffering.

o n w n nN i f m n ~:mjn3 I M ~ WIn3 ,n%nn nwpm vvrn p-r

'131

They cite only confessing (verbally] and requesting forgiveness; as the Torah prescribes,3s "They shall confess their
sin.. ..
9,

Why are confession and requesting forgiveness indeed part of

repentance?
Every sin consists of a body and a soul. The actual misdeed itself is
the "body" of the sin, and the bodily pleasure and ensuing desire with
which it was committed are its "soul". Repentance involves eliminating both these elements.
The "soul" of the sin is eradicated by the earnest regret of the
individual, who is mortified and pained by his past. Inasmuch as pain is
the opposite of pleasure, it negates the pleasure which had earlier
aroused his desire to sin, and thereby obliterates the "soul" of the sin.
But the "body" of the sin also needs to be nullified. Simply
refraining from further transgression lacks the action that would negate
the sinful act itself, its "body". This is accomplished through verbal
confession, for36 "verbalization is also considered to be an action."
At any rate, verbal confession is thus a component of repentance
- while fasting is not.

34. Positive Command 16.

35. Dcvan'm 57.
36. Sanhedrin 651.

'11 93x1 DIYSI , ~ 3 ~ 5 ,~ f iy m :~S r ~ i x

a~
i n w rrni

As to what we find in the Book o f Y0e1,~' "Return to Me

with all your hearts, and with fasting and weeping.. .,"
which would seem t o indicate that fasting is in fact part of return and
repentance,
n 3 i r i ~~ 3 - 1 1~ ~71
!YY
, 7i~n
1iy pin3

,mtuw m t ~ n>US>

iwn

this was to nullify (Note inserted by the RebbeShlita: '. ..something

which relates to the future, while repentance involves forsaking the
past*) the heavenly decree that had been issued, to expunge
the sin of the generation through the afflictiono f locusts; it
was not part of the act of repentance.

i n r n 5,y zan ~ 5 , wnix 53 >y 1wnnw niwn ! Y ~own

S
inti
This is the rationale for all fasts undertaken for any trouble
threatening the community, their purpose being t o avert the
impending harsh edict,

i n m n5,m nn3w

in31

as in the Book o f Esther,38 where we find that the Queen asked that
a fast be proclaimed in order to nullify Haman's evil decree.
a37a

,o,-r,un ~ L ) U npiia
'I
790 ow~731,i01na, i ~ ) uIlM ~ W
an1
),-I 1-172
nmmr nin,-133y 73iyL)D%IPU'I
ni'3~n

Now the classic Mussar works, particularly the Rokeach and

Sefer Chassidirn, specify numerous fasts and mortificat i o n for
~ ~sins
~ punishable by excision and execution;

37. 212.
38. 4:16.
39. "Especially problematic here is the mention of mortifications, for in
the context of averting a decree the sources speak only of fasts, as in the Books
of Esther and Yoel cited above. An alternative explanation must therefore be
found." (- Note of the Rebbe Shlita.)

niim 1m3v 1n3 , o ~ n v'

t nn'n
~

v n v ,*a9

mt ~'rmn9121
ply1 7 Y '11

likewise numaous fasts are prescribed for the wasteful emission

o f semen - a sin punishable by death by divine agency, as
the Torah recounts o f Er and Onan,'o

nt

)')YS,

n m v mm3 p*rr

and a sin whose retribution is identical in this respect to that

o f sins punishable by excision, and hence the numaous fasts
prcscribed.
All this might lead us t o assume that the purpose of fasts is
suffaing this being the manner through which atonement is brought
to completion by those who are guilty of sins punishable by excision.
But it has bem previously stated that the suffering which completes
atonement is specifically that which comes from Above, and not
manmade suffering incurred through fasting and the like. The Alter
Rebbc answers this seeming contradiction by stating:

o19v1 on ,n9m 9 s o*i~b,V I I Y ~>XP>

913 :

u"n

These above-prescribed fasts and mortifications are intended to

avert the punishment of suffering at the hand o f heaven, G-d
forbid. (Note of the Rebbc Shlita: "This too relates to the future,
unlike repentance, which relates to the past.")
This means that if, G-d forbid, the punishment of suffaing had
been decreed upon an individual, he is able to exempt himself from it
through t hcse self-imposed fasts.
1 ~ 3 nim
1

in1 inn91 1719 '73 011

Another reason [for these fasts] is to urge on and expedite the

conclusion o f his soul's atonement.

T)N79)3 ON

93

,i)>i)Nb 1W931 119 933 'il >N 10 1 P N *>IN D>l

Also, perhaps he is not returning t o G-d with all his heart and
soul out o f love, but only out o f fear.
Such a penitent would not enjoy the Divine reaction that comes
''as water reflects the countenance," and would not be granted the
completion of his atonement through suffering. Accordingly, he might
undertake these fasts in order to secure this alone. Essentially, however,
the suffering that brings about complete atonement (for those guilty of
sins punishable by excision and death by Divine agency) is not meant to
be self-inflicted, but rather - heaven forfend - imposed from Above.

Chapter Two
Repentance, as the Alter Rebbe explained in the opening chapter,
is in no way synonymous with fasting for asin that one hascommitted;
repentance merely entails abandoning the sin for all time. This is so
even with regard t o transgressions -those punishable by excision or by
execution
whose atonement becomes complete through suffering.
Even in t h a e instances the suffering is not intended t o be self-inflicted
through fasting, but is brought on from Above.

'IY> ~ Y Wnn vn33 I> Mmw ,1i~nn!?*nn?

a733 133yS, nt >> 7~
nn>v n3wn nwvv3 ?'Inn nun

However, all this refers to atonement and forgiveness o f the

sin - [the offender] is pardoned completely for having
violated the command o f the King once be has repented fullv.
Atonement and forgivenas thus do not require fasting. If the
individual repents fully:

No charge nor semblance of an accusation is mentioned

against him on the day o f judgment so that be should be
punished for his sin, G-d forbid, in the World to Come; in
his trial there he is completely exonerated.

Nonetheless, in order that he should be acceptable before

G-d, as beloved o f Him as before the sin, so that his Creator
might derive delight from his service, - [in past times] he
would bring an olah offering,' in addition to his repentance,

,I: T'"':

1 ~ 7nm nnmi n m i-13 VNV n'Ip

~ V nirn
Y

'IY1'399~

even for [transgressing]an ordinary positive commandment

that involves no excision or execution.
In this spirit our Sages in Torat Kohanim interpret the verse,2
"lt shall be acceptable for him, " - that the olah offering causes
a person who violated a positive command to become acceptable to
G-d.

, n w nirn 'IYn793n il'Ii~r,o>mtrNnp p79 ~ 7 n Nnwni

n
vlwn ifi bnmi nmvn nww 7 n ~ ' Inn
I
wni
Thus too we find in the Talmud, in the first chapter o f
Zevachim,3 that the olah offeringatones for [the violation
of] positive commandments; it is a "gift" [that is offered]
after one has repented and been pardoned his punishment.
This is like the case o f a man who displeased his king,
appeased him through intercessors, and was forgiven b y him;
still he will send a gift, so that the king might consent that he
appear again before his sovereign.
The olah offering was similarly brought as a gift to G-d after the
offender had repented and had been granted a pardon, in order that he
once again find favor in His eyes, and be beloved by Him as before the
sin.

('The expression "atones" quoted from the Talmud, and in the

verse,2 "lt shall be acceptable for him, to atone for him,"
2. Loc. cit., v. 4.
3. 7b.
4. Parentheses appear in the original.

1w93 n793 ~t 1

3 ~

does not refer t o the soul's atonement for the sin, for this is
accomplished through repentance,
))I?> n17

nn) nrm> ,'n ,395 793> N>N

but rather (so t o speak) his restoration before G-d, so that he

will bring his Creator gratification; no vestige of the sin will
remain, and the former offender will be beloved of G-d as before,

as the Talmud teaches there - that once the person has been
pardoned, then comes the gift of the olah offering,
(11373 r)>momn : nn3v in31

and as the verse states:J "lt shall be perfect, so that it be

acceptable. '3
,137iY O13nIr NIn T12YnT) ,Inn 1131 i3,9r)> )37? 13> 13NW IW3Y1
*n3ipn I > N ~vbnn)w Yn71 u>n vrv,n N n w : N7nu 3mDw In3
'13 7V9>

Today, when w e have no offerings t o call forth G-d's pleasure, fasting replaces the offering. As the Talmud says, that
the prayer of one who is fasting is:6 "May m y loss o f fat and blood
brought about through fasting be regarded as though I had
offered it t o Y o u [as a sacrifice o n the altar]. "
The purpose of fasting, then, is that one become acceptable to G-d
just as before the sin.
n19)Yn 02Yn13 13F1 >p731 >Yw ,03NllnN1 DtNln Tln331DYn )3>1
1 N D n37n

This is w h y there are many cases o f TalmudicSages, w h o for

some trivial fault undertook a great many fasts.
5. Vayikra 22:21.
6. Cf. Berachot 17a.

R. Elazar ben Azariah, for example, contended that a cow

may go out wearing its strap between its horns on Shabbat,
while his colleagues prohibited it. Once a neighbor's cow
went out with its strap and R. Elazar did not protest. Because
he did not support his colleaguessview, he fasted so long that
his teeth were blackened.'

So, too, R. Ioshua once remarked:8 "I am ashamed of your

words, Beit Shammai. " His teeth, too, turned black through
fasting.

ninir ,n njynnr ,14?3n>v ;=win

I> n x n m nnN o y s ,tolorn 371
Likewise Rav Huna, because his tefillin strap once turned
over, undertook forty fasts.
Indeed, there are many such instances recorded about our Sages.
These fasts were not undertaken for the sake of repentance, nor as
self-inflicted suffering in order to complete a process of atonement;
these were not sins of the kind that required this. The sole purpose of
these fasts was to restore the bonds of love between the former sinner
and his Maker.

On this basis, that fasting substitutes for an offering, and as such has
7. Yerusbalmi, Beitzab 2:8.
8. Chagigah 22b.
9. Moed Katm 2Sa.

a place even when an individual does not need to undergo suffering in

order to attain complete atonement,

nuw nn39 ninwn -rsmnnNn nnm ?1, %I i>~n!m9

9 ~ 7 ~~n99
i l
D'NVnl

the AriZal taught his disciples, according t o the principles o f

the Kabbalah, the number o f fasts to be undertaken for many
transgressions,
even though they entail neither excision, nor death by divine
agency - in which case suffering would be necessary.
' 1 ~ 1nwYn ~ " 3 3,

Examples: for anger

~ 3 ' n3 in3
~

- 151 fasts;

niuyn Y,Y mYn9 ,m99 ono in2 ,paif i i m '~

3Y

1993~1

even for transgressing a Rabbinic prohibition, such as drinking the wine o f non-Jews - seventy-three fasts;
"13)nimm N"V

nwn9 ,nhn in3 ,13377 n w nixn 91091 >Y 131

likewise for neglecting a positive Rabbinic enactment, such

as prayer10 - sixty-one fasts.

10. The Rebbe Shlita notes that we cannot adduce from here that the Alter
Rebbe is of the opinion that the obligation of prayer is of Rabbinic origin.
(This would be consonant with the statement in his Shulchan Aruch, Hilchot
Tefillah, Section 106; it is also implied in the beginning of ch. 38 of Tanya
[Vol. I1 in this series, p. 5141, and in Likkutei Torah, Parshat Balak 70c.
However, in the famous letter of the Alter Rebbe that appears in Brit Rebbe,
Part I, p. 20a, he states outright that prayer is of Torah origin. In Mishnat Yoel
this whole issue is debated and explained. In any event, no proof can be derived
from the above text.) For according to all opinions thespecific times for prayer
are of Rabbinic origin; when one neglects this aspect of prayer, then the AriZal
prescribes sixty-one fasts.

7n3 ~IW
11x7 ni>mL)~N%I ~YISU
~,il
nwnn no ,%3
Nln

As a general rule, the mystery o f fasting is wondrously

effective for the revelation o f the Supreme Will,
similar to an offering, of which it is said,l1 "An aroma
pleasing to G-d. "
mf, 11x1 0171 01x u7pn nt>n: rn*ywm ain3w 'In21

Thus in isaiah12 we find, "Do you call this a fast and a day
desirable to G-d!'!"
'~1x7019

in

n n n oixnw B3n

Obviously, an acceptable fast is a "desirable day. "

Chapter Three
Tmnuo
Though fasting is not at all necessary for attaining atonement, it 10
14 Tnrrmuz
was explained above that nevertheless it has a salutary effect as a
substitute for the olah offering. In Temple times this sacrifice was
offered (even) for transgressing a positive command, in order to make
the former offender once again acceptable and beloved of C-d. Accordingly, the AriZal derived from the Kabbalah the number of fasts to be
undertaken for numerous transgressions, even those that are not subject
to the punishment of excision or death by Divine decree.

n i x mnw TW ~ v ~nv n *n3

v 1-

0*117wn7mnn *nmnni

The latter Mussar sages - those who lived after the Ari - were
divided in their opinions about one who repeated a sin many
times.

,nix o*nw ~ u mi^>

n ninirn won nuvnn'l p r v o*7niN V*T
Nvn i v imnn
~ ,533
Some contend that he must fast the number of fasts appropriate to that sin according to the number o f transgressions.

miwn *>rpn>mmnn ninrm m

w , n m > Y)I N*rinn 1123

nmyn ~3 p >t~t*iunn

For example, the number of fasts prescribed in the penances

of the AriZal for wasteful emission of semen is eighty-four.

I f someone commits this sin ten or twenty times, say, he

must fast ten or twenty times eighty-four, and so on in all
instances.

owl om >> >v NUTI> w n v ,nNvn p7p7 N*nil

This is comparable to the chatat offering (Note of the Rebbe

Shlita: "i.e., all the chatat offerings")

required for every instance

of violation.
nwy nirn 'n, nEun ,n>ry in* nt I * ~ Y )*ntn w*i
Others compare these fasts to the olah offeringbrought for

neglect of a positive command.'

,mnn m * ~,nw
n n%n wmn ,nw nimn nn3 'lv 7w twuf
D * N t f NnP

The violation of a number of positive commands is atoned

for and the individual finds favor in G-d's eyes by one olah, as the
Talmud explains in Tractate Zevachim, ch. 1 . 2

The accepted decision in this dispute is to undertake three

times the number of fasts prescribed for that particular sin,
i.e., 252 fasts (three times eighty-four) for wasteful emission,
and similarly for other sins oft repeated.
3nr ii':,:n3 nw7a Tro ,wirpn 7nitl ainw nn 3 3 >Y N I ~own1
'13 in*w7 V ~ YNfn wnt ,NI~7'73 ~wfiprrmp w3 73
This is based on a teaching in the Zohar, at the end of
Parshat Noach:3 "As soon as mortal man sins once against

the Holy One, blessed be He, he makes an impression

[Above; should he sin a second time, the impact o f his sin is
even greater];

1. Note of the Rebbe Shlita: "As distinct from other olah offerings; see the
various types of offerings in Maimonides' preface ro his Commentary on the
Mishnayot of Tractate Kodusbim."

2. Sb, 6a, 7b.

3. 73b.

ti:,

NT

NT NW*

mvvn ~nn:, inn

V V ~ ,nm>>n
N
wnt

the third time he commits the sin, the stain penetrates from
one side through the other;. ."

)i:,i

o9nm 'a p oa ninisn mvn 197s I:,>

therefore the number of fasts ought also be three.

533

15,

p t n ninisn

91397

Tnnmvl
I ~ N V, ~ * i aptn
i D T N ~ nt 93 >ZN 1115 Trnrnla
D D I W Nn
~ i~i i ~ 3
in:,, ,is13ni~,ia>

However, all this' applies to the strong and robust, whose

physical health would not be harmed at all by repeated fasts,
as in the generations o f yore.
IN

,>in

9r9>

1 ~ W
3 ~ ~
N,I>V pvtn

ninisn 9ia*iv *n > a ~

n > u~~ n i i i in3
~ 1 ,019wi m ,vin?n

But whoever would be affected by many fasts, and might

thereby suffer illness or pain, G-d forbid, as in contemporary
generations,

>:,ni ,797 n93 nin*ni ninv:, >v i > m ,nivvn~

~
nnm> 13 7 i v ~
ni:, )na ),NV nwn N> niirni nvy niixn >Y p w
is forbidden to undertake numerous fasts, even for sins
punishable b y excision or execution, and certainly not for
[violation of]the positive and prohibitive commands that do
not involve excision.
%3 I>

p't'

N> YN113V 1V331 7YW i V N *33N>N

Instead [the measure of fasting is] the personal estimate o f

what will not harm him at all.

4. Note of the Rebbe Shlita: "Concerning all the laws about to be stated,
see Shulchan Aruch, Orach Chayim 571 and its commentaries;Shulchan Aruch
Admur HaZaken, Hilchot Nizkei Guf veNefesh, Sub-section 4."

yjynn

NS, ,D~N'IIDNI 0 3 ~ 3 n 3012 ,D?~IWN-~T)

n n I m 1933~
,3
lil3W3) 371YY> IYDt ,O3N371il N'INW11> 3Nit23

For even in those early generations, in the times of the

Tannaim and Amoraim, only the robust who could mortify
themselves fasted so frequently.

But whoever cannot fast yet does so, is called a "sinner" in

Tractate Taanit, ch. 1.5
This applies even to one who fasts for specifically known
sins, as Rashi explains there,
The very same author of theopinion that he who fasts frequently is
considered "holy", because (as Rashi explains) his sins are thereby
expunged, goes on t o state that he is considered a sinner if he cannot fast
yet does so.

s m n IPNV

> ~ 7 v * nOTN $ \TNW ,O~NITN n p 373 , ~ 7 n Nn W N ~ I

'Dl ilWY

and it is written in Tractate Zevachim, ch.

that "there is
no one of Israel who is not guilty of [transgressing]a positive
commandment.. .,
9,

Thus, though there are always sins for which one should fast, one
should do so only if this will in no way impair his health; otherwise, he
is considered a sinner,

,mm S,u3 N I ~ WYn p w !nnr

especially i f he is a student of Torah, in which case he is
doubly punished,
o33S,r~mVIYN N v l n v

5. Note of the Rebbc Shlita: "End of p. l l a ; see also Rumbum, Hilchot

Dmt, beg. of ch. 3, and commentaton ad loc."
6. 7a, and see Rasbi there.

91~73
n3

plOYL3 11319 N> ,nwnn nw911n nnnn 9 3

for the weakness resulting from his fast prevents him from
studying Torah properly.
ivn)pn nn N>N
What, then, is his remedy?
I.e., what is such a person to do in order to be beloved by his
Creator as he was before his sin?

p m np1s2 ~ ~ v : n
39n3'13
i
He should comply with the verse that says,' "Redeem your
sin with charity. "

And, indeed, the codifiers of Torah law specified that one

should donate the equivalent o f eighteen [large Polish] coins
called "gedolim Polish" for each day o f repentance.
The wealthy should add to this amount for the redemption of each
fast-day according to his means,

n w n nn>n ,on734 lann m~win3

as stated in Magen Avraham in the Laws o f Fasts.8

Nevertheless, though it has just been stated that in contemporary

7. Daniel 4:24.
8. Shulchun Aruch. Oroch Chayitn 568:12, and commentaria.

generations when excessive fasting causes illness and pain, the fasts of
penance should be substituted by charity, every man of spirit who

desires to be close to G-d, to amend his nefesh9 (his soul), to

restore it to G-d with the finest and most preferred repentance, should be stringent with himself.

11v >3>nInIYn i m n , v n rn, >:, nnN ovs 03)s >3 >v o?>vn>
I > ~ ~ N,0333
I
53 by nn3n Oi.13Y ps3nv omnnn nurvn IIYr
7353 o3nw 3 ~ 3 3
He should complete, at least once during his lifetime, the
number of fasts for every grave sin incurring death at least, i f
only death by divine agency.

r3n 3nm nnN om nrnu

r p o g,n>vl>wr

nrnrrn> 1113

For example, for wasteful emission [he should undergo the

series of] eight-four fasts once in his life.

Wn 771 Cly niwn ivy=,itnmti ,qiim D Y Y P ~o*n3>pin* > r s r

n1n3 IN rnN qiim
He may postpone the fasts until the short winter days and
fast some ten days or less, for example, in one winter,
and complete the series o f eighty-four in nine or more years,
according to his stamina.

~ w np
, 3s 'n, q ~ ,nnnn
i
y3 ~3 niyw

93 vvn

313~3>IP 011)

(pmnn

ON

n*wn>

(IOBesides, he may also eat a little [until]about three hours

9. Note of the Rebbe Shlita: "In this and all similar contexts, the term
specifically used is ~cfesh[as distinct from the other four terms for the various
levels of the soul] possibly in view of the statement in the Zohar I11 (24b)
and Sefer HaGilgulim, et al., that 'it is specifically the level of nefcsh that
sins."'
10: Pamthesa ace in the original text.

beforesunrise, and this would still be considered a fast, i f he

so stipulated.)
D I nirn
~ 7nN ly ~ ~o9nw
( 9

7iy i7jyny ,%Dninir ~ ~ ~i!wn>i

3 7
7233

For the completion o f the above-mentioned 252 fasts -three

times eighty-four, this being the accepted arbitration in the above
difference of opinion, so that one undertakes three times the number of
fasts prescribed for this specific sin, even if it was committed many
times - he may fast another four times eighty-four only until

past noon;
fnN D D I>
~

o ~ ~ w 013
n ) wyn

1x7

,,n>wi773n w n 13 03

~wn'n~
8t

133~5

this, too, the Talmud Yerushalmi" considers a fast. In this

context, moreover, two half-days are reckoned as one full
day.
li'l3 NWI)

naiy >NW> pi

This approach applies to other, similar sins as well,

Until now the Alter Rebbe addressed himself t o those sins which at
least incur death by divine agency. The Alter Rebbe now goes on to say
that this approach also applies to sins which do not incur such a harsh
penalty but are similarly grave - "similar sins" -such as those which
are actually comparable to idolatry, murder, and so on, as mentioned in
ch. 7 below. Concerning these sins as well, the Alter Rebbe is saying
here, one should be stringent and undertake the required number of fasts
at least once in his lifetime.

i'lptrm y9ni

iv93 n7n

mi) 33 93 ~

V N

for each heart knows its own anguish and desires its
vindication.
And this vindication is enhanced by fasting.
9

17 T

. ~ ~ U Z

wii) * N ~ ~I 1 m
' 7 ~*9t1yn
ninirn 79un 1 3 ~

However, there still remain the fasts in excess o f (forexample) the 252, i.e., whatever number exceeds three times the prescribed
number of fasts for any particular sin,
ninirn 3rlon ni~ynnbo*snnnn ny* win> ,niunn> f*7rn*nw
3'93 NOnW O * W n 79Un 393 NVnl Nun '33 >YW

that one ought to fast in deference to the more stringent

opinion insisting on the appropriate number of fasts for
every violation committed, as noted above.
He may redeem them all by charity to the value o f eighteen
"gedolim Polish" for each fast-day.
So, too, [charity may redeem] all other fasts that he should
have undergone for sins not entailing death,
) 1 n n Nn**iiNtnwy nirn '31~93
?y I > * ~ N I

and even for neglecting a positive command, whether

explicit in the Torah or Rabbinically ordained,
and for [neglect of the positive command of]12"Torah study,
which is equivalent to them all,
"

according to the number o f fasts prescribed by the penances

of the AriZal. (13Most of these are noted in Mishnat Chassidim, Tractate Teshuvah.)
12. Peah 1:l.
13. Parentheses are in the original text.

All of these fasts, then, he may redeem as explained above, i f

he cannot mortify himself.

n>~*v
~ N
Though this might amount to a very considerable sum, he
need not fear violating the injunction that" "one should not
extravagantly distribute more than one fifth [of one's property to charity],"
vninn 7nr9 tat39 >N : oivn win5 )IN ,093iwn 703

nir3ynn i w j nit99

nwrw 7nNn ,win 9~n33tnta npn

N*

0331101

for this kind of giving cannot be termed "extravagant distribution, " since he does it to redeem himself from fasting and
affliction.
P37Y 7NW1 71M nN137n NYIa N>I

This is no less necessary than healing his body or his other

needs, in which one does not restrict one's spending to a fifthof his
means.

Since the number of fasts enumerated in the abovementioned penances o f the AriZal is exceedingly great,
n p f ~ 37 ~ 1n ~ nnin>
n
ln

>at> o m n n 33 I ~ V 1x11
~ Y p>
all who revere the word of G-d are now accustomed to being
unstintingly generous with charity, which is given in place of
fasting,

for the prevalent lack of stamina prevents them from mortifying themselves to this extent.
14. Ketubbot 50a.

comment is made elsewhere on this subject on the

words,16 "The kindnesses o f G-d, for they are not
concluded. $7
(1SA

The last three Hebrew words, here translated "for they are not
concluded," may also be interpreted to mean "for we are not perfect."
Accordingly, in Epistle 10 of lggeret HaKodesh, the Alter Rebbe
explains the verse thus: Since "we are not perfect," burdened as we are
by sins that plead for rectification, we are in need of G-d's infinite
kindness and charity. And in order to elicit kindness and pardon of an
infinite order, man for his part must exceed the conventional, finite
bounds of charity.

15. Parentheses are in the original text.

16. Eichah 3:22.

Chapter Four

,"::

Certain penitential fasts, then, are to be actually undertaken,

while others are to be redeemed through charity.

However, all we have said refers to the culmination o f the

atonement - to polishing the soul clean before G-d, so that
no vestige of forma sin remains, after repentance,
WN>

wn 117n *in , o m t t Nnp p ,u?nmn >WIinBv In3

'121 v e p n nxv7v

as cited above' from the Talmud, ch. 1 of Evachim, where

the olah sacrifice brought for transgressing a positive command is described as the gift offeredto the offended party after
an intercessor's successful plea.
The abovementioned fasts (or their counterpart in charity) serve a
similar function.

mpvi nnvnrr nrrn nbnnn O)DN

But the beginning of the mitzvah o f teshuvah and its core

o>v 3>31nnw in tv ~ r *
is a true and wholehearted return to G-d.
As will soon become apparent, this "return (lit.:) until G-d"
means returning until the point that one has restored completeness to
Huvayah, the Four-Letter Name of G-d, that is to be found within every
Jewish soul.
The letters that comprise the Tetragrammaton are (in descending
order) yud and hei, and vav and hei.
1. Beg. of ch. 2. See also Likutci Sichot, Vol. XIX, p. 401, note 12, and
the marginal comment on this note.

This must now be explained thoroughly and comprehensively.

Let us begin with the Zohar's interpretation2 o f teshuvah
according to Sod, the mystical approach to the Torah:

swn
"[Teshuvah is] tashuv hei ('the hei shall return');
The function of teshuvah is to return the letter hei of the Divine
Name Havayah
to reattach it t o the level represented by the letter
that precedes it, just as it was attached to it before the individual sinned.

nNnn mrwn nNnn 'n

[the reconnection of] the latter hei [to the preceding letter
vav] is teshuvah tata'ah ('lower-level teshuvah');
[the reconnection of] the former hei [to the preceding letter
yud] is teshuvah ila'ah ('higher-level teshuvah'). "

on99 nwin nmwn I ~ N Wninrpn n r p wrlpn mt3armw nn on

m3'IY7t N,YlDl W ~ U

We must also note that the Zohar states several times3that

teshuvah is ineffective for violation o f the covenant and for
the wasteful emission o f semen.

This is most astonishing, folA 'ftothing can stand in the way

o f teshuvah, even idolatry, incest, and so on. "
2. 111, 122a.
3. Zohar I, 60a, 219b; Zobar 11, 214b.
4. Note of the Rebbe Shlita: "Rambarn, conclusion of ch. 3 of Hikbot

Jews are commanded t o give up their lives rather than transgress

t h e x prohibitions, yet repentance atones even for them. How, then, can
it be that there are other sins for which repentance is ineffective?
ON

33

,nNnnn3wn

)*NV imtnnlir>vnnmn*vNi3~ 3 9
,131 ~ N > Y
nmvn

The Reishit Chochmah explains5 that the intention o f the

Zohar is that though teshuvah tata'ah (the conventional level of
repentance) is not effective,teshuvah ila'ah is.
T o grasp even a minute glimmet.6 of this,

we must preface what Scripture and our Sages say about

[what is entailed by] excision and death by divine agency.

A violator o f a sin punishable by excision would actually7 die

before his fiftieth year.8

Teshuvah, following Yerushalmi, Peah 1:l; Zohar Chadash, conclusion of

Parshat Bereishit. "
5. Shaar HaKedushah, ch. 17.
6. Note of the Rebbc Shlita: "Perhaps this expression is used (as opposed
to, say, wan la um)because the former term ( w ~suggests
)
that the extent of
)
that qualitaunderstanding is minute, while the latter term ( i r v r ~ suggests
tively too this understanding is a mere glimmer."
7. Note of the Rebbc Shlita: "Possibly the Alter Rebbe's intention here is
to negate the opinion of the Ramban at the end of Parshat Acharei." The
Rambm says there that it is sometimes possible that violators liable toexcision
"are not punished by physical excision; sometimes they may live to a ripe old
age." In specifying here that they would "actually" die, the Alter Rebbc
evidently seeks to negate this opinion.
8. Note of the Rebbc Shlita: "As in Yerushalmi, Bikkurim, beg. of ch. 2,
as explained in Tosafot, s.v. rn3, Shabbat 2Sa."

oww OTIP wnn nn ,oynw 3 ~ 9 nnmi

2
In the case o f death b y divine agency he would actually9die
before sixty,
TIN

i n ~ r ,N~I)R
n ~ ~7iw p ~ 1 9 1 x 7 3
like the prophet Chananiah ben Azur in Jeremiah.lo
As a result of his false prophecy, G-d told him, "I shall banish you
from the face of the earth.. .." This resulted in his actual death.

("Indeed, there have been instances in which the punishment

of death by divine agency was also meted out instantly, as
with Er and Onan.)
This involved a sin incurring death by divine agency.12
In any event, both Scripture and the Sages attest that those guilty
of sins punishable by excision or death by divine agency would actually
die before they reached the age of fifty or sixty. This leads t o the
following question:

onw 1 3 9 7 ~ ~ ,nin,ni
11
niny73 v + nn n ~nn3
i 711933 I N Y ~ )
o9nvn onynuwi
But in every generation there are so many individuals liable
to excision and death who nevertheless enjoy extended and
pleasant13 days and years!
9. Note of the Rebbe Shlita: "As above" - i.e., as in fn. 7.
10. Ch. 28.
11. Parentheses are in the original text.
12. Note of the Rebbe Shlita: "See above, end of ch. 1."
13. Asked why the A l t a Rebbe added the word "pleasant", the Rebbe
Shlita replied that this was done "in order t o rule out the (labored) interpretation that this punishment was undergone by virtue of their having suffered
poverty or the like, which is also called 'death' in Scripture (Shmot 4:19) and in
Rabbinic terminology (quoted in Rashi, ad loc.)."

I ~ YTI p3n '3 :11n3w rrn 3 9

'lv pi, ) w n

14 Tammur

TN 19 Tannnuz

The key to this will be found in the phrase," "For [G-d's]

people are part o f G-d. . .";
N I ~
7173

,,in own p9n

[they are] part o f the Four-Letter Name of G-d.

Thus, describing G-d's infusion of a soul into the body of Adam, it is
written:" "And He blew into his nostrils a soul o f life,"
and, as the Zohar comments,16 'We who blows, does so from
within him, etc. " I 7
The metaphor of blowing signifies that the soul of a Jew originates
in the innermost aspect of G-dliness - in the Tetragrammaton, as shall
be soon explained.
or3wr on ~1 ?ran nrn? 13 )~NW

7 ~ 1

Now [G-d] has no bodily form, and so on,18 G-d forbid.

How, then, is it possible to say that G-d "blew", and to speak of a
"part" of Himself?
DTN 333 11~33n71n 3737 IN

However, the Torah19 "speaks as in the language o f men, "

i.e., anthropomorphically.

14. Deuarim 32:9.

15. Bereishit 2:7.
16. See above, Part I, beg. of ch. 2, citing the Zohar.
17. The Rebbe Shlita suggests that "etc." alludes to the continuation of
this statement above, Part I, beg. of ch. 2: "...from his inwardness and his
innermost being."
18. Note of the RebbeShlita: " 'Etc.' signifies 'nor body' - from the hymn
entitled Yigdal. See also beg. of Likutei Torah leCimmel Parshiyot."
19. Berachot 31b.

B y way of analogy: There exists a vast difference in the case

of mortal man between the breath issuing from his mouth

while speaking and the breath of forceful blowing.

The breath that issues with his speech embodies the soul's
power and life-force only minimally,
1 3 7 ~ n*nn
2 ~ w ) n nr*)ir*nm

* m~ i n i

and that is only from the superficial aspect of the soul that
dwells within him.
But the breath that issues when he blows forcefully, from
deep within himself,
'131 n*nn v
m

m*nmn*n*)snr*ni n3 12 wm3n

embodies the internal power and life-force o f the vivifying

soul.. ..
Just as there exists a vast difference between man's speaking and
forceful blowing:

Precisely so in the analogy [of Creation], allowing for the

infinite differentiations involved [between Creator and
created],

n%n> I N D 0 1 X Y W n W+
there exists a prodigious difference Above,
w*> )*ND IN73W ,0*3~>nil
1>*3~1
,O*DWn N2X 33 1'2
between all the hosts of heaven, even the spiritual beings like
angels, who were created ex nihilo, [and the soul of man].

They derive their life and existence from the external aspect
of the life-force issuing forth from the Infinite One to
vitalize creation.

rw nnar :arnw rm ,Wn -pt'lv ,rw nn ova ~

N I it
~m
I mi

o wb
This [external] aspect of the life-giving power is called the
"breath o f His mouth, " as it were, as the verse states:20"By
the breath of His mouth all their hosts [were created]."

n i m w MWV ni9nrw nmrbn nrm n13ru ~ * n r

This is the creative power embodied in the letters o f the Ten
Utterances

(2'

these letters being in the nature of vessels, and a drawing

d o w n and so forth of the life-force, as explained in Likutei

Amarim, Part 11, ch. 11).

In contrast, the soul of man derives initially from the innermost dimension o f the life-force and flow issuing from the
Infinite One,
l i ~m
i 'r

3rn>v rn3

as in the verse quoted above, "And He blew.. . "

As mentioned earlier, this verb indicates the internal aspect of the

20. Tehillim 33:6.

21. Parentheses are in the original text.

Divine flow of life-force, for "he who blows, does so from his innermost being."
Thus, the soul originated in the internal aspect of the life-force
and flow issuing from Gd.It is only afterwards, in order to enable it to
be invested within the body, that the soul descended to a more external
level, as the Alter Rebbe now goes on to say.

It then descended through ever more concealing planes, also

(like the angels who were created by means of "letters") by means o f
the letters that comprise the Divine Utte~ance,2~
"Let us
make man.. ., "

llnnnn ntn D!YIY 7111 tn'Inn9 3 - m

in order that it could eventually be invested in a body in this
inferior, [physical] world.
This, then, is the difference between souls and angels: Soulsderive
from the innermost aspea of G-dliness, the Tetragrammat on, while
angels are rooted in the external aspect of G-dliness, the Divine Name
Elokim, as is now explained.

am33 o,p% ova o,3u>nn I U ~ ? ) )>>I

For this reason Scripture calls the angels "Elokim",
'D 09pun

*p!m uln 039eu t i - ~ 9 3:arn~win31

asZ3 in the

phrase,24 "For the L-rd your G-d, 2SHe is the G-d

o f G-ds (Elokim) ...," the last word here referring to angels,

22. Bereishit 1:26.

23. The Rebbe Shlita notes that the Alter Rebbecites three verses to adduce
that angels are called Elokim, possibly in order to allude to the three general
categories of angels - in the Worlds of Beriah, Yetzirah and Asiyah. The

angels closest to souls (souls having "arisen in the Divine thought") are those
of the World of Beriah, the World of Thought. They are alluded t o in the first
verse, which states that "Your G-d," i.e., the G-d of souls, is "the G-d of

~ * f l*~f ln~ nrn

>
[and likewisekf6 "Praise the G-d of G-ds (Elokim)

...," once

again referring t o angels by the name "Elokim",

and (in yet another reference t o angels),Z7 "The sons o f G-d

(Elokim) came t o present themselves.. .."
T h e Name Elokim is applied t o angels:

Because they &rive their nurture from the external degree [of
C-dlinessl, which is merely the state of "letters".
Similarly, the Name Elokim is an external state relative t o
the Tetragrammaton.

But the soul o f man, &riving from the internal aspect o f the
G-dly vivifying power, is a part o f the Tetragrammaton,

for the Tetragrammaton indicates the innermost dimension

angels." The second verse, which mentions neither "Your Gd" nor the
Tetragrammaton, may be said t o refa to the angels in the World of Yctzirah.
The final verse, which speaks of the angels who give testimony with regard to
the worldly affairs of man, may be said to apply to the angels of the nethermost
world, the World of Asiyah.
24. Dcvarim 10:17.
25. In line with Scripture, the Rebbe Shlita restored the word "He" to the

paraphrase in the text.

26. Tehillim 136:2.
27. lyou 1:6.

o f the life-giving power, which far transcends the state o f

letters.
15 Tamntvr
21 TMmnkm

T o explain:
What characteristics of the soul also characterize Havayah, the
Four-Letter Name of G-d, and thus indicate that the soul is indeed a
part of that Name? In answer t o this question, the Alter Rebbe now
explains that just as the Ten Sefirot are included within the Tetragrammaton, so, too, there are ten corresponding faculties that are intrinsic to
the soul.

There is a well-known statement o f Eliyahu, in the passage

entitled Patach Eliyahu, in the introduction to Tikkunei Zohm: "YOU
are He W h o elicited the ten tikkunim (lit., 'garments') which
we call the Ten Sefirot, by which t o conduct the concealed
worlds.. .[and the revealed worla's..
You are wise, but not with a knowable attribute of wisdom;
You understand, but not with a knowable attribute o f
28. The Rebbe Shlita asks the following question: The statement that the
purpose of the Ten Sefirot (which, as he shall soon say, are included within the
Tetragrammaton) is "to conduct the concealed worlds," seems to contradict
the earlier statement that the Tetragrammaton transcends by far the state of
"letters" (from which the various worlds and their creatures come into being).
The Alter Rebbe resolves this, explains the Rebbe Shlita, by now going on
to quote, "You are wise, but not with a knowable attribute of wisdom; You
understand, but not with a knowable attribute of understanding.. .." This
cannot possibly refa to the state of "letters", since their purpose is to make
known and to reveal (as oft stated in Part I1 of Tanya). Rather, the abovementioned conduct of the wodds first relates only to the ''concealed worlds,"
worlds that are "not known."

understanding; and so on" - with regard to the remaining

Sefirot.

All the Ten Sefirot are included and represented in their

source, the Tetragrammaton.
The Alter Rebbe now shows how the various Sefirot find expression in the four letters that comprise this Divine Name, Havayah.

The yud, which is a simple point, extending in neither length nor

breadth, indicates G-d's Wisdom, the Sefirah of Chochmah,

which is the state o f concealment and obscurity, before it

develops into a state of expansion and revelation in comprehension and understanding.

n%n n%nW in fru)r*%n 11x3mru5 t n n rlti*nhw yrpnr)

MI33 n W nnm nPn3 n m n n
(Z9The"thorn" above30 the yud indicates the Supreme Will,
this being the level of Keter, which transcends by far the level o f
Chochmah Ila'ah, Supernal Wisdom, as is known.)

)~n9nv)9n%5 mnnr namn 91>9ar n i m m nlma:, n?uv

~twi

When [the seminal "point" of Chochmah] is eventually

amplified and revealed as something comprehensible to the
concealed worlds, i.e., when it descends to the level and Sefirah of
Binah,

29. Parentheses arc in the original text.

30. Note of the Rtbbc Shlita: "The Altcr Rebbe stmscs 'above', for the
'thorn' that projects beneath the yud has a different significance."

it is then contained and represented in the letter hei o f the

Tetragrammaton. This letter extends in breadth, implying a
breadth of explanation and understanding, which is the function of Binah.

l'nw nv& n ! m k i m n n r n3wniln m m 2v minn ,pi&033

yn7nv
Fhe letter hei] also extends in length, to indicate extension
and flow downward into the concealed worlds.
The hidden worlds are nourished from the level of Binah, so that
they may have an understanding of G-dliness.

p'lan~l*nW nun3 mi) i t nmvm n3vni.l n~m)w3 ~ N

In the next stage, when this extension and flow are drawn
still lower into the revealed worlds,

which may be compared, by way o f analogy, to one who

wishes31 to reveal his thoughts to another through his speech,
ntplni*nimi t n3vni.1ntnui n%33
this extension is contained and represented in the [final]
letters vav and hei [of the Tetragrammaton].
n?in itp7in 7 3
For the letter vav, which is shaped like a vertical line, indicates
downward extension.
nun3 n!wn>nn3wnnn

There is another connection between this stage and the letter vav:

31. Note of the Rebbe Shlita: "In the analogy the Alter Rebbe speaks of
'one who wishes to reveal his thoughts to another,' for this mirrors the'Divine
traits of benevolence and goodness' that are mentioned below."

,nivi~pnivnitn ?NVI 13101 itvn nTn vv W N I it~ mvnn 0 2 1

TI ff, TY 9 i ~nhnn
i
,n ff, :pimaw vv 7mn3 %3 7713 n>bm
%33 TY N ~ ,n~>nnn
I
Also, this downward flow into the revealed worlds is effected
through the Divine traits o f benevolence and goodness and
[G-d's]other holy traits, included in general terms in the six
attributes, the numerical equivalcnt of vav, in the verse,32 ''Yours,
0 G-d, is greatness.. .," - until 'Yours, 0 G-d, is sovereignty. ..," but not including it.

(n m t o m nN7pj In, mi2>n, ntn '3

For His attribute of sovereignty is called the 'Word o f G-d"
(and speech is not one of the middot, the spiritual emotive attributes),

as in the verse,J3 'Wherever the word o f the king holds

way."
Supernal speech, then, is related to Malchut, G-d's sovereignty.

>v mr7m n i w ntnvr n'h~jr

This [attribute o f sovereignty] is contained and represented
in the final hei o f the Tetragrammaton, in the following manner:
OW

The internal aspect and the source of speech is the breath that
rises from the heart, then is particularized into the five oral
articulations (five being the numerical equivalent of the later hei).
[One o f these produces the bracket of letters] alef, chet, hei
and ayin from the throat, anotha produces the bracket of letters
beit, vav, mem and pei from the lips, and so on.
32. I Diurei HaYamim 29:ll.
33. Kohelct 8:4.

At any rate, the internal aspect of speech is breath.

ln particular, the enunciation of the letter hei is solely

unvocalized breath,

Nwwn na nvbt ~ 9 4 NnN

3 :lrn:,v in2
as in the phrase,34 "A light letter without substance."
Emanating, as it does, solely from the breath, it alludes t o the level
of Malchut and speech whose internal aspect is "breath".

orWi on qiln nrnt rb

Now "He has no corporeal form," G-d forbid.

~ N q
W

~ 1

How, then, can one diffaentiate Above between those letters that
possess substance and those that do not?
OTN

313

)iwh

n71n n v t f~

Nevertheless, "the Torah speaks as in the language of men.

"

Since on the mortal plane this differentiation exists, it is also

applied t o the Divine plane, for spiritually, too, there exists a corresponding difference between the letter hei and the other letters.

Moreover (i.e., there is yet another reason why this analogy is apt,
notwithstanding the fact that G-d has no corporeal form):

b:, 24-33 )n31 ,nlNxInn *p!mtnL/nlp'mnnn nr>mNY:,

In ut o w
719

for G-dS speech as well consists, as it were, of twenty-two

letters that separate into the five articulations that produce the
Divine speech from which all beings were created.
34. From the hymn entitled Akdmnut.

(jSFora discussion o f these letters n d their significance, see

Likutei Amarim, Part 11, ch. 1 I.)
We thus see that all the Ten Scfirot are included and represented
within the Tetragrammaton. The Alter Rcbbc now goes on t o explain
that likewise within the soul, which is part of the Tetragrammaton,
there exist ten corresponding levels or faculties.

o-r~rrnnw3 ,yp?N> ni%m > v x n ,%

177 h

,vnn n331 rs TM-

Analogously, exactly the same applies to the soul of man,

again keeping in mind the infinite separation betwan the
Creator and the created soul,

which is the divine soul which "He blew from within

Himself. "
Since the soul derives from the internal aspect of G-dliness, the
Tetragrammaton, which comprises the Ten Scfirot, the soul likewise
comprises the following characteristics:
-rMi*
niw

tni7nn ,u%m !?>vn)*n>iiJ v*

There is [the initial state o f Chochmah,] the hidden concept

alluded to by the letter yud,
Just as the letter yud lacks length and breadth and is but a simple
point, so, too, is Chochmah a faculty that lacks intellectual length and
breadth, merely -

possessing the potential o f being revealed, and thereby

35. Parentheses are in the original text.

understanding and conceiving G-d's true existence and

greatness,
in each person according to his measure, according to the
breadth o f his intellect and understanding.
While the degree of one's comprehension of G-dlincss depends on
the breadth of one's intellect, a Jew's essential ability to find G-d's true
being and greatness securely integrated in his mind, stems from the
soul's attribute of Chochmah, alluded to in the letter yud.

In, in>rm pimn> inJni r n v t ayn7n1 I > ~ Wp w n ~

W ,931
N

As a man deepens his intelligence, as he broadens his mind

and comprehension, to contemplate G-d's greatness,
his now-developed understanding, the faculty of Binah, is
alluded to by the letter hei, that has breadth, indicating the
breadth of his understanding.

mn>n%n>n mwnnn % mrnn

,PIN

DN

m e hei] also has length, to indicate downward extension,

so that from his understanding and contemplation o f G-d's
greatness, he arouses love and fear and their offspring, i.e., the
other emotive attributes, which are termed the offspring or branches of
love and fear,

125 nrnr%nr inrna

in his mind and in the recesses of his heart,
At this early stage in the generation of the spiritual emotions of
love and fear and so on, they are not yet manifest.

until ultimately they find overt expression in his heart.

The downward progression of intellect into the realm of emotions

is thus indicated by the vertical length of the letter hei.
IN 1137131p3 ,nirnni minn ~3

nvn9nrtn nmlv n3m3 mn,

nwn

These [spiritual emotions]lead to the true service o f G-d, in

Torah study and mitzvah observance, with voice and speech
or with deed.
True divine service is that which is motivated by the love and awe
of C-d, as explained above in Part I, ch. 4.
'131 NW I ~ N ni9nlN
I

in

This is the import of the [final]letters vav and hei [of the
Four-Letter Name, Havayah]. .., for vuv alludes to voice and
speech, while hei alludes to action.

Furthermore, contemplation that endeauors to understand

and conceive of G-d's true being, also derives from Torah,
I.e., such contemplation must necessarily be preceded by thestudy
of Torah,
'131 n-*ln

ow W 1 , 1TI)*N
~ ~ * ,NW
n nnmn N ~ T I N T
for36 "Torah proceeds from Chochmah, " which is the yud of

the Tetragrammaton.

Chapter Five
17 Tammrz

,T-UI.

The previous chapter taught that the Jewish soul is a part of the
Tetragrammaton, the internal aspect of G-dliness, from which it
derives. In this it differs from other created beings whosesource is more
external - the Divine Name Elokim and Supernal speech.
However, in order that the soul be able to become enclothed in a
physical body in this corporeal world, it had to descend through ever
more concealing planes by means of the letters that comprise the Divine
Utterance, "Let us make man."
Deriving as it does from the internal aspect of the Divine life-force,
the soul itself is thus loftier than the degree of Supernal speech; it merely
undergoes a descent through Divine speech. It is for this reason that
concerning the infusion of man's soul into the body the Torah uses the
expression "He blew," indicating that it comes from an internal level,
for "he who blows, docs so from the innermost aspect of his being."
Because the soul is part of the Tetragrammaton, it also comprises
ten faculties that parallel the Ten Sefirot that are found within the
Tetragrammaton.
In this chapter the Alter Rebbe goes on t o say that even though the
soul was invested in the body through the external agency of speech the Utterance "Let us make manw- nevertheless it derives from the
internal aspect of speech, namely, "breath". In this regard man differs
from all other creatures, including angels, which derive their existence
from the external aspect of speech. Accordingly, both the internal and
external aspects of the soul derive from the internal aspect of G-dliness,
the internal aspect of the soul deriving from the internal aspect of
G-dliness, namely, the Tetragrammaton, the external aspect of the soul
deriving from the internality of the external level of Divine speech.

umn ~

I to'Inn'I
U

,nrn o'Irv'I n,p!mn w n n v i v n ~ n rnm

n

Bringing the G-dly soul down into this physical world t o

invest itself in a human body, this process resulting from Divine
speech, viz., the Utterance "Let us make man,"

vafn 71pnr nr,n*)s n),n3n nwn)

derives from the internal aspect, the source, o f speech.
>"DnNnn

n v a rnnnn )rWn >an

in

This is the "breath" of the Supreme One that is indicated in

the latter hei [of Havayah, the Four-Letter Name of G-dl discussed
above.
As Scripture states concerning the vestiture of the soul within the
body,^ "He blew into his nostrils a breath o f life, and man
became a living creature,"
and "he who blows, does so from within him, [from his
inwardness and innermost being].
"

Thus, even the external aspect of the soul that is vested within the
body is vested in an inward manner, albeit with the inwardness of
speech - the internal aspect of the external level of speech. In this
regard it is unlike the internal aspect of the soul which emanates from
the most internal aspect of G-dliness.

in4131 >2n aim' ,iny ~np>n 93 : 7 n ~ ) vnrr

This, then, is the meaning o f the verse, "For [G-d's]people
is a part o f G-d; Jacob is the rope o f His inheritance. "
This verse implies that within the soul there are t o be found two
levels: the internal aspect of the soul is "part of G-d"; the external
aspect of the soul is the "rope of His inheritance."

The analogy is of a rope, whose upper end is bound above

1 . Bereishit 2:7.
2. Devarim 32:9.

and the lower end below; so,

too, the "upper end" of the soul is

"bound Above" and its "lower end" is enclothed within the body.

pf %V

1133

,I)>

Yll71i7> NlR ,TUV :713N)W RD IlYl3il V W R)il p3

oipn n t ~ M>U OINRV~ >wn

The simple meaning-' of the words "He blew" stated in reference t o the soul's vestiture within the body is to instruct us that just
as, for example, i f one blows in some direction,

3. The Rebbe Shlita queries why the Alter Rebbe should have introduced
the forthcoming analogy with the seemingly superfluous preamble, "The
simple meaning of the words 'He blew' is to instruct us.. . ."
He proposes that the Alter Rebbe added these words in order to resolve a
difficulty which would otherwise be inexplicable. For according to the Alter
Rebbe's explanation, the soul is drawn down in a number of successive stages:
its initial source is the internal aspect of the life-force, and thereafter the
internal aspect (the "breath") of speech. (Both these concepts are adduced
from the words "He blew," which indicates inwardness, as mentioned above.)
The soul later progresses through the letters of speech (for the Utterance "Let
us make man" is composed of actual letters of speech, and does not derive from
"blowing", which is an aspect of breath). Only then does it become actually
enclothed within the body of man. This ultimatestage, then, the implantingof
the soul "into his nostrils," coma about from speech, not from G-d's having
"blown".
Now speech is heard even if there is an obstruction between speaker and
listener. Accordingly, when describing the soul already situated in the body,
how is it appropriate to use the image of exhaled breath, that can be prevented
by an obstruction from arriving at its destination?
It is this question that the Alter Rebbe answers by saying that the "simple
meaning" of the verse is to "instruct us" that even after the Utterance "Let us
make man," i.e., even when the investiture of the soul in the body takes place
by means of speech, it still retains the characteristics of "blowing".
Just as an obstacle can obstruct the passage of breath, so, too, sins can
obstruct the soul's lifeline ro G-dliness. This explains why other creatures
which derive their nurture through Divine "speech" are not subject to excision,
for the sound of speech can penetrate an obstruction. Souls, however, throughout their sojourn in the body, constantly depend on the nurture which is (so to
speak) blown into them; they must always have an unobstructed path to their
life-source.

and there is any separation or obstruction there, then the

exhaled breath will not reach that place at all,'

-precisely this is the case i f any obstruction separates man S

body from the "breath of the Supreme One, concerning which
"

Scripture states, "He blew."

fun9 3939> yxjn 93nr-n 9nwa Tar orw 1 9 nnua

~
7~
The truth is, though, that nothing material or spiritual is a
barrier before Him,

~ > 9 n3 Y~ T N nN1
~
o9nwn nN

N>TI

93

for, as the verse states,s "Do I not fill heaven and earth?"

rtim y-\Nnh ~ > n r

Furthermore,
glory.

Scripture states,6

"All the world is full o f His

"

nv9n

*119 TnN

n41

Also,' "There is no place devoid of Him,"

try )*N

,nnnn ~ 7 ~ n %nn
b 1 u9nw3

[andla "ln the heavens above and on the earth below there is
none else,"
4. The first edition of Iggeret HaTeshuvah here cited the instance of a
person blowing "into the lungs of an animal." The Rebbe Shlita once
explained that this example was chosen because the Alter Rebbe wanted to
draw on a source from the Torah, and according to Torah law (Shulchan
Aruch, Yoreh De'ah, beg. Sec. 39) an animal's lungs are to be examined by
being inflated.
5.
6.
7.
8.

Yirmcyahu 23:24.
Yeshayahu 6:3.
Tikkunei Zohar 51.
Devarim 4:39.

1131pn*

[and19 "He fills all worlds.. ..

'13 u'lnn I ~ ~ N I

"

Since G-d is everywhere and within everything, it is thus seemingly

impossible for anything t o act as a barrier before Him.

But as Isaiah declares,JO"Only your sins separate you from

your G-d. "

h n nu n9nni.l ,uln 71x1 1v'Dli.llrvr lu o w 995 ,own1

The reason is that sins oppose the Will o f the Supreme One,
Who gives life to all,
~ 7 ~ ~391n v 3
m 'il

as in the verse,

Vn 7vu 'l3 :n n w rn3

"Whatever G-d wills He has done in heaven

and earth. "

( t v'lv 1sip3mnw,

,,?inow m n v p n ulnv ,m~ n w 1~31)

v

(I21t has been noted above, that [the Supreme Will] is the
source of the sustenance issuing from the Tetragrammaton,
and is represented in the "thorn" atop the letter yud.)
Inasmuch as the Tetragrammaton sustains all of creation, it
follows that sins, which act in opposition t o it, also oppose and conceal
the Divine life-force. Sins are thus capable of preventing the Divine
"breath" (concerning which it is written "He blew") from reaching
man.

This, then, is the meaning o f excision:

9. Zohar 111, 255a.
10. S9:2.
11. Tehillim 135:6.
12. Parentheses are in the original text.

the "rope" drawn from the final hei in the Four-Letter Name
o f G-d is severed, cut o f f .
As a result, the soul clothed within the body is unable to receive
vitality from its source in that Divine Name. During those times when
the Jewish people received their vitality only from the "side" of holiness
(as for example during the period of the Temple, as the Alter Rebbe will
say in the next chapter), the lack of this life-force led t o physical death.

As the verse says in Parshat Emor:l3 "That soul shall be cut

o f f from before My face; 1 am G-d. "
The vase here uses the Tetragrammaton in referring to G-d.
Excision thus involves being sundered from the internal aspect of
G-dliness. It is this that the Alter Rebbe now goes on to say.
~

,332~
~ 1

The expression chosen is "from before My face"; i.e., the soul

is excised from the innermost aspect of G-dliness, the Tetragrammaton.
nizi lit3 )WW

Other sins that do not incur excision

nmw 7NW11

1mm nnm 11Wn NITI om1 ,YTUI) m n n N )*nai3)n om ';n

do cause at least a defect in the soul, in the sense o f the defect
or nick that invalidates a blade for ritual slaughter.
As with the defective blade, a sin causes something to be lacking in
the rope-like flow of life-force from theTctragrammaton downward to
the soul, as is now explained.

This is analogous t o a thick rope woven o f 61 3 thin strands.

13. Vayikra 22:3.

So, too, the "rope" o f the downward flow mentioned above

is comprised o f the 61 3 mitzvot,14each mitzvah being an individual thin strand.

When one violates one of them, G-d forbid, a thin strand

consisting of that particular commandment is severed. . . .

Should an individual violate many commandments, G-d forbid,

then many strands are severed and the "rope" is grievously weakened.
Sins punishable by excision (or death by divine agency) cause the entire
"rope" to be severed, heaven forfend.

But even i f one has incurred excision or death, there yet

remains an impression within him of his Divine soul,
and through this he may live until fifty (in the case of excision)
or sixty years (in the case of death by divine agency), but no more.
('*As to the statement attributed to the AriZal, that the
makkif, a transcendent level of life-force, enters such an
individual, and so on,
14. The Rebbe Shlita notes that the Alter Rebbe here offers a remarkably
novel thought - chat every Jew receives vitality in this world from all 613
mitzvot, even though the commandments given to Kohanim d o not apply to
commoners, many commandments cannot be performed simultaneously, and
the like.
Possibly, continues the Rebbe Shlita, this may be understood in light of the
Alter Rebbe's explanation in Kuntreis Acharon, in the essay that begins, "To
Understand the Details of the Laws.. ." (p. 159b.) [There the Alter Rebbe
writes that even the laws that perhaps never have practical application derive
from Supernal Wisdom.]
15. Parentheses are in the original text.

Though unable to receive vitality from the internal aspect of

G-dliness, he is still able to receive vitality from this transcendent (lit.,
"encompassing") level of G-dliness. If this is indeed so, why can he not
live longer than fifty or sixty years?

vian niwiva '*n> yu ?vu

this is irrelevant t o the life o f the physical body,16 which
cannot survive once t h a e remains no vestige of the Divine soul,

and applies only until fifty years,

I.e., the transcendent level is also found within an individual only
so long as he is able to remain alive by virtue of the impression of the
Divine soul that is still within his body.

or t o the contemporary period, as will be noted.)

In this era, when a Jew's vitality reaches him through becoming
clothed in unholy media, it is possible for a person to live even after his
soul has been sundered from its source in the Four-Letter Name of G-d.
This is why it is now possible for someone liable to excision or death by
divine agency to live longer than fifty or sixty years. And during this
time, the holy life-force which must be found within a Jew is received
from the transcendent level, as the AriZal teaches.

16. At this point the Rebbc Shlita refers the reader to Likutei Torah,
Devarim 62c, where the Alter Rebbe explains that excision applies only to the
level of "Yaakov" within the soul, but not to the level of "Yisrael". He also
cites L i h t e i Torah. Devarim 83b, where the Alter Rebbc speaks of one who
has incurred excision. Though of him it is written, "For my father and mother
have forsaken me," yet the continuation of the same verse flehillim 27:lO)
also applies to him: ..but G d has taken me in." The encompassing level of
the soul remains intact. Though within his soul the Jew's innate loveof G-d is
not manifest ("docs not shed light"), yet in him too this love is still present,
though concealed.

".

Chapter Six
Rebbe opened the fourth chapter by beginning to
,,-,explainThetheAlter
concept of repentance according to the mystical approach to
IS Tmmur

the Torah. He prefaced his commentary by noting that according to

Scripture and our Sages a person who committed a sin punishable by
excision would actually die before his fiftieth year, while one who
committed a sin punishable by death by Divine agency would actually
die before his sixtieth year.
The Alter Rebbe thereupon posed the following question: How is
it, he asked, that "in every generation there are so many individuals
liable to excision and death [by Divine agency] who nevertheless enjoy
extended and pleasant days and years!"
In answer, the Alter Rebbe explained that the soul is part of the
Divine Name Havayah, the Tetragrammaton. Furthermore, both the
internal and external aspects of the soul are "blown" or "breathed"
forth, i.e., their source is the innermost reaches of G-dliness. The
innermost core of the soul derives from the internal aspect of the
Tetragrammaton, the internal level of holiness. And even the external
level of the soul, which is drawn down into man's body through the
Utterance "Let us make man," derives from the internal aspect of this
Utterance. Thus all aspects of the soul, even as enclothed within the
body, ultimately derive from an a a of "blowing". And it is noted inch.
5 that unlike speech, which can be heard even when something separates
the listener from the speaker, exhaled breath does not reach its destination when there is an interveningobstruaion (in this case, the individual's sins).
The Alter Rebbe next uses this image and another to explain the
concept of excision. The Jewish people's relationship to C-d is compared in Scripture to a rope, whose upper end is bound above and whose
lower end is bound below -"Jacob is the rope of [G-d's] inheritance."
This rope is the lifeline through which C-dliness is drawn down even
into the external aspect of the soul that lodges within the body. Sins,
specially those incurring excision, sever this lifeline, thus preventing
the life-force which is "blown" forth to penetrate to the soul that is
invested in the body. In the past, this meant that a person liable t o

excision would actually die before his fiftieth year, while a person liable
to death by Divine agency would actually die before his sixtieth year.
In this, the sixth chapter, the Alter Rebbe goes on t o explain that
this applied only during the time when the Divine Presence dwelt
among Israel, for then each Jew's spiritual sustenance reached him only
from the "side" of holiness
from the Four-Letter Name of the
Infinite One.
In times of exile, however, when the Divine Presence too is (so t o
speak) in exile, even the lifeforce of holiness can be drawn down
through a garb of kelipah. It is therefore then possible that even
individuals guilty of sins punishable by excision and death by Divine
agency continue t o receive their vitality, even though their spiritual
lifeline to the Tetragrammaton has been severed. This explains why
during the era of exileeven those guilty of the above-mentioned sins can
live long liva: Parenthetically, this also provides them with the opportunity to repent and rectify their past misdeeds.

However, all this obtained when Israel was on an elevated

plane, when the Divine Presence dwelt among Israel1 in the
Beit HaMikdash.2

Then the body3 received its vitality only through the divine
soul, from the innermost source o f the life-giving power

1. Note of the Rebbe Shlita: "This indicates the level of the Jewish people
at that time."
2. Note of the Rebbe Shlita: "This applies to the world as a whole and to
the Divine Presence. Specifically, with regard to man, there is yet another
aspect."

3. Note of the Rebbe Shlita: "1.e.. also with regard to each and evcry
individual."

issuing from the Infinite One, through the Tetragrammaton,

as discussed above.
Thus, if the spiritual lifeline emanating from the Tetragrammaton
was severed, it was impossible for them to continue living. However, as
the Alter Rebbe now goes on to say, once they had fallen from that
spiritual height, and thereby diverted the flow of the Divine life-force
from its accustomed course, even deliberate transgressors can now
receive their vitality as freely as do mere creatures.

But they then fell from their estate, and through their actions
brought about the mystic exile o f the Divine Presence,
That the Divine Presence should be in a state of exile among the
forces of unholiness is indeed an inconceivable mystery.'

as the verses states,6 "Through your sins was your mother

banished."
"Your mother" refers t o the Divine Praence, the "mother of the
children" (as explained in Part I, ch. 52), also known as K n w t Yisrwl,
the source of Jewish souls - the level of Malchut of Atzilut. In the
context of the letters that constitute the Tetragrammaton, this corresponds t o the final hei, from which proceeds the "rope" or "lifeline" t o
the soul.

nnfnn n!ntbnw)i

,>")TI n

~ n NW
n n19m m n mmw ,u*m?
nun nun> n n fn>

This means that the benevolence flowing forth from the

4. Note of the Rebbe Shlita: "Sa below, p. 140b." [i.e., lggeret HaKodesh, Epistle 25, para. beg. VeHinei Zeh Leumat Zeh. ...]
5. Note of the Rebbe SMita: "At first glance it is incomprehensible that
man's actions should cause the exile of the Divine Presence. Thc Alter Rcbbe
therefore provides proof and also an explanation: (a) proof that it is indeed
so; (b) an explanation - for the Divine Presence is 'your motha."'
6. Yeshayahu 5O:l.

above-mentioned7 latter hei o f the Tetragrammaton was

lowered far down, from plane to plane,
nljn nr7m

nmwn ~ W > N W
until it became enclothed in the Ten Sefirot o f nogah,
$33

fy

Inasmuch as the kelipah called nogah includes an admixture of

goodness, it is composed of Ten Sefirot, corresponding t o the Ten
Sefirot of holiness.8

which transmit9 the benevolence and vitality through the

hosts of heaven and those charged over them,

nnlm h>oar ,ntn o>ivw Ynvm 3nn >3>

to every living physical being in this world, even to all vegetation,
as our Sages state:I0 "There is no blade o f grass below that
has no spirit [Above that smites it and commands it:
Grow!]"
Thus, the life-force of all living beings - even of vegetation,
which expresses its vitality through growth
derives from the kelipah
of nogah.

Hence, even the sinful and deliberate transgre~sors1~

o f Israel
7. Note of the Rebbe Shlitu: "In ch. 4 - on a cosmic scale; in ch. 5 - in
each individual soul."
8. Note of the Rebbe Shlita: "Cf. Part I , ch. 6."
9. Note of the Rebbe Shlita: "They do so in any case (and not necessarily
because of the state of exile discussed here; rather, as a result of the sin of the
Tree of Knowledge; see below, beg. of p. 140a)."
10. Bereishit Rubbah 10:6.
11. Note of the Rebbc Shlita: "It would s m n that the text should read
'transgressor', in the singular."

may receive vitality [from it] for their bodies and animal
souls,
vnn own )>XI 7 ~ in5
w
exactly as other living creatures do,

in13 ninnf3 >wn) :7 n w In3

as Scripture states, l 2 that there exists a state wherein human beings
are "likened and similar to beasts.
"

n37fNl
In fact, not only is it possible for the sinner t o receive his nurture from
kelipah as do animals and other living beings, but indeed,
t~ 737731

nNv 7 n ~

with even greater emphasis and force.

m ~ n9i m ) n n ~ mmu
i b w ,VIP n t m W I U I ITntn
~ ~ 7~1m
w 'IY
1rmm
For, as explained in the holy Zohar, Parshat Pekudei, all the
benevolence and vitality granted mortal man

while he commits evil in the eyes of G-d, in deed or speech, or

by musing on sin, and so on,13 i.e., through any of the three
soul-garments of thought, speech and action,

12. Tehiflim 49:13.

13. The Rebbe Shlita notes that the Alter Rebbe may have added the words

"and so on" for the following reason. In Pan I, ch. 11, the Alter Rebbe
differentiates between two situations: (a) contemplating the commission of a
sin, (b) "and even where one does not actually contemplate committing a sin,
but indulges in contemplation on the carnal union of male and female in
general." The term "and even" seems to imply that the latter form of
contemplation is not an entirely distinct form of sin (for which reason no
distinct mention of it is made in iggeret HaTeshuvah). Nevertheless some
reference to it must be made here, and this the Alter Rebbe does by adding the
words "and so on."

Vlf

7 n t l DV D97NlMil N7nN N 7 V m Jll>3Vl~l> 9%)) >3il

all [this life-force]issues to him from the [various]chambers

o f the sitra achra described there in the holy Zohar.

The choice is man's whether to derive his nurture from the

chambers o f the sitra achra, or from the chambers o f holiness" from which flow all good and holy thoughts, and so
on.
When one's thoughts, words and deeds are wholesome and holy,
he receives his nurture from holiness; when his thoughts, words and
14. The Rebbe Shlita comments that it seems to be entirely superfluous for
the Alter Rebbe to state that "the choice is man's." He goes on to provide two
possible explanations.
(a) Paradoxically, this statement is indeed novel: The Alter Rebbe desires
to emphasize that even in times of exile, when "through your sins was your
mother banished," and the benevolence flowing forth from the latter hei is
enclothed in the kelipab of nogah, man can still choose to receive his vitality
from the chambers of holiness.
This is possible because the garment of nogah becomes nullified to its
wearer - to holiness, and is thereby itself transformed to goodness and
absorbed within holiness. This recalls the statement in Part I, early in ch. 40,
that in the case of the holy letters of Torah and prayer, the kelipah of nogah is
converted to good and is absorbed into holiness.
(This explanation, that the Alter Rebbe wished to tell us that even in times
of exile man can choose to derive his nurture from the chambers of holiness,
does not accord with the explanation given in Likutei Biurim BcSefer HaTanya, by Rabbi Yehoshua Korf.)
(b) Another possible explanation (which would also go a long way in
explaining why it is specifically here that the Alter Rebbe states that "the
choice is man's"): The Alter Rebbemeans to tell us that it isspecifically during
the times of exile, when they "fell from their estate," that Jews can choose to
receive their vitality from the chambers of sitra achra. This, however, could not
be done during the time of the Beit HaMikdash, as explained at the end of ch. 5
above. [For at that time, if the "rope" connecting a person to his spiritual
source was severed - if, for example, he committed a sin punishable by
excision - he could not live at all; during that period Jews truly could not
receive their vitality from rhe kelipah of nogah.]

deeds are evil, he derives his nurture from the chambers of the sitra
achra.
,133 O

~ TIW
N TII
~

nnr*

For's "one opposite the other did G-d make.. ..

i.11 93

"

Every manifestation of holiness has a counterpart in the kelipah

and sitra achra.

The chambers o f the sitra achra &rive their vitality from the
issue of the Ten Sefirot o f nogah that is embodied within
them and that descends into them b y stages,
and [this kelipah of nogah] is comprised o f good and evil, as
in "the Tree of Knowledge [of good and evil]," as is known
to those who are knowledgeable in the Kabbalah.
Since the kelipah of nogah is composed of both good and evil it
serves as a source, after a multitude of descents, for the evil of the
chambers of the sitra achra - the reservoir from which a man is
refuelled when he sins in thought, speech or action.
The Alter Rebbe now resumes his explanation of why a sinful
person not only receives his vitality from the "other side" like other
living creatures, but in fact does so to an even greater degree. Since
through his freely-chosen thoughts, words and deeds it was the sinner
himself who replenished the reservoirs of the kelipot with life-force of
Divine origin, it is he who will now have t o swallow the lion's share of
those reservoirs.
19 Tammuz
24 T ~ U

am2

in>m>m ~ Y Y :* mm

Scripture states:16 'yacob is the rope of [G-d's]heritage. "I7

15. Kohelet 7:14.
16. Devarim 32:9.
17. The Rebbe Shlita observes that the analogy o f the rope is introduced

The analogy [compares the soul o f a Jew] to a rope, with one

end above and the other end below.

When one pulls the lower end he will move and pull after it
the higher end as well, as far as it can be pulled.

L3~3nnNnn NIW mmm rnrpni o t ~ nnvj

n v-rv=rvnn nmr
It is exactly so with regard to the root o f thesoul o f man and
its source in the latter hei mentioned above.

l?nramni o w n l w n ,r,'lv nmwn vwnr rwnn Nrn

Through one's evil deeds and thoughts one draws down the
life-force [issuing from the latter hei]

here in terms that suggest that it is a novel thought, when in fact it occupied the
whole of the previous chapter. By way of explanation, the Rebbe Shlita writes
that the Alter Rebbe is i n d a d introducing a thought that is not only novel but
even contrary to what was written in the previous chapter; moreover, this
approach will explain much of the variance between the two chapters.
In brief: The Alter Rcbbc explained in ch. 4 how a soul is part of the
Tetragrammaton. He went on to explain in ch. 5 how this soul-level d a a n d s
into the body by way of "Jacob,. ..the ropeof His inheritance,. ..whose upper
end is bound above and the Iowa end below." In ch.6, however, the Alter
Rebbe emphasizes that the movements of the lower end of the rope also affect
the upper end. Furthermore, as the Alter Rebbe goes on to say here, this rope
not only descends as far as "Jacob" but even provides additional life-force to
the chambers of unholiness; is., the effect of the rope is able to descend even
lower than the level of "Jacob" which it itself embodies.
This is the anomaly that the Alter Rebbe resolves, when he repeats that a
person's sins make him descend so sharply that he reaches the lowly level of the
very kelipot and sitra achra "from which he receives his thoughts and deeds."
Since the sinful individual sinks to such a low level that in this rapeft he is a
recipient from the kelipot, his "rope" descends there as well, and the kelipot
and sitra achra are able to receive their life-force from its lower extremity.

i w n i 1~nr3wnn
h p n wnv

,NW

~ 7 0 0 n~ b
1

m Trn ~v

into the chambers o f the sitra achra, as it were, from which

he receives his thoughts and deeds.
Although a person punishable by excision has severed his rope, so
to speak, he is still able t o draw down the life-force issuing from the
latter hei into the chambers of the sitra achra. The reason, as is
explained elsewhere in the literature of Chassidut, is that even after the
rope is severed, some external vestige of it survives. And it is through
this remnant that the life-force of holiness is drawn down into the
chambers of the kelipot.

Because it is he, the sinful individual, who draws the flow of

vitality into [the chambers o f the sitra achra], it is he who
receives the greatest portion from them.
I.e., in even greater measure than do other living matures. Nevertheless, it is explained in the literature of Chassidut'hhat ultimately
the sinner will cease to draw vitality from this flow, for thesitra achra
can serve a Jew as a source only temporarily.

This will suffice for the understanding.

Hence the statement o f our Sagesy19of blessed memory: "lt is
not within our hands (i.e., it is not given us) to understand the
reason for either the tranquillity o f the wicked [or the
suffering o f the righteous]."
The quotation specifies "in our hands, " i.e., in this time o f
exile after the Destruction, when the wicked receive added vitality
through the kelipot and sitra achra.
18. Kuntres Uma'ayon [English translation by Rabbi Zalman I. Posner,
Kehot, N.Y., 19691,.Discourse 8.
19. Avot 4:lS.

>im>,nl*>vnnib nmz *nit1

This is an expression of the "Exile o f the Divine Presence, "
as it were, during which time the life-force emanating from the latter
hei flows into the kelipot,

In* iw nwv WN m n ~1wvn

~
nl>m3 Y*W~I>

viz., [G-dss]granting [supplementarymeasures o f ]life-force

to the chambers of the sitra achra that He despises.
i w n z '~*umnwm

n onn W n *SN,mi31nzivn mi^ o ? ~ m > i

i*nizvnni

But when the sinner repents appropriately, he then removes

from them the life-force that he had drawn into them
through his deeds and thoughts,
nnipn3 m*>vrr nvwn vtnn ,inzivm *3

for by his repentance he returns the flow issuing from the

Shechinah to its proper place.
nib mnan nNnn u"n zivn inti

This, then, is the meaning o f [the teaching of thezohar, quoted in

ch. 4, that "teshuvah is] tashuv hei, the return of the lower hei
from exile" - that the lower level of repentance consists of returning the Shechinah, which is represented by the latter he; of the Tetragrammaton, from its state of exile.

Tnizv nN 7 * @ ~'n awl :zin>v 1n31

As the verse states,Z0 "The L-rd, your G-d (the source of your
soul), will return (i.e., bring back) those o f you who returnss;
this means [that G-d
Himself will return] with your return.
regarding the verb as being intransitive,

As our Sages have commented21 on this verse, "Scripture does

not SAY, 'He shall bring back,' [but that He Himself will
return].
"

The verse is thus tellingcvery Jew: When through repentance you

extricate yourself from your own spiritual exile, you will thereby
liberate "your G-d"- the Sbechinah, the source of your soul - from
His exile too.

Chapter Seven
Tammrtz
In the language of the Zohar, the lower level of repentance entails 20
25 Tammuz
returning the latter hei of the Four-Letter Name of G-d t o its rightful
place - returning the Shechinah, which is the source of Jewish souls,
from the exile to which it was banished by transgression. For when a
man sins, the Divine vitality that flows forth from the Shechinah
descends into the chambers of kelipah and sitra achra, and from there
that individual in turn derives nurture at the time of his sins. Repentance redeems the Shechinah from its exile and returns the flow to its
proper place.
This was the theme of the previous chapter.

on ,4tf1nnunn ufpnnunn nlrwn mm24 - r w m nnun 777 o4rur

>>2 777 O Y l f '3

However, the true and direct path to the lower level o f

teshuvah, returning the latter hei as noted above, involves
two general elements.
These two elements are: (a) awakening G-d's supreme compassion
for his soul, and (b) the subjugation and nullification of evil. Both are
necessary in order to ensure that the lower level of repentance will be
true and direct.
The Rebbe Shlita notes that although we have previously learned
(ch. 1) that the kernel of repentance is a firm and wholehearted
resolution not to commit a particular sin again, nevertheless without
the two basic elements about to be discussed such repentance will be
neither true nor direct.
Truth implies permanence,' as in the verse,2"The lip of truth shall
be established forever." Should one fail to take the preparatory steps
about to be mentioned here, it is entirely possible that his forsakingsin
- described above as repentance - will not be everlasting, hence not
truthful.
~

~-

1. Note of the Rebbe Shlita: "As in Part I, end of ch. 13."

2. Mishlei 12:19.

Furthermore, these steps also make one's repentance "direct". For

a state of repentance can also be arrived at very indirectly, as in thecase
of R. Elazar ben Durdaya, who was led t o repentance by circumstances
which were in themselves evil.3 The direct path to repentance, by
contrast, is found by means of the steps that the Alter Rebbe now
describes.

The first is t o awaken supreme compassion from the Source

o f mercy for one's Divine spirit and soul,
There are two distinct states of Divine compassion, indicated by
the terms "Merciful Father" and "Father of Mercy".' The former term
(innin m) merely signifies that G-dpossesses the attribute, or middah,
of mercy
and since middah means not only "attribute" but also
"measure", it refers to a finite quality of mercy. Thelatter term
(omnirr ZN) stresse~the fact that G-d is the father, or fountainhead, of
all mercy. Arousing His essential quality of mercy "from the Source of
mercy" thus means arousing His infinite measure of compassion
supreme compassion.

N I ~ )7171o*mn )*n ,i)m~ 7 a w il>91v

n

that has fallen from a lofty height (lit., "rooftop"), the Infinite
Source o f Life,
Nnp*nY

~7133

into a deep pit,*

Not merely from a rooftop but from a "lofty rooftop"; not merely
into a pit, but into a "deep pit."

3. Auodah Zarah 17a.

4. Note of the Rebbe Shlita: "Likkutei Torah, Nasso 23a, and references
there."
5. Note of the Rebbe Shlita: "An expression of the Talmud in Chagigah
Sb. The word 'roof' is omitted in the text of Rashi in the Talmud, but is to be
found in the text of Rashi in Ein Yaakov."

~ 7 m 4N'IUO~~
nNniun ni>sn )n

namely, the chambers of defilement and sitra achra.

As explained in the previous chapter, a person's sins degrade his
soul to the chambers of the kelipot andsitra achra. Finding itself in such
a sorry state, such a soul is indeed in need of Divine compassion.

[One should arouse Divine compassion] as well for the

source [of the soul] in the Source o f Life, the Four-Letter
Name o f G-d.

Since the soul is rooted in the Tetragrammaton, its degradation

brought about by sin
correspondingly causes the flow of holiness
that emanates from the Tetragrammaton to descend into the chambers
of the kelipot and sitra achra. Hence not only the soul, but its Source
too, is to be pitied.

innnlri ''in >x ~ T W :Y3inw inn

As the verse state^:^ "He shall return to G-d and He will have
compassion for him"; i.e., the sinner shall return to G-dand have
compassion for Him.

But how are we to understand the concept of arousing mercy for

the Tetragrammaton?

This means, arousing compassion for the life-giving power

issuing from the Four-Letter Name, that has descended by
stages into the chambers of the impure sitra achra, to give
them vitality.
O~YVI i~ni~wnni
ivn>imn~
WDNm

n -f*' l ~
flhis descent was brought about,?by the hecis o f man, and
his evil schemes and thoughts.
6. Yeshayahu 55:7.

Evil thoughts alone suffice to make the vitality descend into the
chambers of the kelipot and sitra achra.

: n n in31
~
As the verse says,' "The king is bound with gutters, "[which
is interpreted to mean that "the King is bound] with the
gutters o f the mind.. . ."8
'131 Nnin *U%'113
,owm=~
7 1 0 ~7%

As explained by the Rebbe Shlita, the image is of the various

channels and gutters of the mind through which thoughts, like gushing
currents, rush fleetingly. Thus, even transient evil thoughts that one
harbors ephemerally can bind and shackle the King; they can exile the
flow of vitality emanating from the Four-Letter Name of G-d.

And this state, as noted above,9 is the exile of the Shechinah

the Divine Presence, the level of Malchut ("Kingship") of the World

of Atzilut.

The auspicious time for this [arousal o f compassion] is

Tikkun Chatzot, the midnight lament for the exile of the Divine
Presence,

as pointed out in the note to Tikkun Chatzot in the Siddur; see

there at length.
wNvn 9 3 i ~ fN)
i

?IN ,I~*WN-I
n7vy n>93 :w 3inx~nti

We thus find [in that prayerl, "The crown of our head is

7. Note of the Rebbe Shlita: "Sbir Hdhirim 7:6;see Tzemach Tzedek, ad
loc. This requires further clarification."
8. Note of the Rebbe Shlita: "Addenda to Tikkunei Zohar, Tikkun Vav."
9. Note of the RebbeSbl~ta:"Concerning all the above see[Tanya,] Part I,
ch. 45, and the notes referring to it by the Tzemach Tzedek on Eichah, p. 22 (in
Or HaTorah on Nach, Vol. 11, p. 1053), concerning the variations, etc."

fallen; w o e to us, f o r w e have ~ i n n e d " ; ~i.e.,

a sin causes the
soul's Source ("the crown of our head") to topple into the depths of
the kelipot and sitra achra.
P t

plln3n 3n3w I

~ ,Jn b m 3 p l l r ~ a31%

pn njpzpn u7p) 13>1

Thereforethe Holy One, blessed be He, is called the "humiliated King" in Pirkei Heichalot,l0 as R. Moshe Cordovero
wrote,
ntn 9171 113% I> jtu

33

for there is no humiliation heper than this, than the ignominy

of exile within the realm of the kelipot.

Especially when a thoughtful person meditates on the greatness o f the Infinite One, Who permeates all worlds and
encompasses all worlds, for G-d provides vitality t o created beings
both in a manner which "permeates" each recipient according t o its
individual capacity, as well as in a manner that transcends and "encompasses" them,

i n ~ xI~> ~i W3 1 9 3 ~39> mu? tnu >3

each person [meditating upon G-d's greatness] according to
the range o f his intellect and understanding,

tun tNn nt % 7n7nn3

he will be extremely grieved over this.
The richer one's perception of G-d's majesty, the more intense will
be his feeling of compassion for his own soul and for its Source, the
bound and humiliated King.

The second element [in one's preparation for a true and

9a. Eichah 516.
10. Note of the Rebbe Shlita: "Ch. 18."

direct path t o repentance]is t o crush and subdue the kelipah

and sitra achra,
nn3an1 nioa

nvnsl 87 NVTInnvn 52 TWN

whose entire being is simply grossness and arrogance;

'111 7v13 nnan ON :3 r n ~ v
In3

as the verse states," "lf you exalt yourself like the eagle. ...

"

This crushing and subjugation, absolutely to dust, is its

death and nullification.
,131 ow3 ivw3 n t z n i ~ n >
,am31
~
~ Z V a>
I 979

: 11"n

[Evil is crushed] through a broken and contrite heart, a sense

o f personal unworthiness, repugnance, and so forth.
As explained in Part I, ch. 29, the animal soul -even of a Beinoni,
how much more so of a sinner
is the very person himself. When his
heart is humbled, his animal soul which derives from kelipah is, of
course, humbled as well. Thus, crushing and subduing one's arrogance
crushes the kelipot and sitra achra.

72~131
j ~ 3 vn17
> D*@N

*mt :~ 1 0%
3 ,vnpn 7n13 n n 3 v in31
'121 il2l31

This is described in the Zoharlz on the verse, l 3 "Offeringst o

G-d (Elokim) are a broken spirit; (i.e., the offering consists of
breaking the spirit of the kelipot and sitra achra, and this is achieved
through) a heart broken and contrite.. "

..

nTn u,n ,pyinoIth N I nnmn

~
In 1378 >2 ~3
For all animal offeringsare dedicated t o G-d {the Tetragrummaton), the attribute o f mercy.
oVbnlil

11. Yirmryahu 49: 16; Ovadiah 1:4.

12. Note of the Rebbe Shlita: "Vayikra Sa."
13. Tehillim 51:19.

This is why all verses which speak of offerings to C-d, refer to Him
with the Tetragrammaton.

nnna imp )31*1pn )*N,

) ~ ntn
n

~ ' n,O'@

D& > 3 ~

T o Elokim, however, the Name indicating the attribute of

justice, no animal offering is brought.
ON '3

Instead,
I.e., what is considered an offering to Elokim, for the vase docs,
after all, state "the offerings to Elokim"?
nl3VJ)nl7 ln?l , N l n N NlV0nl nN#lVn n l l V ~ r t ' lla&
l

[the offering is] the shattering and removing of the spirit of

defilement and sitra achra. This is the meaning of a "broken
spirit. "
'131 nmr UWI

a'mm , ~ 7 n u~

nm
n m3v3 v ~ ) ' N ~ I

How is the spirit of the sitra achra broken? When the heart is
broken and contrite. . . .
il373l 3>n 7aW)

And how is the heart to

Pun1 21
TamYT
-

be broken and humbled?

nirwni D Y ~ W
-1

% N I ~~Y I Dwn nm

Only a very minor part of this can be accomplished through

mortification and fasts

qbnn tm naln nlmnn> n3 I):,

I ~ N V, ~ J , Ni~n17113

in these generations of ours, when we have not the strength

to fast as much as did King David;

14. Note of the Rcbbe Shlita: "This, too, is implied in the Zohar."

as our Sages comment15 on the verse uttered by him,'6 "And my

heart is slain within me" - " for he had destroyed [his Evil
Inclination] by fasting.
"

nDnr u w nrm>
~
,19n m33n 7 p IN~
But the true humbling of the heart, so that it be broken and
crushed,
and so that the spirit of impurity and sitra achra will be
removed,
is achieved through being a "master o f accounting" with all
the profundity o f one's mind.
One's personal stocktaking should be as scrupulous as the accounting made by the master or owner of a business, t o whom every detail is
critical.

nrrn lrp'n

n>3 r N 0 1 3 933 nnN n ~ m3ur

v
rnyr p'nYn:,
One should concentrate his intellect and understanding
deeply for a period17 every day, or at night before Tikkun
Chaczoc,
9 ~ 5

to contemplate how through his sins he has brought about

the exile o f the Divine Presence, as noted above,

15. Note of the Rebbe Shlita: "Conclusion of Yemshalmi, Bercrchot;

quoted as well in flanya,] Pan I, ch. 1."
16. Tehillim 109:22.
17. Note of the Rebbe Shlita: "At a pinch this phrasecould be said to mean
an actual hour, like the preparatory period before prayer."

and caused his spirit and Divine soul to be uprooted from the
Divine Source of all Life,
N

~N7 v u nnr>m in ,ninnr nnnivn orpn'1 nt*7rnr

and demeaned it to a place o f defilement and death, namely,

the chambers o f the sitra achra,
[his soul] becoming a vehicle for them,
Just as a vehicle has no will of its own and is completely subservient to the desires of its driver, so, too, is his soul subservient t o the
impure chambers of the sitra achra from whence it derives nurture.

'

1 ,13)1'
~ 1 L)*nun'1nvnr YW onn '1339

receiving from them vitality to endow his body, as noted

above -that the nurture and life-force of the sinner emanate from the
kelipot and sitra achra.
Meditation along these lines will bring a man to a state of
contrition - itself a fit offering t o the Divine Name Elokim.

oynn 0 9 3 1 7 ~ on*,nl 0 3 ~ w - 1: >"IT i'1nNw inti

Thus our Sages declared18 that "the wicked while alive (lit.,
"in their life") are called 'dead'. "

nunivni ninn oipnn 093wn1 on9,nw ,7nih

This means to say, that their life is derived from the site of
death and impurity - from the chambers of the kelipot and sitra
achra, as opposed to holiness, which is true life.

oi9wi un ,m> ui93 U

~ N
,mi

iBn9 u,nnn

N>

: n n nn
~

pi)

(19Accordingly, the verse20 that says that "the dead will not
18. Berachot 18b.
19. Parentheses are in the original text.
20. Tehillim 115:17.

praise.. ." is no "mockery of the impoverished," G-d forbid,21 for it does not refer to those who are physically dead.

own o9919p orr~*n3v,o?vunn!m n>rrm N>N

Rather, the reference is to the wicked who, while alive, are
called dead, and being spiritually dead are unable to praise G-d,

o*r*on OPNI , o m 3

071~3nnt

ni3wnn3 onrN o9>39mw

D T U ,n3ivm
~

for they are confused with alien thoughts while yet in their
wickedness, and do not desire repentance, as is known.)
While in such a state, the evil person will find it well nigh
impossible to praise G-d fittingly, because of the confusing alien
thoughts which are thrust upon him.
Thus, an individual will become contrite of heart when he contemplates how his soul has been uprooted from its Source because of a
sin incurring excision or death by divine agency.
The Alter Rebbe now goes on to say that even sins which do not
carry so harsh a penalty may still have the same effect.

Even one who has never violated a sin punishable by excision

or a sin incurring death by divine agency,
such as vain emission and the like,

ni>p n n w

~ N W
N ~ N

but other less severe sins,

n9phtrr wui nnvu v n n p lmu InNn ,ID 9 s !m ?N

nonetheless, since they cause a defect in the spirit and Divine
soul,
21. Note of the Rebbe Shlita: "For this is so utterly forbidden that our
Sages have said, 'One should not g o . . .' (Berachot 18a)."

>"):,

~ * po*hn
?
n p m r nn*m Wn:,r
as in the analogy of the fine strands o f rope that are defective
or severed, as noted above - in ch. 5, which describes the 613
strands that together comprise the lifeline of the soul, and when one
transgresses one of the 613 commandments, one of these strands is
severed,

nn*ni n73 13w*w trw 1 ~in:,

h om ni*n>>I:,* ~ * ~ v*I~*'u
n n ,777
therefore, through an accumulation o f sins there can eventually be a defect as grave as from one prohibition involving
excision or death.

nim ~ * n m
f~ U J
m n nllwx i>mi
This would be true even when a single sin is repeated numerous time~.~2
Far from merely damaging the selfsame strand repeatedly, the
repetition of even the same sin weakens and jeopardizes the rope as a
whole.

wnwn 7 1 >~m n n IN>tmvnn

>wnnw in:,

In this manner the prophet compares sins to a cloud that

dims the light of the sun.
7vw9 w:, *n*nn: 7 w w

in:,

As the verse states,Z3 "I have erased your transgressionslike a

thick cloud" (that can dissipate).

22. Note of the Rebbe Shlita: "The proof of the Ran is well known (and it
appears as an actual point of law in the Shulchan Aruch of the Alter Rebbe,
Orach Chayim 328:16) - that the repeated transgression of a prohibition of
the Torah involving a quantity that is less than the minimal punishable
amount, is more serious than transgressing a prohibition that incurs death by
lapidation! (Incidentally, this serves t o prove (cf. below) that a multitude of
seemingly lesser sins can 'darken as much.. .. and even more.')"
23. Yeshayahu 4422.

NIT) 7173 '*ino

w m w n n*n*191 9 3 tnr9nnnJ, n r ~ n nrvut
n
on

n*pSr~nmfr
This refers to the grave sins (%at are barriers) between the
internal aspect of the power flowing forth from the Tetragrammaton, and the Divine soul.
137 9~ ,n*%0 9 7 e r

y 7 ~ f ro*nwn1x1Sr9nnn 7rmr ut VY n*ln:,

Srm
This is like the separation of a thick, dark cloud that stands
between the sun and the earth with its inhabitants.Z5

r93p~3at otuw nrfrp n n w )n ,l*nNunw:,r

Fhe above verse continues:] ". ..and your sins like a cloud. "
These are the lesser sins that man tramples under his heel,

Wn ??t % ,wrSrpr Srp ~ I Yn>~3n:,nrfrvmn

[sins]that obscure as does a thin and wispy cloud.

In the illustration, i f one obscures the sunlight streaming

through a window with many fine and flimsy curtains, they
will darken as much as one thick curtain will, and even more.
This is exactly so in the analogue,
with all those cloud-like sins upon which man tramples indifferently, because they seem to be of little import: they obscure the

24. Parentheses are in the original text.

25. Note of the RebbeShlita: "This phrase would appear to be superfluous.
Possibly it relates to two details in the analogue: the lower hei (Malchut.
earth); the divine soul ('with its inhabitants')."

Divine light by their multitudinous repetition as do many fine curtains,

"darkening as much as one thick curtain will, and even more";

ni*w *?>*a1n7t mim3 vnn )nv ,>"I? *-wn n i m i m n )>v>3nr

mn-r nn*iwi
and certainly with those sins that our Sages often warned
against, that are actually like idolatry, immorality and
bloodshed.
ilprm In IY nnSIvn in3

For example:26 ignoring the needy,

,rai SIv% f ~ OY
> 731 n*n*p
7 w n :ainm in3
concerning which Scripture writes,z7 "Beware lest there be in
your heart something unworthy.. ..
"

'i1)i D*>*>N ntim

~ * %*>a1
n

Beliyaal (here translated "unworthy") is used in reference to

idolatry28. .., from which we learn that ignoring the needy is likened
to idolatry.

m w *i*n mt m r n n9ipvn ,vln ) ~ u b~ *,17*m

n nim m n n i
o*nt nisnur
Or talebearing, the evil tongue, that is equated to idolatry,
immorality, and bl0odshed.2~

n-rt ntim rarv r > * ~ 1 )ovnn !ni

Likewise, the vile-tempered is like the idolatrous,30

26. Note of the Rebbe Shlita: "Ketubbot 68a."

27. Devarim 15:9.
28. Note of the Rebbe Shlita: "Until hcre, as in the Gemara, loc. cit., and
Sanhedrin 111b."
29. Note of the Rebbe Shlita: "Arachin 1Sb."
30. Zohar 11, 182b; Rambam, Hilchot De'ot 2:3.

and so is the arrogant.3'

There are many such cases described in the Talmud -of sins
whose punishment is not as severe as that of idolatry and the like, but
which nonetheless effect a similar spiritual blemish,

1313 T

U ~
nvn

~rn3nt

and [the sin o f neglecting]the study o f the Torah equals them

all.
As our Sages assert,32 "G-d has overlooked idolatry, [immorality and bloodshed, but has not overlooked the sin o f
neglecting Torah study]."
Thus, sins such as ignoring the needy, talebearing, and so on,
though not carrying the punishment of excision or death by the hand of
heaven, nonetheless sever the soul from its Divine source.

For this reason it was ordained that in the course o f Keriat

Shema at the bedside33 one should accept the four executions
of the court, and so on.
This acceptance is recited even by those who have never committed
capital sins, because many other sins blemish the soul to the same degree

31. Cf. Sotah 4b.

32. Introduction to Eichah Rabbah, beg. of Sec. 2; Yenrshalmi, Chagigah
1:7.
33. Note of the Rebbe Sblita: "Even though it is not the function of Iggeret
HaTeshuvah to explain the prayers, this comment is relevant here because one
of the themes of the bedside Keriat Shema is stocktaking and tesbuvah. (See
also Part I, end of ch. 7.)"

as do those which are punishable by any of the four executions administered by the court.

mnm 1 9 ~ '*rn
3 DW >w fu19 nrm 03r3n >> frbn 93 b w n > n
n>*p
Besides, according to Sod, the mystical dimension of the Torah,
causing a defect in the yud of the Tetragrammaton is like
incurring lapidation;
n397w P9nnj I>,ND

NVTI

~INZ
0313nr

causing a defect in the hei is like incurring burning;

17n a*,nnj r > y ~ iP1*r
3 nr-r

[causing a defect] in the vav is like incurring the sword;

and [causing a defect in] the latter hei is like incurring

strangulation.
N ~ T Inwa

y>*mr ,-rf1r9 nrN3 0113 ynw nNmp 17omi.11

Neglecting the Shema impairs the yud, and tefillin the hei,

tzitzit the vav, and prayer the latter hei, and so on.
We thus see that according to the Kabbalah the soul can be
blemished through other sins just as by a capital sin. Undertaking the
"four executions" clears the soul of these blemishes.
D*NVnl M)IY >N*

lIn% > v > ~ D i l>Dl9 ntD1

From this a thinking man can infer for other sins and
transgressions (The Rebbe Shlita adds: ". ..which one of the letters
of the Tetragrammaton they are related to, and thus, to which manner
of execution"),

1312T N n~v n 31~121

and for [the sin o f ]neglecting the study of the Torah, which
is equivalent to them all.
All the above lends the thinking person a contrite heart, as he
grows aware of the blemish caused even by his supposedly lesser sins.
This contrition is the second preparatory step along the "true and
direct" path t o the lower level of repentance. For contrition crushes the
kelipot and sitra achra and enables a man t o repent truthfully, earnestty
regretting his past misdeeds and firmly resolving to better his future
ways.

Chapter Eight
Two basic elements, as the Alter Rebbe made clear in the previous 23
'Tammuz
28 Tanauz
chapter, enable the lower level of repentance to be true and direct: (a)
considering how one's soul and its Source, the Shechinah, are t o be
pitied, and arousing Supreme compassion upon them; (b) making a
thoughtful, soulful and accurate accounting of the extent to which
one's own sins have brought about the "exile of the Shechinah." This
will make one's heart humble and contrite, which in turn will crush the
spirit of the kelipot and sitra achra.

fill)n h a nytn npnm

97nN

njnr

After deeply considering all this,

"121 ~ Y W
nnn

79nn7 317s :N ~ > TN

~ D I Y
, n~n ~ vpa>
a
fisi9

one can truly plead, from his inmost heart,' "ln accordance
with Your abounding compassion, erase my transgressions.. ..
99

This verse is recited during Tikkun Chatzot as well as during the

bedside reading of Keriat Shema - propitious times for spiritual
stocktaking, which will enable him to recite it wholeheartedly.

~ m n v~ I @ N n)ma

4y

nvnnin 'rrn nnm 1333 v3pn IN 9 s

>")sn>yn>w1

For by then his heart will be thoroughly impressed with the

pathetic state o f the spark o f Divinity within his soul, and [in
his soul's Source] Above, as noted earlier.

)Inn n'lsvnm ~ynn7nn11n v9n ,ovr9>~nmnn7 7 7 1 ~ 9n t a ~

N I 7173
~
)rtvn
He will thereby arouse Supreme mercy, from the Thirteen
Attributes o f Mercy which derive from the Supreme Will,
1 . Tehillim 51:3.

VI*

>v rrrpa tnvn

alluded to by the "thorn" atop the yud,

!*)TI

ow nr*nr~nm w ~ ~n

n m*mn
n nSIvn nbn'ru

which by far transcends the flow issuing from the letters of

the Tetragrammaton.
Sins cause a blemish in the individual letters of the Tetragrammaton, as explained above. This causes the flow emanating from there,
and from which a Jew derives his life-force, to descend into the kelipot
and sitra achra and provide them with additional nurture.
When one arouses the Supreme mercies of the Thirteen Attributes
of Mercy, which emanate from the level of the Supreme Will that
transcends the letters of the Tetragrammaton, he is then able t o rectify
the letters and redirect their flow into his soul.

o*nmn 93 o*p~no*nmn n.rm a m 1351

Therefore, on account of their lofty origin, these ?"hirteenAttribUtes o f Mercy correct all defects,
as it is written,l "He forgives inquity and transgression . . .,
and cleanses."
With this awakening of mercies following the contrition,

9~13nNnn ~ " mwnn

n
ti?nN N ~ V D To*)rr*nn>
I~
ngv*I*N zrvr

there is no further nurture for the evil (lit., "extraneous") forces

and for the sitra achra from the life-force emanating from
the lower hei, as noted.

(1*zn>v r ,1~~n*3
-fn**nn>lnnrpn> n m n

NW

xwn ntzr)

(-'The latter hei thereupon returns t o its proper place, reu2. Barnidbar 14:18.
3. Parentheses are in the original text.

nited with [the preceding three letters o f the Tetragrammaton,] yud-hei-vav. This will suffice for the
understanding.)
This, then, is the meaning of the statement quoted in ch. 4, that
the lower level of teshuvah consists of the "return of the lower hei."

Just as there is a restoration of the he; Above,

exactly so below in

the Divine soul within man,

o*>?tm
oPnviY I ~ Naiv
no more do4 "your sins separate [you from G-dl."
oyaw5 uin npjn , n p ~
:ain>v in31

Thus it is written, naming one of the Thirteen Attributes of M e r ~ y , ~

He cleanses, "on which our Sages c ~ m r n e n t ,''He
~ cleanses those
who return to Him in penitence,"
66

o'l)i?l*nnon ,owrn o*via>now91nipj>i yin'\>

to lave and cleanse their souls of the soiled garments, which

are the evil (lit., "extraneous") forces, i.e., the kelipot and sitra
achra,
ti>^

inmbn :N ' \ ~ uain>w in3

that the Talmud describes6 as [a garment born o f a man's sin

that] "envelops him. . .."
07mni rnw niw mNni 24 T a m m
After the7 "wind [of forgiveness] passes over [the souls of
sinners] and purifies them, "
4. Cf.Yeshayabu 59:2.
5. Yoma 86a.
6 . Sotah 3b.
7 . Note of the Rebbe Shlita: "lyou 37:21.The meaning of theverse is that
the wind clears the heavens of clouds. So too in the analogue, the breath of
repentance spirits away the dense cloud of sin."

then their souls are enabled to return literally unto G-d

Himself,
~(993~in33f ~ mu* np3*r

,mrpn9 n'lvn :,Wn ntv91

to ascend the greatest heights, to their very Source, and cleave

to Him with a remarkable unity,

in ultimate union with Him, just as before the soul was

blown forth by the breath o f His mouth
to descend and be incorporated within the body o f man.
in i

~ nnn
n Nrrw o-\ua ,199 nrm mun utEu9wn pt % In311
( 1 ~ 9 3mrm
3

?To illustrate this unity: Before one exhales, the breath is

one with the person, inseparably.)
Likewise, just as thesoul was utterly united with G-d before it was
"blown" or "breathed" into the body, so, too, does it now unite with
Him after repentance.

This is perfect return

- teshuvah.

This state of unity and this return are called teshuvah ila'ah,
the higher level of repentance, that follows teshuvah tata'ah,
the lower level of repentance.
8. Parentheses are in the original text.

The Zohar, in Ra'aya Mehemna (Parshat Nasso),9 explains

that teshuvah ila'ah means engaging in the study of the
Torah, in awe and love o f the Holy One, blessed be He.. ..
The Zohar goes on to say that doing so makes one worthy of the
revelation of the letter vav of the Tetragrammaton,
11>1n>>an"' 13 li7'N.I

for this [letter vav] is the child o f yud-hei, or Binah..

..

Binah is the level of teshuvah ila'ah, the return of the higher letter
hei of the Tetragrammaton. The word itself is a composite of the words
"bm yud-hei. " This alludes to the spiritual emotions of love and fear
(represented by the letter vav) that are born of the intellective levels of
the Tetragrammaton, the p d of Chochmah and the hei of Binah.

('Onerein lies the superiority of penitents over the perfectly

saintly.
Seemingly, the study of Torah permeated with love and fear of
G-d is not the unique prerogative of penitents; the perfectly saintly do
this as well. Wherein l i a the superiority of baalei teshuvah?
~ n l ~
mn * *9=1wn
b ~D*NI:nw *'n n m ,slrpi.l m
(t13t m>n>zmpnNL3 ,*lo
~'r

a mnw in3
r vn*
u ~ ta*

As the Zohar states in Parshat Chayei Sarah,ll 'They draw

upon themselves with a more intense longing o f the heart,
and with greater forcefulness, to approach the King.. ..")

9. Zohar 111, 123a.

10. Parrnthaa are in the original
11. Zohar 1, 129b.

text.

Chapter Nine

,
,

2s T.nmuz

The Alter Rebbe explained at the conclusion of the previous

chapter that through teshuvah ila'ah, the higher level of repentance, the
soul is totally cleansed and purified. It then ascends and cleaves to G-d
with the same degree of unity that it enjoyed before it d e s c e n d into
the body. Furthermore, the Alter Rebbe quoted the Zohar to the effect
that teshuvah ila'ah involves studying Torah with awe and love of G-d.
In the fourth chapter, however, he explained that teshuvah ila'ah
involves reinstating the higher letter hei of the Tetragrammaton. What
possible connection does this have with studying Torah out of love and
fear of G-d, when these two spiritual emotions are related to the letter
vav?
In order to resolve this seeming anomaly, the Alter Rebbe will now
explain that the love and fear discussed in the present chapter are
generated intellectually: they result from meditation upon G-d's greatness, and are thus the offspring of Binah. It is specifically this kind of
the intellect with the
love and fear that unites the hei with the vav
resulting emotions.

nibipn nn3a

o'),p'nj

viqm 7nt3 2inw in2 ,)'IYT~ 7 1 ~ ' ~

The explanation of this subject

which levels of love and fear
are related t o the upper hei - is as discussed frequently in the
Zohar and Tikkunim,
iIU>V TIZlVR VVt4 a931

that Binah is the higher level of teshuvah,

DWlllSNT!

JlX217

OE(M

* "the mother crouching over the chicks.. ..

I.e., Binah is the mother of her offspring - the love and fear of
"

G-d.

One ought to meditate profoundly and with concentration

on the greatness o f G-d,
and through his comprehension arouse a sense o f intellectual
awe and love
n Y t l oYo aw31

on rational grounds.
uin *D own p @ 'n~nN mnut;,:?nww I ~ W
This love is that of the verse,2 "To love the L-rd your
G-d. ..because He is your life..." - a love based on a reason.
'111

p7n

Irai nt;
nmiom
,
ny3v n3nw it;, 3 7 u>i

He will not be content with the endowed, latent love

alone.. ..
This is concealed in the heart of every Jew and needs but to be
revealed; such a worshiper, though, creates instead a love of G d
through his own intellectual endeavor.
mi nm73 pi

So too with fear and terror of G-d,

Y1D3 '121 1113 IN

or shame.. ., as is known.
This is a dcepa form of awe in which one feels abashed in G-d's
presence, hence fearing to rebel against Him by sinning.
When one's spiritual emotions of love and fear ace born in the
mind, then:

2. lbid 30:20.

'131

mnivun % nssn

D N n~7p3
~
' t ~

This is termed "the mother croziching over the chicks.. .":

Binah has given birth and hovers over her offspring - the love and fear
of G-d.

Nnm ~ n i n7 ~ p s ~ ni l~s n ~ n7 3 9 nlni

~
Ahavah, the love o f G-d, is primarily the cleaving of spirit to
Spirit,3

as the verse expresses it,4 "He kisses me with the kisses o f His
mouth. ..."
A physical kiss unites the inner breath or spirit of two individuals.
Similarly, the internal aspects of the soul and G-dliness are united
through the "breath" or speech of Torah, through good deeds, and
most specifically through the concentrated study of the Torah, as
explained in Part I, ch. 45.

With regard to this [cleavingof spirit to Spirit]the verse saysS

[that "you shall love the L-rd your G-d. ..f with all your
soul,
"

npltf, , m i 7 1 3 7 mwnnonms>i nimi b w , w m @ n h om

f33n9 is 1513
which means that the love is to be so intense that all aspects o f the
soul - intellect and emotions, and their garbs o f thought,
speech and deed - are to cleave to G-d.

3. Note of the RebbeShlita: "There are many differences between the way
in which the 'cleaving of spirit to Spirit' is explained here, and earlier on inch.
49 [of Part I]."
4. Shir Hdhin'm 1:2.
5. Devarim 6:s.

t~m
DIM

~ l i nn
l ,773n9 vniTn3 nnnil

u'vnt

This means that man's emotive faculties are to be bound up

with His6 - "As He is merciful [so should you be
merciful]..."
Thus when a person acts kindly out of the attribute of compassion,
for example, this emotive faculty of his is bound up with G-d's.

So, too, man's intellect adheres to G-d's intellect and

wisdom;
N P 3 iIn3nn Nn997lN1 ,illlnT) 119Y Nlil

this refers to the concentrated study of the Torah, for7 "the

Torah issues from Wisdom.
"

17m- m3wnn3 nawnnn 131

So, too, is man's thought [to be united] with G-d's,

il2'3n It

In

7313 7l31ill

and his speech [is to be unified with]* "the word o f G-d,

which is the Halachah,"
19939711 D ~ W N :I31n3w 1n31

as in the passages which speak of the T ~ r a h "I: ~ have placed My

word in your mouth, "
7-3

9nnw 7 w 773-n
~

and10 "My words that I have placed in your mouth. "

6. Yerwhalmi, Peah 1:1, et al.

7. Zohar I , 8Sa.
8 . Shabbat 138b.
9. Yeshayahu 51:16.
10. lbid. S9:12.

nptvn n w n urn nwnnr

Man's deeds [shall likewise be united with His deed4
through works o f charity,

ofmw n n nr,nn>
to revive the spirit o f the crestfallen,
Acting thus unites man with His Maker, for He too provides life
and "revives the spirit" of created beings.

7 n olpna
~
vtu:,

"

as the verse states,

explained elsewhere.

Iln T I rrw

o w n w ),: :mn:,w rn3

"For six days G-d wrought. ..," as is

The expression used concerning G d ' s activity during the Six Days
of Creation - a verb expressing action and doing indicates that the
Divine powers had to descend even to the nethermost level of mere
action, in order to create and vitalize the inconsequential beings of
creation.

nnnn NWW

,Y )n*rnrpmnn?nm

,Nnrm ~ n r 7nrpa~nuu'n rrr

'131 n2ilU

This is the cleaving o f spirit to Spirit -the ultimate attacbrnent and union that result from love.. ..
Ultimate union with G-d through Torah study is attained only
when it is the result of love. Thus, while it is true that when one studies
the Torah simply out of one's acceptanceof the Yokeof Heaven he also
achieves a measure of the cleaving of spirit to Spirit, this cannot
compare t o the dcgree of attachment that is attained when the same
study is motivated by a love of G-d. Hence, since teshuvah ila'ah is a
manifestation of the soul's ultimate attachment with G-d, it follows
that "teshuvah ila'ah means engaging in the study of rhe Torah in awe
and love of the Holy One, blessed be He," as the Zohar teaches.

11. Shmot 20:11.

n%~>~ 7 nNYIxt
t
n9un o w
Since the violation of the covenant through wasteful
emission,
to say nothing of incestuous relations, or other unions prohibited by the Torah or the Sages
(12for13 "the words i.e., the prohibitions of the Sages are more
grave [than even the words i.e., the prohibitions of the
Torah]'7,

n1n3 0113
causes a blemish in the mind,
thereforehis rectification is secured by engaging in the study
of the Torah, which derives from Wisdom.
This explains why it was stated in ch. 4 that only teshuvah ila'ah
in the study of the Torah in awe and love of the Holy
One, blessed be He" - is effective in remedying this sin.

- "engaging

,orpn> nnrn W ~ Nm93~

I
7w m u :I ~ P > N9 3 7 NIJU 11n3v 1nt1
n9nv nw9 nn
We therefore find in Tanna devei Eliyahu:" "A man commits a sin and is liable to death before the Almighty (for the
above-mentioned sin carries with it the punishment of death by Divine
agency); what shall he do and live?

12. Parentheses are in the original text.

13. Cf. Sanhedrin 88b.
14. Cf. Vayikra Rabbah, beg. of ch. 25.

I f he was accustomed to studying one page [of the Written

Law], let him study two; i f he was accustomed to studying
one chapter [of the Oral Law], let him study two
chapters. ..."
Why is a sin punishable by death by Divine agency, such as thesin
of wasteful emission, rectifiable by an increase in Torah study?
i3wipi ?tin1 p

j n a n >wn> :I I * * ~ I

This resembles a rope that is severed and then reknotted:

%i>ni >193 N I wpn
~
oipn=~w

the site of the knot is twofold and fourfold thicker than the
rest of the rope.
fii>iin*

>an3 in nmi

So it is with the "rope o f [G-dys]heritage, "with thesoul's bond

with its Source.

If this relationship was severed by sin, then repentance must reknot

the cord doubly and fourfold. And this is accomplished through the
study of the Torah.
1
' 11 ~ I Y
mi39 nnN1 mnl :~in2rr3nNw lntl

Thus Scripture states,I5 "Through kindness and truth is sin

forgiven. ..,
J Y

n7in N>N

and16 "there is no truth but Torah.. ..

nnN

"

Thus it is through the study of Torah that sin is forgiven.

15. Mishlei 16:6.

16. Cf. Berachot Sb.

19~1

Similarly, on the statement in Scripture17 that "the sin of the House

of Eli will not be atoned by sacrifices and offerings," the Gemara
comments: "By sacrifices and offerings will the sin of the

house o f eli not be atoned, but it will be atoned through the

study o f Torah and through good deeds,
"

as explained at the end o f the first chapter18 o f [Tractate]

Rosh Hashanah.

17. 1 Shmuel 3:4.

18. In his glossa on Tanya, the Rebbe Shlita nota that the Alter Rebbe's
reference to "the end of the first chapter" is somewhat problematic, for this
statement appears four pages before the end of that chapter, on p. 181.

Chapter Ten
26 T m m m
1 AV

The theme of the previous chapter was teshrcvah ila'ab and how it
finds expression in the "cleaving of spirit to Spirit" - through Torah
study, tudakah and acts of lovingkindness.

min

979

fY ~nr73Nnrm Nnrpmnw ,rt n ~ > w

n3rvn run1
o9m

nrb*nar

This higher level o f teshuvah, the cleaving o f spirit to Spirit

through the study o f Torah and the performance o f acts o f
kindness,

comes as a downward thrust from Above,

Neither Torah study nor acts of lovingkindnas ekvate a person
solely as a result of his own initiative and Divine service. Rather, he is
aided from Above to reach an infinitely higher level than he would have
attained alone.

vnn #n737 nvn5

so that the word o f G-d shall actually be in one's mouth,
This too is a Divine gift.
p 3 9-7

O ~ W N:Iam=

in31

as Scripture states,' "I have placed M y words in your

mouth. "
Torah study thus accomplishes much more than what man could
attain on his own.
Similarly,z

ovvn niynu ,*,pnn i>,n*i

"His right hand embraces me," through [man's] acts of
kindness,
'131

w n * wi77 f0n-r

for3 "kindness is the [Supernal]right a m . ..

"

With evay act of lovingkindncss one draws down Divine bencvoIence: one is embraced by a far loftia level of holiness than he could
possibly aspire to by dint of his own spiritual service.

n!wn'I rwnn nrvn> nrimn fS* 7-9 Iinnnn D

~ N
!m

But mortal man must ascend from stage to stage

nMm 3% mi133 Nniu Nni9 n i p m ~;~IN

i N
mrvn n3m NW
towards this higher level o f teshuvah and this "cleaving o f
spirit to Spirit" through the heart's devoted worship,
particularly during Shema and its blessings,

in)n~>n n ~ a1111 -pm >3ai ?=>3a

'I tixi m n ~ i

*m

so that he might in perfect truth say during the recitation of the

Shcma,4 ' Y o u shall love [the L-rd your G-d] with all your
heart and with all your soul.. .."
Jiri 03

n7a7i tiri n h n D ~ \ ~ W
iwiI :pi

Likewise? "These words [whichI command you todayl shall

be [upon your heart].... And you shall speak o f them.. .."
All the above versa speak of the study of Torah.'
3. Introduction to TiLbnei Zohar.
4. Deuarim 6:s.
5. lbid. 6:6-7.
6. Note of the Rebbc Shlita: "'For Scripture speak [here] of the study of
the Torah' (Berachot 13b). See [Tanya,] Part I, end of ch. 49.

'n 127 ni*n>

nnN2 1-2

The word of G-d must truly be in his mouth, which is the case
when one's mouth serves as a vessel for G-d's word,
$131nnN )*NI

and7 "there is no truth [but Torah]."8

nizrnrr

and) p i

He must also perform all the mitzvot,

1 ~ n ~ x inm
3 p IWN :ain3w in3

as it is ~ r i t t e n"He
, ~ has sanctified us with His command-

ments. "

*> n w i w nu *-ti,

: in3

This [sanctification]has the same sense as in the phrase,IO

'YOU
are sanctified unto me" -i-e.,separate from all others and
wholly sanctified unto G-d through the performance of His
commandments.
)I**

WfP

m*mN*TI

This is the level of Kodesh HaElyon ("Supernal Holiness"),

which one draws upon himself through the performanceof the mitwot.

"Kodesh" (translated "holiness") connotes something apart, or

transcendent,
)*n%7,n m>mt5,>13*U*NV

that cannot be contained within the created worlds, permeat-

7.
8.
9.
10.

Tanna dcvei Etiyabu Zuta, ch. 21.

Note of the Rebbe Shlita: "See [Tanya,] conclusion of ch. 37."
From the b k i n g rccited before the paformonce of certain mitzuot.
Kiddrcshin 5b; from the betrothal ceremony.

ing each of them with Divine life-force commensurate with itsparticular capacity,

since" "everything is considered as naught before Him. "

Relative t o this transcendent level, the differing levels of spirituality of the various created beings are of no consequence.

yn% b mro nmm N>N

Rather, this is a level [of holiness] that transcends (lit.,
"encompasses") all worlds, and hence affects them all equally from
afar, so t o speak;
I131 NlTl 7173 )1)hU'l 1137 N1il

this is [the level of] tbe Supreme Will, and so on, which is
drawn down into this world through the performance of mitzvot,

v n p-w ot7nN )o~p>a

am3w rn2
as discussed in the first part of Tanya, Likutei Amarim, ch. 46.
NWN

9 i m ti)

f ) > :~O)?DIN
nhnn 7 m 011

After prayer as well, we say,12 "To You, 0 G-d, 1 lift my

soul, " referring t o the initiative of the worshiper below in raising his
soul upward t o its Source,
1r3i013;~33 N n m

so that through the performance of

Spirit throughout the day.. ..

mitzvot

~ n ~n p

f n 1~3nf
~ >

spirit will cleave to

All this is brought about through meditation on the grandeur

o f the Infinite One,
11. Zohar I, l l b .
12. Tehillim 25:l.

Y T I ,n7nlf
~

9plt~mn9mW o9nm nvtn npnvn3

concentrating the mind deeply during the two blessings

preceding Shema and during the preparatory hymns of praise
known as pesukei dezimrah, as is known.
Meditating in this fashion gives birth to a love for G-d, which is
translated into the study of the Torah and the performance of mitwot.
This form of Divine service is teshuvah ila'ah that takes the direction
called
mn*: it works its way upward from the initiative taken
by the enterprising worshiper who elevates himself by his own bootstraps.
27 T a m w z
2 Av

n%'Ivn31wn m9n3 ~m &nnw ? n ~ n l

Since prayer is an expression of teshuvah ila'ah, the higher level
of return,

it must be preceded by teshuvah tata'ah, the lower level of return

that is reached by the contriteness of a penitent heart.
W N 1313
~
flnn

N'IN>>mill;,
o"lnw 13% :mwn~Yt7 nn%w011

This is what the Sages intended in the Mishnah:13 "One

should embark on worship only in an earnest frame o f
mind. "

nynn :9"W7 W7%l

Rashi

explains this to mean "humility".

nunn nxwn n39n3 N

This is the state o f teshuvah tata'ah,

in which one arouses Divine compassion for oneself, as noted
above, in chs. 7 and 8.
13. Berachot 30b.

3,3737

~ 7 p n~ 7 n onn
n q39n1

This the Talmud14 infers from a phrase which statesls with

regard t o Chanah,
Y)3)

n7n N v t l

"She was bitter o f spirit, [and she prayed to G-d]."

At the same time we must note the Beraita there:16 "Our
Sages taught, 'One should embark on worship only with
joy. '"
Thus, while the individual is t o begin his preparations for prayer
by achieving a state of bitterness of spirit, he is expected t o begin his
actual prayers in a state of joy.

nrpn In ~ 2 7 039
3
fim>19>139>3n ~

N ,ntn
V Din, 7173 ~ W Y I

In our bereaved generation, however, when not all are capable of turning their hearts instantly from one extreme [to the
other], from humility to joy,
Yt13 nrrn

1 r p n nNnn m w n m~ruorlpn> : n s m nwn ,IN

it is advised that
Tikkun Chatzot;

teshuvah tata'ah be practiced earlier, at

this is an especially appropriate time for the
spiritual stocktaking that leads t o the humility of a "broken and
contrite heart," as noted above.17

Whoever cannot do this nightly18 should maintain an absolute minimum of once every week, before the Shabbat.
14.

ibid.

15.
16.
17.
18.

1 Samuel 1:lO.
Berachot 31a.

Note of the Rebbe Shlita: "See above, ch. 7."

Note of the Rcbbc Shlita: "As explained in ch. 11 of Kmtrcs HaTefil-

It is familiar to the initiates in the mysteries of the Torah that

Shabbat is o f the order of teshuvah ila'ah;
WI~N
awn

nvnw nt,3vr

indeed, the very letters o f the word Shabbat spell tashev

("YOU
as in the phrase,20 ' Y o u cause man to return. "
For on Shabbat all the worlds ascend to their Source.. ., and
this, too, is the time of the ascent of the soul to its Source
constitutes the act of tesbuuab.

- which

The prayers o f Shabbat in particular - even more than the

- [are an act of teshuvah ifa'ah]. This will
suffice for the perceptive.
weekday prayers

l > n > ~13> >>N ~ I :Wm D w m pr' n n r i

(2lWe can now understand the phrase,22 "Return to Me, for I
have redeemed you. "
NWN

u 1 m mwn ~ * ,-n

w3 Pnynnv 7mn 93 :V I ~ Y

For since [as in the preceding phrase] "1 have erased your sins
like a thick cloud," removing the sitra achra,

mn'rr NnrwnEu ,mjr* mnn? ni??ryrn3 D * ~ I Y V111)

I ~7*n%i21
' 3 nNnn
~ inlvfll
and "I have redeemed you "from the evil (lit., "extraneous")
lab, this applies only to great tzaddikim.. .. For most people, however, it need
not be nightly.. .."
19. Conclusion of Torat Natan.
20. Tehillim 90:3.
21. Parentheses are in the original text.
22. Yeshayahu 4422.

forces through the arousal o f Supreme compassion following

the initiative taken by man below in his teshuvah tata'ah, as
explained above,
( ~ K > ?a31wn3
Y
,>N

therefore, "Return t o Me"

amw

- with teshuvah ila'ah.)

:,CN

Chapter Eleven
28 T 1 m m ~

3 AV

The Alter Rebbe stated in the previous chapter that since prayer is
an expression of tcshuvah ila'ah, the higher level of return, it must be
preceded by the humility and contrition of teshuvah tata'ah, the lower
level of return. This is attained by spiritual stocktaking and by arousing
Divine compassion upon one's soul, in keeping with the Mishnaic
dictum that "one should embark on worship only in an earnest frame of
mind," which is explained by Rashi to mean "humility".
At the same time, the Alter Rebbe continued, we are also taught
that "one should embark on worship only with joy." Since nowadays
most people are incapable of instantly turning their hearts from one
extreme to the other, the Alter Rebbe advised that the time for the
humbled heart of teshuvah tata'ah be advanced t o the Tikkun Chatzot
of the preceding midnight, so that when the time for prayer arrives the
worshiper will be in a state of joy.
In the present chapter the Alter Rebbe goes on tosay that difficulties notwithstanding, it is possible for the heart to simultaneously
harbor two opposite emotions - the anguished soul of teshuvah
tata'ah and the joy that immediately precedes and accompanies prayer.

This subject, simultaneously harboring contrite humility in

the heart - the state o f teshuvah tata'ah, as explained and the above-mentioned [contrary emotion o f ]joy in G-d,
that is also necessary for the service of prayer,

has already been discussed in Likutei Amarim, at the end o f

ch. 34.
The A l t a Rebbc explained t h a e that these two emotions are not
mutually exclusive, since one's contriteness is occasioned by his body
and animal soul, whik his joy stems from his Divine soul and the G-dly

spark that it houses. Having two distinct causes, the two emotions can
lodge together.
The Alter Rebbe now goes on to quote the Zohar to this effect:

This is as stated in the Zohar:' "/Weeping is lodged in one

side of my heart and] joy is lodged in the other side of my
heart.
"

This statement was made by R. Elazar ben R. Shimon. Hearing

from his father Kabbalistic insights into the Destruction of the Holy
Temple, he was at one and the same time heartbroken from his renewed
recognition of the enormity of the Destruction
and joyful t o be
inducted into the mysteries of the Torah. We thus see from the Zohar
that two opposite emotions can coexist when they result from two
different causes.

mn Vn 9 3

nru3 135 1131n19n5 ,)mnvanI n~rnnnrIv 7179x31

NIT)

Joined to this is faith and confidence, the heart being firm

and certain in G-d - that2 "He delights in kindness, "

and is3 "gracious and merciful" and abundantly forgiving

the instant one entreats Him for forgiveness and atonement.
YW

T ) ~ D

3173)

('As it is written,s ' I n accordance with Your abounding

compassion, erase my transgressions";

1.
2.
3.
4.
5.

111, 751.

Michah 7: 18.
Tehillim 145:8.
Parentheses arc in the original text.
Tehillim 51:3.

or? "Cleanse me, purify me";

($131
nnn

3nvw >31

or:' "Erase all my sins. ...")

&IYZ

~ p 3m1
m pm DIW ,>f

[The worshiper offers supplications such as the above]without the faintest vestige of doubt.

For this reason, in every Shernoneh Esreh, the moment we

plead, "Pardon us.. .," [we conclude,] "Blessed are You, 0
G-d, gracious One Who pardons abundantly. "
n*:,

n3u w n o~vn,';rprr', n m 3 p on1

Now we are forbidden to recite a blessing of doubtful

obligation, for fear that it be pronounced in vain.8
Thus, were there even the slightest doubt as to whether G-d
forgives the sinner, we would never have been commanded to recite the
above blessing.

But there is no doubt here whatsoever,

I)>

'mn ,139 n9w :i u p w 'Iwn

for we have asked, "Pardon us, forgive us."

v n I ~ N Uw m

ootm I P * ~?& i>*ui

Furthermore, were we not to repeat our transgressions we
would be immediately rehemed,
pwvini

in accordance with the blessing we recite immediately afterwards, "Blessed are You, 0 G-d, Who redeems Israel. '*
tion

As the order of the blessings indicates, forgiveness leads to redempnot for our relapses.

- if

Even by human standards [this certainty o f pardon is legitimate, for] one must forgive as soon as he is asked for pardon.

>~nn>n
37t2~n*n*~

> i

He must not cruelly withhold his forgiveness,

17-17 f * Y V ~ V I > * ~ N I

even i f one were to cut o f f his hand,

as we find in the Gemara, at the end o f ch. 8 o f Bava
Kama.9

nnn wp35 797~I)*N m w

9nn N>I o*nm '1 ilnn w33 DNI

So, too, i f one has asked his fellow for forgiveness three times
and has been rebuffed, he need not apologize further.
,I>

nmnw SINW
fyl n%nnmn D I WI*~ e n n m7 w p w , ~ * ~ i m n i
4mn9 )YI N>I ,0*11~31nn N
When King David asked the Gibeoniteslo t o forgive King
Saul who had killed their people and they refused t o do so,
'131 ~ * 1 n nonw
7

,fn*pa 1 ~ 1 N>W
s
on** 717 7 0
David decreed that they should not enter the congregation o f

G-d, i.e., they would never be allowed to convert and thereby join the
Jewish people, who are merciful.. .,
as we have learned in Yevamot, end of ch. 8."
As a Divine trait, how much more certain is it - nay,
infinitely more certain - [that forgiveness is swift].
Now if mere mortals are also expected to forgive instantly, what
kind of praise is it that we offer the Infinite One in Shemoneh Esreh by
ascribing a like attribute to Him? This is the question that the Alter
Rebbe now anticipates:

29 Tammuz

NP**I nmnn , n i m nmnn ]i)n :'n rn o*mmi o*ruwnvnni

As to the fact that we praise and bless G-d as being "the

gracious One Who abounds in forgiveness, " - the verb
chosen is marbeh ("abounds"), implying a quality unique t o G-d.

niM> 171 :N

~ ~ Y
31n3w
Z

1nDi

In Ezra12 [too] we find that G-d "pardons abundantly. "

v**n
This means:
In the mortal world, if one person harms another and asks
his pardon which is granted,
i?ie
7tn 73 ?WI

and then repeats the misdeed,

11. 78b ff.
12. The reference is not to the term but to the concept; see explanation of
the Rebbe Shlita in the Yiddish original of the present work (Shiurim BeSefer
HaTanya), p. 1212 ff.

n*nu I> >inn*w1Nn nvp

it becomes very difficult to grant pardon again,

n*y*amin*wM )3w >mi

and certainly a third and fourth time.

o*nm

nnx ovr, )*a u

~ )*N
n

,npqmrnm >w

By the standard of G-d, however, there is no difference

between once and a thousand times.

o*nnmntnn N*n n>*nnn9 3

For pardon is a manifestation o f the attribute o f mercy,

9ro 1 9 n,mx
~

N*

, n 4 m >imN*NI ))*N niwiqm i*nitnr

and Divine attributes are not bounded and finite; they are
infinite,

r*nnT I>>

N>

33

: a i n in>
~

as in the verse,13 "For His mercies have not ended. "

>it&)Up 7 9 U D

)*a %2

V13n )*N ,910 )*N

fU*rU *13>1

Relative to infinity there is no difference whatsoever

between a small number and a large one.
ti>i>rtn)up

nivni ,awn m a N>> n*np in

Forf4 "before Him all are considered as naught," and'* "He

makes equal the small and the great.. ..
"

rw >>D i)*n1nvN7*wn:)>>I
Therefore16 "He removes our sins every year. "
WI

13. Eichah 322.

14. Cf. Zohar I, llb; cf. Duniel 4:32.
15. Vechol Maminim, in liturgy of Rosh Hashanah and Yom Kippur.
16. Machwr of Yom Kippur.

D ~ ~ S I ~Y W nnv
I
IN ,mu, 9rn on SIYa ovtrmnv o9nunn531
As to all the sins for which we confess in the A1 Chet
annually, though repeatedly violated,

o'Irv'I pr ,nNm m w om1f~3n0191 onW nf lnm ??In

we again confess for them on Yom Kippur in the coming
year; and so on always.
or^

oynm t

531*13~1n3N'IN,NPII IN> nwr n ~ 3331

v
n~'lo'Inmnn lun in nnN 71x1 on73n

, 01
~9 ~

"Every year" does not necessarily imply a yearly pardon;

rather, three times every day we likewise say, "Blessed are
You, O G-d, Who is gracious and abounds in forgiveness."

nupn l v n n ru3 ,nhn :9vt7 715)~nm

As our Sages teach,I7 the prayers were instituted in place o f
the daily sacrificial offerings.
3~ o 9 ~ ~ w
19n
3 'Iv van1 ,n'I*'Innr79w >Y - m ~ n9n
n ?w'Iw vnn1

01,'Iv
The daily morning sacrifice would atone for the sins o f the
previous night, and the daily evening sacrificeatoned for the
sins of the past day,
and so on, day by day, constantly.
Just as in former times atonement was secured by the regular altar
offerings, so too nowadays, our prayers and repentance bring about
forgiveness.
What, however, is the difference between the forgiveness granted
on Yom Kippur and that granted daily?

17. Berachot 26a.

n!mp?p NIW vnmi ,ni?inn ni7w w n 0-1~13~1D I ~ Vu%

n>a mn, nirrn a -mn

["Every year" means only that] Yom Kippur atones for the
grave sins, while the regular offering of the olah sacrifice
atoned only for the violation of positive commands.
>"Dnaiwn DY ,mn )nta nhnn 131

In our time, worship with repentance [substitutesfor offerings], atoning only for violations of positive commands, as noted
above.
However, this thrice-daily recitation of G-d's assurance of forgiveness is not [the attitude of one who says,] "I will sin and
[later]repent, "concaning whom our Sages say," "He is not granted
an opportunity t o repent."
13h l n i w

u h ,i?r9 via>>> i s n9n uvnn m m v up11u99n 9 3

narvnn a

For that is relevant only i f while committing the sin he could

have overcome his mil impulse, but depended in his heart on
repenting [later].
Since it was [the opportunity for] repentance that caused him
to sin, "He is not granted an opportunity [to repent].
"

And even then, he is not granted an opportunity.

But i f he pressed forcefully and overpowered his evil impulse
and did repent,

then his repentance is accepted.

This all applies to a situation where a person indeed says, "I shall
sin and [later] repent."
11'1 n% :01% >>a o*wpanw ,)IN

But we, who plead daily, ''Forgive us,

>m

"

f *M>nn*W na?wm uvtnnr :wpa> l*n*lpnr,N

preface that prayer by saying, "Bring us back with a perfect

repentance before you,
"

i7>0>>
fly 11WI N>W :1I*VI7

so that we revert no more to folly, and sin no more.

fly NOnN

NW 7*39>)3\lY7

Vt* :trWpW2 D*V93il 0173 p1

On Yom Kippur too we ask, "May it be Your will that I sin

no more.
"

Hence, since one does not rely on one's ability to repent later:

l * p m n yp990n
~
Opportunity is abundantly granted [for repentance].
I~IN
')Y,*v~7m>
tun :>"I?

-tn~n>
As our Sages teach:19 'Whoever comes to purify himself [of
his sin] is given assistance."
N ~ Y If*n ,NP**T ~ l n

The expression "whoever comes" [indicates that he is

granted assistance] as soon as he comes,

* n%nnn~
n
m*>vn03 ,mt>*NI
and the pardon and forgiveness are thus also granted
forthwith.
f*n ~

19. Shabbat 104a; Yoma 386.

vnn *TU YnNvni :arnm nnr

As to the verse that says,2O " M y sin is always before me,"

this does not imply that one ought to be constantly melancholy and humiliated, G-d forbid,
'131

nnnw) 1rw 'wnwn :n ~ 7 mWM N

~ T

for later verses declare,2' "Let me hear gladness and joy. ..,"
'131

mnwn n v n nnr

and22 "uphold me with a spirit of magnanimity.. .";

moreover,23 "Throughout one's days one should experience
teshuvah [ila'ah]," [a manner of repentance] that is marked
by great joy, as noted above.
How, then, are we to understand that "my sin is always before
me" ?
N ~ W
~TU
N>N

Rather, [the term used for "beforeme"is]specificallynegdi,

which implies being opposite, but at a certain distance,

as in the verse that says,2' "You shall stand at a distance

(mineged)";
"at a distance (mineged)around the Tent
o f Assembly shall they camp."
Tebillim 51:s.
Loc. cit., v. 10.
Loc. cit., v. 14.
Cf. Sbabbat 1531.
11 Shmuel 18:13.
25. Bamidbar 2:2.

20.
21.
22.
23.
24.

31n1n

9 ~ WIYI
7

Rashi defines the above term (lit., 6*opposite") as "at a

distance. "
Thus, one should always retain an awareness of his having sinned
"at a distance," i.e., at the back of his mind.

- but

1x5 OII *nh>PI

)113nn1

Hence, the intention [ofour verse] is merely that one's heart

should not grow haughty,
OTN 93 ,393 n17 h

w nvn>)

and that he be humble of spirit before all men,

In

IU

Nvnw

I * ~ Y)*a )172t> n*n*w

because there will be a remembrance between his eyes that he

has sinned before G-d.
Memories of past sin are thus not intended t o engender despondency, G-d forbid.
n N w 7n*3Nvnn )113t >*YI* ,imnwn

,~~ITNI

In fact, as far as joy is concerned, the remembrance of one's

past sins will be especially effective
in encouraging happiness in the face o f whatever misfortunes
threaten to overtake him,
whether from heaven or through the agency o f man,
nwn3 IN 71313

whether in speech or in deed.

Any such physical or verbal offense will be accepted with equanimity when one recalls that he has sinned in the past, and that his
present afflictions in fact assist in his atonement.

(z6This[humility on account of one's imperfect record] is

good counsel that enables a man to be immune to becoming
angry or taking offense in any way.. ..)

ya>rv DPNI

)91%0n :>tin 3nxtnDr

As oursages declare,27 "Thosewho are humiliated yet do not

humiliate in turn,
who hear their insult and do not retort,
'131 0931091 OV7DW1 n3ilN19 09W1Y

who perform out of love and are happy in affliction,[concerning them does Scripture say,28 Those who love Him
[shall be] like the sun rising in all its might 7. "
Three distinct categories are mentioned here, in ascending order:
"Those who are humiliated yet do not humiliate in turn" do respond to
the insults of others, but do not retaliate in kind. Those of the second
category "hear their insult and do not retort" at all. Those of the third
category actually "are happy in affliction" - because they remember
their past sins, and are glad to accept their present suffering as a means
of penance.

rvw b b

19 D Y ~ W Dvnnn

b vwnn 531

M o ~ e o v e r"whoever
,~~
passes over his feelings, all his sins are
passed over. "

26.
27.
28.
29.

Parentheses arc in the original text.

Shabbat 88b; Gittin 36b.
Shoftim 531.
Rosh HaShanah 17a.

Chapter Twelve
2 Av
6

AV

The Alter Rebbe explained in the previous chapter that although a

penitent should always remember his past sins, his recollection should
not lead to a state of ongoing depression or shame; such an attitude
would cripple the cardinal principle of serving G-d with joy. Rather, he
should recall his past misdeeds "from afar" -only insofar as they will
teach him to be humble before all men.
Moreover, these memoria will actually enhance the joy of his
Divine service, for they will cause him t o accept with happy equanimity
all manna of pain and suffering, be it verbal or physical, whether
visited upon him from Above or through mortal agents.
In this, the concluding chapter of lggeret HaTeshuvah, the A l t a
Rebbe explains why these afflictions cause the penitent joy.

qrm ~ 7 1 ~ 9nnwn
3
om
The reason for joy' in the suffering o f the body
nuvinn m>nniwi n>i?amiv umw 999
is that it is a great and potent2 favor for the sinning soul,
ntn D>IY~ npn>

to cleanse it in This World,3

1. Note of the Rebbe Shlita: "The focus of this entire explanation is that
the difference [between physical and spiritual suffering] and the benefit [of
physical suffering] are twofold, quantitative and qualitative. Afflictions of the
body, as opposed to afflictions of the soul; physical fire is only one-sixtieth of
the fire of Cehinnom; a shadow's movement of a handsbreadth on earth is
equivalent to thousands of miles."
2. Note of the Rebbe Shlita: "The two terms ('great' and 'potent'] quite
possibly allude to [the] extent and quality [of the favor]."
3. Note of the RebbeShlita: "Thus enabling the soul to leave this world in
the same [pure] state as when it entered it."

and to spare it from being scoured in Gehinnom.4

~1%

vrnr-~rnWBI)

(This is particularly true in these generations o f ours,

>'munnm~wn*)rpymvnrnm >,: m n x n nuvm n>rm) ~ N V

when one cannot undertake all the fasts prescribed in the
penances of the AriZal, as mentioned carlia on in ch. 3,
fasts imperative for the cleansing of the soul, to rescue it
from the cleansing o f Gehinnom.)
!w

O*=IIV~
r>vu,>r*u>V ~ T YnnTpn3
~J
>"I )11x31n
mm rn31
D ~ , UnnN rwv wln *irv*>YI> p~)n> )*N ,mv Y 3 1 3 ~

As Nachmanides writes, in the lntroduction to his Commentary on Job, that even the sufferingsof Job for seventy years
bear absolutely no comparison to the suffering o f a soul for
even one hour in Gehinnom,
'131

o'wn

TnU

wu '3

f o e "[physical] fire is but one sixtieth [of the fire of

Gehinnom].

"

m39

ton ntn o>rvv

N*

It is only that this7 "world is built by kindness,"

run o>rv3 s owp owtn 'lrr*~,mn o>rv~

)"lp )*iw~r
for which reason through mild sufferingin This World one is
saved from severe judgments in the Coming World.
4.
5.
6.
7.

Note of the Rebbc Shlita: "This seems to imply yet another matter."
Parentheses are in t k original text.
Beracbot 57b.
TehiIlim 89:3.

This is analogous to the movement o f ashadow on earth of a

handsbreadth,

,131 l),ll,g om% Y~P%

vnvn 9331 71>*nm>
which equals the sun's movement in the sky of thousands of
miles. . . .
I.e., the sun's movement of thousands of miles causes a corresponding movement of but a few inches of shadow.

Wnm uln yp 1 9 ~ 312 b 7nv1

Infinitely more so is this true in the parallel,
in the descent o f the worlds from level to level, from the
most exalted heights until this physical world.
The analogy may be understood as follows. Any event that transpires in this world results from a parallel but far more ethereal event
that "previously" took place in the spiritually exalted worlds. Thus,
the effect of an event in this physical world is much greater in those lofty
worlds.

ourWn nmn3rv nlW lvvn ,vitpn 7ntl nn2v nnn mu21

We see this in the teachings of the Zohar on the elevation of
the higher worlds

as a result of the spiritual arousal initiated by man below

through his offering o f one fowl, a dove or pigeon, or a
handful o f meal, on the altar.
The Zohar teaches that offering but one such representative a e a ture from the animal world or but one such representative item from the
vegetative world, elevates all the spiritual realms.

Such are the effects o f all the commandments requiring

practical performance, as is known from the AriZal.
Mitwot performed in this world with physical objects, such as
tzitzit made of wool or the passages of the tcfillin written on parchment, set up far-raching reverberations in the exalted spiritual worlds.

This too is our Sages' comments on the verse,9 "Sanctify

yourselves and you shall be holy" 'r2r

->n

min 1niN l*mp19,mn?n wn in=

nN V ' I ~O'IN
D

"Man sanctifies himself [only] a little ('i.e.,' comments the

Rebbe Shlita, 'in quantity') below ('i.c.,' comments the Rebbe Shlita,
'in quality'), and he becomes sanctified in great measure from
Above. ..."
1 * & ~% m u m

m '131 imwm mnp im l*mM3 1 m in311

('121

(I0Itwas thus noted above" in reference to the phrase, ' W h o

sanctified us with His commandments.. .," [that Israel's
sanctificationthrough mitzvot is bound up with the Infinite
life-force that] encompasses and transcends all worlds.. ..)
Thus, the physical performance of a Divine commandment in this
world, draws down upon the individual holiness not only from the
most lofty spiritual worlds, but also from the degree of G-dlinas that
transcends worlds.

l*m in vnn n m
Precisely so is it in reference to reward and punishment,
VNYI i2v

8. Yoma 391.
9. Vuyikra 20:7.
10. Parentheses are in the original text.
11. Pam I, ch. 46; ch. 10, above.

The reward for the performance of a mitzvah infinitely surpasses

the physical deed itself; the punishment as well, suffered by an individual in this world for his sins, substitutes for a far greater measure of
punishment that the person would have undergone had it been meted
out in the Coming World.
WI

nun T I I Y ~IN

:>HITw ~ n 3 1

as our Sages say,IZ "The reward o f a mitzvah is the

mitzvah. ..";
I.e., the reward is the spiritual illumination that is drawn down
through the fulfillment of the mitzuah itself,
7 N DIP133 3m3W 11931

as discussed elsewhere.
Since it has just been explained that the performance of a mitwah
draws down as a reward Divine illumination that utterly transcends all
worlds, it follows that thereward for the mitzvah in the loftier spiritual
worlds is infinitely higher than the physical action performed here
below.

>pJ11w m
This knowledge is elementary to the discerning,
310

tun,

If7 Sly >'3WnI

and tbose with intelligence in this matter will discover good.