Tanya
תניא

Part IV; Iggeret HaKodesh 1/2



Chapter 1

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

Chapter 2

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

Chapter 3

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

Chapter 4

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

Chapter 5

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

Chapter 6

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

Chapter 7

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

Chapter 8

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

Chapter 9

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

Chapter 10

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

Chapter 11

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

Chapter 12

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

Chapter 13

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

Chapter 14

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

Chapter 15

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