Tanya
תניא


Part V; Kuntres Acharon



Chapter 1

KUNTRES ACHARON ON SEVERAL CHAPTERS
To understand how reading narratives in Torah binds one with chochmah ilaah, the supernal wisdom. 1 —It is suggested that the reader examine Likkutei Amarim, Part I, chs. 16, 38, 39, and 44 before studying this section of Kuntres Acharon. Torah is the expression of G–d’s will, the condensation of His thoughts, or wisdom. Mortal intelligence is dimensioned, limited, while G–d’s, as infinite as He is, is the Higher Wisdom. The profound scholarship of Torah would be the obvious means for man’s puny intelligence binding itself to G–d’s, but how can this be the case with narratives that do not strain even mortal intellect?
Kavanot p. 16b says that just as man engages himself (in Torah study) below, so is the likeness, supernal Man, 2 The infinitude of G–d, in its ultimate degree, precludes any form or description; it is utter simplicity, unitary, with no composition or division. Adjectives are irrelevant; there can be no comprehending Him. In bringing about the existence of Creation with finite beings, at a certain stage aspects of G–d became discreet, at least in potential. These aspects, or attributes, reveal G–d, manifest Him. Where these aspects assume the form of intellect-emotion, or sefirot, we may describe them as Adam HaElyon, supernal man. “Man” comprises the attributes of intellect and emotion, which derive from the parallel Divine attributes. Mortal man’s configuration is “in the image” of Higher Man’s. “Higher Man” exists on each of the Four Worlds; on each plane there is the appropriate revelation of G–d. (See end of note 3 for references on Four Worlds.) Adam HaElyon is identical with memalei kol almin, the permeating Light of G–d that suffuses all existence, adapting itself to the receptivity and absorptive capacities of the existence. On the plane of “intellect” He manifests Himself and is apprehended through intellect; on the plane of “emotion” through emotion, etc. Intellect and emotion vary, and within each there are different stages—corresponding “levels” of G–d are revealed in Supernal Man. (The term “man” as applied to G–d is found in Ezekiel 1:26.) Parenthetically, in reference to Supernal Man “reflecting” mortal man, a Chasidic interpretation of the passage in Avot 2:1, says, “Know that what is Above is from you.” (engaged in Torah study) above…. This might also apply (only) to contemplating the written words (of the Torah). But uttered speech, we may say, pierces and ascends to Atzilut 3 An innate love and fear of G–d are endowed to all Israel, concealed in the recesses of heart and mind. These are not products of his efforts, but a heritage. The love is compared to a child’s devotion to his father, and the fear to the dread of separation from G–d, as through apostacy. All of Torah and mitzvot, including martyrdom, may be fulfilled with the stimulus of these endowed, latent, unconscious emotions without their ever becoming felt in the heart. Only the mind is aware that a certain act divorces man from G–d or binds him to G–d. Man’s involvement in arousing this degree of intellectual awareness is minimal; his devotion and even readiness for sacrifice are “natural” in that he did not create these latent feelings of love and awe that result in his choice of good and rejection of evil. All he need do is realize the consequences of his actions and call them to mind. The Torah and mitzvot of this person ascend to Yetzirah, the world of emotion, of innate capacities. (It must be made emphatically plain here that his choice between self-gratification and devotion to G–d, between “good” and “evil,” has been unimpeded. He may as readily choose one as the other. Of his volition he chooses G–d; he chooses to awaken endowed strengths he possesses by inheritance, but he chooses.) There is a superior state. With all the resources of mind at his command, he meditates on G–d’s greatness and infinitude, on his own insignificance. This entails tremendous intellectual effort, and his mind does eventually comprehend all it is capable of grasping of G–d’s greatness. He will even affirm, in his mind, that he should be filled with a profound longing, to the point of expiration, with a blazing, consuming love of G–d. But this is all in the mind, not a conscious emotion. His heart is not filled with love (or awe). He will observe all G–d demands of him, in thought, speech, and deed. His motivation, his stimulus, is intellectual, lodged in the mind only. The emotions are still latent, but his thought is “good,” as our Sages say ( Kiddushin 40a), “G–d joins a good thought to deed.” The “good thought” elevates the deed of Torah study and mitzvah observance to Beriah, the realm of intellect. There is a still higher plane of attainment available, Rabbi Schneur Zalman asserts, to all—arousing a conscious, tangible love and awe, bringing the latent emotion into a feeling manifest in the heart. What his mind understands, his heart actually feels. These emotions are not mere endowments—they are his works, results of his efforts. Chabad teaches the sequence of intellect and emotion, the latter elicited by the mind. This “intellectual” love and fear is the emotion engendered by the intellect, man’s own striving and efforts. Torah and mitzvot resulting from this state ascend to Beriah, but of their “own” accord, because they deserve that exaltation. Love and fear are the “wings” that elevate them (“before G–d”), as we shall soon see. ( Atzilut is unity with G–d. Here, there can be no “felt” emotions, sublime as they might be, for feeling posits one who loves in addition to Him Who is loved. This is not unity. Utter self-abnegation, loss of self-awareness completely, man’s becoming a “vehicle” for G–d, with no will but His—this is the province of the tzaddik. Not everyone can attain to this degree, as Likkutei Amarim, Part I, explains at length. Only the rare tzaddik’s service of Torah and mitzvot ascends to Atzilut, perfect unity with G–d. (The Four Worlds are frequently discussed in Chasidut. See Addendum, Glossary to Likkutei Amarim, Part I, Four Worlds; Translator’s Explanatory Notes to On Learning Chassidus ; Iggeret Hateshuvah, ch. 1, note 3; etc.)) itself, or to Beriah through intellectual love and fear, or to Yetzirah through innate fear and love. Through Scripture 4 Likkutei Amarim, Part I, ch. 40. it rises from This World to the ten sefirot 5 See references, end of note 3. of Asiyah, for “it pierces atmospheres….” In contrast, thought 6 Performance of action mitzvot involves the physical body. Even speech (in prayer, Torah study, etc.) involves physical movement. Through speech and deed, the physical world is elevated. However, there is no evident physical involvement in thinking, so the Divine purpose in creating a physical world is unfulfilled. (affects only) the “likeness,” the source of his soul….
But then we find in Zohar, vol. III, p. 105, that simply thinking achieves nothing…, meaning that it does not have even a beneficient effect; 7 I.e., even a desirable thought is ineffective in engendering good. see there and page 31b. But this refers only to eliciting a reaction Above, to call forth from there downward. 8 In the “lower” worlds, G–d is concealed. Through mitzvot, the Worlds are illuminated with Divine light. (Cf. Iggeret Hateshuvah, ch. 1, and note 3.) The thought simply remains there, increasing additional great illumination there. The increase in illumination in Atzilut is through study and practice of mitzvot of action in Asiyah, for the Union 9 G–d transcending Creation, time, space, the Infinite for Whom all Creation is naught, becomes united with His Immanent aspect manifest in His works. This Union, resulting from mortal man’s physical observance of Torah and mitzvot, is effected in the Higher Worlds immediately and will be realized in the mundane world with the coming of the Moshiach. is primarily above. Only the fruits reach This World, through calling forth illumination in minute measure here below by speech and deed. However, through mere thinking nothing is called forth. Hence he has not fulfilled the purpose of the soul’s descent into This World, which is only to draw into the lower world supernal illuminations, as Etz Chaim 26 says, “to call forth illumination.”
But to elevate, from below upward, proper thought is imperative, for without awe and love it does not fly upward, 10 See above, note 3; Likkutei Amarim, Part I, chs. 16, 39, 40, etc. as explained in Shaar Hanevuah, ch. 2. And the good thought…. 11 “...G–d joins to deed” (see above, note 3). It was explained above that the manner in which to achieve the desired result—to elevate one’s speech, even to the realm of Atzilut —is by actually speaking the words of Torah. Merely thinking the words of Torah, however, “achieves nothing,” i.e., there is no resultant downward flow. There is, though, an increase of light on High. Here the text identifies an additional effect of thinking words of Torah (“good thoughts”): they elevate one’s Torah and mitzvot from below upward, reaching Beriah, the realm of intellect. Hence our Sages said, “G–d joins a good thought to deed.” The “good thought” elevates the deed of Torah study and mitzvah observance to Beriah, the realm of intellect, but no higher, for it is “joined” to deed, but not deed itsef.
But the expression “pierces firmaments…” 12 Likkutei Amarim, Part I, ch. 40, note in the text. means even without awe and love, by a fortiori reasoning from the case of idle words, since the measure of good is more generous. 13 “…than the measure of retribution” ( Sotah 11a). This, however, refers only to “firmaments,” meaning the chambers and abodes, but not the body of Supernal Man. 14 In the “likeness” of mortal man Above, Supernal Man has parallels to body and soul, to garments and abode, but of course in noncorporeal terms only. “Garments” of the embodied soul are thought, speech, and deed, and archetypal man has his appropriate “garments.” Physical domicile and environment, separate from man but affecting him profoundly, have their counterparts in Supernal Man. The reader will resist forming anthropomorphic representations of Adam HaElyon ; mortal terminology and analogies are all we possess. It certainly does not apply to nefesh, ruach, and neshamah, 15 Addendum, Glossary to Likkutei Amarim, Part I. The categories of the human soul are applied to the source of the soul, Adam HaElyon. even of Man of Asiyah, 16 The plane immediately superior to the physical world is the spiritual aspect of Asiyah, with ten sefirot (divine attributes). meaning the ten sefirot, lights, and vessels. 17 “Light” refers to the Divine radiance, the revelation, while “vessel” refers to the instrument for the revelation. An analogy—the power of vision is the “light,” while the eye proper is the “vessel.” See Likkutei Amarim, Part II, end of ch. 4. This is the intention of Tikkunim, that without fear and love it cannot ascend or stand before G–d, stressing before G–d. 18 Thus, to summarize: Torah words uttered without love and awe “rise,” to the extent of “piercing firmaments,” but not to (as high as) G–d’s presence. In order for one’s Torah study and mitzvot to ascend before the G–dliness of each respective world, they must be carried out with awe and love.

Chapter 2

Examine Etz Chaim, Shaar Hanekudot 8:6, the statement that there can be no “turning of face to face” 1 In Likkutei Torah, Re’eh, 32b, Rabbi Schneur Zalman interprets the term “face to face” ( panim b’fanim ) as “internal”: the internal aspect of G–d’s will shall illuminate the source of the souls of Israel, when man’s inner will is directed to G–d. Panim, face, also implies “inner.” except through mitzvot requiring action 2 I.e., donning tefillin, giving charity, etc., as differentiated from mitzvot performed through speech and thought. exclusively. The reason is that good deeds cause the supernal union….
The understanding of why mitzvot which require action specifically have this effect lies in the statement in Shaar Man Umad, that the first step must be elevation of mayin nukvin 3 See Addendum, Glossary to Likkutei Amarim, Part I. Nukva (pl. nukvin ), “feminine,” describes the recipient, who must in this context take the initiative to arouse the “donor,” the “masculine,” or G–d. Mayin nukvin (feminine waters) in transliterated abbreviation is man. Iggeret Hakodesh, Epistle 8, notes that “arousal from below” is identical with haaloat man, “elevation of the feminine waters,” the term employed by the Arizal. (On the Arizal, see Introduction to Likkutei Amarim, Part I.) of nukva of the Minor Visage, 4 See below, Essay 3, note 8. and the mayin nukvin of nukva is the state of action, 5 See above, Essay 1, note 3. Only in the lower worlds, apparently from their Creator, is the labor of purification necessary. as explained there, ch. 1.
Good deeds are described as trimming and hacking off the thistles that attach themselves to the hinderpart, the state of deed, as written in ( Etz Chaim ) Shaar 47:5. This pruning is effected through elevating the element of good concealed in them that is enclothed in mitzvot of action, elevating it to its source, to the sanctity of Atzilut that has already been purified.
The statement there that Adam made rectification through prayer as well means through the utterances of speech, for the movement of the lips is also deemed a deed. 6 Cf. Sanhedrin 45a. Utterances are from the vivifying soul 7 Cf. Addendum, Glossary, Nefesh ha-bahamit. in the body and his blood, whose source is in nogah. 8 Ibid., Kelipat nogah.
The purifications of Asiyah 5 ascend to Yetzirah 5 through the name of ב“ן, 9 See Likkutei Amarim, Part II, ch. 7, note 48. and from Yetzirah to Beriah and Atzilut, as noted in Shaar Man, Drush 11:7.
Thus we can understand why mere thought accomplishes nothing, 10 See above, Essay 1. for without elevating mayin nukvin 3 from the “kings of nogah,” it is impossible to draw forth drops from above to effect the union of zun, 11 See below, Essay 6, note 7. for its desire is to seek nurture from its “mother” rather than giving forth for the lower realms, as written in Shaar Man, Drush 2. See also Zohar, Parashat Pekudei, 244b, that there is an order…to gaze upon…. These are the intentions in prayer, and the supernal unions, for those who know and understand how to “gaze upon….” For their very own nefesh-ruach-neshamah 12 Addendum, Glossary; see above, Essay 1, note 15. are man, with selfless devotion for the Torah, and during the Tachanun prayer, as is known.

Chapter 3

[The reader is referred to Likkutei Amarim, Part I, chs. 39 and 40.] To understand the statement in Shaar Hayichudim, ch. 2, that through Torah without proper intention ( kavanah ) angels are created in the World 1 See below, Essay 6, note 3, for references to Four Worlds. of Yetzirah : There he quotes Zohar, Parashat Shelach, “There is no voice lost…except the voice of Torah and prayer that ascends and pierces….” Through 2 Here a contradictory statement is offered. First we learn that lack of kavanah does not completely inhibit Torah, for it attains to Yetzirah. Then we are told that prayer without kavanah is repelled. intention in prayer angels are created in the World of Beriah, as with intention in Torah. Without intention it is repelled, hurled down utterly. So it is stated in Zohar, Parashat Pekudei 245b, “In the lowest firmament…that are called invalid prayers…” See also Parashat Vayakhel 201b, “If it is a seemly word….”
However, the difference between Torah and prayer without intention is obvious. For in the study of Torah he knows and comprehends what he is learning, for otherwise it is not called study at all. It is only that he is learning simply, without the intention “for its sake,” 3 In Likkutei Amarim, Part I, ch. 5, Torah “for its sake” is defined as the intention of binding one’s soul with G–d through comprehension of Torah, each man according to his capacities. In ch. 39 we find three categories of intention: a) improper intention, for ulterior motives like becoming a scholar, b) “neutral” intention, resulting from ingrained habit, for example, and c) “for its sake,” through arousing at least the natural love and reverence. (On “natural” love, see above, Essay 1, note 3.) The reparation of the first sort of Torah study is effected through repentance. The second is elevated when he studies again with the proper intention, but repentance is not needed. out of the manifest love of G–d in his heart, but only out of the latent natural love. 4 See above, Essay 1, note 3. But he does not study with an actual negative purpose, for his aggrandisement…. 5 This is the first category in note 3. See note 11 below. “For this does not ascend higher than the sun,” as stated in Parashat Vayechi 223b. That is because his thought and intention are clothed within the utterances of speech and prevent them from ascending.
So, too, with prayer without intention, where he entertains alien thoughts. (But since his intention is for Heaven, 6 His mind wanders during prayer, but he prays only to G–d. therefore it is easily corrected, that it may still rise when he prays with proper intention, even one full prayer gathered piecemeal from the prayers of the entire year. Thus is written in Mikdash Melech on Pekudei.)
To return to the quotation from Zohar, Parashat Pekudei, “in the lowest firmament,” while in Vayakhel the implication is that only “if it is a seemly word does it ascend with it to the atmosphere of the firmaments above….” This seeming contradiction is no problem. The expression in Parashat Pekudei, “The inferior firmament of those firmaments that conduct the world,” refers to malchut 7 Each of the Divine attributes (kindness, severity, etc.) has its unique nature and functions, and each manifests G–d differently. His bounty, for example, is an expression of the attribute of chesed, kindness. The particular attribute is the source of the bounty, to be sure, but the actual performance of the attribute is through malchut (the seventh of the emotive attributes, lit., “sovereignty”). The manifestation of G–d in terms apprehensible to us, i.e., the physical conduct of the world, is through the malchut of the World of Asiyah, our mundane universe. For more discussion of malchut, see The Tzemach Tzedek and the Haskalah Movement, p. 110, note 3. of Asiyah. In Parashat Vayakhel the reference is to the Minor Visage of Asiyah. 8 The term “visage,” like other anthropomorphic expressions, is common in Kabbalah and Chasidut. “Major Visage” ( arich anpin ) refers to the Divine will, and “Minor Visage” ( z’eyr anpin ) to the revealed emotive attributes. Generally, the latter term refers to the first six emotive attributes, while malchut, the last, is considered a class unto itself. The “Visages” are on all planes, in all “Worlds,” correspondingly higher or lower in accordance with the World in question. This is supported by Etz Chaim, Shaar Hashemot, ch. 3, in reference to the Minor Visage of Asiyah, see there.
The apparent reference may be drawn from Parashat Pekudei that even invalid prayer ascends to the First Chamber, 9 See above, Essay 1, note 14. from where it is hurled down, and this (chamber) is in the Minor Visage of Beriah. This is no difficulty, for even palpable sins, minor and grave, ascend to there, even to the Fourth Chamber, as noted on page 252a. It is certain, therefore, that the ascensions are not identical, and there can be no comparison or similarity between them except for the common name. This will suffice for the knowing.
This will also aid us in grasping the passage on page 247 that in the Second Chamber are the garments that clothe the soul as a result of performance of mitzvot, though they are in the Lower Gan Eden 10 After the death of the body, the soul continues to live as a spiritual entity, quite apart from all corporeality. Its earlier mortal life did affect it profoundly though, whether his life was exemplary or not. If man sinned, G–d forbid, his soul suffers a concomitant defect or contamination and must undergo a process we call punishment or purification or correction. Any discussion of this must be cautious, for our experiences and conceptions are physical. We cannot truly conceive the nature of an abstract disembodied spiritual being, nor have we any inkling into its experience of what we would call pleasure or pain. Thus, we can declare, that the soul cannot remain in this state of imperfection, bearing the stains and scars of evil. When the purification is completed, the soul enters into Gan Eden. Here the soul enjoys the pleasant consequences of its good deeds in its physical life. Unconstricted by body, the soul can now have an awareness, an apprehension, of G–d’s being and propinquity, an experience the Talmud describes as “enjoying the radiance of G–d’s presence.” This consciousness of G–d will vary according to the soul and the life it led. A life of intellect, Torah study, will result in an intellectual appreciation of G–d; a life of fervent worship will establish an emotion-relationship; a life of social endeavor will bring its consonant effects, and so on. Then too the soul’s relationship with G–d is not static, for it progresses in its sensitivity to G–dliness. “They shall go from strength to strength,” says the Psalmist (84:8), and the Talmud declares that the righteous have no “rest” in This or the Coming Worlds. In broad terms we may say that there are numerous, if not an infinite, number of planes, categorized as the Higher and Lower Gan Eden. We have noted the existence of “Worlds” on different levels of spirituality or corporeality, ranging from virtually total unity and immersion in the Infinite to the point of nonexistence, down to our physical universe where the spiritual is subordinate and G–d so concealed that He can be denied. As the presence of G–d is concealed, the independent existence of creatures becomes possible, the ultimate being physical creatures. One step above this mundane World, called Asiyah, is its spiritual counterpart and antecedent, the Lower Gan Eden of Asiyah. The soul ascends to the Lower Gan Eden as “reward” for performance of mitzvot and to the Higher Gan Eden in accordance with its kavanah (intention and dedication). of Asiyah, as stated there on page 210.
Invalid prayer is superior to Torah studied with distinctly improper intention, for such Torah attains to a position lower than the sun, 11 The term “under the sun” is found in Ecclesiastes 1:3 — “What gain has man of all his striving under the sun.” The Talmud ( Shabbat 30b) comments that man’s labors “under the sun” are vanity, for these are worldly strivings, but there is gain in striving “higher than the sun,” meaning study of Torah. In Likkutei Torah, Ekev 13d, Rabbi Schneur Zalman writes, “If one studies Torah for his own glory, wanting to achieve something, to be considered a person of worth, this study is called ‘under the sun,’ where everything is vanity….” This sort of Torah study is the first category in note 3 of this Essay. while prayer is “in the firmament….” But simple Torah, without negative intention but merely of the latent innate love, is not inferior to the “breath of the mouths of school children” 12 Shabbat 119b. which ascends because it is “breath untainted by sin.” It ascends, though it may be of clearly negative intention, out of fear of punishment by the teacher. See 255b, (where it states) that the angels elevate the breath of studying children to Atzilut.

Chapter 4

To understand the passage in Pri Etz Chaim, that in the contemporary period the primary refinement 1 See Addendum, Glossary to Likkutei Amarim, Part I, Birur. is only through prayer, though Torah study is superior to prayer. The explanation is:
Through Torah and mitzvot, additional Light 2 See Addendum, Glossary, Or ; Essay 1 and notes 3 and 9. is drawn forth into Atzilut …. This means that through Torah study the Light of the En Sof, blessed is He, is drawn into the vessels of Atzilut, into the inner aspect of the vessels. This Light is an extension and revelation of the Divine intellect.
Through mitzvah observance (the Light is drawn) into the external aspect of the vessels, meaning netzach-hod-yesod of the ten sefirot of the Minor Visage of Atzilut. 3 Netzach-hod-yesod are the penultimate attributes. On the ten sefirot see Addendum, Glossary. On Minor Visage see Essay 3, note 8. Subsequently they clothe themselves in Beriah, Yetzirah, and Asiyah, 4 See references in Essay 1, note 3. in the physical Torah and mitzvot in This World.
However, prayer calls forth the Light of the En Sof, blessed is He, specifically into Beriah, Yetzirah, and Asiyah, not merely through “garbs,” 5 “Garbs” indicate concealment, adaptation. See note 70. but the Light itself, to modify the state of creatures. The ill will be cured, for example, the rain will fall earthward that vegetation may sprout forth.
On the other hand, through Torah and mitzvot there is no modification in the parchment of the tefillin through donning them on head and arm. Even those mitzvot that are fulfilled through making the object—that change is effected by man, and not by Heaven, as is the case with prayer. The latter calls forth the vivifying power from the Infinite, blessed is He, Who alone is all-capable.
Hence, calling forth the Light of the En Sof, blessed is He, into the lower world is impossible without the elevation of mayin nukvin 6 See Essay 2, note 1. The the Light of the En Sof does not penetrate to the finite worlds spontaneously. from below specifically.
By contrast, Torah study affects Atzilut, which is united in any case with the Emanator, blessed is He.
The elevation of mayin nukvin in the mind and heart of man is (the love of G–d in) a state of boundless flames of fire, and described as meodecha, to arouse the (Divine) state of Infinite. 7 Meodecha (Deuteronomy 6:5) refers to absolute devotion, unrestrained and without reservation. It is the state of infinity in mortal terms and can thus arouse the true Infinite. This is through the Severities of ס“ג, 8 Likkutei Amarim, Part I, ch. 46, note 29. Each Name denotes another aspect of G–d. which constitute the 288 sparks…. 9 See Addendum, Glossary, nitzotzot.
For this reason prayer is called “life of the moment,” 10 Shabbat 10a. for it is malchut 11 See Essay 3, note 7. descending into Beriah, Yetzirah, and Asiyah. Torah (by contrast is called) “eternal life,” 10 or the “Minor Visage,” 12 See ibid., note 8. for the 248 commandments divide into the ten vessels of the ten sefirot of the Minor Visage….
Now, in one place we find that the 248 positive commandments are (rooted) in the Five Kindnesses 13 “Severities” are limitations, withholding; “Kindnesses” are beneficence, granting. In their source, before they are translated into tangible forms of human kindness or sternness, they are quite abstract, removed from human context. Revelation proceeds by the stages of intellect, emotion, etc. Verbalization of the abstract thought is a limitation on the thought. The “Five Severities” are the five articulations ( Likkutei Amarim, Part II, ch. 4) that clothe the disembodied thought in “letters.” This is a limitation, placing bounds on the idea. In turn, only through verbalization can the recipient, the lower plane, absorb the idea. For the inferior, then, the limitation is beneficence, or the “Five Kindnesses.” Translator’s Notes to On Learning Chassidus ; Iggeret Hateshuvah, ch. 4, note 16. and the 365 prohibitions in the Five Severities…. Elsewhere we find that there are 613 paths from one path…which is the pristine whiteness ( lavnunit of supernal keter )…. 14 The “whiteness” refers to the source of mitzvot in the Divine will, where there is as yet no “coloration” or inclination toward any particular deed. The emotive attributes (love, fear. etc.), intense and powerful as they may be, are defined, hence limited. Even intellect at its most abstract already has some definition. The soul proper transcends all its powers and is relatively “boundless.” Will, particularly in its state of “whiteness,” is indivisible from the soul. Since the soul and its powers are analogous to G–d and the sefirot, the Divine will (origin of mitzvot ) is a state of unity with Him.
The explanation is: all mitzvot are designed to “repair” the 248 organs 15 Iggeret Hateshuvah, ch. 1. of the Minor Visage through drawing the Light of the En Sof, blessed is He, into the (Divine) intellect as contained within the Five Kindnesses and Five Severities. The source of (this) intellect is the lavnunit (of keter )…, which is the supreme delight and desire to bring the light down into the 248 organs of the Minor Visage. The Light drawn forth divides into 613 individual streams according to the respective level of the mitzvot. For instance, through charity and kindness the Light of the En Sof, blessed is He, is drawn into the external aspect of the vessel of the Kindness of the Minor Visage while through observing a prohibition into the external aspect of Severity (of the Minor Visage), and through mercy (into tiferet of the Minor Visage)….
The passage of the issuing Light is through the internality of the vessels and their intellects, which are love and reverence, intellectual or innate, 16 See Essay 1, note 3. meaning major or minor (Divine) intellect.
This is the reason for Moses’ fervent plea to fulfill the mitzvot of performance contingent on the Land, 17 According to Biblical Law, some agricultural laws (tithes. Sabbatical year, etc.) are operative only in Eretz Yisrael, for example. for these are the ultimate purpose in the gradual descent [i.e., Creation]—to call forth the Light of the En Sof, blessed is He, to purify the vessels of the Minor Visage of Beriah, Yetzirah, and Asiyah. 18 See Translator’s Explanatory Notes to On Learning Chassidus ; Essay 3, note 8. These worlds are the site of the 288 sparks. (The purification is effected) exclusively through Torah study and mitzvot requiring action in Beriah, Yetzirah, and Asiyah.
To perform a mitzvah that cannot be delegated to another, one foregoes Torah study, 19 Moed Kattan 9a. even that of the maaseh merkavah, 20 Ezekiel 1. and beyond question one forgoes prayer, which is the state of intellect and intellectual love and awe. 21 See note 16. In prayer one arouses the appropriate emotion, following the preparation of study and contemplation. The reason is as we have noted.
In addition: the magnitude of the quality of mitzvot requiring action and their study far transcends the quality of intellect, meaning intellectual love and fear. For though the verse declares, “to cleave to Him” 22 Deuteronomy 11:22 and Rashi ; Nedarim 65a. through His attributes, still one does not cleave to the essence of the Supreme attributes but only to their state of existence, 23 On the Teachings of Chassidus, p. 21, note 6, defining knowledge of “existence” and knowledge of “essence” or “character.” in conformity with, “I am dust and ashes.” 24 Genesis 18:27. See Iggeret Hakodesh, Epistle 15, for an explanation of the verse.
This is all the more true in terms of the Light of the En Sof, blessed is He, for no thought can apprehend Him in His radiance 25 The term “radiance” and similar expressions indicate that it is not G–d’s essence but only an emanation from Him, comparable to the body of the sun and its light (radiance) or “extension.” or the extension of the life-force issuing from Him, blessed be He. One can grasp His existence, that He gives life to all, but not His essence. 23 This applies even to the supernal beings, 26 The angels, whose intellectual comprehension far exceeds the mortal’s. On the Teachings of Chassidus, p. 23; Iggeret Hateshuvah, ch. 4, note 14. as we find, “Holy holy holy is the L–rd of hosts….” 27 Isaiah 6:3. Only emanated “effects” 28 Orderly progression involves the process of cause and effect, with a measurable relationship between them. The “cause” contains the “effect” in potential; the “effect” bears the impress of the “cause.” Intellect and emotion (see note 18) are examples. Creation ex nihilo is not an “orderly” process. The created is a “thing,” while its antecedent is “nothing.” The gap is absolute. The final three of the Four Worlds are “creatures,” while Atzilut is “emanation,” united with the Emanator, G–d. can conceive their “cause,” according to the order in Etz Chaim in the investment of the visages.
However, creatures are denied this apprehension, even the souls of Atzilut, as we find regarding Moses, “You may see my hinderpart….” 29 Exodus 33:23. See note 33.
But the performance of mitzvot —“these are the works of G–d.” 30 A play on Exodus 32:16, referring to the Tablets of the Ten Commandments. The Decalogue embodies all 613 precepts. See Likkutei Amarim, Part I, ch. 36; Rashi on Exodus 24:12. In the process of gradual descent 18 from the vessels of Atzilut to Beriah, Yetzirah, and Asiyah, from the very nature 23 and essence 18 of their external aspect, as for example within the etrog and its “kinds,” 31 Leviticus 23:40. the Holy One, blessed is He, clothed of the very essence 32 The “palpability,” to use a grossly inappropriate term, of G–d’s presence in the object of a performed mitzvah ( etrog or tefillin, say) is far superior to the awareness of G–d that is possible through the greatest of man’s intellectual and emotional resources. The key word in this paragraph is “essence,” and in the following contrasting paragraph the opposing term is “existence.” of the internal Kindnesses of the Minor Visage, meaning from their outward state, as is known in the case of all mitzvot of action.
In contrast, man, even possessing a soul of Atzilut, 33 Moses has just been mentioned as one of these. Souls share a common source (see On Learning Chassidus ) in the Creator, but they descend through the Worlds until they enter the body. The Atzilut soul retains its Atzilut character and is impervious to the “environment” of the lower Worlds. It continues its state of unity. The “ Beriah soul” acquires the characteristics of that World and is immune to influence in the lower, and so on. See note 70. since it is clothed in a body, cannot detect and apprehend within his soul the character and essence of the inward Kindnesses of the Minor Visage of Atzilut. (For Atzilut is the state of chaya 34 The four names of the soul parallel the Four Worlds. Nefesh is Asiyah, deed; ruach is Yetzirah, emotion, speech; neshamah is Beriah, intellect, thought; chaya is Atzilut. A fifth, highest aspect of the soul, is yechidah. The lowest three are abbreviated as naran. See Essay 1, note 16; Iggeret Hateshuvah, ch. 1, note 3. in the general Four Worlds, an encompassing 18 state from above, and does not clothe itself within any vessel at all). Man’s capacity for apprehension is limited to their existence through intellectual love and fear.
The statement, “You shall see my hinderpart,” is by means of prophecy only. (Prophecy entails divestment of the physical, 35 Except for Moses, all the Prophets were granted visions or dreams; theirs was not a conscious revelation—simultaneous revelation and continued awareness by the Prophet of his body and environment. The “trance” was a “divestment of the physical.” as explained in Raaya Mehemna, Parashat Mishpatim.)
This then is the reason: No creature is capable of grasping anything whatsoever of the essence 23 of G–dliness, the Creator. Without comprehension there is no investing, or grasp, 36 Likkutei Amarim, Part I, ch. 3. or cleaving in the true sense.
However, the etrog, by way of example, its life is drawn and descends from the very essence of the outer aspect of the vessels of nukva of the Minor Visage of Atzilut, which is a state of G–dliness, as stated in Etz Chaim that all the fruits are (rooted) in Atzilut. For the thirty vessels 37 The vessels of Atzilut “contain” the Light of the En Sof, a stage in its descent into finiteness. The lower stage of the superior plane becomes the higher stage (soul) of the lower plane, roughly in the manner of a chain of links. The “thirty” vessels invest the three inferior finite worlds—the ten (analogous to the ten sefirot ) internal vessels in Beriah, the ten intermediate in Yetzirah, the ten externals in Asiyah. of Atzilut descended into Beriah, Yetzirah, and Asiyah (they are the Ten Utterances 38 Avot 5:1; Iggeret Hateshuvah, ch. 4, note 16. by which the world was created) through enclothement in nukva Asiyah, essence in essence. 39 In his Comments and Corrections to Tanya, the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, suggests that the parenthesis ends here. For the vessels of Atzilut became the soul of Asiyah, which is actually a state of G–dliness. In Atzilut “He and the vessels are one,” 40 See Iggeret Hakodesh, Epistle 20. Emanator and Emanation. Through clothing, the essence of soul in the essence of the vessels of nukva of Asiyah, the etrog came into being.
The result is that in holding the etrog and waving it as the halachah requires, he is actually holding the life-force clothed within it of the nukva of Atzilut which is united with the Light of the En Sof, the Emanator, blessed is He.
The reverse is true concerning his kavanah (intention). Here he does not grasp and seize its essence, even though he is familiar with the mystical (meanings involved). 41 Sod, the esoteric or mystic interpretation of Torah, including Kabbalah. The initiated may be conversant and knowledgeable with the terms and concepts, but he cannot in this manner penetrate beyond “existence” in “essence.” Only the existence aspect is within reach. However, by learning the laws of etrog he does attain and grasp the etrog proper and its mitzvah appropriately, by speech and thought. 42 Here speech and thought are the fulfillment of the mitzvah of learning. This is not comparable to kavanah of a mitzvah without the mitzvah. Even more so he who learns the sod aspect of the law. Here we speak of (studying) the sod aspect of the mitzvah specifically, which is not inferior to the study of its laws proper—quite the contrary…though he does not apprehend the essence.
This does not apply to study of the order of hishtalshelut, the orderly downward progression. 18 Even if he does comprehend the existence state, it is not intrinsically as worthy as study of the mitzvot, where he comprehends and grasps the essential nature. 43 In studying the law one can fully comprehend the theoretical, legal aspects, and the practical aspects, the nature of the subject he studies. See On Learning Chassidus, p. 37 ff. This is considered (in certain cases) the equivalent of actual performance, as we find “This is the Torah….” 44 Leviticus 7:37; Menachot 110a.
Be it noted that knowledge of existence aspects of hishtalshelut is also a lofty mitzvah and an exalted one. On the contrary it outweighs them all, as we find, “Know this day…,” 45 Deuteronomy 4:39. and “Know the G–d of your fathers…,” 46 I Chronicles 28:9. and it develops into a “whole heart…,” 47 Ibid. which is the essential thing. Comprehension of existence entails divesting (this subject) from the physical….
However, this is but one mitzvah of the 613, and man must fulfill all 613, for they descend from the essence of the external aspect of the vessels of Atzilut. Hence one must abundantly study all 613 and fulfill them fully in practice in thought, speech, and deed. These are parallel to Beriah, Yetzirah, and Asiyah, to refine whatever needs refining within those worlds.
In addition: the truth is that the refinements in Beriah, Yetzirah, and Asiyah of the 288 sparks 9 through Torah and mitzvot (that man fulfills) in thought, speech, and deed are superior in their source to the nefesh-ruach-neshamah 34 of man. They are of ס“ג 8 of the internal aspect of Adam Kadmon, 48 See On Learning Chassidus. while the nefesh-ruach-neshamah 34 that has already been corrected through מ“ה 8 issues from the “forehead” (of Adam Kadmon ) in the form of a mere reflection (of it). Hence the verse, “Before a king ruled….” 49 Genesis 36:31. “Before” (not in time but on a preceding plane) the Condensation ( Tzimtzum, see Translator’s Explanatory Notes to On Learning Chassidus ), the Light of the En Sof shone forth “abundantly,” in greater measure than the absorptive capacities of the vessels. The “shattering of the vessels” took place, and the “sparks” scattered. This intolerable and unviable situation is called tohu (after Genesis 1:2) and refers to the period in the verse, “before a king ruled.” Tikkun took the place of tohu, a sharp diminution of Light and an increase in vessels, the process of downward progression with all the Worlds involved, culminating in our world. The mission of man is to call forth increased Divine light into the world, the “vessels.” Man is to elevate the fallen sparks by utilizing the material world for Divine purpose (performance of mitzvot, etc.), rather than indulgence, and by rejecting what G–d has forbidden him. For this reason man sustains himself on foods of the inorganic, vegetative, and living classes, and purifies them by the מ“ה 8 within him, and lives through them because they are of ס“ג. 8
Furthermore, as we find, “My face shall not be seen,” 50 Exodus 33:23. The Hebrew word panai (my face) implies pnimiyut (inwardness). meaning that the inwardness of the Most High cannot descend below, only the external and the hinderpart, which are an attenuated form of the supreme wisdom. 51 See Essay 6, notes 13-14.
Another point: 52 In the innate shortcoming of speech and thought. The contrast is with the seminal “drop” that has the generative power, the offspring similar to the parent. The “drop” is drawn from the brain, the seat of intellect (see Likkutei Amarim, Part I, ch. 2). If the extension of the “brain” (supreme wisdom) is merely thought or speech, then the generative power is lacking. Verbalizing any phrase of the supreme wisdom does not cause birth. The drop drawn from the vessel of the supreme wisdom has the power to cause birth and bring about existence ex nihilo. Besides, something of the supreme wisdom is included within it. The reason is that into it is drawn something of the essence 18 and nature 23 of the supreme wisdom.
In contrast, in thought and speech, even in intellectual conception 53 Original, creative thinking, the intellectual activity closest to the source, the intellect. in any field of wisdom, the thought is a mere reflection, an extension 54 Every thought is of necessity a limitation of the power of intellect. The intellectual powers and the specific idea may be compared to the body of the sun and its rays. Intellect in turn is not the essence of soul, but a mere manifestation of soul. Thus the idea is several removes from the essence of the thinker. of the essence of intellect of the soul. Then, too, this radiance is a mere garment for the essence of the intellect. In turn, the intellect is a radiance and a garment for the soul proper. However, the drop has drawn into it also of the very essence of the soul, which is clothed within the brain. Hence it gives birth to offspring precisely similar to itself.
This is the difference between the service of angels, who are produced by “osculation,” 55 Likkutei Amarim, Part I, chs. 45 and 46. and that of souls, who issue from the vessels.
But the vessels of Atzilut become the soul of Beriah, Yetzirah, and Asiyah, and therefore intellectual love and awe are comparable to the angels of the “osculation,” of the external aspect of chabad  56 Chochmah-binah-daat, the “intellectual” attributes of G–d or powers of the human soul. in Beriah, Yetzirah, and Asiyah.
The reason is that the inwardness of chabad and the essential nature of the inward Light cannot be revealed except through the radiance of the vessels exclusively that descend, as does the seminal drop of man issuing from the brain. Thus the verse, “My face cannot be seen.” 50
Besides all this, even a soul ( neshamah ) of Atzilut, though it is of the vessels of Atzilut, and equally in the case of nefesh-ruach 34 of the vessels of Yetzirah - Asiyah —their intellectual love [and fear] too arouse in the vessels of Yetzirah - Asiyah, the state of elevation from below upward, through an arousal from below. 57 Iggeret Hateshuvah, ch. 1, note 26. However, this is the state of departure 58 The author will shortly contrast two elevations, of vessels and of lights, the former alone being desirable. He will cite examples of light-vessel relationships, like soul and body, or emotion and deed. The soul must invest the body to give it life; emotion must inspire the deed. When the vessel “rises” to receive the light, the purpose is fulfilled. When the light “rises,” it removes itself from the vessel or instrument. Then soul does not vivify body, and emotion does not engender deed. In terms of the Divine light, the ascent of the vessel is its receptive ability fulfilled; ascent of light is the obscuring of G–d. alone, G–d forbid.
But eliciting from above downward is of necessity through operational mitzvot to draw Light into the vessels and into the external aspect of the vessels, be it emphasized. The external aspect of the higher descends, while the internal of the lower rises higher. This is the intent of Zohar Parashat Pekudei cited above, that there is an order….
Both of these are needed for the Divine purpose, the elevation, 59 Of the inferior, the vessel or instrument, the recipient. and the elicitation 60 Drawing the light, the superior, downward. through elevation of mayin nukvin 6 from ס“ג 8 by deed and speech.
This is the ultimate purpose of the downward progression 18 —to reveal the Higher Light below, and not to elevate the inferior. This elevation can only be momentary. Even so specifically the elevation of the vessels to the Supernal Lights is the quality of Shabbat and Yom Kippur, but not the elevations and departure 58 of the Lights, G–d forbid, as written in Pri Etz Chaim.
The nefesh-ruach-neshamah 34 of man compared to his physical body in This World is considered as lights compared to vessels. So, too, are intellectual fear and love compared to operational mitzvot. Therefore Moses offered (515) prayers, equivalent in number to Va’etchanan, 61 Deuteronomy 3:23 and Daat Zekenim. for the fulfillment of mitzvot requiring action specifically. So, too, 62 These, too, are considered vessels. for the physical utterance of their laws.
We must understand how an etrog, which is of the 288 sparks that have not yet been refined, and the parchment of the tefillin can elicit Light into the vessels of zun 63 See Essay 6, note 7. of Atzilut, that have already been so refined and rectified through the Name of מ“ה 8 that they are a state of G–dliness.
An illustration for this could be the process of planting. The seed stimulates the power of growth within the soil, which is G–d’s command, “Let the earth sprout forth…fruit trees…” 64 Genesis 1:11. through elevation of mayin nukvin 6 to its source. In this manner the parchment and etrog arouse until the loftiest heights, meaning the Name of ס“ג, 8 which is above the shattering of the vessels, 65 See note 49. which is the very essence of the Lights in Adam Kadmon, 66 See On Learning Chassidus, p. 15 ff. and not merely a radiance, 25 as is the Name of מ“ה, 8 which issues from the “forehead.”
Similarly, the study and careful examination of their 67 Tefillin and etrog, the examples cited here. laws arouses the chabad  56 of the ten sefirot of the vessels of zun 63 and upward to the greatest heights, including chabad of ס“ג of the inner dimension of Adam Kadmon issuing through the “eyes (of Adam Kadmon )….”
All the foregoing concerns positive commandments, but not the study of particulars of the prohibitions it would seem, particularly those that do not occur in practice at all, for example, the detailed laws of pigul  68 Leviticus 7:18. See below, Essay 5. and the like.
There is yet a common characteristic that all intellectual fear and love of the angels are considered created ex nihilo and are nefesh-ruach of Beriah, Yetzirah, and Asiyah.
But the detailed laws are drawn from the supreme wisdom of the Emanator, blessed is He, which is clothed in the physical object. This investment is not similar to that of the supreme wisdom in intellectual fear and love, for there the garment conceals and completely obscures, just as the gross earth thoroughly conceals the supreme wisdom clothed within it, as it is written, “You have made them all with wisdom.” 69 Psalms 104:24. “All” includes the highest stage to the lowest. Chochmah, the Divine wisdom, invests even the lowliest; even the most exalted is considered as trivial as the lowliest ( Asiyah, deed) before Him. This supreme wisdom is the exterior of the exterior of the vessels of malchut of Atzilut found in Asiyah, absolutely hidden in the ruach-nefesh of Asiyah. So, too, in Beriah it is completely hidden in the ruach-nefesh (of Beriah ); they are creatures, and Creator is concealed from the created.
This is not so, however, with regard to the laws—a radiance of wisdom illuminates them openly. The garment of Asiyah is merely by way of passage, 70 In descent from plane to plane, there may be adaptation, acquisition of the traits of the lower. The subject manifests itself through its newly acquired “garments” in which it is now clothed. Another sort of descent involves no adaptation. It is merely a “passage” through the lower plane, without adopting “garments.” See note 33. as on holy days when chesed of Atzilut which is completely clothed in chesed of Beriah vivifies the physical world through passage by way of chesed of Yetzirah and Asiyah. This, too, is properly called investment, for otherwise it could not affect the physical aspects of This World.
Now although the physical nature of This World unquestionably conceals completely even the chesed of Asiyah, still the law proper is not actually physical; it is the (Divine) will, drawn from the supreme wisdom for leniency or severity in the verdict. It does descend and illuminate in revealed fashion in the realm of the physical, as water descends from a high place…. The physical object itself which the law discusses really does utterly obscure, as for example the law of exchanging a cow for a donkey, 71 Bava Metzia 100a. or flesh that is pigul, 68 or is not pigul and is kosher.
Just the law itself and its revealed rationale are malchut of Beriah and Yetzirah, of the state of neshamah, which is G–dliness that vivifies and brings into being ex nihilo, the nefesh-ruach of the Beriah, Yetzirah, and Asiyah, which are the awe and love of angels and souls and their chabad.
Hence it 72 The law. slakes their thirst before its descent into This World like waters falling…. Even after descending into Asiyah it is far above chabad of Asiyah, even the state of neshamah which is G–dliness.
The reason is that chabad of Asiyah of the state of neshamah is the source of life of chabad of nefesh-ruach and their offspring, and of their creation ex nihilo with their offspring, until the ultimate stage of Asiyah, namely the earth and all its hosts.
But chabad of the laws with their rationales are in malchut of Beriah - Yetzirah. The aim of the chochmah is the rectification of the visages of Atzilut, upon whom are dependent all the rationales of the positive commandments in the Five Kindnesses and of the prohibitions in the Five Severities. Therefore, even when they descend to be clothed in creatures, they are in malchut of Beriah - Yetzirah of the state of neshamah specifically, which is of the vessels of Atzilut, and not of nefesh-ruach.
Now although chabad of Beriah - Yetzirah of the neshamah state are far superior in quality over malchut of Beriah - Yetzirah of neshamah, still they are the source for chabad of Beriah - Yetzirah of the state of nefesh-ruach, namely the angels. This is not a question at all. The angels and souls are only of a drop drawn from chabad of the neshamah to the attribute of yesod in the Minor Visage, then transmitted to nukva, and from there going forth in a state of “birth.” For even if it is proposed that they are created from the radiance of the vessels of nukva of Atzilut, they themselves descend and become neshamah.
But the essence of chabad of neshamah extends into the “six sides” 73 The four compass points, above and below. of zun, 63 and there they are the Six Orders of Mishnah and the Gemara.
As to the statement in Etz Chaim (and in Shaar Hayichudim ) that through kavanah (intention) there is formed a garment of neshamah and through Torah study—a garment of ruach -of- ruach of Yetzirah through Mishnah, and for ruach -of- neshamah of Beriah through Gemara. This can be understood as referring only to Torah studied by man in This World that ascends above. But Talmud itself that was given on Sinai is in neshamah. Therefore it refines ruach. So, too, with Mishnah of Yetzirah.
If it be suggested that even what was given at Sinai is in ruach of Beriah - Yetzirah, it is known that every angel, as an emissary from on High, is called by the Name of G–d 74 Cf. Sanhedrin 38b. literally, for He dwells within the angel. However, when he is not a messenger he has some other name according to his function. Then he proclaims, “Holy holy holy is G–d…,” 27 meaning that the name of G–d is removed, distant from him. So it is actually in the state of investment of the Talmud, in the ruach state of Beriah, and the Mishnah in the ruach of Yetzirah —they are messengers of G–d, meaning vessels of nukva of Atzilut : the external state in Talmud, the intermediate state in Mishnah.
Thus Mishnah and Talmud contain issue of yesod abba which receives from chochmah stimaah of the Major Visage, in which is clothed the Light of the En Sof, blessed is He. The result is that the the Light of the En Sof, namely the Name of G–d, dwells in ruach of Beriah, Yetzirah, and Asiyah in Scripture, Mishnah, and Talmud. When man studies he draws forth the Light of the En Sof, blessed be He, into This World, that it be included and nullified in His Light, blessed be He. For this is all of man. 75 Ecclesiastes 12:13.
This was the service of Rabbi Shimon bar Yochai and all the Tannaim and Amoraim in the revealed Torah 76 See On the Teachings of Chassidus, p. 17. —to call forth His Light, blessed be He, and to make these refinements of nogah 77 See Addendum, Glossary, Kelipat Nogah ; Iggeret Hateshuvah, ch. 6, note 3. all through the period of the exile. Exile is the time of dominion of the Tree of Good and Evil, 78 ibid. note 8. as we find, “The time that man dominates man….” 79 Ecclesiastes 8:89. For this is the purpose of the descent, that the Higher descend below, and there be an “abode for Him among the lowly,” 80 See On the Teachings of Chassidus, note 13. in order to elevate them to become one in one. 81 Zohar II:135a.
In contrast, the service of the angels with intellectual fear and love does not call forth at all; rather there is departure 58 alone…. Thus we may understand how angels are created ex nihilo through study of Torah, even without kavanah, which is a state of ruach alone, which is not G–dliness at all. Still, nevertheless, the name of G–d does dwell…. This will suffice for the knowing.

Chapter 5

To understand the details of the laws that never occur at all, and probably never actually existed, and certainly will not come to pass in the Time To Come, for example, the detailed laws of pigul  1 Leviticus 7:18. and the like.
It is known that every prohibited thing in this world has a source and root of life in kelipot. 2 See, Addendum, Glossary to Likkutei Amarim, Part I, Kelipot. Otherwise, it could not exist in this world, without the flow (of life) from above. Even one who dandifies his hair, and the like, receives his life-force at that moment from the chambers of kelipot, as explained in Zohar. Therefore even the particular prohibitions that never became practical issues in this physical world, still the source of their life does actually exist in the chambers of the kelipot.
There are instances that possibly never did and can never actually occur, for instance errors and unwitting misdeeds like erroneously calling the ninth “tenth…” 3 Leviticus 27:32; Bechorot 59a. and the like, eventualities that cannot be deliberate so that the kelipah may inhabit it. Possibly in these circumstances, it does not exist in the chambers of the kelipot. [ Gloss by the Tzemach Tzedek : It appears to me that his use of the word “possibly,” implying uncertainty, is because unwitting errors come from nogah. 4 Note 2; Iggeret Hateshuvah, ch. 6, note 3. Therefore it may be that their origin is in the chambers of nogah.] In any event, it does exist lehavdil  5 “To separate,” a demarcation between the sacred and the profane. in the supreme wisdom and issued and descended in this detail to Moses on Sinai, [as the expression, “Whatever] any valid student will originate…” 6 “…was revealed to Moses on Sinai.” Jerusalem Talmud, Peah 2:4. and all the detailed queries of R. Yirmiah, 7 See Bava Batra 23a. and (detailed queries such as) “If she wrapped him…” in ch. 4 of Chullin. 8 70a.
For the extension of the supreme wisdom is Infinite, since the Infinite is actually clothed in it. Every particular of the law is a “hair” 9 See Essay 6, note 10. drawn from the supreme wisdom that “established the daughter,” 10 “Father” is chochmah, wisdom. “Daughter” is malchut of Atzilut. and is clothed in it, and is drawn from it to be invested in Beriah, Yetzirah, and Asiyah.
It is known that the nurture of the kelipot is from the backpart of the ten sacred sefirot, and more precisely from the garments of the ten sefirot of Beriah, Yetzirah, and Asiyah, and more precisely, from Yetzirah - Asiyah that are intermingled with kelipot, as is known that their nurture is from the state of garments.
Through the study of the laws, in speech and in thought, they 11 The kelipot. become separated and distinct from the sacred. It is so stated in Tikkunim and Raaya Mehemna, “To separate […] (the kelipot from holiness through Torah study).” This accords with what is known from what they said, “For they did not recite the Torah blessing before….” 12 Nedarim 81a. This was in answer to the prophet’s query (Jeremiah 9:11), “Why was the land destroyed?” The meaning here is that the people of those times failed to elicit the Light of the En Sof into their Torah study (the Hebrew word ברך, meaning “bless,” also signifies “draw down” (see Mishnah, Kilayim 7:1)). Evil cannot be separated from good by the Torah on its own; the Torah must be studied in the proper manner. This (separation) is effected by calling forth the Light of the En Sof into the supreme wisdom clothed in them (the laws). “Through chochmah (wisdom) are they refined” 13 See Iggeret Hakodesh, Epistle 21, quoting Zohar ; Sefer Hamaamarim 5708, p. 206, note 11. —through the Light of the En Sof that is within it.
This (Light) is drawn into the supreme wisdom by the supernal “likeness” 14 See Essay 1. of man who is also occupied with these laws above in his source in nukva of the Minor Visage 15 See Essay 3, note 8. of Beriah, Yetzirah, and Asiyah.
Thus we can understand the requirement that every nefesh-ruach-neshamah 16 Addendum, Glossary; Iggeret Hateshuvah, ch. 7, note 1. fulfill all 613 commandments in thought, speech, and deed, meaning all the details of the laws. They must again descend into the mundane world to fulfill the Torah in all four Pardes 17 Likkutei Amarim, Part I, ch. 4, note 4. aspects in order to refine all that pertain to them of the 288. 18 Sparks. See Addendum, Glossary, Nitzotzot. This constitutes the complete structure of man, the 613 categories, general and particular.
But in the Time to Come, when the refinement is culminated, then the study of Torah will be in the form of “Do good” 19 Psalms 34:15, “Turn away from evil and do good.” alone. (Its purpose will be) to elevate nefesh-ruach-neshamah ever and infinitely higher, and also in the 365 prohibitions, to elevate them to their source, the Sacred Severities, and to “sweeten” them with Kindnesses of the 248 positive commandments and to unite them.
Thus is the entire Torah eternal in general and in detail. Even the individual laws of the 365 prohibitions are branches of the generalities. All of them have a source above in the Five Severities 20 See Essay 4, note 13. of sanctity, just as the 365 prohibitions themselves as they are above in the state of “blood” that vivifies the vessels of the Minor Visage.

Chapter 6

“David! Do you call them songs!” 1 When David brought the Ark back from the Philistine captivity (II Samuel 6; I Chronicles 13) it was borne in a wagon. David had forgotten the verse. “The sacred service is theirs; on the shoulder shall they bear it” (Numbers 7:9). This forgetfulness was a rebuke for David’s declaring, “Your statutes have been my songs in the house of my wanderings” (Psalms 119:54). This derogation of Torah is the theme of this essay. The opening quotation of this essay is taken from Sotah 35a. Other Chabad references include Likkutei Torah, Bamidbar 18a ff., Derech Mitzvotecha 40b ff., and Sefer Hamaamarim 5702, p. 36. In Zohar we find, “The praise of Torah and its song.” We must understand what is the praise of G–d in forbidding or permitting an object.
A similar concept is implicit in “How great are Your works, O G–d, Your thoughts are very deep.” 2 Psalms 92:10.
It is known that all worlds, 3 All stages of existence, from the purest spiritual being to the grossly mundane, are called “Worlds” in Kabbalah and Chasidic usage. See Addendum: Glossary to Likkutei Amarim, Part I; Introduction to Likkutei Amarim, Part II. See also Iggeret Hateshuvah, ch. 1, note 3; above, Essay 1, note 3; Translator’s Explanatory Notes to On Learning Chassidus, et al. the exalted and the lowly, are dependent on the precise and meticulous performance of a single mitzvah. For example, if the altar offering was valid then the supernal union 4 Addendum, Glossary on Yichud defines and lists references. The transcendent and immanent, distinct in the mundane world, are united through the mitzvot. See below, note 7. is effected, and all worlds are elevated to receive their life-force 5 The covenant with Noah (Genesis 9:16 and 8:22) assured the simple existence of Creation and the dependability of natural processes quite apart from merit. Chasidut interprets the blessings (Leviticus 26:3, Deuteronomy 11:13) conditional on conduct, as referring to supplemental spiritual beneficence—through fulfillment of G–d’s wishes even This World is “illumined” with the radiance of the Infinite. Zohar (II:239a; III:26b) describes the “mystery of the offering” as “rising to the mystery of the Infinite.” All Creation is “elevated” through the proper sacrificial offerings, and the Consonant Divine response of increased Light of the Infinite into finite Creation ensues. Each mitzvah elicits the relevant response. The example of donning tefillin, presented in the forthcoming text, calls forth a revelation of the Divine intellect, and likewise with other mitzvot. and sustenance.
However, if there is an aberration, if the celebrant received the blood of the offering in his left hand, say, or not in the appropriate vessel, or if some foreign body separates the vessel and the blood it contains, then all the elevations of the world are nullified, as is their life-force and sustenance from the Source of Life, the En Sof, 6 As a result, their continued existence, their life-force, their vivifying power, would emanate from a plane inferior to the ultimate Source of Life, the En Sof (Infinite). In this case, the presence of Creator is concealed behind the facade of nature. blessed is He.
So, too, through valid tefillin there is revealed the supernal intellect of zun, 7 Z’char v’nukva, masculine and feminine, indicating unity. The mission of man in this universe of the concealment of G–d is to make His presence evident by living according to His commands and utilizing the physical world for the Divine purpose. Each of the names applied to G–d describes a particular aspect of G–d. One name describes His transcendence, G–d before Whom all Creation is naught. Another name indicates power, the creative and sustaining force, G–d Whose hand may be detected in His works. The theme of yichud, unity, recurrent in Kabbalah and Chasidut, is the union of both aspects, that transcendence become immanent, that Creation cease to conceal Him. This unity is effected on different planes, depending on the act which produces that union. Self-immolation, latent or actual, effects one sort of union; Torah study and mitzvah observance causes another. The union called zu’n (noted in our text) is of the latter order. The “Supreme Intellect” in the text refers to the first steps of the revelation of G–d culminating in Creation. In its external aspects, the union of the powers of Intellect is constant, for it is the source of Creation, bringing “something” from “nothing.” A more profound revelation of G–d, a union more than external, is dependent on man’s efforts, as in note 5, above. Man’s neglect of mitzvot, as the paragraph continues, results in obscuring a particular revelation that should have been manifest. the source of life for all worlds. Through the omission of one required detail they are invalidated, and the intellect departs. This applies as well to the requirements of the prohibitions.
The meditation then may take these lines: Consider “How great are the works” of G–d in the multiplicity of worlds and all their hosts. All of these are literally null when compared to one detail of Torah specification, for Torah requirements are the profundity of the supreme thought and His wisdom, 8 See Likkutei Amarim, Part I, ch. 4, etc., for a discussion of the origin of Torah. blessed be He. Through one minor specification all worlds ascend 9 I.e., their physical nature is refined, their concealment of the spirit is less pronounced. and receive their life-force and sustenance, or the opposite, G–d forbid. From this we may ponder the magnitude of the profundity of His thoughts, blessed be He, that is boundless and endless, and infinitely transcends the vitality of all Creation. The vivifying power of all worlds issues from a minor requirement of it (G–d’s thought), for each specification is drawn from its source, namely the depth of His thought, blessed be He. Analogously, man’s hair issues from his brain, 10 The brain is the instrument of man’s supreme faculty. “Hair,” insensitive to pain, is symbolic of man’s lowest faculty, the least evidently living aspect of man. The physical proximity of the two extremes and their qualitative distance is the point made here. All of Creation, in all its impressiveness and magnitude and complexity, issues from a minor detail of Torah and is comparable to Torah roughly as a hair is comparable to the brain. as is known from Tikkunim and Idra Rabbah.
This was the delight of King David, may he rest in peace, as he sang to gladden his heart in his Torah study during his time of trouble.
However, his extolling the praise of Torah with this quality, saying, “…have been my songs…” caused his punishment. G–d reproved him saying, “Do you call them songs!” For indeed, this quality—that all worlds are nothingness compared to one detail of it—is of the hinderpart 11 Indicative of the external aspect, the secondary, as opposed to the “front” or inward, internal aspect, closer to the essential reality. of the profound thought. This is explained elsewhere in the name of the Arizal, 12 Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572). on the passage, “The Torah is an attenuated form 13 Lit., “withered” (see Isaiah 34:4), or “things that fall” (see comment. by Maharzu to Bereishit Rabbah 17:5). A withered plant is an attenuated or weaker form of a healthy plant. Similarly, the Torah is a weaker manifestation of supreme chochmah, but not chochmah as it is itself. of the supernal chochmah.” 14 Bereishit Rabbah 17:5; 44:17. The Midrash describes several parallels, microcosms to their original: dream to prophecy, Shabbat to the Coming World, the sun to the Light Above, and Torah to the supreme wisdom.
However, the internal aspect of the depth, which is the inner 15 See On the Teachings of Chassidus, beginning. aspect of Torah— pnimiyut haTorah —is totally united with the Light of the En Sof, blessed is He, that is clothed within Torah. The unity is a perfect one. 8 In terms of the En Sof, blessed is He, all Worlds are as absolute naught, 16 Zohar I:11b. sheer nothingness, nonexistent. For, “You are the same, before the world was created….” 17 Yalkut Shimoni 836; Liturgy, Morning Prayer.
Hence, the internal aspect of Torah too is not to be lauded as being the vivifying force of all Worlds, for they are reckoned as nothingness itself.
In this inward aspect of Torah there can be no mortal joy and delight, but rather, in a manner of speaking, the heart’s joy and pleasure of the King, the Holy One, blessed is He, Who delights in it. For “G–d understands its way,” 18 Cf. Job 28:23. and knows its station and quality, through His self-knowledge, 19 Maimonides, Hilchot Yesodei HaTorah 2:10. as it were.
This, however, is concealed from the mortal eye, as, “My face cannot be seen” 20 Exodus 33:23. Panai, “My face,” also implies pnimiyut, inwardness. I.e, G–d’s inwardness (the inner part of G–d) cannot be seen, just as His “face” cannot be seen. —i.e., the inwardness, as explained there in the name of the Arizal.
Hence the verse, “I was a pleasure to Him,” 21 Proverbs 8:30. The verse lauds Wisdom, or Torah, as a delight, but in two contexts. In v. 30 it is G–d’s pristine delight; in v. 31 it is man’s delight, world’s delight. Rabbi Schneur Zalman’s thesis is that the first is G–d’s exclusively, for it is totally beyond man’s ken; mortals can have no comprehension or appreciation of this basic character of Torah. Man’s province is the second, as Torah is expressed in terms of the physical world—study and mitzvot. Even this “inferior” aspect of Torah infinitely transcends “world,” yet is in turn incomparably inferior to what Torah truly is. David lauds Torah in this second aspect, but it is only the “hinderpart” of Torah, and in reality he demeans rather than exalts it. to Him specifically. “Playing before Him,” before Him specifically, meaning the inwardness. “I was reared with Him,” and (the Midrash comments)—“Do not read amon (reared) but uman (craft)….” 22 Tanchuma, Bereishit, beginning.
In reference to the hinderpart it says, “Playing in the world, His land, and my delights are with mortal men.” 23 Proverbs 8:31. For the Torah is given in states of inwardness and hinderpart, as written in the “flying scroll” of Zechariah, “And it was written front and back.” 24 Ezekiel 2:10. The “flying scroll” is found in Zechariah 5:2. Commentators explain that the scrolls are one and the same.
Since David seized upon the hinderpart he was punished with forgetfulness, a product of the state of the hinderpart. Momentarily he was oblivious to the verse, “The sacred service is theirs; on the shoulder shall they carry.” 25 Numbers 7:9. The purpose is to combine the “shoulder,” the hinderpart, with the sacred service, the supreme wisdom, 26 The initial, highest revelation. in a manner of inwardness. 27 A thoroughgoing unity, pervasive and penetrating, not superficial or external. This state is the source of the tablets in the Ark, as we find, “Written on both their sides….” 28 Exodus 32:15. The Jerusalem Talmud, Shekalim, explains that they did not have any front and back; study that reference. 29 6:1.

Chapter 7

“And charity like a mighty ( Eitan ) river” (Amos, end of ch. 5). The meaning is that charity will be like a mighty river, issuing from the state of Eitan, 1 See On Learning Chassidus, p. 18. the state of “point in its chamber,” 2 Ibid., p. 38 and Translator’s Explanatory Notes. Chochmah is the “point,” Binah, the “chamber.” and “two comrades….” 3 Zohar III:4a; chochmah and binah are termed the “two comrades who are never separated.” The letters of the word Eitan indicate the future tense, “I am destined to reveal myself,” as written, “See, my servant will be wise …” 4 Isaiah 32:13. This means that at that time the Light of the En Sof, blessed is He, and His Unity will be revealed within the depth of the core of the heart by calling forth the River Eitan, which is a radiance of the supernal wisdom 5 See Addendum, Glossary to Likkutei Amarim, Part I, Chochmah. that will illuminate the inwardness of the heart. Then he will be nullified utterly in His unity, blessed be He, from the depths of the heart, after removing the orlah 6 Based on Deuteronomy 10:16. Orlah is the term used for the foreskin removed in the rite of circumcision. of physical lusts….
At present, during the exile of this folk, 7 Cf. Obadiah 1:20. counsel is offered to bring a mite of the illumination of the Light of G–d from the state of Eitan into the core of the depth of the heart, in the fashion of the Time to Come. This is through arousing the plenteous mercies above for the G–dly spark within his soul.
For in truth, so long as man does not merit the revelation of the light of G–d of the state of Eitan in the core of the inwardness of his heart, to become nullified in His unity, blessed be He, until the very expiration of the soul, then it is indeed a great pity on the spark within his soul. For that spark is drawn from the state of the supernal wisdom itself, and when it cannot illuminate from its own state into the internality of the heart, which is the proper place for the revelation of this Light, then it is actually in exile.
Through the plentiful mercies on high, however, it goes out of exile and imprisonment and illuminates the core of the innermost of the heart with this great love, as known from the verse, “For Jacob who has redeemed Abraham,” 8 Isaiah 29:22. and as noted in Likkutei Amarim I, ch. 45. 9 See also ch. 32.
It is known that the arousal from above 10 See Iggeret Hateshuvah, ch. 1, note 26. is dependent on the arousal from below, meaning that through arousing great mercies in the hearts of the merciful and kindly, to grant a beneficence below physically, gold and silver…. Therefore the work of charity is actually the work of the River Eitan.
All know the verse, “Skin for skin, and all that a man has he will give on behalf of his soul,” 11 Job 2:4. his G–dly soul, to illumine it with the light of life, the Infinite, blessed is He.

Chapter 8

I have heard with foreboding and am deeply grieved that G–d’s people are preventing a person who yearns for the life and longevity of all our brethren, 1 I.e., adherents of Chasidut. from leading the service in this small sanctuary 2 The synagogue, so called as distinct from the Sanctuary, the Beit Hamikdash, in Jerusalem. of our confreres. Our Sages, of blessed memory, declare, “Three things prolong the days of man,” 3 Berachot 54b. and one of these is prolonged prayer.
Even one extremely pressed for time, who finds it impossible to tarry until the response of Kedushah in the Repetition of the Amidah —far better is it for him to forego hearing Kedushah and Barchu than to tamper with the lives of those who desire life. Torah does exonerate the compelled. 4 An act performed (or neglected) under compulsion is excused. See Deuteronomy 22:25-27; Nedarim 27a. The chazzan discharges his obligation for him 5 Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 124:1. though he did not hear 6 Ibid., 591:2. the chazzan, just as though he had heard—and hearing is precisely like responding. 7 Ibid., 124:2. The Gemara 8 Rosh Hashanah 35a. notes this in reference to those in the fields who are considered under duress. They fulfill their obligation of the Shemonah Esrai prayer itself with the reader’s repetition, just as if they had actually heard it. Kedushah and Barchu are also included.
This we have searched out and verified—even in the early generations of the Sages of the Mishnah and Gemara, whose Torah study was constant 9 Berachot 35b. and was their primary service, not their prayer. 10 Yet even with them, prayer was related to life and longevity. It is even more emphatically true at this time, in the period just preceding the advent of Moshiach, 11 Lit. “the heels of the Moshiach,” a play on Psalm 89:52. when our Torah study is not constant because of the difficulty of our times. The primary service in the period just prior to the coming of Moshiach is prayer, as Rabbi Chaim Vital, of blessed memory, writes in Etz Chaim and Pri Etz Chaim.
Hence, it is fit and proper, beyond any vaguest doubt, to devote ourselves utterly to (prayer). It is literally a Torah imperative to those who have knowledge of the efficacy of contemplation, of some profound meditation—each according to his measure—in the presentation of the praises of G–d, blessed is He, in Pesukei d’Zimra 12 See Iggeret Hateshuvah, ch. 9, note 10. and the two pre- Shema blessings, Yotzer and Ahavah. Through them he can arouse the love latent in the heart of every Jew, 13 See Addendum, Glossary to Likkutei Amarim, Part I, Ahavah ( mesuteret ). that it attain a state of revelation, in the openness of the heart during Keriat Shema itself.
For this is the commandment of love that is in the verse “And you shall love…with all your heart…” 14 Deuteronomy 6:5. that is reckoned first among the 613 mitzvot. 15 Maimonides, Hilchot Yesodei HaTorah 2:1-2; 4:12; Hilchot Teshuvah 10:2; Commentary on the Mishnah, Avot 1:3. Maimonides, of blessed memory, writes that it is a fundament of Torah and its root, and source of all 248 positive commands. 16 See Likkutei Amarim, Part I, ch. 4. Regarding the love latent in the heart of all Israel by birth and nature, there can be no command at all.
This is apparent to the understanding. While the love is concealed, it is still lodged within the Divine soul alone. Only when it attains a state of revelation in the animating soul is it revealed in the heart in the left ventricle, the abode of the animating soul. 17 Ibid., ch. 9.
This is the meaning of “refinement of the sparks” mentioned there in Etz Chaim and Pri Etz Chaim in reference to prayer, and for this reason prayer is the primary service in the period just preceding the coming of Moshiach—to refine the sparks…. This may be either the state of transformation 18 Berachot (54a) explains “with all your heart” (the Hebrew implies a plural) as referring to both the good and evil within man. The evil can be transformed to desire good. See Likkutei Amarim, Part I, ch. 10, which discusses the tzaddik who has wholly or partially achieved this transformation. Subjugation of evil, or the animal soul, leaves it potent and intact, but ineffective. or of subjugation of the animal soul to the Divine soul, as is known. For the blood is the soul… 19 Deuteronomy 12:23. The synonymity of (animal or animating) soul and blood. See Likkutei Amarim, Part I, ch. 9. The love of G–d is to permeate the heart, the left void filled with blood, the equivalent of the animal soul. and the blood is renewed daily through food and drink and is affected and improved by garments and shelter….
On the other hand, in earlier generations when the Divine souls were of a higher order, 20 Cf. Shabbat 112b. “If our predecessors were like angels we are men; if they were men we are donkeys.” the refinement was instantaneous in Keriat Shema alone 21 Berachot 13b—Rabbi Judah the Prince “accepted the yoke of Heaven” at the moment he passed his hands over his face (at Shema ). and in the blessings preceding it, and the abridged Pesukei d’Zimra …. 22 Shulchan Aruch, Orach Chaim 52. And this will suffice for the knowing.

Chapter 9

“You shall reprove your comrade” 1 Leviticus 19:17. —even one hundred times. 2 Bava Metzia 31a.
Therefore I cannot contain myself and refrain from crying out again, in a voice betraying weakness. 3 Exodus 32:18. I plead with you, out of deep compassion, have mercy on your souls. Take care, be painstaking to an extreme concerning Torah and the service of the heart, which is prayer 4 Taanit 2a. with kavanah, proper intention. All should begin in unison, as one, word by word, not one here and another elsewhere, one mute and the other idly chatting—may G–d protect us.
The main cause and instigator of damage comes from those leading the services. That office is abandoned to whoever wishes to stride forth and seize the honor, or because not even one desires it….
For this reason, this is the counsel offered, and an amendment established as law not to be violated further, G–d forbid. That is, select specified people fit for this office, by lot or by consent of the majority of the worshippers. These shall be men who pray word by word, moderately, out loud, neither overly prolonging the prayers nor racing intemperately, G–d forbid.
Theirs is the duty to lead the services, each on his day as determined. He shall assemble close around him all those who pray at least with some voice, not whispering nor rushing, G–d forbid. This is amplified in ancient amendments in many cities.
I come now to renew them, to strengthen and invigorate them, never again to be weakened, G–d forbid. (Gevald! Gevald!) 5 An exclamation of anguish. These two words appeared in the original manuscript written by Rabbi Schneur Zalman. How long will this be an obstacle for us! 6 Exodus 10:7. Have we not sufficient reproofs and troubles that have overtaken us!—may G–d protect and console us with twofold salvation, 7 Cf. Job 11:6. and purify our hearts to serve Him in truth. 8 Liturgy, Shabbat Amidah. Strengthen and fortify your hearts, all who hope in G–d. 9 Psalms 31:25.
Also: complete the entire Talmud every single year and in every community by apportioning the tractates by lot or by consent. In a city with numerous synagogues, each congregation shall complete (the Talmud). If a congregation is too small to implement (this program), they shall join to themselves men of some large congregation. This statute shall not be varied or violated. Each of the participants shall individually conclude Psalm 119 weekly.
Since, due to the frailty of the generation, not everyone is capable of fasting as he ought, 10 See Iggeret Hateshuvah, ch. 2 and 3. the counsel offered is the declaration of our Sages, of blessed memory, “Whoever observes Shabbat according to its halachah (law) is forgiven all his sins.” 11 Shabbat 118b. Note, according to its law. Therefore it is incumbent upon every individual to master the major law of Shabbat. 12 Shabbat 12a. The term is used there in reference to the admonition to examine one’s clothing regularly on Shabbat to ensure against unwittingly carrying.
Also, be most careful not to indulge in idle chatter, G–d forbid.
For it is known to the students of Kabbalah that in all mitzvot there are the internal and the external aspects. The externality of Shabbat is the cessation of physical labor, just as G–d ceased making physical heaven and earth.
The internal aspect of Shabbat is the kavanah (intention) in the Shabbat prayers and Torah study, to cleave to the One G–d, as it is said, “It is Shabbat to the L–rd your G–d.” 13 Exodus 20:10; Deuteronomy 5:14. This is the state of “Remember.” 14 “Remember” appears in the Exodus text of the Ten Commandments, and “Observe” in the Deuteronomy text, in the Shabbat commandment.
The state of “Observe” in the inwardness (of Shabbat) is refraining from speech about material affairs, as G–d ceased from the Ten Utterances 15 Avot 5:1; see Likkutei Amarim, Part II, ch. 11 and Iggeret Hateshuvah, ch. 4 ff. through which physical heaven and earth were created. For one is opposite the other…. 16 Ecclesiastes 7:14; see Likkutei Amarim, Part I, ch. 6, note 1.