Tanya
תניא
Part IV; Iggeret HaKodesh 2/2
Chapter 16
SIXTEEN. To the members of the community of…
My beloved, my brethren and friends, who are (to me) as my (own) soul. Behold, I am aware 1 Lit.: the hardships of the times are not concealed from me. of the hardships of these times, that the means for livelihood have declined, and especially among those known to me from your ranks whose hand has wavered; (they are) without any assistance and support, and they literally borrow in order to eat. May the L–rd show them compassion and speedily bring them respite from their straits. 2 Lit.: and broaden (a space) for them in the straits (cf. Psalms 4:2; 118:5).
Nonetheless, they are not acting rightly unto their soul according to the reports that they close their hand which all their life long, to this very day, was open to give with a full hand and benevolence toward all essential necessities to satisfy the needs of the innocent destitutes whose eyes are lifted toward us. 3 Par. Deuteronomy 15:7, 8, and Jeremiah 2:34. If, Heaven forfend, we will not have mercy on them, who then will show them compassion? And it is written: “That your brother may live with you!” 4 Leviticus 25:36. See the commentaries by Nachmanides and R. Ovadia Seforno, ad loc.
(The rule that) “Your life takes precedence” 5 Bava Metzia 62a, in comment on Leviticus 25:36 (“that your brother may live with you”—thus: your own life takes precedence). applies only in the case when “one has a pitcher of water…,” 6 See ibid. that is, when the same thing is equally essential to both to drink in order to restore their soul from thirst. But when the poor needs bread for the mouths of babes, and wood and clothes against the cold, and the like, then all these take precedence over any fine clothes and family feasts, meat and fish, and all the delicacies of man and any members of his household. The rule that “your life takes precedence” does not apply in such a case, because all these 7 The luxuries of the wealthy. are not really essential to life, as are (the needs) of the poor, (to be considered) truly equal (to the needs of the poor), 8 Needs, therefore, take precedence to luxuries. as mentioned in Nedarim, folio 80. 9 Nedarim 80b. See also Tosefta, Bava Metzia 11:14; Jerusalem Talmud, Shevi’it 8:5 and Nedarim 11:1.
Now, (all) this is according to the strict measure of the law. In fact, however, even in the case where such reasoning does not apply, it behooves everyone not to be particular in insisting on the law, but to set aside his own life and to go far beyond the measure of the law. One should be concerned, for his own sake, with the statement of our Sages, of blessed memory, that he who is exacting in a matter “will eventually be brought to it,” 10 Bava Metzia 33a; see the commentaries by Rashi and Maharsha, ad loc. See also Tosefta, Bava Metzia 11:14, and the comment. Minchat Bikurim, ad loc. Heaven forfend.
And, after all, all of us need, at all times, the mercies of Heaven, which are (elicited) only through an arousal from below, by arousing at all times, and every moment, our compassion for those who are in need of compassion. But he who hardens his heart and suppresses his compassion [for whatever reason there may be], he causes the same above—to suppress…, 11 Cf. Mishnah, Sotah 1:7. Heaven forfend.
(One should especially consider that) after all, “There is not a righteous person upon earth that does good—always—and does not sin,” 12 Ecclesiastes 7:20. and charity atones 13 See Devarim Rabbah 5:3 (cf. Sukkah 49b). See also Sefer Chassidim, sect. 61 and 170; Netivot Olam, s.v. גמ”ח, beg. of ch. 1 and ibid., s.v. Tzedakah, end of ch. 4. Cf. Iggeret Hateshuvah, ch. 3. and protects against misfortune…. 14 See Vayikra Rabbah 27:1. (Charity) thus is an actual cure for the body and soul, 15 Cf. Midrash Tehillim 41:4; Tanchuma, Mishpatim 15. with respect to which—“Skin for skin, and all that a man has he will give for his nefesh.” 16 Soul, or life.—Job 2:4. Cf. above, Epistle 10 (note 49).
This applies especially as we are believers, the descendants of believers 17 Shabbat 97a. (in the fact) that charity is nothing but a loan to the Holy One, blessed is He, 18 Bava Batra, end of 10a; see Rashi and Chiddushei Aggadot by Maharal, ad loc., and Netivot Olam, s.v. Tzedakah, ch. 4. See also Tanchuma, Mishpatim 15. as it is written: “He who is gracious to the poor lends to the L–rd, and He will repay him his good deed” 19 Proverbs 19:17. —manifold, in this world. 20 See note following. For none of the commandments is the reward given in this world except for charity, because it is beneficial to the creatures, as mentioned at the end of the first chapter of Kiddushin. 21 Kiddushin 39b-40a (see Rashi, s.v. Rabbi Idi).
Also, one should be concerned about punishment, Heaven forfend, when one’s companions are associated for the sake of a mitzvah and he is not associated with them, as known from the words of our Sages, of blessed memory. 22 Chagigah 9b.
But it will be well with those who give heed, and upon them shall come the blessing of goodness 23 Par. Proverbs 24:25. —“of the best of all things.” Do good, O L–rd, to the good and the upright, 24 Psalms 125:4. as is their wish and the wish of he who seeks their welfare, from the whole heart and soul.
Chapter 17
SEVENTEEN. 1 See see Igrot Kodesh Admur Hazaken (Kehot, 2012), pp. 374-375, for the opening paragraph of this section. It is known that an arousal from below, when man arouses in his heart the trait of kindness and compassion for all those in need of compassion, this elicits an arousal from above, i.e., an arousal of great compassion upon him from the source of compassion, 2 See above, Epistle 4, note 44. to effuse to him the “Fruits in this world, while the principal remains for the World to Come.” 3 The principal and the fruits of the good deeds.—Mishnah, Peah 1:1.
This means: “the fruits” refers to the effluence effusing from the Source of compassion and Fountainhead of life, 4 Lit., The Life of life (cf. Yoma 71a; Tikkunei Zohar 19 (41b); ibid., 69 (115a); and see below, end of Epistle 22a). blessed is He. It issues netherward, in the mode of the evolution of the worlds from above downward…, until it vests itself in this world in children, life, and sustenance…. 5 See above, Epistle 11, note 5.
The “principal” is, as it is written: “ Mitzvatecha (Your commandment) is very wide.” 6 Psalms 119:96. Now it should say mitzvotecha —in plural form! 7 Cf. Rashi, ad loc. ( 8 Brackets appear in the text. The phraseology of “is wide” is also not comprehensible.)
However, the express form of mitzvatecha refers to the precept of charity, which is truly the mitzvah of the L–rd, which the Holy One, blessed is He, Himself, in all His majesty, performs at all times by animating the worlds, and will do so in the future with exceeding uplifting and force. 9 Par. Genesis 49:3. And thus it is written: 10 Genesis 18:19. “And they shall observe the way of the L–rd, to do tzedakah ….” 11 See Zohar III:113b. Metaphorically speaking, like a road on which one goes from one city to another, 12 Tzedakah is called the “way of the L–rd” because it is like a roadway that enables man to travel from one place to another. so, too, charity is a capacity for a manifestation and radiation of the light of the En Sof, blessed is He, which encompasses all worlds, 13 The or sovev, or or makif ; see above, Epistle 3, note 12. so that in the future, at the Resurrection of the Dead, it will radiate, and become manifest, even to this world, through the arousal from below as an expression of charity and gratuitous kindness, [with an uplifting and force infinitely exceeding the state of manifestation of the radiation in the upper and lower Gardens of Eden]. For in the future all the souls of the tzaddikim, and of the Tannaim and the prophets that are now in the Higher Garden of Eden, at the peak of levels, will become vested in their bodies, and they will arise at the time of the resurrection to derive pleasure from the splendor of the Shechinah.
That is, the manifestation and the radiation as it is in the Garden of Eden is of the level of memalei kol almin. 14 Permeating all worlds (thus the or pnimi ); see above, Epistle 3, note 12. This is a level of the evolution from one rung to another by means of immense contractions, 15 This radiation of the Divine immence, the or pnimi, is an immensely screened derivative of the or makif, the radiation of the Divine transcendence. As the worlds develop from higher to lower, the or pnimi is contracted ever more. and as the saying of our Sages, of blessed memory: “The World to Come was created by the yud ” 16 Menachot 29b.—See above, Epistle 5. —the sphere of the supreme chochmah, 17 Above, Epistle 5, note 16.—The yud, by its very form as a simple point, indicates the immense contraction of the Divine light contained in it. The or pnimi thus is related to the sefirah of chochmah (cf. above, Epistle 3, note 12). referred to as the upper Eden, 18 Ibid., note 17. and evolving and vesting itself in all the worlds, as it is written: “You have made them all with chochmah …” 19 Psalms 104:24. and “ chochmah animates….” 20 Ecclesiastes 7:12.—See Addendum, Mystical Concepts in Chassidism, s.v. Chochmah (cf. above, beg. of Epistle 5; Epistle 11, note 10; Epistle 14, note 14). In the Garden of Eden (the sphere of chochmah ) is in a state of manifest apprehension to each according to his measure. 21 See Zohar I:129b; ibid., 135b ( Midrash Hane’elam ). For as known, the delight of the souls in the Garden of Eden derives from the apprehension of the secrets of the Torah with which one busied oneself in this world with the revealed (parts of Torah) [as mentioned in the sacred Zohar, section Shelach, 22 See Zohar III:169b; cf. ibid., 159b ff. and in the Gemara 23 See Bava Metzia 86a. with reference to the occurrence with Rabbah bar Nachmeni].
The manifestation of the radiation at the time of the resurrection, however, will be from the level of sovev kol almin, 24 “Encompassing all worlds,” thus the or makif ; see above, Epistle 3, note 12. which is not in a state of contraction ( tzimtzum ), measure, and limit, but without limit and end [as the concept of sovev kol almin has been explained in Likkutei Amarim, ch. 48, not to be in its literal sense—like a circle, Heaven forfend, but only that it is not in a state of investment…, note there carefully].
And this is the meaning of what our Sages, of blessed memory, said: “And their crowns on their heads, and they take delight….” 25 Berachot 17a; Maimonides, Hilchot Teshuvah 5:2. Cf. Tikkunei Zohar 36 (78a). A crown ( atarah ) is something that encompasses and encircles and is called keter 26 Crown; garland. Cf. Tikkunei Zohar 70 (135a) on the subtle distinction between keter and atarah. [an idiom of koteret 27 Capitol.—See Etz Chaim 23:2 and cf. Pardes Rimonim 23:11, s.v. Keter. Cf. below, Epistle 29 (note 34, ad loc.). ]. It is the aspect of the intermediary which joins the radiation of the Emanator, the En Sof, blessed is He, to the emanated, 28 See Etz Chaim 42:1; cf. Pardes Rimonim 3:1 ff.—See Addendum, ibid., s.v. Keter. and in the future it will radiate and become revealed in this world 29 The or makif thus is related to the sefirah of keter, transcending chochmah and its apprehension in Eden (cf. above, Epistle 3, note 12). to all the righteous who will rise with the resurrection ( 30 Brackets appear in the text. “And Your people, they are all righteous…” 31 Isaiah 60:21. ).
And this is the meaning of what our Sages, of blessed memory, said: “In the future the righteous will be addressed as holy.” 32 Bava Batra 75b. Holy is a rank of being separated; 33 See above, Epistle 7, note 7. it is not subject to apprehension and knowledge, because it transcends the rank of the wisdom and knowledge which there is in the Garden of Eden. 34 Kadosh, holy, thus refers to keter, the sefirah which is separate and distinct from the sefirot transcending them all. (See Addendum, ibid.) Chochmah, in itself also distinct and inapprehensible (ibid.), is also referred to as “holy” (see above, Epistle 10, note 41). In that context keter is then called kodesh hakedoshim, the “holy of holies,” i.e., the essential, absolute holiness. See Zohar II:121a. Thus Scripture states: “ Chochmah shall be found from ayin ” 35 Job 28:12. —i.e., (from) the rank of the supreme keter 36 See Zohar II:42b; 121a; III:290a; and note following. which, in the sacred Zohar, 37 Zohar III:end of 256b; cf. also references cited above, note 36, and above, Epistle 11, note 11. is called ayin ; 38 Naught; cf. above, Epistle 13, note 40. its effluence and radiation are in a state of manifestation only when [after the resurrection] the soul is vested in a pure and clear body. For “Their beginning is wedged—expressly—in their end,” 39 Sefer Yetzirah 1:7. and “The result of the act is first in thought…,” 40 Liturgy, Hymn of Lecha Dodi. as known.
But it is impossible to reach this level until one has been first in the Garden of Eden, to apprehend the aspect of the supreme chochmah 41 In the text appears here (in brackets): etc. A parenthesis suggests instead: each one. according to his measure, and “the dew of Torah revives him” 42 Tikkunei Zohar, Introduction 12a; ibid., 19 (38b) (see Ketuvot 111b; cf. Shabbat 88b; Chagigah 12b; et passim ). —“And when you will awaken 43 At the Resurrection of the Dead. it 44 The Torah, which is called keter (cf. Avot 4:13, and below, Epistle 29). will speak for you…,” 45 Proverbs 6:22. Enabling man to reach a level he could not attain previously; Zohar I:185a; and Nitzutzei Orot, ad loc. Set also Zohar I:175b; and cf. Avot 6:9; Sotah 21a; Tikkunei Zohar 31 (75b-76a). and suffice it for the initiated.
And this is the meaning of “ mitzvatecha is very wide,” i.e., the precept of charity, which is a vessel and a very wide area in which the radiation from the light of the En Sof, blessed is He, is invested ( 46 Brackets appear in the text. and as it is written: His garment is tzedakah 47 Piyut Atah Hu Elokenu ( Machzor, Rosh Hashanah and Yom Kippur). ) which in the future will radiate without limit and end, because of the gratuitous kindness in the arousal from below, called “the way of the L–rd.” And that is the meaning of the phraseology “very (wide),” because it is without limit and end. 48 See Targum on Psalms 119:96; Eruvin 21a and Rashi, ad loc.
But “To every tichlah I have seen an end”: 49 Beginning of the verse (Psalms 119:96). tichlah is an idiom of kalot hanefesh, the yearning of the soul in the Garden of Eden, for there it is in a mode of end, limit, and contraction, as mentioned above. And (the reason it says) “to every tichlah ” is because there are numerous levels and rungs of Gan Eden, one higher than the other, to the topmost of levels, 50 See Zohar Chadash, Bereishit 18a. as mentioned in Likkutei Hashass by the Arizal, 51 See above, Epistle 5, note 103. in explanation of the saying of our Sages, of blessed memory: “Scholars (of Torah) have no rest…,” 52 Berachot 64a. because they rise constantly—from level to level—in the apprehension of the Torah, which had no end…, until after the resurrection, when they will have rest….
Chapter 18
EIGHTEEN. It is written: “How fair and how pleasant are you, ahavah betaanugim.” 1 Song of Songs 7:7.
There are two kinds of love. 2 Zohar I:12a. See also above, Epistle 6 (notes 24 ff.) and end of Epistle 15. One is ahavah betaanugim (love with delights), meaning that one is in a state of wondrous delight over G–d, with a great and immense joy [the joy of the soul and its yearning as it discerns that the L–rd is good 3 Par. Psalms 34:9. and delightful as wondrously sweet delights]. It is truly in the mode of the World to Come where “they take delight….” 4 Berachot 17a; Maimonides, Hilchot Teshuvah, ch. 8.
And of this it is written: 5 Psalms 97:12. “Rejoice, tzaddikim, 6 The righteous [in the sense of saints] (see Likkutei Amarim, Part I, for the meaning of this term, esp. chs. 1, 10, 14, 35). in the L–rd,” and not everyone merits this. 7 It is the love attained by the tzaddikim only.—See Chovot Halevovot, Shaar Ahavat Hashem, ch. 4; Likkutei Amarim, Author’s Introduction to Part II. This is the rank the sacred Zohar 8 See Zohar III:39a; ibid., 88b and 177b, in the light of Zohar II:25b. Cf. also Zohar II:57a, and see Sefer Hamaamarim 5710, pp. 4 ff. and 54 ff. refers to as ka-hana bi’reuta deliba, 9 (The service of) the priest is with the devotion of the heart. and of which it is said: 10 Numbers 18:7. “A service of gift… 11 I.e., a service ( avodah ) which comes by way of a gift. See comment. of Rashi and Nachmanides, ad loc. See Likkutei Amarim, Part I, ch. 14. and the stranger that comes close….” 12 Priesthood symbolizes the level of special proximity to and love of G–d (cf. Sifrei, Numbers, sect. 119), and an elevated position of sanctity (see Maharal, Derech Chaim, on Avot 4:13), thus the state of ahavah rabbah, or ahavah betaanugim, which follows as a Divine gift and reward to the tzaddikim that are on this level. For there is no way to attain it by human efforts as (there is with) the awe (of G–d), of which it is asked “Did you labor with awe?” and “Woe to the person who did not labor with awe,” as mentioned in Reishit Chochmah. Of awe is also written 13 Proverbs 2:4; cf. Likkutei Amarim, Part I, ch. 42. —“If you will seek it as silver…”; this shows that it requires a great and immense exertion, as when one searches for fortunes.
But this great love [ 14 Brackets appear in the text. the ahavah betaanugim ] comes to man by itself, from above, without him preparing and attuning himself for it; rather, only after he has exerted himself in yirat haromemut 15 Awe and bashfulness before the Majesty of G–d (as contrasted with the lower level of the dread of the punishment of G–d; see ref. cited above, note 2); cf. Zohar I:11b; Maimonides, Hilchot Yesodei HaTorah 11:2 and 4:12; Ikkarim 3:32. and has attained the maximum he is able to attain of that according to the level of his soul, then, of itself, the ahavah betaanugim comes from above to dwell and to become united with the yirah. 16 See Chovot Halevovot, Shaar Ahavat Hashem, Intro., ch. 3, and end of ch. 4. For “It is the way of man to go…,” 17 The way of a man [i.e., love; according to Psalms 98:3: זכר חסדו—reading זכר (male) for זכר (remembered)] to search for a woman [i.e., fear, awe; according to Proverbs 31:30: אשה יראת ה’; cf. Zohar III:27a].— Kiddushin 2b; see next note.—Love, thus, comes where awe is to be found already. Cf. Zohar III:145a-b. as explained in Likkutei Amarim. 18 Likkutei Amarim, Part I, ch. 43. See also Likkutei Torah, Va’etchanan 7d; Siddur Im Dach 188a.
The second (type) 19 The inferior type: ahavah zuta. is a love and desire that the soul desires, loves, and wishes to cleave to the L–rd, “to be bound up in the bundle of life.” 20 I Samuel 25:29. See Likkutei Torah, Shelach 51d (and references, ad loc.); below, Epistle 29. The proximity to G–d is very dear to her, and that is what she desires. 21 Par. Psalms 73:28 and Isaiah 58:2. It is most grievous for her to become, Heaven forfend, removed from Him, blessed be He, by having an iron partition of the chitzonim 22 Forces of evil. The chitzonim, brought about by sin, separate man from G–d; see Isaiah 59:2; Zohar II:116b and Tikkunei Zohar 69 (108b). Cf. Sefer Habahir 58 (196). separating, Heaven forfend.
This love is latent in the heart of all Israel, even in the wicked ones, and from it derives their remorse. 23 Referring to “the wicked are full of remorse” ( Shevet Mussar, ch. 25; cf. Nedarim 9b); see Likkutei Amarim, Part I, ch. 11.
Though, because it is latent and concealed, in a state of exile in the body, it is possible for the kelipah 24 The realm of evil (cf. below, Epistle 25, note 39). to dominate over it; and that is the “spirit of folly” which causes man to sin. 25 See Sotah 3a.
Therefore man’s service to his Maker needs to be in strengthening himself and to prevail over the kelipah by all means. That is, first to expel it completely from the body—from the (faculties of) thought, speech, and action that are in the brain, 26 Seat of thought. tongue, 27 Seat of speech. and the 248 organs. 28 Seat of action. After that he will also be able to “bring out the captive from prison” 29 Isaiah 42:7 — I.e., this love, from the dominion of the kelipah. with a strong hand. That is, “his heart is strong and steadfast among the valiant,” 30 Amos 2:16; cf. commentaries by R. Abraham Ibn Ezra and R. David Kimchi, ad loc. so that the love will become revealed in a state of great manifestation in all the powers of the parts of the soul in his body, i.e., mainly in the mind and in the (faculty of) thought of the brain, so that corresponding to its intellect and understanding the mind will constantly think and contemplate on the Creator, Blessed be He, how He is the Fountainhead of life 31 Lit., the Life of life—(cf. above, Epistle 17, note 4). in general, and of the life of his soul in particular.
Consequently, he will yearn and desire to become attached to Him, and near to Him, by an intrinsic yearning as that of a child that yearns to be constantly near his father, and as fire which by its very nature always rises upward to its source. And the more he continues to set his mind on this yearning, this yearning becomes correspondingly stronger and will extend even to his mouth and all his organs—to occupy himself with Torah and the commandments in order to truly cleave, through them, to G–d, for “the Torah and the Holy One, blessed is He, are entirely one.” 32 Zohar II:90b; see also ibid., 60a and Kitzurim V’Hearot, p. 104 f. Cf. Likkutei Amarim, Part I, ch. 23.
Of this yearning, as it is in a state of great manifestation, it is written: “My soul thirsts…,” 33 Psalms 42:3. See Hilchot Talmud Torah 4:6. like a person who thirsts for water, and, as yet, has no delight whatsoever. 34 The thirst is so overpowering that he is unable to delight in anything.
Also, of this yearning and of this love concealed in us we pray to G–d to aid us in bringing it out from imprisonment, and that the heart be full of it alone; and that its “rival-wife,” i.e., the mundane desires, do not enter its house. 35 See Likkutei Torah, Teitzei 37d ff. for this homily of the “two wives” as corresponding to the divine and the natural souls. Rather, (this yearning and love) be the mistress of the house, to rule over her “rival-wife” and to expel her at least from one’s thought, speech, and action. Though one cannot expel her altogether from one’s heart, she should at least be hidden, in a state of exile and servitude to the mistress of the house, her mistress to make use of her for her own essentials only, as eating and drinking, as it is written: 36 Proverbs 3:6. “In all your ways, know Him.” 37 Maimonides, Hilchot Deot 3:2 ff.: “Whether engaged in commerce or in manual labor for profit, one’s heart should not be solely set on the accumulation of wealth, but he should do these things in order to obtain therewith his bodily needs…. Likewise, when he eats or drinks, his purpose should not be to secure physical gratification, etc., but solely to maintain his body in health and vigor, etc. Man should aim to maintain physical health and vigor in order that his soul may be upright, in a condition to know G–d…by all your ways know Him.”—See also the comment. by R. Levi Gersonides, and Tzavaat Harivash, on this verse.
Chapter 19
NINETEEN. “He wraps (Himself with) light as (with) a garment….” 1 Psalms 104:2. In Likkutei Torah by the Arizal, 2 See above, Epistle 5, note 103. section Ki Tissa and section Vayikra, it is stated that the apprehension of Moses our Master, peace to him, was not in the rank of the pnimiyut 3 Inwardness, the highest and most profound levels (see Addendum, Mystical Concepts in Chassidism, s.v. Pnimiyut ). of the supreme chochmah —which is called abba 4 Father; i.e., the partzuf of abba (see below, note 11). of Atzilut, and, a fortiori, not in the sefirah of keter, called arich anpin, 5 Macroprosopus (long or extended Countenance; see below, note 11). which transcends ( chochmah ). Rather, it was in the rank of the achorayim 6 Hinder, or extraneous sides; the lowest and most extraneous levels (see below). of chochmah 7 The partzuf of abba. which vest themselves 8 Text corrected according to L. H. in binah, 9 The partzuf of imma (the supreme mother). which (in turn) vests itself in the seven lower sefirot, 10 Chesed to malchut. called z’eyr anpin 11 Microprosopus (the small, or lesser Countenance).—The ten sefirot form a configuration ( partzuf ) analogous to the image of man (consisting of the ten general categories of the sefirot ; 248 “organs” and 365 “sinews”). The principal, or general, partzuf subdivides into five configurations: 1. Keter— the partzuf of arich anpin (including the aspect of atik yomin (or atika kadisha ), the very original emanation—see Intro., note 56); 2. Chochmah— the partzuf of abba ; 3. Binah— the partzuf of imma ; 4. The middot (chesed to yesod ; generally referred to by the all-inclusive principle of tiferet ) — the partzuf of z’eyr anpin (sometimes referred to as the masculine aspect of z’eyr anpin ); 5. Malchut— the partzuf of nukva (the female; sometimes referred to as the feminine aspect of z’eyr anpin ). Both of these partzufim again compounds the levels of the ten sefirot and the 613 aspects, though the sefirah by which it is called is the dominant sphere of that configuration. All five proceed from, and succeed each other, in this order as different modes of Divine manifestations. Each one has two general aspects: pnimiyut (analogous to the relation from soul to body), and chitzoniyut (analogous to the relation from body to soul).—See Addendum, ibid., s.v. Partzufim. —the principium of the Torah, 12 The Torah as given to Moses, though originating in the supreme chochmah, is itself on the lower level of z’eyr anpin, or tiferet. Cf. below, Epistle 20. and extends to the end of the four lowest sefirot : netzach, hod, yesod, malchut ( n.h.y.m. ). There the apprehension of his prophecy was in the rank of the pnimiyut, i.e., in the rank of the pnimiyut of n.h.y.m.
But (on the levels) beyond n.h.y.m. he had no apprehension in the pnimiyut, but only in the rank of the achorayim of the chochmah which are vested 13 Text corrected according to L. H. in binah, which (in turn) is vested and extends itself within the pnimiyut of n.h.y.m. This is the principium of “The Torah is an attenuated form 14 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,” 15 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. (The latter is the Midrashic equivalent of the Zoharic statement “the Torah derives from chochmah ”; below, note 35). on the level of z’eyr anpin. Thus it is written: 16 Exodus 33:23. “You shall see achoray, 17 My hinderside (the aspect of achorayim ). but panay 18 My face (the aspect of pnimiyut ; cf. above, Epistle 4, note 8). shall not be seen”; see there, and in Shaar Hanevuah, ch. 1. 19 Cf. Maimonides, Hilchot Yesodei HaTorah 1:10.
Now this seems rather surprising. After all, it is said: “And there did not rise another prophet in Israel as Moses.” 20 Deuteronomy 34:10. How then did the Arizal apprehend more than he and expound many themes dealing with the pnimiyut, even of many sefirot and levels that transcend chochmah and keter of Atzilut?
But the matter is (as follows). It is plain and clear to all that there is a great difference between the apprehension of the Kabbalists, as R. Shimon bar Yochai and the Arizal, an apprehension by wisdom and knowledge, and the prophetic apprehension of Moses our Master, peace to him, and the other prophets, to which Scripture refers as an actual vision: “You shall see achoray ”; 21 Exodus 33:23. “And I saw the L–rd”; 22 Isaiah 6:11. “And the L–rd appeared to him.” 23 Genesis 18:1.
Now, though this is in a metaphorical sense and does not mean actual sight by the physical eye composed of flesh, nevertheless, the subject (of a metaphor) needs to resemble the metaphor, and as the Targum 24 On Genesis 18:1. (translates) וירא אליו ה’: “And (the L–rd) became revealed to him…, thus a mode of revelation, that G–d, 25 Inserted acc. to H. V. blessed is He, Who is hidden, became revealed to him in a state of manifestation. It is different, though, with the apprehension of the Kabbalists. 26 Chachmei HaEmet in the Hebrew—lit., the “sages of the truth” (i.e., of Kabbalah). To them G–d 27 Text reads here too: Who is hidden, but omitted acc. to L. H. does not become revealed in the mode of manifestation; rather, they apprehend the secrets of wisdom, that which is hidden and concealed from them.
They 28 The Sages of the Talmud. therefore said: 29 Bava Batra 12a. “A wise man is better than a prophet,” 30 See Arizal, Likkutei Hashass, ad loc.; see also Maamarei Admur Hazaken Haketzarim, pp. 84 and 355. because by his wisdom he can apprehend exceedingly beyond the levels that can descend netherward in a mode of revelation to the prophets in the vision of their prophecy. 31 Cf. also Arizal, Shulchan Aruch, s.v. Keriah Bechochmat Hakabbalah, par. 6. For only the lowest ranks can descend and become revealed to them, namely n.h.y.m. (The ranks of n.h.y.m. ) are the ones that always descend and become revealed from the emanator to the recipient as a faculty of mochin (brains) and life-force. Thus it is known to the students of Kabbalah that the n.h.y.m. of the higher (realm) vest themselves in the lower, in order to vivify it. 32 See Etz Chaim 8:2 and below, Epistle 20. For they are the kelim of the effluence and of the descent of the vivification from the higher to the lower, with respect to all the worlds and levels. Hence they also become revealed to the prophets in a mode of an actual revelation. Within these is vested the light of binah, the aspect of the understanding of Divinity and 33 V. L.: from (instead of and). the light of the En Sof, blessed is He.
And in it are vested the achorayim of chochmah, a level transcending the conception and comprehension of Divinity, blessed is He, as the term chochmah denotes the source of conception and comprehension. 34 Thus itself beyond it. That is why they said in the Zohar 35 Zohar II:121a; 85a; III:81a. that “the Torah derives from chochmah,” 36 The Torah as revealed to man only originates in supreme chochmah, but is not chochmah in itself. for the reasons for the commandments were not revealed and transcend conception and comprehension. 37 Cf. Sanhedrin 21b, Beit Habechirah and Maharsha commentaries, ad loc. (see also the latter’s comment. on Pesachim 119); Moreh Nevuchim 3:26.
And even the occasional places where some apparently intelligible reason was revealed and explained, this, to our intelligible reason, is not the full and absolute reason; 38 See ref. cited above, note 37, and see Berachot 33b and Rashi, ad loc. (s.v. Middotav ), and Jerusalem Talmud, Berachot 5:3. rather, within it is vested the pnimiyut and principium of chochmah, transcending conception and comprehension.
It is likewise with respect to every word that was emitted from the mouth of the Holy One, blessed is He, to the prophets, as recorded in Tanach, 39 Torah-Neviim-Ketuvim (the Bible). whether they be words of admonishment or tales of events. In them is vested an aspect of the Divine chochmah transcending conception and comprehension. 40 Cf. Zohar III:149b; 152a; Moreh Nevuchim 3:50. This is empirically evident from the principle of kri and ktiv. 41 The textual reading of Scripture ( kri ) sometimes differs from the textual writ ( ktiv ). The kri relates to the comprehension as revealed to us. The ktiv transcends conception and comprehension; that is, this word in its written form has no garment subject to comprehension, but in its oral reading form it does have a garment. 42 Cf. Pesachim 50a and Rashi, ad loc.; Zohar III:230a.
The same applies to the large letters in the Tanach ; 43 Some letters in Scripture are written larger than others. Cf. Encyclopedia Talmudit, vol. 1. s.v. Otiyot, p. 190 ff. they are from a supremely sublime world and radiate from there openly, not with a garment like the other letters. 44 Cf. Zohar II:132a and III:2a. See also Zohar I:3b and ref. cited in Derech Emet, ad loc.
Now, the aspect of the Divine chochmah, blessed is He, vested in the 613 commandments of the Torah, is referred to as the category of the achorayim of chochmah. For all the achorayim in the sefirot are the external and lower levels in the gradation of that sefirah. That is why they can descend and extend below, to become vested in the creatures in order to vivify them. The aspect of the panim is the sefirah itself. It is united with its Emanator, the En Sof, blessed is He, by an absolute union.
As, for example, the sefirah of chochmah : it is united with its Emanator, the En Sof, blessed is He, in an absolute unity, for the Holy One, blessed is He, and His wisdom, are one 45 Maimonides, Hilchot Yesodei HaTorah 2:10; Moreh Nevuchim 3:20. See Likkutei Amarim, Part I, ch. 2. ( 46 Brackets appear in the text. as explained above 47 This reference (“above”) is not clear; cf. H. V., ad loc. ). But that which radiates and extends from His wisdom, blessed be He, below [among the limited and finite nether beings, and becomes vested in them], is called achorayim, and is also called the aspect of Asiyah of Atzilut. 48 The lowest realm within the world of Atzilut.—The four worlds (see Addendum, Mystical Concepts in Chassidism ) compound not only the order of the ten sefirot but also the general levels denoted by the names of the worlds. Thus Atzilut is divisible into Atzilut of Atzilut, Beriah of Atzilut, etc.; the same applies to the lower three realms ( Atzilut of Beriah, etc.) R. Moses Cordovero illustrates this with an analogy to a silversmith who classifies his silver into four groups according to the purity of the metal: the first type is the most pure silver, free of base metals; the second type is less pure than the first; the third is about half pure and half impure; and the fourth contains more base metals than silver. Now, even the first class of silver cannot be wholly and absolutely pure. There always are some drosses that cannot be removed. Thus even this first class can be subdivided into more and less “wholly pure,” truly, into these four general categories. And the same applies also to the other three classes, one category differing from the other in the degree of purity ( Pardes Rimonim 24:10).
Metaphorically speaking, this will be understood by the analogy with terrestrial man. There are five ranks in his soul, one lower than the other. These are the faculties of the intellect, the (emotive) attributes, thought, speech, and action. 49 See Likkutei Amarim, Part I, ch. 3 ff. and Part II, ch. 8. Action is the lowest of them all. For the vivification that extends from the soul and is vested in the power of action is as nothing compared to the vivification that extends from it and is vested in the power of speech. The latter (in turn) is as nothing compared to the vivification that extends from (the soul) and is vested in thought, the (emotive) attributes, and the intellect.
In a precisely like manner (with respect to) the category of His wisdom, blessed be He, that which can become extended from it to become vested 50 V. L.: to emanate. in all the nether beings is 51 Emended according to H. V. as nothing compared to the category of the panim, which is united with the Emanator, blessed is He. For “All that are before Him are esteemed as naught.” 52 Zohar I:11b. The panim of chochmah thus is completely absorbed in the Emanator. But the effluence to all limited and finite nether beings is regarded, so to speak, as a descent and contraction ( tzimtzum ) with respect to the Emanator, the En Sof, blessed is He, just as, metaphorically speaking, it would be regarded as a descent and contraction for the intellect of an intelligent person to be contracted to some purely physical and material act.
Moses our Master, peace to him, who apprehended up to the achorayim of chochmah, therefore merited that through him was given the Torah—“an attenuated form of supernal chochmah,” i.e., that which sheds from it and descends netherward and becomes vested in our physical Torah. 53 Cf. Etz Chaim, Shaar Hakelalim, end of ch. 1; ibid., 32:8 and 37:1. Its principal object and purpose is the upkeep of the operative and prohibitory commandments, in true actuality and performance, 54 The aspects of Asiyah— Action, or making. in accord with the saying: “To do them this day,” 55 Deuteronomy 7:11; see Eruvin 22a. and “Study (of Torah) is greater because it leads to performance,” 56 Kiddushin 40b. and “He who learns with the intent of not doing, it would have been better for him if his after-birth had been turned over….” 57 Jerusalem Talmud, Berachot 1:2; ibid., Shabbat 1:2; Vayikra Rabbah 35:6; cf. below, Epistle 20. And every person needs to become reincarnated until he has actually observed all the 613 commandments, as known from the Arizal. 58 See above, Epistle 7, note 37. * * *
59 This part, to the end, does not seem to be part of the preceding, though the content is somewhat related. The letters that are revealed to us are in action, speech, and thought.
Pertaining to action are the forms 60 Emended according to H. V. of the letters as they are in the Assyrian script of the Torah scroll.
The letters pertaining to speech are engraved in the breath and voice which is divided into twenty-two parts. One differs from the other with respect to their form, i.e., the enunciation and utterance of the twenty-two letters in any language. For there is no difference between the sacred tongue and the other languages with respect to the nature of the letters’ enunciation, only as regards their combinations.
The letters pertaining to thought are [again, in any language a person may think] the words and letters of the language, which are twenty-two only.
Though, in thought there are three kinds of [the aspect of] letters. When one sees in the Torah scroll the form of the letters, they are pictured in his thought. This is referred to as the rank of “action 61 Or: making ( Asiyah ). of thought.” Likewise, when one hears the letters of speech, they become inscribed in his thought and he meditates upon them. This is referred to as the rank of the “speech of thought,” and as the rank of Yetzirah. 62 Formation. The letters of thought only, without any meditation on the letters of speech, are referred to as the “thought of thought,” the rank of Beriah. 63 Creation.
Now, the letters of actual speech come about and receive their vivification from those very same letters that are in the thought.
Though sometimes a person may speak while thinking of another matter, he can, then, speak only such words and combinations that he has already spoken (previously) and that were in his thought a great many times. Thus in those words and combinations there is left the vestige of the thought that entered into them many times.
And this is the rank of the achorayim and externality of the n.h.y. of the partzuf of the higher (realm), which enters into the lower one to be a faculty of mochin and life-force to it, as known.
Chapter 20
TWENTY. “He and His vivifications are one, He and His causations are one—in them” 1 Tikkunei Zohar, Introduction 3b (Cf. n. 3 for full quotation). ( 2 Brackets appear in the text. that is, (in) the ten sefirot of Atzilut. 3 “…for in the ten sefirot of Atzilut (is vested) the King (the light of the En Sof ). He (i.e., His essence) and His causations are one in them (i.e., in the ten sefirot of Atzilut ); He and His vivifications are one in them. This is not so in the ten sefirot of Beriah. There they are not one with their vivification, nor are they one with their causations. But the Cause of all radiates in the ten sefirot of Atzilut, and in the ten sefirot of Beriah ; and He radiates among the ten classes of angels (i.e., the world of Yetzirah ) and the ten heavenly constellations (i.e., the world of Asiyah ), and does not become changed anywhere.” ( Tikkunei Zohar, ad loc. cit.) “His vivifications”—these are the lights [ orot ], 4 I.e., the infinite Divine effusions and emanations. and “His causations”—these are the vessels [ kelim ]. 5 The qualitatively (but not quantitatively) finite vessels that “contain” the orot. See above, Epistle 15, note 13.—Elsewhere it is said that “His vivifications” (חיוהי, in Hebrew) refers to the first three sefirot ( chabad ) in their totality (i.e., orot and kelim ), while “His causations” (גרמוהי, in Hebrew) refers to the seven lower sefirot in totality; see Kitzurim V’Hearot, p. 105, and ref. cited there, and see Mayim Rabbim 5636, chs. 32 and 151. They are all Divinity. But this is not so in Beriah, Yetzirah, and Asiyah, etc.). Now, it needs to be understood well how the En Sof is One with His causations, i.e., the kelim. For the kelim are in a mode of limitation and finitude, as mentioned in Etz Chaim. 6 Cf. Etz Chaim 2:3, et passim.
However, the intention is to say that they are Divinity with respect to creating something out of nothing ( yesh meayin ), just like the En Sof, and not merely by way of an evolution from cause to effect. 7 I.e., they are not simply some cause from which beings evolve of themselves (in a causal process). The kelim of Atzilut, though qualitatively finite, are a rank in Divinity which can be described as creative Divinity in the literal sense of the term.
As for the statement of R. Moses Cordovero 8 Pardes Rimonim 6, esp. ch. 6 ff. See Maamarei Admur Hazaken Haketzarim, p. 516. that the (creative) development is by way of cause and effect [and it is so stated in the sacred Zohar, section Bereishit 9 Zohar I:19b-20a. ], this refers to the evolution of the sefirot within the sefirot themselves 10 I.e., each sefirah is comprised of the grades of all the sefirot ( chochmah of chochmah ; binah of chochmah ; etc.). Cf. above, Epistle 13, note 22. ( 11 Brackets appear in the text. with respect to the kelim ). [Thus in Sefer Yetzirah 12 Sefer Yetzirah 1:2-9, 14. (the sefirot ) are called “ bli-mah ” (without anything), because they are not in the category of a substance and apprehensible nature, 13 See Pardes Rimonim 1:1; Shomer Emunim 1:61. just like the En Sof “Whom thought cannot grasp at all,” 14 Tikkunei Zohar, Introduction 17a. and as it is written: “And My Face shall not be seen.” 15 Exodus 33:23. As for the prophecy and apprehension of Moses our Master, peace to him, it was of the upper rank of netzach of z’eyr anpin. 16 See above, Epistle 19. ] And in the evolution the effect is encompassed by the cause, in relation to which it is essentially nonexistent, just as a ray of the sun is (absorbed) in the sun, as stated in Pardes by R. Moses Cordovero. 17 Pardes Rimonim 6: end of ch. 6; see also ibid., beg. of ch. 3.
Thus even numerous contractions will not avail to there being matter as dense as earth, by way of an evolution from the spirituality of the separate intelligences, 18 Or: abstract intelligences. This is a common term in philosophical works referring to the supernal creatures or creations, devoid of any material content. They are pure spirit and, therefore, distinguishable (or separated) from one another only by their differing degrees of intellectual apprehension. (Cf. Moreh Nevuchim 1:49; Ikkarim 2:12.)—Cf. below, notes 19 and 33. (not) even (that) of the angels, 19 I.e., not even the most subtle and formal matter composing the bodies of the angels could have evolved from the spirit of the abstract intelligences. According to R. Schneur Zalman, and the Kabbalists in general, the angels, too, are composed of body and soul, matter and form; see below, note 33. except to there being the spirit of animal from the “face of the ox,” 20 See Ezekiel 1:10. This is the most sublime spiritual aspect, or archetype, which on the manifest level of the material world reflects itself in the form of animal-hood. as explained elsewhere; see there. 21 See Zohar III:240b ff.; cf. Arizal, Likkutei Torah, Vayikra. The coming about of substantiality ex nihilo ( yesh meayin ) is in Hebrew 22 Lit., the sacred tongue. called “ Beriah ” (creation). 23 Zohar Chadash, Bereishit 17b; Maimonides, Moreh Nevuchim 3:10; Nachmanides on Genesis 1:1; cf. Sefer Habahir 10 (13) [ Zohar I:263a].
The word Beriah thus denotes an actual creation ex nihilo. (Such) created substance, in fact, is also esteemed as naught before Him; 24 Zohar I:11b. that is, it is essentially nonexistent in relation to the force and light that effulges in it from the kelim of the ten sefirot of Atzilut, Beriah, Yetzirah, and Asiyah [in which the gleam ( kav ) of the light of the En Sof, blessed is He 25 According to the doctrine of tzimtzum (see Addendum, Mystical Concepts in Chassidism ) the “void” or primordial space, in which the worlds are created, is illuminated by a kav (gleam, or ray) of the light of the En Sof. This kav is the essence of the sefirot and vivifies everything within the primordial space. radiates], and just as the ray of the sun in the sun, as explained in Likkutei Amarim, Part II. 26 Chapter 3. However, this is so only “before Him,” relating to His knowledge, blessed be He, from above netherward.
But in relation to the knowledge from below upward, created substance is [in such knowledge and apprehension from below] an altogether separate thing. For the force that effuses in it is not apprehended at all. Also, there is no approximation whatsoever from the one to the other, neither to the whole nor to part of the relation between the effect and cause. For the effect knows and has some apprehension of its cause and becomes nullified in relation to it through this knowledge and apprehension. Even with respect to their nature and essence, there is not such a great distinction (between cause and effect) except that one is a cause and the other is an effect, but nothing whatsoever of the distinction there is between the nature of a created substance and the nature of the force and light that effuses in it to make it ex nihilo into substantiality. That is why (creation) is called precisely yesh meayin. 27 Substantiality out of nothingness. From the viewpoint of creation, these are two absolutely distinct and nonrelated categories.
Now, the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah, and also the orot [ nefesh, ruach 28 Nefesh - ruach - neshamah are the three general categories of the soul, the animating life-force of man, and the worlds as a whole (cf. above, Epistle 5, note 53). Thus they are called orot. ] are the first stage and the beginning of created substantiality ( yesh ). They are created from the category of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity. 29 The five soul-categories (see above, Epistle 5, note 52), correspond to the five worlds (see Addendum, Mystical Concepts in Chassidism, s.v. Worlds): Adam Kadmon contains all five categories, and the highest, yechidah, is manifest and determinative here. In Atzilut, yechidah is submerged and concealed in the lower four ranks. Thus only the four lower categories are manifest there, with the highest among these, chaya, determinative. (At the same time, Atzilut, like all the worlds, is again divisible into these five soul-categories; cf. above, Epistle 19, note 48.) In Beriah only the three lower categories are manifest, with neshamah determinative, and so forth. While in Atzilut the orot and kelim are still noncorporeal and, indeed, Divine, from Beriah downward, the kelim take on corporeality, but, of course, not the orot (the Divine effusions of a life-force). As one world serves as the conduit for the orot to the lower world(s), so the nefesh - ruach (of Yetzirah and Asiyah, respectively) emanate from the neshamah (of Beriah ). But below neshamah (of Beriah ), the light of the En Sof, blessed is He, is no longer manifest, but concealed. (See Mevo She’arim 6:2, drush 1 and 2). And these are the thirty kelim of malchut of Atzilut. 30 The transitionary evolution from one world to the next, the lower one, is always through the lowest stage ( malchut ) of the higher, which becomes the highest stage ( atik, or keter ) of the lower world (see below, note 46). Thus, implicit in malchut of Atzilut are the kelim which are the conduits for the vivification from Atzilut to Beriah, Yetzirah, and Asiyah. Generally speaking there are three types of kelim, each consisting of ten: the ten pnimiyim (the innermost kelim of malchut of Atzilut ) become the soul for Beriah ; the ten intermediary kelim become the soul for Yetzirah ; and the ten chitzoniyim (the most outward kelim of malchut of Atzilut ) become the soul for Asiyah. See Etz Chaim 30:2 and 44:2; Likkutei Torah, Derushim L’Yom Kippur 70c. It is likewise in Atzilut. From the chitzoniyut of the kelim of the ten sefirot of Atzilut [which are Divinity] were created the hechalot 31 Shrines; realms. of Atzilut in which the category of the iggulim 32 Circles.—The sefirot, as they emanate, follow an ordered pattern of gradual evolution, but not a singular scheme only. In the writings of the Arizal, where their evolution is intricately interwoven with the doctrine of tzimtzum, they are explained to egress via the kav which irradiates the primordial space of the tzimtzum, first as circles (within, throughout, and parallel to the circle of the void), one circle within the other, connected only by the kav (which is also their connection with the En Sof ). These circles are called the iggulim. This is the scheme in which the sefirot proceed from, and succeed, each other. The iggulim are paired with the subsequent, superior scheme, called yosher (the scheme usually referred to in the Zohar, etc.). Yosher (straightness; evenness) is the emanation of the sefirot in the form of a partzuf (“ chesed the right arm; gevurah the left arm,” etc.; Tikkunei Zohar, Intro. 17a), along the kav, and culminating in the center of the primordial space. (See Etz Chaim 1:2 ff.; Shaar Hahakdamot, hakdamah 4 ff.) See Addendum, Mystical Concepts in Chassidism, s.v. Body of the Sefirot, and Partzufim. of the ten sefirot vests itself, and also the bodies of the angels of Atzilut 33 R. Schneur Zalman, on the authority of R. Moses Nachmanides (cf. Shaar HaGemul, in comment on Psalms 104:4), states that the angels are composed of body and soul, matter and form. (See Torah Or, Bereishit 4b; Likkutei Torah, Berachah 98a; Siddur Im Dach, Shaar Hachanukah 273d.) The angelic body and matter are explained to consist of the root-elements of fire and air, thus extremely subtle and diaphanous and in no way comparable to the cruder forms of matter as we know it. (Cf. Moreh Nevuchim 2:26, and see below, the quotation from Sefer Hanikud.) This view, opposed to that of Maimonides (see Hilchot Yesodei HaTorah 2:3 ff.; Moreh Nevuchim 1:49), finds support in the philosophy of R. Salomon ibn Gabirol (see his Mekor Chaim, esp. part 4; cf. Abarbanel on II Kings 3:3); probably in the thought of R. Judah Halevi (see Kuzari 4:3 and the lengthy remarks by Kol Yehudah, ad loc.; see also Kol Yehudah on Kuzari 3:11); Ibn Ezra ; with R. Shem Tov ibn Shem Tov ( Sefer Haemunot 4:1 ff., quoted partly in Pardes Rimonim 6:6); and generally with the Kabbalists—see Pardes Rimonim 24:11 ff., 15, and Etz Chaim 50: end of ch. 8. (See also Zohar III:225a, and cf. Zohar I:136b.) See also Chovot Halevavot 1:6; Hassagot on Hilchot Teshuvah 8:2; Shaloh, Assarah Maamorot, ch. 2. From R. Schneur Zalman it would appear that (like Ibn Gabirol) he is of the opinion that all angels are composed thus, inasmuch as he mentions in that category even the angels of Atzilut. From the Zohar, Nachmanides, and the Arizal, it would seem that they are of the opinion that not all angels have bodies. In Zohar Chadash 8d, the term separate intelligences (see above, note 18) is used in relation to angels, and as appears from the context, to angels of Beriah (though cf. Zohar III:225a). Nachmanides, too, makes frequent use of this term, and sometimes adds “the separate intelligences, i.e., the angels,”—see his commentary on Exodus 20:3 (cf. also ibid. Numbers 22:23); furthermore, in Shaar HaGemul (ad loc. cit.), he speaks of the angels that are “beneath the Divine throne” (thus beneath Beriah!). The Arizal, who, in Etz Chaim 50:8, speaks explicitly of the composite nature of the angels, states elsewhere (ibid., 26: end of ch. 1) equally explicitly that “there are angels which are not on a rank of corporeality, for they do not become vested in a body, they are a chariot (!) for the Holy One, blessed is He, and superior to the neshamah.” According to the Zohar (cf. I:34a; Zohar Chadash 10a), Nachmanides, and the Arizal, there are, thus, two general types of angels (a distinction which can be found in Maimonides too, cf. Moreh Nevuchim 2:6; cf. also Kuzari 4:3, and comment., ad loc.), the higher one of which is referred to as “abstract intellects.” On the other hand, R. Joseph Gikatilla writes that “even among the supernal abstract intelligences that are called angels, there is not one that is simple without any plurality. Though the philosophers called the angels abstract intellects and abstract forms, nevertheless, though they are devoid of such matter as our matter, they also possess a simple, diaphanous supernal form of matter which is incomparable to our matter” ( Sefer Hanikud 3:3; quoted in Torah Shelemah, vol. 16, pp. 301 ff.). R. Schneur Zalman also uses the term “separate intelligences” and accepts the standard definition thereof as given by Maimonides (see Likkutei Torah, Shelach 46a), but he applies it to the supernal worlds; see ibid., 45a (cf. Maim., Hilchot Yesodei HaTorah 3:9, and Moreh Nevuchim 2:5). See further on this subject: Sefer Yetzirah 1:12 and the comment., ad loc.; Likkutei Amarim, Part I, ch. 39 ff.; Biurei Hazohar, Beshalach 40b-c; Maamarei Admur Hazaken—Inyanim, vol. 1, pp. 224-227; Igrot Kodesh by the Lubavitcher Rebbe, vol. 3, p. 463; et al. —which are a form of substantiality ( yesh ) [as it is written: 34 Job 4:18. “And His angels He charges with deficiency” 35 See Moreh Nevuchim 3, end of ch. 13, on this verse (though, unlike Maimonides, R. Schneur Zalman retains the literal sense of “angels”). —because they are not wholly in a state of nullification as the effect is in relation to its cause].
But the souls of the angels that emerged by the zivvug neshikin, 36 The conjunctio in a mode of kissing. This most sublime, and highest, form of a union, also called the conjunctio in a mode of panim to panim, refers to the conjunctio and most absolute union of the essence of the partzuf of abba with the essence of the partzuf of imma. — See Etz Chaim 15:1; 39:4 and 9. and also the souls 37 Text corrected according to L. H. of man that emerged by the zivvug zu’n of Atzilut, 38 The conjunctio of the masculine and the feminine. This refers to the union of the partzuf of z’eyr anpin and the partzuf of malchut. (See Addendum, Mystical Concepts in Chassidism ; and above, Epistle 15, note 9.) they, prior to their descending to Beriah, Yetzirah, and Asiyah, are not a level of substantiality ( yesh ) and a distinct entity on its own. On the contrary, they are of the category of Divinity in immense contraction. They are like the kelim of the ten sefirot of Atzilut, which are in a category of limitation on account of the contraction of the light of the En Sof, i.e., the kav is vested in their nefesh-ruach-neshamah, and just like the original tzimtzum to bring about a void, and so on.
( 39 Brackets appear in the text. And even after the nefesh-ruach-neshamah of Atzilut descended to this world to the erstwhile tzaddikim, their essence possibly did not change to become an entity distinct from Divinity. That is why they withdrew when they wanted to sin, before they sinned. 40 The souls withdrew, i.e., the tzaddikim died before they could sin. Cf. Zohar I:36b; II:10b; Zohar Chadash 19d ff.; Kohelet Rabbah 7:32, Rashi on Genesis 5:24, and Job 4:18. It is feasible to assume that also the thousands and myriads of worlds that are in the gulgalta [skull] of arich anpin and z’eyr anpin 41 See Zohar III:128b.— Gulgalta, the Skull, refers to the topmost level, the sefirah of keter. The passage thus refers to the levels of keter of arich anpin and keter of z’eyr anpin. are not really worlds, like the hechalot of Atzilut, and a category of substantiality, but are like the souls of the angels that emerged from the zivvug neshikin and are called worlds in relation to the rank of the “skull” and the “beard.” 42 Skull and Beard of the supernal partzuf (see Zohar III:128b and 130 ff.). The Divine light emanates by way of the thirteen general “tufts” (corresponding to the thirteen attributes of the Divine compassion, Exodus 34:6, 7; cf. below, Epistle 28, notes 33 ff.) of the dikna (the Beard). )
They are not, however, truly Divinity—able to create something ex nihilo, because they already emerged and became separated from the kelim of the ten sefirot, wherein the kav of the light of the En Sof is vested.
For the light is like its source, 43 Lit., the sort of luminary ( maor ). i.e., the nature and essence of the Emanator, blessed is He, whose Being is of His essence, and He is not, Heaven forfend, caused by some other cause preceding Himself. He alone, therefore, has it in His power and ability to create something out of an absolute naught and nothingness, without this “something” having any other cause preceding it.
In order that this yesh, created by the power of the En Sof, should have a limit and measure, the light of the En Sof was vested in the kelim of the ten sefirot of Atzilut and becomes united in them in so absolute a unity that “He and His causations are one” to create with and through them [especially through their investment in Beriah, Yetzirah, and Asiyah ] creatures that have limitation and finitude.
However, it is known that the principal coming to be of the yesh and the totally distinct entity is through malchut of Atzilut, 44 See above, Epistle 8, note 44. which becomes the atik 45 The highest level, also referred to as keter. of Beriah, 46 The lowest level of the higher realm comprises the highest level of the succeeding, lower realm; see Etz Chaim 3:1, et passim (cf. Tikkunei Zohar, Introduction 11b). Cf. above, Epistle 17, note 28, and below. for “there is no king without a people….” 47 Zohar III:271b; see Pirkei d’R. Eliezer, ch. 3; and cf. Tosafot, Berachot 40b, s.v. Amar Abbaye.—Only where the king has subjects can one speak of kinghood in any real and meaningful way. Thus by the causations of malchut, the attribute of malchut realizes itself and comes in its own right; cf. Addendum, ibid. The multitude of creatures, and their division, that were created by the force of the One and absolutely Unique 48 Lit., absolutely unified (as opposed to composite). En Sof, it, too, is from the multitude of letters that issue from malchut —“the mouth of the L–rd” and “All their hosts by the breath of His mouth.” 49 Psalms 33:6—The “Mouth of the L–rd,” the “Breath of His Mouth,” etc., through which the universe came into being, all signify malchut —“the architect of creation.” The issues from the mouth or the breath, i.e., the multitude of articulated letters, thus correspond to the emanations that issue into manifest being through malchut. (Cf. Addendum, ibid.; and above, Epistle 5, note 22.) The five organs of speech 50 See above, Epistle 5, note 23. are of the five gevurot 51 The five gevurah aspects limit, withhold, and differentiate the effusive outflowing. The organs of articulation, too, limit and make distinctions in the pristine breath of speech. This allows meaningful speech rather than the nonintelligible outflow of letters of speech as they are in their totality in the basic “matter” or breath of speech. —Cf. Likkutei Amarim, Part II, ch. 3; above, Epistle 5, note 115. of nukva. 52 The feminine aspect, i.e., malchut. — See Etz Chaim 5:3.
Thus ( malchut ) is called alma deitgalya (the manifest world), because through it is manifested the power of the light of the En Sof to create something out of nothing—without recourse to cause and effect. 53 Cf. Likkutei Amarim, Part I, ch. 52; above, Epistle 5, note 22. The first nine sefirot, however, emanated by a causal evolution, while the light of the En Sof is vested in chochmah only. And that is the meaning of “their beginning 54 Of the sefirot and all spheres. is wedged in their end.” 55 Sefer Yetzirah 1:7. For keter is the mediator between the Emanator and the emanated, 56 See above, Epistle 17, note 28, note 28. and the lowest level of the En Sof is contained in it.
That is why ( keter ) is called keter malchut (crown of sovereignty), 57 Tikkunei Zohar, Introduction 17a. for a crown is but for a king, and, also, the lowest level of the En Sof is the malchut of En Sof. 58 Keter thus has two aspects: that of keter, the Royal Crown, symbolizing the highest level of the lower realm; and that of malchut, the lowest level of the superior realm. Consequently, from below upward, 59 From below Atzilut, toward Atzilut. malchut of Atzilut, too, is called keter, 60 Keter of Beriah. and especially since through it is the creation of the souls which are yesh, separate entities [in the world of Beriah ]. This 61 The creation of the souls in Beriah by malchut of Atzilut. is referred to as leidah, 62 Before proceeding with this intricate passage, an explanation of the relevant terms and concepts is in place. It has been pointed out (above, Epistle 15, note 9) that the Kabbalah makes extensive use of anthropomorphic metaphors and analogies, using terms that describe physical objects or processes to denote spiritual ones. Such is the case in this passage as well. On the terrestrial level there are various terms and concepts related to birth. There are the categories of the male and the female, the former influencing, or emanating, to the latter. The female is impregnated by the male. A seed of the male is implanted in the womb of the female. This seed originates in the brain of the male; originally it is a most subtle, nearly spiritual substance, but as it descends to the point of actual egression it becomes ever more material. When the seed is implanted, conception takes place, and an embryo develops. During the ensuing period of pregnancy, the embryo grows and develops into a foetus, nourished and sustained by the mother’s nourishment and sustenance. This development continues until the moment when the foetus is ready for birth. With the birth of the foetus, we have the actual revelation and egression into manifest reality of the hitherto concealed foetus. Moreover, birth means the actual revelation and egression into manifest reality of the rudimentary plant contained in the seed. One thing more: the perfect health of both parents, the perfect condition of their reproductive organs, is not yet an assurance that conception and reproduction will actually take place. Procreation is dependent on Divine intervention. G–d is, as it were, a partner with the parents, and it is the Divine blessing or “participation” which makes possible the birth of the child. (See Kiddushin 30b; Niddah 31a; Zohar III:291b.) Analogous to the process culminating in actual birth is the coming into being of spiritual categories such as the soul. The essence of the soul is its own “soul,” the spark of Divinity, the light of the En Sof. This Divine “point” is posited first in keter and then in chochmah. It is the highest level of chochmah ; the mochin, the brain. As chochmah, the configuration of abba, unites with binah, the configuration of the supreme imma, the seminal point of En Sof is posited in the “womb” of binah (“the dot in the palace”; cf. above, Epistle 5, note 15), where it develops by way of expansion. In binah it is vested with wider dimensions which simultaneously make it more “tangible” by dimming the full force of its radiation. From this conjunctio of abba and imma is born the configuration of z’eyr anpin, the middot of chesed to yesod. This progeny, as it is in Atzilut, is still absolute Divinity: En Sof, immensely screened and contracted, on a plane of creativity. The original seminal spark of En Sof, which on this plane is successively more contracted than it is on the higher planes, is then “posited” in the configuration of malchut, the lower imma. The conjunctio of z’eyr anpin and malchut thus leads to a new conception in the “womb” of the lower imma. All the creative potentialities of the higher sefirot, the “rudimentary plant of the seed,” the alma deitkasya (concealed world), are now posited in malchut where they develop in the process of “pregnancy” from their total concealment to the point of their manifestation or “birth.” That is why malchut is called the “sea into which all the rivers (the sefirot ) stream and pour their potentialities.” In malchut all the possible creations are still hidden and concealed, just as the waters of the sea cover and conceal all the creatures of the sea. Within the womb of malchut, during the period of pregnancy, the potential creatures are “nourished and sustained” by the nourishment and sustenance of malchut itself, viz., the lights and emanations of the higher sefirot that issue into it. Now, when it comes to the point of “birth,” the point that the alma deitkasya (concealed world) should become an alma deitgalya (manifest world) that is a finite and distinct entity, this cannot be effected by a simple, progressive, and causal development of the sefirot. Such a development of a gradual descent from higher to lower is unable to produce so radical an effect. The “intervention” of something more than that, of a much more sublime category, is necessary. Birth, the “opening of the womb” to allow the concealed world to egress into manifestation, is made possible by an issue and radiation into malchut from the all-encompassing plane of atik ( keter ; or makif ), the transcendent G–dhead. When the or makif thus unites with the or pnimi as it is in malchut, the potentialities of the or pnimi become actualized in manifest creation. The birth is referred to as the “splitting of the sea” (as the splitting of the sea that took place on the seventh day after the Exodus from Egypt): the sea, i.e., malchut, or the womb of malchut, is “split” to allow the egression of the foetal creatures. As the sea is split and a dry passage is produced, the hitherto hidden sea-creatures now become manifest. The conception in the womb of malchut is alluded to in Shemini Atzeret, the Festival of the eighth day since the first day of Sukkot. The special liturgy of Shemini Atzeret deals with the descent of rain, and from that day until Passover we recite the prayer morid hageshem (who causes the rain to descend). The term Atzeret means Assembly or Ingathering. The word “eighth” alludes to the eighth sefirah in reverse order, thus binah. Atzeret refers to the ingathering of binah (alma deitkasya ) in malchut, alluded to by morid hageshem. Moreover, the word geshem means not only rain, the Heavenly downpour, but also matter; in the latter sense it alludes to the increasing materialization of the seminal drop as it descends from the mochin of abba to the womb of malchut, and thence into actual manifestation. Thus Shemini Atzeret is referred to as the point of conception. The period during which we say the prayer morid hageshem (from Shemini Atzeret to Passover) is the period of pregnancy. The time of the Splitting of the Sea, the Seventh Day of Passover, is the point of birth. At that point Atzilut gives birth to Beriah and the creatures therein. All this again indicates the intricate relationship between keter and malchut : “their beginning is wedged into their end, and their end into their beginning.” just as the splitting of the Red Sea—which “depended on atika ”; 63 Zohar II:52b. also, the whole growth of the souls, throughout the seven months from the conjunctio of Shemini Atzeret to the Seventh Day of Passover, is like the growth of zu’n 64 The middot, chesed to yesod, and malchut. in the womb of imma ilaah 65 The supernal mother, binah. —by means of the supernal orot of the imma ilaah, and of yet higher, to the En Sof which vests itself in ( imma ilaah ) throughout the nine or seven months of pregnancy. 66 Lit., months of the leidah. Thus it is with the creation of the souls and angels in the world of Beriah.
Also, the very essence and root of the “(seminal) drop” which she 67 The nether mother, malchut. receives and (through which) she is impregnated by the z’eyr anpin is of the mochin of abba and imma 69 Of the brains (the highest levels) of the configurations of abba and imma ; thus analogous to the physical seminal drop which derives from the parental brain (cf. above, Epistle 15). and issues forth to abba and imma with every conjunctio, from arich anpin and atik yomin, 69 The partzuf corresponding to the sphere of the supreme keter. and still higher—up to the En Sof. Everything is concealed, though, in the mochin, until the nukva gives birth to the souls, and the angels and the hechalot for the world of Beriah. Thus it follows that by means of the ibbur and leidah, 70 Pregnancy and birth. there is truly a manifestation of the light of the En Sof. 71 On this profoundly mystical section see Likkutei Torah, Tzav 16b ff., and the discourses dealing with Shemini Atzeret. See also the Zoharic and Lurianic interpretations of Numbers 29:35.
Now it will be clear why the mitzvot (commandments) are in malchut, the hey of the Name of Havaya, 72 See above, Epistle 5, note 16. while the Torah is in z’eyr anpin, the vav of the Name of Havaya. 73 See ibid.; see also above, Epistle 19.—The mitzvot, thus, appear inferior to the Torah itself, just as malchut is inferior to z’eyr anpin. Above, in arich anpin, the mitzvot are in the “whiteness of the gulgalta, i.e., the path (formed) by the parting of the hairs which divide into the 613 paths of the Torah as it is in z’eyr anpin.” 74 Zohar III:129a; 136a (see Likkutei Amarim, Part I, ch. 41, author’s glossary note). The “hairs of the head” refer to concealed worlds or levels which serve as conduits for the supreme emanations. Cf. Zohar Chadash 34a ff.; Derech Emet on Zohar II:122b; below, beg. of Epistle 29. The root of the Torah [which derives from the supreme chochmah 74 See above, Epistle 19, note 35. ] is in the concealed mochin 76 The brain-faculties ( chochmah, binah ) contained within the skull, thus lower in rank than the skull ( keter ) itself. Cf. Etz Chaim 25:5. of arich anpin, which is the wisdom behind the reasons for the commandments. 77 The mitzvot are, in fact, superior to the Torah. However, it is like a seal in reverse. 78 The stamp of an engraved seal leaves an impression which is just the opposite of the way the seal is made. What is engraved in the seal (high in the seal) appears protruding (more tangible and material). What is protruding from the seal (lower in the seal) appears engraved (less tangible and material). Likewise, the more sublime the source of origin above, the lower it descends and appears inferior below and vice versa. Thus in essence the mitzvot are on a higher plane than the Torah; the Torah merely explains the mitzvot. On the revelatory plane, however, they appear lower (as malchut ) and the Torah higher (as tiferet, or z’eyr anpin ).
Thus “their beginning is wedged in their end,” 79 Sefer Yetzirah 1:7. i.e., the power of the En Sof, blessed is He, 80 The power of the En Sof, blessed is He, vested in malchut makes it possible to create ex nihilo. in order to create substantiality ex nihilo. (Creation) is not by way of a causal development 81 Lit., by means of cause and effect. in which the effect would be encompassed by its cause, and essentially non-subsistent, but (in such a way) that the yesh is an entity distinct from Divinity so that the Emanator, blessed is He, can be a King over all separate entities by their fulfilling the commandments which He enjoins upon them, and “the end result of the act is first in intent.” 82 Liturgy, Hymn of Lecha Dodi.
That is why they said in the Jerusalem Talmud: 83 Berachot 1:2; Shabbat 1:2. “Is then R. Shimon not of the opinion that one interrupts 84 Study of Torah. for lulav …,” 85 Observance of a commandment. and “If one learns with the intention not to practice, it were better for him had his afterbirth been turned over his face…,” 86 See references, above, note 83; and Vayikra Rabbah 35:6. for the afterbirth was formed first, by the (seminal) drop, and until the fortieth day, when the embryo begins to take on form, it alone was the essential substance of the embryo. In like manner, the commandments are the essence and root of the Torah, even though a commandment is corporeal 87 On the revelatory plane the commandments are related to physical objects and corporeal functions. and the Torah is wisdom. 88 I.e., related to man’s mind and intellect. Only one is in the chitzoniyut, 89 The commandments. and the other is in the pnimiyut, 90 The Torah.—The study of Torah, thus, has a certain advantage over the mitzvot ; see references below, note 91. and as (will be explained) further on. 91 Cf. Kuntres Acharon, Essay 4; Likkutei Torah, Emor 33a ff., Bamidbar 13a ff., and 17a ff.
Now, in like manner, by the zivvug zu’n of Beriah, Yetzirah, and Asiyah are created ex nihilo into substantiality, all that were created, formed, and made by the light of the neshamah within them. For (the neshamah ) is Divinity, of the kelim of the ten sefirot of malchut of Atzilut. In it is also contained the radiation of the kav from the light of the En Sof that is vested in Atzilut as far as the prassa (curtain). 92 Between Atzilut and Beriah (and likewise between the other worlds) there is a prassa (curtailing the higher world) which needs to be pierced in order for the light and vivification of the higher to penetrate and descend to the lower. See Etz Chaim 42:4 (ibid., ch. 13 ff. of Klalut ABYA —I); ibid., 44:1. This radiation of the kav, that radiated in the kelim of the ten sefirot of malchut, pierced the prassa along with them 93 With the kelim. and radiates in them in Beriah, Yetzirah, and Asiyah, just as in Atzilut itself.
The same is also with the very kav that is vested in the culmination and end of the n.h.y. of Adam Kadmon, 94 The lower three sefirot ( netzach, hod, yesod ) of Adam Kadmon. i.e., the end of the “feet” of its yosher 95 I.e., the end of the scheme of yosher, which culminates in the center of the primordial space, the point corresponding to malchut of Asiyah. See above note 32. which culminate in the malchut of Asiyah : a radiation from the kav radiates from there and vests itself in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity. A radiation from (this) radiation vests itself in the nefesh-ruach of the ten sefirot of Beriah, Yetzirah, and Asiyah, and also in all their kelim, while a radiation of (that) radiation of the (original) radiation is (immanent) in all that were created, formed, and made, as it is written: “The seas, and all there is in them, and You animate them all.” 96 Nehemiah 9:6.
Now, all this is by way of an extension of the vital force to animate them. However, the essence and nature of the light of the En Sof is in no way subject to space and encompasses all worlds equally: “And I fill the heavens and the earth” 97 Jeremiah 23:24. in one equal fashion, and “there is no place void of Him” 98 Tikkunei Zohar 57 (91b); ibid., 70 (122b). even in this physical world. 99 Cf. Shemot Rabbah 2:9. However, this is by way of “encompassing” and “encircling,” 100 See Zohar III:225a. and the meaning of this was explained in Likkutei Amarim. 101 Likkutei Amarim, Part I, ch. 48; see above, Epistle 1, note 13. It is not in a mode of extension and investment of the vital force to vivify them and make them come into being, ex nihilo into substantiality. (This is) only by a radiation from a radiation of the radiation, and so on, from the kav, as mentioned above.
Also, the radiation from the light of the En Sof which encircles and encompasses the four worlds Atzilut, Beriah, Yetzirah and Asiyah in equal fashion to the inner gleam ( kav ) is by way of the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah. By its radiation within the kelim, it confers unto them the power and force to create substantiality ex nihilo ( yesh meayin ).
Now, because the creation is by means of the kelim, the creatures are in a category of multifariousness and division, limitation and finitude, and especially so by means of the letters, 102 The letters of speech. as mentioned above.
Furthermore, [in addition to all that was mentioned above,] the radiation of the radiation [and all that was said above] manifests its power and ability in the element of the physical earth in an immense manifestation, surpassing the elements transcending it, and even the hosts of heaven. For they do not have it in their power and ability constantly to bring forth something out of nothing ( yesh meayin ), like the element of earth. (The latter) constantly makes sprout something out of nothing ( yesh meayin ), namely the herbs and trees—from the vegetative property it possesses, which is non-substantial ( ayin ) and spiritual, while (the growths) are physical. ( 103 Brackets appear in the text. As for the mazal 104 The individual star, or angel of destiny. that strikes (the herb) and says “grow,” 105 Bereishit Rabbah 10:6; see Moreh Nevuchim 2:10. —this takes place after the herb has already sprouted. He does not tell it to sprout ex nihilo into substantiality, but only from small to big, and which kind of fruit, to bear, in all its details. For 106 See H. V. prior to its sprouting, to whom would every herb’s mazal ordain all the details?)
Now all this is so only because the “feet” of Adam Kadmon culminate at the bottom of Asiyah, 107 I.e., at the lowest level, at malchut of Asiyah ; see above, notes 32 and 95. and “below His feet” 108 In the other half of the primordial space. radiates the light of the En Sof, blessed is He, which encircles all worlds without any great interruption between them, except for the iggulim of Adam Kadmon only. 109 Unlike the yosher, the iggulim take in the whole void (see above, note 32). The central point in the primordial space is not only the endpoint of yosher, but also the lowest level of the iggulim.
Also, the kav of the light of the En Sof, culminating at the ending of the “feet” of Adam Kadmon, radiates from below upward in a mode of or chozer 110 A returning (reflecting) light. Thus there is a constant stream of light flowing both ways: from the highest to the lowest level and back, from the lowest to the highest. See at the end of this section. just as the investment in arich anpin, abba and imma, and zu’n of Atzilut radiates as an or chozer from malchut of Atzilut, and malchut of Atzilut, from below upward, is a category of keter, and “their beginning is wedged in their end.” 111 Malchut is an aspect of keter, not only relatively speaking because as the lowest stage of the higher realm it is the highest of the successive, lower realm, but the keter of its own realm is vested and wedged in it, and it reflects back into its own keter. Thus, their beginning ( keter ) is truly wedged in their end ( malchut ).
It is likewise at the culmination of the kav of the light of the En Sof, culminating at the ending of the yosher of the “feet” of Adam Kadmon : it radiates from below upward 112 In a mode of or chozer. to the category of the light of the neshamah of the malchut of malchut of Asiyah, which is actual Divinity [(originating in) the chitzoniyut of the kelim of malchut of Atzilut ].
According to that which is stated in ch. 20 of Sefer Hagilgulim, cited in Likkutei Amarim, 113 Likkutei Amarim, Part I, ch. 6, author’s glossary note, ad loc. this radiation from the kav of the light of the En Sof vests itself first in the light of Atzilut in Asiyah, and from there to the Beriah and Yetzirah in Asiyah, and from these to the category of the light of the neshamah of the malchut of the malchut of Asiyah. And hence is the (creative) power and force in the culmination of the keli of the malchut of malchut of Asiyah within the element of earth.
This is the constant and everlasting effect, throughout the earth, of the fiat “Let the earth bring forth herbs….” 114 Genesis 1:11. —( 115 Brackets appear in the text. in a mode of infinitude, and not during the six days of creation only [as is the case with the fiat “Let the waters bring forth an abundance of creeping things,” 116 Genesis 1:20. and the fiat “Let the earth bring forth living being” 117 Ibid. 1:24. —from the chochmah of the malchut of the malchut of Asiyah ]. For during the Seven Days of the Beginning there shone in this world a radiation from the light of the En Sof in a mode of gratuitous chesed, without any (prior) elevation of mayin nukvin 118 Feminine waters—The initial stimulus of an appropriate act by man (see above, Epistle 4, note 46). at all 119 See above, Epistle 5, and note 87, ad loc. ).
—to make herbs and trees, and fruits, sprout ex nihilo into substantiality, constantly, from year to year. This is a kind of degree of infinity, for if this world will subsist for myriads of myriads of years, they will still sprout forth from year to year.
There are, though, some (plants) which require a (prior) elevation of mayin nukvin [namely those which are sown and implanted]. But these (too, come about) like yesh meayin, 120 Not truly yesh meayin, for there is some initial substance. Thus strictly speaking it is yesh meyesh (as opposed to ayin, naught). But the final product is so inproportionate to its source that the vegetative process is somehow analogous to creatio ex nihilo. for the implanted kernel is of no estimation whatsoever in relation to the fruit, nor in relation to the whole tree with the branches and leaves. The same applies to the various sorts of garden herbs and vegetables, and also to the various sorts of produce: that hundreds of kernels will come about from a single kernel is like yesh meayin, and a fortiori, with respect to the chaffs and spikes.
Now, these fruits (that come about) by means of an elevation of mayin nukvin, i.e., by sowing and implanting, they are, by far, superior to those that rise independently from the vegetative property in the soil only. And from this we can understand (the notion of) the elicitations of the supernal orot in Atzilut, Beriah, Yetzirah, and Asiyah ( 121 Brackets appear in the text. which is the purpose for the creation of man 122 See Likkutei Torah, Devarim 2a. ), as explained elsewhere. 123 Cf. Likkutei Torah, Nitzavim 50d-51a; see also above, Epistle 8.
And from this we can understand clearly the subject of the order of levels pertaining to the inorganic, vegetative, animal, and articulate [which correspond to the aspects of earth, water, fire, and air]. Though the animal is more sublime than the vegetative, and the articulate is more sublime than the animal, nevertheless, the animal is nurtured and lives by the vegetative, and the articulate receives his vitality from both, even wisdom and knowledge. For “A child does not know how to call ‘father’ and ‘mother’ until it has tasted grain”; 124 Berachot 40a; cf. Zohar I:157b and Bereishit Rabbah 15:7. and “I had not yet eaten the meat of oxen….” 125 And was, therefore, unable to examine the problem properly.— Bava Kama 71b-72a; see commentaries, ad loc. This is the aspect of the or chozer : from below, from the bottom 126 Malchut. of Asiyah [where there is an exceedingly strong manifestation of the radiation of the radiation…from the light of the En Sof which encircles all worlds, and from the kav from the light of the En Sof at the culmination of the “feet” of the yosher of Adam Kadmon ] upward, in a mode of or chozer, as mentioned above.
And it will be clearly understood from this, the best of discernment and knowledge, how it is that the supreme angels of the Merkavah —“the face of the oxen, and the face of the eagle”— 127 Ezekiel 1:10. derive great enjoyment and are nurtured and content from the spirit of the cattle and fowl that ascends to them from the sacrifices on the altar, and as the sacred Zohar expresses it subtly: 128 Zohar III:241a. “And they derive enjoyment from their element and essence.” 129 The form and essence, as opposed to the physical aspects of the animal sacrifices. The animal spirit, the “animalhood,” originally deriving from these angels of the Merkavah (see above, notes 20), thus is refracted and reflects back to its source in a mode of or chozer.
Now, after these words and this truth, 130 Par. II Chronicles 32:1. knowledge comes easy to the discerning 131 Par. Proverbs 14:6. to understand from all the above the great advantage of the operational commandments. 132 On the revelatory plane the mitzvot are but in malchut ; their origin thus is exceedingly sublime. It is to that exceedingly high and sublime source to which the or chozer (effected by the fulfillment of the mitzvot ) reflects. Hence, the elicitations effected by the performance of mitzvot are also that much more sublime (see below, Epistle 29; also, above, Epistle 3, note 5). For they are the purpose for the descent of the souls to this physical world, as it is written: “To practice them this day”; 133 Deuteronomy 7:11; cf. Eruvin 22a. and “Better one hour of repentance and good deeds in this world than all the life of the World to Come.” 134 Avot 4:17; see above, Epistle 1.
Until here we found of his holy writing. 135 R. Menachem Mendel of Lubavitch, grandson and disciple of the author, writes that his grandfather wrote this discourse a few days before his passing; see Derech Mitzvotecha 170a and Kitzurim V’Hearot, p. 40.
Chapter 21
TWENTY-ONE. Upon enquiring after their welfare, as is becoming to those who love His Name—“May my word drop and my speech trickle as dew” 1 Par. Job 29:22 and Deuteronomy 32:2. to those who offer themselves willingly among the people 2 Par. Judges 5:9. to practice the righteousness of the L–rd ( tzidkat Hashem ) with His Holy Land 3 Cf. above, Epistles 14 and 17. by giving every year a set sum of monies for our Holy Land, may it be rebuilt and re-established speedily, in our days. (I call upon you) to bestir the alert 4 Cf. Makkot 23a: Sifrei, Numbers, sect. 1. and to strengthen weak hands, to contribute monies for the Land of Israel every week, or at least every month, of the amount assigned as the year’s apportionment, as well as all the “dedicated money” that one was inspired to donate annually, without a vow, 5 See Shulchan Aruch, Yoreh Deah 203; cf. Likkutei Torah, Matot 82b. for the support of our brethren who live in the Holy Land.
For, note, besides that it is known to all the great virtue of alertness with respect to all commandments—[Thus it is mentioned repeatedly in the sayings of our Sages, of blessed memory: “At all times one should try to be first when it comes to a commandment.” 6 Nazir 22b; Bava Kama 38b, etc.; see below, note 10. Also, it is the alertness of our father Abraham, peace to him, that stands by us and our children, for everlasting.
For the akedah 7 The binding of Isaac for sacrificial purposes (Genesis 22). itself is not really regarded as so great a test in relation to the level of our father Abraham, peace to him, especially as G–d said to him “Please take your son….” 8 Genesis 22:2. After all, there are numerous saints who gave their lives for the sanctification of the L–rd, even though that G–d did not speak to them. However, our father Abraham, peace to him, did this with a wondrous alertness 9 See Genesis 22:3 and Midrashim, ad loc. to show his joy and desire to fulfill the will of his Master and to cause gratification to his Maker.
And from him our Sages, of blessed memory, derived (the requirement of alertness) with respect to the keeping of all the commandments in general; 10 Pesachim 4a; Rosh Hashanah 32b; etc. and in particular with respect to the act of charity, which is superior to them all, protecting and saving by its “fruits” in this world 11 Cf. Peah 1:1; see above, beg. of Epistle 17. from all kinds of calamities that may come about, as it is written: “And tzedakah saves from death,” 12 Proverbs 10:2; see Rosh Hashanah 16b and Zohar I:104a. thus, a fortiori, from other kinds of suffering that are lighter than death. It is, thus, certainly to our benefit, even in this world, to be as zealous with it as possible, for, after all, “Man is judged every day.” 13 Rosh Hashanah 16a. ]
Indeed, we also found and noted in the service of charity a particularly great and wondrous advantage, without parallel: the act of charity is performed in numerous times, and whoever performs it frequently is praiseworthy. This is in contrast to performing it in one time and all at once, even when the total sum is the same, as R. Moses Maimonides, of blessed memory, wrote in (his) Commentary on the Mishnah taught by the Sages, of blessed memory: “And everything according to the quantity of the act.” 14 Avot 3:15; see The Art of Giving (Kehot 2014), pp. 24-26 ff.
Now, besides that, R. Moses Maimonides, of blessed memory, explained well this reason and motive [“In order to refine the soul by means of the quantitative action”], there is an explicit verse in Scripture that “The effect of tzedakah is for life.” 15 See Proverbs 10:16 and 11:19. This means its effect and affection is to elicit supreme life from the Fountainhead of life, 16 Lit., Life of life; see above, Epistle 17, note 4. the En Sof, blessed is He, to the Land of Life, 17 See above, Epistle 8, note 46. the Abode ( Shechinah ) of our strength, 18 Ibid., note 36. of which it is said 19 Nehemiah 9:6. “And You animate them all.” 20 See above, Epistle 14, and note 29, ad loc. It 21 The Land of Life, the Shechinah. is the hut of David that has fallen 22 See above, Epistle 9, notes 27 ff. down to the very dust, and as the saying of our Sages, of blessed memory: 23 Megillah 29a (v.s. of Eyn Yaakov, ad loc.); Mechilta on Exodus 12:41; see below, Epistle 25, note 48.—Cf. Likkutei Amarim, Part I, end of ch. 17. “When they were exiled to Edom, the Shechinah went with them….” (This effect of tzedakah is brought about) because the arousal from below, to revive the spirit of the humbled who has nothing at all of his own, 24 The “poor who has nothing of his own” corresponds to the Shechinah, the sefirah of malchut —which has “nothing of its own but what is given to it by others” (cf. Zohar I:249b; Etz Chaim 6:5 and 8:5; et passim ). See Zohar III:113b. elicits an arousal from above; and especially so when the people offer voluntarily to sustain the inhabitants of the actual Land of Life, 25 I.e., the terrestrial Land of Life, the Land of Israel; see above, Epistle 8, note 45. and suffice this for the initiated.
Now, whoever is enlightened as to so great and wondrous a matter will find to the best of discernment and knowledge how profound are the words of the Sages, of blessed memory, when they said “Everything according to the quantity of the act.” This refers to the act of charity, which is performed at numerous times to elicit supreme life in order to bring about a supreme unification ( yichud ) many times.
This is also similar to what R. Moses Maimonides wrote “to refine the soul,” as is known from the sacred Zohar that the Shechinah is called nefesh (soul) 26 Cf. Zohar Chadash, Rut 84a; 78c; et passim. —because she is our life and our soul. And it is written: 27 Psalms 44:26. “Our soul is bent low, to the dust.” 28 Cf. above (note 22), and see Midrash Tehillim 44:2. And that is why our Sages, of blessed memory, said: “Great is charity, for it brings close the redemption” 29 Bava Batra 10a. —to raise (the Shechinah ) from the dust, gradually, 30 See Jerusalem Talmud, Yoma 3:2. “until Shilo will come.” 31 Genesis 49:7.
Chapter 22
TWENTY-TWO. 1 This section is but an excerpt from a lengthy epistle, the complete version of which appears in Hatamim, Installment 2 (Warsaw, 1935; p. 32[126] ff.) and in Igrot Kodesh Admur Hazaken (Kehot, 2012; p. 111 ff.). See Translator’s Introduction to Iggeret Hakodesh, (Addendum, p. a ), note 21. My beloved, my brethren and friends:
An open rebuke out of a love concealed: 2 Par. Proverbs 27:5. come now and let us adjudge, 3 Par. Isaiah 1:18. remember the days of old, consider the years of every generation. 4 Par. Deuteronomy 32:7. Has such ever happened since the days of the world, and where, oh where have you found such a custom in any one of the books of the early and latter sages of Israel, that it should be usage and regulation to ask for advice in mundane matters 5 See H. V. —what one is to do in matters pertaining to the physical world. (Such was not asked) even of the greatest of the erstwhile sages of Israel as the Tannaim and Amoraim, “For whom no secret is hidden” 6 Par. Daniel 4:6; see Chullin 59a. and “All the paths of heaven are clear to them,” 7 Berachot 58b. except for the real prophets that were aforetimes in Israel as Samuel the Seer, to whom Saul went to enquire of G–d about the donkeys that were lost to his father. 8 See I Samuel, ch. 9.
For in fact, all matters pertaining to man, except for the words of Torah 9 Cf. Bava Metzia 59b; Temurah 16a; Maimonides, Hilchot Yesodei HaTorah 9:1 and Intro. to his Commentary on the Mishnah. and the fear of Heaven, are apprehended by prophecy only. “And there is no bread for the wise,” 10 Ecclesiastes 9:11. as our Sages, of blessed memory, said: “Everything is in the hands of Heaven except for the fear of Heaven,” 11 Berachot 33b. and “Seven things are hidden…man does not know how he will profit, and when the Kingdom of David will return….” 12 Pesachim 54b. Note, these are likened one to the other! 13 I.e., “how he will profit” and “when the Kingdom of David will return” (see the commentary of Maharsha, ad loc.).
As for what is written in Isaiah, 14 Isaiah 3:3. “A counselor and a wise one who silences all,” and also, as for the statement of our Sages, of blessed memory, 15 Avot 6:1. “From him 16 The scholar of Torah, who studies lishmah, “for its own sake,” as a command of G–d, without any ulterior motives. See Likkutei Amarim, Part I, end of ch. 5. Above, Epistle 12. people enjoy etzah (counsel) and toshiyah (salvation)”—this refers to matters of the Torah, called toshiyah. 17 Midrash Tehillim 7:3; Sanhedrin 26b; Zohar Chadash 5d. Thus the Sages, of blessed memory, said: 18 Chagigah 14a. “A counselor is he who knows to intercalcate the years and to determine the months,” 19 Emended according to H. V. for in Torah terminology the principium of intercalcation is called etzah 20 Counsel. and sod, 21 Mystery. as mentioned in Sanhedrin, folio 87; 22 Sanhedrin 87a. see there in the commentary of Rashi.
However, I shall relate the truth 23 Par. Daniel 11:2. to those who listen to me: “Love upsets the natural order of conduct,” 24 Bereishit Rabbah 55:8; cf. Sanhedrin 105b. for it is a covering of the eyes not to see the truth. Because of their great love for the life of the body [for the sake of Heaven, to worship G–d with it in a mode of flashes of fire and a great flame 25 Par. Song of Songs 8:6. Cf. above, Epistle 1, note 29. because of their soul’s love for G–d], 26 Cf. above, end of Epistle 17. The author does not accuse his followers of seeking physical comfort for its own sake. He views them with compassion and judges their motives to be noble. However, he admonishes them to find a profound lesson in their hardship. they are properly angry with the agony of the body, Heaven forfend; may G–d show compassion. Thus they are not able to bear it at all, to the point that it drives them out of their mind 27 See Eruvin 41b; cf. Zohar Chadash 49a. to tramp about from city to city to seek advice from afar, and they did not implore G–d by returning to Him with humble spirit and submission of the body to accept His chastisement with love, “for He whom He loves….” 28 Proverbs 3:12.
It is analogous to a compassionate, wise, and righteous father who punishes his son. Surely the wise son should not “turn his back” 29 Par. Joshua 7:8. to escape and find himself help, or even an intercessor before his father, who is compassionate, righteous, and merciful. Rather, he should have his face looking straight 30 Par. Psalms 11:7. at his father, face to face, to endure his strikes with love, “For his lifelong benefit.”
Now, above, the aspect of panim (face) is that of willingness and pleasure. 31 The term panim denotes pnimiyut, the inner essence, the core. Correlative it expresses willingness. To give in a mode of pnimiyut implies most profound willingness and favor, stemming from the very essence of the giver. Cf. Likkutei Amarim, Part I, ch. 22. That is, our Father in Heaven effuses to His children all the good of the worlds, and life for the soul and body, out of love and willingness, pleasure and delight, through the Torah of Life, 32 Cf. Proverbs 3:8. His Will, blessed be He, which He gave to us, as it is written: 33 Liturgy, concluding benediction of the Amidah. “For in the light of panecha (Your Face), 34 I.e., out of love and willingness. You gave us the Torah of Life…” to carry out His will with it. 35 By observing the Torah and the commandments. And of this it was said: “For in the light of the King’s Face there is life, and His will….” 36 Proverbs 16:15.
To the heathens, however, He effuses the life of their bodies without willingness, pleasure, and delight. This, therefore, is referred to as elohim acherim, 37 Lit., other gods.—G–d sustains the heathens without favor. Thus He does so by means of various intermediaries. These appear to the heathens as independent entities and forces, as “other gods”; see Likkutei Amarim, Part I, ch. 22; below, Epistle 25. Cf. Tikkunei Zohar 32 (76b). for they draw from the aspect of achorayim. 38 Achorayim (hindersides; as opposed to panim, the face, or frontside) denotes the most extraneous aspect, as far removed from pnimiyut as possible. Correlative it expresses a lack of willingness. To give in a mode of achorayim implies a contemptuous and strictly formal gift; see Likkutei Amarim, Part I, ch. 22.
It is likewise with man: willingness and pleasure are an aspect of panim (face). When one does not accept 39 The chastisements of G–d. with love and willingness, it is as if “he turns his neck” 40 Par. Joshua 7:8. Cf. Jeremiah 2:27; etc. and achor (back), Heaven forfend.
The suggested advice (to be able) to accept with love is the counsel of the L–rd in the mouth of our Sages, of blessed memory: “to examine one’s conduct.” 41 Berachot 5a. Thus one will find with himself sins that require the purgation through afflictions. 42 See ibid. and Zohar III:57b. Then one will see clearly His great love toward himself which “upsets the natural order of conduct,” as in the simile of the great and awesome king who, out of his great love, personally washes the filth from his only son, as it is written: “When the L–rd will wash the filth off the daughters of Zion… with a spirit of justice….” 43 Isaiah 4:4.
And “As waters (reflect) face to face,” 44 Proverbs 27:19; see above, Epistle 1, note 26. there will be an arousal of love in the heart of everyone who perceives and understands the preciousness of the nature of G–d’s love for the nether beings; it is dearer and better than all the life of all the worlds, as it is written: “How precious is Your chesed …,” 45 Psalms 36:8. “For Your chesed is better than life….” 46 Psalms 63:4. For chesed [which is the aspect of love] is the Fountainhead of the life 47 Lit., the Life of the life (cf. above, Epistle 17, note 4). prevalent in all the worlds, as it is written: “He sustains life through chesed.” 49 Liturgy, opening benedictions of the Amidah.
And then 49 When a man accepts upon himself with love, etc. G–d, too, will grant goodness and make His Face shine toward him in the mode of a manifestation of the love which at first was clothed and hidden in a manifestation of admonition, 50 Chastisement.—Cf. above, Epistle 11, and Likkutei Amarim, Part I, ch. 26. and the gevurot shall be sweetened at their source and the judgments become nullified, forevermore.
(22b 51 The following is obviously not a continuation of the preceding (cf. above, note 1), but was placed here by the compilers of Iggeret Hakodesh as an addendum to 22—“after the first editions had been published (see list of editions)”—as the Lubavitcher Rebbe notes in Shiurim B’Sefer HaTanya. The connection, however, is not immediately apparent. Perhaps it lies in the opening passage of the complete version of part (a) (referenced above in note 1), in which Rabbi Schneur Zalman laments that questions on material affairs occupy too much of his time—for this theme also figures in the epistle before us. ). My beloved, my brethren and friends:
Due to the immensity of my preoccupations which all together surround me and “encircle me like water all day and all night, never holding their peace,” 52 Par. Psalms 88:18 and Isaiah 62:6. —I am unable to bear 53 Text corrected according to L. H. the burden to state in writing all that is in my heart.
Briefly, however, I come as one who reminds and repeats erstwhile matters 54 Keritot 8a. in general, and in particular to those of the people who offer themselves willingly—to stand by the (Divine) service, i.e., prayer, 55 See Judges 5:9 and commentaries, ad loc.; Taanit 2a; Sifrei, Deuteronomy, sect. 41. with a loud voice: 56 See Nachmanides, end of his comment, on Exodus 13:16; cf. Sefer Chassidim, sect. 820. Shulchan Aruch, Orach Chaim 101 and comment., ad loc. to strengthen themselves very much with all might and power 57 See Berachot 32b, Rashi ad loc. (s.v. Tzrichin ). against any internal or external obstacle, with, literally, a strong hand. This refers to the “will of those who fear Him” 58 Psalms 145:19. —transcending the wisdom and understanding G–d gave into them in order to know to exercise all that G–d commanded with intelligence and knowledge.
There should be but a simple will and a spirit of voluntary offering in every one whose heart prompts him to serve “a whole service,” 59 Cf. Yoma 24a. thus to cause gratification to his Maker. Of this it is said: “For it is a stiff-necked people, and You pardon,” 60 Exodus 34:9—Stiff-neckedness denotes simple will, will as it is in itself, transcending the faculties of reason; see below, Epistle 29, note 25. Cf. Likkutei Torah, Balak 67d and 71b. for pardon, too, transcends wisdom, as “They asked wisdom….” 61 Jerusalem Talmud, Makkot 2:6 (see comment. Pnei Moshe, ad loc.); Pesikta d’R. Kahana (ed. Buber), 25.—Wisdom demands that sins go paired with appropriate judgment. The possibility of teshuvah or simple pardon (thereby avoiding judgment), thus, transcends wisdom, and is due solely to Divine grace. Thus Moses our Master, peace to him, invoked “measure for measure,” 62 Nedarim 320. and suffice this for the initiated.
Furthermore, I ask of you not to cast aside my words, the plea I issued for everyone to be upright and walking with integrity 63 Par. Proverbs 19:1; etc. just as “G–d made man upright; not to seek numerous calculations” 64 Par. Ecclesiastes 7:29. of the pretexts of man’s steps and a person’s thoughts and devices. 65 I.e., to calculate on the motives of other people and to criticize them. For that is the work of Heaven and not an occupation for human beings.
Rather, (every one is) to believe with absolute faithfulness in the precept of our Sages, of blessed memory: 66 Avot 4:10. “And be humble of spirit before every person”—in general. 67 I.e., any one. For it is a set matter and an established proverb that each one becomes better through his fellow being. 68 Whereas all of Israel together form a single stature every one complements the other, thereby improving and perfecting him; cf. Zohar I:234a (also, ibid., 167b); Kuzari 3:19; Tomer Devorah 1:4.—Cf. also Avot 4:1; Zohar III:85b.
Thus it is written 69 Judges 20:11; cf. Chagigah 26a. —“All the men of Israel…as one man associated together,” 70 Cf. Mechilta d’R. Shimon bar Yochai (ed. Epstein-Melamed), on Exodus 19:6 (Jerusalem, 1955, p. 139): “as one body, and one soul.” just as one man is composed of many limbs; but when they become separated this affects the heart. 71 Ibid. (also, Mechilta d’R. Yishmael, ad loc.); Vayikra Rabbah 4:6.—See also below, Epistle 31. “For out of it are the issues of life.” 72 Proverbs 4:23—On the theme of the innate unity of Israel see also: Jerusalem Talmud, Nedarim 4:4 and comment., ad loc.; Arizal, Likkutei Torah, on Leviticus 19:18; Likkutei Torah, Nitzavim 44a; Igrot Kodesh by the Lubavitcher Rebbe, vol. 2, p. 113 ff. With us, therefore, by all of us being as truly one man, the service (of G–d) will be established in the heart. And from the affirmative…. 73 You may infer the negative; Sifrei, Deuteronomy, sect. 46. That is why it was said: 74 Zephaniah 3:9. “To serve Him as one part.” 75 One part (see Rashi on Genesis 48:22), or: one shoulder (see Targum Yonatan, ad loc., and Likkutei Torah, Derushim L’Sukkot 80d), the meaning for both being: with one consent.
Therefore, my beloved and dear ones: I beg of you to make an effort with all the heart and soul to drive into the heart the love for one’s fellow man, “And none of you should consider in your hearts what is evil to his fellow man”—it is written. 76 Zechariah 8:17. Such (consideration) should never rise in the heart, and if it does rise one is to push it away from his heart “as smoke is driven away,” 77 Par. Psalms 68:3. and truly like an idolatrous thought.
For to speak evil is as grave as idolatry, incest, and shedding of blood together. 78 Jerusalem Talmud, Peah 1:1; Midrash Tehillim 12:2. Also: Arachin 15b and Maimonides, Hilchot Deot 7:3. If this be so with speech…; 79 So much the worse when in thought. and the advantage of the adjustment of thought over speech, whether for the good or for the better, is already known to all the wise of heart. 80 Cf. Likkutei Amarim, Part I, ch. 16; Torah Or, Yitro 71a; Likkutei Torah, Shelach 51d ff., et passim.
May the good L–rd, who blesses His people with peace, 81 Par. Liturgy, Amidah (par. Psalms 29:11). set among you peace and life, forevermore, as is the wish of him who loves you faithfully from heart and soul.
Chapter 23
TWENTY-THREE. “The matter is by the decree of the watch-angels and the say of the holy ones” 1 Daniel 4:14; cf. Pesachim 33a. —the Sages of the Mishnah, may peace be on them, who taught in their Mishnah: “Ten that sit and busy themselves with Torah, the Shechinah dwells among them.” 2 Avot 3:6. This is the whole of man. 3 Par. Ecclesiastes 12:13. Moreover, (man’s) very descent to this world was for the purpose of this ascent, of which there is none higher.
For the Indwelling of His Might ( Shechinat Uzo ), which is in the heights of the upper realms 4 Par. Liturgy, prayer of Aleinu (cf. Isaiah 33:16). and whose awesomeness the heavens and the heavens of the heavens cannot contain, 5 Par. I Kings 8:27; etc. dwells and becomes magnified among the children of Israel. Thus it is written: “For I, the L–rd, dwell among ( toch ) the children of Israel” 6 Numbers 35:34. —through the occupation with Torah and the commandments by ten, expressly, as our Sages, of blessed memory, said: “We compare toch-toch …”; 7 An analogy to two occurrences of the word toch, from which we derive the minimum often participants for a quorum; Berachot 21b; Megillah 23b. of this it was said: “The Holy One in your midst,” 8 Isaiah 12:6. and “There is no matter of holiness with less than ten.” 9 See above, note 7, cf. Zohar II:129b; Tikkunei Zohar 18 (35b); et passim.
Therefore, too, our Sages, of blessed memory, need to derive from Scripture whence we know that even one who sits occupied with Torah…. 10 The Shechinah dwells with him.— Avot 3:6; Berachot 6a. And even so they did not find from Scripture support for that, but only for the allotment of a reward to the individual, proportionate to himself and in proportion 11 V. L. omits “and.” to the many. 12 I.e., the reward for his singular efforts is in proportion to communal study of Torah. But as to causing an indwelling ( hashraah ) of G–d’s Holiness, (the individual) cannot be compared to (the multitude) at all.
The difference between causing an indwelling ( hashraah ) and the allotment of a reward is explicit to those who discern knowledge. For the “allotment of a reward” is when G–d irradiates the soul that seeks Him with the light of Torah, which is truly the wrapping of His garment—[wherefore the Torah is called “light” 13 Taanit 7b; see also Megillah 16b and Sefer Habahir 50 (149). ], as it is written: 14 Psalms 104:2. “He wraps (Himself in) light, as (with) a garment.” 15 Cf. Zohar III:245b. But because the soul is limited and finite in all its powers, the light of G–d that radiates in it is also limited, contracted, and vests itself in (the soul). That is why the heart of those who seek the L–rd is in a mode of ecstasy at the time of prayer, or the like. For their heart rejoices in Him and exults “Even with exultation and song,” 16 Par. Isaiah 35:2. and their soul delights in the pleasantness of the L–rd 17 V. L.: over the L–rd. and His light as it becomes revealed from the wrapper of His garment—the Torah; “And His arrow comes forth like lightning.” 18 Zechariah 9:14. This is the allotment of the reward for Torah, which is always fixed in the soul that labors in (Torah).
The indwelling ( hashraah ), however, is an immense radiation from the light of G–d that radiates in (the soul) without limit and end. It cannot become vested in a finite soul, but encompasses it from above, from “its head to its foot,” 19 The totality of the soul. as our Sages, of blessed memory, said: “The Shechinah hovers over every gathering often,” 20 Sanhedrin 39a. i.e., over them, from above. 21 Cf. Likkutei Amarim, Part I, end of ch. 11. Thus it is written: “May the pleasantness of the L–rd our G–d be upon us, and the work of our hands establish upon us.” 22 Psalms 90:17. This is to say that the pleasantness of the L–rd which shone forth through the work of our hands in the occupation with Torah and the commandments [for “The Torah and the Holy One, blessed is He, are entirely one” 23 Zohar II:90b; see also 60a and III:73a. Cf. Kitzurim V’Hearot, p. 104 f. See Likkutei Amarim, Part I, chs. 4 and 23. ] become established and “dwell upon us from above,” for it is without limit and end and does not become vested in our soul and intellect.
That is why we do not apprehend with our intellect the delightfulness and sweetness of the unlimited and infinite pleasantness of the L–rd, and the splendor of the Shechinah, established and dwelling upon us through the work of our hands in Torah and the commandments (performed) specifically en masse. 24 As opposed to singular, individual activity. And of this our Sages, of blessed memory, said: “In this world there is no reward for the commandments.” 25 Kiddushin 39b. For it is impossible for the world to attain it [the reward] but by divesting the soul from the body, and even then by way of grace, as it is written: “And that Yours, my L–rd, is kindness, for You repay each man according to his deeds.” 26 Psalms 62:13. Thus our Sages, of blessed memory, said that the Holy One, blessed is He, gives unto the righteous a capacity…. 27 To receive their reward. Sanhedrin 100b. Cf. above, Epistle 3, note 5.
It is not so, however, with the angels, as I heard from my masters that if there were an angel standing in the presence of a gathering of ten Israelites [even if there are no words of Torah between them], an unlimited and infinite fear and awe would then befall him from the Shechinah that dwells over them that he would become totally nullified. 28 Thus, unlike the soul, an angel is unable to apprehend and endure the manifestation of the Shechinah.
Therefore, evil in my eyes is the behavior that takes place under the sun 29 Par. Ecclesiastes 2:17; etc. in general, and especially among my brethren and friends that draw near to the L–rd, “drawing near means prayer”: 30 Tanchuma, Vayera 8; see also Bereishit Rabbah 49:8 and 93:6; Aggadot Bereishit 22:2. after prayer or before it there is formed a “seat of scoffers,” the Merciful save us, as our Sages, of blessed memory, said: “Two who sit together, and there are no words of Torah between them….” 31 Avot 3:2. And if a “seat of scoffers” is formed by ten, over which the Shechinah dwells, there is no greater insult and shaming of the Shechinah than that, the Merciful save us. And when our Sages, of blessed memory, said of him who commits a transgression in secret that “he repulses the feet of the Shechinah,” 32 Kiddushin 31a. Heaven forfend, he who commits a transgression in public repulses the whole measure of the stature of the Creator, as it were, as our Sages, of blessed memory, said: “It is impossible for Me and him…,” 33 Sotah 5a. except that “the King is held captive in the tresses….” 34 Song of Songs 7:6. The Shechinah is bound to Israel, regardless; thus, by their improper acts the Shechinah is drawn into exile with them, per force, as it were; see Vayikra Rabbah 31:4; Tanchuma, Nitzavim 3; Tikkunei Zohar 6 (21b); Likkutei Amarim, Part I, ch. 45.
But woe to one who repulses the Shechinah when G–d will raise (the Shechinah ) and say to her: 35 Isaiah 52:2. “Awake, arise from the dust…,” 36 Cf. Zohar II:7a. and “For three things Israel is kept back in exile: because they repulse the Shechinah, and because they shame the Shechinah …,” as mentioned in the sacred Zohar. 37 Zohar III:75b.
Therefore, my beloved ones, my brethren and friends: do not commit this great evil and “Give glory to the L–rd your G–d before it grows dark,” 38 Jeremiah 13:16. i.e., between Minchah 39 Afternoon Prayer. and Maariv, 40 Evening Prayer. by studying in groups every weekday the pnimiyut 41 The “inner part,” the “soul,” of the Torah: the esoteric teachings of the Torah. of Torah, i.e., the Aggadah contained in the work Eyn Yaakov. For most of the secrets of the Torah are concealed in it, 42 In the Aggadah. and it atones man’s sins, as explained in the writings of the Arizal. 43 See Rabbi Schneur Zalman’s Hilchot Talmud Torah 2:2 (and notes, ad loc., in ed. N.Y., 2004); cf. Foreword to the commentary on Shir Hashirim attributed to Nachmanides. (On the Arizal, see above, Epistle 5, note 103.) The revealed parts therein 44 I.e., the nonmystical parts. are the ways of G–d wherein man is to walk and (enable him) to devise counsels in his soul 45 Par. Psalms 13:3. pertaining to matters of heaven 46 Religious affairs. and matters of the world, 47 Secular affairs. as is known to all the wise of heart. 48 Cf. Sifrei on Deuteronomy 11:22; Avot d’R. Nattan 29:7.
(They are) also to learn somewhat in Shulchan Aruch, Orach Chaim, the laws that are essential to every person. Of this our Sages, of blessed memory, said: “Whoever studies halachot every day…” 49 Megillah 28b. —referring to the clarified and adjudged rulings that are of practical relevance, as explained in the commentary of Rashi, ad loc.
On the holy Shabbat, toward the time of Minchah, they should occupy themselves with the laws of Shabbat. For “The law of Shabbat is important.” 50 Shabbat 12a; see Rashi, ad loc. It is easy for man to stumble in it, Heaven forfend, even in the matter of a prohibition involving extirpation and stoning, because of a lack of knowledge, and “error in teaching amounts to intentional sin,” 51 Avot 4:13. Heaven forfend. No need to mention (that the same applies to) the Rabbinic injunctions which are ever so numerous, and especially with respect to the prohibitions of muktzeh, 52 That which is forbidden for use or handling on Shabbat and Festivals. of which there are many; and as our Sages, of blessed memory, said: “The words of the Soferim 53 The Scribes, i.e., the Rabbis. are more severe than the words of Torah.” 54 Jerusalem Talmud, Berachot 1:4; Eruvin 21b. For whoever transgresses the words of the Sages, even but a light injunction of theirs [as, for instance, he who eats before the evening prayer, and the like] is guilty of death, 55 Berachot 4b. just as one who transgresses the severe matters of the Torah.
And let no individual separate himself from the congregation, even to learn something else; rather, (each one is to participate) in whatever the congregation busies itself with. There is no need to mention that one should not leave if there are not ten without him; to him I apply the verse “And those that leave the L–rd shall be consumed…,” 56 Isaiah 1:28. as our Sages, of blessed memory, said with respect to every sacred matter. 57 Jerusalem Talmud, Megillah 4:4; cf. Berachot 8a. For There is no holiness as the holiness of the Torah 58 Zohar III:81a. —whereas “the Torah and the Holy One, blessed is He, are entirely one.” 59 Above, note 23.
Thus, whoever separates himself from the community…, 60 Semachot 2:10; Maimonides, Hilchot Evel 1:10. but he who will listen to me shall dwell securely, 61 Proverbs 1:33. and in his and in our own days Judah shall be saved and Jerusalem shall dwell securely 62 Par. Jeremiah 23:6 and 33:16. —Amen, may this be (His) will.
Chapter 24
TWENTY-FOUR. My beloved, my brethren:
I beg you, do not act wickedly, friends that are beloved to their Maker and hateful to their inclination. 1 The inclination toward evil.—[The Hebrew passage is a play on words (יוצרי–יצרי), cf. Berachot 61a; Rut Rabbah 3:1.] Let no one make himself wicked before the Omnipresent the one hour 2 Par. Eduyot 5:6. He has chosen of all day in which to gather and stand before Him [during that hour]. It is an auspicious time before Him to become revealed, to come into the miniature sanctuary 3 The Synagogue; cf. Megillah 19a. to attend to the Abode ( Shechinah ) of His Glory, “He who dwells with them in the midst of their impurity,” 4 Leviticus 16:16; cf. Yoma 56b. and to be available to those who seek and beseech Him and those who hope for Him.
Now, he who recounts his needs 5 He who focuses his prayers on his wants and needs. shows of himself that he does not desire to contemplate and to see the manifestation of His majestic glory. Thus he becomes an impure chariot 6 See above, Epistle 15, note 24, for the connotation of the word “chariot.” This notion applies to the realm of impurity as well as to the realm of holiness; see above, Epistle 2, note 16. to the “supernal fool,” 7 The principal aspect and source of the forces of evil; see below, note 9; Torah Or, Hosafot Vayechi 102c. of whom it is said, “The fool does not desire understanding…,” 8 “—but only that his heart may lay itself bare”; Proverbs 18:2. Cf. Chovot Halevovot, Avodat Elokim, ch. 4. as mentioned in the Zohar and by the Arizal. 9 See Zohar I:179a f. and the comment. of R. Moses Zacuto, ad loc. (On the Arizal, see above, Epistle 5, note 103.) This means, he does not desire to contemplate and to see the preciousness of the splendor of the greatness of the King of all kings, the Holy One, blessed is He, which becomes revealed in that hour above, and also below, to those who desire to look to His glory and greatness which wraps and vests itself in the words of the liturgy [which has been properly arranged for everyone] and becomes revealed to each according to his intellect and the root of his soul, as it is written: 10 Proverbs 12:8. “Man yehulal (is praised) according to his intellect,” the ktiv 11 The textual writ, as opposed to the textual reading (cf. above, Epistle 19). being: yehalel (praises). 12 Thus reading: man praises (or prays) according to his intellect. The content of one’s prayer reflects one’s intellect and, correspondingly, the extent of revelation elicited by that prayer; cf. above, Epistle 12, and note 38, ad loc., for a similar interpretation.
Now, the kingdom of heaven is similar to a kingdom on earth. 13 See Berachot 58a; Zohar I:197a. It is customary for a king to have his might concealed in the innermost chambers, with several guards at the doors, ( 14 Brackets appear in the text. so) that many people await for days and years to see his might and glory. And when he wishes to become revealed to all, he 15 For the allegory following, see Zohar II:131a-b ( Zohar I:256a, sect. 22). proclaims throughout his kingdom to gather and to stand before him in order to show them his majestic glory and the precious splendor of his greatness. Now, whoever will stand before him not caring to see him and busies himself with his needs, how inferior, foolish, and simple is he; he resembles an animal in the eyes of all 16 Par. Psalms 49:13, 21.—I.e., irrational. in the eyes of all creatures.
Moreover, it is a dishonor to the king by demonstrating before him that to have pleasure and delight from looking at his glory and beauty is of no more esteem in his eyes than busying himself with his (own) needs. Also, it is a capital offense toward the king by demonstrating how he insults and dishonors the king before all who see. Of this it was said: “And the fools raise the insult.” 17 Proverbs 3:35. This means to say that though he is a fool, he should not “raise the insult,” that the insult becomes apparent to all.
Our Sages, of blessed memory, therefore, ordained that with prayer one should be “as standing before the King.” 18 Berachot 33a. At least he should make himself appear as if he stands (before the king), to the sight of all who look with physical eyes at his actions and words, even though the fool has no thought. That is why all the prayers were ordained for the one who will contemplate on them properly. But he who does not show this makes himself guilty, at the risk of his life, and of him it was said in the sacred Zohar 19 Zohar II:131b; cf. Zohar I:256a. that “he causes an insult against the supernal arrangement and shows that he is separate and has no part in the G–d of Israel,” the Merciful save us.
Therefore, 20 Par. Bava Kama 84b. I come to act as an agent of our Sages, of blessed memory, to enact a decree to apply equally to every one: No idle talk is to be spoken 21 See references cited above, note 19, and commentary Mikdash Melech, ad loc.; Sefer Chassidim, sect. 18. See also Mikdash Melech on Zohar III:75b. from the moment the chazzan 22 Who leads the congregation in prayer. begins to recite the prayer until the end of the last Kaddish, 23 Prayer of sanctification of G–d’s Name. at Shacharit, Arvit, and Minchah. 24 See note to H. V. See also Likkutei Levi Yitzchak on this passage.
And he who will disobey wittingly shall sit on the ground and beg of three people to release him from the supernal excommunication. “As he will repent, he will be healed,” 25 Par. Isaiah 6:10. and fully retroactively, no excommunication will apply to him. For, from the very outset it applies only to those who rebel and revolt, who do not care at all to seek atonement from Heaven and from the creatures for this sin which calls for judgment.
Also, (this applies) only when they speak deliberately, with contempt, but not to one who forgets, or unwittingly uttered some words, for he does not require a release at all; “And G–d who is righteous examines the hearts and the kidneys.” 26 Psalms 7:10. Be Beneficient, O L–rd, to the good and to those who are upright in their hearts. 27 Psalms 125:4.
Chapter 25
TWENTY-FIVE. “To comprehend the words of understanding” 1 Par. Proverbs 1:2. stated in the sacred book called Tzavaat Harivash 2 The Testament of R. Israel Baal Shem Tov (In English: Kehot, 1998). —[though in fact it is not at all his testament, 3 Emended according to the glosses of the Tzemach Tzedek ( Kitzurim V’Hearot, p. 40), and L. H. and he did not ordain anything before his passing; they are mere gleanings of his pure sayings that were gathered, “gleanings upon gleanings,” 4 Par. Taanit 6b. and (the compilers) did not know how to determine the phraseology exactly in its proper fashion. The connotation, however, is absolutely true.]
—we shall precede 5 For the passage in question see below, note 81. with the saying of our Sages, of blessed memory: “Whoever is in a rage is as if he worships idols.” 6 Zohar I:27b; III:179a, and 234b; Zohar Chadash 21a; Maimonides, Hilchot Deot 2:3. Cf. Shabbat 105b; Nedarim 22b. The reason is clear to those that have understanding, because at the time of his anger faith has departed from him. For were he to believe that what happened to him is of the L–rd’s doing, he would not become angry at all.
And though it is a person possessed of free choice cursing him, or hitting him, or causing damage to his money, and therefore guilty according to the laws of man and the laws of Heaven for having chosen evil, nevertheless, as regards the person harmed—this was already decreed from Heaven, and “the Omnipresent has many agents.” 7 Zohar III:36b; Rashi on Exodus 16:32.—See Taanit 18b; Mechilta and Rashi on Exodus 21:13; Emunot Vedeot, by R. Saadiah Gaon, 4:5. See also Bamidbar Rabbah 18:22; etc. Maamarei Admur Hazaken Haketzarim, p. 379 ff.
And not only this, but even at that particular time when he hits or curses him, there is vested in him a force from G–d and “the breath of His mouth,” 8 Psalms 33:6. blessed be He, which animates and sustains him, and as it is written: “For the L–rd told him: ‘curse!’” 9 II Samuel 16:10. Now, where did He say (so) to Shimi? But this thought, that occurred in Shimi’s heart and mind, descended from G–d, and the “ breath of His mouth —which animates— all their hosts ” animated the spirit of Shimi at the time he spoke those words to David. 10 See Sefer Hachinuch, sect. 241 (cf. Minchat Chinuch, ad loc., and Tanchuma, Vayikra 7): Reishit Chochmah, Shaar HaAnavah, ch. 3. Cf. references cited above, note 7. For if the “breath of His mouth,” blessed be He, had departed from the spirit of Shimi for a single moment, he could not have spoken at all.
( 11 Brackets appear in the text. And that is the meaning of “For the L–rd told him [at that very moment, indeed]: ‘curse David.’ Who then shall say…?” 9
And as known what the Baal Shem Tov, of blessed memory, said 12 See Likkutei Amarim, Part II, ch. 1, and cf. Midrash Tehillim 119:36. (See Hayom Yom, 26 Tishrei.)—See also the anthology Sefer Baal Shem Tov al Hatorah, section Bereishit, par. 48-51. on the verse 13 Psalms 119:89. “Forever, O L–rd, Your word stands firm in the heavens”: The combinations of the letters wherewith the heavens were created, i.e., the fiat “Let there be a firmament…,” 14 Genesis 1:6; cf. Mayim Rabbim 5636, ch. 20. stand and remain vested in the Heavens forever, to vivify and sustain them.
This is unlike the theory of the philosophers who deny individual providence. 15 See Moreh Nevuchim 3:17. They, in their false imagination, compare the work of G–d, the Maker of Heaven and Earth, to the work of man and his schemes: when the metalsmith has completed a vessel, the vessel no longer needs the hands of the smith. For though his hands are removed from it, it remains intact by itself. But their eyes are bedaubed so that they cannot see 16 Par. Isaiah 44:18. the great difference between man’s work and schemes—[which is (the production of) something out of something ( yesh meyesh ), except that he changes the form and the image]—and the making of heaven and earth [which is creatio ex nihilo ( yesh meayin )].
(The latter) is a wonder much greater than, for example, the splitting of the Red Sea—which the L–rd caused to go back “by a strong eastwind all that night…and the waters were divided.” 17 Exodus 14:2. If the wind had ceased but for a moment, the waters would again have flowed downward, as is their way and nature. They would not have stood upright as a wall, even though this characteristic of the water, 18 To flow downward. too, was created and innovated ex nihilo ( yesh meayin ). A wall of stones stands erect by itself, without any wind, but this is not of the nature of water. Now, a fortiori, and a minori ad majus, with respect to the creation of substantiality ex nihilo [which transcends nature and is more wondrous than the splitting of the Red Sea], how much more so would a withdrawal, Heaven forfend, of the force of the Creator [(bringing about) substantiality ex nihilo ] from the creature, cause the creature to revert to absolute naught and nothingness! The operative force 19 The force of the Creator. thus needs to remain constantly in the effect, 20 The creature. to vivify and sustain it. 21 Cf. Kuzari 3:11. This aspect is the “word of the L–rd” and the “breath of His mouth” of the ten fiats wherewith the universe was created. 22 Avot 4:1; see above, Epistle 5, note 79.
And even this material world, and the inorganic class in it, their vivification and sustenance is the “word of the L–rd” of the ten fiats that has become vested in them and sustains them to be inorganic matter and substantiality ex nihilo, so that they will not revert to the absolute naught and nothingness they had been.
And this is the meaning of the statement of the Arizal, 23 Etz Chaim 39:3; see also ibid., 50; et passim. Cf. Likkutei Amarim, Part I, ch. 38 and Part II, ch. 1. (On the Arizal, see above, Epistle 5, note 103.) that there is a type of soul and spiritual vivification even in inorganic matter as stones, and dust, and water. 24 This whole section (from “what the Baal Shem Tov said” onward) is a resume of the first two chapters of Likkutei Amarim, Part II.
Now it is known to the students of Kabbalah that the “word of the L–rd” is referred to as Shechinah, in the terminology of our Sages, of blessed memory, and as imma tataah and matronita, in the terminology of the Zohar [especially at the beginning of section Vaeyra ], because it dwells and vests itself in the creatures to vivify them. 25 See Addendum, Mystical Concepts in Chassidism, s.v. Malchut ; cf. above, Epistle 8. See also Pardes Rimonim 23:4.
In the terminology of the Kabbalists it is called malchut, relating to “The word of the king is regnant,” 26 Ecclesiastes 8:4; see comment., ad loc. because the king conducts his kingdom through his edict, and also for other reasons known to the students of Kabbalah. 27 Cf. above, Epistle 20, notes 47 and 49.
Now it is known that there is a rank and level of malchut of Atzilut, and a rank of malchut of Beriah ….
Malchut of Atzilut is the “word of the L–rd” which vivifies and brings into being the great souls that are of the rank of Atzilut, as the soul of Adam of whom it is said, “He breathed into his nostrils a soul of life,” 28 (Emended according to Kitzurim V’Hearot, p. 40, and L. H.).—Genesis 2:7; see above, Epistle 12, note 48. and as the souls of the patriarchs, and the prophets, and the like ( 29 Brackets appear in the text. who were truly a “chariot for G–d” and in a state of self-abnegation in relation to Him. 30 See above, Epistle 15, note 24. Thus our Sages, of blessed memory, said: 31 See Zohar III:232a; ibid., 306b. Cf. Shemot Rabbah 3:15 and comment. by R. David Luria, ad loc.; Zohar III:7a and 265a. “The Shechinah speaks from the throat of Moses,” 32 I.e., Moses was but a passive tool for the speech of the Shechinah, as if he himself did not exist as a separate entity. Cf. Likkutei Amarim, Part I, ch. 34. and likewise with all the prophets and those possessed of the Holy Spirit: the Supernal Voice and Speech vested itself in their actual voice and speech, as mentioned by the Arizal).
Malchut of Beriah is the “word of the L–rd” which vivifies and brings into being the souls and angels in the realm of Beriah, whose level is not like the level of Atzilut ….
And malchut of Asiyah is the “word of the L–rd” which vivifies and brings into this world, in its totality, including the element of dust, and the water that is below the earth.
( 33 Brackets appear in the text. However, in the countries of the heathens 34 L. H. substitutes nations for this and all subsequent instances of heathens. the vivification is by way of an investment of the extraneous patron-angels ( sarim hachitzonim ) that are appointed over the seventy nations. 35 Cf. Zohar III: beg. of 244a ( Raaya Mehemma ); Tikkunei Zohar 24 (69a). That is, a spark from the “word of the L–rd,” called malchut of Asiyah, descends and radiates over the supernal patron-angels in a way of encompassing from aloft, but does not truly vest itself in them. Rather, the vivification issues to them from this radiation shining over them from aloft, in a mode of encompassment.
And from the patron-angels vivification issues to the heathens, and to the cattle, beasts, and fowl that are in their lands, and to the physical earth, and to the physical heavens, i.e., the planets. 36 Cf. Tikkunei Zohar 32 (76b). ( 37 Brackets appear in the text. However, the heavens and the earth, and the cattle, beasts, and fowl that are pure, are influenced by the kelipat nogah. 38 See note following. The impure (animals) and the souls of the heathens, however, are (influenced) by the other kelipot.) 39 G–d has made one thing opposite the other (Ecclesiastes 7:14; see above, Epistle 2, note 16). Everything in one realm has a corresponding opposite in another realm. The realm of holiness, sanctity, and parity, thus, is opposed by a realm of impurity. The realm of impurity itself is subdivided into two principal classes: the three altogether impure kelipot, containing no good whatsoever in themselves, and kelipat nogah, an intermediate category between the three kelipot mentioned and the order of holiness. Dependent on the motives and actions of man, kelipat nogah is absorbed in one or the other of these two realms. It is a sort of potential kelipah, which can be sublimated and developed, or may fall among the wholly impure kelipot. See Addendum, Mystical Concepts in Chassidism, s.v. Kelipot.
Now, in the lands of the heathens, the heavens and the earth and all they contain, are all esteemed as truly nothing in relation to the patron-angels—which are their vivification and sustenance.
The patron-angels themselves are esteemed as truly nothing in relation to the vivification issuing to them from the spark of the “word of the L–rd,” which radiates over them from aloft. And even so, the vivification issuing to them from this radiation is in them in a state of exile. That is why they are called elohim acherim (other gods) 40 See above, Epistle 22, note 37. [while they call Him —“G–d of the gods” 41 Menachot 110a; see comment. by Maharsha, ad loc. ], as if they, too, are in the category of Divinity.
The heathens who are influenced by them, therefore, are truly idolaters, until the time of the end when death and the sitra achara 42 The other side; the realm of evil. will be swallowed up, 43 Cf. Isaiah 23:8. See Zohar I:54a; also ibid., 29a and 34a; et passim. and “then I shall turn to the nations …that they may all call by the Name of the L–rd.” 44 Zephaniah 3:9. This is also referred to as the “exile of the Shechinah.” For this vivification, in a state of exile within them, stems from the radiation issuing to them from the spark of the “word of the L–rd” called Shechinah. ( 45 Brackets appear in the text. And this exile stems from the sin of the Tree of Knowledge and onward, 46 Cf. Bereishit Rabbah 19:7 (and its parallel instances). and is a rank of mere achorayim of holiness.
But when the Israelites were exiled to be among the nations—and the attachment and root of the Israelites is in the rank of the supernal face ( panim ) 47 Pnimiyut ; see above, Epistle 4, note 9. —this became a total exile. Of this our Sages, of blessed memory, said: “When they were exiled to Edom, the Shechinah went with them.” 48 Mechilta on Exodus 12:41; Sifrei on Numbers 10:35 and 35:34; Megillah 29a (acc. to v.s. of Eyn Yaakov, ad loc.). Cf. Jerusalem Talmud, Taanit 1: end of 1. ))
Now, though “the L–rd is one, and His Name is one” 49 Zechariah 14:9. [that is, His speech and the “breath of His mouth,” which in the sacred Zohar 50 Cf. Tikkunei Zohar 22 (66b). is referred to as His Name, is singularly and uniquely one], nevertheless, the radiation and efflux of vivification, issuing forth from the breath of His mouth, blessed be He, divides into four different levels. These are the four worlds Atzilut, Beriah, Yetzirah, and Asiyah.
The difference is due to ( 51 Brackets appear in the text. many) contractions and curtailments—screening and concealing the light and vivification so that it will not radiate in the world of Beriah as much as in the world of Atzilut ; and in the world of Yetzirah it is by means of further contractions and curtailments…. 52 See Addendum, Mystical Concepts in Chassidism, s.v. Worlds. However, there is no change whatsoever, Heaven forfend, in the essence of the Shechinah, i.e., the “word of the L–rd” and the “breath of His mouth.”
Also, as regards the radiation and efflux of vivification, the radiation which is in Atzilut pierces the curtailment and vests itself in Beriah. Likewise from Beriah to Yetzirah, and from Yetzirah to Asiyah. 53 See above, Epistle 20, and note 92, ad loc. Thus it follows that the light of the En Sof, blessed is He, which is in Atzilut, is also in Asiyah and in this material world through its investment in the malchut of Beriah, Yetzirah, and Asiyah, as everything is explained in the writings of the Arizal. 54 See references cited above, Epistle 20, note 92.
Now, it is known to all that the soul of man is compounded of the ten sefirot : chochmah, binah, daat, and so on. 55 See above, Epistle 12. Though they are all of the breath of His mouth, blessed be He, [as it is written: “He breathed into his nostrils…” 56 Genesis 2:7; see above, Epistle 12, note 46. ], nevertheless, more specifically the chabad 57 Chochmah, binah, daat. in his soul are analogous to the chabad in the ten sefirot, referred to as abba and imma ; 58 See Addendum, ibid., s.v. Partzufim ; above, Epistle 15, note 9; Epistle 19, note 11. and the attributes of love and fear, and so forth, in his soul are analogous to the middot in the ten sefirot, referred to as z’eyr anpin ; 59 Ibid. and the faculty of speech in his soul is analogous to the Supernal Speech, referred to as malchut, and Shechinah. Hence, when speaking words of Torah one arouses the supernal speech to unify the Shechinah. 60 See Zohar III:105a; cf. ibid., 31b. That is why it is established that for the reading of the Shema, the Blessing after a Meal, and words of Torah, one has not discharged his duty by meditation without speech. 61 Hilchot Talmud Torah 2:12; Shulchan Aruch HaRav, Orach Chaim 62:3 and 185:3. Shulchan Aruch, Yoreh Deah 246:22.
Now, with one opposite the other, 62 Ecclesiastes 7:14; see above, Epistle 2, note 16. there are “ten crowns of impurity.” 63 Corresponding to the ten holy sefirot. Zohar III:41b; 70a. Cf. Zohar I:167a; Likkutei Amarim, Part I, ch. 6. From these issue the souls of the heathens, also comprised of precisely those ten ranks. And it is common knowledge that 64 Par. Isaiah 12:5. which has been stated in Sefer Hagilgulim 65 Ch. 2; quoted by Taalumot Chochmah on Ecclesiastes 8:9; see also Or Hatorah, Neviim Ketuvim, vol. 2, p. 1129 ff. on the verse “That man rules in man, to his evil,” 66 Ecclesiastes 8:9. that it refers to the mystery of the Shechinah’s exile in the kelipot in order to vivify them, and to empower them to rule, now, 67 Text corrected according to L. H. in the time of the exile; but it is “to his evil….” And that is why the heathens dominate now 68 Text corrected according to L. H. over Israel. For the souls of the heathens are of the kelipot, in which the Shechinah is vested in a state of exile. Though this requires extensive exposition (as to) how and what, it is, nevertheless, fact.
Despite this, the kelipot and heathens receive their nurture and vivification only from an aspect extended to them, of the achorayim of holiness, “as with one who casts away behind his shoulders.” 69 See above, Epistle 22, note 38; Likkutei Amarim, Part I, ch. 22. And even that is by way of numerous and immense contractions and curtailments until this radiation became vested in the materiality of this world and diffuses wealth and honor, and all physical pleasures, to the heathens.
The Israelites, however, elicit from the aspect of the supernal face, 70 Panim (as opposed to achorayim ). as it is written: “May the L–rd make His face shine upon you,” 71 Numbers 6:23. in each one according to the root of his soul, even up to the peak of levels.
After these words and this truth, 72 Par. II Chronicles 32:1. manifest and known to all, we shall return to our original subject with respect to anger—that one is as an idolater. This is so with respect to mundane matters, because “Everything is in the hands of Heaven except for the fear of Heaven.” 73 Berachot 33b. Hence, with respect to matters of Heaven, “to warn off from wrongdoing,” 74 Shabbat 40b. the reason stated does not apply, and as it is written 75 Numbers 31:14. : “And Moses was enraged.” 76 See Zohar I:184a; II:182a-b; Zohar Chadash 21a; Maimonides, Hilchot Deot 1:4; comment. of R. Yonah on Avot 5:11. This is different because G–d caused him to encounter this mitzvah 77 Leviticus 19:17; see Shabbat 54b; Maimonides, Sefer Hamitzvot 1:205 and Hilchot Deot 6:7. of “warning off from wrongdoing” in order to make him meritorious. 78 Cf. Mishnah, Makkot 3:16.
But this applies (only) when he is able to prevent 79 Wrongdoing. by his wrath and anger against his fellow man. 80 Cf. Yevamot 65b, Rashi (s.v. Lomar ), and comm. by Maharsha, ad loc. However, when he is unable to prevent, as in the case of 81 The author now passes over to the original subject of the letter, i.e., the passage in Tzavaat Harivash §120: “Also, when you hear someone speaking while you pray, say: ‘Why did G–d bring him here to speak while I pray? All this must be by hashgachah peratit (Divine Providence relating to all particulars). Speech is identified with the Shechinah. The Shechinah thus is vested in the mouth of that person in order that I strengthen myself for the service [of G–d]. How much, then, must I strengthen myself in the “service, i.e., prayer,” especially if that man speaking is a gentile or a minor.’ It follows, then, that the Shechinah is, as it were, in that person; thus it is but appropriate for you to act with alacrity.” Cf. also Likkutei Amarim, Part I, ch. 28. the heathen speaking and disturbing him in his prayer, (the question) then (arises), what that is this that G–d has done to him? It is but in order that he prevail and strengthen himself ever more in his prayer, in the profundity of the heart, and with so great a concentration that he will not hear the words of the heathen.
However, for such a level one needs a great and immense arousal.
And the counsel suggested for such an arousal is from the subject matter itself. He should consider and contemplate on the idea of the descent of the Shechinah, as it were: “She descended in wondrous fashion” 82 Par. Lamentations 1:9. to have a spark of her radiation invested. Thus she is in a state of exile among the kelipot, in a general way, in order to animate them. And now again, a spark of her radiation vests itself in a state of exile, in a particular way, in the speech of this heathen who speaks words that disturb the service of the L–rd, i.e., the devotion of prayer. And as explained above, one opposite the other…, thus the supernal speech vests itself in the nether speech…. Now this is truly “That man rules in man, to his evil”; that is, because of this man is aroused to pray with greater devotion, from the profundity of the heart, until he will not hear his words.
As for the compiler 83 Of Tzavaat Harivash. writing “ sharta ” (dwelled), he did not know to determine the precise term. For the Baal Shem Tov, of blessed memory, used to deliver Torah discourses in the Yiddish tongue, and not in the sacred tongue. He meant to say: “ nitlabsha ” (became vested)—that is, in a state of exile. And that is the meaning of “especially if he is a heathen…,” 81 for then there is so much more of a state of exile.
There is no need to wonder at a spark of the Shechinah’s illumination being referred to as Shechinah. Thus we find that even a created angel is referred to as G–d: in the section of Vayera, 84 Genesis 18:3. according to the commentary of R. Moses Nachmanides, and as it is written: “And she called the name of the L–rd who spoke to her…”; 85 Genesis 16:13 (see preceding verses). and many more (passages) like this.
It would seem to me that their seizing (this passage) is not because of the accuracy of the phraseology but with respect to the very idea of the investment of the Shechinah in the kelipot. For they do not believe what the Arizal wrote in Sefer Hagilgulim. 86 Above, note 65. Should they want to distinguish between the spiritual kelipot and the physical idolaters, you have nothing more physical than the dust of the earth; nevertheless, the malchut of malchut of Asiyah vests itself in it, and within that the malchut of Yetzirah …, and as mentioned above. 87 Cf. also Likkutei Amarim, Part I, chs. 6 and 51 (and references cited there). And should it be because of the impurity of the souls of the heathens, verily, their souls are from the conjunctio of the masculine and feminine ( zivug zu’n ) 88 Cf. above, Epistle 20, note 38. of the spiritual kelipot, as mentioned in the writings of the Arizal. Hence it follows that the spiritual ( kelipot ) are the source of their impurity!
But in truth, this requires extensive elucidation regarding this investment. But this complaint does not apply to us, but to the writings of the Arizal. And let not he who hears (this) suspect me that I imagine to have understood the words of the Arizal, to divest them from their physical connotation. I came but to explain the words of the Baal Shem Tov, of blessed memory, and of his disciples, according to the Kabbalah of the Arizal, especially since this matter is not of the science of the Kabbalah and of the things “secret to the L–rd our G–d,” 89 Par. Deuteronomy 29:28. but of the “things revealed to us and to our children” 90 Ibid. —to believe in full faith in the explicit verse, spoken by Scripture: “Do I, then, not fill the heavens and the earth, says the L–rd.” 91 Jeremiah 23:24. For Scripture does not lose its plain meaning. 92 Shabbat 63a.
Also, it is a simple article of faith among the general totality of Israel, handed down to them by their saintly ancestors, who walked in wholeness with the L–rd without searching the concept of Divinity by means of the human intellect, for it is infinitely beyond the intellect to know how He fills the earth.
But new ones have recently come 93 Par. Deuteronomy 32:17. to examine this problem, and it is impossible to make them understand except by means of premises taken from the writings of the Arizal, divested from their physical connotation, and according to what I heard from my masters, may their souls rest in Eden. However, it is impossible to explain this clearly in writing, only orally to “the ear that hears,” 94 See Proverbs 15:31 and 23:12. to adept individuals, and to “the remnants whom the L–rd calls,” 95 Joel 3:5. as it is written: “And they who seek the L–rd understand all,” 96 Proverbs 28:5. and from the affirmative you may infer…. 97 The negative ( Sifrei, Deuteronomy, sect. 46).
You have now seen an explanation of a single passage from the well known books as a sample and token that indeed all “astonishing passages” have an explanation and meaningfulness for the students of Kabbalah. However, let them not hope for me to explain everything in writing. That is a hard and extensive labor and absolutely impossible. But if you so desire, send from among you one who is “outstanding in the congregation,” 98 (Cf. Sanhedrin 13b). and, G–d willing, I will talk to him “face to face.” And may the L–rd be with my mouth when my words will flow, and may the utterances of my mouth find favor. 99 Psalms 19:15.
Chapter 26
TWENTY-SIX. In Raaya Mehemna, section of Nasso, 1 Zohar III:124b-125a. (it is stated): “‘And they that are wise shall shine as the splendor of the firmament’ 2 Daniel 12:3. with this work of yours, 3 Of R. Shimon bar Yochai. which is the Book of Splendor ( Sefer HaZohar )—of the splendor of the imma ilaah, repentance; 4 Imma ilaah (the sphere of binah ) corresponds to teshuvah ilaah ; see above, Epistle 8, note 23. with these no trial is needed. Because in time to come Israel will taste of the Tree of Life, which is the book of the Zohar, and through which they will leave their exile with mercy. And through them shall be realized that ‘The L–rd alone will lead him, and there is no strange god with Him.’ 5 Deuteronomy 32:12.
And the Tree of Good and Evil, 6 The Tree of Knowledge of Good and Evil (contrasted with the Tree of Life; cf. Genesis 2:9). i.e., prohibition and permission, impurity and purity, will no longer domineer over Israel. Their sustenance will be from the side of the Tree of Life alone. There, there is no question from the side of evil and no disagreement from the spirit of impurity, 7 All problems and disagreements are due to the forces of evil which becloud the issue. as it is written: ‘And the spirit of impurity I shall remove from the earth.’ 8 Zechariah 13:2. Thus the scholars of Torah will no longer be sustained by illiterate persons ( amey haaretz ), but from the side of the good, by those who consume what is pure, kosher, permitted; nor 9 Will they be sustained. by the mixed multitude ( erev rav )—who consume what is impure, unfit, prohibited…. But while the Tree of Good and Evil domineers…, these Sages, who are compared to Shabbat and Festivals, 10 See Zohar III: 29a-b. have nothing save what is given to them by those profane ones, analogous to the day of Shabbat which has but what has been prepared for it on a weekday. 11 Cf. Avodah Zarah 3a.—(Weekday; lit., a day of the profane, as opposed to holy.)
“However, when the Tree of Life will dominate, the Tree of Good and Evil will be suppressed and the illiterate persons will have but what the scholars of Torah give them. They will be subjugated to them as if they did not exist in the world. Accordingly, the prohibited, the permitted, the impure, and the pure will not be removed from the illiterate persons. As regards them—‘There is no difference between the exile and the days of the Messiah, except for the (delivery from) servitude to the nations.’ 12 See Berachot 34b.—Thus merely a physical, and not a spiritual, redemption. For they did not taste of the Tree of Life and will require the teachings of proscription and permission, impurity and purity.” Until here from the Raaya Mehemna. 13 On this quotation from the Zohar, and on the subject-matter which follows, see at length: R. Moses Cordovero, Or Ne’erav, esp. pts. 4 and 5; R. Chaim Vital’s Introduction to Shaar Hahakdamot (published in all recent editions as Introduction to Etz Chaim, and reproduced in Kuntres Etz HaChaim, by R. Shalom Dov Ber of Lubavitch (N.Y. 1956), p. 61 ff.); R. Dov Ber of Lubavitch’s Introduction to Biurei Hazohar ; Kuntres Etz HaChaim, op. cit. above, ch. 13 ff. (pp. 41 ff.), and R. Shalom Dov Ber encyclical, ibid. (pp. 82 ff.). See also Likkutei Torah, Vayikra 3d ff.
Now, at first glance, what appears evident to those unfamiliar with the subject matter 14 Lit.: those lacking knowledge. from the contents of this passage is that the study of [the laws of] ritual prohibition and permission, 15 Proscription and permission. and of the Order of Taharot, 16 The sixth order of the Mishnah, dealing with the laws of purity and impurity. relates only to the Tree of Good and Evil. This is greatly surprising in itself and contradicts the plain meaning of Scripture and the expositions of our Sages, of blessed memory. For the whole Torah that has been revealed to us and to our children is called “A tree of life for those who hold fast to it,” 17 Proverbs 3:18. and not only the Book of the Zohar. Moreover, it 18 The Zohar. was concealed in their days; also, 19 I.e., not only the Zohar, but etc. the whole science of the Kabbalah was hidden in their days and concealed from all the scholars of Torah, except for a select few, and even then in a mode of “walking hiddenly” 20 Par. Micah 6:8. and not publicly, as mentioned in the Gemara. 21 Chagigah 11b and 13a. Pesachim 119a; cf. Kiddushin 71a.
Thus the Arizal 22 See above, Epistle 5, note 103. wrote that it is only in these latter generations that it is permitted and a duty to reveal this science, but not so in the earlier generations. 23 See Introduction to Etz Chaim (cit. above, note 13); Shaar Hagilgulim, end of hakd. 16; see also ibid., hakd. 17; Intro. to Shaar Hamitzvot ; Arizal, Shulchan Aruch, s.v. Keriah Bechochmat Hakabbalah, par. 3; Hilchot Talmud Torah (of the author) 1:4 and 2:10. R. Shimon bar Yochai, too, stated in the sacred Zohar that the permission to reveal was given to him and his associates only. 24 Zohar III:159a. See also ibid., II:149a, and III:79a; Tikkunei Zohar, Introduction 1a.
Now, this itself, too, is a wondrous marvel. For if so, then the study of [the laws of] ritual prohibition and permission, and, a fortiori, of civil laws, should not defer the precept of prayer [which is arranged according to the secrets of the Zohar and the supreme unifications ( yichudim )] for those who are familiar with them such as R. Shimon bar Yochai and his associates. But this is not the case, as mentioned in the Gemara 25 Shabbat 11a. Cf. Nitzutzei Orot (by R. Chaim David Azulai) on Zohar II:188a and Hilchot Talmud Torah 4:5. : R. Shimon bar Yochai and his associates, and everyone whose study of Torah is his profession, 26 Cf. Zohar III:238b. do not interrupt (their study) for prayer.
(This applies) even when dealing with civil laws, like Rav Yehudah, all of whose studies dealt with Nezikin ; 27 The fourth of the six orders of the Mishnah, dealing with torts.— Berachot 20a. nevertheless, he prayed but every thirty days when reviewing his studies, as mentioned in the Gemara. 28 Rosh Hashanah 35a.
Also, in the Jerusalem Talmud, first chapter of Berachot, 29 End of sect. 2; also ibid., Shabbat 1:2. R. Shimon bar Yochai is of the opinion that even for the reading of the Shema one interrupts only (the study of) Scripture, but not of Mishnah, [(the study of) which is superior to (the study of) Scripture, according to R. Shimon bar Yochai]. And he did not differentiate between the Order of Zera’im, Moed and Kodshim, and Taharot and Nezikin. 30 See H. V., ad loc. ( 31 Brackets appear in the text. Actually he contradicts his own opinion, given in several instances in Raaya Mehemna, that Mishnah is the shifchah 32 Maidservant. …and Scripture, the Torah of Moses, is surely superior to the Kabbalah, which is the matronita, 33 Matron. (as stated) in the Raaya Mehemna, ad loc., while the Written Torah is the malkah 34 King. ( 35 Brackets appear in the text. that is, the yesod of abba vested in z’eyr anpin, as stated by the Arizal 36 Shaar Hamitzvot, Va’etchanan sect. 1. ).) 37 See Zohar I:27b-28a; III:29b; Tikkunei Zohar, Introduction 14a-b. See Intro. to Etz Chaim.
Also, we find that R. Shimon bar Yochai dealt a great deal with the argumentation of problems and solutions which are of the side of evil and of the spirit of impurity, 38 See above, note 7. See also Tikkunei Zohar, Additions 9 (147a); ibid., 10 (147b), et passim, and cf. Zohar III:27b ( Raaya Mehemna ). even when he was in the cave. Moreover, he merited this by virtue of the affliction of the cave, as it is stated in the Gemara 39 Shabbat 33b. that he gave R. Pinchas ben Yair twenty-four solutions to every query, and said to him: “If you had not seen me like this….” ( 40 Brackets appear in the text. In fact, their principal occupation in the cave must have been with the teachings of the Mishnayot, i.e., the six hundred Orders extant in those days, 41 See Chagigah 14a; cf. Teshuvot Hageonim — Shaarei Teshuvah, sect. 20 and 187; Machzor Vitry, ed. Hurwitz, vol. 2, p. 484; Yalkut Reuveni, Berachah (s.v. Mimot Moshe ). until (the time of) our holy Master. 42 R. Judah the Prince, editor of the Mishnah. The Zohar and the Tikkunim he could have finished in two or three months, for surely he did not repeat the same thing twice.)
Also, our Sages, of blessed memory, said that since the day the Temple was destroyed, the Holy One, blessed is He, has but the four cubits of halachah. 43 Berachot 8a.
There is yet further cause to be exceedingly amazed. How is it possible that in the days of the Messiah they will no longer need to know the laws of ritual prohibition and permission, and of impurity and purity? How will they slaughter the sacrifices, and also (the animals) for common use, when they will not know the laws of drassah, 44 Pressing, i.e., making the cut by pressing upon the knife. chaladah, 45 Passing, i.e., passing the knife under cover by making the incision from behind the pipes outwardly, rather than in the reverse manner. and shehiyah 46 Pausing, i.e., pausing or interrupting the act of slaughter. [which render the slaughtering unfit], 47 These are three of the five procedural invalidations of Shechitah against which the slaughterer must guard (the other two being hagramah, cutting in a slanting direction, and ikkur —the severing of the pipes by a tearing action); Chullin 9a and 27a. and of a defective knife? 48 Which also renders the slaughtering unfit ( Chullin 17b; etc). Will there then be born a man who by his very nature will slaughter without shehiyah and drassah? Will the knife also be the way it should be, and remain forever without a defect?
(There are) also many more laws (relating to) fat, and blood, and other prohibitions. They will also need to know about the impurity of a corpse, as it is written: “The youth of a hundred years old will die.” 49 Isaiah 65:20. It will be further necessary to know about the impurity of a woman who has given birth, as it is written: “A pregnant woman and one who gives birth together.” 50 Jeremiah 31:7. I.e., both of these will be restored to the Holy Land at the redemption. If a woman will bear children every day, from one marital union, 51 Cf. Shabbat 30b. (See Likkutei Sichot, vol. 12, pg. 178). nevertheless, the law with respect to the prohibition of her impurity does not change.
There is no need to dwell on something so obvious. The reverse 52 The reverse of the proposition that the laws will no longer be relevant. is well known from throughout the Talmud and the Midrashim: [that] “An objection was raised that the law is the same for the time of the Messiah,” 53 Sanhedrin 51b. and Elijah comes to clarify all doubts; 54 See Eduyot 8:7 and commentaries, ad loc. and “This section, Elijah will expound in the future….” 55 Menachot 45a.
The statement that “the scholars of Torah will no longer be sustained by the illiterate ( amey haaretz )…nor by the mixed multitude ( erev rav ), who consume what is unfit, impure, and prohibited,” Heaven forfend, is also not understandable. Even 56 Emended according to Kitzurim V’Hearot, p. 40, and L. H. during the time of the second Temple they were not sustained by the “illiterate persons who consume what is unfit and prohibited,” Heaven forfend. For the scholars of Torah had fields and vineyards just like the illiterate persons, but nevertheless busied themselves with the study of [the laws of] ritual prohibition and permission, and of impurity and purity [all the pairs 57 The pairs of the leading scholars (set Avot, ch. 1). that lived at the time of the second Temple], and they raised disciples in the thousands and myriads, but the study of the esoteric was in secret….
But, in truth, when you will examine closely the above-quoted text of the Raaya Mehemna —“And the Tree of Good and Evil, i.e., prohibition and permission…” (you will note that) he did not say “the teaching of prohibition and permission” or “the laws of prohibition and permission.” Rather, he meant to say that “that which is prohibited,” and “that which is permitted” is of the Tree of Good and Evil, i.e., of kelipat nogah, 58 The potential kelipah. as stated in Etz Chaim. 59 Etz Chaim 49:2 ff.
That, too, is the etymological meaning of assur : 60 Prohibited; lit., bound. the kelipah hovers over it and it cannot rise upward like that which is muttar, 61 Permitted; lit., released. i.e., it is not tied and bound ( assur ) to the kelipah and is able to ascend by means of the person consuming it with his mind on G–d, 62 Cf. above, Epistle 18, note 37. or by any person serving G–d. 63 See Likkutei Amarim, Part I, chs. 7 and 8; above, Epistle 25, note 39. For it is with the energy from this consumption that he studies and prays to G–d. Thus, from the energy extracted from that food are formed the the letters of Torah and of the prayers which ascend to G–d.
This is so during the week. But on Shabbat, the kelipat nogah itself is elevated along with the chitzoniyut of all the worlds. 64 Etz Chaim 50:6; ibid., 40:8 ( et passim ); the Lurianic works dealing with devotions ( Shaar Hakavanot ; Pri Etz Chaim ; etc.), s.v. the Eve of Shabbat; cf. Pardes Rimonim 16:4, 5. See also Iggeret Hateshuvah, end of ch. 10. On Shabbat it is, therefore, a duty to eat all delightful things, and to consume much meat and wine, 65 Shulchan Aruch, Orach Chaim 250:2; ed. of the author 242:12. even though during the week 66 When consuming much meat and wine during the week (for no sacred purpose). See Sanhedrin 70a ff; Proverbs 23:10 and Metzudot David ad loc. he would be called a glutton and drunkard. 67 See Zohar II:218a and Mikdash Melech, ad loc.; Likkutei Amarim, Part I, ch. 7 f.
It is otherwise with a proscribed matter. It cannot ascend, either on Shabbat or during the weekdays, even if one were to pray and study with that energy [unless one ate to save an endangered life, which is permitted by our Sages, of blessed memory, 68 Yoma 82a; see Shulchan Aruch, Orach Chaim, sect. 617 and 618. and becomes permissible ( hetter ) 69 Our text reads: “(fully) permissible”—though this bracketed word does not appear in some of the earlier editions and should probably be omitted; see Igrot Kodesh by the Lubavitcher Rebbe, vol. 1, pp. 238-239 in the notes; Likkutei Sichot, vol. 3, p. 985, note 16. ].
But the study of Torah, even the laws of ritual prohibition and permission, impurity and purity [i.e., the Mishnayot, and the Beraitot in the Gemara, and the codifiers, which expound and clarify their words for practical application], these, precisely these are the fundamentals of the Oral Torah, which is the sefirah malchut of Atzilut, as mentioned in innumerable places in the sacred Zohar and at the beginning of the Tikkunim : 70 Introduction 17a. “ Malchut —the mouth, which we call the Oral Torah.” And in Atzilut “He and His causations are one in them,” 71 Tikkunei Zohar, Introduction 3b; see above, beg. of Epistle 20. that is, the light of the En Sof, blessed is He, unites itself in Atzilut in an absolute unity, so that He, and His will and wisdom [vested in His speech, which is called malchut 72 See above, Epistle 20, note 49. ] are entirely one.
The Arizal, in stating 73 See Arizal, Shulchan Aruch, s.v. Kavanat Talmud Torah, par. 3; Shaar Hamitzvot, Va’etchanan. that the Mishnayot are in malchut of Yetzirah, meant to say the garment of malchut of Yetzirah in which malchut of Atzilut is vested. 74 The Mishnayot, the sefirah malchut of Atzilut, are vested in malchut of Yetzirah. Malchut of Yetzirah serves as a garment for malchut of Atzilut. And malchut of Yetzirah is called shifchah 75 Maidservant. Cf. above, note 36. in relation to malchut of Atzilut, while malchut of Beriah is called ammah. 76 Maid; a level transcending the level of shifchah.
You can know this from what the Arizal stated 77 See above, note 73. that Scripture, i.e., the Written Torah, is in Asiyah, even while it is explicit in innumerable places in the Zohar and the writings of the Arizal, that it is tiferet, the z’eyr anpin of Atzilut! But (this means that) it vests itself in Asiyah. Thus it is stated explicitly in Sefer Hakavanot that Scripture, Mishnah, Talmud, and Kabbalah are all in Atzilut, but Scripture vests itself as far as Asiyah, Mishnah as far as Yetzirah, and Talmud as far as Beriah.
Now, when malchut of Atzilut vests itself in kelipat nogah in order to extract the sparks 78 Of holiness. that fell with the sin of Adam, and also the 288 sparks that fell with the shevirat hakelim, 79 Breaking of the vessels (see Addendum, Mystical Concepts in Chassidism ). The sparks of Divinity are encumbered in the fragments of the broken vessels, thus, in the kelipot. When these sparks are extracted, the kelipot are deprived of their vivification and cease to exist. malchut of Atzilut, too, is then referred to as “Tree of Knowledge of Good and Evil” in relation to the z’eyr anpin of Atzilut [which does not descend there and is referred to as Tree of Life].
Now, the investment of malchut in kelipat nogah is the mysterium of the “Exile of the Shechinah,” “That man rules in man …” 80 Ecclesiastes 8:9; see above, Epistle 25 and note 65, ad loc. And this is the meaning of the statement in Raaya Mehemna : “But at the time that the Tree of Good and Evil dominates…, they….” That is, at the time of the exile of the Shechinah [who effuses to the chitzonim that are in kelipat nogah, from where the mixed multitude ( erev rav ) elicits, and from their extract the scholars of Torah are supported in the exile], the principal service of man, and the purpose of the occupation with Torah and the commandments, is to disencumber the sparks, as known from the Arizal. 81 See ref. cited in the Addendum, Mystical Concepts in Chassidism, s.v. Shevirat Hakelim ; also: Shaar Hamitzvot, Va’etchanan ; Arizal, Shulchan Aruch, Kavanat Talmud Torah, par. 2.
Therefore, the principal mode of study is in the deliberation and argumentation of the law of issur and hetter, impurity and purity, in order to disencumber the permitted and pure from the proscribed and impure by means of the deliberation and argumentation of the law—with wisdom, understanding, and knowledge. For as known, the Torah derives from chochmah. 82 Zohar II:85a, 121a, III:81a. Thus it is only through chochmah that they shall be disencumbered, 83 Zohar II: end of 254b ( Nitzutzei Orot, ad loc.) explained in Etz Chaim 18:5 and 39:1; Mevo She’arim 5:1:2. See Torah Or, Bereishit 5d and Esther 96b. i.e., the Supreme chochmah of Atzilut which is vested in malchut of Atzilut [the principium of the Oral Torah 84 See above, note 70. ( 85 Brackets appear in the text. according to the principium of abba 86 Chochmah. founded barta 87 Malchut.— Zohar III:248a; ibid., 256b, and 258a. Cf. above, Epistle 5, notes 22 and 26. )]—which (in turn) is vested in malchut of Yetzirah, the 88 V. L.: and the. principium of the Mishnayot ( 89 Brackets suggested by H. V. and the Beraytot that are vested in the kelipat nogah which corresponds to the world of Yetzirah, for there begins the aspect of the evil 90 V. L.: of the daat. inherent in the nogah ), 91 V. L.: and Beraitot that are vested in the kelipat nogah —which corresponds to the world of Asiyah —for there begins the aspect of the evil inherent in the nogah. as known from the Arizal.
Now, the intelligent will understand something yet more amazing, namely, what happens in Heaven above through the deliberation and elucidation of an adjudged ruling ( halachah ) of the Gemara and earlier and latter codifiers [which prior to this deliberation was in a state of concealment]: by means of this (deliberation), one elevates this ruling from the kelipot that were hiding and concealing it in such a way that it was not known at all, or that its reasoning was not clearly understood. 92 See references cited above, note 81. For the reason (of the halachah ) is the principium of the sefirah of the supreme chochmah 93 Cf. above, Epistle 19 (note 37), and Epistle 20 (note 7). whence [by the breaking of the vessels] sparks fell into the kelipot. (These sparks) are there in a state of exile because the kelipot domineer over them and hide the wisdom of the Torah from the upper and lower beings. That is why it is stated in Raaya Mehemna that “The problematic query is of the side of evil.”
Now, the celestial beings do not have the power to disencumber and elevate that which is in kelipat nogah because of the breaking (of the vessels). Only the terrestrial beings (can do that), for they are vested in a material body—“hide of the snake,” which is of the kelipat nogah. 94 Etz Chaim 49:4; see above, Epistle 6, note 21. They weaken its strength by crushing the passions and suppressing the sitra achara so that “all the workers of evil 95 The forces of evil; the kelipot. are dispersed.” 96 Psalms 92:10. That is why the celestial beings come to hear novelties of Torah from the terrestrial beings, 97 See Zohar III:173a; cf. Zohar I:46. what they discover and reveal of the secrets of wisdom which until then were in bondage in the exile.
And every one of Israel is able to reveal secrets of wisdom, ( 98 Brackets appear in the text. to reveal) and to discover a new insight, whether it be in laws 99 Halachah. or in homiletics, 100 Aggadah. in the revealed or in the esoteric parts (of Torah), according to the level of his soul’s root. 101 Shaar Ruach Hakodesh, s.v. Yichudim al Kivrei Tzaddikim : hakdamah 3 (ed. Tel Aviv 1963, p. 108b); cf. Shaar Hagilgulim, hakd. 17. See also Sefer Chassidim, sect. 530, and the comment of R. Chaim David Azulai, ad loc.; R. Jacob of Manege, Responsa Min Hashamayim, no. 32; and below, note lot. Indeed, one is obliged to do so in order to perfect his soul by elevating all the sparks that fell to its part and lot, as known. 102 Zohar I:4b; Hilchot Talmud Torah 1:4 (see also ibid. 2:2).
( 103 Brackets appear in the text. And every word of Torah, especially one of halachah, is a spark of the Shechinah, the word of the L–rd. 104 See above, Epistle 25, note 25. Thus it is stated in the Gemara: “The ‘word of the L–rd’—that refers to the halachah,” 105 Shabbat 138b. the principium of malchut of Atzilut which garbs the chochmah of Atzilut, and they are (both) vested in malchut of Yetzirah, and by the breaking of the vessels descended into the kelipat nogah.)
And to this pertains what is stated in the Gemara: “The Holy One, blessed is He, says: whoever occupies himself with Torah…I account it to him as if he had redeemed Me and My children from among the nations of the world.” 106 Berachot 8a; cf. Zohar III:281a.
But when the Shechinah will emerge from the kelipat nogah 107 V. L.: from the kelipot. [after the extraction of the sparks shall be completed and the evil shall be separated from the good, “And all the workers of evil will be dispersed,” and the Tree of Good and Evil will not domineer because the good shall depart from it], then the occupation with the Torah and commandments will not be for the purpose of disencumbrance, but to consolidate more sublime yichudim, 108 Unifications. in order to elicit more orot, transcending Atzilut, as mentioned by the Arizal.
And everything will be by means of the pnimiyut of Torah, 109 The inner or esoteric part of the Torah. by performing the commandments with supreme devotions directed toward supreme orot. For the root of the commandments is ever so high, in the En Sof, blessed is He. 110 See above, latter part of Epistle 20, and the notes, ad loc.
( 111 Brackets appear in the text. As for the statement of our Sages, of blessed memory, that the commandments will be abrogated in the future, 112 Niddah 61b. this refers to the time of the Resurrection of the Dead. In the days of the Messiah, however, prior to the Resurrection of the Dead, they will not be abrogated.)
And that is why the principal occupation with Torah will also be with the pnimiyut of the commandments and their hidden reasons. The revealed aspects, however, will be manifest and known to every one of Israel, by an innate knowledge, without oblivion. Only the mixed multitude ( erev rav ) will have to deal with these, because they will not merit to taste from the Tree of Life, i.e., the pnimiyut of the Torah and the commandments. They will need to occupy themselves with Mishnah 113 V. L.: with Torah. in order to weaken (by the occupation with Torah) 114 These words, which appear in the text in brackets, do not appear in some MSS. the power of the sitra achara which cleaves unto them, so that it will not dominate them—causing them to sin. Thus it is written: “And the sinner at the age of a hundred years old will be cursed”; 115 Isaiah 65:20. this refers to the sinners of the mixed multitude. 116 See Zohar I:114b ( Medrash Hane’elam ); cf. Pesachim 68a.
Also, on the practical level, they will need the detailed rulings of proscription and impurity more than Israel. For (the latter) nothing shall occur that is unfit, impure, and proscribed, as “there shall not befall….” 117 No iniquity shall befall the righteous; Proverbs 12:21. See Zohar III:276a. Cf. Nachmanides on Deuteronomy 30:6. It is also possible, and would appear so, that (the Israelites) will know all the fundamentals of the revealed part of the Torah from the pnimiyut of the Torah, like our father Abraham, peace be to him. 118 See Yoma 28b; Kiddushin 82a (cf. Zohar I:264b): Abraham observed the whole Torah, etc. This statement appears rather difficult because many of the commandments are related directly to later events (e.g., the tefillin need contain excerpts from the Torah, dealing with the Exodus; etc.), how that could Abraham have observed the whole Torah? But this is explained to mean that he observed it with respect to the pnimiyut of Torah, i.e., the esoteric part composed of the deeper and sublime reasons of Torah and the commandments (as they are in their root, prior to becoming vested in directives that require specific physical objects and actions).—See Torah Or, Lech Lecha 11d; Maamarei Admur Hazaken Haketzarim, p. 326; cf. also Likkutei Torah, Shemini 18c. Thus they will not need to occupy themselves therewith at all.
At the time of the second Temple, however, they needed to occupy themselves (therewith), not just for the practical application of the law, but, and this is the principal purpose of the Divine service, to weaken the power of the sitra achara and to elevate the sparks of holiness by means of Torah and worship, as explained elsewhere. 119 The period of the Second Temple was not one of Messianic redemption. The return from the Babylonian exile, and the rebuilding of the Temple, did not constitute a restoration of pre-exilic conditions (cf. Yoma 9a f. and 21b; Sotah 48b, etc.). On the contrary, there was an increasing spiritual decline which, thus, required to be countered by means of Torah and worship; see Likkutei Torah, Behaalotecha 32d. And cf. ibid. Derushim L’Rosh Hashanah 57c.
After these words and this truth, 120 H. V.—Par. II Chronicles 32:1. the above passage from the Raaya Mehemna dealing with “the Tree of Good and Evil…” [i.e., the kelipat nogah, which is basically this world, as mentioned in Etz Chaim 121 See Etz Chaim 49. ], will be well understood with additional elucidation, and suffice this for the initiated.
Chapter 27
TWENTY-SEVEN. What he wrote to the Chasidic community 1 Emended according to L. H. (Text states: “what he wrote to the inhabitants of the Holy Land,” etc., but that is an obvious printing mistake; see below, note 41). Subsequent note: The Lubavitcher Rebbe later commented that this letter was written to two addressees: one “to the inhabitants of the Holy Land,” and one “to the Chasidic community” in general. See L. H. (below, p. 785), and, in English, Lessons in Tanya, vol 5, pp. 525-526 (Kehot, 2017). to console them doubly for salvation 2 I.e., doubly and helpfully.—Par. Job 11:6. over the passing of the Rabbi, famous Gaon, holy man of G–d, 3 Par. II Kings 4:9. “Lamp of Israel, pillar of the right hand, mighty hammer,” 4 See Berachot 28b. our master R. Menachem Mendel, 5 Known as R. Mendel of Vitebsk (or Horodoky), of the leading disciples of R. Dov Ber, the Maggid of Mezeritch. After the Maggid’s demise, R. Shneur Zalman accepted his former colleague as his master. In 1777 R. Mendel ascended to the Holy Land, ultimately settling in Tiberias where he founded and led the Chasidic community. There he passed away, and was buried, on the 1st day of Iyar 5548 (1788). His teachings, letters, etc., were published under the titles Pri Haaretz ; Likkutei Amarim ; Pri Ha’etz. may his soul rest in Eden.
My beloved, my brethren and friends, who are (to me) as my soul…. 6 V. L. (see below, note 41) has instead of etc. — “who stand on Torah, and worship, and the ‘service of tzedakah, quietness and surety forever….’” (Par. Avot 1:2; Isaiah 32:17—cf. above, Epistle 12.) May the L–rd be over them, they should live 7 Isaiah 38:16. a life forevermore, 8 Par. Psalms 133:3. and their offspring with them, a seed of truth 9 As opposed to “seed of falsehood”—Isaiah 57:4. —they are the blessed of the L–rd 10 Par. Isaiah 65:23. from now for evermore.
Following the enquiry after their welfare as is becoming those that love His Name, I have come to comfort the smitten “that sigh and groan” 11 Par. Ezekiel 9:4. and to console them doubly for salvation with what my ear has heard and noted for itself 12 Job 13:1. on the saying of our Sages, of blessed memory, that “He has left life for all the living.” 13 A frequent expression in rabbinic literature; cf. e.g., R. Yitzchak Alfassi (Rif) and Maimonides, in their versions of document-texts (resp. Yevamot, end of ch. 12, and Hilchot Yibum Vechalitzah, end of ch. 4).
The righteous lives by his faith, 14 Habakkuk 2:4. and by the fear of the L–rd which leads to life, 15 Proverbs 19:23. and by the flashes of fire of the flame 16 Par. Song of Songs 8:6. of his love (of G–d, which to him) supercedes life, to absorb therein the life of his ruach 17 Par. Isaiah 38:16.—V. L.: of his ruach and his neshamah. See above, Epistle 5, note 53 on the terms nefesh, ruach, neshamah. all the days of his duration. And when it comes about that the L–rd takes up 18 Par. II Kings 2:1. (and) gathers to Himself his ruach and neshamah, 19 Par. Job 34:14. and he ascends from one elevation to another—to the peak of levels, he, then, leaves the life of his ruach, his effectuation on which he has labored 20 Par. Ezekiel 29:20. previously among Israel [the labor of the righteous is for the living 21 Proverbs 10:16. ], to every living being. That is, (he leaves it to) the soul of every living being bound to his soul by the thick ropes of a magnanimous love, and an eternal love, 22 Ahavah rabbah and ahavat olam. On these terms see Zohar III:263b; Torah Or, Vayechi 47b. that will not be moved forever. For he who is the man who desires life 23 Par. Psalms 34:13. to become attached to the L–rd of life, his soul will become attached through his service; (his soul) will be bound up in the bundle of life with the L–rd, 24 I Samuel 25:29; see Likkutei Torah, Shelach 51d, and below, Epistle 29. in the life of “the breath ( ruach ) of our nostrils of whom we said: in his tzel we shall live among the nations.” 25 Par. Lamentations 4:20. The context suggests that this is not a mere paraphrase. Tzel (shadow) is a term associated with the soul and related to the sublime rank of chaya (cf. above, Epistle 5, note 53)—the “soul of soul,” transcending not only the rank of ruach but also that of neshamah. The phrase, thus, appears to mean: in the life (or essence) of the ruach (of the tzaddik ), of which we said: “in his tzel we shall live”…. This he left for us, etc.—On the meaning and significance of tzel, see Tehillim Yahel Or on Psalms 39:7 (pp. 148 ff.).
(This) he left for us, in each and every one corresponding to the degree of his genuine alliance and his pure love, a pure love of truth from “the inward of man and a profound heart.” 26 Par. Psalms 64:7. For “As waters (reflect) the face…,” 27 Proverbs 27:19; see above, Epistle 1, note 26. and “spirit ( ruach ) rouses spirit, and brings forth spirit.” 28 Zohar II:162b. Thus his ruach remains truly in our midst, when he sees his children, the work of his hands, in his midst sanctifying His Name, blessed be He. 29 Par. Isaiah 29:23. — Disciples are regarded as their master’s “children” and the “work of his hands”; see Sanhedrin 19b and 99b. For (His name) is magnified and sanctified when we walk in the right way that he has shown us of his ways, and we will walk in his paths 30 Par. Isaiah 2:3 (also: Micah 4:2). Cf. Zohar II:215a and III:87b ff. forevermore.
And this is the meaning of the statement in the sacred Zohar 31 III:71b; cf. Chullin 7b. that “When the tzaddik departs, he is to be found in all worlds more than in his lifetime.” That is, he is to be found more even in this world of action [“this day to do them” 32 Deuteronomy 7:11; see Eruvin 22a. ], because the action keeps growing growths of the second degree from the “light implanted for the righteous” 33 Psalms 97:11. in the field which the L–rd blessed; 34 The Garden of Eden (see Genesis 27:27 and Rashi, ad loc.; below, note 62). — See Chagigah 12a and below, Epistle 29, note 21. (this light) radiates to the earth and the outside places, 35 Par. Proverbs 8:26. and also to us—those that are here this day, all of us that live in his ways, “the holy way shall it be called.” 36 Par. Isaiah 35:8. This is as regards the service of G–d, with respect to heavenly matters. 37 Religious matters.
As for mundane matters, it is stated explicitly in the sacred Zohar that the tzaddikim shield the world, and after their death even more than in their life. 38 Zohar III:71b. Were it not for the prayer of the tzaddikim in that world, the world would not endure a single moment. 39 See ibid. III:70b ff.; cf. II:16b. And whoever is closer unto the habitation of the L–rd 40 I.e., to the tzaddik. during his lifetime has precedence to the blessing. 41 The original letter continues with a lengthy appeal for charity in general and for the support of R. Mendel of Vitebsk’s family in particular. (Reproduced in Igrot Kodesh Admur Hazaken (Kehot, 2012), p. 58 ff.)
(27b). An elucidation of the above.
It is stated in the sacred Zohar 42 III:71b. that when the tzaddik departs he is to be found in all worlds more than in his lifetime…. Now this needs to be understood. For, granted that he is to be found increasingly in the upper worlds, because he ascends to there; but how can he be found more in this world?
This may be explained along the lines of what I received on the saying of our Sages, of blessed memory, that “He has left life for all the living.” 43 Above, note 13.
As is known, the life of the tzaddik is not a physical life 44 Par. Proverbs 14:30. but a spiritual life, consisting of faith, awe, and love. Thus of faith it is written: “And the tzaddik lives by his faith.” 45 Habakkuk 2:4. Of awe it is written: “The awe of the L–rd is for life.” 46 Proverbs 19:23. And of love it is written: 47 Proverbs 21:21. “He who pursues tzedakah 48 The tzaddik. and chesed will find life,” and chesed refers to love. 49 Chesed is synonymous with love; cf. above, Epistle 13, note 27.
These three attributes are prevalent in every world to the topmost of levels, all proportionate to the levels of the worlds—one higher than the other by way of cause and effect, as known.
Now, while the tzaddik was alive on earth, these three attributes were contained in their vessel and garment on the plane of physical space. This is the aspect of the nefesh bound to his body. All his disciples receive but a radiation from these attributes and a ray [from them] radiating beyond this vessel by means of his holy utterances and thoughts. That is why our Sages, of blessed memory, said that a person cannot comprehend his master…. 50 Rashi on Deuteronomy 29:6; Avodah Zarah 5b; cf. Tosafot, Sotah 22b (s.v. Vaed ). I.e., only a radiation and a mere ray are apprehended.
But after his passing, because the nefesh [which remains in the grave] is separated from the ruach [i.e., these three attributes] which is in the Garden of Eden, 51 See Zohar I:81a; II:142a. whoever is close to him can receive a part from the aspect of his ruach [which is in the Garden of Eden], because it is no (longer) within a vessel, nor on the plane of physical space. Thus is known the saying of our Sages, of blessed memory, with reference to our father Jacob, peace be to him, that “the Garden of Eden entered with him.” 52 Bereishit Rabbah 65:22; Tanchuma (ed. Buber), Toldot 10, and 22. Zohar III:84a. Likewise it is stated in the book Asarah Maamarot that the sphere of the Garden of Eden spreads itself around every person, and in this sphere are recorded all his good thoughts and utterings of Torah and Divine service ( 53 Brackets appear in the text. and likewise to the contrary, Heaven forfend: they 54 I.e., evil thoughts and utterings. are recorded in the sphere of Gehinom, which spreads itself around every person 55 Cf. Bereishit Rabbah 65:22; Tanchuma (ed. Buber), Toldot 10 and 22. ).
Thus it is very easy for his disciples to receive their part of the essential aspects of their master’s ruach, i.e., his faith, his awe, and his love, wherewith he served the L–rd and not merely a ray thereof which radiates beyond the vessel. For the essential aspect of his ruach is raised, elevation upon elevation, to become absorbed in his neshamah, which is in the Higher Garden of Eden, in the supreme worlds.
Now it is known that something sacred is never wholly and totally uprooted from its place and original level, even after it has reached the highest point. 56 Pardes Rimonim 14:1 (where this principle is explained at length); Etz Chaim 34:3; Mevo She’arim 6:1:1. See also Etz Chaim 6:5, 47:6 et passim. Thus it is this original aspect, remaining below, in the Lower Garden of Eden, in its place and original level, which extends itself among his disciples, each one according to the level of his alliance and closeness to (the tzaddik ) during his lifetime and after his death out of a magnanimous love. For the efflux of anything spiritual is but by means of a magnanimous love. Thus it is stated in the sacred Zohar 51 Zohar II:162b. that the spirit ( ruach ) in a mode of the willingness of the heart ( reuta deliba ) 58 I.e., the mode of ahavah rabbah (magnanimous love). See above, Epistle 18, and notes 8-9, ad loc. elicits a spirit from above; thus only when he will prepare himself toward his G–d 59 Par. Amos 4:12. with a great preparation and immense effort to receive these attributes 60 The faith, awe, and love of the tzaddik. in the way that his master taught him, and as the saying of our Sages, of blessed memory: “If you have labored and (claim to have) found—believe it.” 61 Megillah 6b.
Now, there is yet another type of radiation to his disciples. However, it does not vest itself truly in their mind—as is the case with the first one, but radiates over them, from aloft. It stems from the ascent of his ruach and his neshamah to the source from where it was hewn, that is to the “orchard of the holy apples” ( chakal tapuchin kadishin ). 62 The Garden of Eden; Zohar III:84a. Cf. Rashi on Genesis 27:27; see also Zohar I:142b. More on this term see Aspaklarya Hameirah on Zohar III:142b, par. 23. (This ascent) effects a unification there ( yichud ) by means of the elevation of the mayin nukvin 63 Feminine waters; see above, Epistle 4, note 46; Intro., note 199. of all his doings, his Torah, and the Divine service which he served all the days of his life. And in the chakal tapuchin kadishin are implanted most sublime lights corresponding to the nether ones, i.e., his Torah and worship.
The illumination of these supernal lights radiates over all his disciples, who became servants of the L–rd through his Torah and worship. And this radiation, which is over them from aloft, instills in their heart thoughts of repentance and good deeds. And all the good deeds born from this radiation [radiating from the lights implanted in the orchard mentioned above] are called “growths of the second degree.”
But this radiation is in great latency and concealment, just like the sun radiating to the stars from below the earth. Thus it is stated in the Tikkunim, 64 Tikkunei Zohar 69 (112a); Zohar III:273a. See H. V., ad loc., and the ref. cited there. in reference to Moses our Master, peace to him, that after his passing his radiation extends in every generation to the sixty myriad souls, 65 The sixty myriad general souls of Israel that exist in every generation; see ibid. (above, note 44) and Kohelet Rabbah 1:5. just like the sun radiating to the sixty myriad stars from below the earth.
Chapter 28
TWENTY-EIGHT. What he wrote to his relative by marriage, the Rabbi, famous Gaon, G–dly and holy man of the L–rd, “Lamp of Israel, pillar of the right hand, mighty hammer,” 1 See above, Epistle 27, notes 3 and 4. our master R. Levi Yitzchak, 2 R. Levi Yitzchak of Berdichev (1740-1810), author of Kedushat Levi. R. Levi Yitzchak was of the leading disciples of R. Dov Ber, the Maggid of Mezeritch, and a close friend and associate of R. Schneur Zalman. may his soul rest in Eden, head of the Bet Din of the holy community of Berdichev, to console him on the passing of his son, the pious rabbi, R. Meir, 3 Author of Keter Torah. may his soul rest in Eden.
“Why was the section of Miriam 4 Numbers 20:1. adjoined to the section of the heifer? 5 Numbers, ch. 19. To teach you that just as the heifer effects atonement….” 6 Moed Kattan 28a.
Now it needs to be understood why it was adjoined precisely to the “red heifer” ( 7 Brackets suggested by H. V. which was prepared outside the three camps; 8 Numbers 19:3; Rashi, ad loc.; Yoma 68a. it is just that the Torah calls it a sin-offering 9 Numbers 19:9; Rashi, ad loc. Avodah Zarah 23b; Chullin 11a. The red heifer as such is not a sacrifice proper. It was not sacrificed on the altar but outside the camps of the Priests, Levites, and Israelites. However, Scripture terms it a sin offering, thus subjecting it to Halachic rulings applying to sacrifices. ), 10 V. L.: (which was prepared outside) and…. and it was not adjoined to the section of the sin-offering that was prepared within, on the actual altar of atonement.
However, it is known from the sacred Zohar, and from the Arizal, 11 Cf. Zohar I:64b f.; II:268b f.; III:240a ff. Arizal, Likkutei Torah, Vayikra. (On the Arizal, see above, Epistle 5, note 103.) that the principium of the sacrifices brought on the altar is that they are an aspect of the elevation of mayin nukvin : 12 Feminine waters; see above, Epistle 4, note 46. from the animal soul, which is in (the class of) nogah, 13 See above, Epistle 15, note 63. to their root and source, i.e., the forms of the four animals of the chariot bearing the throne: 14 See Ezekiel, ch. 1. the face of the ox, and the face of the eagle…. 15 See above, end of Epistle 20. Thereby the mayin duchrin 16 The masculine waters, the supernal effusions; see above, Epistle 4, note 46. are elicited and descend from the aspect of the “man upon the throne,” 17 Ezekiel 1:26.—See Zohar III:217a. referred to as malka, 18 King.—Cf. Zohar III:10a. and z’eyr anpin. 19 Microprosopus (see above, Epistle 19, note 11).—Cf. Zohar III:66b and 227a. The emanation elicited by the sacrifices proper thus stems from malka, and z’eyr anpin, corresponding to tiferet.
As for the burning of the red heifer, however, by throwing in the cedarwood, and the hyssop…, and the placing of running waters into the ashes, the Mishnah 20 Parah, ch. 6; et passim. refers to this as the sanctification ( kiddush ) of the waters of lustration. This is the aspect of kodesh ha’elyon, 21 Supreme holiness. referred to as tala d’bedulcha, 22 The Dew of Bdellium (par. Numbers 11:7), referring to the emanations from arich anpin. See commentary of the Arizal on Sifra Detzeniyuta ( Zohar II, beg. of 176b), in Shaar Maamarei Rashbi (ed. Tel Aviv 1961) 111b. as mentioned in the sacred Zohar, 23 See Zohar III:49a, 128b and 135b. the aspect of the supreme chochmah and the mocha stimaah of arich anpin. 24 The Concealed Brain; the aspect of chochmah in the partzuf of arich anpin.—See above, Epistle 10, note 41. Of it is said in many places in the sacred Zohar that through chochmah they are disencumbered, 25 See above, Epistle 26, and the references cited there in note 82. and darkness is converted to light. 26 Zohar I:4a; Tikkunei Zohar 21 (50a). That is, by means of the mocha stimaah of arich anpin, the world of Tikkun 27 The World of Correction (or Restitution). See Addendum, Mystical Concepts in Chassidism, s.v. Tohu and Tikkun. is disencumbered and corrected from the world of tohu 28 The World of Chaos (or Disorder). See Addendum, ibid. and the breaking of the vessels 29 See Addendum, ibid. that fell into Beriah, Yetzirah, and Asiyah …, as known. That is why (the red heifer) purifies from the defilement by a corpse, even though such is the highest degree of impurity, and much lower than nogah. 30 The sacrifices proper, brought on the altar, elicit from the rank of z’eyr anpin and sublimate the class of nogah. The red heifer, however, elicits from the supreme rank of arich anpin. Its effect, therefore, is that much greater, and it is able to sublimate even ranks far below nogah.
Now, 31 This paragraph is emended according to L. H. it is known that abba 32 The partzuf of abba (the sefirah of chochmah ). draws from the eighth mazal, 33 Etz Chaim, Shaar Hakelalim 5; ibid., 14: end of ch. 3, and 8; et passim. —Abba draws from the eighth of the thirteen attributes of mercy (Exodus 34:6 ff.) Both the eighth (related to abba ) and the thirteenth of the attributes (related to imma ; binah ) are referred to as mazal, because everything flows (nozel ) from them. The eighth attribute is regarded as the most important one and, accordingly, termed the “superior mazal,” while the thirteenth attribute is termed the “inferior mazal.” See Zohar II:177a; III: 134a ff. and 289a ff. Cf. Nachmanides on Genesis 24:1. which is the tuft of notzer chesed. 34 The thirteen attributes are referred to as the “thirteen tufts of the dikna (beard)”; see ref. cited above, note 33 (and cf. Epistle 20, note 42). Notzer chesed (He guards chesed ) is the eighth attribute according to the interpretation of the Zohar and the Kabbalists; see Likkutei Sichot, vol. 4, pp. 1348 ff., on the varying enumerations of the thirteen attributes. Notzer is (composed of the same) letters (as) ratzon. 35 Will; or Favor. Arizal, Likkutei Torah, Toldot (on Genesis 25:21) and Ki Tissa (on Exodus 34:7); cf. Zohar III:280a. — See Igrot Kodesh by the Lubavitcher Rebbe, vol. 2, pp. 119-120. It is the et ratzon 36 Lit., the Time of Will (or Favor). Auspicious time. that becomes revealed and radiates in a manifest way, from above downward, at the time of the passing of the great tzaddikim 37 Lit., the tzaddikim of the Most High. who serve the L–rd out of love, surrendering their soul to the L–rd during their lifetime every evening and morning when reading the Shema. 38 See Zohar I:124b; cf. Tikkunei Zohar, Introduction 10b and Zohar III:263b; Berachot 61b. See below, Epistle 32, note 18. For thereby they elevate the mayin nukvin to abba and imma, as known. ( 39 Brackets appear in the text. The same applies to (their) study of the Torah, 40 See Zohar I:124b. which derives from chochmah. 41 See above, Epistle 19, note 35. ) Thus, the aspects of the mayin duchrin were elicited thereby and descended from the tuft of notzer chesed, and they, indeed, radiate in a manifest way at the time of their passing. For as known, all the effort of man, which his soul toiled 42 Par. Proverbs 16:26 (cf. Isaiah 53:11); see Sanhedrin 99b. during his lifetime, is above in a hidden and concealed state. It becomes revealed and radiates in a manifest way from above downward at the time of his passing. 43 Cf. above, Epistle 27.
Now, by the manifestation of the illumination of the tuft of notzer chesed at the time of their passing, the chesed of the L–rd radiates from world to world over those who fear Him 44 Par. Psalms 103:17. and effects salvations in the midst of the earth 45 Par. Psalms 74:12. to atone for the sin of the generation, even for the deliberate sins which are of the three impure kelipot [which are inferior to nogah ]. For the mazal of notzer is of the mochin stimin of arich anpin, the source of the extractions ( birurim ). Thus the darkness of the shevirat hakelim is converted into the light of the world of Tikkun.
This is not the case, though, with the sacrifices that are upon the altar. They atone only for inadvertent sins which come about because of the strengthening of the animal soul which is of nogah, as mentioned in Likkutei Torah, section of Vayikra.
That is why (the section of Miriam) was adjoined expressly to the section of the heifer: “just as the heifer….” Indeed, in the Yalkut, section of Shemini, the version is “the waters of lustration….” 46 Just as the waters of lustration effect atonement, etc., thus alleviating the difficulty raised at the beginning of this later.
Chapter 29
TWENTY-NINE. “A woman of valor is the crown ( atarah ) of her husband….” 1 Proverbs 11:4.
In the Gemara, fourth chapter of Megillah, 2 Folio 28b. it is stated: “He who makes use of the crown, passes away 3 Avot 1:13. …this applies to one who makes use of a person who can repeat halachot, the crown ( keter ) of the Torah…. It was taught in the academy of Elijah: whoever studies halachot is assured….”
Now it needs to be understood why the halachot are referred to as “crown,” and “the crown of the Torah,” and, also, why expressly he who studies halachot is assured…, and not other subjects of the Torah. Furthermore, one needs to understand the saying of our Sages, of blessed memory, in the eleventh chapter of Menachot, 4 Folio 99b. that even if one studied but a single chapter in the morning…one has fulfilled one’s duty. Why is one’s duty not fulfilled by other subjects of the Torah?
However, it is well known that the Arizal 5 See above, Epistle 5, note 103. stated that every person of Israel needs to be reincarnated many times until he has fulfilled all 613 commandments of the Torah in thought, speech, and action. 6 See above, Epistle 7, note 37. This is in order to complete the garments of his soul and to correct them, so that there will not be a missing garment…. 7 See above, Epistle 3, note 5, on the “garments” of the soul. [Excepted are the commandments incumbent upon the king, because he discharges all of Israel, as he is the omneity of them all.] The reason is in order to garb all the 613 aspects and powers in one’s soul, so that “Not one of them shall be lacking.” 8 Par. Isaiah 34:16.
An explanation for the necessity and need of these garments is given in the Zohar 9 Zohar II:210a-b and 229a-b. and is understood by every intelligent person. For the nefesh, ruach, and neshamah 10 See above, Epistle 5, note 53, on these terms. in man are of the genre of creatures, and it is impossible for any creature to attain any apprehension of the Creator and Former of all, the En Sof, blessed is He.
Even after G–d had already radiated of His light, blessed be He, and caused an emanation in the form of an evolution of numerous levels [level upon level] by way of immense contractions and numerous, immense garments [known to the students of Kabbalah; in the Idra Rabbah they are referred to as “hairs,” 11 Zohar III:128b ff. Cf. above, Epistle 20, note 74. and as written in Daniel: “And the hair of his head as pure wool…” 12 Daniel 7:9. ], nevertheless, neither the nefesh, nor the ruach and neshamah can endure the light. For the light is good and sweet…, 13 Par. Ecclesiastes 11:7. as it is written: “To behold the noam of the L–rd.” 14 Psalms 27:4. ( Noam ) expresses pleasantness, agreeableness, sweetness, and an infinitely immense delight, as it is written: “Then you will delight yourself in the L–rd,” 15 Isaiah 58:14. “And He will satisfy with tzachtzachot …” 16 Ibid., 11. The Zohar (II:209a) quotes these two verses in this order. an idiom of tzichey tzama, 17 Parched with thirst (Isaiah 5:13); see comment., ad loc. as stated in the Zohar. 18 Zohar II:210b.
It is not in (the soul’s) power to absorb the pleasantness and agreeableness of the tzachtzachot without leaving its husk and becoming existentially nullified just like the flame in the torch, were it not that from the aspect of this very light there will evolve and issue forth some minute radiation, by way of an evolution of level after level, with many contractions, until a single garment is created thereof, a creation like the nature of this light, to garb the nefesh, ruach, and neshamah.
By way of this garment [which is like this light], (the soul) can derive enjoyment from the ray of this light, and apprehend it, without becoming existentially nullified. It is analogous to someone looking at the sun through a fine and lucid speculum. Thus it is written: “And Moses entered into the midst of the cloud, and he ascended…”; 19 Exodus 24:18; see Zohar II:229a and I:66a. that is, he vested himself in the cloud and ascended, and saw by way of the cloud…. Thus it is explained 20 The preceding discourse dealing with the garments of the soul. in the Zohar, volume II, folios 210 and 229.
Now this light, kept concealed for the righteous in the future, 21 See Chagigah 12a; Zohar I:45b and II:148b, (above, Epistle 27, and notes 33 and 34 ad loc.). is termed the “pleasantness of the L–rd,” and the “ tzachtzachot to delight in the L–rd,” and the “400 worlds of longing” ( almin diksufin ) 22 Zohar I:123b; III:128b and 288a. in which the tzaddikim delight… [as it is written: 23 Genesis 23:15.—כסף (silver) is etymologically related to לכסוף (to long; to desire). “400 shekalim of kessef …”]. In (this light) there are very many rungs and levels, one superior to the other. But the minute radiation, which descends level after level to create this garment, is of the rank of the lowest level in this light. Metaphorically speaking, it is referred to as the external level, and achorayim, as stated in the Zohar, folio 208b ( 24 Brackets appear in the text. cf. in the commentary Mikdash Melech ), and 210b: “And that which is left….”
Now, in the soul of man there is a faculty for delight: for (the soul) delights in what is delightful to it, as, for example, in the conception of a new insight, or the like. The aspect of the chitzoniyut and achorayim of the (soul’s) capacity and state of delight is the aspect of the faculty of its will: (the soul) wills that which it wills, i.e., something that is not painful [for pain is the opposite of delight]. 25 The above may be summarized as follows: In the soul there is a faculty of delight. This faculty is most deep-seated and innate to the soul, beyond any apprehension. The propensity to like or dislike, that something will appeal to a person or not, is a natural disposition and innate part of the soul. In fact, it is the most basic faculty of the soul. Based on it is man’s will. By nature man wills that which is agreeable to him; what he likes; that which realizes his capacity for delight. Will itself expresses itself on two levels. Most often it is subject to reason. Man wills what reason dictates to him as being most agreeable. First he reasons what would be in his best interest and best agrees with his natural disposition for delight. Then he focuses his will on this rational goal. This is the “lower” or “inferior” will (so called because it is dependent on, thus lower than, reason). The second type of will is not subject to reason. It does not express itself after a rational calculation but transcends it. It is supra-rational and may even act against the dictates of reason (stubbornness would be an example; see above, Epistle 22, note 60). This second type of will, the “superior” or “supreme” will, is the very basic or natural disposition of willing; the “will of will,” or the “will to will,” as it were. (Cf. also Siddur Im Dach, pp. 161a ff.)
Metaphorically speaking, it is the same with the light of the En Sof, blessed is He, as it were. The will of the Supreme One, blessed is He, is the aspect of the chitzoniyut and achorayim of the aspect of the Supreme delight, the “pleasantness of the L–rd,” the tzachtzachot, and the “worlds of longing,” mentioned above.
Though these are unified in an absolute unity, for He, blessed be He, and His will, are one [and not like the will of man, Heaven forfend, neither wholly nor partially; there is no comparison whatsoever between them], nevertheless, the Torah speaks in human idiom 26 Berachot 31b. to appease the ear with what it is able to hear, 27 Mechilta and Tanchuma on Exodus 19:18. with allegory and metaphor relating to the soul of man 28 See above, beg. of Epistle 15, and notes, ad loc. which compounds the faculty of delight, will, wisdom, understanding…. (This composition of the soul) is empirically evident. For when a person conceives some wondrous new insight then, at least, at that very moment, there is born in his mind a wondrous delight. Thus it follows that the (faculty of) delight surpasses exceedingly the faculty of the intellect and wisdom, except that it is vested in the faculty of the intellect and wisdom. Thus when man senses the intellect and wisdom, that is, he apprehends and understands it well, he, then, also senses the faculty of delight which is vested in the wisdom.
That is why in the sacred Zohar 29 Zohar II:158a; Cf. above, Epistle 5. the aspect of binah is referred to as olam habah (the World to Come). For it is the state of the manifestation of the chochmah, and the delight vested in it, which the righteous apprehend in the Garden of Eden and perceive in the pnimiyut of the Torah. For The Torah derives from chochmah, 30 Zohar II:85a; see above, Epistle 19, note 35. and the Torah and the Holy One, blessed is He, are entirely one. 31 Zohar II:90b; above, Epistle 23, note 23.
Now, the Kabbalists 32 Chachmei HaEmet, in the Hebrew—lit., the “sages of the truth” (i.e., of Kabbalah). term and refer to the Supernal Will as keter elyon, the supreme crown. In it there are 620 33 The numerical value ( gematria ) of keter is 620. pillars of light…. 34 See Masechet Atzilut, near the end; R. Shem Tov ibn Shem Tov, Sefer Haemunot 4:7; R. Moses Cordovero, Pardes Rimonim 8:3; and Shiur Komah, ch. 93, s.v. Keter and Ratzon ; Likkutei Amarim, Part I, ch. 53. That is, by way of analogy, just as in a large brick house there are pillars standing in the ground, and their apex is connected with the ceiling, precisely so, metaphorically speaking, the keter of the Supernal, blessed is He, transcends the aspect of the level of chochmah. ( Keter ) is an idiom of koteret (capitol), for it surrounds and encompasses above the brains in the head [i.e., the faculties of chochmah, binah, and daat ( chabad )]. 35 See Etz Chaim 23:1, 2; ibid. 25:5; above, Epistle 17 (note 27, ad loc.).
This (Supreme) Will is vested in the 613 commandments of the Torah and the seven precepts of the Rabbis, 36 Thus 620 precepts corresponding to the 620 pillars of light. practically all of which are operative commandments [even those related to speech, for we maintain that the motioning of the lips is regarded as an act, 37 Sanhedrin 65a. and also those relating to thought or the heart. For the commandment is given only to physical man in this world 38 See Eruvin 22a. because he has the choice to turn his heart to good…. 39 Or to evil. The soul without a body, however, need not be enjoined about this 40 See Etz Chaim 26:1; Likkutei Amarim, Part I, ch. 37. ].
Thus it follows that the commandments, metaphorically speaking, are as the pillars that stand from the peak of rungs, i.e., the will of the Supreme One, blessed is He, to this material world. Metaphorically speaking, they are as the hollow pillars which encompass and garb man’s neshamah, or ruach, or nefesh, when he fulfils the commandments. By way of these pillars his nefesh, ruach, and neshamah ascend to the peak of rungs to be bound up in the bundle of life with the L–rd, 41 I Samuel 25:29; see Likkutei Torah, Shelach 51d. that is, to be bound up and vested in the light of keter, the will of the Supreme One, blessed is He. And by means of this garment they are able to behold the “pleasantness of the L–rd,” and the tzachtzachot, which transcend the rank of keter and, metaphorically speaking, are its inner core.
( 42 Brackets appear in the text. Though it is explained elsewhere that the commandments are the innermost will of the Supreme One, blessed is He, 43 See Likkutei Amarim, Part I, ch. 23. the students of Kabbalah are well acquainted with the multitude of aspects and levels within every aspect and level of the levels of holiness. There are several aspects of “ panim to panim,” and several aspects of “ achorayim to achorayim,” 44 See ref. cited above, Epistle 20, note 36. to no end….)
Now, the seven precepts of the Rabbis are not regarded as commandments in themselves, for it was already said: “You shall not add.” 45 Deuteronomy 13:1; Maimonides, Hilchot Yesodei HaTorah 9:1. Rather, they derive and issue from the commandments of the Torah and are included in them, in the sum of 613, to garb the 613 aspects and powers in the nefesh, ruach, and neshamah of man.
This is the meaning of the statement in the sacred Zohar, section of Pekudei (folio 229b), that “The good deeds which man does elicit a garment from the light of the supreme splendor…, and they see…the pleasantness of the L–rd….”
Though there it speaks of the Lower Garden of Eden where the garments are of the truly operational commandment, while in the Higher Garden of Eden the garments are of the love and devotion of the heart with respect to Torah and prayer [as mentioned in the Zohar, ad loc. (folio 210 46 II:210b. )]; however, this devotion refers to the devotion of one’s occupation with Torah for its own sake ( lishmah ), 47 See above, Epistle 12, note 17. out of the love for God. [The commandment to study Torah also belongs to the class of operational commandments, for the motion of the lips is an act, and meditation is not the same as speech; 48 Sanhedrin 65a; Berachot 20b. thus one does not discharge his duty by meditation alone. 49 Hilchot Talmud Torah 2:12; see Eruvin 54a. The same applies to prayer. 50 See above, Epistle 25, note 61. ]
And certainly so, considering that the advantage of devotion over speech and deed is not of itself…, but because of the radiation from the Supernal Will…, as explained at length in Likkutei Amarim, Part I, ch. 38, see there.
Now, it is known that the will of the Supreme One, blessed is He, vested in the 613 commandments of the Written Torah, is hidden and covered, secreted and concealed. It is manifest only in the Oral Torah. For example, the precept of tefillin : in the Written Torah it is stated, “And you shall bind them for a sign on your hand, and they shall be for frontlets between your eyes.” 51 Deuteronomy 6:8. This is an indistinct and concealed statement, for Scripture did not explain how, and what to bind, and what frontlets are, and where is “between your eyes” and “on your hand,” until the Oral Torah explicates that one needs to bind a single box on the hand, and four boxes on the head, and four portions of Scripture within them. Also, the boxes are to be made of prepared leather, and of necessity square, and to be tied by means of leather straps which need to be black, and all the other detailed rulings of making the tefillin that were said orally. Also, “on your hand” refers only to the arm, and not to the palm of the hand; and “between your eyes” refers to the scalp, and not to the forehead.
It is likewise with all the commandments of the Torah, whether they be operational precepts or prohibitory precepts; they are not revealed, and known, and explicated, except through the Oral Torah. For instance, the prohibitory precept that was said with respect to Shabbat—“You shall do no work” 52 Exodus 20:10; Deuteronomy 5:14. : it does not explain what is regarded as work. In the Oral Torah, however, it is explicated to refer to the well known 39 forms of work 53 See Mishnah, Shabbat 7:2. and not to the carrying of stones or heavy beams.
And as it is with these, so it is with all the commandments, whether they be operational precepts or prohibitory precepts: they are indistinct and are explicated, revealed, and known only through the Oral Torah.
That is why Scripture says of the Oral Torah: “And you shall not cast off the teaching of your mother,” 54 Proverbs 1:8. as stated in the Zohar. 55 See Zohar II:276b. See also ibid. 238b, and cf. ibid. 85a. (This verse is explicitly interpreted thus, in Midrash Mishlei 1:8.) Metaphorically speaking, just as all the limbs of the child are included, in great concealment, in the sperm of the father, 56 See Zohar III:93a; cf. Niddah 31a. and the mother brings this out into a state of manifestation [when giving birth to a child that is whole, with 248 limbs and 365 sinews], so, in precisely like fashion, the 248 operational precepts and the 365 prohibitory precepts emerge from concealment to manifestation through the Oral Torah. And the beginning of the verse—“Heed my son the instruction of your father”—refers to the Written Torah, 57 See ref. cited above, note 55, and Yalkut Shimoni on Proverbs (ad loc.; sect. 929). which derives from the supreme chochmah 58 See ref. cited above, note 30. which is called “father.” 59 See above, Epistle 15, note 9.
Now this is the meaning of “A woman of valor is the crown of her husband.” For the Oral Torah is termed the “woman of valor” who gives birth to and raises many valiant hosts, as it is written 60 Song of Songs 6:8. “And alamot without number”: do not read alamot 61 Maidens. but olamot, 62 Worlds. referring to the halachot which are without number, as stated in the Tikkunim. 63 Tikkunei Zohar, Introduction 14b.
They all are the aspect of the manifestation of the will of the Supreme One, blessed is He, concealed in the Written Torah. And the will of the Supreme One, blessed is He, is exceedingly more sublime than the rank of the supreme chochmah, just as a crown ( keter ) and wreath ( atarah ) is above the brains in the head. 64 See above, note 35. The halachot, therefore, are referred to as “crown,” and “crown of the Torah,” and “Whoever studies halachot is assured of life in the World to Come,” by investing his nefesh, ruach, and neshamah in the the will of the Supreme One, blessed is He, as stated above.
Chapter 30
THIRTY. It is known that our Sages, of blessed memory, said 1 Berachot 6b. : “Whoever is accustomed to come to the synagogue and one day did not come, the Holy One, blessed is He, makes inquiry about him, for it is said, 2 Isaiah 50:10. ‘who among you fears the L–rd….’”
The same applies to all the commandments, and especially the precept of charity, “which is balanced against all the commandments.” 3 Jerusalem Talmud, Peah 1:1. Though it is without a vow, 4 See Shulchan Aruch, Yoreh Deah 203; cf. Likkutei Torah, Matot 82b. Heaven forfend, nevertheless, it is not becoming to the divine soul of all the men of valor whose hearts the fear of the L–rd has touched 5 Par. I Samuel 10:26. to make a diminution in what is holy, relative to what they were accustomed to set aside, annually, from their wealth, to revive the spirit of the humble and downcast 6 Par. Isaiah 57:15. who have nothing of their own. It is “the Hut of David that is fallen…,” 7 Amos 9:11, referring to the Shechinah (see above, Epistle 9, note 29). The poor are the aspect of the Fallen Hut—the Shechinah, the sefirah of malchut which “has nothing of its own.” See above, Epistle 21, note 24. to raise and to exalt… “that it be united in the One….” 8 Zohar II:135a. By giving charity one raises and reinstates the Fallen “Hut,” thereby effecting the ultimate goal of the unity of the Holy One, blessed is He, and His Shechinah. See also Zohar III:113b. Cf. Likkutei Amarim, Part I, end of ch. 50; Maamarei Admur Hazaken—Ketuvim, vol. 2, p. 161.
And everything is according to the preponderance of [good] deeds…, 9 Avot 3:15. See above, Epistle 21. and according to the amount ( cheshbon ). Thus our Sages, of blessed memory, said, “Each and every coin adds up to a great amount ( cheshbon ),” 10 Bava Batra 9b. and as the saying of our Sages, of blessed memory: 11 Zohar II:235a; III:5a; Zohar Chadash 44a. “When is the L–rd great? When He is in the city of our G–d….” 12 Psalms 48:2.—“In the city” may also be read “[when He is] with the city.” The “city of G–d” signifies malchut. The ultimate goal, the “greatness of the L–rd,” will thus be achieved when this unity is effected; see Zohar III:5a and Zohar Chadash 51d. It is the aspect and place of the cheshbon, 13 The “city of our G–d” is the aspect and place of Cheshbon. Cheshbon, too, signifies malchut ; see Zohar III:220b and Likkutei Torah, Chukat 66d ff. as it is written: “Your eyes are wells in cheshbon.” 14 Song of Songs 7:5.
The meaning is that, as known, an arousal from below [the issuance of life, grace, and kindness by an act of charity out of a good will and a friendly countenance 15 See Jerusalem Talmud, Peah 8:9; Vayikra Rabbah 34:1; Avot d’R. Nattan, ch. 13; cf Bava Batra 9b. See also below, Epistle 32. ] elicits an arousal from above: 16 Above, Epistle 4, note 45. “The L–rd will make His Countenance shine,” 17 Numbers 6:25. i.e., a radiation and issue of grace, chesed, and Supreme favor 18 Signified by Countenance ( panim ); see above, Epistle 22, note 31. from the Fountainhead of life, 19 Lit.: the Life of life (see above, Epistle 17, note 4). the En Sof, blessed is He, [to whose greatness 20 The aspect of chesed ; see above, Epistle 13, note 30. there is no searching and apprehension whatsoever], to the aspect of “Your malchut is the malchut of all worlds,” 21 Psalms 145:13; see above, Epistle 8, note 44. the “world of manifestation” ( alma deitgalya ). 22 See above, Epistle 20, and note 53, ad loc. It 23 Malchut. animates all the creatures [that are in all the upper and lower hechalot 24 Shrines; realms. ] which are in a category of number and amount ( cheshbon ), as it is written: “A thousand thousands minister unto Him.” 25 Daniel 7:10.
This is the meaning of the “great amount,” because the quantitative act of charity brings about peace. 26 Cf. above, end of Epistles 4 and 12. The meaning of “peace” is to join and conciliate two opposite extremes. (In our context) these are the extremity of the superior heaven, the aspect of “And to His greatness there is no searching” 27 Great is the L–rd and highly to be praised, and to His greatness there is no searching; Psalms 145:3. and the extremity of the inferior heaven 28 The Shechinah ; malchut. —which vests itself in Beriah, Yetzirah, and Asiyah, (that is, in) a category of limitation and number, and suffice this for the initiated.
Chapter 31
THIRTY-ONE. Well known throughout 1 Lit., well known in the gates; par. Proverbs 31:23. is the statement in the Tikkunim that the “ Shechinah is suffering in the exile”—as it were. 2 Cf. Zohar II:189a-b.
Metaphorically speaking, it is like a bodily ailment [“Who makes a distinction between holy…” 3 Between holy and profane; Liturgy, Havdalah (par. Leviticus 10:10). A phrase used to emphasize the essential distinction between the subject and object of the metaphorical analogy. ]. The cause of illness or health lies in the extension and flow of the life-force vested in the blood of life 4 Cf. Leviticus 17:11. which flows from the heart to all the limbs, and turning round and around goes the spirit of life 5 Par. Ecclesiastes 1:6. and the blood into all the limbs, through the veins 6 Emended according to H. V. that are absorbed in them, and returns to the heart.
Now, when the circulation and flow of this spirit of life is always as it should be, in its proper order arranged for it by the Fountainhead of life, 7 Lit., the Life of life (see above, Epistle 17, note 4). blessed is He, man is perfectly healthy. For all the limbs are bound together and receive their proper vitality from the heart through this circulation.
But if there is any disorder in any place, restraining, hindering, or reducing the circulation of the blood with the spirit of life vested in it, then this bond [which binds all the limbs to the heart through this circulation] is broken or diminished and man will fall ill and sick, may the L–rd have mercy.
Precisely so, metaphorically speaking, all the souls of Israel are regarded as the limbs of the Shechinah 8 Zohar III:17a; ibid. 231b ( Raaya Mehemna ); Tikkunei Zohar 21 (52a). which is called the “heart,” as it is written: 9 Psalms 73:26. “The Rock of my heart,” 10 See Shir Hashirim Rabbah 5:2 (l); Zohar I:59a (cf. Nitzutzei Orot, ad loc.); Zohar II:128b. See also Tikkunei Zohar 21 (52a). and as it is written: “And I will dwell among them.” 11 Exodus 25:8. That is, the term Shechinah denotes that the light of the L–rd dwells in the worlds Beriah, Yetzirah, and Asiyah in order to vivify them.
The issue of this vivification is by means of a prior investment in the souls of Israel. This is so because none of the creatures are in any approximation to the Creator, blessed be He, for all that are before Him are esteemed as truly naught. 12 Zohar I:11b. Thus it is impossible for them to receive vivification from His light and effluence, blessed be He, to become creatures ex nihilo into substantiality, and to be living and subsisting. 13 Cf. above, Epistle 20. (This is made possible) only through the souls that rose in His thought 14 See Bereishit Rabbah 1:4. and preceded the creation of the worlds by the aspect of Speech. 15 The creation of the world was by means of the Divine fiats; see Avot 5:1; cf. above, Epistles 5 and 25. Thus our Sages, of blessed memory, said: “With whom did the Holy One, blessed is He, take counsel…,” 16 Bereishit Rabbah 8:7; Rut Rabbah 2:3. as was made known elsewhere.
And it is well known throughout 17 See above, note 1. that the whole issuance of vivification, and the effluence from the upper worlds to those lower than them, are as stated in the Sefer Yetzirah : “Their beginning is wedged in their culmination, and their culmination is wedged in their beginning.” 18 Sefer Yetzirah 1:7; cf. the commentary attributed to R. Abraham ibn Daud, ad loc.—The primordial souls in the “original thought” of G–d are thus the conduit for the Divine issuance and effluence. In the writings of the Arizal, 19 See above, Epistle 5, note 103. this is referred to as or yashar (direct light), and or chozer (reflective light), 20 See above, Epistle 20. and as it is written: “And the animals advanced and retreated ( ratzo veshov ).” 21 Ezekiel 1:14.
Thus, according to these words and this truth 22 Par. II Chronicles 32:1. —which it is not possible to explain properly in writing—it follows that the Shechinah is referred to as “heart,” and the souls as “limbs.” This teaches us that when all the souls are attached and bound together, the circulation and flow of the vivification and of the effluence “turns around and around,” and “their culmination is wedged in their beginning” to bind and join them all to “the L–rd (who) is One” to be attached to Him, blessed be He. And thus it is written: 23 Deuteronomy 29:9, 10. “You are standing this day, all of you, before the L–rd your G–d—[stating expressly: “all of you,” and stating expressly: “before”]—your heads…from the hewer of your wood….” 24 Cf. above, Epistle 22b, and the notes, ad loc.
And hereby will be understood the saying of our Sages, of blessed memory, that the destruction of the Second Temple and the Fall of Israel into exile, and the withdrawal of the Shechinah and its descent to Edom, 25 See above, Epistle 25, note 48. into a fate of exile, as it were; all this was because of the sin of groundless hate and a division of hearts, 26 Yoma 9b. the Merciful save us. And that is why (the Shechinah ) is referred to as ailing, metaphorically speaking. As 27 Emended according to H. V. for “He raises the fallen, and heals the sick,” 28 Liturgy, opening benedictions of the Amidah. in plural form, these are all the limbs….
Chapter 32
THIRTY-TWO. May the L–rd bless their substance, and may the work of their hand be acceptable, 1 Par. Deuteronomy 33:11. that they may be accepted before the L–rd at all times. 2 Par. Exodus 28:38. So may the L–rd give and do so yet further to encourage them among the valiant. 3 Par. Amos 2:16. And he who is noble should ever persist by noble things, 4 Par. Isaiah 32:8. to be great in causing others to do 5 See below, note 10. in every city and congregation, 6 Lit., minyan ; see above, Epistle 1, note 55. and it will be accounted to him for righteousness ( tzedakah ). 7 Par. Psalms 106:31.
And of one who does (himself) it is said, 8 Psalms 112:9. “His tzedakah omedet (stands) forever”; omedet, in feminine gender, because he receives 9 The feminine is the recipient aspect, while the masculine is the emanating aspect; cf. above, Epistle 4, note 46, and Epistle 15, note 9. the arousal of his pure heart from the one who is “greater—who causes others to do.” 10 He who causes others to do is greater than the doer.— Bava Batra 9a. See Shulchan Aruch, Yoreh Deah 249:5, and Turei Zahav, ad loc. Nevertheless, it stands forever.
This means: All the acts of charity and kindness the Israelites perform in this world out of the generosity of their pure hearts are alive and subsist in this physical world until the time of the resurrection. Then there will be a time of manifestation of Divinity and of the light of the En Sof, blessed is He, from the rank of sovev kol almin, 11 Encompassing (transcending) all worlds. See above, Epistle 3, note 12. in this world, and as explained at length in the letter of last year. 12 See above, Epistle 17.
But there needs to be a vessel and an abode wherein the light of the En Sof, blessed is He, can vest itself, just as the body is (a vessel) to the soul, metaphorically speaking. Thus it is written: 13 Jeremiah 23:29. “Is not My word like fire”; just as fire does not radiate in this world except when it is attached to, and vests itself in the wick…, as explained elsewhere. 14 See Likkutei Amarim, Part I, chs. 35, 52, and 53 (in comment. on Zohar III:187a).
The body and the vessel for His light, blessed be He, is the attribute of kindness and the generosity of the heart to give and effuse vitality to one who has nothing (of his own). Thus it is stated in the Tikkunim : 15 Tikkunei Zohar, Introduction 17a. “And many bodies You have prepared for them, and in this preparation they are called: chesed —the right arm,” and the whole body is included in the right side. And thus said the composer: “His garment is tzedakah.” 16 The composer of the liturgical hymn You are our G–d ( Machzor, Shacharit for Rosh Hashanah and for Yom Kippur).
This is the meaning of what our Sages, of blessed memory, said: 17 Sukkah 49b; cf. ref. cited above, Epistle 30, note 15. “Charity is recompensed only according to the kindness in it, as it is written: 18 Hosea 10:12. ‘Sow to yourselves for tzedakah, reap according to the kindness.’” For the harvest is the manifestation of the seed hidden in the soil. It is likewise with the charity and kindness the Israelites perform in the time of the exile: it is hidden and concealed until the time of the resurrection when the light of the En Sof, blessed is He, will vest itself and radiate in this physical world. And (when) He is one with His causations, i.e., the aspects of the kelim of the ten sefirot of Atzilut, 19 Tikkunei Zohar, Introduction 3b; see above, beg. of Epistle 20. thus a fortiori and a minori ad majus, (He is one) with the light of the En Sof, blessed is He, which encompasses all worlds from exceedingly higher than the sphere of Atzilut.
That is why (charity) is referred to as tzedakah, a feminine gender [“his tzedakah omedet forever”]. For it receives a radiation from the light of the En Sof that encompasses all worlds, which vests itself in it in this physical world at the time of the resurrection.
“ Tzedek shall go before him,” 20 Psalms 86:14. however, is a masculine gender. It is the attribute of kindness that is aroused in the heart of man of itself, through the arousal of the love of G–d when reading the Shema —to cleave to Him 21 Deuteronomy 11:22 (ibid., 30:22). and to surrender his soul at echad ; 22 I.e., to be in a mode of readiness for self-sacrifice for the sanctification of G–d’s Name, when uttering the word echad (the L–rd is One—Deuteronomy 6:4). See the writings of the Arizal dealing with devotions ( Shaar Hakavanot ; Pri Etz Chaim, etc.) s.v. Keriat Shema ; cf. Tikkunei Zohar, Introduction 10b; Bach on Tur Orach Chaim 61 (s.v. Veyikra’enah ). See also Likkutei Torah, Vayikra 5a, and cf. above, Epistle 28, note 38. and “with all your wealth” 23 “And you shall love the L–rd with all your wealth”; Deuteronomy 6:5. —in the literal sense…. 24 See Berachot 54a and 61b.
And the arousal from below [“As waters (reflect) the face to face, so is the heart of— the Supernal —man…” 25 Proverbs 27:19; see above, Epistle 1, note 26. (The “Supernal Man”—see Ezekiel 1:26.) ] elicits an arousal from above, 26 Set above, Epistle 4, note 45. i.e., an effulgence of the light of the En Sof, blessed is He, that encompasses all worlds, to the nethermost in this physical world, in a state of manifestation, at the time of the resurrection, as explained at length in last year’s letter. 27 See above, note 12.
And this is the meaning of “ yehalech before Him.” 28 Above, note 20. For ( tzedek ) leads 29 Yehalech is an active form of the causative stem of the verb הלך; see above, Epistle 4. and elicits the Supernal Countenance ( panim ) from higher than Atzilut to the world of Asiyah. 30 See above, end of Epistle 4; cf. also end of Epistle 30. But now is a time to be brief, and may He not restrain from them all the good. 31 In Hebrew this sentence is a play on rhyming words. Be beneficient, O L–rd, to the good, and to those who are upright in their heart, 32 Psalms 125:4. as is the wish of he who seeks it. 33 Par. Lamentations 3.25.