## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 17:1
[Tanya, Part I; Likkutei Amarim 17:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/17:1)

**וּבָזֶה** יוּבַן מַה שֶּׁכָּתוּב: ״כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד, בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂוֹתוֹ״.

**Kehot Publication Society (English Translation):**
With the above in mind, one can understand the Scriptural text, “For this thing is very near to you, in your mouth and in your heart, so you can fulfill it.”¹

footnotes:
¹ Deuteronomy 30:14.


###### Tanya, Part I; Likkutei Amarim 17:2
[Tanya, Part I; Likkutei Amarim 17:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/17:2)

דְּלִכְאוֹרָה, הוּא – ״בִּלְבָבְךָ״ – נֶגֶד הַחוּשׁ שֶׁלָּנוּ [וְהַתּוֹרָה הִיא נִצְחִית], שֶׁאֵין קָרוֹב מְאֹד הַדָּבָר לְהַפֵּךְ לִבּוֹ מִתַּאֲווֹת עוֹלָם הַזֶּה לְאַהֲבַת ה׳ בֶּאֱמֶת, וּכְמוֹ שֶׁכָּתוּב בַּגְּמָרָא: ״אָטוּ יִרְאָה מִילְּתָא זוּטַרְתִּי הִיא״? וְכָל שֶׁכֵּן אַהֲבָה. וְגַם אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה דְּ״צַדִּיקִים – דַּוְקָא – לִבָּם בִּרְשׁוּתָם״.

**Kehot Publication Society (English Translation):**
At first glance, [the statement, “For this thing is very near to you…] in your heart” seems to be contrary to our experience [yet the Torah is eternal², ch. 9; *Hilchot Teshuvah* 3:8; Commentary on the Mishnah, *Sanhedrin*, ch. 10.].³ For it is not a “very near thing” to change one’s heart from mundane desires to a sincere love of G–d. Indeed, it is stated in the Gemara, “Is fear [of Heaven] a small thing?”⁴ 33b; *Megillah* 25a. How much more so—love. Moreover, the Rabbis also said, that only *tzaddikim* have control over their hearts.⁵ 34:11; 67:7.

footnotes:
² Maimonides, Hilchot Yesodei HaTorah
³ Hence it could not refer to the time of Moses only, but must hold good for our time as well.
⁴ Berachot
⁵ Bereishit Rabbah


###### Tanya, Part I; Likkutei Amarim 17:3
[Tanya, Part I; Likkutei Amarim 17:3](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/17:3)

אֶלָּא, דְּ״לַעֲשׂוֹתוֹ״ – רוֹצֶה לוֹמַר, הָאַהֲבָה הַמְּבִיאָה לִידֵי עֲשִׂיַּית הַמִּצְוֹת בִּלְבָד, שֶׁהִיא ״רְעוּתָא דְלִבָּא״ שֶׁבְּתַעֲלוּמוֹת לֵב, גַּם כִּי אֵינָהּ בְּהִתְגַּלּוּת לִבּוֹ כְּרִשְׁפֵּי אֵשׁ, וְדָבָר זֶה ״קָרוֹב מְאֹד״ וְנָקֵל לְכָל אָדָם אֲשֶׁר יֵשׁ לוֹ מוֹחַ בְּקָדְקֳדוֹ, כִּי מוֹחוֹ בִּרְשׁוּתוֹ וְיָכוֹל לְהִתְבּוֹנֵן בּוֹ כְּכָל אֲשֶׁר יַחְפּוֹץ, וּכְשֶׁיִּתְבּוֹנֵן בּוֹ בִּגְדוּלַּת אֵין־סוֹף בָּרוּךְ־הוּא, מִמֵּילָא יוֹלִיד, בְּמוֹחוֹ עַל כָּל פָּנִים – הָאַהֲבָה לַה׳ לְדָבְקָה בוֹ בְּקִיּוּם מִצְוֹתָיו וְתוֹרָתוֹ.

**Kehot Publication Society (English Translation):**
But the words “so you can *fulfill* *it*” refer to a love which merely leads to the performance of the commandments, this being the hidden desire of the heart (רעותא דלבא), even if it does not glow openly like flaming coals. This thing is very near, and it is easy for any person who has brains in his head, for his brain is under his control, and he is able to concentrate it on anything he wishes. If, then, he will contemplate with it on the greatness of the *En Sof*, blessed is He, he will inevitably generate in his mind, at least, the love of G–d to cleave to Him through the performance of His commandments and Torah.


###### Tanya, Part I; Likkutei Amarim 17:4
[Tanya, Part I; Likkutei Amarim 17:4](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/17:4)

וְ״זֶה כָּל הָאָדָם״, כִּי – ״הַיּוֹם לַעֲשׂוֹתָם״ כְּתִיב, שֶׁ״הַיּוֹם״ הוּא עוֹלַם הַמַּעֲשֶׂה דַּוְקָא ״וּלְמָחָר כוּ׳״, כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.

**Kehot Publication Society (English Translation):**
And this constitutes the whole [purpose of] man, for it is written, “This day to do them”⁶—“this day” referring specifically to the world of [physical] action,⁷ 22a. while “tomorrow” [i.e., in afterlife] is the time of reward, as is explained elsewhere.

footnotes:
⁶ Deuteronomy 7:11.
⁷ Eruvin


###### Tanya, Part I; Likkutei Amarim 17:5
[Tanya, Part I; Likkutei Amarim 17:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/17:5)

וְהַמּוֹחַ – שַׁלִּיט בְּטִבְעוֹ וְתוֹלַדְתּוֹ עַל חָלָל הַשְּׂמָאלִי שֶׁבַּלֵּב, וְעַל פִּיו, וְעַל כָּל הָאֵבָרִים שֶׁהֵם כְּלֵי הַמַּעֲשֶׂה. אִם לֹא מִי שֶׁהוּא רָשָׁע בֶּאֱמֶת, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה שֶׁ״הָרְשָׁעִים הֵם בִּרְשׁוּת לִבָּם״, וְאֵין לִבָּם בִּרְשׁוּתָם כְּלָל, וְזֶה עוֹנֶשׁ עַל גּוֹדֶל וְעוֹצֶם עֲוֹנָם. וְלֹא דִבְּרָה תוֹרָה בְּמֵתִים אֵלּוּ, שֶׁבְּחַיֵּיהֶם קְרוּיִם מֵתִים.

**Kehot Publication Society (English Translation):**
The mind, in turn, by virtue of its inherent nature, is master over the left part of the heart and over the mouth and all the limbs which are the instruments of action, except in him who is completely wicked, as the Rabbis said, that the wicked are under the control of their heart, but their heart is not at all controlled by them.⁸ This is a punishment for the enormity and potency of their sin. But the Torah does not speak of these “dead” who in their life are called “dead.”⁹ 18b.

footnotes:
⁸ See above, note 5.
⁹ Berachot


###### Tanya, Part I; Likkutei Amarim 17:6
[Tanya, Part I; Likkutei Amarim 17:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/17:6)

כִּי בֶּאֱמֶת, אִי אֶפְשָׁר לָרְשָׁעִים לְהַתְחִיל לַעֲבוֹד ה׳ בְּלִי שֶׁיַּעֲשׂוּ תְּשׁוּבָה עַל הֶעָבָר תְּחִלָּה – לְשַׁבֵּר הַקְּלִיפּוֹת שֶׁהֵם מָסָךְ מַבְדִּיל וּמְחִיצָה שֶׁל בַּרְזֶל הַמַּפְסֶקֶת בֵּינָם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, עַל יְדֵי שְׁבִירַת לִבּוֹ וּמְרִירַת נַפְשׁוֹ עַל חֲטָאָיו, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר עַל פָּסוּק: ״זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה, לֵב נִשְׁבָּר וְגוֹ׳״, שֶׁעַל יְדֵי לֵב נִשְׁבָּר – נִשְׁבָּרָה רוּחַ הַטּוּמְאָה דְסִטְרָא אָחֳרָא [עַיֵּין שָׁם פָּרָשַׁת פִּינְחָס דַּף ר״מ וּפָרָשַׁת וַיִּקְרָא דַּף ח׳ וְדַף ה׳ עַמּוּד א׳ וּבְפֵירוּשׁ הָרַב מֹשֶׁה זַכּוּת שָׁם].

**Kehot Publication Society (English Translation):**
Indeed, it is impossible for the wicked to begin to serve G–d without their first repenting for their past—in order to shatter the *kelipot*, which form a sundering curtain and an iron partition that interpose between them and their Father in Heaven—by means of contriteness of heart and bitterness of soul over their sins, as is explained in the *Zohar* on the verse, “The sacrifices of G–d are a broken spirit: a broken and contrite heart….”¹⁰ For through breaking one’s heart the spirit of uncleanliness of the *sitra achara* is broken [see ibid. on *Parashat Pinchas*, p. 240, and on *Parashat Vayikra*, p. 8 and p. 5, and the commentary of the Ramaz¹¹ thereon].

footnotes:
¹⁰ Psalms 51:18.
¹¹ Rabbi Moses Zacuto (1625-1697).


###### Tanya, Part I; Likkutei Amarim 17:7
[Tanya, Part I; Likkutei Amarim 17:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/17:7)

וְהִיא בְּחִינַת תְּשׁוּבָה תַּתָּאָה, לְהַעֲלוֹת הֵ״א תַּתָּאָה, לַהֲקִימָהּ מִנְּפִילָתָהּ שֶׁנָפְלָה אֶל הַחִיצוֹנִים, שֶׁהוּא סוֹד גָּלוּת הַשְּׁכִינָה, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״גָּלוּ לֶאֱדוֹם – שְׁכִינָה עִמָּהֶם״, דְּהַיְינוּ, כְּשֶׁאָדָם עוֹשֶׂה מַעֲשֵׂה אֱדוֹם מוֹרִיד וּמַמְשִׁיךְ לְשָׁם בְּחִינַת וְנִיצוֹץ אֱלֹהוּת הַמְחַיֶּה אֶת נֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁלּוֹ, הַמְלוּבָּשִׁים בּוֹ בַּנֶּפֶשׁ הַבַּהֲמִית מֵהַקְּלִיפָּה, שֶׁבְּלִבּוֹ שֶׁבֶּחָלָל הַשְּׂמָאלִי, הַמּוֹלֶכֶת בּוֹ בְּעוֹדוֹ רָשָׁע וּמוֹשֶׁלֶת בָּעִיר קְטַנָּה שֶׁלּוֹ, וְנֶפֶשׁ־רוּחַ־נְשָׁמָה כְּבוּשִׁים בַּגּוֹלָה אֶצְלָהּ.

**Kehot Publication Society (English Translation):**
This is the category of “lower repentance,” whereby the lower [letter] *hey*¹² of the Name of *Havaya*. *Teshuvah* (spelled תשוב-ה) implies the return of the *hey*. Cf. *Iggeret Hateshuvah*, chs. 4, 7, 8. is raised up from its fall into the forces of evil, which is the mystery of the *Shechinah* in exile, as our Rabbis, of blessed memory, state, “When they [the Israelites] were exiled into Edom, the *Shechinah* went with them.”¹³ 29a. That is to say, when a person practices the acts of “Edom,”¹⁴ he degrades and brings down there the Divine spark which vitalizes his *nefesh*, *ruach*, and *neshamah* that are clothed within him in the animal soul of the *kelipah*, which is in the left part of his heart, which reigns over him as long as he remains wicked, dominating his “small city,” while the *nefesh*, *ruach*, and *neshamah* are forced into exile under it.

footnotes:
¹² Referring to the second letter hey
¹³ Megillah
¹⁴ Edom is here understood allegorically as the embodiment of evil.


###### Tanya, Part I; Likkutei Amarim 17:8
[Tanya, Part I; Likkutei Amarim 17:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/17:8)

וּכְשֶׁנִּשְׁבָּר לִבּוֹ בְּקִרְבּוֹ, וְנִשְׁבְּרָה רוּחַ הַטּוּמְאָה וְסִטְרָא אָחֳרָא, וְיִתְפָּרְדוּ כוּ׳ – הִיא קָמָה מִנְּפִילָתָהּ וְגַם נִצָּבָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר:

**Kehot Publication Society (English Translation):**
But when his heart breaks within him, and the spirit of uncleanliness and of the *sitra achara* is broken, and [the forces of evil are] dispersed, then [the *Shechinah*] rises from its fall and remains upright, as is explained elsewhere.