## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 19:1
[Tanya, Part I; Likkutei Amarim 19:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:1)

**וּלְתוֹסֶפֶת** בֵּיאוּר, צָרִיךְ לְבָאֵר הֵיטֵב מַה שֶּׁכָּתוּב: ״נֵר ה׳ נִשְׁמַת אָדָם״.

**Kehot Publication Society (English Translation):**
To elucidate still further, it is necessary to clarify the meaning of the verse, “The candle of G–d is the soul (*neshamah*) of man.”¹

footnotes:
¹ Proverbs 20:27.


###### Tanya, Part I; Likkutei Amarim 19:2
[Tanya, Part I; Likkutei Amarim 19:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:2)

פֵּירוּשׁ, שֶׁיִּשְׂרָאֵל הַקְּרוּיִם ״אָדָם״, נִשְׁמָתָם הִיא, לְמָשָׁל, כְּאוֹר הַנֵּר שֶׁמִּתְנַעְנֵעַ תָּמִיד לְמַעְלָה בְּטִבְעוֹ, מִפְּנֵי שֶׁאוֹר הָאֵשׁ חָפֵץ בְּטֶבַע, לִיפָּרֵד מֵהַפְּתִילָה וְלִידָּבֵק בְּשָׁרְשׁוֹ לְמַעְלָה בִּיסוֹד הָאֵשׁ הַכְּלָלִי שֶׁתַּחַת גַּלְגַּל הַיָּרֵחַ, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים.

**Kehot Publication Society (English Translation):**
What it means is that the souls of Jews, who are called “man,”² 61a. are, by way of illustration, like the flame of the candle, whose nature it is always to flicker upward, for the flame of the fire intrinsically seeks to be parted from the wick in order to unite with its source above in the universal element of fire which is in the sublunar sphere, as is explained in *Etz Chaim*.

footnotes:
² Yevamot


###### Tanya, Part I; Likkutei Amarim 19:3
[Tanya, Part I; Likkutei Amarim 19:3](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:3)

וְאַף שֶׁעַל יְדֵי זֶה יִכְבֶּה וְלֹא יָאִיר כְּלוּם לְמַטָּה, וְגַם לְמַעְלָה – בְּשָׁרְשׁוֹ, יִתְבַּטֵּל אוֹרוֹ בִּמְצִיאוּת בְּשָׁרְשׁוֹ, אַף־עַל־פִּי־כֵן, בְּכָךְ הוּא חָפֵץ בְּטִבְעוֹ.

**Kehot Publication Society (English Translation):**
And although it would thereby be extinguished and emit no light at all below, and even above, in its source, its light would be nullified, nevertheless this is what it seeks in accordance with its nature.


###### Tanya, Part I; Likkutei Amarim 19:4
[Tanya, Part I; Likkutei Amarim 19:4](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:4)

כָּךְ נִשְׁמַת הָ״אָדָם״, וְכֵן בְּחִינַת רוּחַ וָנֶפֶשׁ, חֶפְצָהּ וְחֶשְׁקָהּ בְּטִבְעָהּ לִיפָּרֵד וְלָצֵאת מִן הַגּוּף וְלִידָּבֵק בְּשָׁרְשָׁהּ וּמְקוֹרָהּ – בַּה׳ חַיֵּי הַחַיִּים בָּרוּךְ־הוּא; הֲגַם שֶׁתִּהְיֶה אַיִן וָאֶפֶס וְתִתְבַּטֵּל שָׁם בִּמְצִיאוּת לְגַמְרֵי, וְלֹא יִשָּׁאֵר מִמֶּנָּה מְאוּמָה מִמַּהוּתָהּ וְעַצְמוּתָהּ הָרִאשׁוֹן, אַף־עַל־פִּי־כֵן, זֶה רְצוֹנָהּ וְחֶפְצָהּ בְּטִבְעָהּ.

**Kehot Publication Society (English Translation):**
In like manner does the *neshamah* of man, including the quality of *ruach* and *nefesh*, naturally desire and yearn to separate itself and depart from the body in order to unite with its origin and source in G–d, the Fountainhead of life, blessed is He, though thereby it would become null and void, completely losing its entity therein, with nothing remaining of its former essence and being.³ Nevertheless, this is its will and desire by its nature.

footnotes:
³ This passage does not mean extinction of the soul, only its cessation as a distinct entity.


###### Tanya, Part I; Likkutei Amarim 19:5
[Tanya, Part I; Likkutei Amarim 19:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:5)

וְטֶבַע זֶה הוּא שֵׁם הַמּוּשְׁאָל לְכָל דָּבָר שֶׁאֵינוֹ בִּבְחִינַת טַעַם וָדַעַת.

**Kehot Publication Society (English Translation):**
“Nature” is an applied term for anything that is not in the realm of reason and comprehension.


###### Tanya, Part I; Likkutei Amarim 19:6
[Tanya, Part I; Likkutei Amarim 19:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:6)

וְגַם כָּאן, הַכַּוָּונָה, שֶׁרָצוֹן וְחֵפֶץ זֶה בַּנֶּפֶשׁ אֵינוֹ בִּבְחִינַת טַעַם וָדַעַת וְשֵׂכֶל מוּשָּׂג וּמוּבָן, אֶלָּא לְמַעְלָה מֵהַדַּעַת וְשֵׂכֶל הַמּוּשָּׂג וְהַמּוּבָן, וְהִיא בְּחִינַת חָכְמָה שֶׁבַּנֶּפֶשׁ שֶׁבָּהּ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
In our case, too, the inference is that this will and desire of the soul are not within the realm of reason, knowledge, and intelligence that can be grasped and understood but beyond graspable and comprehensible knowledge and intelligence, for this nature stems from the faculty of *chochmah* found in the soul, wherein abides the light of the *En Sof*, blessed is He.


###### Tanya, Part I; Likkutei Amarim 19:7
[Tanya, Part I; Likkutei Amarim 19:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:7)

וְזֶהוּ כְּלָל בְּכָל סִטְרָא דִקְדוּשָּׁה, שֶׁאֵינוֹ אֶלָּא מַה שֶּׁנִּמְשָׁךְ מֵחָכְמָה, שֶׁנִּקְרָא ״קוֹדֶשׁ הָעֶלְיוֹן״, הַבָּטֵל בִּמְצִיאוּת בְּאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַמְלוּבָּשׁ בּוֹ, וְאֵינוֹ דָּבָר בִּפְנֵי עַצְמוֹ כַּנִּזְכָּר לְעֵיל, וְלָכֵן נִקְרָא ״כֹּ״חַ מָ״ה״.

**Kehot Publication Society (English Translation):**
Now this is a general principle in the whole realm of holiness—it [holiness] is only that which is derived from *chochmah* called קודש העליון (“supreme holiness”), whose existence is nullified in the light of the *En Sof*, blessed is He, which is clothed in it, so that it is not a thing apart, as is explained above; therefore it is called *koach mah* [power of humility and abnegation].


###### Tanya, Part I; Likkutei Amarim 19:8
[Tanya, Part I; Likkutei Amarim 19:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:8)

וְהוּא הֵפֶךְ מַמָּשׁ מִבְּחִינַת הַקְּלִיפָּה וְסִטְרָא אָחֳרָא, שֶׁמִּמֶּנָּה נַפְשׁוֹת אוּמּוֹת הָעוֹלָם דְּעָבְדִין לְגַרְמַיְיהוּ, וְאָמְרִין: ״הַב הַב״ וְ״הַלְעִיטֵנִי״, לִהְיוֹת יֵשׁ וְדָבָר בִּפְנֵי עַצְמוֹ, כַּנִּזְכָּר לְעֵיל, הֵפֶךְ בְּחִינַת הַחָכְמָה; וְלָכֵן נִקְרָאִים ״מֵתִים״, כִּי ״הַחָכְמָה תְּחַיֶּה״, וּכְתִיב: ״יָמוּתוּ וְלֹא בְחָכְמָה״, וְכֵן הָרְשָׁעִים וּפוֹשְׁעֵי יִשְׂרָאֵל קוֹדֶם שֶׁבָּאוּ לִידֵי נִסָּיוֹן לְקַדֵּשׁ הַשֵּׁם; כִּי בְּחִינַת הַחָכְמָה שֶׁבַּנֶּפֶשׁ הָאֱלֹהִית עִם נִיצוֹץ אֱלֹהוּת מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַמְלוּבָּשׁ בָּהּ, הֵם בִּבְחִינַת גָּלוּת בְּגוּפָם בַּנֶּפֶשׁ הַבַּהֲמִית, מִצַּד הַקְּלִיפָּה שֶׁבֶּחָלָל הַשְּׂמָאלִי שֶׁבַּלֵּב, הַמּוֹלֶכֶת וּמוֹשֶׁלֶת בְּגוּפָם בְּסוֹד גָּלוּת הַשְּׁכִינָה, כַּנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
This stands in direct contrast to the so-called *kelipah* and *sitra achara*, wherefrom are derived the souls of the gentiles who work for themselves alone, demanding, “Give, give!”⁴ and “Feed me!”⁵ in order to become independent beings and entities, as mentioned above, in direct contrast to the category of *chochmah*. Therefore they are called “dead,”⁶ 18b. for “Wisdom (*chochmah*) gives life,”⁷ and it is also written, “They die, without wisdom.”⁸ So are the wicked and transgressors of Israel before they face the test to sanctify G–d’s name. For the faculty of *chochmah* which is in the divine soul, with the spark of G–dliness from the light of the *En Sof*, blessed is He, that is clothed in it, is, as it were, in exile in their body, within the animal soul coming from the *kelipah*, in the left part of the heart, which reigns and holds sway over their body, in accordance with the esoteric doctrine of the exile of the *Shechinah*, as mentioned earlier.⁹

footnotes:
⁴ Proverbs 30:15.
⁵ Genesis 25:30.
⁶ Berachot
⁷ Ecclesiastes 7:12.
⁸ Job 4:21.
⁹ Ch. 17.


###### Tanya, Part I; Likkutei Amarim 19:9
[Tanya, Part I; Likkutei Amarim 19:9](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:9)

וְלָכֵן נִקְרֵאת אַהֲבָה זוֹ בַּנֶּפֶשׁ הָאֱלֹהִית, שֶׁרְצוֹנָהּ וְחֶפְצָהּ לִדָּבֵק בַּה׳ חַיֵּי הַחַיִּים בָּרוּךְ־הוּא, בְּשֵׁם ״אַהֲבָה מְסוּתֶּרֶת״, כִּי הִיא מְסוּתֶּרֶת וּמְכוּסָּה בִּלְבוּשׁ שַׂק דִּקְלִיפָּה בְּפוֹשְׁעֵי יִשְׂרָאֵל, וּמִמֶּנָּה נִכְנָס בָּהֶם רוּחַ שְׁטוּת לַחֲטוֹא, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אֵין אָדָם חוֹטֵא כוּ׳״.

**Kehot Publication Society (English Translation):**
For this reason, this love of the divine soul, whose desire and wish is to unite with G–d, the Fountainhead of life, blessed is He, is called “hidden love,” for it is hidden and veiled, in the case of the transgressors of Israel, in the sackcloth of the *kelipah*, whence there enters into them a spirit of folly to sin, as the Rabbis have said, “A person does not sin unless the spirit of folly has entered into him.”¹⁰ 3a.

footnotes:
¹⁰ Sotah


###### Tanya, Part I; Likkutei Amarim 19:10
[Tanya, Part I; Likkutei Amarim 19:10](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:10)

אֶלָּא שֶׁגָּלוּת הַזֶּה לִבְחִינַת חָכְמָה – אֵינוֹ אֶלָּא לַבְּחִינָה הַמִּתְפַּשֶּׁטֶת מִמֶּנָּה בַּנֶּפֶשׁ כּוּלָּהּ לְהַחֲיוֹתָהּ, אֲבָל שֹׁרֶשׁ וְעִיקָּר שֶׁל בְּחִינַת חָכְמָה שֶׁבַּנֶּפֶשׁ הָאֱלֹהִית הוּא בַּמּוֹחִין, וְאֵינָהּ מִתְלַבֶּשֶׁת בִּלְבוּשׁ שַׂק דִּקְלִיפָּה שֶׁבַּלֵּב בֶּחָלָל הַשְּׂמָאלִי בִּבְחִינַת גָּלוּת מַמָּשׁ, רַק שֶׁהִיא בִּבְחִינַת שֵׁינָה בָּרְשָׁעִים, וְאֵינָהּ פּוֹעֶלֶת פְּעוּלָּתָהּ בָּהֶם – כָּל זְמַן שֶׁעֲסוּקִים בְּדַעְתָּם וּבִינָתָם בְּתַאֲוֹת הָעוֹלָם.

**Kehot Publication Society (English Translation):**
However, this exile of the faculty of *chochmah* refers only to that aspect of it which is diffused throughout the *nefesh* and animates it. Yet the root and core of this faculty of the divine soul remains in the brain and does not clothe itself in the sackcloth of the *kelipah* in the left part of the heart, in veritable exile, but it is, as it were, dormant in the case of the wicked, not exercising its influence in them so long as their knowledge and understanding are preoccupied with mundane pleasures.


###### Tanya, Part I; Likkutei Amarim 19:11
[Tanya, Part I; Likkutei Amarim 19:11](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:11)

אַךְ כְּשֶׁבָּאִים לִידֵי נִסָּיוֹן בִּדְבַר אֱמוּנָה, שֶׁהִיא לְמַעְלָה מֵהַדַּעַת, וְנָגְעָה עַד הַנֶּפֶשׁ – לִבְחִינַת חָכְמָה שֶׁבָּהּ, אֲזַי הִיא נֵיעוֹרָה מִשְּׁנָתָהּ, וּפוֹעֶלֶת פְּעוּלָּתָהּ בְּכֹחַ ה׳ הַמְלוּבָּשׁ בָּהּ, וּכְמוֹ שֶׁכָּתוּב: ״וַיִּקַץ כְּיָשֵׁן ה׳״, לַעֲמוֹד בַּנִּסָּיוֹן בֶּאֱמוּנַת ה׳ בְּלִי שׁוּם טַעַם וָדַעַת וְשֵׂכֶל מוּשָּׂג לוֹ, לְהִתְגַבֵּר עַל הַקְּלִיפּוֹת וְתַאֲווֹת עוֹלָם הַזֶּה בְּהֶיתֵּר וּבְאִיסּוּר שֶׁהוּרְגַּל בָּהֶם, וְלִמְאוֹס בָּהֶם, וְלִבְחוֹר לוֹ ה׳ לְחֶלְקוֹ וּלְגוֹרָלוֹ, לִמְסוֹר לוֹ נַפְשׁוֹ עַל קְדוּשַּׁת שְׁמוֹ.

**Kehot Publication Society (English Translation):**
Nevertheless, when they are confronted with a test in a matter of faith, which transcends knowledge, touching the very soul and the faculty of *chochmah* within it, at such time it is aroused from its sleep and it exerts its influence by virtue of the Divine force that is clothed in it, as is written, “And the L–rd awoke like one who had been asleep.”¹¹ [On such occasion the sinner is inspired] to withstand the test of faith in G–d, without any reasoning, knowledge, or intelligence that may be comprehended by him, and to prevail over the *kelipah* and temptations of this world, whether permitted or prohibited, to which he had been accustomed—even to despise them, and to choose G–d as his portion and lot, yielding to Him his soul [to suffer martyrdom] in order to sanctify His Name.

footnotes:
¹¹ Psalms 78:65.


###### Tanya, Part I; Likkutei Amarim 19:12
[Tanya, Part I; Likkutei Amarim 19:12](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:12)

וְאַף כִּי הַקְּלִיפּוֹת גָּבְרוּ עָלָיו כָּל יָמָיו וְלֹא יָכוֹל לָהֶם, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה שֶׁ״הָרְשָׁעִים הֵם בִּרְשׁוּת לִבָּם״, מִכָּל מָקוֹם, כְּשֶׁבָּא לִידֵי נִסָּיוֹן בִּדְבַר אֱמוּנָה בַּה׳ אֶחָד, שֶׁיְּסוּדָתָהּ בְּהַרְרֵי קוֹדֶשׁ, הִיא בְּחִינַת חָכְמָה שֶׁבַּנֶּפֶשׁ הָאֱלֹהִית, שֶׁבָּהּ מְלוּבָּשׁ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, הֲרֵי כָּל הַקְּלִיפּוֹת בְּטֵלִים וּמְבוּטָּלִים וְהָיוּ כְּלֹא הָיוּ מַמָּשׁ לִפְנֵי ה׳, כְּדִכְתִיב: ״כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ וְגוֹ׳״, וּכְתִיב: ״כִּי הִנֵּה אוֹיְבֶיךָ ה׳, כִּי הִנֵּה אוֹיְבֶיךָ יֹאבֵדוּ, יִתְפָּרְדוּ וְגוֹ׳״, וּכְתִיב: ״כְּהִמֵּס דּוֹנַג מִפְּנֵי אֵשׁ יֹאבְדוּ וְגוֹ׳״, וּכְתִיב: ״הָרִים כַּדּוֹנַג נָמַסּוּ״.

**Kehot Publication Society (English Translation):**
For, even though the *kelipot* had prevailed over him all his life and he was impotent against them, as the Rabbis have said that “the wicked are under the control of their heart,”¹² 34:11. yet when he faces a test challenging his faith in the One G–d, [a faith] which has its roots in the uppermost heights of holiness, namely, the faculty of *chochmah* of the divine soul, in which is clothed the light of the *En Sof*, blessed is He, then all the *kelipot* are made null and void, and they vanish, as though they had never been in the presence of the L–rd. So it is written, “All the nations are as nothing before Him…,”¹³ and “Indeed your enemies, O L–rd, indeed your enemies shall perish; [all evildoers] shall be scattered,”¹⁴ and, again, “As wax melts before fire, [let the wicked] perish,”¹⁵ and “The mountains will melt like wax.”¹⁶

footnotes:
¹² Bereishit Rabbah
¹³ Isaiah 40:17.
¹⁴ Psalms 92:10.
¹⁵ Psalms 68:3.
¹⁶ Psalms 97:5.


###### Tanya, Part I; Likkutei Amarim 19:13
[Tanya, Part I; Likkutei Amarim 19:13](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:13)

וְהִנֵּה, אוֹר ה׳ אֵין־סוֹף בָּרוּךְ־הוּא הַמְלוּבָּשׁ בַּחָכְמָה שֶׁבַּנֶּפֶשׁ – גָּדוֹל וְעָצוּם כֹּחוֹ כָּל כָּךְ, לְגָרֵשׁ וְלִדְחוֹת הַסִּטְרָא אָחֳרָא וְהַקְּלִיפּוֹת שֶׁלֹּא יוּכְלוּ יִגְּעוּ אֲפִילוּ בִּלְבוּשָׁיו, שֶׁהֵם מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁל אֱמוּנַת ה׳ אֶחָד; דְּהַיְינוּ, לַעֲמוֹד בַּנִּסָּיוֹן, לִמְסוֹר נַפְשׁוֹ אֲפִילוּ שֶׁלֹּא לַעֲשׂוֹת רַק אֵיזֶה מַעֲשֶׂה לְבַד נֶגֶד אֱמוּנַת ה׳ אֶחָד, כְּגוֹן, לְהִשְׁתַּחֲוֹת לַעֲבוֹדָה זָרָה, אַף שֶׁאֵינוֹ מַאֲמִין בָּהּ כְּלָל בְּלִבּוֹ, וְכֵן שֶׁלֹּא לְדַבֵּר תּוֹעָה חַס וְשָׁלוֹם עַל אַחְדּוּת ה׳, אַף שֶׁאֵין פִּיו וְלִבּוֹ שָׁוִין, רַק לִבּוֹ שָׁלֵם בֶּאֱמוּנַת ה׳.

**Kehot Publication Society (English Translation):**
The force of the Divine light of the *En Sof*, blessed is He, that is clothed in the soul’s *chochmah* is great and powerful enough to banish and repel the *sitra achara* and the *kelipot* so that they could not even touch its garments, namely, the thought, speech, and act of faith in the One G–d. In other words, [it enables one] to withstand a test of self-sacrifice to the extent of even refusing to do some single act that is contrary to the faith in the One G–d, such as, for example, to bow to an idol, even without acknowledging it in his heart at all or to utter any false notion, Heaven forbid, regarding the unity of G–d, be it merely by way of rendering lip service only, while his heart remains perfect in the belief in G–d.


###### Tanya, Part I; Likkutei Amarim 19:14
[Tanya, Part I; Likkutei Amarim 19:14](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/19:14)

וְזֶה – נִקְרָא ״דְּחִילוּ הַנִּכְלָל בִּרְחִימוּ״, שֶׁהִיא אַהֲבָה הַטִּבְעִית שֶׁבַּנֶּפֶשׁ הָאֱלֹהִית שֶׁבִּכְלָלוּת יִשְׂרָאֵל, שֶׁחֶפְצָהּ וּרְצוֹנָהּ בְּטִבְעָהּ לִידָּבֵק בְּשָׁרְשָׁהּ וּמְקוֹרָהּ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, שֶׁמִּפְּנֵי אַהֲבָה זוֹ וְרָצוֹן זֶה, הִיא יְרֵאָה וּמְפַחֶדֶת בְּטִבְעָהּ מִנְּגוֹעַ בִּקְצֵה טוּמְאַת עֲבוֹדָה־זָרָה חַס־וְשָׁלוֹם, שֶׁהִיא נֶגֶד אֱמוּנַת ה׳ אֶחָד, אֲפִילוּ בִּלְבוּשֶׁיהָ הַחִיצוֹנִים שֶׁהֵם דִּבּוּר אוֹ מַעֲשֶׂה, בְּלִי אֱמוּנָה בַּלֵּב כְּלָל:

**Kehot Publication Society (English Translation):**
This is called “fear that is contained in love,” the natural love of the divine soul that is found in all Jews, the intrinsic desire and will of which is to be attached to its origin and source in the light of the *En Sof*, blessed is He. For by virtue of this love and this desire, it instinctively recoils in fear and dread from touching even the fringe of the impurity of idolatry, Heaven forbid, which denies the faith in one G–d, even where such contact involves only its outer garments, namely, speech and act, without any faith whatsoever in the heart.