## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 2:1
[Tanya, Part I; Likkutei Amarim 2:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:1)

**וְנֶפֶשׁ** הַשֵּׁנִית בְּיִשְׂרָאֵל, הִיא חֵלֶק אֱלוֹהַּ מִמַּעַל מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב: ״וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים״, וְ״אַתָּה נָפַחְתָּ בִּי״, וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר, מַאן דְּנָפַח מִתּוֹכֵיהּ נָפַח, פֵּירוּשׁ, מִתּוֹכִיּוּתוֹ וּמִפְּנִימִיּוּתוֹ, שֶׁתּוֹכִיּוּת וּפְנִימִיּוּת הַחַיּוּת שֶׁבָּאָדָם מוֹצִיא בִּנְפִיחָתוֹ בְּכֹחַ:

**Kehot Publication Society (English Translation):**
The second soul of a Jew is truly a part of G–d above,¹ as it is written, “He breathed into his nostrils a soul of life,”² and “You have breathed it [the soul] into me.”³ 60b. And it is written in the *Zohar*, “He who blows, blows from within him,” that is to say, from his inwardness and his innermost, for it is something of his internal and innermost vitality that man emits through exhaling with force.

footnotes:
¹ Job 31:2; cf. also Psalms 16:5; 73:26; Jeremiah 10:16.
² Genesis 2:7; comp. Nachmanides’ Commentary, ad loc.
³ Liturgy, Morning Prayer. Berachot


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

כָּךְ, עַל דֶּרֶךְ מָשָׁל, נִשְׁמוֹת יִשְׂרָאֵל עָלוּ בְּמַחֲשָׁבָה, כְּדִכְתִיב: ״בְּנִי בְכוֹרִי יִשְׂרָאֵל״, ״בָּנִים אַתֶּם לַה׳ אֱלֹהֵיכֶם״ פֵּירוּשׁ, כְּמוֹ שֶׁהַבֵּן נִמְשָׁךְ מִמּוֹחַ הָאָב, כָּךְ כִּבְיָכוֹל נִשְׁמַת כָּל אִישׁ יִשְׂרָאֵל נִמְשְׁכָה מִמַּחֲשַׁבְתּוֹ וְחָכְמָתוֹ יִתְבָּרֵךְ, דְּאִיהוּ חַכִּים וְלָא בְחָכְמָה יְדִיעָא, אֶלָּא הוּא וְחָכְמָתוֹ אֶחָד, וּכְמוֹ שֶׁכָּתַב הָרַמְבַּ״ם,

**Kehot Publication Society (English Translation):**
So, allegorically speaking, have the souls of Jews risen in the [Divine] thought,⁴ 1:4. as it is written, “My firstborn son is Israel,”⁵ and “You are the children of the L–rd your G–d.”⁶ That is to say, just as a child is derived from his father’s brain, so—to use an anthropomorphism—the soul of each Israelite is derived from His thought and wisdom, blessed be He. For He is wise—but not through a knowable wisdom,⁷, Introduction 12b. because He and His wisdom are one; and as Maimonides says

footnotes:
⁴ Cf. Bereishit Rabbah
⁵ Exodus 4:22.
⁶ Deuteronomy 14:1.
⁷ Tikkunei Zohar


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

הגהה
וְהוֹדוּ לוֹ חַכְמֵי הַקַּבָּלָה, כְּמוֹ שֶׁכָּתוּב בַּפַּרְדֵּס מֵהָרַמַ״ק. וְגַם לְפִי קַבָּלַת הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה יַצִּיבָא מִילְּתָא, בְּסוֹד הִתְלַבְּשׁוּת אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, ﬠַל־יְדֵי צִמְצוּמִים רַבִּים, בְּכֵלִים דְּחָכְמָה־בִּינָה־דַּﬠַת דַּאֲצִילוּת, אַךְ לֹא לְמַﬠְלָה מֵהָאֲצִילוּת, וּכְמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר, שֶׁאֵין־סוֹף־בָּרוּךְ־הוּא מְרוֹמָם וּמִתְנַשֵּׂא רוֹמְמוּת אֵין קֵץ, לְמַﬠְלָה מַּﬠְלָה מִמַּהוּת וּבְחִינַת חָכְמָה־בִּינָה־דַּﬠַת, ﬠַד שֶׁמַּהוּת וּבְחִינַת חָכְמָה־בִּינָה־דַּﬠַת נֶחְשֶׁבֶת כַּﬠֲשִׂיָּיה גוּפָנִיִּית אֶצְלוֹ יִתְבָּרֵךְ, כְּמוֹ שֶׁכָּתוּב: ״כּוּלָּם בְּחָכְמָה ﬠָשִׂיתָ״:

**Kehot Publication Society (English Translation):**
NOTE: And the Sages of the Kabbalah have agreed with him as is stated in *Pardes*⁸, ch. 13. of Rabbi Moshe Cordovero. Also according to the Kabbalah of the Arizal⁹ this is substantiated in the mystic principle of the “clothing of the light” of the *En Sof*,¹⁰: The Endless, or Infinite. A term frequently used in the *Zohar* and later Kabbalistic works to indicate the Unknowable G–d. blessed is He, through numerous contractions within the vessels of *chabad*¹¹ is an acronym formed of the initial letters of the Hebrew words *chochmah* (“wisdom”), *binah* (“understanding”), and *daat* (“knowledge”), the first three of the ten *sefirot*. The corresponding faculties of the soul are defined in ch. 3. of [the world of] *Atzilut* (Emanation), but no higher than that.¹², the Unknowable G–d cannot be defined. For, as is explained elsewhere, the *En Sof*, blessed is He, is infinitely exalted over, and transcends, the essence and level of *chabad*, which in relation to Him are regarded as a material action,¹³ and “down.” It is in the world of *Atzilut* where Kabbalah and Maimonides first meet, so to speak. as is written, “You have made them all with wisdom.”¹⁴

footnotes:
⁸ Shaar Mehut VeHanhagah
⁹ Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572).
¹⁰ En Sof
¹¹ ChaBaD
¹² Above the World of Atzilut
¹³ Accordingly, in terms of the Kabbalistic scale, Maimonides had nothing to say about G–d except from the World of Atzilut
¹⁴ Psalms 104:24.


###### Tanya, Part I; Likkutei Amarim 2:4
[Tanya, Part I; Likkutei Amarim 2:4](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:4)

שֶׁהוּא הַמַּדָּע וְהוּא הַיּוֹדֵעַ כוּ׳, וְדָבָר זֶה אֵין בִּיכוֹלֶת הָאָדָם לַהֲבִינוֹ עַל בּוּרְיוֹ כוּ׳, כְּדִכְתִיב: ״הַחֵקֶר אֱלוֹהַּ תִּמְצָא״, וּכְתִיב: ״כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְגוֹ׳״.

**Kehot Publication Society (English Translation):**
that “He is the Knowledge and Knower…and this is not within the power of any man to comprehend clearly…,”¹⁵ 2:10. as it is written, “Can you find G–d by searching?”¹⁶ And it is also written, “For My thoughts are not your thoughts….”¹⁷

footnotes:
¹⁵ Hilchot Yesodei HaTorah
¹⁶ Job 11:7.
¹⁷ Isaiah 55:8.


###### Tanya, Part I; Likkutei Amarim 2:5
[Tanya, Part I; Likkutei Amarim 2:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:5)

וְאַף שֶׁיֵּשׁ רִבְבוֹת מִינֵי חִלּוּקֵי מַדְרֵגוֹת בַּנְּשָׁמוֹת, גָּבוֹהַּ מֵעַל גָּבוֹהַּ לְאֵין קֵץ, כְּמוֹ גּוֹדֶל מַעֲלַת נִשְׁמוֹת הָאָבוֹת וּמֹשֶׁה רַבֵּינוּ עֲלֵיהֶם־הַשָּׁלוֹם, עַל נִשְׁמוֹת דּוֹרוֹתֵינוּ אֵלֶּה דְּעִקְבֵי מְשִׁיחָא, שֶׁהֵם בְּחִינַת עֲקֵבַיִים מַמָּשׁ לְגַבֵּי הַמּוֹחַ וְהָרֹאשׁ; וְכֵן בְּכָל דּוֹר וָדוֹר יֵשׁ רָאשֵׁי אַלְפֵי יִשְׂרָאֵל, שֶׁנִּשְׁמוֹתֵיהֶם הֵם בְּחִינַת רֹאשׁ וּמוֹחַ לְגַבֵּי נִשְׁמוֹת הֶהָמוֹן וְעַמֵּי הָאָרֶץ; וְכֵן נְפָשׁוֹת לְגַבֵּי נְפָשׁוֹת, כִּי כָּל נֶפֶשׁ כְּלוּלָה מִנֶּפֶשׁ רוּחַ וּנְשָׁמָה.

**Kehot Publication Society (English Translation):**
And though there are myriads of different gradations of souls (*neshamot*), rank upon rank, *ad infinitum*, as with the superiority of the souls of the Patriarchs and of Moses our Teacher above the souls of our own generations who live in the period preceding the coming of the Messiah, which are as the very soles¹⁸ of the feet compared with the brain and head, so in every generation there are the leaders of the Jews, whose souls are in the category of “head” and “brain” in comparison with those of the masses and the ignorant. Likewise [are there distinctions between] *nefashot* and *nefashot*, for every soul consists *of nefesh*, *ruach*, and *neshamah*.¹⁹ I:206a; II:141b, etc.; also *Shnei Luchot HaBrit* I, 9b.

footnotes:
¹⁸ A play on the word עקבתא, “soles.”
¹⁹ Cf. Zohar


###### Tanya, Part I; Likkutei Amarim 2:6
[Tanya, Part I; Likkutei Amarim 2:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:6)

מִכָּל מָקוֹם, שֹׁרֶשׁ כָּל הַנֶּפֶשׁ רוּחַ וּנְשָׁמָה כּוּלָּם, מֵרֹאשׁ כָּל הַמַּדְרֵיגוֹת עַד סוֹף כָּל דַּרְגִין, הַמְלוּבָּשׁ בְּגוּף עַמֵּי הָאָרֶץ וְקַל שֶׁבְּקַלִים, נִמְשָׁךְ מִמּוֹחַ הָעֶלְיוֹן, שֶׁהִיא חָכְמָה עִילָּאָה כִּבְיָכוֹל.

**Kehot Publication Society (English Translation):**
Nevertheless, the root of every *nefesh*, *ruach*, and *neshamah*, from the highest of all ranks to the lowest that is embodied within the illiterate and the most worthless, all derive, as it were, from the supreme mind which is *chochmah ilaah* (supernal wisdom).²⁰

footnotes:
²⁰ The doctrine that all souls are related in that they all come from the same source was given much emphasis by the founder of Chasidut, the Baal Shem Tov, and was a major issue of contention between the protagonists and antagonists of Chasidut. The author elaborates on it in ch. 32 (לב).


###### Tanya, Part I; Likkutei Amarim 2:7
[Tanya, Part I; Likkutei Amarim 2:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:7)

כִּמְשַׁל הַבֵּן הַנִּמְשָׁךְ מִמּוֹחַ הָאָב, שֶׁאֲפִילוּ צִפָּרְנֵי רַגְלָיו נִתְהַוּוּ מִטִּפָּה זוֹ מַמָּשׁ, עַל יְדֵי שְׁהִיָּיתָהּ תִּשְׁעָה חֳדָשִׁים בְּבֶטֶן הָאֵם, וְיָרְדָה מִמַּדְרֵגָה לְמַדְרֵגָה, לְהִשְׁתַּנּוֹת וּלְהִתְהַוּוֹת מִמֶּנָּה צִפָּרְנַיִם.

**Kehot Publication Society (English Translation):**
[The manner of this descent is] analogous to that of a son who is derived from his father’s brain, in that [even] the nails of his feet come into existence from the very same drop of semen, by being in the mother’s womb for nine months, descending degree by degree, changing continually, until even the nails are formed from it.


###### Tanya, Part I; Likkutei Amarim 2:8
[Tanya, Part I; Likkutei Amarim 2:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:8)

וְעִם כָּל זֶה, עוֹדֶנָּה קְשׁוּרָה וּמְיוּחֶדֶת בְּיִחוּד נִפְלָא וְעָצוּם בְּמַהוּתָהּ וְעַצְמוּתָהּ הָרִאשׁוֹן שֶׁהָיְתָה טִפַּת מוֹחַ הָאָב; וְגַם עַכְשָׁיו בַּבֵּן, יְנִיקַת הַצִּפָּרְנַיִם וְחַיּוּתָם נִמְשֶׁכֶת מֵהַמּוֹחַ שֶׁבָּרֹאשׁ; כִּדְאִיתָא בַּגְּמָרָא [נִדָּה שָׁם]: ״לוֹבֶן, שֶׁמִּמֶּנּוּ גִּידִים וַעֲצָמוֹת וְצִפָּרְנַיִם״ [וּכְמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר הַחַשְׁמַל, בְּסוֹד לְבוּשִׁים שֶׁל אָדָם הָרִאשׁוֹן בְּגַן עֵדֶן, שֶׁהָיוּ צִפָּרְנַיִם מִבְּחִינַת מוֹחַ תְּבוּנָה].

**Kehot Publication Society (English Translation):**
Yet [after all this process] it is still bound and united with a wonderful and essential unity with its original essence and being, which was the drop [as it came] from the father’s brain. And even now, in the son, the nails receive their nourishment and life from the brain that is in the head. As is written in the Gemara **[*Niddah*, **ibid.],²¹ 31a. “from the white of the father’s drop of semen are formed the veins, the bones, and the nails.” [And in *Etz Chaim*, *Shaar HaChashmal*, it is likewise stated, in connection with the esoteric principle of Adam’s garments in the Garden of Eden, that they [the garments] were the “nails” [derived] from the cognitive faculty of the brain].

footnotes:
²¹ Niddah


###### Tanya, Part I; Likkutei Amarim 2:9
[Tanya, Part I; Likkutei Amarim 2:9](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:9)

וְכָכָה מַמָּשׁ, כִּבְיָכוֹל, בְּשֹׁרֶשׁ כָּל הַנֶּפֶשׁ רוּחַ וּנְשָׁמָה שֶׁל כְּלָלוּת יִשְׂרָאֵל לְמַעְלָה, בִּירִידָתוֹ מִמַּדְרֵגָה לְמַדְרֵגָה עַל יְדֵי הִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת אֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה מֵחָכְמָתוֹ יִתְבָּרֵךְ, כְּדִכְתִיב: ״כּוּלָּם בְּחָכְמָה עָשִׂיתָ״, נִתְהַוּוּ מִמֶּנּוּ נֶפֶשׁ רוּחַ וּנְשָׁמָה שֶׁל עַמֵּי הָאָרֶץ וּפְחוּתֵי הָעֵרֶךְ.

**Kehot Publication Society (English Translation):**
So, as it were, is it actually true of the root of every *nefesh*, *ruach* and *neshamah* in the community of Israel on high: in descending degree by degree, through the descent of the worlds *of Atzilut* (Emanation), *Beriah* (Creation), *Yetzirah* (Formation) and *Asiyah* (Action) from His wisdom, blessed be He, as it is written, “You have made them all with wisdom,”²² the *nefesh*, *ruach*, and *neshamah* of the ignorant and unworthy come into being.

footnotes:
²² Psalms 104:24.


###### Tanya, Part I; Likkutei Amarim 2:10
[Tanya, Part I; Likkutei Amarim 2:10](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:10)

וְעִם כָּל זֶה, עוֹדֶינָה קְשׁוּרוֹת וּמְיוּחָדוֹת בְּיִחוּד נִפְלָא וְעָצוּם בְּמַהוּתָן וְעַצְמוּתָן הָרִאשׁוֹן, שֶׁהִיא הַמְשָׁכַת חָכְמָה עִילָּאָה, כִּי יְנִיקַת וְחַיּוּת נֶפֶשׁ רוּחַ וּנְשָׁמָה שֶׁל עַמֵּי הָאָרֶץ, הוּא מִנֶּפֶשׁ רוּחַ וּנְשָׁמָה שֶׁל הַצַּדִּיקִים וְהַחֲכָמִים רָאשֵׁי בְּנֵי יִשְׂרָאֵל שֶׁבְּדוֹרָם:

**Kehot Publication Society (English Translation):**
Nevertheless they remain bound and united with a wonderful and essential unity with their original essence and entity; namely, the extension of *chochmah ilaah* (supernal wisdom), inasmuch as the nurture and life of the *nefesh*, *ruach*, and *neshamah* of the ignorant are drawn from the *nefesh*, *ruach*, and *neshamah* of the saints and sages, the heads of Israel in their generation.


###### Tanya, Part I; Likkutei Amarim 2:11
[Tanya, Part I; Likkutei Amarim 2:11](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:11)

וּבָזֶה יוּבַן מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק: ״וּלְדָבְקָה בוֹ״ – שֶׁכָּל הַדָּבֵק בְּתַלְמִידֵי חֲכָמִים, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ נִדְבַּק בַּשְּׁכִינָה מַמָּשׁ, כִּי עַל יְדֵי דְּבִיקָה בְּתַלְמִידֵי חֲכָמִים, קְשׁוּרוֹת נֶפֶשׁ רוּחַ וּנְשָׁמָה שֶׁל עַמֵּי הָאָרֶץ וּמְיוּחָדוֹת בְּמַהוּתָן הָרִאשׁוֹן וְשָׁרְשָׁם שֶׁבְּחָכְמָה עִילָּאָה, שֶׁהוּא יִתְבָּרֵךְ וְחָכְמָתוֹ אֶחָד, וְהוּא הַמַּדָּע כוּ׳.

**Kehot Publication Society (English Translation):**
This explains the comment of our Sages on the verse, “And to cleave to Him”²³—“He who cleaves to a scholar [of the Torah] is deemed by the Torah as if he had become attached to the very *Shechinah* (Divine Presence).”²⁴ 111b. For, through attachment to the scholars, the *nefesh*, *ruach*, and *neshamah* of the ignorant are bound up and united with their original essence and their root in the supernal wisdom, He and His wisdom being one, and “He is the Knowledge….”²⁵

footnotes:
²³ Deuteronomy 30:20.
²⁴ Ketuvot
²⁵ See above, note 15.


###### Tanya, Part I; Likkutei Amarim 2:12
[Tanya, Part I; Likkutei Amarim 2:12](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:12)

[וְהַפּוֹשְׁעִים וּמוֹרְדִים בְּתַלְמִידֵי חֲכָמִים – יְנִיקַת נֶפֶשׁ רוּחַ וּנְשָׁמָה שֶׁלָּהֶם מִבְּחִינַת אֲחוֹרַיִים שֶׁל נֶפֶשׁ רוּחַ וְנִשְׁמַת תַּלְמִידֵי חֲכָמִים].

**Kehot Publication Society (English Translation):**
[As for those who willfully sin and rebel against the Sages, the nurture of their *nefesh*, *ruach*, and *neshamah* comes from behind the back,²⁶ as it were, of the *nefesh*, *ruach*, and *neshamah* of the scholars].

footnotes:
²⁶ I.e., ungraciously, or unwittingly. The concept is more fully explained in ch. 22.


###### Tanya, Part I; Likkutei Amarim 2:13
[Tanya, Part I; Likkutei Amarim 2:13](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:13)

וּמַה שֶּׁכָּתוּב בַּזֹּהַר וּבְזֹהַר חָדָשׁ, שֶׁהָעִיקָּר תָּלוּי שֶׁיְּקַדֵּשׁ עַצְמוֹ בִּשְׁעַת תַּשְׁמִישׁ דַּוְוקָא, מַה שֶּׁאֵין כֵּן בְּנֵי עַמֵּי הָאָרֶץ כוּ׳, הַיְינוּ, מִשּׁוּם שֶׁאֵין לְךָ נֶפֶשׁ רוּחַ וּנְשָׁמָה שֶׁאֵין לָהּ לְבוּשׁ מִנֶּפֶשׁ דְּעַצְמוּת אָבִיו וְאִמּוֹ, וְכָל הַמִּצְוֹת שֶׁעוֹשֶׂה – הַכֹּל עַל יְדֵי אוֹתוֹ הַלְּבוּשׁ כוּ׳, וַאֲפִילוּ הַשֶּׁפַע שֶׁנּוֹתְנִים לוֹ מִן הַשָּׁמַיִם – הַכֹּל עַל יְדֵי לְבוּשׁ זֶה, וְאִם יְקַדֵּשׁ אֶת עַצְמוֹ – יַמְשִׁיךְ לְבוּשׁ קָדוֹשׁ לְנִשְׁמַת בְּנוֹ, וַאֲפִילוּ הִיא נְשָׁמָה גְדוֹלָה, צְרִיכָה לְקִידּוּשׁ אָבִיו כוּ׳.

**Kehot Publication Society (English Translation):**
As for what is written in the *Zohar*²⁷ II:204b ff.; III:80-82. and in *Zohar Chadash*,²⁸, p. 11. to the effect that the essential factor is to conduct oneself in a holy manner during sexual union, which is not the case with the children of the ignorant, and so on, it is to be understood as meaning that since there is not a *nefesh*, *ruach*, and *neshamah* which has not a garment of the *nefesh* of its father’s and mother’s essence, and all the commandments that it fulfills are all influenced by that garment…, and even the benevolence that flows to one from heaven is all given through that garment—hence, through self-sanctification, one will cause to descend for the *neshamah* of one’s child a holy garment; and however great a soul it may be, it still needs the father’s sanctification….

footnotes:
²⁷ Cf. Zohar
²⁸ Bereishit


###### Tanya, Part I; Likkutei Amarim 2:14
[Tanya, Part I; Likkutei Amarim 2:14](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/2:14)

אֲבָל הַנְּשָׁמָה עַצְמָהּ, הִנֵּה לִפְעָמִים נִשְׁמַת אָדָם גָּבוֹהַּ לְאֵין קֵץ, בָּא לִהְיוֹת בְּנוֹ שֶׁל אָדָם נִבְזֶה וְשָׁפָל כוּ׳, כְּמוֹ שֶׁכָּתַב הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה כָּל זֶה בְּ״לִיקּוּטֵי תּוֹרָה״ פָּרָשַׁת וַיֵּרָא וּבְטַעֲמֵי מִצְוֹת פָּרָשַׁת בְּרֵאשִׁית:

**Kehot Publication Society (English Translation):**
But as for the soul itself, it sometimes happens that the soul of an infinitely lofty person comes to be the son of a despised and lowly man…. All this has been explained by the Arizal9 in *Likkutei Torah* on *Parashat Vayera* and in *Taamei Hamitzvot* on *Parashat Bereishit*.