## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 24:1
[Tanya, Part I; Likkutei Amarim 24:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:1)

**וְ״זֶה** לְעוּמַּת זֶה״, הֵן שַׁסַ״ה מִצְוֹת לֹא תַעֲשֶׂה דְּאוֹרַיְיתָא וְכָל אִיסּוּרֵי דְרַבָּנָן, מֵאַחַר שֶׁהֵן נֶגֶד רְצוֹנוֹ וְחָכְמָתוֹ יִתְבָּרֵךְ וְהֶפְכָּם מַמָּשׁ – הֵם נִפְרָדִים מִיִּחוּדוֹ וְאַחְדּוּתוֹ יִתְבָּרֵךְ בְּתַכְלִית הַפֵּירוּד מַמָּשׁ, כְּמוֹ הַסִּטְרָא אָחֳרָא וְהַקְּלִיפָּה הַנִּקְרֵאת ״עֲבוֹדָה זָרָה״ וֵ״אלֹהִים אֲחֵרִים״, מֵחֲמַת הֶסְתֵּר פָּנִים שֶׁל רָצוֹן הָעֶלְיוֹן, כַּנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
Antithetically,¹ the 365 prohibitive commandments of the Torah, as well as the Rabbinic injunctions, since they are contrary to His will and wisdom, blessed be He, and, indeed, the very opposite thereof, represent total and complete separation from His Unity and Oneness, blessed be He, the same as the *sitra achara* and *kelipah* which are called *avodah zarah* (idolatry) and “other gods” because of the “hiding of the Countenance” of the Supernal Will, as explained above.²

footnotes:
¹ I.e., in contrast to the 248 positive precepts whereby the worshipper achieves unity with G–d, as explained in the previous chapter.
² Ch. 22.


###### Tanya, Part I; Likkutei Amarim 24:2
[Tanya, Part I; Likkutei Amarim 24:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:2)

וְכֵן ג׳ לְבוּשֵׁי הַנֶּפֶשׁ שֶׁמִּקְּלִיפַּת נוֹגַהּ שֶׁבְּיִשְׂרָאֵל, שֶׁהֵם מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה, הַמְלוּבָּשִׁים בְּשַׁסַ״ה לֹא תַעֲשֶׂה דְּאוֹרַיְיתָא וּדְרַבָּנָן, וְכֵן מַהוּת הַנֶּפֶשׁ עַצְמָהּ הַמְלוּבֶּשֶׁת בִּלְבוּשֶׁיהָ, כּוּלָּם מְיוּחָדִים מַמָּשׁ בְּסִטְרָא אָחֳרָא וּקְלִיפָּה זוֹ, הַנִּקְרֵאת ״עֲבוֹדָה זָרָה״.

**Kehot Publication Society (English Translation):**
Likewise the three “garments” of the *nefesh* stemming from the *kelipat nogah* in Jews, namely, thought, speech, and action, when clothed in the 365 prohibitive commands of the Torah, or in the Rabbinic injunctions, as also the essence of the *nefesh* itself which pervades these garments—all become actually united with the said *sitra achara* and *kelipah*, called *avodah zarah*.


###### Tanya, Part I; Likkutei Amarim 24:3
[Tanya, Part I; Likkutei Amarim 24:3](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:3)

וְלֹא עוֹד, אֶלָּא שֶׁבְּטֵלִים וּטְפֵלִים אֵלֶיהָ, וּגְרוּעִים וּפְחוּתִים מִמֶּנָּה מְאֹד, כִּי הִיא, אֵינָהּ מְלוּבֶּשֶׁת בְּגוּף חוּמְרִי, וְיוֹדַעַת אֶת רִבּוֹנָהּ, וְאֵינָהּ מוֹרֶדֶת בּוֹ לִפְעוֹל פְּעוּלָּתָהּ בְּמִשְׁלַחַת מַלְאֲכֵי רָעִים שֶׁלָּהּ – שֶׁלֹּא בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם בָּרוּךְ־הוּא חַס וְשָׁלוֹם, וּכְמַאֲמַר בִּלְעָם: ״לֹא אוּכַל לַעֲבוֹר אֶת פִּי ה׳ וְגוֹ״.

**Kehot Publication Society (English Translation):**
Furthermore, they become subordinate and secondary to it [the *kelipah*], and considerably inferior and more debased than it. For the *kelipah* is not clothed in a corporeal body,³ and it knows its Master and is not rebellious against Him by any independent act of sending its evil messengers, G–d forbid, when not commissioned by the Omnipresent, blessed is He. Witness Balaam’s statement, “I cannot go beyond the word of G–d….”⁴

footnotes:
³ Hence not so “screened” from the Divine light.
⁴ Numbers 22:18.


###### Tanya, Part I; Likkutei Amarim 24:4
[Tanya, Part I; Likkutei Amarim 24:4](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:4)

וְאַף שֶׁנִּקְרָא ״עֲבוֹדָה זָרָה״, הָא קָרוּ לֵיהּ ״אֱלָהָא דֶאֱלָהַיָּא״, וְאֵינָם יְכוֹלִים לַעֲבוֹר כְּלָל עַל רְצוֹנוֹ יִתְבָּרֵךְ, כִּי יוֹדְעִים וּמַשִּׂיגִים שֶׁהוּא חַיּוּתָם וְקִיּוּמָם, שֶׁיּוֹנְקִים מִבְּחִינַת ״אֲחוֹרַיִים דַּאֲחוֹרַיִים״ שֶׁל רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הַמַּקִּיף עֲלֵיהֶם, אֶלָּא שֶׁיְּנִיקָתָם וְחַיּוּתָם שֶׁבְּתוֹכָם, הִיא בִּבְחִינַת גָּלוּת בְּתוֹכָם – לְהַחֲשִׁיב עַצְמָן אֱלֹהוּת, וַהֲרֵי זוֹ כְּפִירָה בְּאַחְדּוּתוֹ.

**Kehot Publication Society (English Translation):**
And even though it is called *avodah zarah*, He is, at least, acknowledged as “the G–d of gods,” and the latter are utterly powerless to contravene His will, blessed be He, for they know and apprehend that He is their life and sustenance, since they derive their nurture from the so-called “hindermost part” of the will of the Supreme One, blessed is He, which encompasses them. It is only because their sustenance and inner life-source are, as it were, in “exile” within them that they presume to regard themselves as gods, which is a denial of His unity.


###### Tanya, Part I; Likkutei Amarim 24:5
[Tanya, Part I; Likkutei Amarim 24:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:5)

אֲבָל מִכָּל מָקוֹם, אֵינָן כּוֹפְרִים וְכִחֲשׁוּ בַּה׳ לְגַמְרֵי וְלוֹמַר לֹא הוּא, אֶלָּא דְּקָרוּ לֵיהּ ״אֱלָהָא דֶאֱלָהַיָּא״, דְּהַיְינוּ – חַיּוּתָם וְקִיּוּמָם הַנִּמְשָׁךְ וְיוֹרֵד עֲלֵיהֶם מֵרְצוֹנוֹ יִתְבָּרֵךְ, וְלָכֵן אֵינָן עוֹבְרִין רְצוֹנוֹ יִתְבָּרֵךְ לְעוֹלָם.

**Kehot Publication Society (English Translation):**
Nevertheless they are not so completely heretical as to deny G–d and to assert that He does not exist; only they regard Him as the “G–d of gods,” recognizing that their life and existence are [ultimately] derived and bestowed upon them from His will, blessed be He. Therefore they are never rebellious against His will, blessed be He.


###### Tanya, Part I; Likkutei Amarim 24:6
[Tanya, Part I; Likkutei Amarim 24:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:6)

וְאִם כֵּן, הָאָדָם הָעוֹבֵר עַל רְצוֹנוֹ יִתְבָּרֵךְ, הוּא גָּרוּעַ וּפָחוּת הַרְבֵּה מְאֹד מֵהַסִּטְרָא אָחֳרָא וּקְלִיפָּה, הַנִּקְרֵאת ״עֲבוֹדָה זָרָה״ וֵ״אלֹהִים אֲחֵרִים״, וְהוּא בְּתַכְלִית הַפֵּירוּד מִיִּחוּדוֹ וְאַחְדּוּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא יוֹתֵר מִמֶּנָּה, וּכְאִלּוּ כּוֹפֵר בְּאַחְדּוּתוֹ יוֹתֵר מִמֶּנָּה חַס וְשָׁלוֹם.

**Kehot Publication Society (English Translation):**
If this be so, then the person who opposes His will, blessed be He, is exceedingly inferior to and more debased than the *sitra achara* and the *kelipah*, called *avodah zarah* and “strange gods,” and he is completely sundered from His Unity and Oneness, even more than they, as though denying His unity more radically than they, G–d forbid.⁵

footnotes:
⁵ Note the distinction between evil and evil-doer.


###### Tanya, Part I; Likkutei Amarim 24:7
[Tanya, Part I; Likkutei Amarim 24:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:7)

וּכְמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר מ״ב סוֹף פֶּרֶק ד׳, שֶׁהָרָע שֶׁבָּעוֹלָם הַזֶּה הַחוּמְרִי, הוּא שִׁמְרֵי הַקְּלִיפּוֹת הַגַּסּוֹת כוּ׳, וְהוּא תַּכְלִית הַבֵּירוּר וְכוּ׳, וְלָכֵן כָּל מַעֲשֵׂה עוֹלָם הַזֶּה קָשִׁים וְרָעִים, וְהָרְשָׁעִים גּוֹבְרִים בּוֹ וְכוּ׳:

**Kehot Publication Society (English Translation):**
Compare what is written in *Etz Chaim*, Portal 42, end of ch. 4, that the evil which is in this material world “is the dregs of the coarse *kelipot*…hence the ultimate in the purifying process⁶.…therefore are all worldly things severe and evil, and the wicked prevail in it….”⁷

footnotes:
⁶ See Addendum, Glossary on Birur
⁷ Our material world being the “lowest” or grossest, evil is here at its strongest.


###### Tanya, Part I; Likkutei Amarim 24:8
[Tanya, Part I; Likkutei Amarim 24:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:8)

וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק: ״כִּי תִשְׂטֶה אִשְׁתּוֹ״ – ״אֵין אָדָם עוֹבֵר עֲבֵירָה וְכוּ׳״, דַּאֲפִילוּ אִשָּׁה הַמְנָאֶפֶת שֶׁדַּעְתָּהּ קַלָּה, הָיְתָה מוֹשֶׁלֶת בְּרוּחַ תַּאֲוָתָהּ, לוּלֵי רוּחַ שְׁטוּת שֶׁבָּהּ – הַמְכַסֶּה וּמַסְתִּיר וּמַעֲלִים אֶת הָאַהֲבָה מְסוּתֶּרֶת שֶׁבְּנַפְשָׁהּ הָאֱלֹהִית, לְדָבְקָה בֶּאֱמוּנַת ה׳ וְיִחוּדוֹ וְאַחְדּוּתוֹ, וְלֹא לִיפָּרֵד חַס וְשָׁלוֹם מֵאַחְדּוּתוֹ, אֲפִילוּ נוֹטְלִים אֶת נַפְשָׁהּ מִמֶּנָּה לַעֲבוֹד עֲבוֹדָה זָרָה חַס וְשָׁלוֹם, וַאֲפִילוּ בְּהִשְׁתַּחֲוָאָה לְבַדָּהּ בְּלִי שׁוּם אֱמוּנָה בַּלֵּב כְּלָל, וְכָל שֶׁכֵּן לִכְבּוֹשׁ הַיֵּצֶר וְתַאֲוַת הַנִּיאוּף, שֶׁהֵם יִסּוּרִים קַלִּים מִמִּיתָה, ה׳ יִשְׁמְרֵנוּ.

**Kehot Publication Society (English Translation):**
This explains the commentary of our Sages, of blessed memory, on the verse, “If any man’s wife turn aside,”⁸ that “No person commits any transgression [unless a spirit of folly has entered into him].”⁹ 3a. For even an adulterous woman, with her frivolous nature, could have controlled her passionate drive, were it not for the spirit of folly in her which covers, obscures, and conceals the hidden love of her divine soul yearning to cleave to her faith in G–d, in His Unity and Oneness, and not to be parted, G–d forbid, even at the cost of her life, from His Unity, by idolatrous worship, G–d forbid, be it only by an outward acknowledgment, without any belief at all in her heart. Surely she could subdue the temptation and lust of adultery, which is lighter suffering than death, may G–d protect us!

footnotes:
⁸ Numbers 5:12.
⁹ Sotah


###### Tanya, Part I; Likkutei Amarim 24:9
[Tanya, Part I; Likkutei Amarim 24:9](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:9)

וְהַהֶפְרֵשׁ שֶׁאֶצְלָהּ בֵּין אִיסּוּר נִיאוּף לְאִיסּוּר הִשְׁתַּחֲוָאָה לַעֲבוֹדָה זָרָה, הוּא גַם כֵּן רוּחַ שְׁטוּת דִּקְלִיפָּה הַמַּלְבֶּשֶׁת לַנֶּפֶשׁ הָאֱלֹהִית עַד בְּחִינַת חָכְמָה שֶׁבָּהּ, וְלֹא עַד בִּכְלָל, מִפְּנֵי אוֹר ה׳ הַמְלוּבָּשׁ בַּחָכְמָה, כַּנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
But the distinction she makes between the interdict against adultery and that against bowing to an idol is also but a spirit of folly stemming from the *kelipah* which envelops the divine soul up to, but not including, its faculty *of chochmah*, because of the Divine light that is clothed in that faculty, as mentioned above.¹⁰

footnotes:
¹⁰ Ch. 19.


###### Tanya, Part I; Likkutei Amarim 24:10
[Tanya, Part I; Likkutei Amarim 24:10](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:10)

אֲבָל בֶּאֱמֶת לַאֲמִיתּוֹ, אֲפִילוּ עֲבֵירָה קַלָּה, הֲרֵי הָעוֹבְרָהּ עוֹבֵר עַל רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, וְהוּא בְּתַכְלִית הַפֵּירוּד מִיִּחוּדוֹ וְאַחְדּוּתוֹ יִתְבָּרֵךְ, יוֹתֵר מִסִּטְרָא אָחֳרָא וּקְלִיפָּה הַנִּקְרֵאת ״אֱלֹהִים אֲחֵרִים״ וַ״עֲבוֹדָה זָרָה״ מַמָּשׁ, וְיוֹתֵר מִכָּל הַדְּבָרִים הַנִּשְׁפָּעִים מִמֶּנָּה בָּעוֹלָם הַזֶּה, שֶׁהֵם בְּהֵמוֹת טְמֵאוֹת וְחַיּוֹת וְעוֹפוֹת טְמֵאִים וּשְׁקָצִים וּרְמָשִׂים, וְכַמַּאֲמָר: ״יַתּוּשׁ קְדָמָךְ״, פֵּירוּשׁ, דְּאַף יַתּוּשׁ – שֶׁמַּכְנִיס וְאֵינוֹ מוֹצִיא, שֶׁהִיא קְלִיפָּה הַיּוֹתֵר תַּחְתּוֹנָה, וּרְחוֹקָה מִבְּחִינַת הַקְּדוּשָּׁה הַמַּשְׁפַּעַת בְּתַכְלִית הָרִיחוּק – קוֹדֶמֶת לָאִישׁ הַחוֹטֵא, בְּהִשְׁתַּלְשְׁלוּת וִירִידַת הַחַיּוּת מֵרָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, וְכָל שֶׁכֵּן שְׁאָר בַּעֲלֵי חַיִּים הַטְּמֵאִים, וַאֲפִילוּ חַיּוֹת רָעוֹת, שֶׁכּוּלָּם – אֵינָם מְשַׁנִּים תַּפְקִידָם, וּפְקוּדָּתוֹ יִתְבָּרֵךְ שָׁמְרָה רוּחָם, וְ״אַף־עַל־גַּב דְּאִיהוּ לָא חָזֵי כוּ׳״, וּכְמוֹ שֶׁכָּתוּב: ״וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ״, וּכְפֵירוּשׁ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, שֶׁ״אֵין חַיָּה רָעָה מוֹשֶׁלֶת בְּאָדָם אֶלָּא אִם כֵּן נִדְמֶה לָהּ כִּבְהֵמָה״; וְהַצַּדִּיקִים, שֶׁאֵין צֶלֶם אֱלֹהִים מִסְתַּלֵּק מֵעַל פְּנֵיהֶם – כָּל חַיּוֹת רָעוֹת אִתְכַּפְיָין קַמַּיְיהוּ, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר גַּבֵּי דָּנִיֵּאל בְּגוֹב אֲרָיוֹת.

**Kehot Publication Society (English Translation):**
The real truth, however, is that even in the case of a minor sin, the offender transgresses against the will of the Supreme One, blessed is He, and is completely sundered from His Unity and Oneness, blessed be He, even more than the *sitra achara* and the *kelipah*, called “strange gods” and “idolatry,” and than all things that are derived therefrom in this world, namely, the unclean cattle and beasts, and unclean birds, and the abominable insects and reptiles. To quote: “the gnat was [created] ahead of You [man],”¹¹ 38a; *Vayikra Rabbah* 14. which means that even the gnat—which consumes but does not excrete¹² and is the lowest *kelipah* and the most distant from holiness, which bestows benevolence even at the greatest distance—precedes the sinful man in the descending gradation and flow of life from the will of the Supreme One, blessed is He. All the more so the other unclean living creatures, and even the fierce beasts, all of which do not deflect from their purpose but obey His command, blessed be He, even though they cannot perceive it….¹³ 3a. To quote further, “And the fear of you and the dread of you shall be upon every beast of the earth,”¹⁴ eliciting the commentary of our Sages, of blessed memory, that “no evil beast defies a human being unless he appears to it like an animal.”¹⁵ 38b; i.e., debased by sin. While confronting the righteous, from whose face the Divine image never departs, the evil beasts are humbled before them, as is stated in the *Zohar* of Daniel in the lions’ den.

footnotes:
¹¹ Sanhedrin
¹² The symbol of extreme selfishness.
¹³ Cf. Megillah
¹⁴ Genesis 9:2.
¹⁵ Sanhedrin


###### Tanya, Part I; Likkutei Amarim 24:11
[Tanya, Part I; Likkutei Amarim 24:11](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:11)

וְאִם כֵּן, הַחוֹטֵא וְעוֹבֵר רְצוֹנוֹ יִתְבָּרֵךְ אֲפִילוּ בַּעֲבֵירָה קַלָּה, בִּשְׁעַת מַעֲשֶׂה – הוּא בְּתַכְלִית הָרִיחוּק מִקְּדוּשָּׁה הָעֶלְיוֹנָה, שֶׁהִיא יִחוּדוֹ וְאַחְדּוּתוֹ יִתְבָּרֵךְ, יוֹתֵר מִכָּל בַּעֲלֵי חַיִּים הַטְּמֵאִים וּשְׁקָצִים וּרְמָשִׂים הַמּוּשְׁפָּעִים מִסִּטְרָא אָחֳרָא וּקְלִיפַּת עֲבוֹדָה זָרָה.

**Kehot Publication Society (English Translation):**
It is, therefore, clear that he who sins and transgresses against His will, blessed be He, even in a minor offense, is, at the time he commits it, more completely removed from the Supreme Holiness, namely His Unity and Oneness, blessed be He, than all the unclean living creatures and abominable insects and reptiles which derive their sustenance from the *sitra achara* and the *kelipah* of “idolatry.”


###### Tanya, Part I; Likkutei Amarim 24:12
[Tanya, Part I; Likkutei Amarim 24:12](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:12)

וּמַה שֶּׁפִּיקּוּחַ נֶפֶשׁ דּוֹחֶה שְׁאָר עֲבֵירוֹת, וְגַם ״יַעֲבוֹר וְאַל יֵהָרֵג״ הַיְינוּ, כְּפֵירוּשׁ חֲכָמֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אָמְרָה תוֹרָה, חַלֵּל עָלָיו שַׁבָּת אַחַת, כְּדֵי שֶׁיִּשְׁמוֹר שַׁבָּתוֹת הַרְבֵּה״, וְלֹא מִשּׁוּם קַלּוּת הָעֲבֵירוֹת וְחוּמְרָן.

**Kehot Publication Society (English Translation):**
As for the principle that saving a life overrides certain prohibitions,¹⁶ 82a. and the circumstances when the law calls for the commission of a transgression so as to escape death¹⁷ 74a.—this is in accordance with the explanation of our Sages, of blessed memory, that “the Torah declares, ‘violate one Shabbat for him, that he may observe many Shabbats,’”¹⁸ 151b; *Yoma* 85b. and not because of the relative lenity or gravity of the sins.

footnotes:
¹⁶ Yoma
¹⁷ Sanhedrin
¹⁸ Shabbat


###### Tanya, Part I; Likkutei Amarim 24:13
[Tanya, Part I; Likkutei Amarim 24:13](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:13)

[תֵּדַע: – שֶׁהֲרֵי שַׁבָּת חֲמוּרָה וּשְׁקוּלָה כַּעֲבוֹדָה זָרָה לְעִנְיַן שְׁחִיטַת מוּמָר לְדָבָר אֶחָד – בְּיוֹרֶה דֵעָה סִימָן ב׳, מַה שֶּׁאֵין כֵּן בְּמוּמָר לְגִילּוּי עֲרָיוֹת. וַאֲפִילוּ הָכֵי, פִּיקּוּחַ נֶפֶשׁ דּוֹחֶה שַׁבָּת וְלֹא גִּילּוּי עֲרָיוֹת; אֶלָּא דִּגְזֵירַת הַכָּתוּב הוּא].

**Kehot Publication Society (English Translation):**
[This is supported by the fact that the violation of Shabbat is extremely grave and comparable with idolatry in relation to the law of animal slaughtering by one who is a habitual transgressor of any particular Jewish precept, as codified in *Yoreh Deah*, Sect. II, unlike the case of one whose particular willful sin is that of incest.¹⁹ Nevertheless, when it is a question of saving a life, the prohibitions of Shabbat are suspended, but never those of incest. Rather, it is a Scriptural decree.]²⁰

footnotes:
¹⁹ Jewish law disqualifies one who openly desecrates Shabbat, or commits idolatry, from slaughtering animals for “kosher” consumption, but not in the case of a person guilty of any other particular transgression, including incest.
²⁰ Hence it is not a matter of lenity or gravity of the sins in question.


###### Tanya, Part I; Likkutei Amarim 24:14
[Tanya, Part I; Likkutei Amarim 24:14](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:14)

אֶלָּא שֶׁלְּאַחַר מַעֲשֵׂה הַחֵטְא, אִם הִיא מֵעֲבֵירוֹת שֶׁאֵין בָּהֶן כָּרֵת וּמִיתָה בִּידֵי שָׁמַיִם, שֶׁאֵין נַפְשׁוֹ הָאֱלֹהִית מֵתָה לְגַמְרֵי וְנִכְרֶתֶת מִשָּׁרְשָׁהּ בֵּאלֹהִים חַיִּים, רַק שֶׁנִּפְגַּם קְצָת דְּבֵיקוּתָהּ וַאֲחִיזָתָהּ בְּשָׁרְשָׁהּ בְּחֵטְא זֶה,

**Kehot Publication Society (English Translation):**
After the sinful act, however, if it belongs to the category of sins the penalty for which is neither *karet* (spiritual extinction) nor death by Divine visitation, in which case the divine soul does not entirely perish and is not completely cut off from its root in the living G–d, except that through this sin its attachment to, and connection with, its root has been weakened somewhat—


###### Tanya, Part I; Likkutei Amarim 24:15
[Tanya, Part I; Likkutei Amarim 24:15](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:15)

הגהה
וּלְפִי ﬠֵרֶךְ וְחִלּוּקֵי בְּחִינוֹת הַפְּגַם בַּנֶּפֶשׁ וּבְשָׁרְשָׁהּ בָּﬠֶלְיוֹנִים, כָּךְ הֵם חִלּוּקֵי בְּחִינוֹת הַמֵּירוּק וְהָעוֹנֶשׁ בְּגֵיהִנֹּם אוֹ בָּעוֹלָם הַזֶּה, לְכָל ﬠָוֹן וָחֵטְא עוֹנֶשׁ מְיוּחָד, לְמָרֵק וּלְהַﬠֲבִיר הַלִּכְלוּךְ וְהַפְּגַם. וְכֵן בְּחַיָּיבֵי מִיתָה וְכָרֵת, אֵין פּוֹגְמִין כּוּלָּם בְּשָׁוֶה:

**Kehot Publication Society (English Translation):**
NOTE: According to the extent and specific nature of the blemish [thus caused] in the soul and in its roots in the upper spheres are the various so-called purifying processes and retributions in Purgatory, or in this world—an appropriate retribution for each transgression and sin, in order to cleanse and remove the stain and blemish. Nor is the blemish always identical in the case of transgressions punishable by death or spiritual extinction (*karet*).


###### Tanya, Part I; Likkutei Amarim 24:16
[Tanya, Part I; Likkutei Amarim 24:16](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:16)

הֲרֵי גַּם נַפְשׁוֹ הַחִיּוּנִית הַבַּהֲמִית הַמְלוּבֶּשֶׁת בְּגוּפוֹ, וְכֵן גּוּפוֹ, חוֹזְרִים וְעוֹלִים מֵהַסִּטְרָא אָחֳרָא וּקְלִיפָּה זוֹ, וּמִתְקָרְבִים לִקְדוּשַּׁת נֶפֶשׁ הָאֱלֹהִית הַמְלוּבֶּשֶׁת בָּהֶם, הַמַּאֲמִינָה בַּה׳ אֶחָד. וְגַם בִּשְׁעַת הַחֵטְא הָיְתָה בְאָמְנָה אִתּוֹ יִתְבָּרֵךְ, רַק שֶׁהָיְתָה בִּבְחִינַת גָּלוּת מַמָּשׁ תּוֹךְ נֶפֶשׁ הַבַּהֲמִית מִסִּטְרָא אָחֳרָא, הַמַּחֲטִיאָה אֶת הַגּוּף וּמוֹרִידָתוֹ עִמָּהּ בְּעִמְקֵי שְׁאוֹל, לְמַטָּה מַּטָּה, תַּחַת טוּמְאַת הַסִּטְרָא אָחֳרָא וּקְלִיפַּת עֲבוֹדָה זָרָה, ה׳ יִשְׁמְרֵנוּ.

**Kehot Publication Society (English Translation):**
in that case his vitalizing animal soul which is clothed in the body, and also his body, return and rise from the *sitra achara* and *kelipah* and draw closer to the holiness of the divine soul that pervades them, which believes in One G–d, and remains faithful to Him even at the time when the sin is committed, except that it is then in a state of veritable “exile,” as it were, within the animal soul of the *sitra achara* which has caused the body to sin and has dragged it down with itself into the depths of *Sheol*, far down beneath the defilement of the *sitra achara* and *kelipah* of “idolatry”—may G–d preserve us!


###### Tanya, Part I; Likkutei Amarim 24:17
[Tanya, Part I; Likkutei Amarim 24:17](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:17)

וְאֵין לְךָ גָּלוּת גָּדוֹל מִזֶּה – ״מֵאִגְרָא רָמָה כוּ׳״, וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל, דְּשֹׁרֶשׁ וּמְקוֹר נַפְשׁוֹת כָּל בֵּית יִשְׂרָאֵל – הוּא מֵחָכְמָה עִילָּאָה, וְהוּא יִתְבָּרֵךְ וְחָכְמָתוֹ אֶחָד וְכוּ׳.

**Kehot Publication Society (English Translation):**
What greater exile can there be than this, “[a plunge] from a high roof [to a deep pit]!” For, as has been previously explained,²¹ that the root and source of all Jewish souls is in the supreme wisdom, and He and His wisdom are one and the same….

footnotes:
²¹ Above, ch. 2.


###### Tanya, Part I; Likkutei Amarim 24:18
[Tanya, Part I; Likkutei Amarim 24:18](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/24:18)

וְהוּא, כִּמְשַׁל הָאוֹחֵז בְּרֹאשׁוֹ שֶׁל מֶלֶךְ, וּמוֹרִידוֹ לְמַטָּה וְטוֹמֵן פָּנָיו בְּתוֹךְ בֵּית הַכִּסֵּא מָלֵא צוֹאָה, שֶׁאֵין לְךָ עֶלְבּוֹן גָּדוֹל מִזֶּה, אֲפִילוּ עוֹשֶׂה כֵּן לְפִי שָׁעָה; שֶׁהַקְּלִיפּוֹת וְסִטְרָא אָחֳרָא נִקְרָאוֹת ״קִיא צוֹאָה״, כַּנּוֹדָע:

**Kehot Publication Society (English Translation):**
It is comparable, by way of example, to one who seizes the king’s head, drags it down, and dips his face in a privy full of filth, from which there is no greater outrage, even if he does it only for a moment. For the *kelipot* and *sitra achara* are called²² “vomit and filth,”²³ as is known.

footnotes:
²² Hebrew text should read נקראות instead of נקראים.
²³ Isaiah 28:8. Comp. Guide 3:8.