## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 27:1
[Tanya, Part I; Likkutei Amarim 27:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:1)

**וְאִם** הָעַצְבוּת אֵינָהּ מִדַּאֲגַת עֲוֹנוֹת, אֶלָּא מֵהִרְהוּרִים רָעִים וְתַאֲווֹת רָעוֹת שֶׁנּוֹפְלוֹת בְּמַחֲשַׁבְתּוֹ. הִנֵּה אִם נוֹפְלוֹת לוֹ שֶׁלֹּא בִּשְׁעַת הָעֲבוֹדָה, אֶלָּא בְּעֵת עָסְקוֹ בַּעֲסָקָיו וְדֶרֶךְ אֶרֶץ וּכְהַאי גַּוְונָא, אַדְּרַבָּה! יֵשׁ לוֹ לִשְׂמוֹחַ בְּחֶלְקוֹ, שֶׁאַף שֶׁנּוֹפְלוֹת לוֹ בְּמַחֲשַׁבְתּוֹ – הוּא מַסִּיחַ דַּעְתּוֹ מֵהֶן, לְקַיֵּים מַה שֶּׁנֶּאֱמַר: ״וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זוֹנִים אַחֲרֵיהֶם״.

**Kehot Publication Society (English Translation):**
Should the sadness, however, not come from worry over sins, but from evil thoughts and desires that enter his mind—if they enter not during Divine service but while he is occupied with his own affairs and with mundane matters and the like, he should, on the contrary, be happy in his portion in that, though they enter his mind, he averts his mind from them in order to fulfill the injunction, “And you will not follow after your heart and after your eyes by which you go astray.”¹

footnotes:
¹ Numbers 15:39.


###### Tanya, Part I; Likkutei Amarim 27:2
[Tanya, Part I; Likkutei Amarim 27:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:2)

וְאֵין הַכָּתוּב מְדַבֵּר בְּצַדִּיקִים לְקָרְאָם ״זוֹנִים״ חַס וְשָׁלוֹם, אֶלָּא בְּבֵינוֹנִים כַּיּוֹצֵא בוֹ, שֶׁנּוֹפְלִים לוֹ הִרְהוּרֵי נִיאוּף בְּמַחֲשַׁבְתּוֹ, בֵּין בְּהֶיתֵּר כוּ׳, וּכְשֶׁמַּסִּיחַ דַּעְתּוֹ – מְקַיֵּים לָאו זֶה, וְאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״יָשַׁב וְלֹא עָבַר עֲבֵירָה – נוֹתְנִים לוֹ שָׂכָר כְּאִלּוּ עָשָׂה מִצְוָה״, וְעַל כֵּן צָרִיךְ לִשְׂמוֹחַ בְּקִיּוּם הַלָּאו, כְּמוֹ בְּקִיּוּם מִצְוַת עֲשֵׂה מַמָּשׁ.

**Kehot Publication Society (English Translation):**
The verse does not speak of the righteous, to refer to them as “going astray,” G–d forbid, but of *benonim* (intermediates) like him, in whose mind do enter erotic thoughts whether of an innocent nature…;² when he averts his mind from them, he is fulfilling this injunction. Indeed, the Rabbis, of blessed memory, have said, “He who has passively abstained from committing a sin receives a reward as though he had performed a precept.”³ 39b. Consequently, he should rejoice at his compliance with the injunction as when performing an actual positive precept.

footnotes:
² “…or otherwise.”
³ Kiddushin


###### Tanya, Part I; Likkutei Amarim 27:3
[Tanya, Part I; Likkutei Amarim 27:3](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:3)

וְאַדְּרַבָּה, הָעַצְבוּת הִיא מִגַּסּוּת הָרוּחַ, שֶׁאֵינוֹ מַכִּיר מְקוֹמוֹ, וְעַל כֵּן יֵרַע לְבָבוֹ עַל שֶׁאֵינוֹ בְּמַדְרֵגַת צַדִּיק, שֶׁלְּצַדִּיקִים בְּוַדַּאי אֵין נוֹפְלִים לָהֶם הִרְהוּרֵי שְׁטוּת כָּאֵלּוּ, כִּי אִילּוּ הָיָה מַכִּיר מְקוֹמוֹ, שֶׁהוּא רָחוֹק מְאֹד מִמַּדְרֵגַת צַדִּיק, וְהַלְוַאי הָיָה בֵּינוֹנִי וְלֹא רָשָׁע כָּל יָמָיו, אֲפִילוּ שָׁעָה אַחַת, הֲרֵי זֹאת הִיא מִדַּת הַבֵּינוֹנִים וַעֲבוֹדָתָם – לִכְבּוֹשׁ הַיֵּצֶר וְהַהִרְהוּר הָעוֹלֶה מֵהַלֵּב לַמּוֹחַ, וּלְהַסִּיחַ דַּעְתּוֹ לְגַמְרֵי מִמֶּנּוּ, וְלִדְחוֹתוֹ בִּשְׁתֵּי יָדַיִם, כַּנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
On the contrary, such sadness is due to conceit in that he does not recognize his position.⁴, not a *tzaddik*. Hence he is sad at heart because he has not attained the rank of a *tzaddik*, inasmuch as the righteous are certainly not troubled by such foolish thoughts. For had he recognized his station, that he is very far from the rank of a *tzaddik* and would that he be a *benoni* and not a wicked person even for a single moment throughout his life—then, surely, this is the quality of the *benonim* and their service: To subdue the evil impulse and thought rising from the heart to the brain and completely to avert the mind therefrom, thrusting the temptation away with both hands, as has been explained earlier.⁵

footnotes:
⁴ As a benoni
⁵ Ch. 12.


###### Tanya, Part I; Likkutei Amarim 27:4
[Tanya, Part I; Likkutei Amarim 27:4](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:4)

וּבְכָל דְּחִיָּה וּדְחִיָּה שֶׁמַּדְחֵהוּ מִמַּחֲשַׁבְתּוֹ, אִתְכַּפְיָא סִטְרָא אָחֳרָא לְתַתָּא, וּבְאִתְעָרוּתָא דִלְתַתָּא – אִתְעָרוּתָא דִלְעֵילָּא, וְאִתְכַּפְיָא סִטְרָא אָחֳרָא דִלְעֵילָּא הַמַּגְבִּיהַּ עַצְמָהּ כַּנֶּשֶׁר, לְקַיֵּים מַה שֶּׁנֶּאֱמַר: ״אִם תַּגְבִּיהַּ כַּנֶּשֶׁר וְגוֹ׳ מִשָּׁם אוֹרִידְךָ, נְאֻם ה׳״.

**Kehot Publication Society (English Translation):**
And with every thrust wherewith he expels it from his mind, the *sitra achara* down below is suppressed, and, since the “stimulus from below causes a stimulus from above,”⁶ II:135b. the *sitra achara* above which soars like an eagle is also suppressed, in accordance with Scripture, “Though you exalt yourself as the eagle…from there I will bring you down, says the L–rd.”⁷

footnotes:
⁶ Zohar
⁷ Obadiah 1:4.


###### Tanya, Part I; Likkutei Amarim 27:5
[Tanya, Part I; Likkutei Amarim 27:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:5)

וּכְמוֹ שֶׁהִפְלִיג בַּזֹּהַר פָּרָשַׁת תְּרוּמָה [דַּף קכח], בְּגוֹדֶל נַחַת רוּחַ לְפָנָיו יִתְבָּרֵךְ כַּד אִתְכַּפְיָא סִטְרָא אָחֳרָא לְתַתָּא, דְּאִסְתַּלֵּק יְקָרָא דְקוּדְשָׁא־בְּרִיךְ־הוּא לְעֵילָּא עַל כּוּלָּא, יָתִיר מִשְּׁבָחָא אָחֳרָא, וְאִסְתַּלְּקוּתָא דָא יַתִּיר מִכּוּלָּא וְכוּ׳.

**Kehot Publication Society (English Translation):**
Thus the *Zohar*, *Parashat Terumah* [p. 128] extolls the great satisfaction before Him, blessed be He, when the *sitra achara* is subdued here below, for then the glory of the Holy One, blessed is He, rises above all, more than by any praise, and this ascent is greater than all else, and so forth.⁸ II:128b.

footnotes:
⁸ Cf. at length Zohar


###### Tanya, Part I; Likkutei Amarim 27:6
[Tanya, Part I; Likkutei Amarim 27:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:6)

וְלָכֵן, אַל יִפּוֹל לֵב אָדָם עָלָיו, וְלֹא יֵרַע לְבָבוֹ מְאֹד, גַּם אִם יִהְיֶה כֵּן כָּל יָמָיו בְּמִלְחָמָה זוֹ, כִּי אוּלַי לְכָךְ נִבְרָא, וְזֹאת עֲבוֹדָתוֹ לְאַכֽפָּיָא לְסִטְרָא אָחֳרָא תָּמִיד.

**Kehot Publication Society (English Translation):**
Therefore, no person should feel depressed, nor should his heart become exceedingly troubled, even though he be engaged all his days in this conflict, for perhaps because of this was he created and this is his service—constantly to subjugate the *sitra achara*.


###### Tanya, Part I; Likkutei Amarim 27:7
[Tanya, Part I; Likkutei Amarim 27:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:7)

וְעַל זֶה אָמַר אִיּוֹב: ״בָּרָאתָ רְשָׁעִים״; וְלֹא שֶׁיִּהְיוּ רְשָׁעִים בֶּאֱמֶת חַס וְשָׁלוֹם, אֶלָּא שֶׁיַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים בְּמַחֲשַׁבְתָּם וְהִרְהוּרָם לְבַד, וְהֵם יִהְיוּ נִלְחָמִים תָּמִיד לְהַסִּיחַ דַּעְתָּם מֵהֶם, כְּדֵי לְאַכֽפַּיָא לְסִטְרָא אָחֳרָא, וְלֹא יוּכְלוּ לְבַטְּלָהּ מִכֹּל וָכֹל, כִּי זֶה נַעֲשֶׂה עַל יְדֵי צַדִּיקִים.

**Kehot Publication Society (English Translation):**
It is concerning this that Job said,⁹ 16a. See above, beg. ch. 1. “You have created wicked men”—not that they shall actually be wicked, G–d forbid, but that they shall share the temptations of the wicked in their thoughts and meditations alone and that they shall eternally wage war to avert their minds from them in order to subdue the *sitra achara*; yet they would not be able to annihilate it completely, for that is accomplished by the *tzaddikim*.

footnotes:
⁹ Bava Batra


###### Tanya, Part I; Likkutei Amarim 27:8
[Tanya, Part I; Likkutei Amarim 27:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:8)

וּשְׁנֵי מִינֵי נַחַת רוּחַ לְפָנָיו יִתְבָּרֵךְ לְמַעְלָה: אֶחָד – מִבִּיטּוּל הַסִּטְרָא אָחֳרָא לְגַמְרֵי, וְאִתְהַפְּכָא מִמְּרִירוּ לְמִתְקָא וּמֵחֲשׁוֹכָא לִנְהוֹרָא, עַל יְדֵי הַצַּדִּיקִים. וְהַשֵּׁנִית – כַּד אִתְכַּפְיָא הַסִּטְרָא אָחֳרָא בְּעוֹדָהּ בְּתָקְפָּהּ וּגְבוּרָתָהּ וּמַגְבִּיהַּ עַצְמָהּ כַּנֶּשֶׁר, וּמִשָּׁם מוֹרִידָהּ ה׳ בְּאִתְעָרוּתָא דִלְתַתָּא עַל יְדֵי הַבֵּינוֹנִים.

**Kehot Publication Society (English Translation):**
For there are two kinds of gratification before Him, blessed be He: one, from the complete annihilation of the *sitra achara* and the conversion of bitter to sweet and of darkness to light by the *tzaddikim*; the second, when the *sitra achara* is subdued while it is still at its strongest and most powerful and soars like an eagle, whence the L–rd brings her down through the effort of the *benonim* below.


###### Tanya, Part I; Likkutei Amarim 27:9
[Tanya, Part I; Likkutei Amarim 27:9](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:9)

וְזֶהוּ שֶׁאָמַר הַכָּתוּב: ״וַעֲשֵׂה לִי מַטְעַמִּים כַּאֲשֶׁר אָהַבְתִּי״ – ״מַטְעַמִּים״ לְשׁוֹן רַבִּים; שְׁנֵי מִינֵי נַחַת רוּחַ, וְהוּא מַאֲמַר הַשְּׁכִינָה לְבָנֶיהָ – כְּלָלוּת יִשְׂרָאֵל כִּדְפֵירְשׁוּ בַּתִּיקּוּנִים, וּכְמוֹ שֶׁבְּמַטְעַמִּים גַּשְׁמִיִּים, דֶּרֶךְ מָשָׁל, יֵשׁ שְׁנֵי מִינֵי מַעֲדַנִּים: אֶחָד, מִמַּאֲכָלִים עֲרֵבִים וּמְתוּקִים, וְהַשֵּׁנִי, מִדְּבָרִים חֲרִיפִים אוֹ חֲמוּצִים, רַק שֶׁהֵם מְתוּבָּלִים וּמְתוּקָּנִים הֵיטֵב עַד שֶׁנַּעֲשׂוּ מַעֲדַנִּים לְהָשִׁיב הַנֶּפֶשׁ.

**Kehot Publication Society (English Translation):**
This is indicated in the verse, “And make me delicacies such as I love.”¹⁰. The word *mataamim* (delicacies) is in the plural to indicate two kinds of gratification, and the words are those of the *Shechinah* to her children, the community of Israel, as explained in the *Tikkunim*. The analogy is to material food, where there are two kinds of relishes: one of sweet and luscious foods, and the other of tart or sour articles of food which have been well spiced and garnished so that they are made into delicacies which revive the soul.

footnotes:
¹⁰ The words (Genesis 27:4) spoken by Isaac to Esau are allegorically interpreted here according to Tikkunei Zohar


###### Tanya, Part I; Likkutei Amarim 27:10
[Tanya, Part I; Likkutei Amarim 27:10](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:10)

וְזֶהוּ שֶׁאָמַר הַכָּתוּב: ״כֹּל פָּעַל ה׳ לַמַּעֲנֵהוּ, וְגַם רָשָׁע לְיוֹם רָעָה״; פֵּירוּשׁ, שֶׁיָּשׁוּב מֵרִשְׁעוֹ וְיַעֲשֶׂה הָרָע שֶׁלּוֹ יוֹם וְאוֹר לְמַעְלָה, כַּד אִתְכַּפְיָא סִטְרָא אָחֳרָא וְאִסְתַּלֵּק יְקָרָא דְקוּדְשָׁא־בְּרִיךְ־הוּא לְעֵילָא.

**Kehot Publication Society (English Translation):**
This is what is alluded to in the verse, “The L–rd made everything for His sake; also the wicked for the day of evil,”¹¹ meaning that the wicked man shall repent of his evil and turn his evil into “day” and light above, when the *sitra achara* is subdued and the glory of the Holy One, blessed is He, is brought forth on high.

footnotes:
¹¹ Proverbs 16:4.


###### Tanya, Part I; Likkutei Amarim 27:11
[Tanya, Part I; Likkutei Amarim 27:11](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:11)

וְלֹא עוֹד, אֶלָּא אֲפִילוּ בִּדְבָרִים הַמּוּתָּרִים לְגַמְרֵי, כָּל מַה שֶּׁהָאָדָם זוֹבֵחַ יִצְרוֹ אֲפִילוּ שָׁעָה קַלָּה, וּמִתְכַּוֵין לְאַכֽפָּיָא לְסִטְרָא אָחֳרָא שֶׁבֶּחָלָל הַשְּׂמָאלִי, כְּגוֹן שֶׁחָפֵץ לֶאֱכוֹל, וּמְאַחֵר סְעוּדָּתוֹ עַד לְאַחַר שָׁעָה אוֹ פָּחוֹת, וְעוֹסֵק בַּתּוֹרָה בְּאוֹתָהּ שָׁעָה, כִּדְאִיתָא בַּגְּמָרָא: ״שָׁעָה רְבִיעִית מַאֲכַל כָּל אָדָם, שָׁעָה שִׁשִּׁית מַאֲכַל תַּלְמִידֵי חֲכָמִים״, וְהָיוּ מַרְעִיבִים עַצְמָם שְׁתֵּי שָׁעוֹת לְכַוָּונָה זוֹ, אַף שֶׁגַּם אַחַר הַסְּעוּדָּה הָיוּ לוֹמְדִים כָּל הַיּוֹם.

**Kehot Publication Society (English Translation):**
Moreover, even in the case of things that are fully permissible, the more of his impulse that a man sacrifices, even if only for a while, with the intention of subduing the *sitra achara* in the left part—as, for example, when he wants to eat but postpones his meal for an hour or less, and during that time he occupies himself in the Torah, as is stated in the Gemara¹² 10a. that the fourth hour is the time when all men eat, but the sixth hour is the time when scholars eat, because they used to starve themselves for two hours with this intention, although after the meal, also, they studied all day;

footnotes:
¹² Shabbat


###### Tanya, Part I; Likkutei Amarim 27:12
[Tanya, Part I; Likkutei Amarim 27:12](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:12)

וְכֵן אִם בּוֹלֵם פִּיו מִלְּדַבֵּר דְּבָרִים שֶׁלִּבּוֹ מִתְאַוֶּה מְאֹד לְדַבְּרָם מֵעִנְיְינֵי הָעוֹלָם, וְכֵן בְּהִרְהוּרֵי מַחֲשַׁבְתּוֹ, אֲפִילוּ בִּמְעַט מִזְּעֵיר, דְּאִתְכַּפְיָא סִטְרָא אָחֳרָא לְתַתָּא – אִסְתַּלֵּק יְקָרָא דְקוּדְשָׁא־בְּרִיךְ־הוּא וּקְדוּשָּׁתוֹ לְעֵילָּא הַרְבֵּה. וּמִקְּדוּשָּׁה זוֹ נִמְשֶׁכֶת קְדוּשָּׁה עֶלְיוֹנָה עַל הָאָדָם לְמַטָּה, לְסַיְּיעוֹ סִיּוּעַ רַב וְעָצוּם לַעֲבוֹדָתוֹ יִתְבָּרֵךְ.

**Kehot Publication Society (English Translation):**
so, too, if he restrains his mouth from uttering words that his heart longs to express concerning mundane matters; likewise with the thoughts of his mind, even in the least way, whereby the *sitra achara* is subdued below—the glory and holiness of the Holy One, blessed is He, goes forth above to a great extent, and from this holiness issues a sublime holiness on man below to assist him with a great and powerful aid in serving Him, Who is blessed.


###### Tanya, Part I; Likkutei Amarim 27:13
[Tanya, Part I; Likkutei Amarim 27:13](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:13)

וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אָדָם מְקַדֵּשׁ עַצְמוֹ מְעַט לְמַטָּה – מְקַדְּשִׁין אוֹתוֹ הַרְבֵּה מִלְמַעְלָה״. לְבַד מַה שֶּׁמְּקַיֵּים מִצְוַת עֲשֵׂה שֶׁל תּוֹרָה: ״וְהִתְקַדִּשְׁתֶּם וְכוּ׳״, כְּשֶׁמְּקַדֵּשׁ עַצְמוֹ בַּמּוּתָּר לוֹ.

**Kehot Publication Society (English Translation):**
This is also what the Rabbis meant, “If a man consecrates himself in a small measure down below, he is sanctified much more from above,”¹³ 39a. apart from his having fulfilled the positive commandment of the Torah, “Sanctify yourselves, and you shall be holy”¹⁴ by dedicating himself [through abstemiousness] in permissible things.

footnotes:
¹³ Yoma
¹⁴ Leviticus 20:7.


###### Tanya, Part I; Likkutei Amarim 27:14
[Tanya, Part I; Likkutei Amarim 27:14](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/27:14)

וּפֵירוּשׁ ״וְהִתְקַדִּשְׁתֶּם״ – שֶׁתַּעֲשׂוּ עַצְמְכֶם קְדוֹשִׁים; כְּלוֹמַר, אַף שֶׁבֶּאֱמֶת אֵינוֹ קָדוֹשׁ וּמוּבְדָּל מִסִּטְרָא אָחֳרָא, כִּי הִיא בְּתָקְפָּהּ וּבִגְבוּרָתָהּ כְּתוֹלַדְתָּהּ בֶּחָלָל הַשְּׂמָאלִי, רַק שֶׁכּוֹבֵשׁ יִצְרוֹ וּמְקַדֵּשׁ עַצְמוֹ, ״וִהְיִיתֶם קְדוֹשִׁים״ – כְּלוֹמַר, סוֹפוֹ לִהְיוֹת קָדוֹשׁ וּמוּבְדָּל בֶּאֱמֶת מֵהַסִּטְרָא אָחֳרָא, עַל יְדֵי שֶׁמְּקַדְּשִׁים אוֹתוֹ הַרְבֵּה מִלְמַעְלָה, וּמְסַיְּיעִים אוֹתוֹ לְגָרְשָׁהּ מִלִּבּוֹ מְעַט מְעָט:

**Kehot Publication Society (English Translation):**
The meaning of “sanctify yourselves” is “you shall *make* yourselves holy,”¹⁵) means “setting apart,” i.e., separating from the unholy. that is to say, although in truth one is not holy and separated from the *sitra achara*, for it is at its strength and might, as at its birth, in the left part, yet one subdues his evil impulse and sanctifies himself—then “you shall be holy,”¹⁶ that is to say, in the end one will be truly holy and separated from the *sitra achara*, by virtue of being sanctified in a great measure from above, and being helped to expel it from his heart little by little.

footnotes:
¹⁵ The Hebrew word for “holy” (kadosh
¹⁶ The imperative form used in the Pentateuch to express the commandments can be interpreted also in the simple future tense. Hence the commandments may be understood from the linguistic aspect as both a command and a promise of its fulfillment.