## Tanya, Part I; Likkutei Amarim

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

**וְהִנֵּה**, כָּל בְּחִינָה וּמַדְרֵגָה מִשָּׁלֹשׁ אֵלּוּ: נֶפֶשׁ רוּחַ וּנְשָׁמָה – כְּלוּלָה מֵעֶשֶׂר בְּחִינוֹת, כְּנֶגֶד עֶשֶׂר סְפִירוֹת עֶלְיוֹנוֹת שֶׁנִּשְׁתַּלְשְׁלוּ מֵהֶן, הַנֶּחְלָקוֹת לִשְׁתַּיִם, שֶׁהֵן: שָׁלֹשׁ אִמּוֹת וְשֶׁבַע כְּפוּלוֹת; פֵּירוּשׁ, חָכְמָה בִּינָה וָדַעַת, וְשִׁבְעַת יְמֵי הַבִּנְיָן: חֶסֶד גְּבוּרָה תִּפְאֶרֶת כוּ׳.

**Kehot Publication Society (English Translation):**
Now, each distinction and grade of the three—*nefesh*, *ruach*, and *neshamah*—consists of¹, *Bamidbar* 1a; 51b; *Shir Hashirim* 16d) the author makes it clear that the soul does not “consist” of the ten faculties, but rather manifests itself through them, since the soul itself is essentially unknowable. ten faculties, corresponding to the supernal *ten sefirot* (Divine manifestations),² are more fully discussed by the author in the fourth part of the book, *Iggeret Hakodesh*, sect. 15 and elsewhere. from which they have descended, which are subdivided into two, namely, the three “mothers” and the seven “multiples,” namely, *chochmah* (wisdom), *binah* (understanding), and *daat* (knowledge); and the “seven days of Creation”: *chesed* (kindness), *gevurah* (power), *tiferet* (beauty), and so on.³

footnotes:
¹ Elsewhere (e.g., Likkutei Torah
² The ten sefirot
³ Ibid.


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

וְכָךְ בְּנֶפֶשׁ הָאָדָם, שֶׁנֶּחְלֶקֶת לִשְׁתַּיִם: שֵׂכֶל וּמִדּוֹת.

**Kehot Publication Society (English Translation):**
Similarly is it with the human soul, which is divided in two—*sechel* (intellect) and *middot* (emotional attributes).


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

הַשֵּׂכֶל כּוֹלֵל: חָכְמָה בִּינָה וָדַעַת, וְהַמִּדּוֹת הֵן: אַהֲבַת ה׳ וּפַחְדּוֹ וְיִרְאָתוֹ וּלְפָאֲרוֹ כוּ׳.

**Kehot Publication Society (English Translation):**
The intellect includes *chochmah*, *binah*, and *daat* (*chabad*), while the *middot* are love of G–d, dread and awe of Him, glorification of Him, and so forth.


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

וְחָכְמָה־בִּינָה־דַּעַת נִקְרְאוּ אִמּוֹת וּמָקוֹר לַמִּדּוֹת, כִּי הַמִּדּוֹת הֵן תּוֹלְדוֹת חָכְמָה־בִּינָה־דַּעַת:

**Kehot Publication Society (English Translation):**
*Chabad* [the intellectual faculties] are called “mothers” and source of the *middot*, for the latter are “offspring” of the former.


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

וּּבֵיאוּר הָעִנְיָן, כִּי הִנֵּה הַשֵּׂכֶל שֶׁבַּנֶּפֶשׁ הַמַּשְׂכֶּלֶת, שֶׁהוּא הַמַּשְׂכִּיל כָּל דָּבָר – נִקְרָא בְּשֵׁם ״חָכְמָה״, ״כֹּ״חַ מָ״ה״.

**Kehot Publication Society (English Translation):**
The explanation of the matter is as follows: The intellect of the rational soul, which is the faculty that conceives any thing, is given the appellation of *chochmah*—כ“ח מ“ה—the “potentiality” of “what is.”⁴ III:28a; 34a. A play on the Hebrew word חכמה—כ“ח מ“ה. It is also to be understood as “pure” or creative reason in potentia.

footnotes:
⁴ Zohar


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

וּכְשֶׁמּוֹצִיא כֹּחוֹ אֶל הַפּוֹעַל, שֶׁמִּתְבּוֹנֵן בְּשִׂכְלוֹ לְהָבִין דָּבָר לַאֲשׁוּרוֹ וּלְעָמְקוֹ, מִתּוֹךְ אֵיזֶה דְּבַר חָכְמָה הַמּוּשְׂכָּל בְּשִׂכְלוֹ – נִקְרָא ״בִּינָה״.

**Kehot Publication Society (English Translation):**
When one brings forth this power from the potential into the actual, that is, when [a person] cogitates with his intellect in order to understand a thing truly and profoundly as it evolves from the concept which he has conceived in his intellect, this is called *binah*.


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

וְהֵן הֵם ״אָב״ וָ״אֵם״ הַמּוֹלִידוֹת אַהֲבַת ה׳ וְיִרְאָתוֹ וּפַחְדּוֹ.

**Kehot Publication Society (English Translation):**
These [*chochmah* and *binah*] are the very “father” and “mother” which give birth to love of G–d, and awe and dread of Him.


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

כִּי הַשֵּׂכֶל שֶׁבַּנֶּפֶשׁ הַמַּשְׂכֶּלֶת, כְּשֶׁמִּתְבּוֹנֵן וּמַעֲמִיק מְאֹד בִּגְדוּלַּת ה׳, אֵיךְ הוּא ״מְמַלֵּא כָּל עָלְמִין״ וְ״סוֹבֵב כָּל עָלְמִין״ וְ״כוּלָּא קַמֵּיהּ כְּלָא חֲשִׁיב״ נוֹלְדָה וְנִתְעוֹרְרָה מִדַּת יִרְאַת הָרוֹמְמוּת בְּמוֹחוֹ וּמַחֲשַׁבְתּוֹ, לִירֹא וּלְהִתְבּוֹשֵׁשׁ מִגְּדוּלָּתוֹ יִתְבָּרֵךְ שֶׁאֵין לָהּ סוֹף וְתַכְלִית, וּפַחַד ה׳ בְּלִבּוֹ.

**Kehot Publication Society (English Translation):**
For when the intellect in the rational soul deeply contemplates and immerses itself exceedingly in the greatness of G–d, how He fills all worlds and encompasses all worlds,⁵ III:225a. and in the presence of Whom everything is considered as nothing⁶ I:11b.—there will be born and aroused in his mind and thought the emotion of awe for the Divine majesty, to fear and be humble before His greatness, blessed be He, which is without end or limit, and to have the dread of G–d in his heart.

footnotes:
⁵ I.e., both immanently and transcendency. Zohar
⁶ Zohar


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

וְשׁוּב יִתְלַהֵב לִבּוֹ בְּאַהֲבָה עַזָּה כְּרִשְׁפֵּי אֵשׁ, בַּחֲשִׁיקָה וַחֲפִיצָה וּתְשׁוּקָה וְנֶפֶשׁ שׁוֹקֵקָה, לִגְדוּלַּת אֵין־סוֹף בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
Next, his heart will glow with an intense love, like burning coals, with a passion, desire and longing, and a yearning soul, toward the greatness of the *En Sof*, blessed is He.


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

וְהִיא כְּלוֹת הַנֶּפֶשׁ, כְּדִכְתִיב: ״נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי וְגוֹ׳״, וּכְתִיב: ״צָמְאָה נַפְשִׁי לֵאלֹהִים וְגוֹ׳״, וּכְתִיב: ״צָמְאָה לְךָ נַפְשִׁי וְגוֹ׳״.

**Kehot Publication Society (English Translation):**
This constitutes the culminating passion of the soul, of which Scripture speaks, as “My soul yearns, indeed it pines…,”⁷ and “My soul thirsts for G–d…,”⁸ and “My soul thirsts for You….”⁹

footnotes:
⁷ Psalms 84:3.
⁸ Psalms 42:3.
⁹ Psalms 63:2.


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

וְהַצִּמָּאוֹן, הוּא מִיסוֹד הָאֵשׁ שֶׁבַּנֶּפֶשׁ הָאֱלֹהִית, וּכְמוֹ שֶׁכָּתְבוּ הַטִּבְעִיִּים, וְכֵן הוּא בְּעֵץ חַיִּים, שֶׁיְּסוֹד הָאֵשׁ הוּא בַּלֵּב, וּמְקוֹר הַמַּיִם וְהַלֵּיחוֹת מֵהַמּוֹחַ, וּכְמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר נ׳, שֶׁהִיא בְּחִינַת חָכְמָה שֶׁנִּקְרָא מַיִם שֶׁבַּנֶּפֶשׁ הָאֱלֹהִית.

**Kehot Publication Society (English Translation):**
This thirst is derived from the element of Fire, which is found in the divine soul. As students of natural science affirm, and so it is in *Etz Chaim*, the element of Fire is in the heart, while the source of [the element of] Water and moisture is in the brain, which is explained in *Etz Chaim*, Portal 50, to refer to the faculty of *chochmah*,¹⁰, the highest of the ten *sefirot*, and also with *chesed*, the first of the *middot*. called “the water of the divine soul.”

footnotes:
¹⁰ Water descends from high places. It is symbolically identified with chochmah


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

וּשְׁאָר הַמִּדּוֹת כּוּלָּן, הֵן עַנְפֵי הַיִּרְאָה וְהָאַהֲבָה וְתוֹלְדוֹתֵיהֶן, כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר.

**Kehot Publication Society (English Translation):**
The rest of the *middot* are all offshoots of fear and love and their derivations, as is explained elsewhere.


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

וְהַדַּעַת, הוּא מִלְּשׁוֹן ״וְהָאָדָם יָדַע אֶת חַוָּה״, וְהוּא לְשׁוֹן הִתְקַשְּׁרוּת וְהִתְחַבְּרוּת, שֶׁמְּקַשֵּׁר דַּעְתּוֹ בְּקֶשֶׁר אַמִּיץ וְחָזָק מְאֹד, וְיִתְקַע מַחֲשַׁבְתּוֹ בְּחוֹזֶק בִּגְדוּלַּת אֵין־סוֹף בָּרוּךְ־הוּא, וְאֵינוֹ מַסִּיחַ דַּעְתּוֹ.

**Kehot Publication Society (English Translation):**
*Daat*, the etymology of which is to be found in the verse, “And Adam knew (*yada*) Eve,”¹¹ implies attachment and union. That is, one binds his mind with a very firm and strong bond to, and firmly fixes his thought on, the greatness of the *En Sof*, blessed is He, without diverting his mind [from Him].

footnotes:
¹¹ Genesis 4:1.


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

כִּי אַף מִי שֶׁהוּא חָכָם וְנָבוֹן בִּגְדוּלַּת אֵין־סוֹף בָּרוּךְ־הוּא, הִנֵּה אִם לֹא יְקַשֵּׁר דַּעְתּוֹ וְיִתְקַע מַחֲשַׁבְתּוֹ בְּחוֹזֶק וּבְהַתְמָדָה – לֹא יוֹלִיד בְּנַפְשׁוֹ יִרְאָה וְאַהֲבָה אֲמִיתִּית, כִּי אִם דִּמְיוֹנוֹת שָׁוְא.

**Kehot Publication Society (English Translation):**
For even one who is wise and understanding of the greatness of the *En Sof*, blessed is He, will not—unless he binds his knowledge and fixes his thought with firmness and perseverance—produce in his soul true love and fear, but only vain fancies.


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

וְעַל כֵּן, הַדַּעַת הוּא קִיּוּם הַמִּדּוֹת וְחַיּוּתָן, וְהוּא כּוֹלֵל חֶסֶד וּגְבוּרָה, פֵּירוּשׁ, אַהֲבָה וַעֲנָפֶיהָ וְיִרְאָה וַעֲנָפֶיהָ:

**Kehot Publication Society (English Translation):**
Therefore *daat* is the basis of the *middot* and the source of their vitality; it contains *chesed* and *gevurah*, that is to say, love with its offshoots and fear with its offshoots.¹² stimulates these higher emotions to seek an outlet through the three “garments” of the soul, discussed in the following chapter.

footnotes:
¹² Love and fear (awe) are two basic emotions latent in the soul, which are produced by contemplation. The faculty of daat