## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 31:1
[Tanya, Part I; Likkutei Amarim 31:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:1)

**וְהִנֵּה**, אַף אִם כְּשֶׁיַּאֲרִיךְ הַרְבֵּה לְהַעֲמִיק בָּעִנְיָינִים הַנִּזְכָּרִים לְעֵיל כְּשָׁעָה וּשְׁתַּיִם, לִהְיוֹת בִּנְמִיכַת רוּחַ וְלֵב נִשְׁבָּר, יָבֹא לִידֵי עַצְבוּת גְּדוֹלָה – לֹא יָחוּשׁ.

**Kehot Publication Society (English Translation):**
Even if by prolonging the deep concentration on the aforementioned matters for an hour or two in order to acquire a humble spirit and a contrite heart, the individual will lapse into a profound dejection, he should not worry.


###### Tanya, Part I; Likkutei Amarim 31:2
[Tanya, Part I; Likkutei Amarim 31:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:2)

וְאַף שֶׁעַצְבוּת הִיא מִצַּד קְלִיפַּת נוֹגַהּ, וְלֹא מִצַּד הַקְּדוּשָּׁה, כִּי בְּצַד הַקְּדוּשָּׁה כְּתִיב: ״עוֹז וְחֶדְוָה בִּמְקוֹמוֹ״, וְ״אֵין הַשְּׁכִינָה שׁוֹרָה אֶלָּא מִתּוֹךְ שִׂמְחָה״ ״וְכֵן לִדְבַר הֲלָכָה וְכוּ׳״, אֶלָּא, שֶׁאִם הָעַצְבוּת הִיא מִמִּילֵּי דִשְׁמַיָּא, הִיא מִבְּחִינַת טוֹב שֶׁבְּנוֹגַהּ.

**Kehot Publication Society (English Translation):**
For although sadness stems from the realm of *kelipat nogah* and not from that of holiness, since in regard to holiness it is written, “Strength and gladness are in His place,”¹ and “the Divine Presence (*Shechinah*) abides only in joy…as is the case also in the study of *halachah*,” and so on,² 30b. except that if the sadness comes from reflections about celestial [i.e., spiritual] things, it is derived from the realm of goodness that is in *nogah*

footnotes:
¹ I Chronicles 16:27.
² See Shabbat


###### Tanya, Part I; Likkutei Amarim 31:3
[Tanya, Part I; Likkutei Amarim 31:3](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:3)

[וְלָכֵן כָּתַב הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה, שֶׁאֲפִילוּ דַּאֲגַת הָעֲוֹנוֹת אֵינָהּ רְאוּיָה כִּי אִם בִּשְׁעַת הַוִּידּוּי, וְלֹא בִּשְׁעַת הַתְּפִלָּה וְתַלְמוּד תּוֹרָה, שֶׁצָּרִיךְ לִהְיוֹת בְּשִׂמְחָה שֶׁמִּצַּד הַקְּדוּשָּׁה דַּוְוקָא]

**Kehot Publication Society (English Translation):**
[hence the Arizal³ wrote that even worry about sins is only fitting during confession⁴ but not during prayer and Torah study, which should be conducted with joy derived from the side of holiness, exclusively]—

footnotes:
³ See above, ch. 2, note 9.
⁴ In the Prayer Before Retiring to Bed.


###### Tanya, Part I; Likkutei Amarim 31:4
[Tanya, Part I; Likkutei Amarim 31:4](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:4)

אַף־עַל־פִּי־כֵן, הֲרֵי כָּךְ הִיא הַמִּדָּה, לְאַכְפָּיָא לְסִטְרָא אָחֳרָא בְּמִינָהּ וְדוּגְמָתָהּ. כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״מִינֵּיהּ וּבֵיהּ אִבָּא לִשֽׁדְּיָא בֵּיהּ נַרְגָּא״, וּ״פָגַע בּוֹ כַּיּוֹצֵא בוֹ״.

**Kehot Publication Society (English Translation):**
Nevertheless, the method of subduing the *sitra achara* is on the latter’s own ground, as the Rabbis of blessed memory have said, “From the forest itself is taken the axe wherewith to fell it,”⁵ 39b. and “He met his equal.”⁶ 121b.

footnotes:
⁵ Sanhedrin
⁶ Shabbat


###### Tanya, Part I; Likkutei Amarim 31:5
[Tanya, Part I; Likkutei Amarim 31:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:5)

וְעַל זֶה נֶאֱמַר: ״בְּכָל עֶצֶב יִהְיֶה מוֹתָר״, וְהַיִּתְרוֹן, הִיא הַשִּׂמְחָה הַבָּאָה אַחַר הָעֶצֶב, כְּדִלְקַמָּן.

**Kehot Publication Society (English Translation):**
With regard to this it is written, “In every sadness there is profit,”⁷ the profit being the joy that follows the sadness, as will be explained later.

footnotes:
⁷ Proverbs 14:23.


###### Tanya, Part I; Likkutei Amarim 31:6
[Tanya, Part I; Likkutei Amarim 31:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:6)

אַךְ בֶּאֱמֶת, אֵין לֵב נִשְׁבָּר וּמְרִירוּת הַנֶּפֶשׁ – עַל רִיחוּקָהּ מֵאוֹר פְּנֵי ה׳ וְהִתְלַבְּשׁוּתָהּ בְּסִטְרָא אָחֳרָא – נִקְרָאִים בְּשֵׁם ״עַצְבוּת״ כְּלָל בִּלְשׁוֹן הַקּוֹדֶשׁ, כִּי עַצְבוּת – הִיא שֶׁלִּבּוֹ מְטוּמְטָם כָּאֶבֶן וְאֵין חַיּוּת בְּלִבּוֹ, אֲבָל מְרִירוּת וְלֵב נִשְׁבָּר, אַדְּרַבָּה, הֲרֵי יֵשׁ חַיּוּת בְּלִבּוֹ לְהִתְפָּעֵל וּלְהִתְמַרְמֵר, רַק שֶׁהִיא חַיּוּת מִבְּחִינַת גְּבוּרוֹת קְדוֹשׁוֹת, וְהַשִּׂמְחָה מִבְּחִינַת חֲסָדִים, כִּי הַלֵּב – כָּלוּל מִשְׁתֵּיהֶן.

**Kehot Publication Society (English Translation):**
In truth, however, a contrite heart and the bitterness⁸ of the soul—because of its remoteness from the light of the Divine Countenance and its being clothed in the *sitra achara*—are not called *atzvut* (dejection) in the sacred tongue, for *atzvut* implies that the heart is dull like a stone and is devoid of vitality. But in the case of *merirut* (bitterness) and a broken heart, the contrary is surely true—there is vitality in the heart fermenting agitation and bitterness, except that this vitality stems from the attribute of the holy *gevurot* (severity), whereas joy comes from the attribute of *chasadim* (kindness), for the heart is comprised of them both.

footnotes:
⁸ The author makes a distinction between עצבות (“sadness,” bordering on depression or melancholy) and מרירות (“bitterness”).


###### Tanya, Part I; Likkutei Amarim 31:7
[Tanya, Part I; Likkutei Amarim 31:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:7)

וְהִנֵּה, לְעִתִּים צָרִיךְ לְעוֹרֵר בְּחִינַת גְּבוּרוֹת הַקְּדוֹשׁוֹת כְּדֵי לְהַמְתִּיק הַדִּינִים, שֶׁהֵם בְּחִינַת נֶפֶשׁ הַבַּהֲמִית וְיֵצֶר הָרָע כְּשֶׁשּׁוֹלֵט חַס וְשָׁלוֹם עַל הָאָדָם, כִּי אֵין הַדִּינִים נִמְתָּקִין אֶלָּא בְּשָׁרְשָׁן. וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״לְעוֹלָם יַרְגִּיז אָדָם יֵצֶר הַטּוֹב״, וְהַיְינוּ, בְּכָל עֵת שֶׁרוֹאֶה בְּנַפְשׁוֹ שֶׁצָּרִיךְ לְכָךְ.

**Kehot Publication Society (English Translation):**
Thus it is sometimes necessary to awaken the attribute of the holy *gevurot* in order to ameliorate the stern judgments, arising from the animal soul and evil nature, when triumphing, Heaven forfend, over man. For the stern judgments can be sweetened only at their source.⁹ Therefore the Rabbis, of blessed memory, said that “a person should always rouse the good impulse,”¹⁰ 5a. that is, whenever he perceives in his soul that he is in need of it.

footnotes:
⁹ See below, chs. 40 and 41.
¹⁰ Berachot


###### Tanya, Part I; Likkutei Amarim 31:8
[Tanya, Part I; Likkutei Amarim 31:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:8)

אַךְ שְׁעַת הַכּוֹשֶׁר, שֶׁהִיא שָׁעָה הַמְיוּחֶדֶת וּרְאוּיָה לְכָךְ לְרוֹב בְּנֵי אָדָם, הִיא בְּשָׁעָה שֶׁהוּא עָצֵב בְּלָאו הָכֵי מִמִּילֵּי דְעָלְמָא, אוֹ כָּךְ בְּלִי שׁוּם סִבָּה, אֲזַי הִיא שְׁעַת הַכּוֹשֶׁר לְהַפֵּךְ הָעֶצֶב לִהְיוֹת מִ״מָּרֵי דְחוּשְׁבָּנָא״ הַנִּזְכָּר לְעֵיל, וּלְקַיֵּים מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה ״לְעוֹלָם יַרְגִּיז וְכוּ׳״, כַּנִּזְכָּר לְעֵיל, וּבָזֶה יִפָּטֵר מֵהָעַצְבוּת שֶׁמִּמִּילֵּי דְעָלְמָא.

**Kehot Publication Society (English Translation):**
But the propitious time, which is the time specifically fitting for the majority of people, is when one is in any case troubled by mundane worries, or, simply, without apparent cause. Then is the appropriate time to transform the sadness by becoming one of those “masters of account” mentioned earlier¹¹ and to act on the counsel of the Rabbis that “[a person should] always rouse…,” as has been mentioned above. Thereby will he rid himself of the dejection occasioned by mundane affairs.

footnotes:
¹¹ Ch. 29.


###### Tanya, Part I; Likkutei Amarim 31:9
[Tanya, Part I; Likkutei Amarim 31:9](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:9)

וְאַחַר כָּךְ יָבֹא לִידֵי שִׂמְחָה אֲמִיתִּית. דְּהַיְינוּ, שֶׁזֹּאת יָשִׁיב אֶל לִבּוֹ לְנַחֲמוֹ בְּכִפְלַיִים, אַחַר הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה הַנִּזְכָּרִים לְעֵיל, לֵאמֹר לְלִבּוֹ: ״אֱמֶת הוּא כֵּן בְּלִי סָפֵק, שֶׁאֲנִי רָחוֹק מְאֹד מֵה׳ בְּתַכְלִית, וּמְשׁוּקָּץ וּמְתוֹעָב כוּ׳, אַךְ כָּל זֶה הוּא אֲנִי לְבַדִּי, הוּא הַגּוּף עִם נֶפֶשׁ הַחִיּוּנִית שֶׁבּוֹ, אֲבָל מִכָּל מָקוֹם, יֵשׁ בְּקִרְבִּי ״חֵלֶק ה׳״ מַמָּשׁ, שֶׁיֶּשְׁנוֹ אֲפִילוּ בְּקַל שֶׁבְּקַלִּים, שֶׁהִיא נֶפֶשׁ הָאֱלֹהִית עִם נִיצוֹץ אֱלֹקוּת מַמָּשׁ הַמְלוּבָּשׁ בָּהּ לְהַחֲיוֹתָהּ, רַק שֶׁהִיא בִּבְחִינַת גָּלוּת, וְאִם כֵּן, אַדְּרַבָּה, כָּל מַה שֶּׁאֲנִי בְּתַכְלִית הָרִיחוּק מֵה׳ וְהַתִּיעוּב וְשִׁיקּוּץ הֲרֵי נֶפֶשׁ הָאֱלֹהִית שֶׁבִּי בְּגָלוּת גָּדוֹל יוֹתֵר, וְהָרַחֲמָנוּת עָלֶיהָ גְּדוֹלָה מְאֹד, וְלָזֶה אָשִׂים כָּל מְגַמָּתִי וְחֶפְצִי – לְהוֹצִיאָהּ וּלְהַעֲלוֹתָהּ מִגָּלוּת זֶה, לַהֲשִׁיבָהּ אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ, קוֹדֶם שֶׁנִּתְלַבְּשָׁה בְּגוּפִי, שֶׁהָיְתָה נִכְלֶלֶת בְּאוֹרוֹ יִתְבָּרֵךְ וּמְיוּחֶדֶת עִמּוֹ בְּתַכְלִית, וְגַם עַתָּה כֵּן – תְּהֵא כְּלוּלָה וּמְיוּחֶדֶת בּוֹ יִתְבָּרֵךְ, כְּשֶׁאָשִׂים כָּל מְגַמָּתִי בְּתוֹרָה וּמִצְוֹת, לְהַלְבִּישׁ בָּהֶן כָּל עֶשֶׂר בְּחִינוֹתֶיהָ כַּנִּזְכָּר לְעֵיל, וּבִפְרָט בְּמִצְוַת תְּפִלָּה, לִצְעוֹק אֶל ה׳ בַּצַּר לָהּ מִגָּלוּתָהּ בְּגוּפִי הַמְשׁוּקָּץ, לְהוֹצִיאָהּ מִמַּסְגֵּר, וּלְדָבְקָה בּוֹ יִתְבָּרֵךְ״.

**Kehot Publication Society (English Translation):**
Following this he will attain true joy when he will reflect in his heart and gain a double measure of comfort, in view of what has been said above in truth, saying to himself: “Truly and without doubt I am far removed from G–d, and I am abominable and loathsome, and so on. Yet all this is myself alone, that is to say, the body with its vivifying soul. Yet, there is within me a veritable part of G–d, which is found even in the most worthless of the worthless, namely, the divine soul with a spark of veritable G–dliness which is clothed in it and animates it, except that it is, as it were, in [a state of] exile. Therefore, on the contrary, the further I am separated from G–d, and the more contemptible and loathsome, the deeper in exile is my divine soul, and the more greatly is she to be pitied; therefore I shall make it my whole aim and desire to extricate her and liberate her from this exile, in order to return her ‘to her Father’s house as in her youth,’¹² before she was clothed in my body, when she was absorbed in His light, blessed be He, and completely united with Him. Now she will again be thus absorbed and united with Him, blessed be He, if I will bend my whole aim toward the Torah and the commandments, to clothe therein all her ten faculties, as mentioned above, especially in the precept of prayer, to cry to the L–rd in her distress of exile in my despicable body, to liberate her from her prison, that she may attach herself to Him, blessed be He.”

footnotes:
¹² Leviticus 22:13.


###### Tanya, Part I; Likkutei Amarim 31:10
[Tanya, Part I; Likkutei Amarim 31:10](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:10)

וְזוֹ הִיא בְּחִינַת ״תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים״, שֶׁהֵן מַעֲשִׂים טוֹבִים שֶׁעוֹשֶׂה כְּדֵי לְהָשִׁיב ״חֵלֶק ה׳״ לִמְקוֹרָא וְשָׁרְשָׁא דְּכָל עָלְמִין.

**Kehot Publication Society (English Translation):**
This is the essence of “repentance and good deeds,”¹³ 4:11. the latter being the good deeds which one performs in order to restore the portion of the L–rd to the Source and Root of all the worlds.

footnotes:
¹³ Comp. Avot


###### Tanya, Part I; Likkutei Amarim 31:11
[Tanya, Part I; Likkutei Amarim 31:11](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:11)

וְזֹאת תִּהְיֶה עֲבוֹדָתוֹ כָּל יָמָיו בְּשִׂמְחָה רַבָּה, הִיא שִׂמְחַת הַנֶּפֶשׁ בְּצֵאתָהּ מֵהַגּוּף הַמְתוֹעָב, ״וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ״, בִּשְׁעַת הַתּוֹרָה וְהָעֲבוֹדָה, וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: לִהְיוֹת כָּל יָמָיו בִּתְשׁוּבָה.

**Kehot Publication Society (English Translation):**
And this shall be his service all his life in great joy, the joy of the soul in her release from the despised body and “returning to her Father’s house as in her youth,” when engaged in Torah and prayer. Indeed, the Rabbis, of blessed memory, have said that one should be in a state of repentance throughout one’s life.¹⁴ 153a.

footnotes:
¹⁴ Shabbat


###### Tanya, Part I; Likkutei Amarim 31:12
[Tanya, Part I; Likkutei Amarim 31:12](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:12)

וְאֵין לְךָ שִׂמְחָה גְדוֹלָה כְּצֵאת מֵהַגָּלוּת וְהַשִּׁבְיָה, כִּמְשַׁל בֶּן מֶלֶךְ שֶׁהָיָה בְּשִׁבְיָה וְטוֹחֵן בְּבֵית הָאֲסוּרִים וּמְנֻוָּול בְּאַשְׁפָּה, וְיָצָא לַחָפְשִׁי – אֶל בֵּית אָבִיו הַמֶּלֶךְ.

**Kehot Publication Society (English Translation):**
For there is no greater joy than the escape from exile and imprisonment, as in the example of the king’s son who was kept in captivity, turning the millstone in prison and becoming covered with filth; then he is liberated and he returns to his father’s royal house.


###### Tanya, Part I; Likkutei Amarim 31:13
[Tanya, Part I; Likkutei Amarim 31:13](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:13)

וְאַף שֶׁהַגּוּף עוֹמֵד בְּשִׁיקּוּצוֹ וְתִיעוּבוֹ, וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר דְּנִקְרָא ״מַשְׁכָּא דְחִוְיָא״, כִּי מַהוּתָהּ וְעַצְמוּתָהּ שֶׁל הַנֶּפֶשׁ הַבַּהֲמִית לֹא נֶהְפַּךְ לְטוֹב לִיכָּלֵל בִּקְדוּשָּׁה, מִכָּל מָקוֹם, תִּיקַר נַפְשׁוֹ בְּעֵינָיו – לִשְׂמוֹחַ בְּשִׂמְחָתָהּ יוֹתֵר מֵהַגּוּף הַנִּבְזֶה, שֶׁלֹּא לְעַרְבֵּב וּלְבַלְבֵּל שִׂמְחַת הַנֶּפֶשׁ בְּעִצְּבוֹן הַגּוּף.

**Kehot Publication Society (English Translation):**
And although the body is still in its contemptible and abominable state—it is referred to in the *Zohar* as “the skin of the serpent”—inasmuch as the essence and substance of the animal soul have not converted to good, so as to merge into holiness, nevertheless his soul will become more precious in his eyes than the despised body, and he will rejoice in her joy and not confound and confuse the joy of the soul with the misery of the body.¹⁵

footnotes:
¹⁵ Cf. below, ch. 33.


###### Tanya, Part I; Likkutei Amarim 31:14
[Tanya, Part I; Likkutei Amarim 31:14](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:14)

וְהִנֵּה, בְּחִינָה זוֹ הִיא בְּחִינַת יְצִיאַת מִצְרַיִם, שֶׁנֶּאֱמַר בָּהּ: ״כִּי בָרַח הָעָם״, דְּלִכְאוֹרָה הוּא תָּמוּהַּ, לָמָּה הָיְתָה כָּזֹאת? וְכִי אִילּוּ אָמְרוּ לְפַרְעֹה לְשַׁלְּחָם חָפְשִׁי לְעוֹלָם, לֹא הָיָה מוּכְרָח לְשַׁלְּחָם?

**Kehot Publication Society (English Translation):**
This [release of the soul from her exile in the body] is in the nature of the Exodus from Egypt, in connection with which it is written, “The people had fled.”¹⁶ At first sight it is strange that it should have happened in this way. For had Pharaoh been requested to liberate them forever, would he not have been compelled to let them go?

footnotes:
¹⁶ Exodus 14:5.


###### Tanya, Part I; Likkutei Amarim 31:15
[Tanya, Part I; Likkutei Amarim 31:15](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:15)

אֶלָּא, מִפְּנֵי שֶׁהָרָע שֶׁבְּנַפְשׁוֹת יִשְׂרָאֵל עֲדַיִין הָיָה בְּתָקְפּוֹ בֶּחָלָל הַשְּׂמָאלִי, כִּי לֹא פָסְקָה זוּהֲמָתָם עַד מַתַּן תּוֹרָה, רַק מְגַמָּתָם וְחֶפְצָם הָיְתָה לְצֵאת נַפְשָׁם הָאֱלֹהִית מִגָּלוּת הַסִּטְרָא אָחֳרָא, הִיא טוּמְאַת מִצְרַיִם, וּלְדָבְקָה בּוֹ יִתְבָּרֵךְ, וּכְדִכְתִיב: ״ה׳ עוּזִּי וּמָעוּזִּי וּמְנוּסִי בְּיוֹם צָרָה וְגוֹ׳״, ״מִשְׂגַּבִּי וּמְנוּסִי וְגוֹ׳״, ״וְהוּא מָנוֹס לִי וְגוֹ׳״.

**Kehot Publication Society (English Translation):**
But because the evil in the souls of the Israelites was still in its strength in the left part—for not until the Giving of the Torah did their impurity cease¹⁷ 146a.—yet their aim and desire was to free their divine souls from the exile of the *sitra achara*, which is the “defilement of Egypt,” and cleave to Him, blessed be He, as is written, “The L–rd is my strength and my fortress and my refuge in the day of affliction…,”¹⁸ “My high tower and my refuge…,”¹⁹ “and He is my escape…,”²⁰. [so, too, was the physical exodus from Egypt in a manner of escape].

footnotes:
¹⁷ Shabbat
¹⁸ Jeremiah 16:19.
¹⁹ II Samuel 22:2.
²⁰ Liturgy, Adon Olam


###### Tanya, Part I; Likkutei Amarim 31:16
[Tanya, Part I; Likkutei Amarim 31:16](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:16)

וְלָכֵן, לֶעָתִיד, כְּשֶׁיַּעֲבִיר ה׳ רוּחַ הַטּוּמְאָה מִן הָאָרֶץ, כְּתִיב: ״וּבִמְנוּסָה לֹא תֵלֵכוּן, כִּי הוֹלֵךְ לִפְנֵיכֶם ה׳ וְגוֹ׳״.

**Kehot Publication Society (English Translation):**
Hence in the time to come, when the L–rd will remove the spirit of impurity from the earth, it is written of it, “[You shall not go out in haste], nor go by flight, for the L–rd will go before you….”²¹

footnotes:
²¹ Isaiah 52:12.


###### Tanya, Part I; Likkutei Amarim 31:17
[Tanya, Part I; Likkutei Amarim 31:17](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:17)

וְלִהְיוֹת בְּחִינַת תְּשׁוּבָה זוֹ בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז מֵעוּמְקָא דְלִבָּא, וְגַם שִׂמְחַת הַנֶּפֶשׁ תִּהְיֶה בְּתוֹסֶפֶת אוֹרָה וְשִׂמְחָה – כַּאֲשֶׁר יָשִׁיב אֶל לִבּוֹ דַּעַת וּתְבוּנָה לְנַחֲמוֹ מֵעִצְּבוֹנוֹ וִיגוֹנוֹ, לֵאמֹר כַּנִּזְכָּר לְעֵיל: ״הֵן אֱמֶת כוּ׳״, ״אַךְ אֲנִי לֹא עָשִׂיתִי אֶת עַצְמִי. וְלָמָּה עָשָׂה ה׳ כָּזֹאת, לְהוֹרִיד חֵלֶק מֵאוֹרוֹ יִתְבָּרֵךְ, הַמְמַלֵּא וְסוֹבֵב כָּל עָלְמִין וְכוּלָּא קַמֵּיהּ כְּלָא חֲשִׁיב, וְהִלְבִּישׁוֹ בְּ״מַשְׁכָּא דְחִוְיָא״ וְ״טִפָּה סְרוּחָה״? אֵין זֶה, כִּי אִם יְרִידָה זוֹ – הִיא צוֹרֶךְ עֲלִיָּה, לְהַעֲלוֹת לַה׳ כָּל נֶפֶשׁ הַחִיּוּנִית הַבַּהֲמִית שֶׁמִּקְּלִיפַּת נוֹגַהּ וְכָל לְבוּשֶׁיהָ, הֵן בְּחִינוֹת מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁלָּהּ, עַל יְדֵי הִתְלַבְּשׁוּתָן בְּמַעֲשֵׂה דִּבּוּר וּמַחֲשֶׁבֶת הַתּוֹרָה [וּכְמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן עִנְיַן הַעֲלָאָה זוֹ בַּאֲרִיכוּת, אֵיךְ שֶׁהִיא תַּכְלִית בְּרִיאַת הָעוֹלָם], וְאִם כֵּן אֵיפוֹא, זֹאת אֶעֱשֶׂה וְזֹאת תִּהְיֶה כָּל מְגַמָּתִי כָּל יְמֵי חֶלְדִּי – לְכָל בָּהֶן חַיֵּי רוּחִי וְנַפְשִׁי, וּכְמוֹ שֶׁכָּתוּב: ״אֵלֶיךָ ה׳ נַפְשִׁי אֶשָּׂא״, דְּהַיְינוּ, לְקַשֵּׁר מַחֲשַׁבְתִּי וְדִבּוּרִי – בְּמַחֲשַׁבְתּוֹ וְדִבּוּרוֹ יִתְבָּרֵךְ, וְהֵן הֵן גּוּפֵי הֲלָכוֹת הָעֲרוּכוֹת לְפָנֵינוּ, וְכֵן מַעֲשֶׂה – בְּמַעֲשֵׂה הַמִּצְוֹת.

**Kehot Publication Society (English Translation):**
The quality of this repentance will be stronger and more intense, from the depth of the heart, and likewise the joy of the soul will be with an added measure of light and joy, when he will reflect in his heart with knowledge and understanding to console himself from his distress and sorrow, saying, as above: “Truly and without a doubt…”—“but it was not I who created myself. Why, then, has G–d done such a thing, to cause a portion of His light, blessed be He, which fills and encompasses all worlds, and before Whom everything is of no account, to descend and to be clothed in a ‘serpent’s skin’ and in a fetid drop? It cannot be otherwise than that this descent is for the purpose of an ascent—to raise up to G–d the whole vital animal soul, which is of the *kelipat nogah* and all her ‘garments,’ namely her faculties of thought, speech, and action, through their being enclothed in the act, speech, and thought of the Torah.” [As for the meaning of this ascent—how this is the ultimate purpose of the creation of the world—it will be later explained at length.]²² “If this is so, there is one thing for me to do, and this will be my sole aim all the days of my earthly life, to fully occupy therein the life of my spirit and soul, as is written, ‘To You, L–rd, I lift my soul,’²³ that is to say, to bind my thought and speech with His thought and speech, blessed be He, which are the very laws which have been set before us, and likewise my action—in the performance of the commandments.”

footnotes:
²² Chs. 35, 36, 37.
²³ Psalms 25:1.


###### Tanya, Part I; Likkutei Amarim 31:18
[Tanya, Part I; Likkutei Amarim 31:18](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/31:18)

שֶׁלָּכֵן נִקְרֵאת הַתּוֹרָה ״מְשִׁיבַת נָפֶשׁ״, פֵּירוּשׁ – לִמְקוֹרָהּ וְשָׁרְשָׁהּ, וְעַל זֶה נֶאֱמַר: ״פִּקּוּדֵי ה׳ יְשָׁרִים מְשַׂמְּחֵי לֵב״:

**Kehot Publication Society (English Translation):**
For this reason the Torah is described as “restoring the soul,”²⁴ i.e., [restoring it] to its source and root. Concerning this it is written, “The precepts of the L–rd are right, rejoicing the heart.”²⁵

footnotes:
²⁴ Psalms 19:8.
²⁵ Psalms 19:9.