## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 39:1
[Tanya, Part I; Likkutei Amarim 39:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:1)

**וּמִפְּנֵי** זֶה גַם כֵּן, נִקְרָאִים הַמַּלְאָכִים בְּשֵׁם חַיּוֹת וּבְהֵמוֹת, כְּדִכְתִיב: ״וּפְנֵי אַרְיֵה אֶל הַיָּמִין וְגוֹ׳ וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל וְגוֹ׳״, לְפִי שֶׁאֵינָם בַּעֲלֵי בְחִירָה, וְיִרְאָתָם וְאַהֲבָתָם הִיא טִבְעִית לָהֶם, כְּמוֹ שֶׁכָּתוּב בְּ״רַעְיָא מְהֵימְנָא״ פָּרָשַׁת פִּנְחָס. וְלָכֵן מַעֲלַת הַצַּדִּיקִים גְּדוֹלָה מֵהֶם, כִּי, מְדוֹר נִשְׁמוֹת הַצַּדִּיקִים – הוּא בְּעוֹלַם הַבְּרִיאָה, וּמְדוֹר הַמַּלְאָכִים – בְּעוֹלַם הַיְצִירָה.

**Kehot Publication Society (English Translation):**
It is also for this reason that the angels are called *Chayot* (beasts) and *Behemot* (cattle), as is written, “And the face of a lion on the right side…and the face of an ox on the left side…,”¹ for they have no freedom of choice, and their fear and love are their natural instincts, as stated in *Raaya Mehemna* on *Parashat Pinchas*. Therefore the quality of *tzaddikim* is superior to theirs, for the abode of the souls of the righteous is in the world *of Beriah*, whereas the abode of the angels is in the world of *Yetzirah*.

footnotes:
¹ Ezekiel 1:10.


###### Tanya, Part I; Likkutei Amarim 39:2
[Tanya, Part I; Likkutei Amarim 39:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:2)

הגהה
וְהַיְינוּ בִּסְתָם מַלְאָכִים, אֲבָל יֵשׁ מַלְאָכִים ﬠֶלְיוֹנִים בְּעוֹלַם הַבְּרִיאָה שֶׁﬠֲבוֹדָתָם בִּדְחִילוּ וּרְחִימוּ שִׂכְלִיִּים, כְּמוֹ שֶׁכָּתוּב בְּ״רַﬠְיָא מְהֵימְנָא״ שָׁם, שֶׁיֵּשׁ שְׁנֵי מִינֵי חַיּוֹת הַקֹּדֶשׁ: טִבְﬠִיִּים וְשִׂכְלִיִּים, וּכְמוֹ שֶׁכָּתוּב בְּﬠֵץ חַיִּים:

**Kehot Publication Society (English Translation):**
NOTE: This refers to ordinary angels, but there are higher angels in the world of *Beriah*, whose service is with intelligent fear and love, as is explained in *Raaya Mehemna*, ibid., that there are two kinds of holy *Chayot*, instinctive and intelligent, as also explained in *Etz Chaim*.


###### Tanya, Part I; Likkutei Amarim 39:3
[Tanya, Part I; Likkutei Amarim 39:3](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:3)

וְהַהֶבְדֵּל שֶׁבֵּינֵיהֶם הוּא, כִּי בְּעוֹלַם הַיְצִירָה, מְאִירוֹת שָׁם מִדּוֹתָיו שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא לְבַדָּן, שֶׁהֵן אַהֲבָתוֹ וּפַחְדּוֹ וְיִרְאָתוֹ כוּ׳. וּכְמוֹ שֶׁכָּתוּב [בַּתִּיקּוּנִים וְעֵץ חַיִּים] ״דְּשִׁית סְפִירִין מְקַנְּנִין בִּיצִירָה״.

**Kehot Publication Society (English Translation):**
The difference between them is that in the world of *Yetzirah* only the *middot* of the *En Sof*, blessed is He, shine forth, namely the love of Him, and the dread and fear of Him…, as is stated [in the *Tikkunim*² 7. and in *Etz Chaim*]³ ch. 3. that the six *sefirot* nest in [the world of] *Yetzirah*.

footnotes:
² Tikkun
³ Seder ABYA


###### Tanya, Part I; Likkutei Amarim 39:4
[Tanya, Part I; Likkutei Amarim 39:4](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:4)

וְלָכֵן, זֹאת הִיא עֲבוֹדַת הַמַּלְאָכִים תָּמִיד, יוֹמָם וָלַיְלָה לֹא יִשְׁקוֹטוּ, לַעֲמוֹד בְּיִרְאָה וָפַחַד וְכוּ׳, וְהַיְינוּ, כָּל מַחֲנֵה גַבְרִיאֵל שֶׁמֵּהַשְּׂמֹאל, וַעֲבוֹדַת מַחֲנֵה מִיכָאֵל הִיא הָאַהֲבָה כוּ׳. אֲבָל בְּעוֹלַם הַבְּרִיאָה מְאִירוֹת שָׁם חָכְמָתוֹ וּבִינָתוֹ וְדַעְתּוֹ שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא, שֶׁהֵן מְקוֹר הַמִּדּוֹת וְאֵם וְשֹׁרֶשׁ לָהֶן, וְכִדְאִיתָא בַּתִּיקּוּנִים דְּ״אִימָּא עִילָּאָה מְקַנְּנָא בִּתְלַת סְפִירָן בְּכֻרְסְיָּא״, שֶׁהוּא עוֹלַם הַבְּרִיאָה.

**Kehot Publication Society (English Translation):**
Therefore it is the constant service of the angels, resting neither by day nor by night, to stand in fear and dread…, these being the whole camp of Gabriel on the left, while the service of the camp of Michael is with love….⁴ III:118b; *Tikkunei Zohar* 70. But in the world of *Beriah* shine forth the *chochmah*, *binah*, and *daat* of the *En Sof*, blessed is He, which are the source of the *middot* and their “mother” and root, as stated in the *Tikkunim*⁵ 7. that *ima ilaah* (“supernal mother”)⁶. nests in the three *sefirot*, in the [Divine] throne which is the world of *Beriah*.

footnotes:
⁴ Zohar
⁵ Tikkun
⁶ Synonymous with Binah


###### Tanya, Part I; Likkutei Amarim 39:5
[Tanya, Part I; Likkutei Amarim 39:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:5)

וְלָכֵן הוּא מְדוֹר נִשְׁמוֹת הַצַּדִּיקִים, עוֹבְדֵי ה׳ בִּדְחִילוּ וּרְחִימוּ, הַנִּמְשָׁכוֹת מִן הַבִּינָה וָדַעַת דִּגְדוּלַּת אֵין־סוֹף בָּרוּךְ־הוּא, שֶׁאַהֲבָה זוֹ נִקְרָא ״רְעוּתָא דְלִבָּא״, כַּנִּזְכָּר לְעֵיל; וּמֵ״רְעוּתָא דְלִבָּא״ נַעֲשֶׂה לְבוּשׁ לַנְּשָׁמָה בְּעוֹלַם הַבְּרִיאָה, שֶׁהוּא גַן עֵדֶן הָעֶלְיוֹן, כְּדִלְקַמָּן, וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר וַיַּקְהֵל.

**Kehot Publication Society (English Translation):**
Therefore this is the abode of the souls of the righteous who serve G–d with fear and love, which are derived from the understanding and knowledge of the greatness of the *En Sof*, blessed is He. For this love is called *re’uta d’liba* (“heart’s desire”), as has already been mentioned.⁷ And from this “heart’s desire” is produced a garment for the soul in the world of *Beriah* which constitutes the Higher Garden of Eden, as will be explained later, and as is written in the *Zohar* on [*Parashat*] *Vayakhel*.

footnotes:
⁷ See above, ch. 17; also below, ch. 44.


###### Tanya, Part I; Likkutei Amarim 39:6
[Tanya, Part I; Likkutei Amarim 39:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:6)

אַךְ הַיְינוּ דַּוְוקָא נְשָׁמוֹת מַמָּשׁ, שֶׁהֵן בְּחִינַת מוֹחִין דְּגַדְלוּת אֵין־סוֹף בָּרוּךְ־הוּא, אֲבָל בְּחִינַת הָרוּחַ שֶׁל הַצַּדִּיקִים, וְכֵן שְׁאָר כָּל נִשְׁמוֹת יִשְׂרָאֵל שֶׁעָבְדוּ אֶת ה׳ בִּדְחִילוּ וּרְחִימוּ הַמְסוּתָּרוֹת בְּלֵב כְּלָלוּת יִשְׂרָאֵל, אֵין עוֹלוֹת לְשָׁם, רַק בְּשַׁבָּת וְרֹאשׁ־חֹדֶשׁ לְבַד, דֶּרֶךְ הָעַמּוּד שֶׁמִּגַּן עֵדֶן הַתַּחְתּוֹן לְגַן עֵדֶן הָעֶלְיוֹן, שֶׁהוּא עוֹלַם הַבְּרִיאָה הַנִּקְרָא גַּן עֵדֶן הָעֶלְיוֹן, לְהִתְעַנֵּג עַל ה׳ וְלֵיהָנוֹת מִזִּיו הַשְּׁכִינָה, כִּי אֵין הֲנָאָה וְתַעֲנוּג לְשֵׂכֶל נִבְרָא, אֶלָּא בְּמַה שֶּׁמַּשְׂכִּיל וּמֵבִין וְיוֹדֵעַ וּמַשִּׂיג בְּשִׂכְלוֹ וּבִינָתוֹ, מַה שֶּׁאֶפְשָׁר לוֹ לְהָבִין וּלְהַשִּׂיג מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, עַל יְדֵי חָכְמָתוֹ וּבִינָתוֹ יִתְבָּרֵךְ, הַמְּאִירוֹת שָׁם בְּעוֹלַם הַבְּרִיאָה.

**Kehot Publication Society (English Translation):**
But this applies specifically to *neshamot*, which [possess] a great cognition, as it were, of the *En Sof*, blessed is He. As for the category of *ruach* of the righteous, as also all other souls of Israelites who have served G–d with the fear and love that are latent in the heart of all Jews, these do not ascend there, except on Shabbat and the New Moon by means of the pillar that rises from the Lower to the Higher Garden of Eden, i.e., the world of *Beriah* which is called the Higher Garden of Eden, wherein to take pleasure in G–d and derive enjoyment from the splendor of the *Shechinah*. For the intellect of a created being can have no enjoyment or pleasure except in what it conceives, understands, knows, and apprehends, with its intellect and apprehension, what is possible for it to understand and grasp of the light of the *En Sof*, blessed is He, by virtue of His wisdom and understanding, blessed be He, which shine forth in the world of *Beriah*.


###### Tanya, Part I; Likkutei Amarim 39:7
[Tanya, Part I; Likkutei Amarim 39:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:7)

וּמַה שֶּׁזּוֹכוֹת נְשָׁמוֹת אֵלּוּ לַעֲלוֹת לְמַעְלָה מֵהַמַּלְאָכִים, אַף שֶׁעָבְדוּ בִּדְחִילוּ וּרְחִימוּ טִבְעִיִּים לְבַד, הַיְינוּ, מִפְּנֵי שֶׁעַל יְדֵי דְּחִילוּ וּרְחִימוּ שֶׁלָּהֶם, אִתְכַּפְיָא סִטְרָא אָחֳרָא הַמְלוּבֶּשֶׁת בְּגוּפָם, בֵּין בִּבְחִינַת ״סוּר מֵרָע״ לִכְבּוֹשׁ הַתַּאֲווֹת וּלְשַׁבְּרָן, וּבֵין בִּבְחִינַת ״וַעֲשֵׂה טוֹב״ כַּנִּזְכָּר לְעֵיל, וְהֵם הָיוּ בַּעֲלֵי בְחִירָה לִבְחוֹר בְּרָע חַס וְשָׁלוֹם וּבָחֲרוּ בְּטוֹב, לְאַכְפָּיָא לְסִטְרָא אָחֳרָא לְאִסְתַּלְּקָא יְקָרָא דְקוּדְשָׁא בְּרִיךְ־הוּא כוּ׳, כְּיִתְרוֹן הָאוֹר כוּ׳, כַּנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
As for the reason that these souls merit to ascend higher than the angels, even though their service has been with no more than natural fear and love, it is that through their fear and love the *sitra achara* which was clothed in their body was subdued, both in the realm of “turn away from evil”—by subjugating and breaking the passions—and in the realm of “do good,” as discussed earlier.⁸ For they had the freedom to choose evil, G–d forbid, yet they chose the good in order to subdue the *sitra achara*, thereby elevating the glory of the Holy One, blessed is He…, “As the excellence of light…,”⁹ discussed above.¹⁰

footnotes:
⁸ Ch. 38, end. See also above, ch. 16.
⁹ Ecclesiastes 2:13. Above, ch. 12.
¹⁰ Ch. 27.


###### Tanya, Part I; Likkutei Amarim 39:8
[Tanya, Part I; Likkutei Amarim 39:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:8)

וְהִנֵּה, כָּל זֶה הוּא בִּמְדוֹר הַנְּשָׁמוֹת וּמְקוֹם עֲמִידָתָן, אַךְ תּוֹרָתָן וַעֲבוֹדָתָן נִכְלָלוֹת מַמָּשׁ בְּי׳ סְפִירוֹת, שֶׁהֵן בְּחִינַת אֱלֹהוּת, וְאוֹר־אֵין־סוֹף מִתְיַיחֵד בָּהֶן בְּתַכְלִית הַיִּחוּד; וְהַיְינוּ, בְּי׳ סְפִירוֹת דִּבְרִיאָה – עַל יְדֵי דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים, וּבְי׳ סְפִירוֹת דִּיצִירָה – עַל יְדֵי דְּחִילוּ וּרְחִימוּ טִבְעִיִּים; וּבְתוֹכָן, מְלוּבָּשׁוֹת י׳ סְפִירוֹת דַּאֲצִילוּת וּמְיוּחָדוֹת בָּהֶן בְּתַכְלִית, וְי׳ סְפִירוֹת דַּאֲצִילוּת – מְיוּחָדוֹת בְּתַכְלִית בְּמַאֲצִילָן אֵין־סוֹף בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
However, all this is concerned with the abode of the souls and their station, but their Torah and service are actually absorbed into the ten *sefirot* which are a category of G–dliness and with which the light of the *En Sof*, blessed is He, **unites itself in perfect unison; that is to say, in the ten *sefirot* of *Beriah*—through intelligent fear and love, and in the ten *sefirot* of *Yetzirah*—through natural fear and love. In them are clothed the ten *sefirot* of *Atzilut* and are completely united with them, while the ten *sefirot* of *Atzilut* are absolutely united with their Emanator, the *En Sof*, blessed is He.


###### Tanya, Part I; Likkutei Amarim 39:9
[Tanya, Part I; Likkutei Amarim 39:9](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:9)

מַה שֶּׁאֵין כֵּן הַנְּשָׁמוֹת, אֵינָן נִכְלָלוֹת בֵּאלֹהוּת דְּי׳ סְפִירוֹת, אֶלָּא עוֹמְדוֹת בְּהֵיכָלוֹת וּמְדוֹרִין דִּבְרִיאָה אוֹ יְצִירָה, וְנֶהֱנִין מִזִּיו הַשְּׁכִינָה, הוּא אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַמְיוּחָד בְּי׳ סְפִירוֹת דִּבְרִיאָה אוֹ דִיצִירָה, וְהוּא זִיו תּוֹרָתָן וַעֲבוֹדָתָן מַמָּשׁ [עַיֵּין זֹהַר וַיַּקְהֵל דַּף ר״י], כִּי שְׂכַר מִצְוָה – הִיא מִצְוָה עַצְמָהּ:

**Kehot Publication Society (English Translation):**
The souls, on the other hand, are not absorbed into the G–dliness of the ten *sefirot*, but are stationed in the *hechalot* (palaces) and abodes of *Beriah* or *Yetzirah*, enjoying the effulgence of the *Shechinah*, the light of the *En Sof*, blessed is He, which is united with the ten *sefirot* of *Beriah* or *Yetzirah*, it being the glow of their very Torah and service [see *Zohar*, *Vayakhel*, p. 210],¹¹ II:210a ff. for “the reward of a commandment is the commandment itself.”¹² 4:2.

footnotes:
¹¹ Zohar
¹² Avot


###### Tanya, Part I; Likkutei Amarim 39:10
[Tanya, Part I; Likkutei Amarim 39:10](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:10)

וְעוֹלַם הָאֲצִילוּת שֶׁהוּא לְמַעְלָה מֵהַשֵּׂכֶל וְהַהַשָּׂגָה וְהַהֲבָנָה לְשֵׂכֶל נִבְרָא, כִּי חָכְמָתוֹ וּבִינָתוֹ וְדַעְתּוֹ שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא מְיוּחָדוֹת שָׁם בּוֹ בְּתַכְלִית הַיִּחוּד, בְּיִחוּד עָצוּם וְנִפְלָא, בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז לְאֵין קֵץ מִבְּעוֹלַם הַבְּרִיאָה, כִּי שָׁם יָרְדוּ לְהָאִיר בִּבְחִינַת צִמְצוּם, כְּדֵי שֶׁיּוּכְלוּ שְׂכָלִים נִבְרָאִים לְקַבֵּל מֵהֶן חָכְמָה־בִּינָה־דַּעַת, לֵידַע אֶת ה׳, וּלְהָבִין וּלְהַשִּׂיג אֵיזוֹ הַשָּׂגָה בְּאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, כְּפִי כֹּחַ שְׂכָלִים הַנִּבְרָאִים, שֶׁהֵם בַּעֲלֵי גְבוּל וְתַכְלִית, שֶׁלֹּא יִתְבַּטְּלוּ בִּמְצִיאוּתָם, וְלֹא יִהְיוּ בְּגֶדֶר נִבְרָאִים כְּלָל, רַק יַחְזְרוּ לִמְקוֹרָם וְשָׁרְשָׁם שֶׁהוּא בְּחִינַת אֱלֹהוּת מַמָּשׁ.

**Kehot Publication Society (English Translation):**
The world of *Atzilut*, however, is beyond the intelligence, comprehension, and understanding of a created intellect, because the *chochmah*, *binah*, and *daat* of the *En Sof*, blessed is He, are united with it therein in perfect unity, a profound and wonderful unity which infinitely excels, in degree and form, that which is found in the world of *Beriah*, for in the latter they descended to give light by means of *tzimtzum*, so that created intellects should be able to receive from them *chabad*(*chochmah*, *binah*, *daat*), to know G–d and to understand and apprehend something of the light of the *En Sof*, blessed is He, to the extent possible for created intellects which are limited and finite, without their being dissolved in their existence and ceasing completely to exist as created beings, only to revert to their source and root, namely, G–dliness itself.


###### Tanya, Part I; Likkutei Amarim 39:11
[Tanya, Part I; Likkutei Amarim 39:11](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:11)

וְהִנֵּה, צִמְצוּם זֶה, הִיא סִבַּת הַהֶאָרָה שֶׁמְּאִירוֹת שָׁם חָכְמָה־בִּינָה־דַּעַת שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא לִנְשָׁמוֹת אֵלּוּ בְּעוֹלַם הַבְּרִיאָה.

**Kehot Publication Society (English Translation):**
It is this *tzimtzum* that is the cause of the glow of *chabad* of the *En Sof*, blessed is He, illuminating the souls in the world of *Beriah*.


###### Tanya, Part I; Likkutei Amarim 39:12
[Tanya, Part I; Likkutei Amarim 39:12](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:12)

מַה שֶּׁאֵין כֵּן בַּאֲצִילוּת, שֶׁאֵינָם בִּבְחִינַת צִמְצוּם כָּל כָּךְ, אִי אֶפְשָׁר לִשְׂכָלִים נִבְרָאִים לְקַבֵּל מֵהֶן, וְלָכֵן, ״לֵית מַחֲשַׁבְתָּא דִילְהוֹן תְּפִיסָא שָׁם כְּלָל״.

**Kehot Publication Society (English Translation):**
It is different in [the world of] *Atzilut*, where they [*chabad*] are not subject to the same extent of *tzimtzum*; consequently it is impossible for created intellects to apprehend them. That is why no thought of the [created intellects] can apprehend anything there.


###### Tanya, Part I; Likkutei Amarim 39:13
[Tanya, Part I; Likkutei Amarim 39:13](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:13)

לָכֵן הוּא מָדוֹר לַצַּדִּיקִים הַגְּדוֹלִים, שֶׁעֲבוֹדָתָם הִיא לְמַעְלָה מַּעְלָה אֲפִילוּ מִבְּחִינוֹת דְּחִילוּ וּרְחִימוּ הַנִּמְשָׁכוֹת מִן הַבִּינָה וָדַעַת בִּגְדוּלָּתוֹ יִתְבָּרֵךְ, כְּמוֹ שֶׁעוֹלַם הָאֲצִילוּת הוּא לְמַעְלָה מַּעְלָה מִבְּחִינַת בִּינָה וָדַעַת לְשֵׂכֶל נִבְרָא, אֶלָּא עֲבוֹדָתָם הָיְתָה בִּבְחִינַת מֶרְכָּבָה מַמָּשׁ לְאֵין־סוֹף בָּרוּךְ־הוּא, וְלִיבָּטֵל אֵלָיו בִּמְצִיאוּת, וּלְהִכָּלֵל בְּאוֹרוֹ יִתְבָּרֵךְ, הֵם וְכָל אֲשֶׁר לָהֶם, עַל יְדֵי קִיּוּם הַתּוֹרָה וְהַמִּצְוֹת, עַל דֶּרֶךְ שֶׁאָמְרוּ: ״הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה״, וְהַיְינוּ, לְפִי שֶׁכָּל יְמֵיהֶם הָיְתָה זֹאת עֲבוֹדָתָם.

**Kehot Publication Society (English Translation):**
Hence it is the abode of the great *tzaddikim*, whose service supremely transcends even the quality of fear and love which are derived from the understanding and knowledge of His greatness, blessed be He, just as the world of *Atzilut* is far beyond the understanding and knowledge of a created intellect. Indeed, their service has been truly in the nature of a “vehicle” to the *En Sof*, blessed is He, being nullified to Him in existence and absorbed in His light, blessed be He, they and everything they possessed, through the fulfillment of the Torah and commandments, in the way which has been said of the Patriarchs that they were truly the “chariot” of G–d, because throughout their lives this was their service.


###### Tanya, Part I; Likkutei Amarim 39:14
[Tanya, Part I; Likkutei Amarim 39:14](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:14)

אַךְ מִי שֶׁשֹּׁרֶשׁ נִשְׁמָתוֹ קָטָן מֵהָכִיל עֲבוֹדָה תַמָּה זוֹ, לִיבָּטֵל וְלִיכָּלֵל בְּאוֹרוֹ יִתְבָּרֵךְ בַּעֲבוֹדָתוֹ בִּקְבִיעוּת, רַק לִפְרָקִים וְעִתִּים שֶׁהֵם עֵת רָצוֹן לְמַעְלָה, וּכְמוֹ בִּתְפִלַּת שְׁמוֹנֶה עֶשְׂרֵה שֶׁהִיא בַּאֲצִילוּת, וּבִפְרָט בְּהִשְׁתַּחֲוָואוֹת שֶׁבָּהּ, שֶׁכָּל הִשְׁתַּחֲוָואָה הִיא בִּבְחִינַת אֲצִילוּת [כְּמוֹ שֶׁכָּתוּב בִּפְרִי עֵץ חַיִּים בְּקַבָּלַת שַׁבָּת], כִּי הִיא עִנְיַן בִּיטּוּל בְּאוֹרוֹ יִתְבָּרֵךְ, לִהְיוֹת חֲשִׁיב קַמֵּיהּ כְּלָא מַמָּשׁ, אֲזַי גַּם כֵּן עִיקַּר קְבִיעוּת נִשְׁמָתוֹ הוּא בְּעוֹלַם הַבְּרִיאָה [רַק לִפְרָקִים בְּעֵת רָצוֹן תַּעֲלֶה נִשְׁמָתוֹ לַאֲצִילוּת בִּבְחִינַת ״מַיִּין נוּקְבִין״, כַּיָּדוּעַ לְיוֹדְעֵי חֵן]:

**Kehot Publication Society (English Translation):**
But as for him whose soul’s root is too small to contain such perfect service, so as to be nullified and absorbed in His light, blessed be He, by constant service, but only at such intervals and times which are propitious on high, viz., during the prayer of the *Amidah* which is in *Atzilut*, especially when making the genuflexions,¹³. for genuflexion characterises *Atzilut* [as explained in *Pri Etz Chaim* on the prayer of the Inauguration of Shabbat], since it symbolizes self-nullification in His light, blessed be He, to be accounted as nothing at all before Him—in such a case, therefore, the principal abode of his soul is in the world of *Beriah* [and only occasionally, at propitious times, does his soul ascend to *Atzilut*, by virtue of the “feminine waters,”¹⁴ as is known to the students of Kabbalah].

footnotes:
¹³ There are four genuflexions in the Amidah
¹⁴ מ"ן – מיין נוקבין. See above, end ch. 10.


###### Tanya, Part I; Likkutei Amarim 39:15
[Tanya, Part I; Likkutei Amarim 39:15](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:15)

וְהִנֵּה, ״שְׂכַר מִצְוָה – מִצְוָה״, פֵּירוּשׁ, שֶׁמִּשְּׂכָרָהּ נֵדַע מַהוּתָהּ וּמַדְרֵגָתָהּ, וְאֵין לָנוּ עֵסֶק בַּנִּסְתָּרוֹת שֶׁהֵם צַדִּיקִים הַגְּדוֹלִים, שֶׁהֵם בִּבְחִינַת מֶרְכָּבָה, רַק הַנִּגְלוֹת לָנוּ, שֶׁאַחֲרֵיהֶם כָּל אָדָם יִמְשׁוֹךְ, לֵידַע נֶאֱמָנָה מַהוּת וּמַדְרֵגַת עֲבוֹדַת ה׳ בִּדְחִילוּ וּרְחִימוּ בְּהִתְגַּלּוּת לִבּוֹ, הַנִּמְשָׁכוֹת מִן הַבִּינָה וָדַעַת בִּגְדוּלַּת אֵין־סוֹף בָּרוּךְ־הוּא – מְקוֹמָהּ בְּי׳ סְפִירוֹת דִּבְרִיאָה, וַעֲבוֹדָה בִּדְחִילוּ וּרְחִימוּ הַטִּבְעִיִּים שֶׁבְּמוֹחוֹ – בְּי׳ סְפִירוֹת דִּיצִירָה.

**Kehot Publication Society (English Translation):**
“The reward of a commandment is the commandment itself” means that from the reward we know its essence and rank. But we do not concern ourselves with esoteric matters, which are [related to] the great *tzaddikim* who are at the level of a “vehicle.” Our concern is with matters that are “revealed to us,” to which every man should aspire: to know with certainty the essence and quality of Divine service, with a conscious fear and love in one’s heart, stemming from understanding and knowledge of the greatness of the *En Sof*, blessed is He, which has its place in the ten *sefirot* of *Beriah*, and of service with the natural fear and love in the mind, [which is] in the ten *sefirot* of *Yetzirah*.


###### Tanya, Part I; Likkutei Amarim 39:16
[Tanya, Part I; Likkutei Amarim 39:16](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:16)

אֲבָל עֲבוֹדָה בְּלִי הִתְעוֹרְרוּת דְּחִילוּ וּרְחִימוּ אֲפִילוּ בְּמוֹחוֹ בִּבְחִינַת גִּילּוּי, דְּהַיְינוּ, לְעוֹרֵר הָאַהֲבָה הַטִּבְעִית הַמְסוּתֶּרֶת בַּלֵּב, לְהוֹצִיאָהּ מֵהַהֶעְלֵם וְהֶסְתֵּר הַלֵּב אֶל הַגִּילּוּי, אֲפִילוּ בְּמוֹחוֹ וְתַעֲלוּמוֹת לִבּוֹ עַל כָּל פָּנִים, רַק הִיא נִשְׁאֶרֶת מְסוּתֶּרֶת בַּלֵּב כְּתוֹלַדְתָּהּ, כְּמוֹ שֶׁהָיְתָה קוֹדֶם הָעֲבוֹדָה, הֲרֵי עֲבוֹדָה זוֹ נִשְׁאֶרֶת לְמַטָּה בְּעוֹלַם הַפֵּירוּד, הַנִּקְרָא ״חִיצוֹנִיּוּת הָעוֹלָמוֹת״, וְאֵין בָּהּ כֹּחַ לַעֲלוֹת וְלִיכָּלֵל בְּיִחוּדוֹ יִתְבָּרֵךְ, שֶׁהֵן עֶשֶׂר סְפִירוֹת הַקְּדוֹשׁוֹת, וּכְמוֹ שֶׁכָּתוּב בַּתִּיקּוּנִים, דִּ״בְלָא דְּחִילוּ וּרְחִימוּ – לָא פָרְחָא לְעֵילָּא״, וְלָא יָכְלָא לְסָלְקָא וּלְמֵיקַם קֳדָם ה׳.

**Kehot Publication Society (English Translation):**
But a service without the inspiration of fear and love even in the mind, in a conscious state, that is to say, without arousing the natural love which is hidden in the heart and bringing it out of the concealment and recesses of the heart into the consciousness of the mind and the latency of the heart at any rate, but it remains hidden in the heart as at birth, as it was prior to the service—such a service remains below, in the world of “separateness,” called the externality of the worlds, having no power to rise and be absorbed in His Unity, blessed be He, in the ten holy *sefirot*, as is written in the *Tikkunim* that “Without fear and love it cannot soar upward, nor can it ascend and stand before G–d.”¹⁵ 10.

footnotes:
¹⁵ Tikkunei Zohar


###### Tanya, Part I; Likkutei Amarim 39:17
[Tanya, Part I; Likkutei Amarim 39:17](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:17)

וְהַיְינוּ, אֲפִילוּ אִם אֵינוֹ עוֹסֵק שֶׁלֹּא לִשְׁמָהּ מַמָּשׁ, לְשׁוּם אֵיזוֹ פְּנִיָּה חַס וְשָׁלוֹם, אֶלָּא כְּמוֹ שֶׁכָּתוּב: ״וַתְּהִי יִרְאָתָם אוֹתִי מִצְוַת אֲנָשִׁים מְלוּמָּדָה״, פֵּירוּשׁ, מֵחֲמַת הֶרְגֵּל שֶׁהוּרְגַּל מִקַּטְנוּתוֹ, שֶׁהִרְגִּילוֹ וְלִימְּדוֹ אָבִיו וְרַבּוֹ לִירֹא אֶת ה׳ וּלְעָבְדוֹ, וְאֵינוֹ עוֹסֵק לִשְׁמָהּ מַמָּשׁ, כִּי, לִשְׁמָהּ מַמָּשׁ אִי אֶפְשָׁר בְּלֹא הִתְעוֹרְרוּת דְּחִילוּ וּרְחִימוּ הַטִּבְעִיִּים עַל כָּל פָּנִים, לְהוֹצִיאָן מֵהֶסְתֵּר הַלֵּב אֶל הַגִּילּוּי בַּמּוֹחַ וְתַעֲלוּמוֹת לִבּוֹ עַל כָּל פָּנִים, כִּי, כְּמוֹ שֶׁאֵין אָדָם עוֹשֶׂה דָבָר בִּשְׁבִיל חֲבֵירוֹ לְמַלֹּאת רְצוֹנוֹ, אֶלָּא אִם כֵּן אוֹהֲבוֹ אוֹ יָרֵא מִמֶּנּוּ, כָּךְ, אִי אֶפְשָׁר לַעֲשׂוֹת לִשְׁמוֹ יִתְבָּרֵךְ בֶּאֱמֶת לְמַלֹּאת רְצוֹנוֹ לְבַד בְּלִי זִכְרוֹן וְהִתְעוֹרְרוּת אַהֲבָתוֹ וְיִרְאָתוֹ כְּלָל בְּמוֹחוֹ וּמַחֲשַׁבְתּוֹ וְתַעֲלוּמוֹת לִבּוֹ עַל כָּל פָּנִים.

**Kehot Publication Society (English Translation):**
This is so even if the service is not strictly “not for its own sake,” that is, for some ulterior motive, Heaven forfend. It also applies to the service which is described as “Their fear toward Me has become [like] a trained human precept,”¹⁶ that is to say, it is a matter of habit to which the person has become accustomed since infancy, having been habituated and trained by his father and teacher to fear G–d and to serve Him, but he does not really do it for its own sake. For [performance] truly for its own sake cannot be without arousing at least the innate fear and love and bringing them out from the concealment of the heart into the consciousness of the mind and the latency of the heart, at any rate. For just as a person does nothing for his companion in carrying out the latter’s will, unless he loves him or fears him, so one cannot truly act for His Name, blessed be He, just to carry out His will, without recalling and arousing any love or fear for Him in his mind and thought and the latency of his heart, at least.

footnotes:
¹⁶ Isaiah 29:13.


###### Tanya, Part I; Likkutei Amarim 39:18
[Tanya, Part I; Likkutei Amarim 39:18](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:18)

וְגַם, אַהֲבָה לְבַדָּהּ אֵינָהּ נִקְרֵאת בְּשֵׁם ״עֲבוֹדָה״, בְּלִי יִרְאָה תַּתָּאָה לְפָחוֹת, שֶׁהִיא מְסוּתֶּרֶת בְּלֵב כָּל יִשְׂרָאֵל, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן.

**Kehot Publication Society (English Translation):**
Nor is love alone called “service” without at least the lower fear (*yirah tataah*), which is latent in every Jewish heart, as will be later amplified.¹⁷

footnotes:
¹⁷ Ch. 41.


###### Tanya, Part I; Likkutei Amarim 39:19
[Tanya, Part I; Likkutei Amarim 39:19](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:19)

וּכְשֶׁעוֹסֵק שֶׁלֹּא לִשְׁמָהּ מַמָּשׁ, לְשׁוּם אֵיזוֹ פְּנִיָּה לִכְבוֹד עַצְמוֹ, כְּגוֹן, לִהְיוֹת תַּלְמִיד חָכָם וּכְהַאי גַּוְונָא, אֲזַי, אוֹתָהּ פְּנִיָּה שֶׁמִּצַּד הַקְּלִיפָּה דְנוֹגַהּ – מִתְלַבֶּשֶׁת בְּתוֹרָתוֹ, וְהַתּוֹרָה הִיא בִּבְחִינַת גָּלוּת בְּתוֹךְ הַקְּלִיפָּה לְפִי שָׁעָה, עַד אֲשֶׁר יַעֲשֶׂה תְּשׁוּבָה שֶׁמְּבִיאָה רְפוּאָה לָעוֹלָם, שֶׁבְּשׁוּבוֹ אֶל ה׳ – גַּם תּוֹרָתוֹ שָׁבָה עִמּוֹ.

**Kehot Publication Society (English Translation):**
However, when a person is engaged [in service] truly not for its own sake, but for some personal motive, with a view to his own glorification, as, for example, in order to become a scholar and the like, then that motive, which originates in the *kelipat nogah*, clothes itself in his Torah, and the Torah is temporarily in a state of exile in the *kelipah*, until he repents, since “[Repentance] brings healing to the world.”¹⁸ 86b. For with his return to G–d, his Torah also returns with him.

footnotes:
¹⁸ Yoma


###### Tanya, Part I; Likkutei Amarim 39:20
[Tanya, Part I; Likkutei Amarim 39:20](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:20)

וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״לְעוֹלָם יַעֲסוֹק אָדָם וְכוּ׳, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ – בָּא לִשְׁמָהּ״ בְּוַדַּאי, שֶׁבְּוַדַּאי סוֹפוֹ לַעֲשׂוֹת תְּשׁוּבָה בְּגִלְגּוּל זֶה אוֹ בְּגִלְגּוּל אַחֵר, כִּי ״לֹא יִדַּח מִמֶּנּוּ נִדָּח״.

**Kehot Publication Society (English Translation):**
Therefore the Rabbis of blessed memory declared, “A man should always occupy himself [with Torah and precepts, even if not for its own sake], for from motives of self-interest he will come [to study and observe] for its own sake”¹⁹ 50b; *Nazir* 23b.—[this they state] with certainty, for ultimately he is bound to do repentance, whether in this incarnation or in another, “Because none is rejected by Him.”²⁰

footnotes:
¹⁹ Pesachim
²⁰ II Samuel 14:14.


###### Tanya, Part I; Likkutei Amarim 39:21
[Tanya, Part I; Likkutei Amarim 39:21](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:21)

אַךְ כְּשֶׁעוֹשֶׂה סְתָם, לֹא לִשְׁמָהּ וְלֹא שֶׁלֹּא לִשְׁמָהּ – אֵין הַדָּבָר תָּלוּי בִּתְשׁוּבָה, אֶלָּא מִיָּד שֶׁחוֹזֵר וְלוֹמֵד דָּבָר זֶה לִשְׁמָהּ, הֲרֵי גַם מַה שֶּׁלָּמַד בִּסְתָם, מִתְחַבֵּר וּמִצְטָרֵף לְלִימּוּד זֶה וּפָרְחָא לְעֵילָא, מֵאַחַר שֶׁלֹּא נִתְלַבֵּשׁ בּוֹ עֲדַיִין שׁוּם קְלִיפָּה דְנוֹגַהּ. וְלָכֵן ״לְעוֹלָם יַעֲסוֹק אָדָם כוּ׳״.

**Kehot Publication Society (English Translation):**
On the other hand, if a person acts without any particular motivation, neither “for its own sake” nor for selfish reasons, then it is not contingent upon repentance, but as soon as he, once again, learns this subject “for its own sake,” then even that which he had learned without any particular intent conjoins and attaches itself with this study and ascends on high, since it had not yet been invested with any *kelipot nogah*. Therefore “A man should always occupy himself….”


###### Tanya, Part I; Likkutei Amarim 39:22
[Tanya, Part I; Likkutei Amarim 39:22](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/39:22)

וְכֵן הָעִנְיָן בִּתְפִלָּה שֶׁלֹּא בְכַוָּונָה, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר:

**Kehot Publication Society (English Translation):**
The same is true of prayer without *kavanah*, as is discussed in the *Zohar*.²¹, Essay 3.

footnotes:
²¹ Cf. Kuntres Acharon