## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 4:1
[Tanya, Part I; Likkutei Amarim 4:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:1)

**וְעוֹד** יֵשׁ לְכָל נֶפֶשׁ אֱלֹהִית שְׁלֹשָׁה לְבוּשִׁים, שֶׁהֵם מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁל תַּרְיַ״ג מִצְוֹת הַתּוֹרָה; שֶׁכְּשֶׁהָאָדָם מְקַיֵּים בְּמַעֲשֶׂה כָּל מִצְוֹת מַעֲשִׂיּוֹת, וּבְדִבּוּר הוּא עוֹסֵק בְּפֵירוּשׁ כָּל תַּרְיַ״ג מִצְוֹת וְהִלְכוֹתֵיהֶן, וּבְמַחֲשָׁבָה הוּא מַשִּׂיג כָּל מַה שֶּׁאֶפְשָׁר לוֹ לְהַשִּׂיג בִּפְשַׁט־רֶמֶז־דְּרוּשׁ־סוֹד הַתּוֹרָה – הֲרֵי כְּלָלוּת תַּרְיַ״ג אֵבְרֵי נַפְשׁוֹ מְלוּבָּשִׁים בְּתַרְיַ״ג מִצְוֹת הַתּוֹרָה.

**Kehot Publication Society (English Translation):**
In addition,¹ every divine soul (*nefesh elokit*) possesses three garments, viz., thought, speech, and action, [expressing themselves] in the 613 commandments of the Torah. For, when a person *actively*² fulfills all the precepts which require physical action,³ and with his power of *speech* he occupies himself in expounding all the 613 commandments and their practical application, and with his power of *thought* he comprehends all that is comprehensible to him in the *Pardes*⁴ of the Torah—then the totality of the 613 “organs” of his soul⁵, *Teitzei; Makkot* 24a). The soul contains the spiritual counterparts of these 613 “organs.” (See below, ch. 51.) are clothed in the 613 commandments of the Torah.

footnotes:
¹ Having outlined in ch. 3 the intrinsic faculties of the soul, the author goes on to explain how they express themselves through the three outer “garments,” or instruments.
² All italics are the translator’s.
³ Note that “action” is put first.
⁴ Literally meaning “orchard,” it is taken as an acronym of the four Hebrew words פשט, רמז, דרוש, סוד, meaning: plain sense, intimation, homiletical exposition, and esoteric meaning, respectively, the four levels of Scriptural interpretation.
⁵ The physical organism of the human body consists of 248 members and 365 blood vessels, corresponding to the 248 positive and 365 prohibitive commands (Tanchuma Hakadum


###### Tanya, Part I; Likkutei Amarim 4:2
[Tanya, Part I; Likkutei Amarim 4:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:2)

וּבִפְרָטוּת, בְּחִינוֹת חָכְמָה־בִּינָה־דַּעַת שֶׁבְּנַפְשׁוֹ, מְלוּבָּשׁוֹת בְּהַשָּׂגַת הַתּוֹרָה שֶׁהוּא מַשִּׂיג בִּפְשַׁט־רֶמֶז־דְּרוּשׁ־סוֹד כְּפִי יְכוֹלֶת הַשָּׂגָתוֹ וְשֹׁרֶשׁ נַפְשׁוֹ לְמַעְלָה; וְהַמִּדּוֹת, שֶׁהֵן יִרְאָה וְאַהֲבָה וְעַנְפֵיהֶן וְתוֹלְדוֹתֵיהֶן – מְלוּבָּשׁוֹת בְּקִיּוּם הַמִּצְוֹת בְּמַעֲשֶׂה וּבְדִבּוּר, שֶׁהוּא תַּלְמוּד תּוֹרָה שֶׁכְּנֶגֶד כּוּלָּן.

**Kehot Publication Society (English Translation):**
Specifically: the faculties of *chabad* in his soul are clothed in the comprehension of the Torah, which he comprehends in *Pardes*, to the extent of his mental capacity and the supernal root of his soul. And the *middot*, namely fear and love, together with their offshoots and ramifications, are clothed in the fulfillment of the commandments in deed and in word, namely, in the study of Torah which is “equivalent to them all.”⁶ 1:1.

footnotes:
⁶ Mishnah, Peah


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

כִּי הָאַהֲבָה הִיא שֹׁרֶשׁ כָּל רַמַ״ח מִצְוֹת עֲשֵׂה, וּמִמֶּנָּה הֵן נִמְשָׁכוֹת, וּבִלְעָדָהּ אֵין לָהֶן קִיּוּם אֲמִתִּי, כִּי הַמְּקַיְּמָן בֶּאֱמֶת הוּא הָאוֹהֵב אֶת שֵׁם ה׳ וְחָפֵץ לְדָבְקָה בּוֹ בֶּאֱמֶת, וְאִי אֶפְשָׁר לְדָבְקָה בּוֹ בֶּאֱמֶת, כִּי אִם בְּקִיּוּם רַמַ״ח פְּקוּדִין, שֶׁהֵם רַמַ״ח אֵבָרִין דְּמַלְכָּא כִּבְיָכוֹל, כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר. וְהַיִּרְאָה הִיא שֹׁרֶשׁ לְשַׁסַ״ה לֹא תַעֲשֶׂה, כִּי יָרֵא לִמְרוֹד בְּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ־בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
For love is the root of all the 248 positive commands, all originating in it and having no true foundation without it, inasmuch as he who fulfills them in truth truly loves the name of G–d and desires to cleave to Him in truth; for one cannot truly cleave to Him except through the fulfillment of the 248 commandments which are the 248 “organs of the King,”⁷ 30. as it were, as is explained elsewhere;⁸ while fear is the root of the 365 prohibitive commands, fearing to rebel against the Supreme King of kings, the Holy One, blessed is He;

footnotes:
⁷ Tikkunei Zohar
⁸ Below, ch. 23.


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

אוֹ יִרְאָה פְּנִימִית מִזּוֹ, שֶׁמִּתְבּוֹשֵׁשׁ מִגְּדוּלָּתוֹ, לַמְרוֹת עֵינֵי כְבוֹדוֹ וְלַעֲשׂוֹת הָרַע בְּעֵינָיו, כָּל תּוֹעֲבַת ה׳ אֲשֶׁר שָׂנֵא, הֵם הַקְּלִיפּוֹת וְסִטְרָא אָחֳרָא, אֲשֶׁר יְנִיקָתָם מֵהָאָדָם הַתַּחְתּוֹן וַאֲחִיזָתָם בּוֹ הוּא בְּשַׁסַ״ה מִצְוֹת לֹא תַעֲשֶׂה.

**Kehot Publication Society (English Translation):**
or a still deeper fear than this—when he feels *ashamed* in the presence of the Divine greatness to rebel against His glory and do what is evil in His eyes, namely, any of the abominable things hated by G–d, which are the *kelipot* and *sitra achara*, which draw their nurture from man below and have their hold in him through the 365 prohibitive commands [that he violates].


###### Tanya, Part I; Likkutei Amarim 4:5
[Tanya, Part I; Likkutei Amarim 4:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:5)

וְהִנֵּה, שְׁלֹשָׁה לְבוּשִׁים אֵלּוּ מֵהַתּוֹרָה וּמִצְוֹתֶיהָ, אַף שֶׁנִּקְרָאִים לְבוּשִׁים לְנֶפֶשׁ רוּחַ וּנְשָׁמָה עִם כָּל זֶה, גָּבְהָה וְגָדְלָה מַעֲלָתָם לְאֵין קֵץ וְסוֹף עַל מַעֲלַת נֶפֶשׁ רוּחַ וּנְשָׁמָה עַצְמָן, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר, דְּאוֹרַיְיתָא וְקוּדְשָׁא־בְּרִיךְ־הוּא כּוּלָּא חַד, פֵּירוּשׁ: דְּאוֹרַיְיתָא, הִיא חָכְמָתוֹ וּרְצוֹנוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ – כּוּלָּא חַד, כִּי הוּא הַיּוֹדֵעַ וְהוּא הַמַּדָּע וְכוּ׳, כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּשֵׁם הָרַמְבַּ״ם.

**Kehot Publication Society (English Translation):**
Now these three “garments,” deriving from the Torah and its commandments, although they are called “garments” of the *nefesh*, *ruach*, and *neshamah*, their quality, nevertheless, is infinitely higher and greater than that of the *nefesh*, *ruach*, and *neshamah* themselves,⁹ as explained in the *Zohar*,¹⁰ because the Torah and the Holy One, blessed is He, are one. The meaning of this is that the Torah, which is the wisdom and will of the Holy One, blessed is He, and His glorious Essence are one, since He is both the Knower and the Knowledge, and so on, as explained above in the name of Maimonides.

footnotes:
⁹ The soul itself, as the subject loving and fearing G–d, must remain apart from G–d; it is only through its “garments” that it attains true identity with G–d, as further explained in ch. 35.
¹⁰ I:24a; II:60a. See below, beg. ch. 23.


###### Tanya, Part I; Likkutei Amarim 4:6
[Tanya, Part I; Likkutei Amarim 4:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:6)

וְאַף דְּהַקָּדוֹשׁ־בָּרוּךְ־הוּא נִקְרָא ״אֵין סוֹף״, וְלִגְדוּלָּתוֹ אֵין חֵקֶר, וְלֵית מַחֲשָׁבָה תְּפִיסָא בֵיהּ כְּלָל, וְכֵן בִּרְצוֹנוֹ וְחָכְמָתוֹ, כְּדִכְתִיב: ״אֵין חֵקֶר לִתְבוּנָתוֹ״, וּכְתִיב: ״הַחֵקֶר אֱלוֹהַּ תִּמְצָא״, וּכְתִיב: ״כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם״.

**Kehot Publication Society (English Translation):**
And although the Holy One, blessed is He, is called *En Sof* (“Infinite”), and “His greatness can never be fathomed,”¹¹ and “no thought can apprehend Him at all,”¹², Introduction 17a. and so are also His will and His wisdom, as it is written, “There is no searching of His understanding”¹³ and “Can you find G–d by searching?”¹⁴ and again, “For My thoughts are not your thoughts”¹⁵

footnotes:
¹¹ Psalms 145:3.
¹² Tikkunei Zohar
¹³ Isaiah 40:28.
¹⁴ Job 11:7.
¹⁵ Isaiah 55:8.


###### Tanya, Part I; Likkutei Amarim 4:7
[Tanya, Part I; Likkutei Amarim 4:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:7)

הִנֵּה עַל זֶה אָמְרוּ: ״בְּמָקוֹם שֶׁאַתָּה מוֹצֵא גְּדוּלָּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, שָׁם אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ״, וְצִמְצֵם הַקָּדוֹשׁ־בָּרוּךְ־הוּא רְצוֹנוֹ וְחָכְמָתוֹ בְּתַרְיַ״ג מִצְוֹת הַתּוֹרָה וּבְהִלְכוֹתֵיהֶן, וּבְצֵרוּפֵי אוֹתִיּוֹת תּוֹרָה־נְבִיאִים־כְּתוּבִים, וּדְרָשׁוֹתֵיהֶן שֶׁבְּאַגָּדוֹת וּמִדְרְשֵׁי חֲכָמֵינוּ־זִכְרוֹנָם־לִבְרָכָה.

**Kehot Publication Society (English Translation):**
—nevertheless, it is in this connection that it has been said: “Where you find the greatness of the Holy One, blessed is He, there you also find His humility.”¹⁶. Cf. *Zohar* I:140a; II:99a; III:58a, 159a. For the Holy One, blessed is He, has compressed His will and wisdom within the 613 commandments of the Torah and in their laws, as well as within the combination of the letters of the Torah, the books of the Prophets and the Writings, and in the exposition thereof which are to be found in the *Aggadot* and *Midrashim* of our Rabbis of blessed memory.

footnotes:
¹⁶ Megillah 31a. This is interpreted to mean that G–d combines the powers of expansion (“greatness”) and contraction (“humility”), which come into play in the process of tzimtzum


###### Tanya, Part I; Likkutei Amarim 4:8
[Tanya, Part I; Likkutei Amarim 4:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:8)

בִּכְדֵי שֶׁכָּל הַנְּשָׁמָה אוֹ רוּחַ וָנֶפֶשׁ שֶׁבְּגוּף הָאָדָם, תּוּכַל לְהַשִּׂיגָן בְּדַעְתָּהּ, וּלְקַיְּימָן – כָּל מַה שֶּׁאֶפְשָׁר לְקַיֵּים מֵהֶן בְּמַעֲשֶׂה דִּבּוּר וּמַחֲשָׁבָה, וְעַל יְדֵי זֶה תִּתְלַבֵּשׁ בְּכָל עֶשֶׂר בְּחִינוֹתֶיהָ בִּשְׁלֹשָׁה לְבוּשִׁים אֵלּוּ.

**Kehot Publication Society (English Translation):**
All this in order that each *neshamah*, or *ruach*, and *nefesh* in the human body should be able to comprehend them through its faculty of understanding, and to fulfill them, as far as they can be fulfilled, in act, speech, and thought, thereby clothing itself with all its ten faculties in these three garments.


###### Tanya, Part I; Likkutei Amarim 4:9
[Tanya, Part I; Likkutei Amarim 4:9](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:9)

וְלָכֵן נִמְשְׁלָה הַתּוֹרָה לְמַיִם; מַה מַּיִם יוֹרְדִים מִמָּקוֹם גָּבוֹהַּ לְמָקוֹם נָמוּךְ, כָּךְ הַתּוֹרָה יָרְדָה מִמְּקוֹם כְּבוֹדָהּ, שֶׁהִיא רְצוֹנוֹ וְחָכְמָתוֹ יִתְבָּרֵךְ, וְאוֹרַיְיתָא וְקוּדְשָׁא־בְּרִיךְ־הוּא כּוּלָּא חַד, וְלֵית מַחֲשָׁבָה תְּפִיסָא בֵיהּ כְּלָל.

**Kehot Publication Society (English Translation):**
Therefore has the Torah been compared to water,¹⁷ for just as water descends from a higher to a lower level, so has the Torah descended from its place of glory, which is His will and wisdom, blessed be He; [for] the Torah and the Holy One, blessed is He, are one and the same and no thought can apprehend Him at all.

footnotes:
¹⁷ Bava Kama 17a.


###### Tanya, Part I; Likkutei Amarim 4:10
[Tanya, Part I; Likkutei Amarim 4:10](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:10)

וּמִשָּׁם נָסְעָה וְיָרְדָה בְּסֵתֶר הַמַּדְרֵגוֹת, מִמַּדְרֵגָה לְמַדְרֵגָה, בְּהִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת, עַד שֶׁנִּתְלַבְּשָׁה בִּדְבָרִים גַּשְׁמִיִּים וְעִנְיְינֵי עוֹלָם הַזֶּה, שֶׁהֵן רוֹב מִצְוֹת הַתּוֹרָה כְּכוּלָּם וְהִלְכוֹתֵיהֶן, וּבְצֵרוּפֵי אוֹתִיּוֹת גַּשְׁמִיּוֹת בִּדְיוֹ עַל הַסֵּפֶר, עֶשְׂרִים וְאַרְבָּעָה סְפָרִים שֶׁבְּתוֹרָה נְבִיאִים וּכְתוּבִים. כְּדֵי שֶׁתְּהֵא כָּל מַחֲשָׁבָה תְּפִיסָא בָּהֶן, וַאֲפִילוּ בְּחִינַת דִּבּוּר וּמַעֲשֶׂה, שֶׁלְּמַטָּה מִמַּדְרֵגַת מַחֲשָׁבָה, תְּפִיסָא בָּהֶן וּמִתְלַבֶּשֶׁת בָּהֶן.

**Kehot Publication Society (English Translation):**
From there [the Torah] has progressively descended through hidden stages, stage after stage, with the descent of the worlds, until it clothed itself in corporeal substances and in things of this world, comprising almost all of the commandments of the Torah, their laws, and in the combinations of material letters, written with ink in a book, namely, the 24 volumes of the Torah, Prophets, and Writings; all this in order that every thought should be able to apprehend them, and even the faculties of speech and action, which are on a lower level than thought, should be able to apprehend them and be clothed in them.


###### Tanya, Part I; Likkutei Amarim 4:11
[Tanya, Part I; Likkutei Amarim 4:11](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:11)

וּמֵאַחַר שֶׁהַתּוֹרָה וּמִצְוֹתֶיהָ מַלְבִּישִׁים כָּל עֶשֶׂר בְּחִינוֹת הַנֶּפֶשׁ וְכָל תַּרְיַ״ג אֵבָרֶיהָ מֵרֹאשָׁהּ וְעַד רַגְלָהּ, הֲרֵי כּוּלָּהּ צְרוּרָה בִּצְרוֹר הַחַיִּים אֶת ה׳ מַמָּשׁ, וְאוֹר ה׳ מַמָּשׁ מַקִּיפָהּ וּמַלְבִּישָׁהּ מֵרֹאשָׁהּ וְעַד רַגְלָהּ, כְּמוֹ שֶׁכָּתוּב: ״צוּרִי אֶחֱסֶה בּוֹ״, וּכְתִיב: ״כַּצִּנָּה רָצוֹן תַּעְטְרֶנּוּ״, שֶׁהוּא רְצוֹנוֹ וְחָכְמָתוֹ יִתְבָּרֵךְ הַמְלוּבָּשִׁים בְּתוֹרָתוֹ וּמִצְוֹתֶיהָ.

**Kehot Publication Society (English Translation):**
Thus, since the Torah and its commandments “clothe” all ten faculties of the soul with all its 613 organs from head to foot, it [the soul] is altogether truly bound up in the Bundle of Life with G–d,¹⁸ and the very light of G–d envelops and clothes it from head to foot, as it is written, “G–d is my Rock, I will take refuge *in Him*,”¹⁹ and it is also written, “You will envelop him with favor (*ratzon*—will) as with a shield,”²⁰ that is to say, with His will and wisdom, blessed be He, which are clothed in His Torah and its commandments.

footnotes:
¹⁸ I Samuel 25:29.
¹⁹ Psalms 18:3.
²⁰ Psalms 5:13.


###### Tanya, Part I; Likkutei Amarim 4:12
[Tanya, Part I; Likkutei Amarim 4:12](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:12)

וְלָכֵן אָמְרוּ: ״יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי עוֹלָם הַבָּא״, כִּי עוֹלָם הַבָּא הוּא שֶׁנֶּהֱנִין מִזִּיו הַשְּׁכִינָה, שֶׁהוּא תַּעֲנוּג הַהַשָּׂגָה, וְאִי אֶפְשָׁר לְשׁוּם נִבְרָא, אֲפִילוּ מֵהָעֶלְיוֹנִים, לְהַשִּׂיג, כִּי אִם אֵיזוֹ הֶאָרָה מֵאוֹר ה׳, וְלָכֵן נִקְרָא בְּשֵׁם ״זִיו הַשְּׁכִינָה״; אֲבָל הַקָּדוֹשׁ־בָּרוּךְ־הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ – לֵית מַחֲשָׁבָה תְּפִיסָא בֵיהּ כְּלָל, כִּי אִם כַּאֲשֶׁר תְּפִיסָא וּמִתְלַבֶּשֶׁת בַּתּוֹרָה וּמִצְוֹתֶיהָ, אֲזַי הִיא תְּפִיסָא וּמִתְלַבֶּשֶׁת בְּהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַמָּשׁ, דְּאוֹרַיְיתָא וְקוּדְשָׁא־בְּרִיךְ־הוּא כּוּלָּא חַד.

**Kehot Publication Society (English Translation):**
Hence it has been said: “Better is one hour of repentance and good deeds in this world than the whole life of the World to Come.”²¹ 4:17. For, the World to Come is that state where one enjoys the effulgence of the Divine Presence,²² 16b. which is the pleasure of comprehension, yet no created being—even celestial—can comprehend more than some reflection of the Divine light; that is why the reference is to “effulgence of the Divine Presence” (*Ziv haShechinah*).²³, not the *Shechinah* itself. Note the author’s interpretation of זיו in this context as a remote gleam, a mere reflection. But as for the essence of the Holy One, blessed is He, no thought can apprehend Him at all, except when it apprehends, and is clothed in, the Torah and its *mitzvot*; only then does it truly apprehend, and is clothed in, the Holy One, blessed is He, inasmuch as the Torah and the Holy One, blessed is He, are one and the same.

footnotes:
²¹ Avot
²² Berachot
²³ I.e., the “glow” of the Shechinah


###### Tanya, Part I; Likkutei Amarim 4:13
[Tanya, Part I; Likkutei Amarim 4:13](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:13)

וְאַף שֶׁהַתּוֹרָה נִתְלַבְּשָׁה בִּדְבָרִים תַּחְתּוֹנִים גַּשְׁמִיִּים – הֲרֵי זֶה כִּמְחַבֵּק אֶת הַמֶּלֶךְ דֶּרֶךְ מָשָׁל, שֶׁאֵין הֶפְרֵשׁ בְּמַעֲלַת הִתְקָרְבוּתוֹ וּדְבֵיקוּתוֹ בַּמֶּלֶךְ, בֵּין מְחַבְּקוֹ כְּשֶׁהוּא לָבוּשׁ לְבוּשׁ אֶחָד בֵּין שֶׁהוּא לָבוּשׁ כַּמָּה לְבוּשִׁים, מֵאַחַר שֶׁגּוּף הַמֶּלֶךְ בְּתוֹכָם.

**Kehot Publication Society (English Translation):**
For although the Torah has been clothed in lower material things, it is by way of illustration, like embracing the king. There is no difference, in regard to the degree of closeness and attachment to the king, whether while embracing the king, the latter is then wearing one robe or several robes, so long as the royal person is in them.


###### Tanya, Part I; Likkutei Amarim 4:14
[Tanya, Part I; Likkutei Amarim 4:14](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/4:14)

וְכֵן אִם הַמֶּלֶךְ מְחַבְּקוֹ בִּזְרוֹעוֹ, גַּם שֶׁהִיא מְלוּבֶּשֶׁת תּוֹךְ מַלְבּוּשָׁיו, כְּמוֹ שֶׁכָּתוּב: ״וִימִינוֹ תְחַבְּקֵנִי״, שֶׁהִיא הַתּוֹרָה שֶׁנִּתְּנָה מִיָּמִין, שֶׁהִיא בְּחִינַת חֶסֶד וּמַיִם:

**Kehot Publication Society (English Translation):**
Likewise, when the king, for his part, embraces one with his arm, even though it is dressed in his robes; as it is written, “And His right hand embraces me,”²⁴ which refers to the Torah which was given by G–d’s right hand,²⁵ which is the quality of *chesed* and water.²⁶ and water are synonymous of Divine benevolence. See note 10, ch. 3.

footnotes:
²⁴ Song of Songs 8:3.
²⁵ Deuteronomy 35:2.
²⁶ In Kabbalah, the “right” hand or side is the side of benevolence. Chesed