## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 40:1
[Tanya, Part I; Likkutei Amarim 40:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:1)

**אַךְ** כָּל זְמַן שֶׁלֹּא חָזַר וְלָמַד דָּבָר זֶה לִשְׁמָהּ, אֵין לִימּוּדוֹ עוֹלֶה אֲפִילוּ בְּי׳ סְפִירוֹת הַמְּאִירוֹת בְּעוֹלַם הַיְצִירָה וְהָעֲשִׂיָּה, כִּי הַסְּפִירוֹת הֵן בְּחִינַת אֱלֹהוּת, וּבָהֶן מִתְלַבֵּשׁ וּמִתְיַיחֵד אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מַמָּשׁ, ״וּבְלָא דְּחִילוּ וּרְחִימוּ לָא יָכְלָא לְסָלְקָא וּלְמֵיקַם קֳדָם ה׳״, כְּמוֹ שֶׁכָּתוּב בַּתִּיקּוּנִים, רַק לִימּוּדוֹ עוֹלֶה לְהֵיכָלוֹת וּמְדוֹרִין שֶׁהֵן חִיצוֹנִיּוּת הָעוֹלָמוֹת שֶׁבָּהֶן עוֹמְדִים הַמַּלְאָכִים; וּכְמוֹ שֶׁכָּתַב הָרַב חַיִּים וִיטַאל זִכְרוֹנוֹ לִבְרָכָה בְּשַׁעַר הַנְּבוּאָה פֶּרֶק ב׳, שֶׁמֵּהַתּוֹרָה שֶׁלֹּא בְכַוָּונָה – נִבְרָאִים מַלְאָכִים בְּעוֹלַם הַיְצִירָה, וּמֵהַמִּצְוֹת בְּלִי כַוָּונָה – נִבְרָאִים מַלְאָכִים בְּעוֹלַם הָעֲשִׂיָּיה, וְכָל הַמַּלְאָכִים, הֵם בַּעֲלֵי חוֹמֶר וְצוּרָה.

**Kehot Publication Society (English Translation):**
However, as long as he has not restudied that subject “for its own sake,” his study does not ascend even into the ten *sefirot* which shine in the worlds of *Yetzirah* and *Asiyah*. For the *sefirot* are a category of G–dliness, and in them is clothed and united the actual light of the *En Sof*, blessed is He, and “Without fear and love it cannot ascend and stand before G–d,” as is written in the *Tikkunim*. But his study ascends into the *hechalot* and abodes which are the externalities of the worlds, wherein the angels stand. Thus Rabbi Chaim Vital, of blessed memory, writes in *Shaar Hanevuah*, ch. 2, that from Torah studied without *kavanah* angels are created in the world of *Yetzirah*, while from commandments performed without *kavanah*, angels are created in the world *of Asiyah*¹—and all angels are possessed of matter and form.².

footnotes:
¹ Ibid.
² Cf. Nachmanides, Shaar HaGemul


###### Tanya, Part I; Likkutei Amarim 40:2
[Tanya, Part I; Likkutei Amarim 40:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:2)

אֲבָל תּוֹרָה שֶׁלֹּא לִשְׁמָהּ מַמָּשׁ, כְּגוֹן לִהְיוֹת תַּלְמִיד חָכָם וּכְהַאי גַּוְונָא, אֵינָהּ עוֹלָה כְּלָל לְמַעְלָה אֲפִילוּ לְהֵיכָלוֹת וּמְדוֹר הַמַּלְאָכִים דִּקְדוּשָּׁה, אֶלָּא נִשְׁאֶרֶת לְמַטָּה בָּעוֹלָם הַזֶּה הַגַּשְׁמִי שֶׁהוּא מְדוֹר הַקְּלִיפּוֹת;

**Kehot Publication Society (English Translation):**
However, Torah which is studied “not for its own sake” indeed, as, for example, for the purpose of becoming a scholar and the like, does not at all ascend on high even to the *hechalot* and abodes of the angels of Holiness, but it remains below in this material world which is the dwelling place of the *kelipot*


###### Tanya, Part I; Likkutei Amarim 40:3
[Tanya, Part I; Likkutei Amarim 40:3](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:3)

הגהה
כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר חֵלֶק ג׳ דַּף ל״א ﬠַמּוּד ב׳ וְדַף קכ״א ﬠַמּוּד ב׳, ﬠַיֵּין שָׁם: הַהִיא מִלָּה סָלְקָא וּבָקְﬠָא רְקִיﬠִין כוּ׳ וְאִתְּﬠַר מַה דְאִתְּﬠַר אִי טַב טַב כוּ׳, ﬠַיֵּין שָׁם; וְדַף ק״ה ﬠַמּוּד א׳: מִלָּה דְאוֹרַיְיתָא אִתְﬠָבִיד מִינֵּיהּ קָלָא וְסָלִיק כוּ׳; וְדַף קס״ח ﬠַמּוּד ב׳: קָלִין דְּאוֹרַיְיתָא וּצְלוֹתָא בָּקְﬠִין רְקִיﬠִין כוּ׳:

**Kehot Publication Society (English Translation):**
NOTE: As explained in the *Zohar*, vol. III, pp. 31b and 121b, see there: “That word ascends and breaks through the heavens…and evokes what it evokes—if good—good…,” note there. Also page 105a: “From a word of the Torah is formed a sound which ascends….” Also page 168b: “The voices of Torah and Prayer ascend on High and rend the heavens….”


###### Tanya, Part I; Likkutei Amarim 40:4
[Tanya, Part I; Likkutei Amarim 40:4](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:4)

וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר עַל פָּסוּק: ״מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ שֶׁיַּעֲמוֹל תַּחַת הַשָּׁמֶשׁ״ דַּ״אֲפִילוּ עֲמָלָא דְאוֹרַיְיתָא, אִי עָבִיד בְּגִין יְקָרֵיהּ כוּ׳״. וְזֶהוּ שֶׁאָמְרוּ: ״אַשְׁרֵי מִי שֶׁבָּא לְכָאן וְתַלְמוּדוֹ בְּיָדוֹ״, פֵּירוּשׁ – שֶׁלֹּא נִשְׁאַר לְמַטָּה בָּעוֹלָם הַזֶּה.

**Kehot Publication Society (English Translation):**
as commented in the *Zohar*³ on the verse, “What profit has man of all his toil which he labors under the sun?”⁴: “Even with the toil of Torah, if he does it for his own glory….” This is also the meaning of the statement, “Happy is he who comes here with his learning in his hand,”⁵ 50a. which means that it was not left behind in this world below.

footnotes:
³ I:233b.
⁴ Ecclesiastes 1:3, with emphasis on “his labor” and on “under the sun.”
⁵ Pesachim


###### Tanya, Part I; Likkutei Amarim 40:5
[Tanya, Part I; Likkutei Amarim 40:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:5)

וְאַף דְּאוֹרַיְיתָא וְקוּדְשָׁא־בְּרִיךְ־הוּא כּוּלָּא חַד, שֶׁהוּא וּרְצוֹנוֹ אֶחָד, הֲרֵי קוּדְשָׁא־בְּרִיךְ־הוּא אִיהוּ מְמַלֵּא כָּל עָלְמִין בְּשָׁוֶה, וְאַף־עַל־פִּי־כֵן, אֵין הָעוֹלָמוֹת שָׁוִים בְּמַעֲלָתָם; וְהַשִּׁינּוּי הוּא מֵהַמְקַבְּלִים, בְּב׳ בְּחִינוֹת: הָאֶחָד, שֶׁהָעֶלְיוֹנִים מְקַבְּלִים הֶאָרָה יוֹתֵר גְּדוֹלָה לְאֵין קֵץ מֵהַתַּחְתּוֹנִים; וְהַשֵּׁנִית, שֶׁמְּקַבְּלִים בְּלִי לְבוּשִׁים וּמָסָכִים רַבִּים כָּל כָּךְ כְּבַתַּחְתּוֹנִים; וְעוֹלָם הַזֶּה הוּא עוֹלָם הַשָּׁפָל בְּב׳ בְּחִינוֹת: כִּי הַהֶאָרָה שֶׁבּוֹ מְצוּמְצֶמֶת מְאֹד עַד קָצֶה הָאַחֲרוֹן, וְלָכֵן הוּא חוּמְרִי וְגַשְׁמִי, וְגַם זֹאת, הִיא בִּלְבוּשִׁים וּמָסָכִים רַבִּים, עַד שֶׁנִּתְלַבְּשָׁה בִּקְלִיפַּת נוֹגַהּ לְהַחֲיוֹת כָּל דְּבָרִים הַטְּהוֹרִים שֶׁבָּעוֹלָם הַזֶּה, וּבִכְלָלָם – הוּא נֶפֶשׁ הַחִיּוּנִית הַמְדַבֶּרֶת שֶׁבָּאָדָם.

**Kehot Publication Society (English Translation):**
[The reason Torah requires *kavanah* to ascend on high] albeit the Torah and the Holy One, blessed is He, are altogether One, for He and His will are One [is as follows]. Although the Holy One, blessed is He, fills all worlds alike, nevertheless the worlds are not all of equal rank. The difference is due to the recipients in two respects: Firstly, in that the higher worlds receive a radiance infinitely greater than the lower; secondly, in that they receive it without as many “garments” and “screens” as the lower. And this world is the lowest world in both aspects, for the radiance that is in it is greatly contracted to the utmost limit; hence it is corporeal and material. And even this [contracted radiance] comes in many “garments” and “screens” until it is clothed in the *kelipat nogah* to animate all clean things in this world, including the vivifying, articulate soul in man.


###### Tanya, Part I; Likkutei Amarim 40:6
[Tanya, Part I; Likkutei Amarim 40:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:6)

וְלָכֵן, כְּשֶׁמְּדַבֶּרֶת דִּבְרֵי תוֹרָה וּתְפִלָּה בְּלֹא כַוָּונָה, אַף שֶׁהֵן אוֹתִיּוֹת קְדוֹשׁוֹת, וְאֵין קְלִיפַּת נוֹגַהּ שֶׁבַּנֶּפֶשׁ הַחִיּוּנִית מָסָךְ מַבְדִּיל כְּלָל לְהַסְתִּיר וּלְכַסּוֹת עַל קְדוּשָּׁתוֹ יִתְבָּרֵךְ הַמְלוּבֶּשֶׁת בָּהֶן, כְּמוֹ שֶׁהִיא מַסְתֶּרֶת וּמְכַסָּה עַל קְדוּשָּׁתוֹ יִתְבָּרֵךְ שֶׁבַּנֶּפֶשׁ הַחִיּוּנִית כְּשֶׁמְּדַבֶּרֶת דְּבָרִים בְּטֵלִים, וְשֶׁבַּנֶּפֶשׁ הַחִיּוּנִית שֶׁבִּשְׁאָר בַּעֲלֵי חַיִּים הַטְּהוֹרִים, דְּאַף דְּ״לֵית אֲתַר פָּנוּי מִינֵּיהּ״, מִכָּל מָקוֹם, אִיהוּ סְתִימוּ דְכָל סְתִימִין, וְנִקְרָא – ״אֵל מִסְתַּתֵּר״, וְגַם הַהֶאָרָה וְהִתְפַּשְּׁטוּת הַחַיּוּת מִמֶּנּוּ יִתְבָּרֵךְ, מִסְתַּתֶּרֶת בִּלְבוּשִׁים וּמָסָכִים רַבִּים וַעֲצוּמִים, עַד שֶׁנִּתְלַבְּשָׁה וְנִסְתַּתְּרָה בִּלְבוּשׁ נוֹגַהּ; מַה שֶּׁאֵין כֵּן בָּאוֹתִיּוֹת הַקְּדוֹשׁוֹת שֶׁל דִּבְרֵי תוֹרָה וּתְפִלָּה, דְּאַדְּרַבָּה, קְלִיפַּת נוֹגַהּ מִתְהַפֶּכֶת לְטוֹב וְנִכְלֶלֶת בִּקְדוּשָּׁה זוֹ, כַּנִּזְכָּר לְעֵיל, מִכָּל מָקוֹם, הַהֶאָרָה שֶׁבָּהֶן מִקְּדוּשָּׁתוֹ יִתְבָּרֵךְ, הִיא בִּבְחִינַת צִמְצוּם עַד קָצֶה הָאַחֲרוֹן, מֵאַחַר שֶׁהַקּוֹל וְהַדִּבּוּר הוּא גַשְׁמִי.

**Kehot Publication Society (English Translation):**
[Consider,] therefore, [this animal soul] as it utters words of Torah and prayer without *kavanah*. These are holy letters, of course, and the *kelipat nogah* in the vivifying soul constitutes no separating curtain in any degree concealing and covering His Holiness, blessed be He, clothed in them, as it conceals and covers His Holiness, blessed be He, in the vivifying soul when it speaks idle words, or as in the vivifying soul of any of the other living creatures that are clean. And though there is no place that is void of Him,⁶ 57. yet He is the “Most hidden One of all the hidden”⁷ and is called the “Hidden G–d.”⁸ So, too, the radiance and extension of vitality from Him, blessed be He, is hidden in the many dense “garments” and “screens” until it is clothed and concealed in the garment of *nogah*. This is not, however, the case with the holy letters in the words of Torah and Prayer, wherein, on the contrary, the *kelipat nogah* is converted to good and is absorbed into this Holiness, as is discussed above.⁹ Nevertheless the glow of His Holiness, blessed be He, that is in them is in a state of *tzimtzum* to the utmost limit, since the voice and speech are material.

footnotes:
⁶ Tikkunei Zohar
⁷ Ibid., Introduction.
⁸ Isaiah 45:15.
⁹ Chs. 35, 37; cf. end ch. 53.


###### Tanya, Part I; Likkutei Amarim 40:7
[Tanya, Part I; Likkutei Amarim 40:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:7)

אֲבָל בִּתְפִלָּה בְּכַוָּונָה וְתוֹרָה בְּכַוָּונָה לִשְׁמָהּ, הֲרֵי הַכַּוָּונָה מִתְלַבֶּשֶׁת בְּאוֹתִיּוֹת הַדִּבּוּר, הוֹאִיל וְהִיא מָקוֹר וְשֹׁרֶשׁ לָהֶן, שֶׁמֵּחֲמָתָהּ וּבְסִיבָּתָהּ הוּא מְדַבֵּר אוֹתִיּוֹת אֵלּוּ, לָכֵן הִיא מַעֲלָה אוֹתָן עַד מְקוֹמָהּ בְּי׳ סְפִירוֹת דִּיצִירָה אוֹ דִבְרִיאָה, לְפִי מַה שֶּׁהִיא הַכַּוָּונָה בִּדְחִילוּ וּרְחִימוּ שִׂכְלִיִּים אוֹ טִבְעִיִּים כוּ׳, כַּנִּכְתָּב לְעֵיל.

**Kehot Publication Society (English Translation):**
But in the case of prayer with *kavanah* and Torah with *kavanah* “for its own sake,” the *kavanah* is clothed in the letters of the speech because it is their source and root, since by reason and cause of it he speaks these letters. Therefore it elevates them to its level in the ten *sefirot* of *Yetzirah* or *Beriah*, according to whether the *kavanah* is inspired by intelligent or natural fear and love, and so on, as has been discussed above.


###### Tanya, Part I; Likkutei Amarim 40:8
[Tanya, Part I; Likkutei Amarim 40:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:8)

וְשָׁם מֵאִיר וּמִתְגַלֶּה אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, שֶׁהוּא רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, הַמְלוּבָּשׁ בְּאוֹתִיּוֹת הַתּוֹרָה שֶׁלּוֹמֵד וּבְכַוָּונָתָן, אוֹ בִּתְפִלָּה וּבְכַוָּונָתָהּ, אוֹ בְּמִצְוָה וּבְכַוָּונָתָהּ, בְּהֶאָרָה גְדוֹלָה לְאֵין קֵץ, מַה שֶּׁלֹּא יָכוֹל לְהָאִיר וּלְהִתְגַלּוֹת כְּלָל בְּעוֹד הָאוֹתִיּוֹת וְהַמִּצְוָה בָּעוֹלָם הַזֶּה הַגַּשְׁמִי, לֹא מִינָּהּ וְלֹא מִקְצָתָהּ, עַד עֵת קֵץ הַיָּמִין, שֶׁיִּתְעַלֶּה הָעוֹלָם מִגַּשְׁמִיּוּתוֹ, ״וְנִגְלָה כְּבוֹד ה׳ וְגוֹ׳״, כַּנִּכְתָּב לְעֵיל בַּאֲרִיכוּת.

**Kehot Publication Society (English Translation):**
There the Light of the *En Sof*, blessed is He, namely, the will of the Supreme One, blessed is He, which is clothed in the letters of the Torah which he studies and in their *kavanah*, or in the prayer and its *kavanah*, or in the commandment and its *kavanah*, shines forth and is revealed with a great and infinite brightness that cannot shine forth and be revealed at all in any manner or form as long as the letters and the commandment are still in this material world, until the era of the end of days, when the world will be uplifted from its materiality, “And the glory of the L–rd will be revealed…,” as has been previously discussed at length.¹⁰

footnotes:
¹⁰ Chs. 36-37. See also ch. 33.


###### Tanya, Part I; Likkutei Amarim 40:9
[Tanya, Part I; Likkutei Amarim 40:9](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:9)

הגהה
וְשָׁם מֵאִיר וּמִתְגַּלֶּה גַּם כֵּן הַיִּחוּד הָﬠֶלְיוֹן הַנַּﬠֲשֶׂה בְּכָל מִצְוָה וְתַלְמוּד תּוֹרָה, שֶׁהוּא יִחוּד מִדּוֹתָיו יִתְבָּרֵךְ, שֶׁנִּכְלָלוֹת זוֹ בָּזוֹ, וְנִמְתָּקוֹת הַגְּבוּרוֹת בַּחֲסָדִים, ﬠַל יְדֵי ﬠֵת רָצוֹן הָﬠֶלְיוֹן אֵין־סוֹף בָּרוּךְ־הוּא, הַמֵּאִיר וּמִתְגַּלֶּה בִּבְחִינַת גִּילּוּי רַב וְﬠָצוּם, בְּאִתְﬠָרוּתָא דִלְתַתָּא הִיא ﬠֲשִׂיַּית הַמִּצְוָה אוֹ ﬠֵסֶק הַתּוֹרָה, שֶׁבָּהֶן מְלוּבָּשׁ רָצוֹן הָﬠֶלְיוֹן אֵין־סוֹף בָּרוּךְ־הוּא. אַךְ ﬠִיקַּר הַיִּחוּד הוּא לְמַﬠְלָה מַּﬠְלָה בְּעוֹלַם הָאֲצִילוּת, שֶׁשָּׁם הוּא מַהוּת וְﬠַצְמוּת מִדּוֹתָיו יִתְבָּרֵךְ, מְיוּחָדוֹת בְּמַאֲצִילָן אֵין־סוֹף בָּרוּךְ־הוּא, וְשָׁם הוּא מַהוּת וְﬠַצְמוּת רָצוֹן הָﬠֶלְיוֹן אֵין־סוֹף בָּרוּךְ־הוּא, וְהֶאָרָתָן לְבַד הִיא מְאִירָה בִּבְרִיאָה יְצִירָה ﬠֲשִׂיָּה, בְּכָל עוֹלָם מֵהֶן לְפִי מַﬠֲלָתוֹ. וְאַף שֶׁנֶּפֶשׁ הָאָדָם הָעוֹסֵק בְּתוֹרָה וּמִצְוָה זוֹ אֵינָהּ מֵאֲצִילוּת, מִכָּל מָקוֹם הֲרֵי רָצוֹן הָﬠֶלְיוֹן הַמְלוּבָּשׁ בְּמִצְוָה זוֹ, וְהוּא הוּא ﬠַצְמוֹ הַדְּבַר הֲלָכָה וְהַתּוֹרָה שֶׁעוֹסֵק בָּהּ, הוּא אֱלֹהוּת וְאוֹר־אֵין־סוֹף הַמַּאֲצִיל בָּרוּךְ־הוּא, שֶׁהוּא וּרְצוֹנוֹ אֶחָד, וּבִרְצוֹנוֹ יִתְבָּרֵךְ הֶאֱצִיל מִדּוֹתָיו הַמְיוּחָדוֹת בּוֹ יִתְבָּרֵךְ, וְﬠַל יְדֵי גִּילּוּי רְצוֹנוֹ הַמִּתְגַּלֶּה ﬠַל יְדֵי ﬠֵסֶק תּוֹרָה וּמִצְוָה זוֹ, הֵן נִכְלָלוֹת זוֹ בָּזוֹ וְנִמְתָּקוֹת הַגְּבוּרוֹת בַּחֲסָדִים, בְּﬠֵת רָצוֹן זוֹ:

**Kehot Publication Society (English Translation):**
NOTE: And there [in the *ten sefirot*] shines forth and is revealed also the supernal union (*yichud elyon*) that is produced by each commandment and by Torah study, this being the union of His attributes, blessed be He, which coalesce into one another, *gevurot* (the “stern” attributes) are sweetened by *chasadim* (benevolent attributes) through the propitious time of the supernal *En Sof*, blessed is He, which shines forth and reveals itself in a manner of a great and intense manifestation by reason of the “impulse” from below, namely, the performance of the commandment, or the occupation in Torah, wherein the will of the supernal *En Sof*, blessed is He, is clothed.
But the essential union takes place far higher, in the world of *Atzilut*, where the core and essence of His attributes, blessed be He, are united with their Emanator, the *En Sof*, blessed is He, and there is the core and essence of the the will of the supernal *En Sof*, blessed is He, while only a glow from them shines in *Beriah*, *Yetzirah* and *Asiyah*, in each of these worlds according to its rank. And although the soul of the person who occupies himself in the Torah and in the commandment does not derive from *Atzilut*, nevertheless the Supernal Will that is clothed in this commandment and which is identical with the very *halachah* or word of the Torah in which he is occupied is G–dliness and light of the *En Sof*, the Emanator, blessed is He, for He and His will are One, and by His Will, blessed be He, He has caused His attributes to emanate from Him yet they are united with Him, blessed be He. By the revelation of His will, which becomes manifest through this occupation with the Torah and the particular commandment they [the attributes] coalesce into one another and the *gevurot* are sweetened by *chasadim* at this propitious moment.


###### Tanya, Part I; Likkutei Amarim 40:10
[Tanya, Part I; Likkutei Amarim 40:10](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:10)

וּבָזֶה יוּבַן הֵיטֵב, הָא דִּדְחִילוּ וּרְחִימוּ נִקְרָאִין ״גַּדְפִין״ דֶּרֶךְ מָשָׁל, כְּדִכְתִיב: ״וּבִשְׁתַּיִם יְעוֹפֵף״ [וּכְמוֹ שֶׁכָּתַב הָרַב חַיִּים וִיטַאל זִכְרוֹנוֹ לִבְרָכָה בְּשַׁעַר הַיִּחוּדִים פֶּרֶק י״א], שֶׁהַכְּנָפַיִם בָּעוֹף הֵן זְרוֹעוֹת הָאָדָם כוּ׳; וּבַתִּיקּוּנִים פֵּירְשׁוּ, שֶׁהָעוֹסְקִים בְּתוֹרָה וּמִצְוֹת בִּדְחִילוּ וּרְחִימוּ – נִקְרָאִים ״בָּנִים״, וְאִם לָאו – נִקְרָאִים ״אֶפְרוֹחִים״, דְּלָא יָכְלִין לְפָרְחָא.

**Kehot Publication Society (English Translation):**
In the light of the above it will be clearly understood why fear and love are figuratively called “wings,” as is written, “And with two he would fly”¹¹ [and as Rabbi Chaim Vital, of blessed memory, explained in *Shaar Hayichudim*, ch. 11], that the wings are to a bird what arms are to a man…. And in *Tikkunim* it is explained that they who occupy themselves with Torah and commandments in fear and love are called “children”; otherwise they are called “fledglings” that cannot fly.

footnotes:
¹¹ Isaiah 6:2.


###### Tanya, Part I; Likkutei Amarim 40:11
[Tanya, Part I; Likkutei Amarim 40:11](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:11)

הגהה
וּבְתִיקּוּן מ״ה, דְּעוֹפָא הוּא מט״ט, רֵישָׁא דִילֵיהּ – י׳, וְגוּפָא – וָא״ו, וּתְרֵין גַּדְפִין – ה׳ ה׳ כוּ׳, וְהַיְינוּ עוֹלַם הַיְצִירָה שֶׁנִּקְרָא מט״ט, וּבוֹ הֵן גּוּפֵי הֲלָכוֹת שֶׁבַּמִּשְׁנָה, וְרֵישָׁא דִילֵיהּ הֵן הַמּוֹחִין וּבְחִינוֹת חָכְמָה בִּינָה דַּﬠַת, שֶׁהֵן פְּנִימִיּוּת הַהֲלָכוֹת וְסוֹדָן וְטַﬠֲמֵיהֶן, וּתְרֵין גַּדְפִין דְּחִילוּ וּרְחִימוּ הֵן ה׳ ﬠִילָּאָה, שֶׁהִיא רְחִימוּ, וְה׳ תַּתָּאָה הִיא יִרְאָה תַּתָּאָה, עוֹל מַלְכוּת שָׁמַיִם וּפַחַד ה׳, כְּפַחַד הַמֶּלֶךְ דֶּרֶךְ מָשָׁל, שֶׁהִיא יִרְאָה חִיצוֹנִית וְנִגְלֵית; מַה שֶּׁאֵין כֵּן יִרְאָה ﬠִילָּאָה, יְרֵא בּוֹשֶׁת, הִיא מֵ״הַנִּסְתָּרוֹת לַה׳ אֱלֹהֵינוּ״, וְהִיא בְּחָכְמָה ﬠִילָּאָה יוּ״ד שֶׁל שֵׁם הֲוָיָ״ה בָּרוּךְ־הוּא, כְּמוֹ שֶׁכָּתוּב בְּרַﬠְיָא מְהֵימְנָא:

**Kehot Publication Society (English Translation):**
NOTE: In *Tikkun* 45 it is written that the [figure of a] bird represents Metatron.¹² His head is the letter *yud*, the body is the letter *vav*, and the two wings are the two [letters] *hey*,¹³. and so forth. This refers to the world of *Yetzirah* which is identified with Metatron, wherein are the “bodies” of the *halachot* of the Mishnah; his head symbolizes the intellectual aspects, the *chochmah*, *binah*, *daat* (*chabad*), that is the inwardness of the *halachot*, their esoteric meaning and their reasons; while the two wings—fear and love—refer to the higher *hey*, which is love, and the lower *hey*, which is the lower fear (*yirah tataah*), namely, the yoke of the Kingdom of Heaven and the dread of G–d, like the awe one feels in the presence of a king, for example; for this is an external and exposed fear, unlike the higher fear (*yirah ilaah*), which is a feeling of shame, which is of “The hidden things belonging to the L–rd our G–d,”¹⁴ and it is found in the Higher Wisdom (*chochmah ilaah*), symbolizing the letter *yud* of the Name of Havaya, blessed is He, as is explained in *Raaya Mehemna*.

footnotes:
¹² The highest ranking angel.
¹³ Referring to the Name of Havaya
¹⁴ Deuteronomy 29:28.


###### Tanya, Part I; Likkutei Amarim 40:12
[Tanya, Part I; Likkutei Amarim 40:12](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:12)

כִּי, כְּמוֹ שֶׁכַּנְפֵי הָעוֹף אֵינָם עִיקַּר הָעוֹף, וְאֵין חַיּוּתוֹ תָּלוּי בָּהֶם כְּלָל, כְּדִתְנַן: ״נִיטְּלוּ אֲגַפֶּיהָ – כְּשֵׁרָה״, וְהָעִיקָּר, הוּא רֹאשׁוֹ וְכָל גּוּפוֹ, וְהַכְּנָפַיִים אֵינָם רַק מְשַׁמְּשִׁים לְרֹאשׁוֹ וְגוּפוֹ לְפָרְחָא בְּהוֹן; וְכָךְ דֶּרֶךְ מָשָׁל, הַתּוֹרָה וּמִצְוֹת הֵן עִיקַּר הַיִּחוּד הָעֶלְיוֹן, עַל יְדֵי גִילּוּי רָצוֹן הָעֶלְיוֹן הַמִּתְגַּלֶּה עַל יְדֵיהֶן, וְהַדְּחִילוּ וּרְחִימוּ – הֵם מַעֲלִים אוֹתָן לְמָקוֹם שֶׁיִּתְגַּלֶּה בּוֹ הָרָצוֹן אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא וְהַיִּחוּד, שֶׁהֵן יְצִירָה וּבְרִיאָה.

**Kehot Publication Society (English Translation):**
For just as the wings of a bird are not the essential parts of it, and its vitality does not depend on them at all—as we have learned, that “If its wings have been removed, it is *kosher*” (ritually clean),¹⁵ 56b. the essential parts being its head and entire body, while the wings merely serve the head and body, enabling it to fly with their aid—so, by way of example, are the Torah and commandments the essential aspect of the higher union through the manifestation of the Supernal Will that is revealed through them, while the fear and love raise them to that place where the will, the light of the *En Sof*, blessed is He, and the union (*yichud*), are revealed, namely, the worlds of *Yetzirah* and *Beriah*.

footnotes:
¹⁵ Chullin


###### Tanya, Part I; Likkutei Amarim 40:13
[Tanya, Part I; Likkutei Amarim 40:13](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:13)

הגהה
אוֹ אֲפִילוּ בַּﬠֲשִׂיָּה בְּי׳ סְפִירוֹת דִּקְדוּשָּׁה, מְקוֹם מִצְוֹת מַﬠֲשִׂיּוֹת, וְכֵן מִקְרָא. אֲבָל בְּמִשְׁנָה מִתְגַּלֶּה הַיִּחוּד וְאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בִּיצִירָה, וּבְתַּלְמוּד בִּבְרִיאָה. דְּהַיְינוּ, שֶׁבְּלִימּוּד מִקְרָא מִתְפַּשֵּׁט הַיִּחוּד וְאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מֵאֲצִילוּת ﬠַד הָﬠֲשִׂיָּה, וּבְמִשְׁנָה ﬠַד הַיְצִירָה לְבַדָּהּ, וּבְתַּלְמוּד ﬠַד הַבְּרִיאָה לְבַדָּהּ, כִּי כּוּלָּן בַּאֲצִילוּת. אֲבָל קַבָּלָה אֵינָהּ מִתְפַּשֶּׁטֶת כְּלָל מֵאֲצִילוּת לִבְרִיאָה יְצִירָה ﬠֲשִׂיָּה, כְּמוֹ שֶׁכָּתוּב בִּפְרִי ﬠֵץ חַיִּים:

**Kehot Publication Society (English Translation):**
NOTE: Or even in [the world of] *Asiyah*, in the ten *sefirot* of holiness, the abode of the active commandments and also of [the study of] Scripture. But in the case of the Mishnah, the *yichud* and light of the *En Sof*, blessed is He, are revealed in [the world of] *Yetzirah*; and, in the case of Talmud, in [the world of] *Beriah*. This means that when one studies Scripture, the *yichud* and light of the *En Sof*, blessed is He, are diffused from *Atzilut* to *Asiyah*; and in [the study of] Mishnah [they reach] to *Yetzirah* only; and in [the case of] Talmud—to *Beriah* only. For they are all in *Atzilut*. As for Kabbalah, it is not diffused at all from *Atzilut* to *Beriah*, *Yetzirah* and *Asiyah*, as is explained in *Pri Etz Chaim*.


###### Tanya, Part I; Likkutei Amarim 40:14
[Tanya, Part I; Likkutei Amarim 40:14](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:14)

וְהִנֵּה, אַף דִּדְחִילוּ וּרְחִימוּ הֵם גַּם כֵּן מִתַּרְיַ״ג מִצְוֹת, אַף עַל פִּי כֵן, נִקְרָאִין ״גַּדְפִין״, לִהְיוֹת, כִּי תַּכְלִית הָאַהֲבָה הִיא הָעֲבוֹדָה מֵאַהֲבָה, וְאַהֲבָה בְּלִי עֲבוֹדָה, הִיא ״אַהֲבָה בְּתַּעֲנוּגִים״, לְהִתְעַנֵּג עַל ה׳ מֵעֵין עוֹלָם הַבָּא וְקַבָּלַת שָׂכָר, וְ״הַיּוֹם לַעֲשׂוֹתָם״, כְּתִיב, וּ״לְמָחָר לְקַבֵּל שְׂכָרָם״.

**Kehot Publication Society (English Translation):**
And although fear and love also form part of the 613 commandments,¹⁶, Precepts 3 & 4. nevertheless they are called “wings,” for the consummation of love is the service out of love, and love without service is a “love of delights”¹⁷ delighting in G–d, which is of the nature of the World to Come and the receiving of reward, as it is written, “This day—to do them,” “and tomorrow” [in the World to Come]—to receive one’s reward.¹⁸ 22a.

footnotes:
¹⁶ See Maimonides, Sefer Hamitzvot
¹⁷ See above, chs. 9, 14.
¹⁸ Eruvin


###### Tanya, Part I; Likkutei Amarim 40:15
[Tanya, Part I; Likkutei Amarim 40:15](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/40:15)

וּמִי שֶׁלֹּא הִגִּיעַ לְמִדָּה זוֹ, לִטְעוֹם מֵעֵין עוֹלָם הַבָּא, אֶלָּא עֲדַיִין נַפְשׁוֹ שׁוֹקֵקָה וּצְמֵאָה לַה׳ וְכָלְתָה אֵלָיו כָּל הַיּוֹם, וְאֵינוֹ מְרַוֶּה צִמְאוֹנוֹ בְּמֵי הַתּוֹרָה שֶׁלְּפָנָיו – הֲרֵי זֶה כְּמִי שֶׁעוֹמֵד בַּנָּהָר וְצוֹעֵק: ״מַיִם! מַיִם לִשְׁתּוֹת!״, כְּמוֹ שֶׁקּוֹבֵל עָלָיו הַנָּבִיא: ״הוֹי כָּל צָמֵא לְכוּ לַמַּיִם״. כִּי לְפִי פְשׁוּטוֹ אֵינוֹ מוּבָן, דְּמִי שֶׁהוּא צָמֵא וּמִתְאַוֶּוה לִלְמוֹד, פְּשִׁיטָא שֶׁיִּלְמוֹד מֵעַצְמוֹ, וְלָמָּה לוֹ לַנָּבִיא לִצְעוֹק עָלָיו ״הוֹי״? וּכְמוֹ שֶׁמְּבוֹאָר בְּמָקוֹם אַחֵר בַּאֲרִיכוּת:

**Kehot Publication Society (English Translation):**
But he who has not attained this dimension of savoring the nature of the World to Come, but whose soul still yearns and thirsts for G–d and goes out to Him all day, yet he does not quench his thirst with the water of the Torah that is in front of him—such a man is like one who stands in a river and cries: “Water! Water to drink!” Thus the prophet laments over such a man, “Ho, all who thirst, go to water.”¹⁹ For in its simple meaning the verse makes no sense: Surely, he who is thirsty and longs to learn will study of his own accord; why, then, does the prophet need to rebuke him “Ho”? This is explained at length elsewhere.

footnotes:
¹⁹ Isaiah 55:1.