## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 7:1
[Tanya, Part I; Likkutei Amarim 7:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:1)

**אַךְ** נֶפֶשׁ הַחִיּוּנִית הַבַּהֲמִית שֶׁבְּיִשְׂרָאֵל שֶׁמִּצַּד הַקְּלִיפָּה, הַמְלוּבֶּשֶׁת בְּדַם הָאָדָם כַּנִּזְכָּר לְעֵיל, וְנַפְשׁוֹת בְּהֵמוֹת וְחַיּוֹת וְעוֹפוֹת וְדָגִים טְהוֹרִים וּמוּתָּרִים בַּאֲכִילָה, וְקִיּוּם וְחַיּוּת כָּל הַדּוֹמֵם וְכָל הַצּוֹמֵחַ הַמּוּתָּר בַּאֲכִילָה, וְכֵן קִיּוּם וְחַיּוּת כָּל הַמַּעֲשֶׂה דִּבּוּר וּמַחֲשָׁבָה בְּעִנְיְינֵי עוֹלָם הַזֶּה שֶׁאֵין בָּהֶם צַד אִיסּוּר, לֹא שֹׁרֶשׁ וְלֹא עָנָף מִשַּׁסַ״ה מִצְוֹת לֹא תַעֲשֶׂה וְעַנְפֵיהֶן דְּאוֹרַיְיתָא וּדְרַבָּנָן, רַק שֶׁאֵינָן לְשֵׁם שָׁמַיִם – אֶלָּא רְצוֹן הַגּוּף וְחֶפְצוֹ וְתַאֲוָתוֹ, וַאֲפִילוּ הוּא צוֹרֶךְ הַגּוּף וְקִיּוּמוֹ וְחַיּוּתוֹ מַמָּשׁ, אֶלָּא שֶׁכַּוָּונָתוֹ אֵינָהּ לְשֵׁם שָׁמַיִם כְּדֵי לַעֲבוֹד אֶת ה׳ בְּגוּפוֹ – לָא עֲדִיפֵי מַעֲשֶׂה דִּבּוּר וּמַחֲשָׁבוֹת אֵלּוּ מִנֶּפֶשׁ הַחִיּוּנִית הַבַּהֲמִית בְּעַצְמָהּ, וְהַכֹּל כַּאֲשֶׁר לַכֹּל, נִשְׁפָּע וְנִמְשָׁךְ מִמַּדְרֵגָה הַשֵּׁנִית שֶׁבִּקְלִיפּוֹת וְסִטְרָא אָחֳרָא, שֶׁהִיא קְלִיפָּה רְבִיעִית הַנִּקְרֵאת ״קְלִיפַּת נוֹגַהּ״, שֶׁבָּעוֹלָם הַזֶּה, הַנִּקְרָא ״עוֹלַם הָעֲשִׂיָּה״, רוּבּוֹ כְּכוּלּוֹ רָע, רַק מְעַט טוֹב מְעוֹרָב בְּתוֹכָהּ [שֶׁמִּמֶּנָּה בָּאוֹת מִדּוֹת טוֹבוֹת שֶׁבַּנֶּפֶשׁ הַבַּהֲמִית שֶׁבְּיִשְׂרָאֵל, כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל].

**Kehot Publication Society (English Translation):**
On the other hand,¹, and his definitions of good and evil, distinguishing an intermediate category. the vitalizing animal soul in the Jew, that which is derived from the aspect of the *kelipah*, which is clothed in the human blood, as stated above,² and the “souls”³, Part II, ch. 1 ff. of the animals, beasts, birds, and fish that are clean and fit for [Jewish] consumption, as also the existence and vitality of the entire inanimate and entire vegetable world which are permissible for consumption, as well as the existence and vitality of every act, utterance, and thought in mundane matters that contain no forbidden aspect—being neither root nor branch of the 365 prohibitive precepts and their offshoots, either on the explicit authority of the Torah or by Rabbinic enactment—yet are not performed for the sake of Heaven but only by the will, desire, and lust of the body; and even where it is a need of the body, or its very preservation and life, but his intention is not for the sake of Heaven, that is, to serve G–d thereby —all these acts, utterances, and thoughts are no better than the vitalizing animal soul itself; and everything in this totality of things flows and is drawn from the second gradation [to be found] in the *kelipot* and *sitra achara*, namely, a fourth *kelipah*, called *kelipat nogah*. In this world, called the “World of *Asiyah* (Action),”⁴ most, indeed almost all, of it [the *kelipat nogah*] is bad, and only a little good has been intermingled within it [from which come the good qualities contained in the animal soul of the Jew, as is explained above.⁵]

footnotes:
¹ The author continues to expound the doctrine of the kelipot
² Ch. 1.
³ The quotes are the translator’s. According to Lurianic doctrine all things, including inanimate objects, possess a “soul,” which is the creative and preserving force of the Creator, the thing’s reality. This doctrine was adopted and expounded by the Baal Shem Tov and Rabbi Schneur Zalman. See Likkutei Amarim
⁴ See Addendum, Glossary.
⁵ Ch. 1.


###### Tanya, Part I; Likkutei Amarim 7:2
[Tanya, Part I; Likkutei Amarim 7:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:2)

וְהִיא בְּחִינָה מְמוּצַּעַת בֵּין שָׁלֹשׁ קְלִיפּוֹת הַטְּמֵאוֹת לְגַמְרֵי וּבֵין בְּחִינַת וּמַדְרֵגַת הַקְּדוּשָּׁה.

**Kehot Publication Society (English Translation):**
This [*kelipat nogah*] is an intermediate category between the three completely unclean *kelipot* and the category and order of holiness.


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

וְלָכֵן, פְּעָמִים שֶׁהִיא נִכְלֶלֶת בְּשָׁלֹשׁ קְלִיפּוֹת הַטְּמֵאוֹת [כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר מ״ט רֵישׁ פֶּרֶק ד׳ בְּשֵׁם הַזֹּהַר], וּפְעָמִים שֶׁהִיא נִכְלֶלֶת וְעוֹלָה בִּבְחִינַת וּמַדְרֵגַת הַקְּדוּשָּׁה, דְּהַיְינוּ, כְּשֶׁהַטּוֹב הַמְעוֹרָב בָּהּ נִתְבָּרֵר מֵהָרָע וְגוֹבֵר וְעוֹלֶה וְנִכְלָל בִּקְדוּשָּׁה.

**Kehot Publication Society (English Translation):**
Hence it is sometimes absorbed within the three unclean *kelipot* [as is explained in *Etz Chaim*, Portal 49, beginning of ch. 4, on the authority of the *Zohar*], and sometimes it is absorbed and elevated to the category and level of holiness, as when the good that is intermingled in it is extracted from the bad, and prevails and ascends until it is absorbed in holiness.


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

כְּגוֹן דֶּרֶךְ מָשָׁל: הָאוֹכֵל בִּשְׂרָא שְׁמֵינָא דְּתוֹרָא וְשׁוֹתֶה יַיִן מְבוּשָּׂם לְהַרְחִיב דַּעְתּוֹ לַה׳ וּלְתוֹרָתוֹ, כִּדְאָמַר רָבָא: ״חַמְרָא וְרֵיחָא כוּ׳״, אוֹ בִּשְׁבִיל כְּדֵי לְקַיֵּים מִצְוַת עֹנֶג שַׁבָּת וְיוֹם טוֹב, אֲזַי, נִתְבָּרֵר חַיּוּת הַבָּשָׂר וְהַיַּיִן שֶׁהָיָה נִשְׁפָּע מִקְּלִיפַּת נוֹגַהּ, וְעוֹלֶה לַה׳ כְּעוֹלָה וּכְקָרְבָּן.

**Kehot Publication Society (English Translation):**
Such is the case, for example, of he who eats fat beef and drinks spiced wine in order to broaden his mind for the service of G–d and His Torah; as Rava said, “Wine and fragrance [make a man’s mind more receptive],”⁶ 76b. or in order to fulfill the command concerning enjoyment of Shabbat and the Festivals.⁷ 30:7; *Hilchot Yom Tov* 6:16. Rabbi Schneur Zalman, *Shulchan Aruch*, *Orach Chaim* 242:1; 529:1, 3. In such a case the vitality of the meat and wine, originating in the *kelipat nogah*, is distilled and ascends to G–d like a burnt offering and sacrifice.

footnotes:
⁶ Yoma
⁷ Maimonides, Hilchot Shabbat


###### Tanya, Part I; Likkutei Amarim 7:5
[Tanya, Part I; Likkutei Amarim 7:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:5)

וְכֵן הָאוֹמֵר מִילְּתָא דִבְדִיחוּתָא לְפַקֵּחַ דַּעְתּוֹ וּלְשַׂמֵּחַ לִבּוֹ לַה׳ וּלְתוֹרָתוֹ וַעֲבוֹדָתוֹ, שֶׁצְּרִיכִים לִהְיוֹת בְּשִׂמְחָה, וּכְמוֹ שֶׁעָשָׂה רָבָא לְתַלְמִידָיו שֶׁאָמַר לִפְנֵיהֶם מִילְּתָא דִבְדִיחוּתָא תְּחִלָּה וּבָדְחֵי רַבָּנָן.

**Kehot Publication Society (English Translation):**
So, too, when a man utters a pleasantry in order to sharpen his wit and rejoice his heart in G–d, in His Torah and service, which should be practiced joyfully, as Rava was wont to do with his pupils, prefacing his discourse with some witty remark, to enliven the students thereby.⁸ 117a.

footnotes:
⁸ Pesachim


###### Tanya, Part I; Likkutei Amarim 7:6
[Tanya, Part I; Likkutei Amarim 7:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:6)

אַךְ מִי שֶׁהוּא בְּזוֹלְלֵי בָּשָׂר וְסוֹבְאֵי יַיִן, לְמַלֹּאת תַּאֲוַת גּוּפוֹ וְנַפְשׁוֹ הַבַּהֲמִית, שֶׁהוּא בְּחִינַת יְסוֹד הַמַּיִם מֵאַרְבַּע יְסוֹדוֹת הָרָעִים שֶׁבָּהּ שֶׁמִּמֶּנּוּ מִדַּת הַתַּאֲוָה, הִנֵּה עַל יְדֵי זֶה יוֹרֵד חַיּוּת הַבָּשָׂר וְהַיַּיִן שֶׁבְּקִרְבּוֹ, וְנִכְלָל לְפִי שָׁעָה בְּרַע גָּמוּר שֶׁבְּשָׁלֹשׁ קְלִיפּוֹת הַטְּמֵאוֹת, וְגוּפוֹ נַעֲשֶׂה לָהֶן לְבוּשׁ וּמֶרְכָּבָה לְפִי שָׁעָה. עַד אֲשֶׁר יָשׁוּב הָאָדָם וְיַחֲזוֹר לַעֲבוֹדַת ה׳ וּלְתוֹרָתוֹ, כִּי לְפִי שֶׁהָיָה בְּשַׂר הֶיתֵּר וְיַיִן כָּשֵׁר, לְכָךְ יְכוֹלִים לַחֲזוֹר וְלַעֲלוֹת עִמּוֹ בְּשׁוּבוֹ לַעֲבוֹדַת ה׳, שֶׁזֶּהוּ לְשׁוֹן ״הֶיתֵּר״ וּ״מוּתָּר״, כְּלוֹמַר שֶׁאֵינוֹ קָשׁוּר וְאָסוּר בִּידֵי הַחִיצוֹנִים שֶׁלֹּא יוּכַל לַחֲזוֹר וְלַעֲלוֹת לַה׳.

**Kehot Publication Society (English Translation):**
On the other hand, he who belongs to those who gluttonously guzzle meat and quaff wine in order to satisfy their bodily appetites and animal nature, derived from the so-called element of water of the four evil elements contained therein, from which comes the vice of lust—in such case the energy of the meat and wine consumed by him is degraded and absorbed temporarily in the utter evil of the three unclean *kelipot*, and his body temporarily becomes a garment and vehicle for them, until the person repents and returns to the service of G–d and His Torah. For, inasmuch as the meat and wine were kosher, they have the power to revert and ascend with him when he returns to the service of G–d. This is implied in the terms “permissibility” and “permitted” (*muttar*),⁹ that is to say, that which is not tied and bound by the power of the “extraneous forces”¹⁰ and *sitra achara*. preventing it from returning and ascending to G–d.

footnotes:
⁹ The Hebrew term מותר literally means “released.”
¹⁰ Another term for kelipot


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

רַק שֶׁהָרְשִׁימוּ מִמֶּנּוּ נִשְׁאָר בַּגּוּף, וְעַל כֵּן צָרִיךְ הַגּוּף לְחִיבּוּט הַקֶּבֶר, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן.

**Kehot Publication Society (English Translation):**
Nevertheless, a trace [of the evil] remains in the body. Therefore the body must undergo the Purgatory of the grave, as will be explained later.¹¹

footnotes:
¹¹ Ch. 8.


###### Tanya, Part I; Likkutei Amarim 7:8
[Tanya, Part I; Likkutei Amarim 7:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:8)

וְכֵן הַחַיּוּת שֶׁבְּטִפּוֹת זֶרַע שֶׁיָּצְאוּ מִמֶּנּוּ בְּתַאֲוָה בַּהֲמִית, שֶׁלֹּא קִדֵּשׁ עַצְמוֹ בִּשְׁעַת תַּשְׁמִישׁ עִם אִשְׁתּוֹ טְהוֹרָה.

**Kehot Publication Society (English Translation):**
So, too, with regard to the vitality of the drops of semen emitted from the body with animal lust, by him who has not conducted himself in a saintly manner during intimacy with his wife in her state of purity.¹² (below, p. 781).

footnotes:
¹² This paragraph is added according to Luach HaTikkun


###### Tanya, Part I; Likkutei Amarim 7:9
[Tanya, Part I; Likkutei Amarim 7:9](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:9)

מַה שֶּׁאֵין כֵּן בְּמַאֲכָלוֹת אֲסוּרוֹת וּבִיאוֹת אֲסוּרוֹת, שֶׁהֵן מִשָּׁלשׁ קְּלִיפּוֹת הַטְּמֵאוֹת לְגַמְרֵי – הֵם אֲסוּרִים וּקְשׁוּרִים בִּידֵי הַחִיצוֹנִים לְעוֹלָם, וְאֵין עוֹלִים מִשָּׁם עַד כִּי יָבֹא יוֹמָם וִיבוּלַּע הַמָּוֶת לָנֶצַח, כְּמוֹ שֶׁכָּתוּב: ״וְאֶת רוּחַ הַטּוּמְאָה אַעֲבִיר מִן הָאָרֶץ״; אוֹ, עַד שֶׁיַּעֲשֶׂה תְּשׁוּבָה גְּדוֹלָה כָּל כָּךְ שֶׁזְּדוֹנוֹת נַעֲשׂוּ לוֹ כִּזְכֻיּוֹת מַמָּשׁ, שֶׁהִיא תְּשׁוּבָה מֵאַהֲבָה מֵעוּמְקָא דְלִבָּא בְּאַהֲבָה רַבָּה וַחֲשִׁיקָה וְנֶפֶשׁ שׁוֹקֵקָה לְדָבְקָה בּוֹ יִתְבָּרֵךְ, וְצָמְאָה נַפְשׁוֹ לַה׳ כְּאֶרֶץ עֲיֵפָה וְצִיָּה, לִהְיוֹת כִּי עַד הֵנָּה הָיְתָה נַפְשׁוֹ בְּאֶרֶץ צִיָּה וְצַלְמָוֶת, הִיא הַסִּטְרָא אָחֳרָא, וּרְחוֹקָה מֵאוֹר פְּנֵי ה׳ בְּתַכְלִית, וְלָזֹאת צָמְאָה נַפְשׁוֹ בְּיֶתֶר עֹז מִצִּמְאוֹן נַפְשׁוֹת הַצַּדִּיקִים, כְּמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה: ״בְּמָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִים כוּ׳״.

**Kehot Publication Society (English Translation):**
Such is not the case, however, with forbidden foods and coition, which derive from the three *kelipot* that are entirely unclean. These are tied and bound by the extraneous forces forever and are not released until the day comes when death will be swallowed up forever, as is written, “And I will cause the unclean spirit to pass from the land,”¹³ or until the sinner repents to such an extent that his premeditated sins become transmuted into veritable merits, which is achieved through “repentance out of love,” coming from the depths of the heart, with great love and fervor, and from a soul passionately desiring to cleave to G–d, blessed be He, and thirsting for G–d like a parched desert soil. For inasmuch as his soul had been in a barren wilderness, and in the shadow of death, which is the *sitra achara*, and infinitely removed from the light of the Divine Countenance, his soul now thirsts [for G–d] even more than the souls of the righteous, as our Sages say, “In the place where penitents stand, not even the perfectly righteous can stand.”¹⁴ 34b.

footnotes:
¹³ Zechariah 13:2.
¹⁴ Berachot


###### Tanya, Part I; Likkutei Amarim 7:10
[Tanya, Part I; Likkutei Amarim 7:10](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:10)

וְעַל תְּשׁוּבָה מֵאַהֲבָה רַבָּה זוֹ אָמְרוּ שֶׁ״זְּדוֹנוֹת נַעֲשׂוּ לוֹ כִּזְכֻיּוֹת״, הוֹאִיל וְעַל יְדֵי זֶה בָּא לְאַהֲבָה רַבָּה זוֹ.

**Kehot Publication Society (English Translation):**
It is concerning the repentance out of such great love that they have said, “The penitent’s premeditated sins become, in his case, like virtues,”¹⁵ 29a. since thereby he has attained to this great love.¹⁶, who never sinned and consequently has never experienced the remorse and yearning of a repentant soul. This does not mean, however, that the *tzaddik* cannot experience my kind of *teshuvah*, for in a broader and truer sense (and as the Hebrew term indicates) it means “return” to the Source, which is of infinite scope. (Cf. *Likkutei Torah*, beg. *Haazinu*.)

footnotes:
¹⁵ Rosh Hashanah
¹⁶ This religious experience is unknown to the perfect tzaddik


###### Tanya, Part I; Likkutei Amarim 7:11
[Tanya, Part I; Likkutei Amarim 7:11](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:11)

אֲבָל תְּשׁוּבָה שֶׁלֹּא מֵאַהֲבָה זוֹ, אַף שֶׁהִיא תְּשׁוּבָה נְכוֹנָה, וַה׳ יִסְלַח לוֹ, מִכָּל מָקוֹם לֹא נַעֲשׂוּ לוֹ כִּזְכֻיּוֹת, וְאֵין עוֹלִים מֵהַקְּלִיפָּה לְגַמְרֵי עַד עֵת קֵץ, שֶׁיְּבוּלַּע הַמָּוֶת לָנֶצַח.

**Kehot Publication Society (English Translation):**
However, repentance that does not come from such love, even though it be true repentance and G–d will pardon him, nevertheless his sins are not transformed into merits and they are not completely released from the *kelipah* until the end of time, when death will be swallowed up forever.


###### Tanya, Part I; Likkutei Amarim 7:12
[Tanya, Part I; Likkutei Amarim 7:12](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:12)

אַךְ הַחַיּוּת שֶׁבְּטִפּוֹת זֶרַע שֶׁיָּצְאוּ מִמֶּנּוּ לְבַטָּלָה, אַף שֶׁיָּרְדָה וְנִכְלְלָה בְּשָׁלשׁ קְלִיפּוֹת הַטְּמֵאוֹת – הֲרֵי זוֹ עוֹלָה מִשָּׁם בִּתְשׁוּבָה נְכוֹנָה, וּבְכַוָּונָה עֲצוּמָה בִּקְרִיאַת־שְׁמַע־שֶׁעַל־הַמִּטָּה, כַּנּוֹדָע מֵהָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה, וּמְרוּמָּז בַּגְּמָרָא: ״כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע עַל מִטָּתוֹ כְּאִלּוּ אוֹחֵז חֶרֶב שֶׁל שְׁתֵּי פִיּוֹת כוּ׳״, לַהֲרוֹג גּוּפוֹת הַחִיצוֹנִים שֶׁנַּעֲשׂוּ לְבוּשׁ לַחַיּוּת שֶׁבַּטִּפּוֹת, וְעוֹלָה הַחַיּוּת מֵהֶם, כַּיָּדוּעַ לְיוֹדְעֵי חֵן.

**Kehot Publication Society (English Translation):**
Yet the vitality which is in the drops of semen that issue wastefully, even though it has been degraded and incorporated in the three unclean *kelipot*, nevertheless it can ascend from there by means of true repentance and intense *kavanah*¹⁷ during the recital of the *Shema* at bedtime, as is known from the Arizal¹⁸ and is implied in the Talmudic saying, “He who recites the *Shema* at bedtime is as if he held a double-edged sword…,”¹⁹ 5a. wherewith to slay the bodies of the extraneous forces that have become garments for the vitality which is in the drops [of semen], so that this vitality may ascend, as is known to the students of Kabbalah.

footnotes:
¹⁷ “Intention,” i.e., concentration and devotion in prayer, study, or the performance of a ritual precept. Cf. below, chs. 38, 40, and 41, for an elaboration of the term.
¹⁸ See above, ch. 2, note 9.
¹⁹ Berachot


###### Tanya, Part I; Likkutei Amarim 7:13
[Tanya, Part I; Likkutei Amarim 7:13](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:13)

וְלָכֵן לֹא הוּזְכַּר עֲוֹן זֶרַע לְבַטָּלָה בַּתּוֹרָה בִּכְלַל בִּיאוֹת אֲסוּרוֹת, אַף שֶׁחָמוּר מֵהֶן, וְגָדוֹל עֲוֹנוֹ בִּבְחִינַת הַגַּדְלוּת וְרִבּוּי הַטּוּמְאָה וְהַקְּלִיפּוֹת שֶׁמּוֹלִיד וּמַרְבֶּה בִּמְאֹד מְאֹד בְּהוֹצָאַת זֶרַע לְבַטָּלָה, יוֹתֵר מִבִּיאוֹת אֲסוּרוֹת. רַק, שֶׁבְּבִיאוֹת אֲסוּרוֹת מוֹסִיף כֹּחַ וְחַיּוּת בִּקְלִיפָּה טְמֵאָה בְּיוֹתֵר, עַד שֶׁאֵינוֹ יָכוֹל לְהַעֲלוֹת מִשָּׁם הַחַיּוּת בִּתְשׁוּבָה,

**Kehot Publication Society (English Translation):**
Therefore the sin of wasteful emission of semen is not mentioned in the Torah among the list of forbidden coitions, although it is even more heinous than they, and this sin is greater because of the enormity and abundance of the uncleanness and of the *kelipot* which he begets and multiplies to an exceedingly great extent through wasteful emission of semen, even more than through forbidden coitions. Except that in the case of forbidden coitions he contributes strength and vitality to a most unclean *kelipah*, from which he is powerless to bring up the vitality by means of repentance,


###### Tanya, Part I; Likkutei Amarim 7:14
[Tanya, Part I; Likkutei Amarim 7:14](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:14)

הגהה
מִפְּנֵי שֶׁנִּקְלְטָה בִּיסוֹד דְּנוּקְבָא דִקְלִיפָּה הַמְקַבֶּלֶת וְקוֹלֶטֶת הַחַיּוּת מֵהַקְּדוּשָּׁה, מַה שֶּׁאֵין כֵּן בְּזֶרַע לְבַטָּלָה, שֶׁאֵין שָׁם בְּחִינַת נוּקְבָא דִקְלִיפָּה, רַק שֶׁכֹּחוֹתֶיהָ וְחַיְילוֹתֶיהָ מַלְבִּישִׁים לַחַיּוּת שֶׁבַּטִּפּוֹת, כַּיָּדוּﬠַ לְיוֹדְﬠֵי חֵן:

**Kehot Publication Society (English Translation):**
NOTE: The reason being that this vitality has been absorbed by the “female” element of the *kelipah*, which receives and absorbs the vitality from the holiness. Not so with wasteful emission of semen, where there is obviously no female element of *kelipah*, and only its powers and forces provide the garments for the vitality of the [wasteful] semen, as is known to the students of Kabbalah.


###### Tanya, Part I; Likkutei Amarim 7:15
[Tanya, Part I; Likkutei Amarim 7:15](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:15)

אֶלָּא אִם כֵּן יַעֲשֶׂה תְּשׁוּבָה מֵאַהֲבָה רַבָּה כָּל כָּךְ, עַד שֶׁזְּדוֹנוֹת נַעֲשׂוּ לוֹ כִּזְכֻיּוֹת.

**Kehot Publication Society (English Translation):**
unless he repents with such great love that his willful wrongs are transformed into merits.


###### Tanya, Part I; Likkutei Amarim 7:16
[Tanya, Part I; Likkutei Amarim 7:16](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/7:16)

וּבָזֶה יוּבַן מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אֵיזֶהוּ מְעֻוָּות שֶׁלֹּא יוּכַל לִתְקוֹן – זֶה שֶׁבָּא עַל הָעֶרְוָה וְהוֹלִיד מַמְזֵר״, שֶׁאָז, גַּם אִם יַעֲשֶׂה תְּשׁוּבָה גְּדוֹלָה כָּל כָּךְ, אִי אֶפְשָׁר לוֹ לְהַעֲלוֹת הַחַיּוּת לִקְדוּשָּׁה, מֵאַחַר שֶׁכְּבָר יָרְדָה לָעוֹלָם הַזֶּה וְנִתְלַבְּשָׁה בְּגוּף בָּשָׂר וָדָם:

**Kehot Publication Society (English Translation):**
From the above, one may understand the comment of our Sages, “Which is ‘a fault that cannot be rectified?’²⁰—Having incestuous intercourse and giving birth to a bastard.”²¹ 9a. For in such a case, even though the sinner undertakes such great repentance, he cannot cause the [newly created] vitality to ascend to holiness, since it has already descended into this world and has been clothed in a body of flesh and blood.

footnotes:
²⁰ Ecclesiastes 1:15.
²¹ Chagigah