## Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan

###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 1
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**לִקּוּטֵי אֲמָרִים חֵלֶק שֵׁנִי**

**Kehot Publication Society (English Translation):**
LIKKUTEI AMARIM¹, see Addendum, p. a. PART TWO

footnotes:
¹ Collected Discourses. For an introduction to this part of the Tanya


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 2
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הַנִּקְרָא בְּשֵׁם ״חִינּוּךְ קָטָן״

**Kehot Publication Society (English Translation):**
Called². The complete work is referred to as *Shaar Hayichud VehaEmunah*. “*Chinuch Kattan*”

footnotes:
² The following is the author’s introduction which is called Chinuch Kattan


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 3
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מְלוּקָּט מִפִּי סְפָרִים וּמִפִּי סוֹפְרִים קְדוֹשֵׁי עֶלְיוֹן נִשְׁמָתָם־עֵדֶן, מְיוּסָּד עַל פָּרָשָׁה רִאשׁוֹנָה שֶׁל קְרִיאַת־שְׁמַע:

**Kehot Publication Society (English Translation):**
Compiled from books and from Sages, exalted saints, whose souls are in Eden. Based on the first section of the Recitation of the *Shema*.³ consists of three sections of the Torah: Deuteronomy 6:4-10, 11:13-22, and Numbers 15:37-42. Following the first verse of the first section, our Sages instituted the recital of the verse, *Blessed be the name of the glory of His kingdom for ever and ever*. See *Pesachim* 56a.

footnotes:
³ The Shema


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 4
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חֲנוֹךְ לַנַּעַר עַל פִּי דַּרְכּוֹ, גַּם כִּי יַזְקִין לֹא יָסוּר מִמֶּנָּה. הִנֵּה, מִדִּכְתִיב: ״עַל פִּי דַּרְכּוֹ״, מַשְׁמַע, שֶׁאֵינָהּ דֶּרֶךְ הָאֱמֶת לַאֲמִיתּוֹ, וְאִם כֵּן, מַאי מַעַלְיוּתָא שֶׁ״גַּם כִּי יַזְקִין לֹא יָסוּר מִמֶּנָּה״?

**Kehot Publication Society (English Translation):**
“Educate the child according to his way, even when he will be old he will not depart from it.”⁴ Since it is written “According to *his* way,” it is understood that it is not the path of perfect truth, hence of what merit is it that “Even when he will be old he will not depart from it?”

footnotes:
⁴ Proverbs 22:6.


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 5
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אַךְ הִנֵּה מוּדַעַת זֹאת, כִּי שָׁרְשֵׁי עֲבוֹדַת ה׳ וִיסוֹדוֹתֶיהָ, הֵן דְּחִילוּ וּרְחִימוּ, הַיִּרְאָה – שֹׁרֶשׁ וִיסוֹד לְ״סוּר מֵרָע״, וְהָאַהֲבָה – לְ״וַעֲשֵׂה טוֹב״ וְקִיּוּם כָּל מִצְוֹת עֲשֵׂה דְּאוֹרַיְיתָא וּדְרַבָּנָן, כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמָן. (וּמִצְוַת הַחִינּוּךְ הִיא גַּם כֵּן בְּמִצְוֹת עֲשֵׂה, כְּמוֹ שֶׁכָּתוּב בְּאוֹרַח חַיִּים סִימָן שמ״ג):

**Kehot Publication Society (English Translation):**
It is well-known that fear (awe) and love are the roots and foundations of the service of G–d.⁵ 2:10; *Reishit Chochmah*, beg. of *Shaar HaAhavah*; Rabbi Schneur Zalman, *Shulchan Aruch*, *Hilchot Talmud Torah* 4:6. Fear is the root and basis of “Turn away from evil,”⁶ and love—of “and do good”⁷ and the observance of all the positive commandments of the Torah and the Rabbis, as will be explained in their proper place.⁸, Part I, chs. 4, 41. Originally, Rabbi Schneur Zalman intended to arrange *Shaar Hayichud VehaEmunah* before the first part of *Likkutei Amarim*; hence the future tense. See *Hearot V’Tikkunim* (below, p. 792). (The commandment of educating a child includes also [training in the performance of] the positive precepts,⁹ as is stated in *Orach Chaim*, section 343.¹⁰ and Rabbi Schneur Zalman, *Shulchan Aruch*, *Orach Chaim* 343:2-3.)

footnotes:
⁵ Cf. Commentary on Maimonides’ Hilchot Yesodei HaTorah
⁶ Psalms 34:15; i.e., the fulfillment of the negative injunctions.
⁷ Ibid.
⁸ Likkutei Amarim
⁹ I.e., in addition to the negative precepts. Therefore we are to educate a child in the fear and love of G–d which will be the inspiration for the performance of all the commandments.
¹⁰ See Commentators ad locum


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 6
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וְהִנֵּה, בְּאַהֲבָה כְּתִיב בְּסוֹף פָּרָשַׁת עֵקֶב: ״אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם לַעֲשׂוֹתָהּ, לְאַהֲבָה אֶת ה׳ וְגוֹ׳״. וְצָרִיךְ לְהָבִין, אֵיךְ שַׁיָּיךְ לְשׁוֹן ״עֲשִׂיָּיה״ גַּבֵּי אַהֲבָה שֶׁבַּלֵּב?

**Kehot Publication Society (English Translation):**
Concerning the love [of G–d] it is written at the end of the portion *Ekev*, “Which I command you to *do* it, to love G–d….”¹¹ It is necessary to understand how an expression of doing can be applied to love, which is in the heart.

footnotes:
¹¹ Deuteronomy 11:22.


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 7
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אַךְ הָעִנְיָן הוּא, דְּיֵשׁ שְׁנֵי מִינֵי אַהֲבַת ה׳. הָאַחַת, הִיא כְּלוֹת הַנֶּפֶשׁ בְּטִבְעָהּ אֶל בּוֹרְאָהּ, כַּאֲשֶׁר תִּתְגַּבֵּר נֶפֶשׁ הַשִּׂכְלִית עַל הַחוֹמֶר וְתַשְׁפִּילֵהוּ וְתַכְנִיעֵהוּ תַּחְתֶּיהָ, אֲזַי תִּתְלַהֵב וְתִתְלַהֵט בְּשַׁלְהֶבֶת הָעוֹלָה מֵאֵלֶיהָ, וְתָגֵל וְתִשְׂמַח בַּה׳ עוֹשֶׂהָ, וְתִתְעַנֵּג עַל ה׳ תַּעֲנוּג נִפְלָא. וְהַזּוֹכִים לְמַעֲלַת אַהֲבָה רַבָּה זוֹ – הֵם הַנִּקְרָאִים צַדִּיקִים, כְּדִכְתִיב: ״שִׂמְחוּ צַדִּיקִים בַּה׳״. אַךְ לֹא כָּל אָדָם זוֹכֶה לָזֶה, כִּי לָזֶה צָרִיךְ זִיכּוּךְ הַחוֹמֶר בִּמְאֹד מְאֹד, וְגַם תּוֹרָה וּמַעֲשִׂים טוֹבִים הַרְבֵּה, לִזְכּוֹת לִנְשָׁמָה עֶלְיוֹנָה שֶׁלְּמַעְלָה מִמַּדְרֵגַת רוּחַ וָנֶפֶשׁ, כְּמוֹ שֶׁכָּתוּב בְּרֵאשִׁית חָכְמָה שַׁעַר הָאַהֲבָה.

**Kehot Publication Society (English Translation):**
The explanation, however, is that there are two kinds of love of G–d. One is the natural¹², Part I, ch. 19. yearning of the soul to its Creator. When the rational soul prevails over the grossness [of the body],¹³ subdues and subjugates it, then [the love of G–d] will flare and blaze with a flame which ascends of its own accord, and will rejoice and exult in G–d its Maker and will delight in Him with wondrous bliss. Those who merit this state of *ahavah rabbah* (“great” love) are the ones who are called *tzaddikim*¹⁴, “perfectly righteous,” one whose innate evil nature has been converted to actual goodness and who is motivated by pure love of G–d. Cf. *Likkutei Amarim*, Part I, ch. 10. as it is written, “Rejoice in the L–rd, you righteous.”¹⁵ Yet, not everyone is privileged to attain this state, for it requires a very great refinement of one’s physical grossness, and in addition a great deal of Torah and good deeds in order to merit a lofty *neshamah* which is above the level of *ruach* and *nefesh*,¹⁶ (vitality), *ruach* (spirit), and *neshamah* (soul). *Nefesh* is the lowest category of the three and is the vitality and life-force of the body. *Ruach* is the spiritual faculty which vivifies man’s emotion attributes and is the seat of the moral qualities. *Neshamah* is the most lofty and sublime of the three and is the Divine force which vivifies the human intellect, as it is written, “The *neshamah* of the Almighty gives them understanding” (Job 32:8). It is the most refined innermost spark of the soul and therefore the most divine part of man’s being. *Nefesh* is granted to all men; *ruach* may be acquired through the merit of observing the precepts of the Torah; but to realize *neshamah*, one must completely purify his physical coarseness. Cf. *Zohar* I:81a, 206a; II:141b; III:70b; *Bereishit Rabbah* 14:9; *Shaloh* 1, 9b. as explained in *Reishit Chochmah*,¹⁷ *Shaar HaAhavah*.¹⁸

footnotes:
¹² Cf. Likkutei Amarim
¹³ The natural yearning of the soul can manifest itself only after the soul has freed itself of all the influences of the material body in which it is clothed. This may be attained by relinquishing all tendencies toward the gratification of gross material desires and seeking only the service of G–d.
¹⁴ Sing. tzaddik
¹⁵ Psalms 97:12.
¹⁶ The human soul comprises three grades: nefesh
¹⁷ A popular ethico-kabbalistic work by Rabbi Eliyahu de Vidas, disciple of Rabbi Moshe Cordovero; completed in 1575.
¹⁸ Ch. 3.


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 8
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וְהַשֵּׁנִית, הִיא אַהֲבָה שֶׁכָּל אָדָם יוּכַל לְהַגִּיעַ אֵלֶיהָ, כְּשֶׁיִּתְבּוֹנֵן הֵיטֵב בְּעוּמְקָא דְלִבָּא בִּדְּבָרִים הַמְּעוֹרְרִים אֶת הָאַהֲבָה לַה׳ בְּלֵב כָּל יִשְׂרָאֵל. הֵן דֶּרֶךְ כְּלָל – כִּי הוּא חַיֵּינוּ מַמָּשׁ, וְכַאֲשֶׁר הָאָדָם אוֹהֵב אֶת נַפְשׁוֹ וְחַיָּיו – כֵּן יֶאֱהַב אֶת ה׳, כַּאֲשֶׁר יִתְבּוֹנֵן וְיָשִׂים אֶל לִבּוֹ כִּי ה׳ הוּא נַפְשׁוֹ הָאֲמִיתִּית וְחַיָּיו מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר עַל פָּסוּק: ״נַפְשִׁי אִוִּיתִיךָ וְגוֹ׳״. וְהֵן דֶּרֶךְ פְּרָט – שֶׁכְּשֶׁיָּבִין וְיַשְׂכִּיל בִּגְדוּלָּתוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ־בָּרוּךְ־הוּא דֶּרֶךְ פְּרָטִית, כַּאֲשֶׁר יוּכַל שְׂאֵת בְּשִׂכְלוֹ וּמַה שֶּׁלְּמַעְלָה מִשִּׂכְלוֹ.

**Kehot Publication Society (English Translation):**
The second is a love which every man can attain when he will engage in profound contemplation in the depths of his heart on matters that arouse the love of G–d which is in the heart of every Jew.¹⁹, Part I, chs. 18, 44. Whether [he contemplates] in a general way—that He is our very life,²⁰ and just as one loves his soul and his life, so will he love G–d when he will meditate and reflect in his heart that G–d is his true soul and actual life, as the *Zohar*²¹, Part I, ch. 44. comments on the verse, “[You are] my soul, I desire You;”²² or in a particular way—when he will understand and comprehend the greatness of the King of kings, the Holy One, blessed is He, in detail, to the extent that his intellect can grasp and even beyond.

footnotes:
¹⁹ There is an innate, hidden love in the heart of every Jew which is an inheritance to us from the Patriarchs. See Likkutei Amarim
²⁰ Cf. Deuteronomy 30:20.
²¹ III:67a, 68a. See Likkutei Amarim
²² Isaiah 26:9.


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 9
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וְאַחַר כָּךְ, יִתְבּוֹנֵן בְּאַהֲבַת ה׳ הַגְּדוֹלָה וְנִפְלָאָה אֵלֵינוּ, לֵירֵד לְמִצְרַיִם ״עֶרְוַת הָאָרֶץ״, לְהוֹצִיא נִשְׁמוֹתֵינוּ מִ״כּוּר הַבַּרְזֶל״, שֶׁהוּא הַ״סִּטְרָא אָחֳרָא״ רַחֲמָנָא לִצְּלָן, לְקָרְבֵנוּ אֵלָיו וּלְדַבְּקֵנוּ בִּשְׁמוֹ מַמָּשׁ, וְהוּא וּשְׁמוֹ אֶחָד, דְּהַיְינוּ, שֶׁרוֹמְמָנוּ מִתַּכְלִית הַשִּׁפְלוּת וְהַטּוּמְאָה – לְתַכְלִית הַקְּדוּשָּׁה, וּגְדוּלָּתוֹ יִתְבָּרֵךְ שֶׁאֵין לָהּ קֵץ וְתַכְלִית, אֲזַי ״כַּמַּיִם הַפָּנִים אֶל פָּנִים״ – תִּתְעוֹרֵר הָאַהֲבָה בְּלֵב כָּל מַשְׂכִּיל וּמִתְבּוֹנֵן בְּעִנְיָן זֶה בְּעוּמְקָא דְלִבָּא, לֶאֱהוֹב אֶת ה׳ אַהֲבָה עַזָּה, וּלְדָבְקָה בוֹ בְּלֵב וָנֶפֶשׁ, כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמָהּ בַּאֲרִיכוּת.

**Kehot Publication Society (English Translation):**
Then he will contemplate G–d’s great and wondrous love to us to descend to Egypt, the “obscenity of the earth,”²³, ad loc.; *Kohelet Rabbah* 1:4. to bring our souls out of the “iron crucible,”²⁴, *Yitro* 74a ff. which is the *sitra achara*,²⁵ may the All-Merciful spare us, to bring us close to Him and to bind us to His very Name,²⁶ II:90b; III:73a; etc. and He and His Name are One.²⁷ That is to say, He elevated us from the nadir of degradation and defilement to the acme of holiness and to His infinite greatness, blessed be He. Then, “As in water, face reflects face,”²⁸ love will be aroused in the heart of everyone who contemplates and meditates upon this matter in the depths of his heart—to love G–d with an intense love and to cleave to Him, heart and soul, as was explained at length in its place.²⁹, Part I, ch. 46.

footnotes:
²³ Genesis 42:9. See Yalkut Shimoni
²⁴ Deuteronomy 4:20; I Kings 8:51; Jeremiah 11:4. This concept is more fully explained by Rabbi Schneur Zalman in Torah Or
²⁵ Lit., “the other side,” the opposite of holiness. A frequent metaphor in Kabbalistic and Chasidic literature to denote the forces of evil.
²⁶ With the Giving of the Torah on Mount Sinai, for through the Torah the souls of Israel are bound to Him; and the Torah is His Name, as it is stated in Zohar
²⁷ Ibid. II:90b.
²⁸ Proverbs 27:19. “…so does the heart of man to man.” I.e., the love of one man for another awakens a loving response toward himself in the heart of his friend. How much more so will reflection upon the manifestation of G–d’s love toward us inspire love for Him.
²⁹ Likkutei Amarim


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 10
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וְהִנֵּה, עִנְיַן אַהֲבָה זוֹ רָצָה מֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם לִיטַּע בְּלֵב כָּל יִשְׂרָאֵל, בְּפָרָשָׁה: ״וְעַתָּה יִשְׂרָאֵל וְגוֹ׳״, בַּפָּסוּק: ״הֵן לַה׳ אֱלֹהֶיךָ הַשָּׁמַיִם וְגוֹ׳, רַק בַּאֲבוֹתֶיךָ חָשַׁק וְגוֹ׳, וּמַלְתֶּם וְגוֹ׳, בְּשִׁבְעִים נֶפֶשׁ וְגוֹ׳, וְאָהַבְתָּ וְגוֹ׳״. וְלָכֵן סִיֵּים דְּבָרָיו עַל אַהֲבָה זוֹ: ״אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם לַעֲשׂוֹתָהּ״, שֶׁהִיא אַהֲבָה עֲשׂוּיָה בַּלֵּב, עַל יְדֵי הַבִּינָה וְהַדַּעַת בִּדְבָרִים הַמְּעוֹרְרִים אֶת הָאַהֲבָה. וְעַל זֶה צִוָּה כְּבָר תְּחִלָּה: ״וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל לְבָבֶךָ״, כְּדֵי שֶׁעַל יְדֵי זֶה תָּבֹא לְאַהֲבָה אֶת ה׳, כִּדְאִיתָא בְּסִפְרֵי עַל פָּסוּק זֶה.

**Kehot Publication Society (English Translation):**
It is this love which Moses, our teacher, peace unto him, wished to implant in the heart of every Jew, in the section “And now Israel…,”³⁰ with the verse, “Behold, the heavens belong to G–d, your L–rd³¹…only in your fathers did He delight…you shall circumcise…with seventy souls…[Therefore] you shall love….”³² Hence he concluded his words concerning this love “Which I command you to *do* it,”³³ which is love that is produced in the heart through the understanding and knowledge of matters which inspire love. And this he had commanded previously [in the verse]: “And these words, which I command you this day, shall be upon your heart”³⁴ so that through this [meditation] you will come to love G–d, as is stated in the *Sifrei* on this verse.

footnotes:
³⁰ Deuteronomy 10:12.
³¹ See below, ch. 1, n. 5.
³² Deuteronomy 10:14-11:1.
³³ Ibid. 11:22.
³⁴ Ibid. 6:6.


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 11
[Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 11](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah,_Chinukh%20Katan/r/11)

וְהִנֵּה, עַל אַהֲבָה זוֹ, הַשֵּׁנִית, שַׁיָּיךְ לְשׁוֹן מִצְוָה וְצִוּוּי, דְּהַיְינוּ, לָשׂוּם לִבּוֹ וְדַעְתּוֹ בִּדְבָרִים הַמְּעוֹרְרִים אֶת הָאַהֲבָה. אֲבָל בְּאַהֲבָה רִאשׁוֹנָה, שֶׁהִיא שַׁלְהֶבֶת הָעוֹלָה מֵאֵלֶיהָ, לֹא שַׁיָּיךְ לְשׁוֹן צִוּוּי וּמִצְוָה כְּלָל. וְלֹא עוֹד, אֶלָּא שֶׁהִיא מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים, לִטְעוֹם מֵעֵין עוֹלָם הַבָּא בָּעוֹלָם הַזֶּה, שֶׁעָלֶיהָ נֶאֱמַר: ״עֲבוֹדַת מַתָּנָה אֶתֵּן אֶת כְּהוּנַּתְכֶם״, כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמָהּ.

**Kehot Publication Society (English Translation):**
Thus, there can be applied to this second type of love an expression of charge and command, namely, to devote one’s heart and mind to matters which stimulate love. However, an expression of command and charge is not at all applicable to the first kind of love which is a flame that ascends of its own accord. Furthermore, it is the reward of the *tzaddikim* to savor of the nature of the World to Come in this world. That is the meaning of the verse, “I will give you the priesthood as a service of gift,”³⁵ which is granted as a Divine gift to the perfectly righteous. Hence it is within the reach of every Jew and is not limited to those born of the priestly class. Cf. Maimonides, *Hilchot Shemitah veYovel* 11:13. as will be explained in its proper place.³⁶, Part I, chs. 14, 43; *Iggeret Hakodesh*, Epistle 18.

footnotes:
³⁵ Numbers 18:7. The priesthood symbolizes the state of Ahavah Rabbah
³⁶ See Likkutei Amarim


###### Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 12
[Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 12](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah,_Chinukh%20Katan/r/12)

אַךְ הִנֵּה יָדוּעַ לַיּוֹדְעִים, טַעֲמָא דִקְרָא מַאי דִּכְתִיב: ״כִּי שֶׁבַע יִפּוֹל צַדִּיק וָקָם״, וּבִפְרָט שֶׁהָאָדָם נִקְרָא ״מְהַלֵּךְ״ וְלֹא ״עוֹמֵד״, וְצָרִיךְ לֵילֵךְ מִמַּדְרֵגָה לְמַדְרֵגָה, וְלֹא לַעֲמוֹד בְּמַדְרֵגָה אַחַת לְעוֹלָם, וּבֵין מַדְרֵגָה לְמַדְרֵגָה, טֶרֶם שֶׁיַּגִּיעַ לְמַדְרֵגָה עֶלְיוֹנָה מִמֶּנָּה, הוּא בִּבְחִינַת ״נְפִילָה״ מִמַּדְרֵגָה הָרִאשׁוֹנָה. אַךְ, ״כִּי יִפּוֹל – לֹא יוּטָל״ כְּתִיב, וְאֵינָהּ נִקְרֵאת נְפִילָה, אֶלָּא לְגַבֵּי מַדְרֵיגָתוֹ הָרִאשׁוֹנָה, וְלֹא לְגַבֵּי שְׁאָר כָּל אָדָם חַס וְשָׁלוֹם, שֶׁאַף־עַל־פִּי־כֵן, הוּא לְמַעְלָה מִכָּל הָאָדָם בַּעֲבוֹדָתוֹ, כִּי נִשְׁאַר בָּהּ בְּחִינַת רְשִׁימוּ מִמַּדְרֵיגָתוֹ הָרִאשׁוֹנָה. אַךְ עִיקָּרָהּ, מֵאַהֲבָה שֶׁנִּתְחַנֵּךְ וְהוּרְגַּל בָּהּ מִנְּעוּרָיו, בְּטֶרֶם שֶׁהִגִּיעַ לְמַדְרֵגַת צַדִּיק. וְזֶהוּ שֶׁכָּתוּב: ״גַּם כִּי יַזְקִין וְגוֹ׳״. וְהִנֵּה, רֵאשִׁית הַדְּבָרִים הַמְּעוֹרְרִים הָאַהֲבָה וְהַיִּרְאָה וִיסוֹדָן – הִיא הָאֱמוּנָה הַטְּהוֹרָה וְנֶאֱמָנָה בְּיִחוּדוֹ וְאַחְדּוּתוֹ יִתְבָּרֵךְ וְיִתְעַלֶּה:

**Kehot Publication Society (English Translation):**
Now, those who are familiar with the esoteric meaning of Scripture know [the explanation of] the verse, “For a *tzaddik* falls seven times and rises up again.”³⁷, *Bereishit*, *Hosafot* p. 302 (Kehot, 1954). Especially since man is called “mobile”³⁸, *Vayeshev* 30a-d; Rabbi Schneur Zalman, *Likkutei* *Torah*, *Bechukotai* 45a; *Shelach* 38d ff. Man has been endowed with an unrestricted capacity for spiritual progress. All other creatures have a prescribed level which they cannot surpass. and not “static,” he must ascend from level to level and not remain forever at one plateau. Between one level and the next, before he can reach the higher one, he is in a state of decline from the previous level.³⁹ *Harimon*, *loc*. *cit*. Yet, it is written, “Though he falls, he shall not be utterly cast down.”⁴⁰ It is considered a decline only in comparison with his former state, and not, G–d forbid, in comparison with all other men, for he is still above them in his service [of G–d], inasmuch as there remains in it an impression of his former state. The root of his service, however, is from the love of G–d to which he has been educated and trained from his youth before he reached the level of *tzaddik*. This, then, is the meaning of “Even when he will be old….” And the first thing which arouses love and fear, and their foundation,⁴¹, Part I, ch. 33. is the pure and faithful belief in His Unity and Oneness, may He be blessed and exalted.

footnotes:
³⁷ Proverbs 24:16. For further elaboration of this subject see Rabbi Hillel of Paritch, Pelech Harimon
³⁸ Cf. Zechariah 3:7. See also Torah Or
³⁹ See Pelech
⁴⁰ Psalms 37:24.
⁴¹ The root and foundation of the observance of all the positive and negative precepts are love and fear of G–d, as explained above. And the basis of love and fear is faith. Thus, ultimately, faith is the foundation of the observance of the commandments. See Likkutei Amarim