## Tanya, Part II; Shaar HaYichud VehaEmunah

###### Tanya, Part II; Shaar HaYichud VehaEmunah 6:1
[Tanya, Part II; Shaar HaYichud VehaEmunah 6:1](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/6:1)

**וְהִנֵּה,** שֵׁם ״אֱלֹהִים״, הוּא שֵׁם מִדַּת הַגְּבוּרָה וְהַצִּמְצוּם, וְלָכֵן הוּא גַּם כֵּן בְּגִימַטְרִיָּא ״הַטֶּבַע״, לְפִי שֶׁמַּסְתִּיר הָאוֹר שֶׁלְּמַעְלָה – הַמְהַוֶּה וּמְחַיֶּה הָעוֹלָם, וְנִרְאֶה, כְּאִילּוּ הָעוֹלָם עוֹמֵד וּמִתְנַהֵג בְּדֶרֶךְ הַטֶּבַע. וְשֵׁם ״אֱלֹהִים״ זֶה, הוּא מָגֵן וְנַרְתֵּק לְשֵׁם הֲוָיָ״ה, לְהַעֲלִים הָאוֹר וְהַחַיּוּת הַנִּמְשָׁךְ מִשֵּׁם הֲוָיָ״ה וּמְהַוֶּה מֵאַיִן לְיֵשׁ, שֶׁלֹּא יִתְגַּלֶּה לַנִּבְרָאִים וִיבָּטְלוּ בִּמְצִיאוּת.

**Kehot Publication Society (English Translation):**
Now, the name *Elokim* is the name which indicates the attribute of *gevurah* and *tzimtzum*, hence it is also numerically equal to *hateva*¹, *Shaar* 12, ch. 2. See also *Shaloh*, *Shaar HaOtiot*, 89a. (nature), for it [*Elokim*] *conceals* the supernal light which brings the world into existence and gives it life, and it appears as though the world exists and conducts itself in a natural way.² And this name *Elokim* is a shield and a covering for the name *Havaya*, to conceal the light and life-force which flows from the name *Havaya* and brings creation into existence from naught, so that it [the light and life-force] should not be revealed to the creatures, who thereby would become absolutely nullified.³

footnotes:
¹ The numerical value of each word is 86. Pardes
² I.e., according to fixed, immutable laws, in no way dependent upon or influenced by anything supernatural. Divinity is not readily evident in nature.
³ Since the light and life-force is too abundant and powerful for finite creatures to exist without its concealment and contraction.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 6:2
[Tanya, Part II; Shaar HaYichud VehaEmunah 6:2](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/6:2)

וַהֲרֵי – בְּחִינַת גְּבוּרָה זוֹ וְצִמְצוּם הַזֶּה, הוּא גַם כֵּן בְּחִינַת חֶסֶד שֶׁהָעוֹלָם יִבָּנֶה בּוֹ, וְזוֹ הִיא בְּחִינַת גְּבוּרָה הַכְּלוּלָה בְּחֶסֶד.

**Kehot Publication Society (English Translation):**
This quality of *gevurah* and *tzimtzum* is also a quality of *chesed* for through it [*tzimtzum* and *gevurah*] the world is built. And this is the quality of *gevurah* which is included in *chesed*.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 6:3
[Tanya, Part II; Shaar HaYichud VehaEmunah 6:3](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/6:3)

וְהִנֵּה, מֵהִתְכַּלְלוּת הַמִּדּוֹת זוֹ בָּזוֹ, נִרְאֶה לָעַיִן דְּ״אִיהוּ וְגַרְמוֹהִי חַד״, שֶׁהֵן מִדּוֹתָיו, כִּי מֵאַחַר שֶׁהֵן בְּיִחוּד גָּמוּר עִמּוֹ, לָכֵן הֵן מִתְיַיחֲדוֹת זוֹ בָּזוֹ וּכְלוּלוֹת זוֹ מִזּוֹ, כְּמַאֲמַר אֵלִיָּהוּ: ״וְאַנְתְּ הוּא דְּקָשִׁיר לוֹן וּמְיַחֵד לוֹן וְכוּ׳, וּבַר מִינָּךְ לֵית יִחוּדָא בְּעִילָּאֵי כוּ׳״.

**Kehot Publication Society (English Translation):**
From the inclusion of the attributes one in the other, it is evident that “He and His attributes are One,” for since they are in a complete unity with Him, they therefore unite with each other and are comprised of each other.⁴, are interconnected with each other and function harmoniously together. They are also mutually inclusive—each attribute contains all the others—and are differentiated only by the predominance of the particular quality which gives each its name. Cf. *Pardes*, *Shaar* 8, ch. 2. As Elijah said, “You are He who binds [the attributes] together and unites them…; and aside from You there is no unity among those above….”⁵, Introduction.

footnotes:
⁴ The attributes, or sefirot
⁵ Tikkunei Zohar


###### Tanya, Part II; Shaar HaYichud VehaEmunah 6:4
[Tanya, Part II; Shaar HaYichud VehaEmunah 6:4](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/6:4)

וְזֶהוּ שֶׁכָּתוּב: ״וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ, כִּי ה׳ הוּא הָאֱלֹהִים״, פֵּירוּשׁ, שֶׁשְּׁנֵי שֵׁמוֹת אֵלּוּ – הֵם אֶחָד מַמָּשׁ, שֶׁגַּם שֵׁם ״אֱלֹהִים״ הַמְּצַמְצֵם וּמַעֲלִים הָאוֹר, הוּא בְּחִינַת חֶסֶד – כְּמוֹ שֵׁם הֲוָיָ״ה, מִשּׁוּם שֶׁמִּדּוֹתָיו שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְיַחֲדוֹת עִמּוֹ בְּיִחוּד גָּמוּר, וְהוּא וּשְׁמוֹ אֶחָד, שֶׁמִּדּוֹתָיו הֵן שְׁמוֹתָיו.

**Kehot Publication Society (English Translation):**
This, then, is the meaning of that which is written “And take to your heart that *Havaya* is *Elokim*”⁶—that is, these two names are *actually one*, for even the name *Elokim*, which contracts and conceals the light, is a quality of *chesed*, just as the name *Havaya*. For the attributes of the Holy One, blessed is He, unite with Him in a complete unity, and “He and His Name are One,”⁷ II:19b. for His attributes are His Names.⁸ corresponds to kindness and mercy, *Elokim* to might, *Ad-nay* to sovereignty, etc. Cf. *Zohar* III:10b, 11a.

footnotes:
⁶ Deuteronomy 4:39. Here follows the answer to the question raised above, beginning of ch. 1.
⁷ Cf. Zohar
⁸ The attributes correspond to the specific Names of G–d, namely—Havaya


###### Tanya, Part II; Shaar HaYichud VehaEmunah 6:5
[Tanya, Part II; Shaar HaYichud VehaEmunah 6:5](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/6:5)

וְאִם כֵּן, מִמֵּילָא תֵּדַע שֶׁ״בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת – אֵין עוֹד״, פֵּירוּשׁ, שֶׁגַּם הָאָרֶץ הַחוּמְרִית שֶׁנִּרְאֵית יֵשׁ גָּמוּר לְעֵין כֹּל, הִיא אַיִן וָאֶפֶס מַמָּשׁ לְגַבֵּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא, כִּי שֵׁם ״אֱלֹהִים״ אֵינוֹ מַעֲלִים וּמְצַמְצֵם אֶלָּא לַתַּחְתּוֹנִים, וְלֹא לְגַבֵּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא, מֵאַחַר שֶׁהוּא וּשְׁמוֹ ״אֱלֹהִים״ – אֶחָד, וְלָכֵן, גַּם הָאָרֶץ וּמִתַּחַת לָאָרֶץ הֵן אַיִן וָאֶפֶס מַמָּשׁ לְגַבֵּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא, וְאֵינָן נִקְרָאוֹת בְּשֵׁם כְּלָל, אֲפִילוּ בְּשֵׁם ״עוֹד״ שֶׁהוּא לְשׁוֹן טָפֵל, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה ״יְהוּדָה וְעוֹד לִקְרָא״, וּכְגוּף שֶׁהוּא טָפֵל לַנְּשָׁמָה וְחַיּוּת שֶׁבְּתוֹכוֹ [וְזֶהוּ שֶׁכָּתוּב: ״אֲהַלְלָה ה׳ בְּחַיָּי, אֲזַמְּרָה לֵאלֹהַי בְּעוֹדִי״, שֶׁהַחַיִּים נִמְשָׁכִים מִשֵּׁם הֲוָיָ״ה, וְהָ״עוֹד״ שֶׁהוּא הַגּוּף הַטָּפֵל – מִשֵּׁם ״אֱלֹהִים״], לְפִי שֶׁהַנְּשָׁמָה אֵינָהּ מְהַוָּה הַגּוּף מֵאַיִן לְיֵשׁ, אֲבָל הַקָּדוֹשׁ־בָּרוּךְ־הוּא הַמְהַוֶּה אֶת הַכֹּל מֵאַיִן לְיֵשׁ – הַכֹּל בָּטֵל בִּמְצִיאוּת אֶצְלוֹ, כְּמוֹ אוֹר הַשֶּׁמֶשׁ בַּשֶּׁמֶשׁ.

**Kehot Publication Society (English Translation):**
Since this is so, you will consequently know that “In the heavens above and on the earth below, *en od*—there is nothing else [besides G–d].”⁹ (higher level Unity), which will be further explained in ch. 7, below. This means that even the material earth, which appears to the eyes of all to be actually existing, is naught and complete nothingness in relation to the Holy One, blessed is He. For the name *Elokim* conceals and contracts [the light and life-force] only for the lower [creatures], but not for the Holy One, blessed is He, since He and His Name *Elokim* are One. Therefore, even the earth and that which is below it are naught and complete nothingness in relation to the Holy One, blessed is He, and are not called by any name at all, not even the name *od* (else) which is an expression indicating a secondary, subordinate status, as the statement of our Sages of blessed memory, “*Yehudah v’od likrah*,”¹⁰ 6a. In English: “Does a verse in the Torah require additional or secondary substantiation from the customs of the Land of Judah?” [unlike] the body which is subordinate to the soul and life-force within it [and is referred to as *od*]. [And this is the meaning of the verse: “I will praise *Havaya* with my life (soul) and will sing to *Elokim be’odi*”¹¹ (with my body). For the soul is derived from the name *Havaya* and the *od*, which is the body, the subordinate (of the soul), from the name *Elokim*.]¹² For the soul does not bring the body into existence *ex nihilo*, [hence it can be called *od* in relation to the soul], but the Holy One, blessed is He, Who brings everything into existence *ex nihilo*—everything is absolutely nullified in relation to Him, just as the light of the sun [is nullified] in the sun.

footnotes:
⁹ Deuteronomy, ibid. Thus, the unity of G–d does not mean only that there are no other gods, but that there is nothing apart from Him, i.e., there is no existence whatsoever apart from His existence; the whole Creation is nullified within Him as the rays of the sun within the orb of the sun. This is the meaning of yichudah ilaah
¹⁰ Kiddushin
¹¹ Psalms 146:3.
¹² Brackets are the author’s.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 6:6
[Tanya, Part II; Shaar HaYichud VehaEmunah 6:6](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/6:6)

וְלָכֵן הוּצְרַךְ הַכָּתוּב לְהַזְהִיר ״וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ וְגוֹ׳״, שֶׁלֹּא תַעֲלֶה עַל דַּעְתְּךָ שֶׁהַשָּׁמַיִם וְכָל צְבָאָם וְהָאָרֶץ וּמְלוֹאָהּ הֵם דָּבָר נִפְרָד בִּפְנֵי עַצְמוֹ, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא מְמַלֵּא כָּל הָעוֹלָם כְּהִתְלַבְּשׁוּת הַנְּשָׁמָה בַּגּוּף, וּמַשְׁפִּיעַ כֹּחַ הַצּוֹמֵחַ בָּאָרֶץ, וְכֹחַ הַתְּנוּעָה בַּגַּלְגַּלִּים, וּמְנִיעָם וּמַנְהִיגָם כִּרְצוֹנוֹ, כְּמוֹ שֶׁהַנְּשָׁמָה מְנִיעָה אֶת הַגּוּף וּמַנְהִיגָתוֹ כִּרְצוֹנָהּ.

**Kehot Publication Society (English Translation):**
Therefore, it was necessary for Scripture to warn, “And know this day and take to your heart…,” ¹³ so that it should not enter your mind that the heavens and all their host and the earth and all therein are separate entities in themselves, and that the Holy One, blessed is He, fills the whole world—in the same way as the soul is invested in the body, causing the flow of the vegetative force into the earth, and the force of motion into the celestial spheres, moving them and directing them according to His Will—just as the soul moves the body and directs it according to its will.

footnotes:
¹³ Deuteronomy, ibid.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 6:7
[Tanya, Part II; Shaar HaYichud VehaEmunah 6:7](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/6:7)

אַךְ בֶּאֱמֶת, אֵין הַמָּשָׁל דּוֹמֶה לַנִּמְשָׁל כְּלָל, כִּי הַנְּשָׁמָה וְהַגּוּף הֵם בֶּאֱמֶת נִפְרָדִים זֶה מִזֶּה בְּשָׁרְשָׁם, כִּי אֵין הִתְהַוּוּת שֹׁרֶשׁ הַגּוּף וְעַצְמוּתוֹ – מִנִּשְׁמָתוֹ, אֶלָּא – מִטִּפּוֹת אָבִיו וְאִמּוֹ, וְגַם אַחֲרֵי כֵן, אֵין גִּידּוּלוֹ מִנִּשְׁמָתוֹ לְבַדָּהּ, אֶלָּא עַל יְדֵי אֲכִילַת וּשְׁתִיַּית אִמּוֹ כָּל תִּשְׁעָה חֳדָשִׁים, וְאַחַר כָּךְ עַל יְדֵי אֲכִילָתוֹ וּשְׁתִיָּיתוֹ בְּעַצְמוֹ, מַה־שֶּׁאֵין־כֵּן הַשָּׁמַיִם וְהָאָרֶץ, שֶׁכָּל עַצְמוּתָם וּמַהוּתָם נִתְהַוָּה מֵאַיִן וָאֶפֶס הַמּוּחְלָט – רַק בִּדְבַר ה׳ וְרוּחַ פִּיו יִתְבָּרֵךְ, וְגַם עֲדַיִין נִצָּב דְּבַר ה׳ לְעוֹלָם, וְשׁוֹפֵעַ בָּהֶם תָּמִיד בְּכָל רֶגַע, וּמְהַוֶּה אוֹתָם תָּמִיד מֵאַיִן לְיֵשׁ, כְּהִתְהַוּוּת הָאוֹר מֵהַשֶּׁמֶשׁ בְּתוֹךְ גּוּף כַּדּוּר הַשֶּׁמֶשׁ עַצְמוֹ דֶּרֶךְ מָשָׁל, וְאִם כֵּן, הֵם בְּטֵלִים בֶּאֱמֶת בִּמְצִיאוּת לְגַמְרֵי לְגַבֵּי דְּבַר ה׳ וְרוּחַ פִּיו יִתְבָּרֵךְ, הַמְיוּחָדִים בְּמַהוּתוֹ וְעַצְמוּתוֹ יִתְבָּרֵךְ כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן, כְּבִיטּוּל אוֹר הַשֶּׁמֶשׁ בַּשֶּׁמֶשׁ.

**Kehot Publication Society (English Translation):**
In truth, however, the analogy bears no similarity whatsoever to the object of comparison since the soul and the body are actually separate from each other in their very sources. The source of the body and its essence comes into being not from the soul, but from the seed of his father and mother, and even afterward, his growth is not from the soul alone, but through his mother’s eating and drinking all the nine months [of gestation], and subsequently through his own eating and drinking. This is not so, however, in the case of heaven and earth, for their very being and essence was brought into existence from naught and absolute nothingness, solely through the “word of G–d” and the “breath of His mouth,” blessed be He. And the word of G–d still stands forever [in all created things], and flows into them continuously at every instant and continuously brings them into existence from nothing, just as, for example, the coming into existence of the light from the sun within the very globe of the sun. Hence, in reality, they [heaven and earth] are completely nullified in relation to the “word of G–d” and the “breath of His mouth,” blessed be He, which are unified with His Essence and Being, blessed be He, as will be explained later,¹⁴ just as the light of the sun is nullified in the sun.

footnotes:
¹⁴ Below, ch. 7.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 6:8
[Tanya, Part II; Shaar HaYichud VehaEmunah 6:8](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/6:8)

רַק שֶׁהֵן הֵן גְּבוּרוֹתָיו, בְּמִדַּת הַגְּבוּרָה וְהַצִּמְצוּם, לְהַסְתִּיר וּלְהַעֲלִים הַחַיּוּת הַשּׁוֹפֵעַ בָּהֶם, שֶׁיִּהְיוּ נִרְאִים הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם כְּאִילּוּ הֵם דָּבָר בִּפְנֵי עַצְמוֹ. אַךְ אֵין הַצִּמְצוּם וְהַהֶסְתֵּר אֶלָּא לַתַּחְתּוֹנִים, אֲבָל לְגַבֵּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא – ״כּוּלָּא קַמֵּיהּ כְּלָא מַמָּשׁ חֲשִׁיבֵי״, כְּאוֹר הַשֶּׁמֶשׁ בַּשֶּׁמֶשׁ, וְאֵין מִדַּת הַגְּבוּרָה מַסְתֶּרֶת חַס וְשָׁלוֹם לְפָנָיו יִתְבָּרֵךְ, כִּי אֵינֶנָּה דָבָר בִּפְנֵי עַצְמוֹ אֶלָּא ״ה׳ הוּא הָאֱלֹהִים״:

**Kehot Publication Society (English Translation):**
Yet these are His restraining powers, to hide and conceal, through the attribute of *gevurah* and *tzimtzum*, the life-force which flows into them, so that heaven and earth and all their hosts should appear as if they were independently existing entities. However, the *tzimtzum* and concealment is only for the lower [worlds], but in relation to the Holy One, blessed is He, “everything before Him is considered as actually naught,”¹⁵ I:11b. just as the light of the sun in the sun. And the attribute of *gevurah* does not, Heaven forfend, conceal for Him, blessed be He, for it is not an independent entity—since *Havaya* is *Elokim*.

footnotes:
¹⁵ Zohar