## Tanya, Part II; Shaar HaYichud VehaEmunah

###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:1
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:1](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:1)

**וּבָזֶה** יוּבַן מַה שֶּׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ, דְּפָסוּק ״שְׁמַע יִשְׂרָאֵל״ – הוּא ״יִחוּדָא עִילָּאָה״, וּ״בָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״ – הוּא ״יִחוּדָא תַּתָּאָה״, כִּי ״וָעֶד״ הוּא ״אֶחָד״ בְּחִלּוּפֵי אַתְוָון.

**Kehot Publication Society (English Translation):**
With the above in mind, we may now understand¹ the statement in the holy *Zohar*, that the verse *Shema Yisrael* is *yichudah ilaah* (“higher level Unity”), and *Baruch Shem Kevod Malchuto Leolam Vaed* is *yichudah tataah* (“lower level Unity”).² I:18b. For *Vaed* is *Echad* through the substitution of letters.³ II:134a. According to the rules of Hebrew grammar, the letters in the alphabet are divided into various groups, i.e., according to their source in the organs of speech; the letters in each group are interchangeable. The letters *alef*, *hey*, *vav*, and *yud* fall into one group. Therefore, *alef* may be interchanged with *vav*. The letters *alef*, *chet*, *hey*, and *ayin* fall into another category. Thus, *chet* may be interchanged with *ayin*. Hence *echod* becomes *vaed*.

footnotes:
¹ Rabbi Schneur Zalman here returns to elucidate the opening statement of the treatise.
² Zohar
³ Zohar


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:2
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:2](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:2)

כִּי הִנֵּה, סִיבַּת וְטַעַם הַצִּמְצוּם וְהַהֶסְתֵּר הַזֶּה, שֶׁהִסְתִּיר וְהֶעֱלִים הַקָּדוֹשׁ־בָּרוּךְ־הוּא אֶת הַחַיּוּת שֶׁל הָעוֹלָם כְּדֵי שֶׁיִּהְיֶה הָעוֹלָם נִרְאֶה דָּבָר נִפְרָד בִּפְנֵי עַצְמוֹ, הִנֵּה הוּא יָדוּעַ לַכֹּל, כִּי תַּכְלִית בְּרִיאַת הָעוֹלָם הוּא בִּשְׁבִיל הִתְגַּלּוּת מַלְכוּתוֹ יִתְבָּרֵךְ, דְּ״אֵין מֶלֶךְ בְּלֹא עָם״, פֵּירוּשׁ ״עָם״ – מִלְּשׁוֹן ״עוֹמְמוֹת״, שֶׁהֵם דְּבָרִים נִפְרָדִים וְזָרִים וּרְחוֹקִים מִמַּעֲלַת הַמֶּלֶךְ, כִּי אִילּוּ אֲפִילוּ הָיוּ לוֹ בָּנִים רַבִּים מְאֹד – לֹא שַׁיָּיךְ שֵׁם ״מְלוּכָה״ עֲלֵיהֶם, וְכֵן אֲפִילוּ עַל שָׂרִים לְבַדָּם, רַק ״בְּרוֹב עָם״ – דַּוְוקָא – ״הַדְרַת מֶלֶךְ״.

**Kehot Publication Society (English Translation):**
The cause and reason for this *tzimtzum* and concealment that the Holy One, blessed is He, obscured and hid the life-force of the world to make the world appear as an independently existing entity [is as follows]: It is known to all that the purpose of the creation of the world is for the sake of the revelation of His kingdom, blessed be He, for “there is no King without a nation.”⁴, *Geulah*, ch. 2; *Emek HaMelech*, *Shaar HaMitzvot*, beginning of ch. 1; *Rabbenu Bachya*, *Vayeshev* 38:2. Cf. *Pirkei d’Rabbi Eliezer*, ch. 3. The word *am* (nation) is related etymologically to the word *ommemot* (concealed, dimmed),⁵, Judges 5:14. The nature of kingship requires the separation and concealment of the king from his subjects. He must stand aloof from them, or the relationship of sovereignty is destroyed. In the same way, the Infinite concealed Himself, and the world appears as a separate and independent entity; thus, He can exercise sovereignty over it. for they are separate entities, distinct and distant from the level of the king. For, even if the king had very many sons, the name kingdom would not apply to them, nor even to nobles alone. Only “In a multitude of *people* is the glory of the king.”⁶

footnotes:
⁴ Sefer Hachaim
⁵ Cf. Rashi
⁶ Proverbs 14:28.


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

וְשֵׁם הַמּוֹרֶה עַל מִדַּת מַלְכוּתוֹ יִתְבָּרֵךְ, הוּא שֵׁם אַדְנוּת, כִּי הוּא אֲדוֹן כָּל הָאָרֶץ. וְנִמְצָא, כִּי מִדָּה זוֹ וְשֵׁם זֶה – הֵן הַמְּהַוִּין וּמְקַיְּימִין הָעוֹלָם, לִהְיוֹת עוֹלָם כְּמוֹת שֶׁהוּא עַכְשָׁיו, יֵשׁ גָּמוּר וְדָבָר נִפְרָד בִּפְנֵי עַצְמוֹ וְאֵינוֹ בָּטֵל בִּמְצִיאוּת מַמָּשׁ, כִּי בְּהִסְתַּלְּקוּת מִדָּה זוֹ וְשֵׁם זֶה חַס וְשָׁלוֹם, הָיָה הָעוֹלָם חוֹזֵר לִמְקוֹרוֹ בִּדְבַר ה׳ וְרוּחַ פִּיו יִתְבָּרֵךְ, וּבָטֵל שָׁם בִּמְצִיאוּת מַמָּשׁ, וְלֹא הָיָה שֵׁם ״עוֹלָם״ עָלָיו כְּלָל.

**Kehot Publication Society (English Translation):**
The name which indicates the attribute of His *malchut* (kingship, royalty), blessed be He, is the name *Adnut* (L–rdship), for He is the “L–rd of the whole earth.”⁷ Thus, it is this attribute and this Name which bring into existence and sustain the world so that it should be as it is now, a completely independent and separate entity, and not absolutely nullified. For with the withdrawal of this attribute and this Name, G–d forbid, the world would revert to its source in the “word of G–d” and the “breath of His mouth” and would be completely nullified there, and the name “world” could not be applied to it at all.

footnotes:
⁷ Joshua 3:11, 13.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:4
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:4](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:4)

וְהִנֵּה, גֶּדֶר וּבְחִינַת שֵׁם ״עוֹלָם״ נוֹפֵל עַל בְּחִינַת מָקוֹם וּבְחִינַת זְמַן דַּוְקָא. בְּחִינַת מָקוֹם – הוּא: מִזְרָח וּמַעֲרָב, צָפוֹן, דָּרוֹם, מַעְלָה וּמַטָּה. בְּחִינַת זְמַן – עָבָר, הֹוֶה וְעָתִיד.

**Kehot Publication Society (English Translation):**
The term “world” can be applied solely to that which possesses the dimensions of space and time; “space” referring to east, west, north, and south, upward and downward, and “time” to past, present, and future.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:5
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:5](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:5)

וְהִנֵּה, כָּל בְּחִינוֹת אֵלּוּ אֵין לָהֶן שַׁיָּיכוּת בַּמִּדּוֹת הַקְּדוֹשׁוֹת הָעֶלְיוֹנוֹת, כִּי אִם בְּמִדַּת מַלְכוּתוֹ יִתְבָּרֵךְ לְבַדָּהּ, שַׁיָּיךְ לוֹמַר שֶׁהוּא יִתְבָּרֵךְ מֶלֶךְ לְמַעְלָה עַד אֵין קֵץ וּלְמַטָּה עַד אֵין תַּכְלִית, וְכֵן לְד׳ סִטְרִין, וְכֵן בִּבְחִינַת זְמַן – ״ה׳ מֶלֶךְ, ה׳ מָלָךְ, ה׳ יִמְלוֹךְ״ וְנִמְצָא, שֶׁחַיּוּת הַמָּקוֹם וְכֵן חַיּוּת הַזְּמַן, וְהִתְהַוּוּתָם מֵאַיִן לְיֵשׁ, וְקִיּוּמָם כָּל זְמַן קִיּוּמָם, הוּא מִמִּדַּת מַלְכוּתוֹ יִתְבָּרֵךְ וְשֵׁם אַדְנוּת בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
All these dimensions have no relation to the holy supernal attributes.⁸. *Malchut* is the tenth and lowest attribute. See below, ch. 9, n. 7. Only concerning the attribute of His *malchut*, blessed be He, is it possible to say that He, blessed be He, is King “above without end and below without limit,” and likewise in all four directions. The same is true concerning the dimensions of time, [as it is written,] “G–d reigns, G–d reigned, and G–d will reign.”⁹ Thus, the life-force of space, and likewise of time, and their coming into being from nothingness,¹⁰, for it depends on the motion of created things; whatever is inseparable from things created must likewise be created. Cf. *Moreh Nevuchim* 2, ch. 13. Furthermore, time, which is divisible into finite parts, e.g., seconds, minutes, etc., cannot be infinite, for Infinity is indivisible. Since it is finite, it must be created *ex nihilo*. See *Derech Mitzvotecha* 57a-b. and their existence as long as they shall exist, is from the attribute of His *malchut*, blessed be He, and the name *Adnut*, blessed is He.

footnotes:
⁸ I.e., the nine higher attributes, or sefirot
⁹ Liturgy, Morning Prayer. The quotation is a combination of Psalms 93:1, Ibid. 10:16, Exodus 15:18.
¹⁰ Time is a creation ex nihilo


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

וּלְפִי שֶׁמִּדַּת מַלְכוּתוֹ יִתְבָּרֵךְ מְיוּחֶדֶת בְּמַהוּתוֹ וְעַצְמוּתוֹ יִתְבָּרֵךְ בְּתַכְלִית הַיִּחוּד, כְּמוֹ שֶׁיִּתְבָּאֵר, הִלְכָּךְ, גַּם בְּחִינַת הַמָּקוֹם וְהַזְּמַן בְּטֵילִים בִּמְצִיאוּת מַמָּשׁ לְגַבֵּי מַהוּתוֹ וְעַצְמוּתוֹ יִתְבָּרֵךְ, כְּבִיטּוּל אוֹר הַשֶּׁמֶשׁ בַּשֶּׁמֶשׁ.

**Kehot Publication Society (English Translation):**
Now, since the attribute of His *malchut*, blessed be He, is united with His Essence and Being in an absolute union, as will be explained,¹¹ therefore, space and time are also completely nullified in relation to His Essence and Being, blessed be He, as the light of the sun is nullified in the sun.

footnotes:
¹¹ Below, ch. 8.


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

וְזֶהוּ שִׁילּוּב שֵׁם אַדְנוּת בְּשֵׁם הֲוָיָ״ה, כִּי שֵׁם הֲוָיָ״ה מוֹרֶה שֶׁהוּא לְמַעְלָה מִן הַזְּמַן, שֶׁהוּא הָיָה הֹוֶה וְיִהְיֶה בְּרֶגַע אֶחָד כְּמוֹ שֶׁכָּתוּב [בְּרַעְיָא מְהֵימְנָא פָּרָשַׁת פִּנְחָס], וְכֵן לְמַעְלָה מִבְּחִינַת מָקוֹם, כִּי הוּא מְהַוֶּה תָּמִיד אֶת כָּל בְּחִינַת הַמָּקוֹם כּוּלּוֹ מִלְמַעְלָה עַד לְמַטָּה וּלְד׳ סִטְרִין.

**Kehot Publication Society (English Translation):**
And this is the [meaning of] the intertwining of the [letters of the] name *Adnut* with the [letters of the] name *Havaya*. The name *Havaya* indicates that He transcends time, for “He was, He is, and He will be at the same instant,” as is explained [in *Raaya Mehemna*¹² III:257b. *Raaya Mehemna* is a part of the *Zohar* which explains the esoteric meaning of the precepts. on the portion of *Pinchas*];¹³ and likewise [is He] above space, for He continuously brings into existence all the dimensions of space everywhere, from the uppermost to the lowermost [regions] and in the four directions.¹⁴ into the letters of the name *Havaya*, the *Yud* of *Havaya* is the first letter, and therefore this name predominates. This indicates that time and space are nullified in relation to Him. This is *yichudah ilaah*. See also above, ch. 6, note 9. It is this Unity which is affirmed in the recital of “Hear O Israel…G–d is One,” i.e., One and Alone, for there is nothing apart from Him.

footnotes:
¹² Zohar
¹³ Brackets are the author’s.
¹⁴ In the intertwining letters of the name Adnut


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:8
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:8](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:8)

וְהִנֵּה, אַף־עַל־פִּי שֶׁהוּא יִתְבָּרֵךְ לְמַעְלָה מֵהַמָּקוֹם וְהַזְּמַן, אַף־עַל־פִּי־כֵן – הוּא נִמְצָא גַּם לְמַטָּה בְּמָקוֹם וּזְמַן, דְּהַיְינוּ, שֶׁמִּתְיַיחֵד בְּמִדַּת מַלְכוּתוֹ שֶׁמִּמֶּנָּה נִמְשָׁךְ וְנִתְהַוֶּוה הַמָּקוֹם וְהַזְּמַן, וְזֶהוּ יִחוּדָא תַּתָּאָה [שִׁילּוּב הֲוָיָ״ה בְּאַדְנוּת בָּרוּךְ־הוּא], דְּהַיְינוּ, שֶׁמַּהוּתוֹ וְעַצְמוּתוֹ יִתְבָּרֵךְ, הַנִּקְרָא בְּשֵׁם ״אֵין־סוֹף״ בָּרוּךְ־הוּא – מָלֵא אֶת כָּל הָאָרֶץ מַמָּשׁ בִּזְמַן וּמָקוֹם, כִּי בַּשָּׁמַיִם מִמַּעַל וּבָאָרֶץ וּלְד׳ סִטְרִין, הַכֹּל מָלֵא מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בְּשָׁוֶה מַמָּשׁ, כִּי כָּךְ הוּא בָּאָרֶץ מִתַּחַת כְּמוֹ בַּשָּׁמַיִם מִמַּעַל מַמָּשׁ, כִּי הַכֹּל הוּא בְּחִינַת מָקוֹם – הַבָּטֵל בִּמְצִיאוּת בְּאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, הַמִּתְלַבֵּשׁ בּוֹ עַל יְדֵי מִדַּת מַלְכוּתוֹ הַמְיוּחֶדֶת בּוֹ יִתְבָּרֵךְ.

**Kehot Publication Society (English Translation):**
Now, although He is supra-spatial and supra-temporal, nevertheless, He is also found below in space and time, that is, He unites with His attribute of *malchut* from which space and time are derived and come into existence.¹⁵ He becomes immanent in creation. And this is *yichudah tataah* [the intertwining of (the letters of the name) *Havaya* with (the letters of the name) *Adnut*,¹⁶ into the letters of the name *Adnut*, the *alef* of *Adnut* is first, and therefore this name prevails. This indicates that time and space exist, but they are permeated with *Havaya*, the Infinite. Therefore, the *Zohar* states that “Blessed be the Name of the glory of His kingdom forever and ever” is the expression of *yichudah tataah*. “Kingdom” points to finite, material existence, yet is filled with His Essence. blessed is He],¹⁷ i.e., His Essence and Being, blessed be He, which is called by the name *En Sof* (“Infinite”), completely fills the whole earth temporally and spatially. In the heavens above and on the earth [below] and in the four directions, all are equally permeated with the light of the *En Sof*, blessed is He, for He is on the earth below exactly as in the heavens above. For all, [heaven and earth] are within the dimensions of space which are completely nullified in the light of the *En Sof*, blessed is He, which clothes itself in it through the attribute of His *malchut* that is united with him, blessed be He.

footnotes:
¹⁵ I.e., He is both transcendent and immanent. Through malchut
¹⁶ In the intertwining of the letters of the name Havaya
¹⁷ Brackets are the author’s.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:9
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:9](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:9)

רַק, שֶׁמִּדַּת מַלְכוּתוֹ הִיא מִדַּת הַצִּמְצוּם וְהַהֶסְתֵּר, לְהַסְתִּיר אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, שֶׁלֹּא יִבָּטְלוּ הַזְּמַן וְהַמָּקוֹם מִמְּצִיאוּתָם לְגַמְרֵי, וְלֹא יִהְיֶה שׁוּם בְּחִינַת זְמַן וּמָקוֹם בִּמְצִיאוּת אֲפִילוּ לַתַּחְתּוֹנִים.

**Kehot Publication Society (English Translation):**
However, the attribute of his *malchut* is the attribute of *tzimtzum* and concealment, to hide the light of the *En Sof*, blessed is He, so that the existence of time and space should not be completely nullified and there will be no dimensions of time and space whatsoever, even for the lower [worlds].


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:10
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:10](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:10)

וְהִנֵּה, בְּמַה שֶּׁנִּתְבָּאֵר, יוּבַן מַה שֶּׁכָּתוּב: ״אֲנִי ה׳ לֹא שָׁנִיתִי״, פֵּירוּשׁ, שֶׁאֵין שׁוּם שִׁינּוּי כְּלָל, כְּמוֹ שֶׁהָיָה לְבַדּוֹ קוֹדֶם בְּרִיאַת הָעוֹלָם – כָּךְ הוּא לְבַדּוֹ אַחַר שֶׁנִּבְרָא. וְזֶהוּ שֶׁאוֹמְרִים: ״אַתָּה הוּא עַד שֶׁלֹּא נִבְרָא הָעוֹלָם, אַתָּה הוּא כוּ׳״, בְּלִי שׁוּם שִׁינּוּי בְּעַצְמוּתוֹ, וְלֹא בְּדַעְתּוֹ, כִּי בִּידִיעַת עַצְמוֹ יוֹדֵעַ כָּל הַנִּבְרָאִים, שֶׁהַכֹּל מִמֶּנּוּ וּבָטֵל בִּמְצִיאוּת אֶצְלוֹ, וּכְמוֹ שֶׁכָּתַב הָרַמְבַּ״ם זִכְרוֹנוֹ לִבְרָכָה, שֶׁ״הוּא הַיּוֹדֵעַ, וְהוּא הַיָּדוּעַ, וְהוּא הַדֵּיעָה עַצְמָהּ – הַכֹּל אֶחָד, וְדָבָר זֶה אֵין כֹּחַ בַּפֶּה לְאָמְרוֹ, וְלֹא בָּאֹזֶן לְשָׁמְעוֹ, וְלֹא בְּלֵב הָאָדָם לְהַכִּירוֹ עַל בּוּרְיוֹ״.

**Kehot Publication Society (English Translation):**
Now, from the foregoing exposition the verse, “I, *Havaya*, have not changed,”¹⁸ will be understood. This means: there is no change [in Him] at all; just as He was alone prior to the creation of the world, so is He alone after it was created. And thus it is written, “You were the same before the world was created; You are the same…,”¹⁹, *Va’etchanan* 835. without any change in His Essence, nor in His Knowledge, for by knowing Himself, He knows all created things, since all come from Him and are nullified in relation to Him. And as Maimonides, of blessed memory, stated, that He is the Knower, He is the Known, and He is Knowledge itself—all are one. This is beyond the power of speech to express, beyond the capacity of the ear to hear, and of the heart of man to apprehend clearly.

footnotes:
¹⁸ Malachi 3:6.
¹⁹ Liturgy, Morning Prayer; Yalkut Shimoni


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:11
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:11](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:11)

כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא, מַהוּתוֹ וְעַצְמוּתוֹ וְדַעְתּוֹ – הַכֹּל אֶחָד מַמָּשׁ מִכָּל צַד וּפִינָּה, בְּכָל דֶּרֶךְ יִחוּד, וְאֵין דַּעְתּוֹ דָּבָר נוֹסָף עַל מַהוּתוֹ וְעַצְמוּתוֹ, כְּמוֹ שֶׁהוּא בְּנֶפֶשׁ הָאָדָם, שֶׁדַּעְתָּהּ דָּבָר נוֹסָף עַל מַהוּתָהּ וּמוּרְכָּב בָּהּ, שֶׁהֲרֵי כְּשֶׁהָאָדָם לוֹמֵד וְיוֹדֵעַ אֵיזֶה דָבָר – כְּבָר הָיְתָה בּוֹ נַפְשׁוֹ הַמַּשְׂכֶּלֶת בְּטֶרֶם שֶׁלָּמַד וְיָדַע, וְאַחַר שֶׁלָּמַד וְיָדַע – נִיתּוֹסְפָה יְדִיעָה זוֹ בְּנַפְשׁוֹ, וְכֵן מִידֵּי יוֹם בְּיוֹם – ״יָמִים יְדַבֵּרוּ, וְרוֹב שָׁנִים יוֹדִיעוּ חָכְמָה״, וְאֵין זוֹ אַחְדּוּת פְּשׁוּטָה, אֶלָּא מוּרְכֶּבֶת.

**Kehot Publication Society (English Translation):**
For the Holy One, blessed is He, His Essence and Being, and His Knowledge are all absolutely one, from every side and angle, and every form of unity. His Knowledge is not superadded to His Essence and Being as it is in the soul of man, whose knowledge is added to his essence and is compounded with it. For when man studies a subject and knows it, his rational soul was already within him before he studied and knew it, and afterward, this knowledge was added to his soul. And so, day after day, “Days speak, and a multitude of years teach wisdom.”²⁰ This is not a perfect unity, but a composite.

footnotes:
²⁰ Job 32:7.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:12
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:12](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:12)

אֲבָל הַקָּדוֹשׁ־בָּרוּךְ־הוּא – הוּא אַחְדּוּת פָּשׁוּט בְּלִי שׁוּם הַרְכָּבָה וְצַד רִיבּוּי כְּלָל. וְאִם כֵּן, עַל כָּרְחֲךָ מַהוּתוֹ וְעַצְמוּתוֹ וְדַעְתּוֹ – הַכֹּל דָּבָר אֶחָד מַמָּשׁ, בְּלִי שׁוּם הַרְכָּבָה. וּלְפִיכָךְ, כְּשֵׁם שֶׁאִי אֶפְשָׁר לְשׁוּם נִבְרָא בָּעוֹלָם לְהַשִּׂיג מַהוּת הַבּוֹרֵא וְעַצְמוּתוֹ, כָּךְ, אִי אֶפְשָׁר לְהַשִּׂיג מַהוּת דַּעְתּוֹ, רַק לְהַאֲמִין בֶּאֱמוּנָה, שֶׁהִיא לְמַעְלָה מֵהַשֵּׂכֶל וּמֵהַשָּׂגָה, שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא יָחִיד וּמְיוּחָד – הוּא וְדַעְתּוֹ הַכֹּל אֶחָד מַמָּשׁ, וּבִידִיעַת עַצְמוֹ – מַכִּיר וְיוֹדֵעַ כָּל הַנִּמְצָאִים עֶלְיוֹנִים וְתַחְתּוֹנִים, עַד שִׁלְשׁוּל קָטָן שֶׁבַּיָּם, וְעַד יַתּוּשׁ קָטָן שֶׁיִּהְיֶה בְּטַבּוּר הָאָרֶץ – אֵין דָּבָר נֶעְלָם מִמֶּנּוּ, וְאֵין יְדִיעָה זוֹ מוֹסִיפָה בּוֹ רִיבּוּי וְהַרְכָּבָה כְּלָל, מֵאַחַר שֶׁאֵינָהּ – רַק יְדִיעַת עַצְמוֹ, וְעַצְמוּתוֹ וְדַעְתּוֹ הַכֹּל אֶחָד.

**Kehot Publication Society (English Translation):**
The Holy One, blessed is He, however, is a perfect unity, without any composition and plurality at all. Hence, perforce, His Essence and Being and His Knowledge are all absolutely one, without any composition. Therefore, just as it is impossible for any creature in the world to comprehend the Essence of the Creator and His Being, so it is impossible to comprehend the essence of His Knowledge; only to believe, with a faith which transcends intellect and comprehension,²¹ that the Holy One, blessed is He, is completely One and Unique. He and His Knowledge are all absolutely one, and knowing Himself, He perceives and knows all the higher and lower beings [even] until a small worm in the sea and a minute mosquito which will be in the center of the earth; there is nothing concealed from Him. This knowledge does not add multiplicity and composition to Him at all, since it is merely knowledge of Himself, and His Being and His Knowledge are all one.

footnotes:
²¹ True belief implies pure faith, which transcends the realm of the intellect. First one must strive to understand to the extent of one’s intellectual capacities. Beyond that limit, he is to believe with simple faith. Simply stated, “where knowledge ends, faith begins.”


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:13
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:13](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:13)

וּלְפִי שֶׁזֶּה קָשֶׁה מְאֹד לְצַיֵּיר בְּשִׂכְלֵנוּ, עַל כֵּן אָמַר הַנָּבִיא: ״כִּי גָבְהוּ שָׁמַיִם מֵאָרֶץ – כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבוֹתַי מִמַּחְשְׁבוֹתֵיכֶם״, וּכְתִיב: ״הַחֵקֶר אֱלוֹהַּ תִּמְצָא וְגוֹ׳״, וּכְתִיב: ״הַעֵינֵי בָשָׂר לָךְ, אִם כִּרְאוֹת אֱנוֹשׁ תִּרְאֶה״, שֶׁהָאָדָם רוֹאֶה וְיוֹדֵעַ כָּל הַדְּבָרִים בִּידִיעָה שֶׁחוּץ מִמֶּנּוּ, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא – בִּידִיעַת עַצְמוֹ. עַד כָּאן לְשׁוֹנוֹ.

**Kehot Publication Society (English Translation):**
Inasmuch as this is very difficult to envisage, therefore, the Prophet said, “For as the heavens are higher than the earth so are My ways higher than your ways, and My thoughts than your thoughts”;²² and it is written, “Can you by searching find G–d…?”²³ and it is written, “Have You eyes of flesh, or do You see as man sees?”²⁴—for man sees and knows everything with a knowledge that is external to himself, and the Holy One, blessed is He, by knowing Himself. These are the words of Maimonides.

footnotes:
²² Isaiah 55:9.
²³ Job 11:7.
²⁴ Ibid. 10:4.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:14
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:14](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:14)

[עַיֵּין שָׁם בְּהִלְכוֹת יְסוֹדֵי הַתּוֹרָה. וְהִסְכִּימוּ עִמּוֹ חַכְמֵי הַקַּבָּלָה, כִּמְבוֹאָר בַּפַּרְדֵּס מֵהָרַמַ״ק זִכְרוֹנוֹ לִבְרָכָה]:

**Kehot Publication Society (English Translation):**
[See *Hilchot Yesodei HaTorah*,²⁵ and the Sages of the Kabbalah have agreed with him, as is explained in *Pardes*²⁶, ch. 13. of Rabbi Moses Cordovero, of blessed memory.]²⁷

footnotes:
²⁵ 2:9-10, paraphrased and elucidated.
²⁶ Shaar Mehut VeHanhagah
²⁷ Brackets are the author’s.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:15
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:15](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:15)

**וְהִנֵּה**, מִכָּאן יֵשׁ לְהָבִין שִׁגְגַת מִקְצָת חֲכָמִים בְּעֵינֵיהֶם, ה׳ יְכַפֵּר בַּעֲדָם, שֶׁשָּׁגוּ וְטָעוּ בְּעִיּוּנָם בְּכִתְבֵי הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה, וְהֵבִינוּ עִנְיַן הַצִּמְצוּם הַמּוּזְכָּר שָׁם כִּפְשׁוּטוֹ, שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא סִילֵּק עַצְמוֹ וּמַהוּתוֹ חַס וְשָׁלוֹם מֵעוֹלָם הַזֶּה, רַק שֶׁמַּשְׁגִּיחַ מִלְמַעְלָה בְּהַשְׁגָּחָה פְרָטִית עַל כָּל הַיְצוּרִים כּוּלָּם, אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת.

**Kehot Publication Society (English Translation):**
In the light of what has been said above²⁸ it is possible to understand the error of some, scholars in their own eyes, may G–d forgive them, who erred and misinterpreted in their study of the writings of the Arizal,²⁹ and understood the doctrine of *tzimtzum*, which is mentioned therein literally—that the Holy One, blessed is He, removed Himself and His Essence, G–d forbid, from this world, and only guides from above, with individual providence, all the created beings which are in the heavens above and on the earth below.

footnotes:
²⁸ I.e., the Unity of G–d and His knowledge.
²⁹ See above, ch. 2, note 13.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:16
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:16](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:16)

וְהִנֵּה, מִלְּבַד שֶׁאִי אֶפְשָׁר כְּלָל לוֹמַר עִנְיַן הַצִּמְצוּם כִּפְשׁוּטוֹ – שֶׁהוּא מִמִּקְרֵי הַגּוּף – עַל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, הַנִּבְדָּל מֵהֶם רִיבּוֹא רִבְבוֹת הַבְדָּלוֹת עַד אֵין קֵץ; אַף גַּם זֹאת, לֹא בְדַעַת יְדַבֵּרוּ, מֵאַחַר שֶׁהֵם מַאֲמִינִים בְּנֵי מַאֲמִינִים שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא יוֹדֵעַ כָּל הַיְצוּרִים שֶׁבָּעוֹלָם הַזֶּה הַשָּׁפָל וּמַשְׁגִּיחַ עֲלֵיהֶם, וְעַל כָּרְחֲךָ אֵין יְדִיעָתוֹ אוֹתָם מוֹסִיפָה בּוֹ רִיבּוּי וְחִידּוּשׁ, מִפְּנֵי שֶׁיּוֹדֵעַ הַכֹּל בִּידִיעַת עַצְמוֹ, הֲרֵי כִּבְיָכוֹל – מַהוּתוֹ וְעַצְמוּתוֹ וְדַעְתּוֹ הַכֹּל אֶחָד.

**Kehot Publication Society (English Translation):**
Now, aside from the fact that it is altogether impossible to interpret the doctrine of *tzimtzum* literally, [for then it] is a phenomenon of corporeality, concerning the Holy One, blessed is He, who is set apart from them [i.e., from the phenomena of corporeality], many myriads of separations *ad infinitum*, they also did not speak wisely, since they are “believers, the sons of believers”³⁰ 97a. Faith is a legacy from the Patriarchs and comes naturally to their children. that the Holy One, blessed is He, knows all the created beings in this lower world and exercises Providence over them, and perforce His knowledge of them does not add plurality and innovation to Him, for He knows all by knowing Himself. Thus, as it were, His Essence and Being and His Knowledge are all one.³¹

footnotes:
³⁰ Shabbat
³¹ Hence it is contradictory to assert that He is absent from a place where His knowledge and providence function.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:17
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:17](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:17)

וְזֶהוּ שֶׁכָּתוּב בַּתִּקּוּנִים תִּיקּוּן נ״ז: ״דְּלֵית אֲתַר פָּנוּי מִינֵיהּ, לָא בְּעִילָּאִין וְלָא בְּתַתָּאִין״; וּבְרַעְיָא מְהֵימְנָא פָּרָשַׁת פִּינְחָס: ״אִיהוּ תָּפִיס בְּכוּלָּא וְלֵית מַאן דְּתָפִיס בֵּיהּ כוּ׳, אִיהוּ סוֹבֵב כָּל עָלְמִין כוּ׳, וְלֵית מַאן דְּנָפִיק מֵרְשׁוּתֵיהּ לְבַר, אִיהוּ מְמַלֵּא כָּל עָלְמִין כוּ׳, אִיהוּ מְקַשֵּׁר וּמְיַחֵד זִינָא לְזִינֵיהּ עֵילָּא וְתַתָּא, וְלֵית קוּרְבָא בְּד׳ יְסוֹדִין, אֶלָּא בְּקוּדְשָׁא־בְּרִיךְ־הוּא כַּד אִיהוּ בֵּינַיְיהוּ״, עַד כָּאן לְשׁוֹנוֹ.

**Kehot Publication Society (English Translation):**
And this is stated in *Tikkunim*, *Tikkun* 57: “There is no place devoid of Him, not in the upper worlds nor in the lower worlds”; and in *Raaya Mehemna*, on the portion of *Pinchas*: “He grasps all and none can grasp Him…He encompasses all worlds…and no one goes out from His domain; He fills all worlds…He binds and unites a kind to its kind, upper with lower, and there is no closeness in the four elements³² only through the Holy One, blessed is He, as He is within them.”³³ III:225a.

footnotes:
³² Fire, air, water, and dust, the basic elements of which all created things are composed.
³³ Zohar


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:18
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:18](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:18)

וְרוֹצֶה לוֹמַר: ״לֵית מַאן דְּתָפִיס בֵּיהּ״ – שֶׁאֵין מִי שֶׁיִּתְפּוֹס בְּהַשָּׂגַת שִׂכְלוֹ מִכָּל שְׂכָלִים הָעֶלְיוֹנִים, בְּמַהוּתוֹ וְעַצְמוּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, כְּמוֹ שֶׁכָּתוּב בַּתִּקּוּנִים: ״סְתִימָא דְכָל סְתִימִין, וְלֵית מַחֲשָׁבָה תְּפִיסָא בָךְ כְּלָל״. וְגַם בַּתַּחְתּוֹנִים, אַף־עַל־גַּב דְּאִיהוּ מְמַלֵּא כָּל עָלְמִין, אֵינוֹ כְּנִשְׁמַת הָאָדָם תּוֹךְ גּוּפוֹ, שֶׁהִיא נִתְפֶּסֶת תּוֹךְ הַגּוּף עַד שֶׁמִּתְפָּעֶלֶת וּמְקַבֶּלֶת שִׁינּוּיִים מִשִּׁינּוּיֵי הַגּוּף וְצַעֲרוֹ, מֵהַכָּאוֹת אוֹ קְרִירוּת אוֹ חֲמִימוּת הָאֵשׁ וְכַיּוֹצֵא, מַה־שֶּׁאֵין־כֵּן בְּהַקָּדוֹשׁ־בָּרוּךְ־הוּא, שֶׁאֵינוֹ מְקַבֵּל שׁוּם שִׁינּוּי מִשִּׁינּוּיֵי עוֹלָם הַזֶּה, מִקַּיִץ לְחוֹרֶף וּמִיּוֹם לְלַיְלָה, כְּדִכְתִיב: ״גַּם חשֶׁךְ לֹא יַחְשִׁיךְ מִמֶּךָּ, וְלַיְלָה כַּיּוֹם יָאִיר״, לְפִי, שֶׁאֵינוֹ נִתְפָּס כְּלָל תּוֹךְ הָעוֹלָמוֹת, אַף־עַל־גַּב דִּמְמַלֵּא לוֹן.

**Kehot Publication Society (English Translation):**
The meaning of “none can grasp Him” is that there is no one [even] among all the “supernal intelligences”³⁴ 1, ch. 49) are incorporeal and occupy no space. They are distinguished one from the other only by the extent and level of their comprehension, and hence are called “intelligences.” Nachmanides in *Shaar HaGemul* (quoted in *Torah Or*, *Bereishit* 4b) holds that they do have bodily existence but their bodies are formed only of the spiritual elements of “fire” and “air.” They are “intelligences” in that despite their bodily existence, their conceptions are nonspatial and nontemporal, while man’s conceptions are circumscribed by the limitations of time and space. See *Torah Or*, ibid.; *Likkutei Torah*, *Shelach* 46a. who can grasp with his intellect the Essence and Being of the Holy One, blessed is He; as it is written in *Tikkunim*, “Hidden One of all the hidden, and no thought can grasp You at all.”³⁵, Introduction. And even in the lower worlds, although “He fills all worlds,” He is not as the soul of man within his body, which is grasped within the body to the extent that it is affected and is influenced by bodily changes and its pain, [as] from blows or cold or the heat of fire and the like. The Holy One, blessed is He, however, is not affected by the changes of this world, from summer to winter and from day to night, as it is written, “Even the darkness does not obscure for You, and the night shines as the day,”³⁶ for He is not grasped within the worlds at all even though He fills them.

footnotes:
³⁴ I.e., angels, who, according to Maimonides (Moreh Nevuchim
³⁵ Tikkunei Zohar
³⁶ Psalms 139:12.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:19
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:19](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:19)

וְזֶהוּ גַּם כֵּן עִנְיַן ״סוֹבֵב כָּל עָלְמִין״, פֵּירוּשׁ, דֶּרֶךְ מָשָׁל, כְּשֶׁאָדָם מִתְבּוֹנֵן בְּאֵיזֶה דְּבַר חָכְמָה בְּשִׂכְלוֹ אוֹ דָּבָר גַּשְׁמִי בְּמַחֲשַׁבְתּוֹ, אֲזַי, שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ מַקִּיפִים עַל הַדָּבָר הַהוּא הַמְצוּיָּר בְּמַחֲשַׁבְתּוֹ אוֹ בְּשִׂכְלוֹ, אַךְ אֵין מַקִּיפִים עַל הַדָּבָר הַהוּא מַמָּשׁ – בְּפוֹעַל מַמָּשׁ; אֲבָל הַקָּדוֹשׁ־בָּרוּךְ־הוּא דִּכְתִיב בֵּיהּ ״כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְגוֹ׳״, מַחֲשַׁבְתּוֹ וִידִיעָתוֹ שֶׁיּוֹדֵעַ כָּל הַנִּבְרָאִים, מַקֶּפֶת כָּל נִבְרָא וְנִבְרָא בְּפוֹעַל מַמָּשׁ, שֶׁהֲרֵי, הִיא הִיא חַיּוּתוֹ וְהִתְהַוּוּתוֹ מֵאַיִן לְיֵשׁ בְּפוֹעַל מַמָּשׁ.

**Kehot Publication Society (English Translation):**
And this is also the meaning of “He encompasses all worlds.” For example, when a man reflects upon an intellectual subject in his mind or upon a physical matter in his thoughts, then his intellect and thought encompass that subject whose image is formed in his thought or in his mind, but they do not encompass that subject in actual fact. The Holy One, blessed is He, however, of Whom it is written, “For My thoughts are not your thoughts…,”³⁷ His Thought and Knowledge of all created beings actually encompass each and every creature, for [His Knowledge] is indeed its life-force and that which brings it into existence from nothingness into being in actual reality.³⁸, Part I, ch. 48.

footnotes:
³⁷ Isaiah 55:8.
³⁸ Cf. Likkutei Amarim


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

וּ״מְמַלֵּא כָּל עָלְמִין״ – הִיא בְּחִינַת הַחַיּוּת הַמִּתְלַבֶּשֶׁת תּוֹךְ עֶצֶם הַנִּבְרָא, שֶׁהִיא מְצוּמְצֶמֶת בְּתוֹכוֹ בְּצִמְצוּם רַב, כְּפִי עֵרֶךְ מַהוּת הַנִּבְרָא, שֶׁהוּא בַּעַל גְּבוּל וְתַכְלִית בְּכַמּוּתוֹ וְאֵיכוּתוֹ, דְּהַיְינוּ – מַעֲלָתוֹ וַחֲשִׁיבוּתוֹ. כְּגוֹן הַשֶּׁמֶשׁ, שֶׁגּוּפוֹ יֵשׁ לוֹ גְּבוּל וְתַכְלִית בְּכַמּוּתוֹ, שֶׁהוּא כְּמוֹ קס״ז פְּעָמִים כְּגוֹדֶל כַּדּוּר הָאָרֶץ, וְאֵיכוּתוֹ וּמַעֲלָתוֹ, הוּא אוֹרוֹ, גַּם כֵּן יֵשׁ לוֹ גְּבוּל עַד כַּמָּה יוּכַל לְהָאִיר, כִּי לֹא יָאִיר לְבִלְתִּי תַכְלִית, מֵאַחַר שֶׁהוּא נִבְרָא, וְכֵן כָּל הַנִּבְרָאִים הֵם בַּעֲלֵי גְבוּל וְתַכְלִית, כִּי מֵהָאָרֶץ לָרָקִיעַ מַהֲלַךְ תּ״ק שָׁנָה כוּ׳.

**Kehot Publication Society (English Translation):**
And “He fills all worlds” is the life-force which clothes itself within the created being. It is powerfully contracted within it according to the intrinsic nature of the created being which is finite and limited in quantity and quality, i.e., its significance and importance. As for example, the sun whose body is finite and limited quantitatively being approximately one hundred and sixty-seven times the size of the globe of the earth,³⁹ 3:8; Introduction to his Commentary on *Mishnayot*. As to the seeming contradiction between this view and that of present-day astronomy that the sun is 5/4 million or more times greater than the earth, the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, has explained as follows: The view of astronomy applies to the *volume* of the sun and that of Maimonides to its *diameter*. The diameter of the sun, based on present-day astronomy, is about 110 times that of the earth (not 170), but this measurement takes into consideration only specific layers of the sun and not all of them. For the outermost layers of the sun contract and expand greatly from time to time, and not all the layers are visible to the eye (only their effects are visible). Hence, it is difficult to measure them. Likewise, the protuberance is not taken into account. It has been measured and found that the sun has expanded to the extent that its diameter was more than 170 times the diameter of the earth and later contracted (*Igrot Kodesh*, vol. 22, p. 261 ff; *Lessons in Tanya*, vol. 3, p. 931). and whose quality and significance, namely, its light, is also limited as to the extent that it can give light, for it cannot illuminate indefinitely since it is a created being. Likewise, all created beings are finite and limited, for “From the earth to the heaven is a distance of 500 years….”⁴⁰ 13a.

footnotes:
³⁹ See Maimonides, Hilchot Yesodei HaTorah
⁴⁰ Chagigah


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:21
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:21](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:21)

וְאִם כֵּן, הַחַיּוּת הַמְלוּבֶּשֶׁת בָּהֶם, הִיא בִּבְחִינַת צִמְצוּם רַב וְעָצוּם, כִּי צְרִיכָה תְּחִלָּה לְהִתְצַמְצֵם צִמְצוּמִים רַבִּים וַעֲצוּמִים, עַד שֶׁיִּתְהַוֶּה מִכֹּחָהּ וְאוֹרָהּ עֶצֶם הַנִּבְרָאִים כְּמוֹת שֶׁהֵם, בַּעֲלֵי גְבוּל וְתַכְלִית.

**Kehot Publication Society (English Translation):**
Hence, the life-force which is invested in them is greatly and powerfully contracted, for it must undergo numerous and powerful contractions until there are brought into existence from its power and light created beings, as they are finite and limited.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:22
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:22](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:22)

כִּי מְקוֹר הַחַיּוּת – הוּא רוּחַ פִּיו שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא הַמִּתְלַבֵּשׁ בַּעֲשָׂרָה מַאֲמָרוֹת שֶׁבַּתּוֹרָה, וְרוּחַ פִּיו יִתְבָּרֵךְ, הָיָה יָכוֹל לְהִתְפַּשֵּׁט לְאֵין קֵץ וְתַכְלִית, וְלִבְרוֹא עוֹלָמוֹת אֵין קֵץ וְתַכְלִית לְכַמּוּתָם וְאֵיכוּתָם, וּלְהַחֲיוֹתָם עֲדֵי עַד, וְלֹא הָיָה נִבְרָא עוֹלָם הַזֶּה כְּלָל (שֶׁכְּמוֹ שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא נִקְרָא ״אֵין־סוֹף״, כָּךְ כָּל מִדּוֹתָיו וּפְעוּלּוֹתָיו, דְּ״אִיהוּ וְגַרְמוֹהִי חַד״, הַיְינוּ הַחַיּוּת הַנִּמְשֶׁכֶת מִמִּדּוֹתָיו, שֶׁהֵן חֶסֶד וְרַחֲמִים וּשְׁאָר מִדּוֹתָיו הַקְּדוֹשׁוֹת, עַל יְדֵי הִתְלַבְּשׁוּתָן שֶׁמִּתְלַבְּשׁוֹת בְּרוּחַ פִּיו – ״כִּי הוּא אָמַר וַיֶּהִי״, וְ״עוֹלָם״ – עַל יְדֵי – ״חֶסֶד יִבָּנֶה״ בִּדְבַר ה׳ וְרוּחַ פִּיו, הַנַּעֲשֶׂה כְּלִי וּלְבוּשׁ לְחֶסֶד זֶה, כְּ״הָדֵין קַמְצָא דִּלְבוּשֵׁיהּ מִינֵּיהּ וּבֵיהּ״).

**Kehot Publication Society (English Translation):**
For the source of the life-force is the “breath of the mouth” of the Holy One, blessed is He, which clothes itself in the Ten Utterances of the Torah. And the “breath of His mouth,” blessed be He, could have diffused without end and limit and created worlds infinite in their quantity and quality and given them life forever, and this world would not have been created at all. (For just as the Holy One, blessed is He, is called “Infinite,” so are all His attributes and actions [infinite], for “He and His attributes are One,”⁴¹, Introduction.—i.e., the life-force which emanates from His attributes, namely, kindness and mercy and His other holy attributes, by means of their clothing themselves in the “breath of His mouth,” “For He spoke and it was”⁴² and “The world is built through kindness”⁴³ “By the word of G–d and the breath of His mouth,”⁴⁴ which becomes a vessel and “garment” for this kindness, “like the snail whose garment is part of his body.”⁴⁵ 31:5.)

footnotes:
⁴¹ Tikkunei Zohar
⁴² Psalms 33:9.
⁴³ Ibid. 89:3.
⁴⁴ Ibid. 33:6.
⁴⁵ Cf. Bereishit Rabbah


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:23
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:23](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:23)

אֶלָּא שֶׁצִּמְצֵם הַקָּדוֹשׁ־בָּרוּךְ־הוּא הָאוֹר וְהַחַיּוּת, שֶׁיּוּכַל לְהִתְפַּשֵּׁט מֵרוּחַ פִּיו, וְהִלְבִּישׁוֹ תּוֹךְ צֵירוּפֵי אוֹתִיּוֹת שֶׁל עֲשָׂרָה מַאֲמָרוֹת וְצֵירוּפֵי צֵירוּפֵיהֶן בְּחִילּוּפֵי וּתְמוּרוֹת הָאוֹתִיּוֹת עַצְמָן וּבְחֶשְׁבּוֹנָן וּמִסְפָּרָן. שֶׁכָּל חִילּוּף וּתְמוּרָה, מוֹרֶה עַל יְרִידַת הָאוֹר וְהַחַיּוּת מִמַּדְרֵגָה לְמַדְרֵגָה, דְּהַיְינוּ, שֶׁיּוּכַל לִבְרוֹא וּלְהַחֲיוֹת בְּרוּאִים שֶׁמַדְרֵגוֹת אֵיכוּתָם וּמַעֲלָתָם הִיא פְּחוּתָה מִמַּדְרֵגוֹת אֵיכוּת וּמַעֲלַת הַבְּרוּאִים הַנִּבְרָאִים מֵאוֹתִיּוֹת וְתֵיבוֹת עַצְמָן שֶׁבַּעֲשָׂרָה מַאֲמָרוֹת, שֶׁבָּהֶן מִתְלַבֵּשׁ הַקָּדוֹשׁ־בָּרוּךְ־הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ – שֶׁהֵן מִדּוֹתָיו.

**Kehot Publication Society (English Translation):**
The Holy One, blessed is He, however, contracted the light and life-force in order that it should be able to diffuse from the “breath of His mouth” and invested it in the combinations of the letters of the Ten Utterances and their combinations of combinations, by substitutions and transpositions of the letters themselves and their numerical values and equivalents.⁴⁶ For each substitution and transposition indicates the descent of the light and life-force degree by degree so that it will be able to create and give life to creatures whose quality and significance is lower than the quality and significance of the creatures created from the letters and words of the Ten Utterances themselves, in which the Holy One, blessed is He, in His Glory and Essence, is clothed, for [the Ten Utterances] are His attributes.⁴⁷, *Shaar* 2, chs. 3-6. Below, ch. 11.

footnotes:
⁴⁶ See above, ch. 1, notes 18 and 21.
⁴⁷ I.e., He is enclothed in the Ten Utterances because they are His attributes. See Pardes


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:24
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:24](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:24)

וְהַחֶשְׁבּוֹן, מוֹרֶה עַל מִיעוּט הָאוֹר וְהַחַיּוּת, מִיעוּט אַחַר מִיעוּט, עַד שֶׁלֹּא נִשְׁאַר מִמֶּנּוּ אֶלָּא בְּחִינָה אַחֲרוֹנָה, שֶׁהוּא בְּחִינַת הַחֶשְׁבּוֹן וּמִסְפָּר, כַּמָּה מִינֵי כֹּחוֹת וּמַדְרֵגוֹת כְּלוּלוֹת בְּאוֹר וְחַיּוּת הַזֶּה הַמְלוּבָּשׁ בְּצֵירוּף זֶה שֶׁל תֵּיבָה זוֹ.

**Kehot Publication Society (English Translation):**
And the numerical value indicates the progressive diminution of the light and life-force until there remains from it only the final level which is that of the sum and number of kinds of powers and grades contained in the light and life-force invested in a particular combination of a particular word.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:25
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:25](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:25)

(וְאַחַר כָּל הַצִּמְצוּמִים הָאֵלֶּה וְכַיּוֹצֵא בָהֶן כַּאֲשֶׁר גָּזְרָה חָכְמָתוֹ יִתְבָּרֵךְ, הוּא שֶׁהָיָה יָכוֹל הָאוֹר וְהַחַיּוּת לְהִתְלַבֵּשׁ גַּם בַּתַּחְתּוֹנִים, כְּמוֹ אֲבָנִים וְעָפָר הַדּוֹמֵם, כִּי ״אֶבֶן״, דֶּרֶךְ מָשָׁל, שְׁמָהּ מוֹרֶה, כִּי שָׁרְשָׁהּ מִשֵּׁם הָעוֹלֶה בַּ״ן בְּמִסְפָּרוֹ, וְעוֹד אַלֶף נוֹסֶפֶת מִשֵּׁם אַחֵר, לְטַעַם הַיָּדוּעַ לְיוֹצְרָהּ. וְהִנֵּה, שֵׁם בַּ״ן בְּעַצְמוֹ, הוּא בְּעוֹלָמוֹת עֶלְיוֹנִים מְאֹד, רַק שֶׁעַל יְדֵי צִמְצוּמִים רַבִּים וַעֲצוּמִים מִמַּדְרֵגָה לְמַדְרֵגָה, יָרַד מִמֶּנּוּ חַיּוּת מוּעָט בִּמְאֹד מְאֹד, עַד שֶׁיּוּכַל לְהִתְלַבֵּשׁ בְּאֶבֶן. וְזוֹ הִיא נֶפֶשׁ הַדּוֹמֵם, הַמְחַיָּה וּמְהַוָּה אוֹתוֹ מֵאַיִן לְיֵשׁ בְּכָל רֶגַע, וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל. וְזוֹ הִיא בְּחִינַת ״מְמַלֵּא כָּל עָלְמִין״, מַה־שֶּׁאֵין־כֵּן בְּחִינַת ״סוֹבֵב כָּל עָלְמִין״).

**Kehot Publication Society (English Translation):**
(It is only after all these contractions and others like them, as His wisdom, blessed be He, has ordained that the light and life-force could invest itself even in the lower [created things], such as inanimate stones and dust. Stone, for example, its name *even*, אבן, indicates that its source is in the [Divine] Name which numerically equals fifty-two ב"ן,⁴⁸ may be spelled phonetically in four different ways by using different vowels. Each spelling yields a different numerical value. The numerical value of *Havaya* when spelled out thus יוד הה וו הה is 52 or ב"ן. with an א, one, added to it from another Name,⁴⁹, *Re’eh* 27c. for a reason known to its Creator. Now the name ב"ן is itself of very high worlds, yet through numerous and powerful contractions, degree by degree, there descended from it a life-force very greatly condensed, until it could clothe itself in a stone. And this is the soul of the inanimate being, which gives it life and brings it into existence *ex nihilo* at every instant, as has been explained previously.⁵⁰ This is the principle of “He fills all worlds,” which differs from the principle of “He encompasses all worlds.”)

footnotes:
⁴⁸ The four letters of the name Havaya
⁴⁹ See Likkutei Torah
⁵⁰ Above, chs. 1, 2.


###### Tanya, Part II; Shaar HaYichud VehaEmunah 7:26
[Tanya, Part II; Shaar HaYichud VehaEmunah 7:26](https://torahapp.org/share/book/Tanya/s/Part%20II%3B%20Shaar%20HaYichud%20VehaEmunah/r/7:26)

וְכָל כֹּחַ וּמַדְרֵגָה, יָכוֹל לִבְרוֹא בְּרוּאִים כְּפִי בְּחִינַת מַדְרֵגָה זוֹ, גַּם כֵּן לְאֵין קֵץ וְתַכְלִית בְּכַמּוּתָם וְאֵיכוּתָם, לְהַחֲיוֹת עֲדֵי עַד, מֵאַחַר שֶׁהוּא כֹּחַ ה׳ הַמִּתְפַּשֵּׁט וְנֶאֱצָל מֵרוּחַ פִּיו, וְאֵין מַעֲצוֹר כוּ׳, אַךְ שֶׁלֹּא יִהְיֶה אֵיכוּתָם בְּמַעֲלָה גְדוֹלָה כָּל כָּךְ, כְּאֵיכוּת וּמַעֲלַת בְּרוּאִים שֶׁיּוּכְלוּ לְהִבָּרְאוֹת מִבְּחִינַת כֹּחַ וּמַדְרֵיגַת הָאוֹתִיּוֹת עַצְמָן:

**Kehot Publication Society (English Translation):**
And each power and grade [of the life-force] can create beings according to its level, even unlimited in quantity and quality, to give them life forever, since it is the power of G–d which issues and emanates from the “breath of His mouth” and there is no restraint [to Him]. But, their quality will not be on a level as high as the quality and level of the creatures which could be created from the power and degree of the letters themselves.