## Tanya, Part III; Iggeret HaTeshuvah

###### Tanya, Part III; Iggeret HaTeshuvah 4:1
[Tanya, Part III; Iggeret HaTeshuvah 4:1](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:1)

**וְאוּלָם,** כָּל הַנִּזְכָּר לְעֵיל, הוּא לִגְמַר הַכַּפָּרָה וּמֵירוּק הַנֶּפֶשׁ לַה׳ אַחַר הַתְּשׁוּבָה, כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל מֵהַגְּמָרָא פֶּרֶק קַמָּא דִזְבָחִים, דְּעוֹלָה, דּוֹרוֹן הִיא לְאַחַר שֶׁרִיצָּה הַפְּרַקְלִיט וְכוּ׳. אָמְנָם, הַתְחָלַת מִצְוַת הַתְּשׁוּבָה וְעִיקָּרָהּ, לָשׁוּב עַד ה׳ בֶּאֱמֶת וּבְלֵב שָׁלֵם, הַהֶכְרֵחַ לְבָאֵר הֵיטֵב בְּהַרְחָבַת הַבֵּיאוּר.

**Kehot Publication Society (English Translation):**
However, all we have said refers to the culmination of the atonement and the “polishing” of the soul before G–d after repentance, as cited¹ from *Zevachim*, where the *olah* offering is described as a presentation after the intercessor’s successful plea…. But the beginning of the mitzvah of *teshuvah* and its fundament is the return to G–d in truth and with a complete heart. We must explain this fully and discuss it comprehensively.

footnotes:
¹ Above, beg. ch. 2.


###### Tanya, Part III; Iggeret HaTeshuvah 4:2
[Tanya, Part III; Iggeret HaTeshuvah 4:2](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:2)

בְּהַקְדִּים מַה שֶּׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ בְּבֵיאוּר מִלַּת ״תְּשׁוּבָה״ עַל דֶּרֶךְ הַסּוֹד: ״תָּשׁוּב ה׳״, ה׳ תַּתָּאָה – ״תְּשׁוּבָה תַּתָּאָה״, ה׳ עִילָּאָה – ״תְּשׁוּבָה עִילָּאָה״. וְגַם, מַה שֶּׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ בִּקְצָת מְקוֹמוֹת, שֶׁאֵין תְּשׁוּבָה מוֹעֶלֶת לְפוֹגֵם בְּרִיתוֹ וּמוֹצִיא זֶרַע לְבַטָּלָה, וְהוּא דָבָר תָּמוּהַּ מְאֹד, שֶׁ״אֵין לְךָ דָבָר עוֹמֵד בִּפְנֵי הַתְּשׁוּבָה״ וַאֲפִילוּ עֲבוֹדָה־זָרָה וְגִלּוּי־עֲרָיוֹת וְכוּ׳. וּפֵירֵשׁ בְּ״רֵאשִׁית חָכְמָה״, שֶׁכַּוָּנַת הַזֹּהַר שֶׁאֵין מוֹעֶלֶת תְּשׁוּבָה תַּתָּאָה, כִּי אִם תְּשׁוּבָה עִילָּאָה וְכוּ׳.

**Kehot Publication Society (English Translation):**
Let us begin with the *Zohar’s*² 122a. statement interpreting *teshuvah* according to *sod*,³ (simple meaning); the second is *remez* (allusion, hint); the third is *drush* (homily); and the fourth is *sod* (the esoteric, mystic interpretation). The simple, literal meaning of *teshuvah* has been expressed as the abandonment of sin, contrition. Now the *sod* approach will be presented. the mystical approach. “*Teshuvah* is *tashuv hey*, returning the *hey*;⁴, the Ineffable Name of G–d, consisting of four letters: *yud*, *hey*, *vav*, *hey*. These letters describe the descent of the Infinite into the corporeal world (among other interpretations). The *yud*, a “point,” symbolizes seminal wisdom, the flash of intellectual illumination, the first revelation, the start of the process. The first *hey*, in form having dimension, represents *binah*, i.e., understanding, comprehension, and development of the germ-thought into detailed ramification, expansion. *Vav*, in shape extending downward, represents the descent of the Light into lower worlds, those that appear to be “apart” from the Infinite. The final *hey*, again expansion and dimension, is the creative power exercised, manifest in the world created. Through sin, as will be discussed, there is a “dislocation” of the latter *hey*, a diversion of creative power, of vivifying force, into undesirable channels of evil. “Returning the *hey*,” both in the lower sense of repudiation of evil and in the superior sense of true unity with G–d (later discussed), are the two types of *teshuvah*, returning each *hey* to its respective state of unity. (The *Zohar’s* interpretation cited in the text is a division of the word *teshuvah* into two*—tashuv hey*, with the final letter considered an independent word.) the latter *hey* is *teshuvah* *tataah*, inferior *teshuvah*; the upper *hey* is *teshuvah* *ilaah*, superior *teshuvah*.” We must also note that the *Zohar* states several times that *teshuvah* is ineffective for violation of the covenant⁵ 99a. and for wasteful emission. This is rather surprising, for “Nothing can withstand *teshuvah*, even idolatry and immorality….”⁶ Jerusalem Talmud, *Peah* 1:1. The *Reishit Chochmah* explains that the intention of the *Zohar* is that inferior *teshuvah* is ineffective, but superior *teshuvah* [is effective]….

footnotes:
² Raaya Mehemna
³ Torah is interpreted on four planes, the first is peshat
⁴ This subject will be discussed shortly in the text, but the reader may wish some clarification at this point. The source of the creative power is the Infinite, called by Havaya
⁵ Cf. Sanhedrin
⁶ Cf.


###### Tanya, Part III; Iggeret HaTeshuvah 4:3
[Tanya, Part III; Iggeret HaTeshuvah 4:3](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:3)

הִנֵּה, לְהָבִין זֹאת מְעַט מִזְּעֵיר, צָרִיךְ לְהַקְדִּים מַה שֶּׁמְּבוֹאָר מֵהַכָּתוּב וּמִדִּבְרֵי רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עִנְיַן הַכָּרֵת וּמִיתָה בִּידֵי שָׁמַיִם, כְּשֶׁעָבַר עֲבֵירָה שֶׁחַיָּיבִים עָלֶיהָ כָּרֵת – הָיָה מֵת מַמָּשׁ קוֹדֶם חֲמִשִּׁים שָׁנָה, וּבְמִיתָה בִּידֵי שָׁמַיִם – מֵת מַמָּשׁ קוֹדֶם שִׁשִּׁים שָׁנָה, כַּחֲנַנְיָה בֶּן עַזּוּר הַנָּבִיא בְּיִרְמְיָה (וְלִפְעָמִים, גַּם בְּמִיתָה בִּידֵי שָׁמַיִם נִפְרָעִין לְאַלְתַּר, כְּמוֹ שֶׁמָּצִינוּ בְּעֵר וְאוֹנָן). וַהֲרֵי, נִמְצְאוּ בְּכָל דּוֹר כַּמָּה וְכַמָּה חַיָּיבֵי כְּרֵיתוֹת וּמִיתוֹת, וְהֶאֱרִיכוּ יְמֵיהֶם וּשְׁנוֹתֵיהֶם בַּנְּעִימִים?

**Kehot Publication Society (English Translation):**
To comprehend even a minute glimmer of this, let us see what the Scripture and our Sages say about excision and death by divine agency. A violator of an excision sin would actually die before his fiftieth⁷ 28a. year. In the case of death by divine agency he actually dies before sixty,⁶ like Chananiah ben Azur in Jeremiah.8 (Indeed, there were instances when the punishment of death by divine agency was meted out instantly, as with Er and Onan.) But in every generation there are so many guilty of excision and death who enjoy extended and pleasant days [and years]!

footnotes:
⁷ Moed Kattan


###### Tanya, Part III; Iggeret HaTeshuvah 4:4
[Tanya, Part III; Iggeret HaTeshuvah 4:4](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:4)

אַךְ הָעִנְיָן יוּבַן, עַל פִּי מַה שֶּׁכָּתוּב: ״כִּי חֵלֶק ה׳ עַמּוֹ וְגוֹ׳״, חֵלֶק מִשֵּׁם הַוָיָ׳ בָּרוּךְ־הוּא, כְּדִכְתִיב: ״וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים״, וּ״מַאן דְּנָפַח מִתּוֹכוֹ נָפַח וְכוּ׳״. וְאַף שֶׁ״אֵין לוֹ דְמוּת הַגּוּף וְכוּ׳״ חַס וְשָׁלוֹם, אַךְ ״דִּבְּרָה תוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם״.

**Kehot Publication Society (English Translation):**
The key will be found in the passage, “For part of G–d is His people…”⁹—a part of the Name of *Havaya*, blessed is He, as it is written, “He breathed into his nostrils a soul of life,”¹⁰ and “He who blows, blows from within him….”¹¹, Part I, ch. 2 (above). Though He has no bodily form…,¹² 1; Liturgy, the *Yigdal* hymn. G–d forbid, the Torah does “speak in the language of men.”¹³ 31b.

footnotes:
⁹ Deuteronomy 32:9.
¹⁰ Genesis 2:7.
¹¹ See Likkutei Amarim
¹² Cf. Maimonides, Hilchot Yesodei HaTorah
¹³ Berachot


###### Tanya, Part III; Iggeret HaTeshuvah 4:5
[Tanya, Part III; Iggeret HaTeshuvah 4:5](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:5)

כִּי כְּמוֹ שֶׁיֵּשׁ הֶפְרֵשׁ וְהֶבְדֵּל גָּדוֹל בָּאָדָם הַתַּחְתּוֹן, עַל דֶּרֶךְ מָשָׁל, בֵּין הַהֶבֶל שֶׁיּוֹצֵא מִפִּיו בְּדִיבּוּרוֹ לַהֶבֶל הַיּוֹצֵא עַל־יְדֵי נְפִיחָה, שֶׁבַּיּוֹצֵא בְּדִיבּוּרוֹ – מְלוּבָּשׁ בּוֹ כֹּחַ וְחַיּוּת מְעַט מִזְּעֵיר, וְהוּא בְּחִינַת חִיצוֹנִיּוּת מִנֶּפֶשׁ הַחַיָּה שֶׁבְּקִרְבּוֹ, אֲבָל בַּיּוֹצֵא בְּכֹחַ הַנּוֹפֵחַ, דְּמִתּוֹכוֹ נָפַח – מְלוּבָּשׁ בּוֹ כֹּחַ וְחַיּוּת פְּנִימִית מִבְּחִינַת הַנֶּפֶשׁ הַחַיָּה וְכוּ׳.

**Kehot Publication Society (English Translation):**
There is a vast difference in the case of mortal man between the breath issuing from his mouth while speaking and the breath of forceful blowing. When speaking there is embodied within the breath only the smallest amount of the speaker’s power and life-force, and even that is only of the superficial aspect of the soul that dwells within him. But when he blows with force, he blows from deep within himself. That breath embodies the internal power and life-force of the vivifying soul….


###### Tanya, Part III; Iggeret HaTeshuvah 4:6
[Tanya, Part III; Iggeret HaTeshuvah 4:6](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:6)

כָּכָה מַמָּשׁ עַל דֶּרֶךְ מָשָׁל, הַמַּבְדִּיל הַבְדָּלוֹת לְאֵין קֵץ, יֵשׁ הֶפְרֵשׁ עָצוּם מְאֹד לְמַעְלָה, בֵּין כָּל צְבָא הַשָּׁמַיִם, וַאֲפִילוּ הַמַּלְאָכִים, שֶׁנִּבְרְאוּ מֵאַיִן לְיֵשׁ, וְחַיִּים וְקַיָּימִים מִבְּחִינַת חִיצוֹנִיּוּת הַחַיּוּת וְהַשֶּׁפַע שֶׁמַּשְׁפִּיעַ אֵין־סוֹף בָּרוּךְ־הוּא לְהַחֲיוֹת הָעוֹלָמוֹת, וּבְחִינָה זוֹ נִקְרֵאת בְּשֵׁם ״רוּחַ פִּיו״ עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁכָּתוּב: ״וּבְרוּחַ פִּיו כָּל צְבָאָם״, וְהִיא בְּחִינַת חַיּוּת הַמְלוּבֶּשֶׁת בָּאוֹתִיּוֹת שֶׁבַּעֲשָׂרָה מַאֲמָרוֹת (שֶׁהֵן בְּחִינַת כֵּלִים וְהַמְשָׁכוֹת וְכוּ׳, כְּמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי־אֲמָרִים חֵלֶק ב׳ פֶּרֶק י״א); וּבֵין נִשְׁמַת הָאָדָם, שֶׁנִּמְשְׁכָה תְּחִלָּה מִבְּחִינַת פְּנִימִיּוּת הַחַיּוּת וְהַשֶּׁפַע שֶׁמַּשְׁפִּיעַ אֵין־סוֹף בָּרוּךְ־הוּא, כְּמוֹ שֶׁכָּתוּב: ״וַיִּפַּח וְכוּ׳״, וְאַחַר כָּךְ יָרְדָה בְּסֵתֶר הַמַּדְרֵגָה, גַּם כֵּן, עַל־יְדֵי בְּחִינַת הָאוֹתִיּוֹת שֶׁבְּמַאֲמַר ״נַעֲשֶׂה אָדָם״ וְכוּ׳ כְּדֵי לְהִתְלַבֵּשׁ בְּגוּף עוֹלָם הַזֶּה הַתַּחְתּוֹן.

**Kehot Publication Society (English Translation):**
Precisely so in the analogy of Creation, allowing for the infinite differentiations involved, these two profoundly different states exist. All the hosts of heaven, even the spiritual beings like angels,¹⁴, *Yetzirah*, and *Asiyah* (Creation, Formation, and Action)) parallel thought, speech, and deed respectively as manifestations of man’s soul. Thought is internal, united with the thinker; speech is intermittent and directed outward, to another; deed is farther from the performer, and his works exist independently of him. On each of these planes, or worlds, there are beings, for example, the soul before it inhabits a body and after the death of the body. Another example is what we commonly call “angels.” These are spiritual beings with spiritual dimensions, for instance, intellectual or emotional characteristics that define and bind them. (The threefold Holy Holy Holy in Isaiah 6:3 indicates different apprehensions of His abstract being. See also the blessing preceding the Morning *Shema*.) In terms of absolute comprehension of the Creator, they are superior to mortals. In terms of potential, of volition, man is the superior. They are bounded, foreordained. Man can choose—and grow. As the text will note, all beings, including the most exalted spiritual beings, are inferior in their source to man. were created *ex nihilo*. They derive their existence from the external aspect of the life-force issuing from the Infinite (*En Sof*) to vitalize creation. This external aspect of the life-giving power is called the “breath of His mouth,” as it were, in the verse “By the breath of His mouth all their hosts.”¹⁵ This is the creative power embodied in the Ten Utterances¹⁶ 5:1. “Speech” indicates the existence of some being besides the speaker, for speech is communication directed to another, reveals to another. (“Thought,” in contrast, is not revelatory and can exist in isolation; no other being is needed.) The “utterances” here, the Biblical “And the L–rd said, ‘Let there be…’ ” and all the Biblical declarations about creating through speech (e.g., Psalms 33:6, 9; 148:5, etc.)—convey this concept of the new existence of “another” being, the created universe apparently independent. The creative power acts through “speech.” Furthermore, speech is of necessity a limitation on thought. Although it reveals to the listener, one cannot, however, convey all his thought. On the pre-verbalizing level, one can think briefly and rapidly on ideas that can be articulated only at great length. “Letters” (a variant term for “speech”) are instruments, dimensioned, finite. Beings issuing from “speech” bear these speech characteristics—separateness rather than unity and limitation in their potential. (See *On Learning Chassidus* for a discussion of thought and speech in terms of the origin of man and other beings, and see also *The Tzemach Tzedek and the Haskalah Movement*, p. 114, note 8.) (that are instruments for this power and the extension of the power…as explained in *Likkutei Amarim*, Part II, ch. 11).

In contrast, the soul of man derives initially from the internal of the life-force and flow issuing from the Infinite, as in the verse quoted above, “He breathed….” Subsequently it descended through ever more concealing planes, also through the letters in the Utterance, “Let us make man…”¹⁷ in order that the soul could eventually be invested in a body in this inferior, physical world.

footnotes:
¹⁴ The “worlds” mentioned above describe states and existences at different removes from G–d, each accordingly less conscious of His presence and infinity. The last three (Beriah
¹⁵ Psalms 33:6.
¹⁶ Avot
¹⁷ Genesis 1:26.


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

וְלָכֵן נִקְרְאוּ הַמַּלְאָכִים בְּשֵׁם ״אֱלֹקִים״ בַּכָּתוּב, וּכְמוֹ שֶׁכָּתוּב: ״כִּי ה׳ אֱלֹקֵיכֶם [הוּא] אֱלֹקֵי הָאֱלֹקִים גוֹ׳״ ״הוֹדוּ לֵאלֹקֵי הָאֱלֹקִים גוֹ׳״ ״וַיָּבֹאוּ בְּנֵי הָאֱלֹקִים לְהִתְיַיצֵּב גוֹ׳״ – לְפִי שֶׁיְּנִיקַת חַיּוּתָם הִיא מִבְּחִינַת חִיצוֹנִיּוּת שֶׁהִיא בְּחִינַת הָאוֹתִיּוֹת לְבַד, וְשֵׁם אֱלֹקִים הוּא בְּחִינַת חִיצוֹנִיּוּת לְגַבֵּי שֵׁם הַוָיָ׳ בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
The Scripture calls the angels “*Elokim*,” as in “For the L–rd your G–d is the G–d of G–ds (*Elokim*)…,”¹⁸ and “Praise the G–d of G–ds (*Elokim*)…,”¹⁹ and “The sons of G–d (*Elokim*) came to present themselves….”²⁰ They derive their nurture from the external of the life-force, which is merely the state of letters. Similarly the name *Elokim* is an external state compared to the Name of *Havaya*, blessed is He.

footnotes:
¹⁸ Deuteronomy 10:17.
¹⁹ Psalms 136:2.
²⁰ Job 1:6.


###### Tanya, Part III; Iggeret HaTeshuvah 4:8
[Tanya, Part III; Iggeret HaTeshuvah 4:8](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:8)

אֲבָל נִשְׁמַת הָאָדָם, שֶׁהִיא מִבְּחִינַת פְּנִימִיּוּת הַחַיּוּת – הִיא חֵלֶק שֵׁם הַוָיָ׳ בָּרוּךְ־הוּא, כִּי שֵׁם הַוָיָ׳ מוֹרֶה עַל פְּנִימִיּוּת הַחַיּוּת, שֶׁהִיא לְמַעְלָה מַּעְלָה מִבְּחִינַת הָאוֹתִיּוֹת.

**Kehot Publication Society (English Translation):**
But the soul of man, deriving its being from the internal of the vivifying power is a part of the Name of *Havaya*, blessed is He. For that Name indicates the internal of the life-giving power, which far transcends the state of letters, or articulation.


###### Tanya, Part III; Iggeret HaTeshuvah 4:9
[Tanya, Part III; Iggeret HaTeshuvah 4:9](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:9)

וּבֵיאוּר הָעִנְיָן, כַּנּוֹדָע מִמַּאֲמַר אֵלִיָּהוּ: ״אַנְתְּ הוּא דְאַפִּיקַת עֲשַׂר תִּיקּוּנִין, וְקָרִינָן לְהוֹן עֲשַׂר סְפִירָן, לְאַנְהָגָא בְהוֹן עָלְמִין סְתִימִין וְכוּ׳. וְכָל הַי׳ סְפִירוֹת נִכְלָלוֹת וְנִרְמָזוֹת בְּשֵׁם הַוָיָ׳ בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
To explain: there is a well-known statement of Elijah, “You are He who has brought forth ten “garments,” and we call them ten *sefirot*, through which to direct hidden²¹ speaks of the “concealed” and “revealed” worlds. The “concealed” are those united with Him, having no existence apart from Him. (An analogy is the fish of the sea, who cannot exist outside their element.) The “revealed” worlds appear to exist independently of the Creator. The *yud* and *hey* of G–d’s name indicate intellect, which is internal, united with the thinker, hence these letters are related to the “concealed” worlds. The *vav* and the latter *hey* are the extension of the process initiated in the first letter; they relate to “speech,” separateness, “revealed” worlds. worlds…. You are Wise, but not with a knowable attribute of wisdom. You understand, but not with a knowable attribute of understanding….” All the attributes, the ten *sefirot*, are included and represented in their source, the Ineffable Name.

footnotes:
²¹ Tikkunei Zohar


###### Tanya, Part III; Iggeret HaTeshuvah 4:10
[Tanya, Part III; Iggeret HaTeshuvah 4:10](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:10)

כִּי הַיּוּ״ד, שֶׁהִיא בְּחִינַת נְקוּדָּה לְבַד, מְרַמֶּזֶת לְחָכְמָתוֹ יִתְבָּרֵךְ, שֶׁהִיא בִּבְחִינַת הֶעְלֵם וְהֶסְתֵּר קוֹדֶם שֶׁבָּאָה לִבְחִינַת הִתְפַּשְּׁטוּת וְגִילּוּי הַהַשָּׂגָה וְהַהֲבָנָה (וְהַקּוֹץ שֶׁעַל הַיּוּ״ד רוֹמֵז לִבְחִינַת רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, שֶׁלְּמַעְלָה מַּעְלָה מִמַּדְרֵגַת בְּחִינַת חָכְמָה עִילָּאָה, כַּנּוֹדָע).

**Kehot Publication Society (English Translation):**
The Ineffable Name is composed of four letters: *yud*, *hey*, *vav*, and *hey*. The *yud*, a simple point, symbolizes His wisdom,²² for the Chabad exposition of the process of development of intellect and emotion. the state of concealment and obscurity, before it develops into a state of expansion and revelation in comprehension and understanding. (The “thorn” on the *yud* indicates the will of the Supreme One, blessed is He, far superior to the level of *chochmah ilaah*, the higher wisdom, as is known.)

footnotes:
²² See the Explanatory Notes to On Learning Chassidus


###### Tanya, Part III; Iggeret HaTeshuvah 4:11
[Tanya, Part III; Iggeret HaTeshuvah 4:11](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:11)

וְאַחַר שֶׁבָּאָה לִבְחִינַת הִתְפַּשְּׁטוּת וְגִילּוּי הַהַשָּׂגָה וְהַהֲבָנָה לְעָלְמִין סְתִימִין נִכְלֶלֶת וְנִרְמֶזֶת בְּאוֹת הֵ״א, שֶׁיֵּשׁ לָהּ בְּחִינַת הִתְפַּשְּׁטוּת לָרוֹחַב, הַמּוֹרֶה וּמְרַמֵּז עַל הַרְחָבַת הַבֵּיאוּר וְהַהֲבָנָה, וְגַם לָאוֹרֶךְ, הַמּוֹרֶה עַל בְּחִינַת הַהַמְשָׁכָה וְהַהַשְׁפָּעָה מִלְמַעְלָה לְמַטָּה לְעָלְמִין סְתִימִין.

**Kehot Publication Society (English Translation):**
When the “point” evolves into a state of expansion and revelation of comprehension and understanding in the concealed worlds, it is then contained and represented in the letter *hey*. The shape of the letter has dimension, expansion in breadth, which implies the breadth of explanation and understanding, and expansion in length, to indicate extension and flow downward into the concealed worlds.


###### Tanya, Part III; Iggeret HaTeshuvah 4:12
[Tanya, Part III; Iggeret HaTeshuvah 4:12](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:12)

וְאַחַר כָּךְ, כְּשֶׁנִּמְשֶׁכֶת הַמְשָׁכָה וְהַשְׁפָּעָה זוֹ יוֹתֵר לְמַטָּה לְעָלְמִין דְּאִתְגַּלְיָין, וּכְמוֹ הָאָדָם שֶׁרוֹצֶה לְגַלּוֹת חָכְמָתוֹ לַאֲחֵרִים עַל־יְדֵי דִיבּוּרוֹ עַל דֶּרֶךְ מָשָׁל – נִכְלֶלֶת וְנִרְמֶזֶת הַמְשָׁכָה זוֹ בְּאוֹתִיּוֹת ו״ה.

**Kehot Publication Society (English Translation):**
In the next stage this extension and flow are drawn still lower into the revealed worlds. This may be compared to one who wishes to reveal his thoughts to another through his speech, for example. This stage of extension is contained and represented in the final letters *vav* and *hey*.


###### Tanya, Part III; Iggeret HaTeshuvah 4:13
[Tanya, Part III; Iggeret HaTeshuvah 4:13](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:13)

כִּי הַוָּי״ו מוֹרָה עַל הַהַמְשָׁכָה מִלְמַעְלָה לְמַטָּה. וְגַם הַמְשָׁכָה זוֹ הִיא עַל־יְדֵי מִדַּת חַסְדּוֹ וְטוּבוֹ וּשְׁאָר מִדּוֹתָיו הַקְּדוֹשׁוֹת, הַנִּכְלָלוֹת בְּדֶרֶךְ כְּלָל בְּמִסְפַּר שֵׁשׁ, שֶׁבַּפָּסוּק: לְךָ ה׳ הַגְּדוּלָּה וְכוּ׳״ עַד ״לְךָ ה׳ הַמַּמְלָכָה וְכוּ׳״, וְלֹא ״עַד״ בִּכְלָל. כִּי מִדַּת מַלְכוּתוֹ יִתְבָּרֵךְ נִקְרֵאת בְּשֵׁם ״דְּבַר ה׳״, כְּמוֹ שֶׁכָּתוּב: ״בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן״.

**Kehot Publication Society (English Translation):**
*Vav*, in shape a vertical line, indicates downward extension. Also, this flow downward is effected through the divine traits of benevolence and goodness and His other sacred traits, included in general terms in the six attributes in the verse, “Yours O G–d is the greatness…” until “Yours O G–d is the dominion…,”²³ until, but not inclusive. His [seventh] attribute, *malchut* or dominion, is called the “Word of G–d,” as in the verse, “Wherever the word of the king holds sway.”²⁴, p. 110, note 3.

footnotes:
²³ I Chronicles 29:11.
²⁴ Ecclesiastes 8:4; see The Tzemach Tzedek and the Haskalah Movement


###### Tanya, Part III; Iggeret HaTeshuvah 4:14
[Tanya, Part III; Iggeret HaTeshuvah 4:14](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:14)

וְנִכְלֶלֶת וְנִרְמֶזֶת בְּאוֹת הֵ״א אַחֲרוֹנָה שֶׁל שֵׁם הַוָיָ׳, כִּי פְּנִימִיּוּת וּמְקוֹר הַדִּיבּוּר, הוּא הַהֶבֶל הָעוֹלֶה מִן הַלֵּב וּמִתְחַלֵּק לְה׳ מוֹצָאוֹת הַפֶּה: אחה״ע מֵהַגָּרוֹן וְכוּ׳, וְגַם הֲבָרַת הַהֵ״א הִיא בְּחִינַת הֶבֶל לְבַד, כְּמוֹ שֶׁנִּקְרֵאת: ״אָתָא קַלִּילָא דְּלֵית בָּהּ מְשָׁשָׁא״.

**Kehot Publication Society (English Translation):**
This attribute of dominion is contained and represented in the final *hey* of the Name of *Havaya*. The internal aspect and the source of speech is the breath that rises from the heart, then is molded by the five oral articulations²⁵ 2:3.—*alef*, *chet*, *hey*, and *ayin* from the throat, and so on. The *hey* implies this internal aspect of speech, for it is the pristine unvocalized breath, “a light letter without substance.”²⁶ hymn.

footnotes:
²⁵ Sefer Yetzirah
²⁶ Liturgy, the Akdamot


###### Tanya, Part III; Iggeret HaTeshuvah 4:15
[Tanya, Part III; Iggeret HaTeshuvah 4:15](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:15)

וְאַף שֶׁאֵין לוֹ דְמוּת הַגּוּף חַס וְשָׁלוֹם, אַךְ דִּבְּרָה תוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם, בְּשֶׁגַּם, שֶׁגַּם ״דְּבַר ה׳״ – כ״ב אוֹתִיּוֹת, הַמִּתְחַלְּקוֹת לְה׳ חֶלְקֵי הַמּוֹצָאוֹת, וּבָהֶן נִבְרָא כָּל הַיְצוּר (וּכְמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי־אֲמָרִים חֵלֶק ב׳ פֶּרֶק י״א, בֵּיאוּר עִנְיַן אוֹתִיּוֹת אֵלּוּ).

**Kehot Publication Society (English Translation):**
Though He has no corporeal form, G–d forbid, the Torah speaks in the language of men. The word of G–d, with its twenty-two letters, would separate into the five articulations, and thus were all beings created. (For a discussion of these letters, see *Likkutei Amarim*, Part II, ch. 11.)


###### Tanya, Part III; Iggeret HaTeshuvah 4:16
[Tanya, Part III; Iggeret HaTeshuvah 4:16](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:16)

וְכָכָה מַמָּשׁ עַל דֶּרֶךְ מָשָׁל, הַמַּבְדִּיל הַבְדָּלוֹת לְאֵין קֵץ, בְּנִשְׁמַת הָאָדָם, שֶׁהִיא בְּחִינַת נֶפֶשׁ הָאֱלֹקִית – דְּמִתּוֹכֵיהּ נָפַח, יֵשׁ בָּהּ בְּחִינַת שֵׂכֶל הַנֶּעְלָם, הַמְרוּמָּז בְּאוֹת יוּ״ד, שֶׁבְּכֹחוֹ לָצֵאת אֶל הַגִּילּוּי, לְהָבִין וּלְהַשְׂכִּיל בַּאֲמִתָּתוֹ יִתְבָּרֵךְ וּבִגְדוּלָּתוֹ וְכוּ׳, כָּל חַד וְחַד לְפוּם שִׁיעוּרָא דִּילֵיהּ, לְפִי רוֹחַב שִׂכְלוֹ וּבִינָתוֹ.

**Kehot Publication Society (English Translation):**
Analogously, again considering the infinite separation between the two cases, these same four stages apply to the soul of man, i.e., the divine soul that “He blew from within Himself.” There is the initial state of hidden concept symbolized in the letter *yud*, with its potential of being revealed, thus understanding and conceiving of His true being and His greatness…each person according to his measure, according to the breadth of his intellect and understanding.


###### Tanya, Part III; Iggeret HaTeshuvah 4:17
[Tanya, Part III; Iggeret HaTeshuvah 4:17](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:17)

וּכְפִי אֲשֶׁר מַעֲמִיק שִׂכְלוֹ וּמַרְחִיב דַּעְתּוֹ וּבִינָתוֹ לְהִתְבּוֹנֵן בִּגְדוּלָּתוֹ יִתְבָּרֵךְ, אֲזַי – מְרוּמֶּזֶת בִּינָתוֹ בְּאוֹת הֵ״א, שֶׁיֵּשׁ לָהּ רוֹחַב, וְגַם אוֹרֶךְ, הַמּוֹרֶה עַל הַהַמְשָׁכָה מִלְמַעְלָה לְמַטָּה, לְהוֹלִיד מִבִּינָתוֹ וְהִתְבּוֹנְנוּתוֹ בִּגְדוּלַּת ה׳ אַהֲבָה וְיִרְאָה וְתוֹלְדוֹתֵיהֶן בְּמוֹחוֹ וְתַעֲלוּמוֹת לִבּוֹ, וְאַחַר כָּךְ – בִּבְחִינַת הִתְגַּלּוּת לִבּוֹ.

**Kehot Publication Society (English Translation):**
As man deepens his intelligence, as he broadens his mind and comprehension to contemplate His greatness, his now-developed understanding is indicated in the letter *hey*, that has breadth. The *hey* also has length to indicate downward extension, that from his understanding and contemplation of G–d’s majesty, he arouses love and fear and their ramifications in his mind and in the recesses of his heart.


###### Tanya, Part III; Iggeret HaTeshuvah 4:18
[Tanya, Part III; Iggeret HaTeshuvah 4:18](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:18)

וּמִזֶּה נִמְשְׁכָה עֲבוֹדָה הָאֲמִיתִּית בְּעֵסֶק הַתּוֹרָה וְהַמִּצְוֹת, בְּקוֹל וְדִבּוּר אוֹ מַעֲשֶׂה, הֵן אוֹתִיּוֹת וָא״ו הֵ״א וְכוּ׳.

**Kehot Publication Society (English Translation):**
In the following stage these emotions would actually become manifest in his heart. This leads to the true service of G–d, in Torah study and mitzvah observance, with voice and speech or with deed. This is the import of the letters *vav hey*….


###### Tanya, Part III; Iggeret HaTeshuvah 4:19
[Tanya, Part III; Iggeret HaTeshuvah 4:19](https://torahapp.org/share/book/Tanya/s/Part%20III%3B%20Iggeret%20HaTeshuvah/r/4:19)

וְגַם הַהִתְבּוֹנְנוּת לְהָבִין וּלְהַשְׂכִּיל בַּאֲמִתָּתוֹ וּגְדוּלָּתוֹ יִתְבָּרֵךְ, נִמְשְׁכָה גַם כֵּן מֵהַתּוֹרָה, דְּאוֹרַיְיתָא מֵחָכְמָה נָפְקָא, הִיא בְּחִינַת יוּ״ד שֶׁל שֵׁם הַוָיָ׳ וְכוּ׳:

**Kehot Publication Society (English Translation):**
Another meaning behind the four letters as applied to man: the contemplation endeavoring to understand and conceive of His true being derives also from Torah, for Torah proceeds from *chochmah*,²⁷ II:85a, 121a. represented by the *yud* of the Name of *Havaya*….

footnotes:
²⁷ Zohar