## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 12:1
[Tanya, Part IV; Iggeret HaKodesh 12:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:1)

**וְהָיָה** מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם, וַעֲבוֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד עוֹלָם. לְהָבִין הַהֶפְרֵשׁ שֶׁבֵּין ״מַעֲשֶׂה״ לַ״עֲבוֹדָה״ וּבֵין ״שָׁלוֹם״ לְ״הַשְׁקֵט וָבֶטַח״ כוּ׳. עַל פִּי מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק ״עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו״ – כִּי ״מִיכָאֵל שַׂר שֶׁל מַיִם וְגַבְרִיאֵל שַׂר שֶׁל אֵשׁ, וְאֵין מְכַבִּין זֶה אֶת זֶה״.

**Kehot Publication Society (English Translation):**
**TWELVE.** “And the act of *tzedakah* will effect peace, and the service of *tzedakah*—quietness and surety forever.”¹ The difference between “act” and “service,” and between “peace” and “quietness and surety,”² will be understood by what our Sages, of blessed memory, said on the verse “He makes peace in His high places”³: “Michael is the prince of water and Gabriel is the prince of fire, yet they do not extinguish one another.”⁴, *Vayigash* 6; cf. *Sefer Habahir*, par. 9 (11) (quoted in *Zohar* I:263a); *Zohar* III:225a; *Tikkunei Zohar* 70 (132a). See also *Devarim Rabbah* 5:12.

footnotes:
¹ Isaiah 32:17.
² Text adds here etc., but omitted according to H. V.
³ Job 25:2.
⁴ See Tanchuma


###### Tanya, Part IV; Iggeret HaKodesh 12:2
[Tanya, Part IV; Iggeret HaKodesh 12:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:2)

כְּלוֹמַר, שֶׁמִּיכָאֵל שַׂר שֶׁל חֶסֶד, הַנִּקְרָא בְּשֵׁם ״מַיִם״, הַיּוֹרְדִים מִמָּקוֹם גָּבוֹהַּ לְמָקוֹם נָמוּךְ, וְהוּא בְּחִינַת הַהַשְׁפָּעָה וְהִתְפַּשְּׁטוּת הַחַיּוּת מֵעוֹלָמוֹת עֶלְיוֹנִים לְתַחְתּוֹנִים, וּבְחִינַת אֵשׁ שֶׁטִּבְעָהּ לַעֲלוֹת לְמַעְלָה, הִיא בְּחִינַת הַגְּבוּרָה וְהִסְתַּלְּקוּת הַשְׁפָּעַת הַחַיִּים מִמַּטָּה לְמַעְלָה, שֶׁלֹּא לְהַשְׁפִּיעַ, רַק בְּצִמְצוּם עָצוּם וְרַב, וְהֵן מִדּוֹת נֶגְדִּיּוֹת וְהָפְכִּיּוֹת זוֹ לָזוֹ, וְהַיְינוּ כְּשֶׁהֵן בִּבְחִינַת מִדּוֹת לְבַדָּן.

**Kehot Publication Society (English Translation):**
That is, Michael is the prince of *chesed*—which is called water⁵ II:175b; etc. See above, Epistle 8, note 14. because it descends from a high place to a low place,⁶ i.e., the aspect of the effusion and extension of vivification from the upper to the lower worlds. The aspect of fire [the nature of which is to soar upward] is the category of *gevurah*,⁷ III:255a; ibid., 257a; *Tikkunei* *Zohar* 69 (105a). of a withdrawal of the effusion of vivification [from below upward], in order not to effuse except by way of a great and immense contraction (*tzimtzum*). Now these are conflicting attributes, opposing one another, that is, when they are in a mode of separate attributes.

footnotes:
⁵ Zohar
⁶ See above, Epistle 8, note 15.
⁷ Zohar


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

אַךְ הַקָּדוֹשׁ־בָּרוּךְ־הוּא – עוֹשֶׂה שָׁלוֹם בֵּינֵיהֶם, דְּהַיְינוּ, עַל־יְדֵי גִּילּוּי שֶׁמִּתְגַּלֶּה בָּהֶן הֶאָרָה רַבָּה וְהַשְׁפָּעָה עֲצוּמָה מְאֹד מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, אֲשֶׁר כִּשְׁמוֹ כֵּן הוּא, שֶׁאֵינוֹ בִּבְחִינַת מִדָּה חַס וְשָׁלוֹם, אֶלָּא לְמַעְלָה מַּעְלָה עַד אֵין קֵץ, אֲפִילוּ מִבְּחִינַת חָכְמָה־בִּינָה־דַּעַת מְקוֹר הַמִּדּוֹת, וַאֲזַי, הַמִּדּוֹת נֶגְדִּיּוֹת שֶׁל מִיכָאֵל וְגַבְרִיאֵל נִכְלָלוֹת בִּמְקוֹרָן וְשָׁרְשָׁן, וְהָיוּ לַאֲחָדִים מַמָּשׁ, וּבְטֵלִים בְּאוֹרוֹ יִתְבָּרֵךְ הַמֵּאִיר לָהֶם בִּבְחִינַת גִּילּוּי.

**Kehot Publication Society (English Translation):**
But the Holy One, blessed is He, makes peace between them, namely by means of a revelation, that a great illumination and an immense effusion from the light of the *En Sof*, blessed is He, becomes revealed in them. [For as His Name, so is He.⁸, Infinite.—See above, Epistle 7, note 5. He is not, Heaven forfend, on the plane of a measure, but transcends exceedingly—*ad infinitum*—even the rank of *chabad*,⁹, *binah*, *daat*. which is the source of the attributes.¹⁰, Part II, ch. 9.] And thus the opposing attributes of Michael and Gabriel are absorbed in their source and root, and they become truly unified and dissolve in His light, blessed be He, which radiates to them in a manifest way.

footnotes:
⁸ En Sof
⁹ Acronym for chochmah
¹⁰ See Likkutei Amarim


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

וַאֲזַי מִתְמַזְּגִים וּמִתְמַתְּקִים הַגְּבוּרוֹת בַּחֲסָדִים, עַל־יְדֵי בְּחִינָה מְמוּצַּעַת – קַו הַמַּכְרִיעַ וּמַטֶּה כְּלַפֵּי חֶסֶד, הִיא מִדַּת הָרַחֲמִים, הַנִּקְרֵאת בְּשֵׁם ״תִּפְאֶרֶת״ בְּדִבְרֵי חַכְמֵי הָאֱמֶת, לְפִי שֶׁהִיא כְּלוּלָה מִב׳ גְּוָונִין: לוֹבֶן וְאוֹדֶם, הַמְרַמְּזִים לְחֶסֶד וּגְבוּרָה.

**Kehot Publication Society (English Translation):**
The *gevurot*, thus, are tempered and sweetened in the *chasadim* by a mediary—the factor which harmonizes and leans toward *chesed*, i.e., the attribute of *rachamim*.¹¹ In the terminology of the Kabbalists¹², in the Hebrew—lit., the “sages of the truth” (i.e., of Kabbalah). (this attribute) is called *tiferet*, because it is made up of the two colors white and red, which allude to *chesed* and *gevurah*.¹³ III:248b; *Tikkunei* *Zohar*, Introduction 1a (text, and the inserted gloss which appears also in *Zohar Chadash*, *Tikkunim*, 117c) and 19:39b; see also *Zohar Chadash* 34a-b and *Zohar* I:18b. *Pardes Rimonim*, 10:1 ff. Cf. *Sefer Habahir* 49 (137).

footnotes:
¹¹ See below, Epistle 15.
¹² Chachmei HaEmet
¹³ Zohar


###### Tanya, Part IV; Iggeret HaKodesh 12:5
[Tanya, Part IV; Iggeret HaKodesh 12:5](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:5)

וְלָכֵן, סְתָם שֵׁם הַוָיָ׳ בָּרוּךְ־הוּא שֶׁבְּכָל הַתּוֹרָה – מוֹרֶה עַל מִדַּת הַתִּפְאֶרֶת, כְּמוֹ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ, לְפִי, שֶׁכָּאן הוּא בְּחִינַת גִּילּוּי אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, הֶאָרָה רַבָּה, בְּיֶתֶר שְׂאֵת מִשְּׁאָר מִדּוֹתָיו הַקְּדוֹשׁוֹת יִתְבָּרֵךְ.

**Kehot Publication Society (English Translation):**
The Name of *Havaya*, blessed be He, as it appears unqualified throughout the Torah, therefore, indicates the attribute of *tiferet*, as mentioned in the sacred *Zohar*.¹⁴ III:11a (see *Shaarei Orah* (Gikatilla), ch. 5; *Pardes Rimonim* 1:10). Cf. *Sifrei*, Deuteronomy 27 (on Deuteronomy 3:24), *Shemot Rabbah* 3:6, *Zohar* III:65a: “The Name of *Havaya* always denotes *rachamim*.” For here the degree of the manifestation of the light of the *En Sof*, blessed is He, is of an immense illumination, surpassing that of His other blessed attributes.

footnotes:
¹⁴ Zohar


###### Tanya, Part IV; Iggeret HaKodesh 12:6
[Tanya, Part IV; Iggeret HaKodesh 12:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:6)

וְהִנֵּה, אִתְעָרוּתָא דִלְעֵילָּא, לְעוֹרֵר גִּילּוּי הֶאָרָה רַבָּה וְהַשְׁפָּעָה עֲצוּמָה הַנִּזְכֶּרֶת לְעֵיל, מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, לַעֲשׂוֹת שָׁלוֹם הַנִּזְכָּר לְעֵיל, הִיא בְּאִתְעָרוּתָא דִלְתַתָּא, בְּמַעֲשֵׂה הַצְּדָקָה וְהַשְׁפָּעַת חַיִּים חֵן וָחֶסֶד וְרַחֲמִים לְמַאן דְּלֵית לֵיהּ מִגַּרְמֵיהּ כְּלוּם, וּלְהַחֲיוֹת רוּחַ שְׁפָלִים כוּ׳.

**Kehot Publication Society (English Translation):**
Now, the arousal from above [to arouse a manifestation of said great illumination and immense effusion from the light of the *En Sof*, blessed is He] to bring about the said peace is effected by the arousal from below, by the act of charity and the effusion of “life, favor, kindness, and compassion”¹⁵. to him who has nothing of his own and “To revive the spirit of the humble….”¹⁶

footnotes:
¹⁵ Par. Liturgy, concluding benediction of the Amidah
¹⁶ Par. Isaiah 57:15.


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

וּמוּדַעַת זֹאת, מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ: מֵשִׂים שָׁלוֹם בְּפָמַלְיָא שֶׁל מַעְלָה וּבְפָמַלְיָא שֶׁל מַטָּה, ״פָּמַלְיָא שֶׁל מַעְלָה״ הֵם הַשָּׂרִים וְהַמִּדּוֹת הַנִּזְכָּרוֹת לְעֵיל, שֶׁהֵן הַהֵיכָלוֹת עֶלְיוֹנִים בְּעוֹלַם הַבְּרִיאָה שֶׁבַּזּוֹהַר הַקָּדוֹשׁ, וּ״פָמַלְיָא שֶׁל מַטָּה״ הֵן הַהֵיכָלוֹת הַתַּחְתּוֹנִים, וּבִפְרָט עוֹלָם הַזֶּה הַשָּׁפָל הַמְעוֹרָב טוֹב וָרַע מֵחֵטְא אָדָם הָרִאשׁוֹן, וְהָרַע שׁוֹלֵט עַל הַטּוֹב, כְּמוֹ שֶׁכָּתוּב: ״אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם כוּ׳״, ״וּלְאוֹם מִלְאוֹם יֶאֱמָץ״.

**Kehot Publication Society (English Translation):**
It is well known that our Sages, of blessed memory, said of him who busies himself with Torah *lishmah*¹⁷, Part I, end of ch. 5. that “he sets peace among the attendants of above and among the attendants of below.”¹⁸ 99b. The “attendants of above” are the princes¹⁹ and attributes mentioned above. For these are the upper *hechalot*²⁰ in the world of *Beriah*, mentioned in the sacred *Zohar*.²¹ II:245a ff. (see *Nitzutzei Orot*, ad loc.). The “attendants of below” are the lower *hechalot*, and especially this base world which, due to the sin of Adam, is mingled good and evil, and the evil rules over the good as it is written “While man rules in man…,”²² 49:4 (quoted in *Hadrat Melech* on *Zohar* II:95b). and “Nation will overpower nation.”²³, ad loc. (*Pesachim* 42b, *Rashi*, ad loc., and cf. *Zohar* II:236a and 240a).

footnotes:
¹⁷ For its own sake, as a command of G–d, without any ulterior motives. See Likkutei Amarim
¹⁸ Sanhedrin
¹⁹ Guardian angels.
²⁰ Shrines; realms.
²¹ Zohar
²² Ecclesiastes 8:9; see Etz Chaim
²³ Genesis 25:23; see Rashi


###### Tanya, Part IV; Iggeret HaKodesh 12:8
[Tanya, Part IV; Iggeret HaKodesh 12:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:8)

וְכַנִּרְאֶה בְּחוּשׁ בָּאָדָם הַתַּחְתּוֹן, הַנִּקְרָא בְּשֵׁם ״עוֹלָם קָטָן״, שֶׁלִּפְעָמִים הַטּוֹב גּוֹבֵר, וְלִפְעָמִים, לְהֵיפֶךְ חַס וְשָׁלוֹם.

**Kehot Publication Society (English Translation):**
This is empirically evident with terrestrial man who is called a microcosm,²⁴, *Pekudei* 3; see *Avot d’R. Nattan*, ch. 31. for sometimes the good prevails, and sometimes the reverse, Heaven forfend.

footnotes:
²⁴ Tanchuma


###### Tanya, Part IV; Iggeret HaKodesh 12:9
[Tanya, Part IV; Iggeret HaKodesh 12:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:9)

וְאֵין שָׁלוֹם בָּעוֹלָם עַד עֵת קֵץ, שֶׁיִּתְבָּרֵר הַטּוֹב מֵהָרַע לִידָּבֵק בְּשָׁרְשׁוֹ וּמְקוֹרוֹ, מְקוֹר הַחַיִּים בָּרוּךְ־הוּא, וַאֲזַי ״יִתְפָּרְדוּ כָּל פּוֹעֲלֵי אָוֶן״, וְרוּחַ הַטּוּמְאָה יַעֲבוֹר מִן הָאָרֶץ, כְּשֶׁיִּתְבָּרֵר מִתּוֹכוֹ בְּחִינַת הַטּוֹב הַמְחַיֵּיהוּ.

**Kehot Publication Society (English Translation):**
Therefore there will be no peace in the world until the time of the end, when the good shall be disencumbered from the evil²⁵, *Teitzei* 11 (*Rashi* on Exodus 17:16 and *Tosafot*, *Berachot* 3a, s.v. *Veonin*) and *Zohar* II:67a (end of *Beshalach*). to become attached to its root and source, the Source of Life, blessed is He. For then all the workers of iniquity²⁶ shall be scattered²⁷ and the spirit of impurity shall pass from the earth,²⁸ i.e., when the element of the good which sustains it shall be extracted from its midst.²⁹ (s.v. *Shevirat Hakelim*).

footnotes:
²⁵ Cf. Tanchuma
²⁶ The forces of evil.
²⁷ Par. Psalms 92:10.
²⁸ Par. Zechariah 13:2.
²⁹ See below, Epistle 26, and cf. Addendum, Mystical Concepts in Chassidism


###### Tanya, Part IV; Iggeret HaKodesh 12:10
[Tanya, Part IV; Iggeret HaKodesh 12:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:10)

וּבֵירוּר זֶה יִהְיֶה גַם כֵּן עַל־יְדֵי גִּילּוּי אֱלֹקוּתוֹ לְמַטָּה בְּהֶאָרָה רַבָּה וְהַשְׁפָּעָה עֲצוּמָה, כְּמוֹ שֶׁכָּתוּב: ״כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה׳״, ״וְנִגְלָה כְּבוֹד ה׳ כוּ׳״.

**Kehot Publication Society (English Translation):**
This disencumberment (*birur*) itself will also be through a manifestation of His Divinity below, with a great illumination and immense effulgence, as it is written: “For the earth shall be full of the knowledge of the L–rd,”³⁰ and “The glory of the L–rd shall be revealed….”³¹

footnotes:
³⁰ Isaiah 11:9.
³¹ Isaiah 40:5.


###### Tanya, Part IV; Iggeret HaKodesh 12:11
[Tanya, Part IV; Iggeret HaKodesh 12:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:11)

וְזֶהוּ בִּכְלָלוּת הָעוֹלָם לֶעָתִיד, אַךְ בָּאָדָם הַתַּחְתּוֹן, בְּכָל ״עֵת מְצוֹא״ – זוֹ תְּפִלָּה, אוֹ שְׁאָר עִתִּים מְזוּמָּנִים לְהִתְבּוֹדֵד עִם קוֹנוֹ, כָּל אֶחָד לְפִי מַעֲשָׂיו, זוֹכֶה לְמֵעֵין בֵּירוּר זֶה, עַל־יְדֵי עֵסֶק הַתּוֹרָה לִשְׁמָהּ וְכֵן עַל־יְדֵי הַצְּדָקָה, כְּמוֹ שֶׁאָמְרוּ: ״רַבִּי אֶלְעָזָר יָהִיב פְּרוּטָה לְעָנִי וַהֲדַר מַצְלֵּי, דִּכְתִיב: אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ״, הִיא בְּחִינַת גִּילּוּי הֶאָרָה וְהַשְׁפָּעַת הַדַּעַת וְהַתְּבוּנָה, לְהִתְבּוֹנֵן בִּגְדוּלַּת ה׳, וּלְהוֹלִיד מִזֶּה דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים כַּנּוֹדָע.

**Kehot Publication Society (English Translation):**
Now, this is as regards the future of the world, in general. But as regards terrestrial man, at every “time of finding,”³² meaning prayer,³³ III:79b. or at other times designated to seclude oneself with one’s Maker, each one, commensurate to his actions, merits a reflection of this *birur* by means of engagement with Torah *lishmah*, and likewise by means of charity, as it is related:³⁴ 10a. R. Eliezer gave a coin to a poor man, and then he prayed, as it is written:³⁵ “Through *tzedek* I will behold Your Countenance”—i.e., the rank of a manifest illumination and effusion of knowledge and reason, to contemplate on the greatness of G–d, thereof to beget the intellectual awe and love, as known.³⁶

footnotes:
³² Psalms 32:6.
³³ See the beginning of this verse, and cf. Zohar
³⁴ Bava Batra
³⁵ Psalms 17:45.
³⁶ See above, Epistle 8.


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

וְעַל־יְדֵי זֶה נִבְרָר הַטּוֹב לַה׳ וְנִפְרָד הָרַע, כְּמוֹ שֶׁכָּתוּב: ״מַצְרֵף לַכֶּסֶף וְכוּר לַזָּהָב, וְאִישׁ לְפִי מַהֲלָלוֹ״, פֵּירוּשׁ, לְפִי הִילּוּלוֹ אֶת ה׳ בְּעוֹמֶק הַדַּעַת לְהוֹלִיד דְּחִילוּ וּרְחִימוּ – כָּכָה נִבְרָר הַטּוֹב וְנִפְרָד הָרַע, כְּבֵירוּר וּפֵירוּד הַסִּיגִים מִכֶּסֶף וְזָהָב בְּמַצְרֵף וְכוּר.

**Kehot Publication Society (English Translation):**
And through this we extract the good for G–d, and separate the evil, as it is written: “The crucible is for silver, and the furnace for gold, and man according to his praise.”³⁷ This means, “according to his praising G–d”³⁸ renders the word as “his praising of Him.” (R. Schneur Zalman uses this interpretation in several places. See *Torah Or*, *Beshalach* 65b and 111c; *Likkutei Torah*, *Nasso* 28c; *Siddur Im Dach* 30d.)—with profound knowledge, to beget awe and love, that is how we disencumber the good and separate the evil, analogous to the extraction and separation of the drosses from the silver and gold in the crucible and furnace.

footnotes:
³⁷ Proverbs 27:21.
³⁸ Ibn Ezra


###### Tanya, Part IV; Iggeret HaKodesh 12:13
[Tanya, Part IV; Iggeret HaKodesh 12:13](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:13)

וְהִנֵּה מוּדַעַת זֹאת, שֶׁיִּשְׂרָאֵל בְּטִבְעָם הֵם רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים, מִפְּנֵי הֱיוֹת נַפְשׁוֹתֵיהֶם נִמְשָׁכוֹת מִמִּדּוֹתָיו יִתְבָּרֵךְ, אֲשֶׁר הַחֶסֶד גּוֹבֵר בָּהֶן עַל מִדַּת הַדִּין וְהַגְּבוּרָה וְהַצִּמְצוּם, וּכְמוֹ שֶׁכָּתוּב: ״גָּבַר חַסְדּוֹ עַל יְרֵיאָיו״, שֶׁלָּכֵן נִקְרֵאת הַנְּשָׁמָה ״בַּת כֹּהֵן״ כְּמוֹ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ.

**Kehot Publication Society (English Translation):**
Now, it is well known that Israelites are by their very nature compassionate and performers of kindness.³⁹ 79a. Cf. Jerusalem Talmud, *Kiddushin* 4:1; *Bamidbar Rabbah* 8:4; Maimonides, *Hilchot Issurei Biah* 9:17 and *Hilchot Matnot Aniyim* 10:2. This is so because their souls issued from His attributes, blessed be He, in which *chesed* prevails over the attribute of *din*, *gevurah*, and *tzimtzum*,⁴⁰. and as it is written:⁴¹ “His *chesed* prevails over them who fear⁴². Him.” The *neshamah*,⁴³ therefore, is called “daughter of the priest,”⁴⁴ as mentioned in the sacred *Zohar*.⁴⁵ II:95a ff. (ibid., 101a, III:7a.—The *kohanim* (priests) are of the category of *chesed* (see *Zohar* I:256b; III:121b, and 145b).

footnotes:
³⁹ Yevamot
⁴⁰ Synonymous terms; see Addendum, Mystical Concepts in Chassidism
⁴¹ Psalms 103:11.
⁴² Denoting the attribute of gevurah
⁴³ The soul proper (see above, Epistle 5, note 53).
⁴⁴ Leviticus 22:12 ff.
⁴⁵ Zohar


###### Tanya, Part IV; Iggeret HaKodesh 12:14
[Tanya, Part IV; Iggeret HaKodesh 12:14](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:14)

וְהִנֵּה, הַצְּדָקָה הַנִּמְשֶׁכֶת מִבְּחִינָה זוֹ, נִקְרֵאת בְּשֵׁם ״מַעֲשֵׂה הַצְּדָקָה״, כִּי שֵׁם ״מַעֲשֶׂה״ נוֹפֵל עַל דָּבָר שֶׁכְּבָר נַעֲשָׂה, אוֹ שֶׁנַּעֲשֶׂה תָּמִיד מִמֵּילָא וְהִיא דָבָר הַהוֹוֶה וְרָגִיל תָּמִיד. וְאַף כָּאן, הֲרֵי מִדַּת הַחֶסֶד וְהָרַחֲמָנוּת הוּטְבְּעָה בְּנַפְשׁוֹת כָּל בֵּית יִשְׂרָאֵל מִכְּבָר מֵעֵת בְּרִיאוּתָן וְהִשְׁתַּלְשְׁלוּתָן מִמִּדּוֹתָיו יִתְבָּרֵךְ, כְּמוֹ שֶׁכָּתוּב: ״וַיִּפַּח בְּאַפָּיו כוּ׳״, ״וְאַתָּה נָפַחְתָּ בִּי״, ״וּמַאן דְּנָפַח כוּ׳״, וְגַם בְּכָל יוֹם וָיוֹם בְּטוּבוֹ מְחַדֵּשׁ מַעֲשֵׂה בְרֵאשִׁית, וַ״חֲדָשִׁים לַבְּקָרִים כוּ׳״.

**Kehot Publication Society (English Translation):**
Now, the charity that issues from this aspect is referred to as “the *act* of charity,” for the term act (*maaseh*) applies to that which is already done, or which is in constant action of itself, thus, something existent and usually constant. So here, too, the trait of kindness and compassion is implanted in the souls of the whole House of Israel from aforetimes, from the time of their creation and evolution from His attributes, blessed be He, as it is written: “He breathed into his nostrils…,”⁴⁶ and “You did breathe it into me,”⁴⁷ and “He who exhales….”⁴⁸, Part I, ch. 2; cf. Nachmanides on Genesis 2:7; *Zohar* III:46b; *Kitzurim V’Hearot*, p. 74.—All these quotations imply the Divine origin of the *neshamah*. Furthermore, “In His goodness He renews the act of creation every day,”⁴⁹ and “They are new every morning….”⁵⁰

footnotes:
⁴⁶ Genesis 2:7.
⁴⁷ Liturgy, Morning Prayers.
⁴⁸ See Likkutei Amarim
⁴⁹ Liturgy, Morning Prayers. Cf. above, Epistle 11, note 9.
⁵⁰ Lamentations 3:23.


###### Tanya, Part IV; Iggeret HaKodesh 12:15
[Tanya, Part IV; Iggeret HaKodesh 12:15](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:15)

אַךְ לְשׁוֹן ״עֲבוֹדָה״ אֵינוֹ נוֹפֵל אֶלָּא עַל דָּבָר שֶׁהָאָדָם עוֹשֶׂה בִּיגִיעָה עֲצוּמָה נֶגֶד טֶבַע נַפְשׁוֹ, רַק שֶׁמְּבַטֵּל טִבְעוֹ וּרְצוֹנוֹ מִפְּנֵי רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, כְּגוֹן לְיַיגֵּעַ עַצְמוֹ בְּתוֹרָה וּבִתְפִלָּה ״עַד מִיצּוּי הַנֶּפֶשׁ כוּ׳״. וְאַף כָּאן בְּמִצְוַת הַצְּדָקָה, לִיתֵּן הַרְבֵּה יוֹתֵר מִטֶּבַע רַחֲמָנוּתוֹ וּרְצוֹנוֹ וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק ״נָתֹן תִּתֵּן״ – ״אֲפִילוּ מֵאָה פְעָמִים וְכוּ׳״.

**Kehot Publication Society (English Translation):**
An idiom of *avodah* (service), however, applies only to what man does with immense toil: it is contrary to his natural inclination, but he abnegates his nature and will before the will of the Supreme One, blessed is He, as, for example, to exhaust himself in Torah and prayer “to the extent of pressing out the soul….”⁵¹, Deuteronomy 32 (on Deuteronomy 6:5). And in our case, too, as regards the commandment of charity, he gives exceedingly more than the nature of his compassion and will, and as our Sages, of blessed memory, commented⁵², Deuteronomy 117. on the verse⁵³ “Give, you shall give”: “even a hundred times.”⁵⁴

footnotes:
⁵¹ See Sifrei
⁵² Sifrei
⁵³ Deuteronomy 15:10.
⁵⁴ Text adds here etc., but omitted according to H. V.


###### Tanya, Part IV; Iggeret HaKodesh 12:16
[Tanya, Part IV; Iggeret HaKodesh 12:16](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:16)

וְזֶהוּ שֶׁכָּתוּב ״וְהָיָה מַעֲשֵׂה הַצְּדָקָה״, שֶׁגַּם הַצְּדָקָה הַנִּקְרֵאת בְּשֵׁם ״מַעֲשֶׂה״ וְלֹא בְּשֵׁם ״עֲבוֹדָה״, אַף־עַל־פִּי־כֵן, בְּ״אִתְעָרוּתָא דִלְתַתָּא אִתְעָרוּתָא דִלְעֵילָּא״, מְעוֹרֵר גִּילּוּי אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בְּהֶאָרָה רַבָּה וְהַשְׁפָּעָה עֲצוּמָה, וְנַעֲשֶׂה שָׁלוֹם בִּמְרוֹמָיו וְגַם בְּפָמַלְיָא שֶׁל מַטָּה.

**Kehot Publication Society (English Translation):**
And this is the meaning of “And *the act of charity* [shall be]”—i.e., even with that type of charity which is called an “act” [and not “service”], the arousal from below will elicit an arousal from above. One arouses a manifestation of the light of the *En Sof*, blessed is He, by way of a great illumination and immense effulgence, and peace is made in His high places and also among the attendants of below.


###### Tanya, Part IV; Iggeret HaKodesh 12:17
[Tanya, Part IV; Iggeret HaKodesh 12:17](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:17)

רַק שֶׁבָּעוֹלָם הַזֶּה הַשָּׁפָל לֹא יִתְגַּלֶּה הַשָּׁלוֹם וְהַבֵּירוּר וּפֵירוּד הָרַע מֵהַטּוֹב עַד עֵת קֵץ וְלֹא בִּזְמַן הַגָּלוּת, כַּנִּזְכָּר לְעֵיל. רַק בְּ״עוֹלָם קָטָן״ הוּא הָאָדָם בְּכָל ״עֵת מְצוֹא״ – זוֹ תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב ״בְּצֶדֶק אֶחֱזֶה פָנֶיךָ״, כַּנִּזְכָּר לְעֵיל. אַךְ אַחַר הַתְּפִלָּה, יוּכַל לִהְיוֹת הָרַע חוֹזֵר וְנֵיעוֹר בְּקַל וּלְהִתְעָרֵב בַּטּוֹב, כַּאֲשֶׁר יִתְהַלֵּךְ בְּחֶשְׁכַת עוֹלָם הַזֶּה.

**Kehot Publication Society (English Translation):**
Though in this base world, the peace and the *birur* and separation of the evil from the good will not be manifest until the time of the end [but not during the time of the exile, as mentioned above], except in the microcosm, i.e., man, at every “time of finding”—meaning prayer, as it is written: “Through *tzedek* I will behold Your Countenance,” as mentioned above. Even so, after prayer it is possible that the evil will easily reawaken and become intermingled with the good as one walks in the darkness of this world.


###### Tanya, Part IV; Iggeret HaKodesh 12:18
[Tanya, Part IV; Iggeret HaKodesh 12:18](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:18)

אַךְ הַצְּדָקָה בִּבְחִינַת ״עֲבוֹדָה״, הִנֵּה, מֵאֲשֶׁר יָקְרָה וְגָדְלָה מַעֲלָתָהּ בִּמְאֹד מְאֹד, בִּהְיוֹתוֹ מְבַטֵּל טִבְעוֹ וּרְצוֹנוֹ הַגּוּפָנִי מִפְּנֵי רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, וְאִתְכַּפְיָא סִטְרָא אָחֳרָא, וַאֲזַי אִסְתַּלֵּק יְקָרָא דְקוּדְשָׁא־בְּרִיךְ־הוּא כוּ׳, וּ״כְיִתְרוֹן הָאוֹר מִן הַחֹשֶׁךְ״ דַּוְקָא כַּנּוֹדָע, אֵי לָזֹאת – אֵין הָרַע יָכוֹל לִהְיוֹת עוֹד חוֹזֵר וְנֵיעוֹר בְּקַלּוּת כָּל כָּךְ מֵאֵלָיו, רַק אִם הָאָדָם יְעוֹרְרֶנּוּ וְיַמְשִׁיכֶנּוּ עַל עַצְמוֹ חַס וְשָׁלוֹם.

**Kehot Publication Society (English Translation):**
But through the charity, which is in a mode of *avodah*, whereas its rank is extremely glorious and great [because one abnegates his nature and bodily will before the will of the Supreme One, blessed is He, and “subdues the *sitra achara*, and then rises the glory of the Holy One, blessed is He…,”⁵⁵ II:128b. and just “like the excellence of light over darkness,”⁵⁶ as known⁵⁷ III:47b; see also ibid., II:187a, and *Likkutei Amarim*, Part I, ch. 12.], the evil can no longer reawaken so easily of itself, unless, Heaven forfend, man would arouse it and draw it upon himself.

footnotes:
⁵⁵ Zohar
⁵⁶ Ecclesiastes 2:13.
⁵⁷ See Zohar


###### Tanya, Part IV; Iggeret HaKodesh 12:19
[Tanya, Part IV; Iggeret HaKodesh 12:19](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/12:19)

וְזֶהוּ שֶׁכָּתוּב ״הַשְׁקֵט וָבֶטַח עַד עוֹלָם״, ״הַשְׁקֵט״ הוּא מִלְּשׁוֹן ״שׁוֹקֵט עַל שְׁמָרָיו״, דְּהַיְינוּ, שֶׁהַשְּׁמָרִים נִפְרָדִים לְגַמְרֵי מִן הַיַּיִן וְנוֹפְלִין לְמַטָּה לְגַמְרֵי, וְהַיַּיִן לְמַעְלָה זַךְ וְצָלוּל בְּתַכְלִית. וְעַל דֶּרֶךְ זֶה הוּא בַּ״עֲבוֹדַת הַצְּדָקָה״, הַ״שְּׁמָרִים״ הֵן בְּחִינַת תַּעֲרוֹבֶת רַע שֶׁבְּנַפְשׁוֹ, – נִבְרָר וְנִפְרָד מְעַט מְעַט עַד שֶׁנּוֹפֵל לְמַטָּה לִמְקוֹרוֹ וְשָׁרְשׁוֹ, וּכְמוֹ שֶׁכָּתוּב: ״וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חַטֹּאתָם״:

**Kehot Publication Society (English Translation):**
And this is the meaning of “quietness and surety forever.” השקט (*quietness*) is of the etymon of “שוקט—(*he rests*) on his dregs,”⁵⁸, p. 76 ff.). meaning that the dregs are completely separated from the wine and fall completely netherward, while the wine above is wholly pure and clear. In an analogous manner it is with the *avodah* of charity: the dregs are the aspect of the mixture of evil in his soul which is gradually extricated and separated until it falls netherward to its root and source, and as it is written: “And You will cast all their sins into the depths of the sea.”⁵⁹

footnotes:
⁵⁸ Jeremiah 48:11 (cf. Kitzurim V’Hearot
⁵⁹ Micah 7:19.