## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 13:1
[Tanya, Part IV; Iggeret HaKodesh 13:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/13:1)

**מָה** רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ וְגוֹ׳.

**Kehot Publication Society (English Translation):**
**THIRTEEN.** “How abundant is Your goodness which You have hidden for those who fear You….”¹

footnotes:
¹ Psalms 1:20. The full verse reads: How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.


###### Tanya, Part IV; Iggeret HaKodesh 13:2
[Tanya, Part IV; Iggeret HaKodesh 13:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/13:2)

הִנֵּה, בִּכְלַל עוֹבְדֵי ה׳ יֵשׁ ב׳ בְּחִינוֹת וּמַדְרֵגוֹת חֲלוּקוֹת מִצַּד שׁוֹרֶשׁ נִשְׁמָתָם לְמַעְלָה, מִבְּחִינַת יָמִין וּשְׂמֹאל.

**Kehot Publication Society (English Translation):**
In the class of the “servants of the L–rd” there are two degrees and levels which, depending on the root of their souls above, are distinct in relation to the categories of the *right*². and the *left*.³.

footnotes:
² Chesed
³ Gevurah


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

דְּהַיְינוּ, שֶׁבְּחִינַת שְׂמֹאל הִיא מִדַּת הַצִּמְצוּם וְהַהֶסְתֵּר בַּעֲבוֹדַת ה׳, כְּמוֹ שֶׁכָּתוּב: ״וְהַצְנֵעַ לֶכֶת כוּ׳״ ״בַּמִּסְתָּרִים תִּבְכֶּה כוּ׳״, ״כָּל הָעוֹסֵק בַּתּוֹרָה בַּסֵּתֶר כוּ׳״.

**Kehot Publication Society (English Translation):**
That is, the characteristic of the *left* is the trait of contraction (*tzimtzum*) and concealment in the service of the L–rd, as it is written: “and to walk secretly…”⁴; “in secret places cries…”⁵; “whoever busies himself with Torah in secret….”⁶ 5:1 (Maimonides, *Hilchot Talmud Torah* 3:12); cf. also *Moed Kattan* 16b.

footnotes:
⁴ Micah 6:8.
⁵ Jeremiah 13:17.
⁶ Cf. Jerusalem Talmud, Berachot


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

וְהִנֵּה, מִמִּדָּה זוֹ נִמְשְׁכָה גַם כֵּן בְּחִינַת הַצִּמְצוּם וְהַגְּבוּל בַּעֲבוֹדַת ה׳, כְּמוֹ בִּצְדָקָה לִהְיוֹת נִידּוֹן בְּהֶשֵּׂג יָד, וְ״הַמְבַזְבֵּז – אַל יְבַזְבֵּז יוֹתֵר מֵחוֹמֶשׁ״, וּכְהַאי גַּוְנָא בְּתַלְמוּד תּוֹרָה וּשְׁאָרֵי מִצְוֹת, דַּי לוֹ שֶׁיּוֹצֵא יְדֵי חוֹבָתוֹ מֵחִיּוּב מְפוֹרָשׁ שֶׁחִיְּיבַתּוּ הַתּוֹרָה בְּפֵירוּשׁ לִקְבּוֹעַ עִתִּים כוּ׳. וּמִמֶּנָּה נִמְשָׁךְ גַּם כֵּן מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״זְרוֹק מָרָה בַּתַּלְמִידִים כוּ׳״.

**Kehot Publication Society (English Translation):**
From this attribute derives also the aspect of contraction (*tzimtzum*) and limitation in the service of G–d; for example, with charity—to judge according to the means, “and he who expends, should not expend more than one-fifth”;⁷ 50a (cf. above, Epistle 10, note 36). and, likewise, regarding the study of Torah and the other commandments—he suffices in discharging his duty, the definite duty to which the Torah obliges him, “to appoint times….”⁸ 3:4 ff. and 4:6; cf. *Tzemach Tzedek—Chidushim al Hashass* on *Peah* 1:1. From it derives also what our Sages, of blessed memory, said⁹ 103b.: “Cast a scare upon the pupils….”¹⁰

footnotes:
⁷ Ketuvot
⁸ See the author’s Hilchot Talmud Torah
⁹ Ketuvot
¹⁰ This last sentence appears in the text after the following one, which would render the passage rather difficult. A parenthesis inserted in the text already notes this difficulty and suggests that it might belong here (as in our translation).


###### Tanya, Part IV; Iggeret HaKodesh 13:5
[Tanya, Part IV; Iggeret HaKodesh 13:5](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/13:5)

אַךְ בְּחִינַת יָמִין, הִיא מִדַּת הַחֶסֶד וְהַהִתְפַּשְּׁטוּת בַּעֲבוֹדַת ה׳, בְּהִתְרַחֲבוּת בְּלִי צִמְצוּם וְהֶסְתֵּר כְּלָל, כְּמוֹ שֶׁכָּתוּב: ״וְאֶתְהַלְּכָה בָרְחָבָה כוּ׳״, וְגַם בְּלִי צִמְצוּם וּגְבוּל כְּלָל, וְאֵין מַעֲצוֹר לְרוּחַ נִדְבָתוֹ, בֵּין בִּצְדָקָה וּבֵין בְּתַלְמוּד תּוֹרָה וּשְׁאָרֵי מִצְוֹת, וְלֹא דַי לוֹ לָצֵאת יְדֵי חוֹבָתוֹ בִּלְבַד, אֶלָּא עַד בְּלִי דַי כוּ׳:

**Kehot Publication Society (English Translation):**
On the other hand, the characteristic of the *right* is the attribute of grace (*chesed*) and extension in the service of G–d by way of expansion, without any contraction and concealment whatsoever, as it is written: “And I will walk in an expanse…,”¹¹ without any contraction and limitation whatsoever. There is no restraint to the spirit¹² of his generosity—whether it be with respect to charity, the study of Torah, or other commandments. He does not suffice in discharging his obligation only, but to the extent of “never sufficient….”

footnotes:
¹¹ Psalms 119:45.
¹² Par. Proverbs 25:28.


###### Tanya, Part IV; Iggeret HaKodesh 13:6
[Tanya, Part IV; Iggeret HaKodesh 13:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/13:6)

**וְהִנֵּה,** כָּל אִישׁ יִשְׂרָאֵל צָרִיךְ לִהְיוֹת כָּלוּל מִב׳ בְּחִינוֹת אֵלּוּ, וְ״אֵין לְךָ דָבָר שֶׁאֵין לוֹ מָקוֹם״.

**Kehot Publication Society (English Translation):**
Now, every one of Israel needs to comprise both these traits, for “there is no thing which does not have its place.”¹³ 4:3—Both *chesed* and *gevurah* are essential.

footnotes:
¹³ Avot


###### Tanya, Part IV; Iggeret HaKodesh 13:7
[Tanya, Part IV; Iggeret HaKodesh 13:7](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/13:7)

וְלָכֵן מָצִינוּ כַּמָּה דְבָרִים מִקּוּלֵּי בֵּית שַׁמַּאי וּמֵחוּמְרֵי בֵּית הִלֵּל, לְלַמְּדֵנוּ, שֶׁאַף בֵּית שַׁמַּאי שֶׁשֹּׁרֶשׁ נִשְׁמָתָם מִבְּחִינַת שְׂמֹאל הָעֶלְיוֹן, וְלָכֵן הָיוּ דָנִין לְהַחֲמִיר תָּמִיד בְּכָל אִיסּוּרֵי הַתּוֹרָה, וּבֵית הִלֵּל שֶׁהָיוּ מִבְּחִינַת יָמִין הָעֶלְיוֹן, הָיוּ מְלַמְּדִין זְכוּת לְהָקֵל וּלְהַתִּיר אִיסּוּרֵי בֵּית שַׁמַּאי, שֶׁיִּהְיוּ מוּתָּרִים מֵאִיסּוּרָם וְיוּכְלוּ לַעֲלוֹת לְמַעְלָה, אַף־עַל־פִּי־כֵן, בְּכַמָּה דְבָרִים הָיוּ בֵּית שַׁמַּאי מְקִילִּין, מִפְּנֵי הִתְכַּלְלוּת שֹׁרֶשׁ נִשְׁמָתָם שֶׁהוּא כָּלוּל גַּם מִיָּמִין.

**Kehot Publication Society (English Translation):**
Thus we find various matters that are of the leniencies of Bet Shammai and of the stringencies of Bet Hillel.¹⁴ ch. 4; 5:1-5; *Oholot* 11:3-6. This comes to teach us that Bet Shammai, the root of whose soul is of the category of the supernal *left*¹⁵.—*Zohar* III:245a. See *Shaar Hagilgulim*, ch. 36.—[that is why they always decided stringently regarding all the prohibitions of the Torah; but Bet Hillel, who were of the supernal *right*,¹⁶.—See references in note 15 above. would find favorable arguments to be lenient and to permit the injunctions of Bet Shammai so that these should become *muttarim*¹⁷ from their *issur*¹⁸ (bound) to the *sitra achara*. To be *muttar* (permitted) means to be *muttar* (released, free) from the *sitra achara*. See *Likkutei Amarim*, Part I, ch. 7 and below, Epistle 26. and able to ascend upward. Nevertheless]—in several matters, even Bet Shammai are lenient. This is so because of the inclusiveness of their soul’s root, which compounds the *right* as well.

footnotes:
¹⁴ Eduyot
¹⁵ Gevurah
¹⁶ Chesed
¹⁷ Permitted.
¹⁸ Prohibition.—That which is assur


###### Tanya, Part IV; Iggeret HaKodesh 13:8
[Tanya, Part IV; Iggeret HaKodesh 13:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/13:8)

וְכֵן שׁוֹרֶשׁ נִשְׁמַת בֵּית הִלֵּל כָּלוּל גַּם מִשְּׂמֹאל, כַּיָּדוּעַ דֶּרֶךְ וּמִדּוֹת קֹדֶשׁ הָעֶלְיוֹן, דְּ״לֵית תַּמָן קִיצּוּץ וּפֵירוּד״ חַס וְשָׁלוֹם, וְכָל הַמִּדּוֹת כְּלוּלוֹת זוֹ מִזּוֹ, וְלָכֵן הֵם מְיוּחָדוֹת זוֹ בָּזוֹ, כַּיָּדוּעַ לְיוֹדְעֵי חֵן; וּכְדִכְתִיב בְּאַבְרָהָם, שֶׁהוּא מִדַּת הַחֶסֶד וְהָאַהֲבָה: ״עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה״, עַל־יְדֵי שֶׁלָּבַשׁ מִדַּת הַגְּבוּרָה, ״וַיַּעֲקוֹד אֶת יִצְחָק בְּנוֹ . . וַיִּקַּח אֶת הַמַּאֲכֶלֶת כוּ׳״.

**Kehot Publication Society (English Translation):**
And, likewise, the root of Bet Hillel’s soul compounds the *left* also. For, as known of the mode and attributes of the *kodesh ha’elyon*,¹⁹ there is no cleavage and division there,²⁰ III:70a; also ibid., 83a and 109a. Heaven forfend, and all the traits compound each other. Thus, they are united one with the other,²¹, Part II, ch. 6. as known to the students of Kabbalah.²² are not truly separate and distinct from each other; they proceed from, and succeed, each other. Thus we speak of *chesed* of *chesed*, *gevurah* of *chesed*, etc.; *chesed* of *gevurah*, *gevurah* of *gevurah*, etc. Cf. Addendum, *Mystical Concepts in Chassidism*. Thus it is written of Abraham, who is the attribute of *chesed* and love:²³ “Now I know that you are fearful of G–d”²⁴—for he had donned the attribute of *gevurah*²⁵, *Vayera* (on this and the preceding passage), and cf. the commentary of Nachmanides on this verse, and *Zohar* I:119b. “and bound Isaac his son…and took the knife….”²⁶

footnotes:
¹⁹ See above, Epistle 10, note 41.
²⁰ Zohar
²¹ See Likkutei Amarim
²² The sefirot
²³ See above, Epistle 2, note 9, and see below, note 27.
²⁴ Genesis 22:14.
²⁵ See Arizal, Likkutei Torah
²⁶ Genesis 22:10, 11.


###### Tanya, Part IV; Iggeret HaKodesh 13:9
[Tanya, Part IV; Iggeret HaKodesh 13:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/13:9)

וּמַה שֶּׁאָמַר הַכָּתוּב: ״אַבְרָהָם אוֹהֲבִי״ וּ״פַחַד יִצְחָק״, הִנֵּה הַהֶפְרֵשׁ וְהַהֶבְדֵּל הַזֶּה הוּא בִּבְחִינַת גִּילּוּי וְהֶעְלֵם, שֶׁבְּמִדַּת יִצְחָק – הַפַּחַד הוּא בִּבְחִינַת גִּילּוּי וְהָאַהֲבָה מְסוּתֶּרֶת בִּבְחִינַת הֶעְלֵם וְהֶסְתֵּר, וְהַהֵיפֶךְ – בְּמִדַּת אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם.

**Kehot Publication Society (English Translation):**
As for Scripture stating “Abraham who loved Me,”²⁷ to Abraham; see *Pardes Rimonim* 23:11, s.v. *Ahavah*. and “the *Fright* of Isaac,”²⁸ to Isaac; see *Pardes Rimonim* 23:17, s.v. *Pachad* (cf. *Zohar* III:12b, 18a, and 302b). this difference and distinction is with respect to manifestation and concealment. In the attribute of Isaac, *fright* is in a state of manifestation, while *love* is hidden in a state of concealment and hiding. The opposite is with the trait of our father Abraham, peace be to him.

footnotes:
²⁷ Isaiah 41:8—distinctly relating chesed
²⁸ Genesis 31:42, distinctly relating gevurah


###### Tanya, Part IV; Iggeret HaKodesh 13:10
[Tanya, Part IV; Iggeret HaKodesh 13:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/13:10)

וְזֶהוּ שֶׁאָמַר דָּוִד הַמֶּלֶךְ עָלָיו־הַשָּׁלוֹם: ״מָה רַב טוּבְךָ וְגוֹ׳״. כְּלוֹמַר, שֶׁמִּדַּת הַטּוֹב וְהַחֶסֶד אֲשֶׁר הִיא בִּבְחִינַת הֶעְלֵם וְהֶסְתֵּר אֵצֶל כָּל מִי שֶׁשּׁוֹרֶשׁ נִשְׁמָתוֹ מִבְּחִינַת שְׂמֹאל, הַנִּקְרָא בְּשֵׁם ״יְרֵאֶיךָ״, כְּמִדַּת בֵּית שַׁמַּאי, הִנֵּה אַף שֶׁהוּא טוֹב הַגָּנוּז וְצָפוּן, אַף־עַל־פִּי־כֵן, הוּא רַב וְגָדוֹל מְאֹד כְּמוֹ מִדַּת הַגְּדוּלָּה וְהַחֶסֶד מַמָּשׁ שֶׁמִּבְּחִינַת יָמִין, וּשְׁתֵּיהֶן הֵן מִבְּחִינַת גִּילּוּי בְּלִי גְבוּל וּמִדָּה וְשִׁיעוּר.

**Kehot Publication Society (English Translation):**
And this is the meaning of what King David, peace be to him, said: “How abundant is Your goodness….” That is to say that the attribute of goodness and *chesed*, which is in a state of concealment and hiding with everyone the root of whose soul is of the category of the *left*, referred to as “those that fear You”²⁹, *Bamidbar* 16b; *Mayim Rabbim 5636*, ch. 49: “The *gematria* (numerical value) of *yirah* (awe; fear) is equivalent to that of *gevurah*.” [as is the trait of Bet Shammai], now, though this is a concealed and hidden goodness, it is nevertheless truly as abundant and immense as the attribute of *gedulah*³⁰ (greatness) denotes the Divine *chesed*; see *Tikkunei Zohar* 22 (67b); *Likkutei Amarim*, Part II, ch. 4; *Likkutei Torah*, *Ekev* 17c ff.; *Mayim Rabbim 5636*, ch. 46 ff. and *chesed*, which is of the *right*, and both are of the category of a manifestation that is without limit, measure, and size.

footnotes:
²⁹ Cf. Likkutei Torah
³⁰ The term gedulah


###### Tanya, Part IV; Iggeret HaKodesh 13:11
[Tanya, Part IV; Iggeret HaKodesh 13:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/13:11)

וְזֶהוּ שֶׁכָּתוּב ״מָה רַב טוּבְךָ״, כְּלוֹמַר בְּלִי גְבוּל וּמִדָּה, בֵּין הַטּוֹב ״אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ״, וּבֵין אֲשֶׁר ״פָּעַלְתָּ לַחוֹסִים בָּךְ״, שֶׁהֵם בַּעֲלֵי הַבִּטָּחוֹן שֶׁמִּבְּחִינַת יָמִין, וְחַסְדָּם וְטוּבָם, הוּא גַם כֵּן בִּבְחִינַת גִּילּוּי וְהִתְפַּשְּׁטוּת – ״נֶגֶד בְּנֵי אָדָם״, וְלֹא בִּבְחִינַת צִמְצוּם וְהֶסְתֵּר כְּלָל.

**Kehot Publication Society (English Translation):**
And this is the meaning of Scripture: “How abundant is Your goodness,”¹ i.e., without limit and measure, whether it be the goodness “*which You have hidden for those who fear You*,” or that which “*You have wrought for those who trust in You*”—i.e., the hopeful who are of the category of the right,31 II:120b. and whose kindness and goodness are also in a state of manifestation and expansion “*before the children of man*,” and by no means in a state of contraction and concealment.


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

(וּמַה שֶּׁכָּתוּב ״לִירֵאֶיךָ״ וְלֹא ״בִּירֵאֶיךָ״, הַיְינוּ מִשּׁוּם שֶׁכָּל מַה שֶּׁהוּא בִּבְחִינַת הֶעְלֵם בְּכָל נְשָׁמָה, הִנֵּה בְּחִינָה זוֹ אֵינָהּ מְלוּבֶּשֶׁת תּוֹךְ הַגּוּף בְּמוֹחוֹ וְלִבּוֹ, אֶלָּא הוּא בִּבְחִינַת מַקִּיף מִלְמַעְלָה, וּמִשָּׁם הִיא מְאִירָה לְמוֹחוֹ וְלִבּוֹ לָעִתִּים הַצְּרִיכִים לְהִתְעוֹרְרוּת בְּחִינָה זוֹ, שֶׁתִּתְעוֹרֵר וְתָאִיר לְמוֹחוֹ וְלִבּוֹ, כְּדֵי לָבֹא לִידֵי מַעֲשֶׂה בְּפוֹעַל מַמָּשׁ).

**Kehot Publication Society (English Translation):**
(³²The reason it says “*For* those who fear You” rather than “*In* those who fear You” is because with every soul, whatever is in a state of concealment is not vested within the body in his mind and heart. It is, rather, in a state of “encompassing from above,” and from there it radiates to his mind and heart at those times when an arousal of this aspect becomes necessary, i.e., to be aroused and to illumine his mind and heart in order to result in a real act.)

footnotes:
³² Brackets appear in the text.


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

וְאָמַר עַל כֵּן, אֲשֶׁר ״רַב טוּב לְבֵית יִשְׂרָאֵל״, הַצָּפוּן וְהַגָּלוּי, הוּא בִּבְחִינַת בְּלִי גְבוּל וּמִדָּה לְפִי עֵרֶךְ נַפְשׁוֹתָם הַמְלוּבֶּשֶׁת בַּגּוּף, לָכֵן, גַּם אַתָּה ה׳ תִּתְנַהֵג עִמָּהֶם בְּמִדַּת חַסְדְּךָ הַגָּדוֹל בְּלִי גְבוּל וְתַכְלִית, הַנִּקְרָא ״רַב חֶסֶד״.

**Kehot Publication Society (English Translation):**
(The verse), therefore, says that whereas the “abundance of goodness of the House of Israel”³³ [that which is hidden and that which is manifest] is in a state of “without limit and measure” [according to the category of their soul vested in the body], therefore “You, too, O L–rd, treat them with the attribute of Your unlimited and infinitely great *chesed* which is called *rav chesed*.”

footnotes:
³³ Isaiah 63:7.


###### Tanya, Part IV; Iggeret HaKodesh 13:14
[Tanya, Part IV; Iggeret HaKodesh 13:14](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/13:14)

דְּ״אִית חֶסֶד וְאִית חֶסֶד״: אִית חֶסֶד עוֹלָם, שֶׁיֵּשׁ כְּנֶגְדּוֹ וּלְעוּמָּתוֹ מִדַּת הַדִּין חַס וְשָׁלוֹם, לְמַעֵט וּלְצַמְצֵם חַסְדּוֹ וְטוּבוֹ. אֲבָל חֶסֶד עֶלְיוֹן הַנִּקְרָא ״רַב חֶסֶד״, אֵין כְּנֶגְדּוֹ מִדַּת הַדִּין לְמַעֵט וּלְצַמְצֵם רוֹב חַסְדּוֹ מִלְּהִתְפַּשֵּׁט בְּלִי גְבוּל וְתַכְלִית, כִּי הוּא נִמְשָׁךְ מִבְּחִינַת ״סוֹבֵב כָּל עָלְמִין״ וּ״טְמִירָא דְכָל טְמִירִין״, הַנִּקְרָא ״כֶּתֶר עֶלְיוֹן״. וְזֶהוּ שֶׁכָּתוּב: ״תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ וְגוֹ׳ תִּצְפְּנֵם בְּסוּכָּה וְגוֹ׳״:

**Kehot Publication Society (English Translation):**
For there are different types of *chesed*:³⁴ there is *chesed olam*, the corresponding opposite of which is the attribute of *din*,³⁵; see Addendum, *Mystical Concepts in Chassidism*). Heaven forfend, which³⁶. serves to diminish and contract His *chesed* and goodness. But the *chesed elyon*,³⁷. which is called *rav chesed*, does not have an attribute of *din* opposed to it [to diminish and contract the abundance of His grace from extending unlimited and infinitely]. It derives from the rank of *sovev kol almin*³⁸ and *temira dechol temirin*,³⁹ called *keter elyon*.⁴⁰.—See *Zohar* I:147a (Toss.); also *Zohar* II:42b and III:288b; *Tikkunei Zohar*, Introduction 12a; cf. *Pardes Rimonim* 5:4. This, then, is the meaning of “You hide them in the covert of Your Countenance…You conceal them in a pavilion….”⁴¹

footnotes:
³⁴ See above, Epistle 10, notes 6-9.
³⁵ Judgment (identical with gevurah
³⁶ I.e., din
³⁷ Supreme chesed
³⁸ Encompassing, i.e., transcending all worlds.
³⁹ The most hidden of all hidden.
⁴⁰ Supreme keter
⁴¹ Psalms 31:21.