## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 15:1
[Tanya, Part IV; Iggeret HaKodesh 15:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:1)

**לְהָבִין** מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידוֹתָם בְּעִנְיַן הַסְּפִירוֹת, מוּדַעַת זֹאת בָּאָרֶץ מִפִּי קְדוֹשֵׁי עֶלְיוֹן נִשְׁמָתָם עֵדֶן.

**Kehot Publication Society (English Translation):**
**FIFTEEN.** “To understand the allegory and metaphor, the words of the wise and their riddles”¹—with respect to the *sefirot*.

footnotes:
¹ Proverbs 1:6.


###### Tanya, Part IV; Iggeret HaKodesh 15:2
[Tanya, Part IV; Iggeret HaKodesh 15:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:2)

לְקָרֵב קְצָת אֶל הַשֵּׂכֶל, מַאי דִּכְתִיב ״וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ״, שֶׁהַכַּוָּונָה הִיא לְהָבִין קְצָת אֱלֹהוּתוֹ יִתְבָּרֵךְ מִנֶּפֶשׁ הַמְלוּבֶּשֶׁת בִּבְשַׂר הָאָדָם, וְעַל פִּי מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק: ״בָּרְכִי נַפְשִׁי וְגוֹ׳״ ״מַה הַקָּדוֹשׁ־בָּרוּךְ־הוּא כוּ׳, אַף הַנְּשָׁמָה כוּ׳״, וְעַל פִּי מַאֲמַר הַזֹּהַר עַל פָּסוּק: ״וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים״; מַאן דְּנָפַח, מִתּוֹכֵיהּ נָפַח, וַאֲפִילוּ נֶפֶשׁ דַּעֲשִׂיָּה הִיא בָּאָה מִזִּיוּוּג זְעֵיר אַנְפִּין וְנוּקְבָא דַּעֲשִׂיָּה, וְהַמּוֹחִין שֶׁלָּהֶם שֶׁהֵם בְּחִינַת חַיָּה וּנְשָׁמָה דִזְעֵיר אַנְפִּין וְנוּקְבָא, שֶׁהֵן הֵן אֲחוֹרַיִים דְּכֵלִים דִּזְעֵיר אַנְפִּין וְנוּקְבָא דַּאֲצִילוּת, שֶׁהֵם אֱלֹהוּת מַמָּשׁ, שֶׁבְּתוֹכָם מֵאִיר אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַמְלוּבָּשׁ וְגָנוּז בְּחָכְמָה דַאֲצִילוּת, דְּ״אִיהוּ וְגַרְמוֹהִי חַד״ בַּאֲצִילוּת.

**Kehot Publication Society (English Translation):**
To make the verse “And from my flesh I shall behold G–d”² *Torah*, *Emor* 31b; *Maamarei Admur Hazaken Haketzarim*, p. 264. See also *Pardes* *Rimonim* 4:6. more intelligible, it is known throughout³ [in tradition from the supreme saints, may their souls rest in Eden] that it refers to understanding somewhat of His G–dliness, blessed be He, (by reflecting on) the soul which is vested in the flesh of man in accordance with the saying of our Sages, of blessed memory, on the verse “give praise, my soul…”:⁴ “Just as the Holy One, blessed is He…the soul also…”:⁵ 10a; *Tikkunei Zohar* 13 (28a). See also *Midrash Tehillim* (ed. Buber) 103:4, 5, and notes, ad loc. Cf. *Shomer Emunim* 2:9. and in accordance with the saying of the *Zohar* on the verse “He breathed into his nostrils a soul of life”⁶: “He who exhales, exhales from within himself.”⁷ For even a soul (*nefesh*) of *Asiyah*⁸ derives from the *conjunctio* of the masculine and feminine (זיווג זו”ן)⁹ I:157b; cf. *Bava Batra* 74b; *Shomer Emunim* 1:26 ff. These terms apply generally to the *sefirot*: *chochmah* is *abba* (father), *binah* is *imma* (mother; or *imma ilaah*, superior mother), the lower *sefirot* are the “children”: *daat*, *tiferet*, or the *middot* from *chesed* to *yesod* as a whole correspond to *ben* (son) and *malchut* to *bat* (daughter; or *imma tataah*, the lower mother); see *Zohar* III:290a ff.; *Pardes Rimonim* 8:17. The *middot (chesed* to *yesod)* form a configuration (*partzuf*) called *z’eyr anpin*. *Malchut* is called the configuration of *malchut*, *nukvah* (the female), or the “feminine aspect of *z’eyr anpin*.” (See Addendum, *Mystical Concepts in Chassidism*, s.v. *Partzufim*.) When the *middot* (the masculine aspect of *z’eyr anpin*) are united with *malchut* (the feminine aspect of *z’eyr anpin*), thus forming one complete *partzuf*, this *zivvug* (*conjunctio*) results in the “birth” of the effects of the *sefirot*: the realms, levels, or creatures, emanating therefrom. Every creation or derivation from the *sefirot*, thus, presupposes a *conjunctio* of the higher levels. Because the potential creation, as it is in the upper *sefirot* *(chochmah* and *binah*), becomes realized and manifest through the lower *sefirot* (the *middot* and *malchut*); generally we speak simply of the union of the latter, in terms of *zivvug zu”n*. (See more on this subject *below*, Epistle 20, note 62.) of *Asiyah* and of their *mochin*¹⁰ (*chochmah*, *binah*, *daat*) from which the lower *sefirot* proceed. [which are the aspects of the *chaya* and *neshamah* of the masculine and feminine¹¹ and *binah* (see *above*, Epistle 5, note 55). The *mochin* (upper *sefirot*) are the soul-forces of the *zu’n* (the lower *sefirot*).]—which in turn, are the *achorayim*¹², inwardness. While *pnimiyut* denotes the very essence, the innermost point, *achorayim* denotes extraneity, the point furthest removed from the essence, thus the lowest grade. (See Addendum, *Mystical Concepts in Chassidism*.) of the *kelim*¹³ (essence), or *orot* (lights). *Atzmut* and *orot* refer to the infinite Divine essence, and the Divine effulgence and emanation. The *kelim*, in turn, signify the qualitatively finitized screening, contraction, and concealment (*tzimtzum*) of the Divine emanation and life-forces so that they may become vested in, and animate, the finite beings. See *Likkutei Amarim*, Part II, ch. 4. See also *Etz Chaim* 2:3. (Addendum, ibid.) of the masculine and feminine of *Atzilut*.¹⁴ of *Asiyah*, thus, are the lowest and final rank of the sublime *sefirot* of *Atzilut*—which are divine, etc. (The latter)¹⁵ and *malchut*) of *Atzilut*. are truly divine, because in them radiates the light of the *En Sof*, blessed is He, which is vested and concealed in the *chochmah* of *Atzilut*, and “He and His causations are one—in *Atzilut*.”¹⁶, Introduction 3b; see below, beg. of Epistle 20 and the notes, ad loc.

footnotes:
² Job 19:26.—Cf. Likkutei
³ Par. Isaiah 12:5.
⁴ Psalms 103:1.
⁵ Berachot
⁶ Genesis 2:7.
⁷ See above, Epistle 12, note 48.
⁸ The lowest type of soul from the lowest of the cosmic realms; cf. above, Epistle 5, note 53.
⁹ Kabbalistic literature abounds with allegorical anthropomorphisms and references to categories represented by symbolic terms as “masculine” (generally: the emanating, influencing aspect) and “feminine” (generally, the recipient aspect); see Zohar
¹⁰ Their “brains”; the upper sefirot
¹¹ The second and third highest of the soul-gradations, corresponding to chochmah
¹² Hindersides; as opposed to pnimiyut
¹³ Vessels; as opposed to atzmut
¹⁴ The sefirot
¹⁵ The “masculine” and the “feminine” (i.e., the middot
¹⁶ Tikkunei Zohar


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

וְעַל כֵּן, גַּם בְּנִשְׁמַת הָאָדָם מֵאִיר אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, מְלוּבָּשׁ וְגָנוּז בְּאוֹר הַחָכְמָה שֶׁבָּהּ, לְהַחֲיוֹת אֶת הָאָדָם. וּמִמֶּנָּה יוּכַל הָאָדָם לְהָבִין קְצָת בִּסְפִירוֹת הָעֶלְיוֹנוֹת, שֶׁכּוּלָּן מְאִירוֹת בְּנִשְׁמָתוֹ הַכְּלוּלָה מֵהֶן.

**Kehot Publication Society (English Translation):**
Thus it follows that the light of the *En Sof*, blessed is He, radiates in the soul (*neshamah*) of man as well, vested and concealed in the light of its *chochmah* in order to animate man.¹⁷, Part I, ch. 18 and above, Epistle 4, note 25. And from (the soul) man is able to understand somewhat of the supernal *sefirot*, for they all radiate in his soul—which compounds them.

footnotes:
¹⁷ See Likkutei Amarim


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

אַךְ צָרִיךְ לְהַקְדִּים, מַה שֶּׁשָּׁמַעְתִּי מִמּוֹרִי עָלָיו־הַשָּׁלוֹם עַל פָּסוּק ״וְאָנֹכִי עָפָר וָאֵפֶר״, שֶׁאָמַר אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם עַל הֶאָרַת נִשְׁמָתוֹ הַמְּאִירָה בְּגוּפוֹ מֵאוֹר חֶסֶד עֶלְיוֹן, וְהִיא מִדָּתוֹ מִדַּת ״אַהֲבָה רַבָּה״, (נוסח אחר: שֶׁבָּהּ הָיָה) שֶׁהָיָה אוֹהֵב אֶת הַקָּדוֹשׁ־בָּרוּךְ־הוּא אַהֲבָה גְדוֹלָה וְעֶלְיוֹנָה כָּל כָּךְ, עַד שֶׁנַּעֲשָׂה ״מֶרְכָּבָה״ לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
But it is necessary to state first what I heard from my master,¹⁸ peace be to him, on the verse, “And I am dust and ashes.”¹⁹ Our father Abraham, peace be to him, said this²⁰ of the illumination of his soul which radiates in his body from the light of the supreme *chesed*;²¹ and that is his attribute: the attribute of magnanimous love (*ahavah rabbah*).²² For²³ he loved the Holy One, blessed is He, with so great and sublime a love that he became a chariot for the Holy One, blessed is He.²⁴ 47:6. This expression signifies absolute self-abnegation and submission to G–d and the Divine will (just as the chariot is totally submitted to the will of the charioteer), thereby becoming a vehicle for Divinity on earth. See *Likkutei Amarim*, Part I, chs. 18, 23, and 34; cf. R. Chaim Vital, *Shaarei Kedushah* 1, end of 1. See also below, Epistle 25, and notes 31 ff., ad loc.

footnotes:
¹⁸ R. Dov Ber, the Maggid (Preacher) of Mezeritch (disciple of and successor to the Baal Shem Tov and principal master of the author).
¹⁹ Genesis 18:27.
²⁰ I am dust and ashes.
²¹ See above, Epistle 2, note 9.
²² See above, Epistle 13, note 27.
²³ V. L.: For therewith he loved.
²⁴ Bereishit Rabbah


###### Tanya, Part IV; Iggeret HaKodesh 15:5
[Tanya, Part IV; Iggeret HaKodesh 15:5](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:5)

וְסָלְקָא דַעְתָּךְ אֲמִינָא, שֶׁבְּחִינַת חֶסֶד וְאַהֲבָה שֶׁלְּמַעְלָה בַּסְּפִירוֹת הָעֶלְיוֹנוֹת, הִיא מֵעֵין וְסוּג מַהוּת מִדַּת ״אַהֲבָה רַבָּה״ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם, רַק שֶׁהִיא גְדוֹלָה וְנִפְלָאָה מִמֶּנָּה לְמַעְלָה מַּעְלָה עַד אֵין קֵץ וְתַכְלִית, כַּנּוֹדָע מִמִּדּוֹת הָעֶלְיוֹנוֹת שֶׁאֵין לָהֶם [נוסח אחר: קֵץ] סוֹף וְתַכְלִית מִצַּד עַצְמָן, כִּי אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מֵאִיר וּמְלוּבָּשׁ בְּתוֹכָם מַמָּשׁ, וְ״אִיהוּ וְגַרְמוֹהִי חַד״. מַה שֶּׁאֵין כֵּן בְּנִשְׁמַת הָאָדָם הַמְלוּבֶּשֶׁת בַּחוֹמֶר, שֶׁיֵּשׁ לְמִדּוֹתֶיהָ קֵץ וּגְבוּל, אֲבָל מִכָּל מָקוֹם סָלְקָא דַעְתָּךְ אֲמִינָא שֶׁמִּדּוֹתֶיהָ הֵן מֵעֵין וְסוּג מִדּוֹת הָעֶלְיוֹנוֹת.

**Kehot Publication Society (English Translation):**
Now, one might possibly assume that the type of *chesed* and love as it is above in the supernal *sefirot* is of a similar nature to the attribute of abundant love of our father Abraham, peace be to him, though exceedingly greater and more marvelous *ad infinitum* than the (latter). [For it is known of the Supernal attributes that they are essentially without end and limit because the light of the *En Sof*, blessed is He, actually radiates and is vested within them, and “He and His causations are one.” As regards the soul of man, however, which is vested in matter, its attributes are finite and limited. But in any case, one might possibly assume that its attributes are of the same type as the supernal attributes.]


###### Tanya, Part IV; Iggeret HaKodesh 15:6
[Tanya, Part IV; Iggeret HaKodesh 15:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:6)

וְלָזֶה אָמַר: ״וְאָנֹכִי עָפָר וָאֵפֶר״, דִּכְמוֹ שֶׁהָאֵפֶר הוּא מַהוּתוֹ וְעַצְמוּתוֹ שֶׁל הָעֵץ הַנִּשְׂרָף, שֶׁהָיָה מוּרְכָּב מִד׳ יְסוֹדוֹת: אֵשׁ רוּחַ מַיִם עָפָר, וְג׳ יְסוֹדוֹת אֵשׁ מַיִם רוּחַ – חָלְפוּ וְהָלְכוּ לָהֶם וְכָלוּ בֶּעָשָׁן הַמִּתְהַוֶּה מֵהַרְכָּבָתָן כַּנּוֹדָע, וִיסוֹד הַד׳ שֶׁהָיָה בָּעֵץ – שֶׁהוּא הֶעָפָר שֶׁבּוֹ הַיּוֹרֵד לְמַטָּה וְאֵין הָאֵשׁ שׁוֹלֶטֶת בּוֹ, הוּא הַנִּשְׁאָר קַיָּים, וְהוּא הָאֵפֶר.

**Kehot Publication Society (English Translation):**
Therefore he said: “I am dust and ashes,” that is, just as ashes, which are the essence and substance of the burned wood. (For the wood) was composed of the four elements fire-air-water-earth, and the three elements of fire-water-air passed away and were consumed in the smoke that came about through their compound, as known. The fourth element of the wood, namely the earth which goes netherward and over which the fire has no dominion, remains in existence, and it forms the ashes.


###### Tanya, Part IV; Iggeret HaKodesh 15:7
[Tanya, Part IV; Iggeret HaKodesh 15:7](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:7)

וְהִנֵּה, כָּל מַהוּת הָעֵץ וּמַמָּשׁוֹ וְחוּמְרוֹ וְצוּרָתוֹ בְּאוֹרֶךְ וְרוֹחַב וְעוֹבִי שֶׁהָיָה נִרְאֶה לָעַיִן קוֹדֶם שֶׁנִּשְׂרַף, עִיקָּרוֹ הָיָה מִיסוֹד הֶעָפָר שֶׁבּוֹ, רַק שֶׁאֵשׁ מַיִם רוּחַ כְּלוּלִים בּוֹ, כִּי הֶעָפָר הוּא חוּמְרִי יוֹתֵר מִכּוּלָּן, וְיֵשׁ לוֹ אוֹרֶךְ וְרוֹחַב וְעוֹבִי, מַה שֶּׁאֵין כֵּן בְּאֵשׁ וְרוּחַ, וְגַם הַמַּיִם הֵם מְעַט מִזְּעֵיר בָּעֵץ, וְכָל אָרְכּוֹ וְרָחְבּוֹ וְעוֹבְיוֹ ״הַכֹּל הָיָה מִן הֶעָפָר וְהַכֹּל שָׁב אֶל הֶעָפָר״, שֶׁהוּא הָאֵפֶר הַנִּשְׁאָר אַחֲרֵי שֶׁנִּפְרְדוּ מִמֶּנּוּ אֵשׁ מַיִם רוּח.

**Kehot Publication Society (English Translation):**
Now the whole of the essence of the wood, its substantiality and matter, and its form in terms of length, width, and density [visible to the eye, before it was burned], was basically from its element of earth, though the fire, water, and air were contained in it. For earth is the most material of them all. It has (dimensions of) length, width, and density, which is not the case with the fire, and air, and even water, of which there is but very little in the wood. And all (the wood’s dimensions of) length, width and density, “all is of the earth, and all returns to earth”²⁵—i.e., the ashes that remain after the fire, water, and air have been separated from it.

footnotes:
²⁵ Par. Ecclesiastes 3:20.


###### Tanya, Part IV; Iggeret HaKodesh 15:8
[Tanya, Part IV; Iggeret HaKodesh 15:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:8)

וְהִנֵּה, כְּמוֹ שֶׁהָאֵפֶר אֵין לוֹ דִּמְיוֹן וְעֵרֶךְ אֶל מַהוּת הָעֵץ הַגָּדוֹל בְּאוֹרֶךְ וְרוֹחַב וְעוֹבִי קוֹדֶם שֶׁנִּשְׂרַף, לֹא בְּכַמּוּתוֹ וְלֹא בְּאֵיכוּתוֹ, אַף שֶׁהוּא [הוּא] מַהוּתוֹ וְעַצְמוּתוֹ וּמִמֶּנּוּ נִתְהַוָּה – כָּךְ עַל דֶּרֶךְ מָשָׁל אָמַר אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם עַל מִדָּתוֹ, מִדַּת הַחֶסֶד וְהָאַהֲבָה הַמְּאִירָה בּוֹ וּמְלוּבֶּשֶׁת בְּגוּפוֹ, דְּאַף שֶׁהִיא [הִיא] מִדַּת הָאַהֲבָה וְחֶסֶד הָעֶלְיוֹן שֶׁבָּאֲצִילוּת הַמֵּאִיר בְּנִשְׁמָתוֹ שֶׁהָיְתָה מֶרְכָּבָה עֶלְיוֹנָה, אַף־עַל־פִּי־כֵן בְּרִדְתָּהּ לְמַטָּה לְהִתְלַבֵּשׁ בְּגוּפוֹ עַל־יְדֵי הִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת מִמַּדְרֵגָה לְמַדְרֵגָה עַל־יְדֵי צִמְצוּמִים רַבִּים, אֵין דִּמְיוֹן וְעֵרֶךְ מַהוּת אוֹר הָאַהֲבָה הַמֵּאִיר בּוֹ אֶל מַהוּת אוֹר אַהֲבָה וְחֶסֶד עֶלְיוֹן שֶׁבָּאֲצִילוּת, אֶלָּא כְּעֵרֶךְ וְדִמְיוֹן מַהוּת הֶעָפָר שֶׁנַּעֲשָׂה אֵפֶר אֶל מַהוּתוֹ וְאֵיכוּתוֹ כְּשֶׁהָיָה ״עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל״ עַל דֶּרֶךְ מָשָׁל, וְיוֹתֵר מִזֶּה, לְהַבְדִּיל בַּאֲלָפִים הַבְדָּלוֹת, רַק שֶׁ״דִּבְּרָה תוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם״ בְּמָשָׁל וּמְלִיצָּה:

**Kehot Publication Society (English Translation):**
Now, there is neither a quantitative nor a qualitative resemblance and proportion between the ashes and the essence of the wood [which, prior to being burned, had sizeable dimensions of length, width, and density], even though (the ashes)²⁶ are its very essence and substance, and of them did (the wood) come into being. Precisely so, metaphorically speaking, our father Abraham, peace be to him, said of his attribute [the attribute of grace and love radiating in him and vested in his body]: “Though it is the attribute of the love and supreme *chesed* of *Atzilut* that radiates in his soul [which was a supernal chariot], nevertheless, as (the soul) descended netherward, [by the evolution of the worlds from one level to another, by means of many contractions] in order to become vested in his body, there is no semblance and proportion between the essence of the light of the love that radiates in him and the essence of the light of the love and supreme *chesed* of *Atzilut*, except of the sort of proportion and semblance as there is between the essence of the earth which became ashes, and its essence and core as it was (originally) in the “tree (that was) pleasant to the sight and good for food.”²⁷ (But even this is only) metaphorically speaking, and, moreover, not at all comparable,²⁸ except that the Torah speaks in human phraseology²⁹ 31b; *Sifra*, *Kedoshim*, *parshah* 10. by way of allegory and metaphor.

footnotes:
²⁶ I.e., the element of earth.
²⁷ Par. Genesis 2:9.
²⁸ Lit.: separate by thousands of separations.
²⁹ Berachot


###### Tanya, Part IV; Iggeret HaKodesh 15:9
[Tanya, Part IV; Iggeret HaKodesh 15:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:9)

**וְהִנֵּה,** כְּלָלוּת הַי׳ סְפִירוֹת שֶׁבְּנִשְׁמַת הָאָדָם, נוֹדָע לַכֹּל [בְּדֶרֶךְ כְּלָל. בכתב יד ליתא], שֶׁהַמִּדּוֹת נֶחְלָקוֹת בְּדֶרֶךְ כְּלָל לְז׳ מִדּוֹת, וְכָל פְּרָטֵי הַמִּדּוֹת שֶׁבָּאָדָם – בָּאוֹת מֵאַחַת מִז׳ מִדּוֹת אֵלּוּ, שֶׁהֵן שׁוֹרֶשׁ כָּל הַמִּדּוֹת וּכְלָלוּתָן, שֶׁהֵן: מִדַּת הַחֶסֶד לְהַשְׁפִּיעַ בְּלִי גְבוּל, וּמִדַּת הַגְּבוּרָה – לְצַמְצֵם מִלְּהַשְׁפִּיעַ כָּל כָּךְ, אוֹ שֶׁלֹּא לְהַשְׁפִּיעַ [נוסח אחר: כָּל עִיקָּר] כְּלָל, וּמִדַּת הָרַחֲמִים – לְרַחֵם עַל מִי שֶׁשַּׁיָּיךְ לְשׁוֹן רַחֲמָנוּת עָלָיו, וְהִיא מִדָּה מְמוּצַּעַת בֵּין גְּבוּרָה לְחֶסֶד, שֶׁהִיא לְהַשְׁפִּיעַ לַכֹּל, גַּם לְמִי שֶׁלֹּא שַׁיָּיךְ לְשׁוֹן רַחֲמָנוּת עָלָיו כְּלָל, מִפְּנֵי שֶׁאֵינוֹ חָסֵר כְּלוּם וְאֵינוֹ שָׁרוּי בְּצַעַר כְּלָל.

**Kehot Publication Society (English Translation):**
Now, as regards the totality of the ten *sefirot* as they are in the soul of man, it is known to all³⁰ that the attributes are generally divided into seven (emotive) attributes (*middot*),³¹: *chesed*, *gevurah*, *tiferet*, etc. More specifically, these classes subdivide into numerous details: *chesed* of *chesed*, *gevurah* of *chesed*, *tiferet* of *chesed*, etc. (Cf. above, Epistle 13, note 22.) and all the detailed traits in man derive from one of these seven attributes. For they are the root of all the traits, and their generality, namely: the attribute of *chesed—*to diffuse without limit; the attribute of *gevurah*—to withhold from diffusing so much or from diffusing altogether; the attribute of *rachamim*—to pity whoever is in need of compassion. It³². is the mediating attribute between *gevurah* and *chesed*, (the latter of) which seeks to diffuse to all, even where compassion is not applicable at all³³ 23:8, s.v. *Mayim*, and cf. *Moreh Nevuchim* 3:53. [inasmuch as he lacks nothing and is in no state of trouble whatsoever].

footnotes:
³⁰ V. L.: It is known, in a general way.
³¹ Generally speaking there are seven classes of middot
³² Rachamim
³³ See Pardes Rimonim


###### Tanya, Part IV; Iggeret HaKodesh 15:10
[Tanya, Part IV; Iggeret HaKodesh 15:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:10)

וּלְפִי שֶׁהִיא מִדָּה מְמוּצַּעַת, נִקְרֵאת ״תִּפְאֶרֶת״, כְּמוֹ בִּגְדֵי תִּפְאֶרֶת עַל דֶּרֶךְ מָשָׁל, שֶׁהוּא בֶּגֶד צָבוּעַ בִּגְוָונִים הַרְבֵּה מְעוֹרָבִים [בּוֹ. בכתב יד ליתא] בְּדֶרֶךְ שֶׁהוּא תִּפְאֶרֶת וְנוֹי, מַה שֶּׁאֵין כֵּן בֶּגֶד הַצָּבוּעַ בְּגָוֶון אֶחָד לֹא שַׁיָּיךְ בּוֹ לְשׁוֹן תִּפְאֶרֶת.

**Kehot Publication Society (English Translation):**
Because (*rachamim*) is the mediating attribute, it is called *tiferet*.³⁴ It is, by way of analogy, like beautiful garments, that is, garments dyed³⁵ with many colors blended in such a way that there is beauty and embellishment.³⁶ To a garment dyed in one color, however, one cannot apply the term of “beauty” (*tiferet*).³⁷, ch. 51.—*Chesed*, *gevurah*, and *tiferet* are the generality (i.e., the principal classes) of the *middot*. The other, successive attributes are branches or derivatives of these three. (Cf. Addendum, *Mystical Concepts in Chassidism*.)

footnotes:
³⁴ Beauty.
³⁵ See H. V.
³⁶ See above, Epistle 12, note 13.
³⁷ Cf. Mayim Rabbim 5636


###### Tanya, Part IV; Iggeret HaKodesh 15:11
[Tanya, Part IV; Iggeret HaKodesh 15:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:11)

וְאַחַר כָּךְ, בְּבוֹא הַהַשְׁפָּעָה לִידֵי מַעֲשֶׂה, דְּהַיְינוּ בִּשְׁעַת הַהַשְׁפָּעָה מַמָּשׁ צָרִיךְ לְהִתְיַעֵץ אֵיךְ לְהַשְׁפִּיעַ, בְּדֶרֶךְ שֶׁיּוּכַל הַמְקַבֵּל לְקַבֵּל הַהַשְׁפָּעָה, כְּגוֹן שֶׁרוֹצֶה לְהַשְׁפִּיעַ דְּבַר חָכְמָה לְלַמְּדָהּ לִבְנוֹ, אִם יֹאמְרֶנָּה לוֹ כּוּלָּהּ כְּמוֹ שֶׁהִיא בְּשִׂכְלוֹ – לֹא יוּכַל הַבֵּן לְהָבִין וּלְקַבֵּל, רַק שֶׁצָּרִיךְ לְסַדֵּר לוֹ בְּסֵדֶר וְעִנְיָן אַחֵר, ״דָּבָר דָּבוּר עַל אוֹפְנָיו״, מְעַט מְעַט.

**Kehot Publication Society (English Translation):**
Now, afterward, as the diffusion is realized, that³⁸, *Bereishit*, vol. 1, 98b), this phrase “that is…diffusion” does not appear. See H. V. is, at the time of the actual diffusion, it is necessary to deliberate how to diffuse in such a way that the recipient be able to absorb the effusion. For example, when one wishes to convey a matter of wisdom to teach it to his son, if he will tell it to him in its totality, just as it is in his own mind, the son will be unable to understand and to absorb it. Rather, one needs to arrange it in a different order and context, “every word spoken in a proper manner,”³⁹ gradually.

footnotes:
³⁸ In one version (Or Hatorah
³⁹ Par. Proverbs 25:11.


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

וּבְחִינַת עֵצָה זוֹ נִקְרֵאת ״נֶצַח״ וְ״הוֹד״, שֶׁהֵן ״כְּלָיוֹת יוֹעֲצוֹת״; וְגַם [נוסח אחר: וְהֵן] ״תְּרֵין בֵּיעִין״, הַמְבַשְּׁלִים הַזֶּרַע, שֶׁהִיא הַטִּפָּה הַנִּמְשֶׁכֶת מֵהַמּוֹחַ, דְּהַיְינוּ דְּבַר חָכְמָה וָשֵׂכֶל הַנִּמְשָׁךְ מִשֵּׂכֶל הָאָב, שֶׁלֹּא יוּמְשַׁךְ כְּמוֹ שֶׁהוּא שֵׂכֶל דַּק מְאֹד בְּמוֹחוֹ וְשִׂכְלוֹ, רַק יִשְׁתַּנֶּה קְצָת מִדַּקּוּת שִׂכְלוֹ וְיִתְהַוֶּוה שֵׂכֶל שֶׁאֵינוֹ דַק כָּל כָּךְ, כְּדֵי שֶׁיּוּכַל הַבֵּן לְקַבֵּל בְּמוֹחוֹ וַהֲבָנָתוֹ, וְהוּא מַמָּשׁ, עַל דֶּרֶךְ מָשָׁל, כְּטִפָּה הַיּוֹרֶדֶת מֵהַמּוֹחַ שֶׁהִיא דַקָּה מְאֹד [מְאֹד], וְנַעֲשֵׂית גַּסָּה וְחוּמְרִית מַמָּשׁ בַּכְּלָיוֹת וּתְרֵין בֵּיעִין.

**Kehot Publication Society (English Translation):**
This deliberation is referred to (by the terms) *netzach* and *hod*. They⁴⁰ and *hod*. are the kidneys that advise,⁴¹ 61a. and also⁴² and *hod*). In the *Zohar* (see next note) the passage reads: “the two kidneys and the two testicles.” the two testicles that prepare the spermatozoon,⁴³ III:296a. See *Shaarei Orah* (Gikatilla), chs. 3 and 4, *Pardes Rimonim* 8:24, s.v. *Kelayot*, and ibid., 11, s.v. *Etzah*; cf. *Mevo* *She’arim* 3:2:7. i.e., the drop that issues from the brain.⁴⁴, Part I, ch. 2. That is, (they adapt) a matter of wisdom and intelligence deriving from the father’s intellect in such a way that it will not issue as it is in itself [i.e., a very subtle intellection in his brain and intellect], but that it change somewhat from the subtlety of his intelligence and become an intellection not quite so subtle, so that the son will be able to absorb it in his mind and understanding. Metaphorically speaking, it is truly as with the (seminal) drop which descends from the brain, for it is extremely tenuous, and, through the kidneys and the two testicles, it becomes truly coarse and corporeal.

footnotes:
⁴⁰ The attributes of netzach
⁴¹ Berachot
⁴² V. L.: and they are (i.e., netzach
⁴³ Zohar
⁴⁴ See Likkutei Amarim


###### Tanya, Part IV; Iggeret HaKodesh 15:13
[Tanya, Part IV; Iggeret HaKodesh 15:13](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:13)

וְגַם ״נֶצַח״ וְ״הוֹד״ נִקְרָאִים ״שְׁחָקִים״ וְ״רֵחַיִים״ שֶׁ״שּׁוֹחֲקִים מָן לַצַּדִּיקִים״, כְּמוֹ, הַטּוֹחֵן [חִטִּים] בָּרֵחַיִים, עַל דֶּרֶךְ מָשָׁל, שֶׁמְּפָרֵר הַחִטִּים לַחֲלָקִים דַּקִּים מְאֹד, כָּךְ צָרִיךְ הָאָב לְהַקְטִין הַשֵּׂכֶל וּדְבַר חָכְמָה שֶׁרוֹצֶה לְהַשְׁפִּיעַ לִבְנוֹ, וּלְחַלְּקָם לַחֲלָקִים רַבִּים וְלוֹמַר לוֹ מְעַט מְעַט בְּמוֹעֵצוֹת וָדַעַת.

**Kehot Publication Society (English Translation):**
*Netzach* and *hod* are also referred to as “pounders” and “grindstones,” because “they pound the *manah* for the righteous.”⁴⁵ III:236a (cf. *Chagigah* 12b). Just as, by way of example, he who mills [⁴⁶wheat] with grindstones crumbles the wheat into very fine parts, so, too, the father needs to taper the insight and the wisdom he wishes to convey to his son and to divide them into many parts, relating (them) to him by gradual process, with devices and knowledge.

footnotes:
⁴⁵ Zohar
⁴⁶ Brackets appear in the text.


###### Tanya, Part IV; Iggeret HaKodesh 15:14
[Tanya, Part IV; Iggeret HaKodesh 15:14](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:14)

וְגַם בִּכְלַל בְּחִינַת ״נֶצַח״ הוּא לְנַצֵּחַ וְלַעֲמוֹד נֶגֶד כָּל מוֹנֵעַ הַהַשְׁפָּעָה וְהַלִּימּוּד מִבְּנוֹ מִבַּיִת וּמִחוּץ, מִבַּיִת – הַיְינוּ לְהִתְחַזֵּק נֶגֶד מִדַּת הַגְּבוּרָה וְהַצִּמְצוּם שֶׁבָּאָב עַצְמוֹ, שֶׁהִיא מְעוֹרֶרֶת דִּינִים בִּרְצוֹנוֹ עַל בְּנוֹ, לוֹמַר שֶׁאֵינוֹ רָאוּי לְכָךְ עֲדַיִין (בכתב יד נרשם: חָסֵר)

**Kehot Publication Society (English Translation):**
The aspect of *netzach* also entails to prevail⁴⁷ means to prevail, to be enduring, victorious. See *Tikkunei* *Zohar* 13 (28b); see also *Zohar* III:223b. Cf. *Mayim Rabbim 5636*, ch. 52. and stand up against anything that withholds the influence and study from his son—from within and from without; [“from within”—means to strengthen himself against the attribute of *gevurah* and *tzimtzum*⁴⁸ is bound to the “right side,” the side of *chochmah* and *chesed*—(*Tikkunei* *Zohar* 22 (68b); ibid., 30 (74a); see also *Zohar* III:153b)—and seeks to have “white” (*chesed*) rule over “red” (*gevurah*; to which *hod* is related); *Zohar* III:223b. Cf. *Mayim Rabbim*, ibid. existent in the father himself, for it⁴⁹. arouses in his will contentions against his son, saying “He is not yet fit for this”].⁵⁰.

footnotes:
⁴⁷ The root of the word netzach
⁴⁸ Netzach
⁴⁹ The attribute of gevurah
⁵⁰ A parenthesis in the text states that according to some manuscripts there is an omission here in the text. The omission probably deals with an explanation of the function of the attribute hod


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

וּבְחִינַת ״יְסוֹד״ הִיא, עַל דֶּרֶךְ מָשָׁל, הַהִתְקַשְּׁרוּת שֶׁמְּקַשֵּׁר הָאָב שִׂכְלוֹ בְּשֵׂכֶל בְּנוֹ בִּשְׁעַת לִמּוּדוֹ עִמּוֹ בְּאַהֲבָה וְרָצוֹן, שֶׁרוֹצֶה שֶׁיָּבִין בְּנוֹ; וּבִלְעֲדֵי זֶה, גַּם אִם הָיָה הַבֵּן שׁוֹמֵעַ דִּבּוּרִים אֵלּוּ עַצְמָם מִפִּי אָבִיו [שֶׁמְּדַבֵּר בַּעֲדוֹ וְלוֹמֵד לְעַצְמוֹ בכתב יד קודש אדמו״ר בעל צמח צדק נשמתו עדן, (בדרוש ״כי ידעתיו״ סעיף י״ג שהועתק שם לשון זה) – ליתא תיבות אלו] לֹא הָיָה מֵבִין כָּל כָּךְ כְּמוֹ עַכְשָׁיו, שֶׁאָבִיו מְקַשֵּׁר שִׂכְלוֹ אֵלָיו וּמְדַבֵּר עִמּוֹ פָּנִים אֶל פָּנִים בְּאַהֲבָה וָחֵשֶׁק, שֶׁחוֹשֵׁק מְאֹד שֶׁיָּבִין בְּנוֹ,

**Kehot Publication Society (English Translation):**
The aspect of *yesod* is, by way of example, the bond⁵¹ (*chesed*, or *gedulah*, to *malchut*). The allusion to the first five and the seventh of these is quite explicit. *Yesod*, the sixth, is expressed by the words כי כל בשמים ובארץ (lit.: for all that is in the heaven and in the earth). The *Zohar* quotes a *Targum* (see *Nitzutzei Orot* on *Zohar* III:257a) translating: “for it (i.e., כל, the *sefirah* of *yesod*) is united with (or unites) the heaven (*tiferet*) and the earth (*malchut*; *Knesset Yisrael*). See *Zohar* I:31a; II:116a; III:257a; *Tikkunei* *Zohar*, Introduction 9b. See also *Zohar* I:149a-b and cf. *Pardes Rimonim* 23:11 and 15, *s.v*. כי כל, and סולם; *Mayim Rabbim*, ibid., ch. 54. by which the father binds his intellect to the intellect of his son while teaching him with love and willingness, for he wishes his son to understand. Without this (bond), even if the son would hear the very same words from the mouth of his father [⁵²as he speaks and studies to himself],⁵³ (see *above*, note 38). he would not understand them as well as now when his father ties his intellect to him and speaks with him face to face—with love and desire, because he desires very much that his son understand.

footnotes:
⁵¹ I Chronicles 29:11 alludes to the seven lower sefirot
⁵² Brackets appear in the text.
⁵³ These words do not appear in the quotation in Or Hatorah


###### Tanya, Part IV; Iggeret HaKodesh 15:16
[Tanya, Part IV; Iggeret HaKodesh 15:16](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:16)

וְכָל מַה שֶּׁהַחֵשֶׁק וְהַתַּעֲנוּג גָּדוֹל, כָּךְ הַהַשְׁפָּעָה וְהַלִּימּוּד גָּדוֹל, שֶׁהַבֵּן – יוּכַל לְקַבֵּל יוֹתֵר, וְהָאָב – מַשְׁפִּיעַ יוֹתֵר, כִּי עַל־יְדֵי הַחֵשֶׁק וְהַתַּעֲנוּג, מִתְרַבֶּה וּמִתְגַּדֵּל שִׂכְלוֹ בְּהַרְחָבַת הַדַּעַת לְהַשְׁפִּיעַ וּלְלַמֵּד לִבְנוֹ (וּכְמוֹ עַל דֶּרֶךְ מָשָׁל בְּגַשְׁמִיּוּת מַמָּשׁ, רִבּוּי הַזֶּרַע הוּא מֵרוֹב הַחֵשֶׁק וְהַתַּעֲנוּג, וְעַל־יְדֵי זֶה מַמְשִׁיךְ הַרְבֵּה מֵהַמּוֹחַ, וְלָכֵן הִמְשִׁילוּ חַכְמֵי הָאֱמֶת לְזִיוּוּג גַּשְׁמִי, כְּמוֹ שֶׁיִּתְבָּאֵר).

**Kehot Publication Society (English Translation):**
And the greater the desire and delight (of the father) the greater is the influence and the study, because then the son is able to absorb more and the father influences more. For through the desire and delight his (own) insight becomes greater and more abundant,⁵⁴, ch. 27; *Taanit* 7a (“I have learned from my disciples more than from any other”). with a contented disposition⁵⁵. to influence and teach his son (⁵⁶just as, metaphorically speaking, in the sphere of the truly physical, an amplification of spermatozoon derives from an abundance of desire and delight, and, thereby, he elicits much from the brain. That is why the Kabbalists drew a comparison with the physical *conjunctio*,⁵⁷, ch. 1, note 6. as will be explained).

footnotes:
⁵⁴ Cf. Eliyahu Rabbah
⁵⁵ Lit.: with an expansion of daat
⁵⁶ Brackets appear in the text.
⁵⁷ See Addendum, Mystical Concepts in Chassidism


###### Tanya, Part IV; Iggeret HaKodesh 15:17
[Tanya, Part IV; Iggeret HaKodesh 15:17](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:17)

וְהִנֵּה, מִדּוֹת אֵלּוּ הֵן בְּחִינוֹת חִיצוֹנִיּוֹת שֶׁבַּנֶּפֶשׁ, וּבְתוֹכָן מְלוּבָּשׁוֹת מִדּוֹת פְּנִימִיּוֹת, שֶׁהֵן בְּחִינוֹת אַהֲבָה וְיִרְאָה כוּ׳. דְּהַיְינוּ, עַל דֶּרֶךְ מָשָׁל, בָּאָב הַמַּשְׁפִּיעַ לִבְנוֹ מֵחֲמַת אַהֲבָתוֹ, וּמוֹנֵעַ הַשְׁפָּעָתוֹ מִפַּחְדּוֹ וְיִרְאָתוֹ, שֶׁלֹּא יָבֹא לִידֵי מִכְשׁוֹל, חַס וְשָׁלוֹם.

**Kehot Publication Society (English Translation):**
Now, these attributes are the external aspects⁵⁸. of the soul. In them are vested the inner attributes, i.e., the faculties of love and awe…, analogous to the father who influences his son because of his love (for the son) and withholds his influence because of his dread and fear that (his son) might come to some downfall, Heaven forfend.

footnotes:
⁵⁸ The chitzoniyut


###### Tanya, Part IV; Iggeret HaKodesh 15:18
[Tanya, Part IV; Iggeret HaKodesh 15:18](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:18)

וּמְקוֹר וְשֹׁרֶשׁ מִדּוֹת אֵלּוּ, הַפְּנִימִיּוֹת וְהַחִיצוֹנִיּוֹת, הוּא מֵחָכְמָה־בִּינָה־דַּעַת שֶׁבְּנַפְשׁוֹ, כִּי לְפִי שֵׂכֶל הָאָדָם – כָּךְ הֵן מִדּוֹתָיו, כַּנִּרְאֶה בְּחוּשׁ, שֶׁהַקָּטָן, שֶׁהַחָכְמָה־בִּינָה־דַּעַת שֶׁלּוֹ הֵן בִּבְחִינַת קַטְנוּת – כָּךְ כָּל מִדּוֹתָיו הֵן בִּדְבָרִים קְטַנֵּי הָעֵרֶךְ.

**Kehot Publication Society (English Translation):**
The source and root of these internal and external attributes is of the *chabad*⁵⁹, *binah*, and *daat*. of his soul, for corresponding to a person’s intellect are his traits. This is empirically evident, (as in the case of) a child, the *chabad* of which are in a state of pettiness (*katnut*); all its traits, too, are related to insignificant things.

footnotes:
⁵⁹ Acronym for the intellectual faculties: chochmah


###### Tanya, Part IV; Iggeret HaKodesh 15:19
[Tanya, Part IV; Iggeret HaKodesh 15:19](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:19)

וְגַם בִּגְדוֹלִים ״לְפִי שִׂכְלוֹ יְהוּלַּל אִישׁ״, כִּי לְפִי רוֹב חָכְמָתוֹ – כָּךְ הוּא רוֹב אַהֲבָתוֹ וְחַסְדּוֹ. וְכֵן שְׁאָר כָּל מִדּוֹתָיו פְּנִימִיּוֹת וְחִיצוֹנִיּוֹת, מְקוֹרָן הוּא מֵחָכְמָה־בִּינָה־דַּעַת שֶׁבּוֹ.

**Kehot Publication Society (English Translation):**
With adults, too, “according to his intelligence is a man praised,”⁶⁰ for corresponding to the quantity of wisdom is the quantity of his love and kindness, and also his other internal and external traits have their source from his *chabad*.

footnotes:
⁶⁰ Proverbs 12:8.


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

וְהָעִיקָּר – הוּא הַדַּעַת שֶׁבּוֹ, הַנִּמְשָׁךְ מִבְּחִינַת הַחָכְמָה וּבִינָה שֶׁבּוֹ, כַּנִּרְאֶה בְּחוּשׁ, כִּי לְפִי שִׁינּוּי דֵּעוֹת בְּנֵי אָדָם זֶה מִזֶּה כָּךְ הוּא שִׁינּוּי מִדּוֹתֵיהֶם.

**Kehot Publication Society (English Translation):**
Most important is one’s *daat*, which derives from one’s *chochmah* and *binah*. This is empirically evident, for corresponding to the difference from one to the other in the opinions⁶¹ (plural of *daat*). of people is the difference in their traits.

footnotes:
⁶¹ De’ot


###### Tanya, Part IV; Iggeret HaKodesh 15:21
[Tanya, Part IV; Iggeret HaKodesh 15:21](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:21)

וְהִנֵּה, כָּל זֶה הוּא רַק עַל דֶּרֶךְ מָשָׁל לְבַד, כִּי כָּל זֶה הוּא בַּנֶּפֶשׁ הַשִּׂכְלִית הַתַּחְתּוֹנָה שֶׁבָּאָדָם, הַבָּאָה מִקְּלִיפַּת נוֹגַהּ. אַךְ בֶּאֱמֶת לַאֲמִיתּוֹ, בַּנֶּפֶשׁ הָעֶלְיוֹנָה הָאֱלֹהִית, שֶׁהִיא ״חֵלֶק אֱלוֹהַּ מִמַּעַל״, כָּל הַמִּדּוֹת, פְּנִימִיּוֹת וְחִיצוֹנִיּוֹת, הֵן לַה׳ לְבַדּוֹ.

**Kehot Publication Society (English Translation):**
Now all this is only by way of allegory, for all this applies to the rational soul,⁶² *hasichlit*) is the mediary between the natural soul (*nefesh*) and the soul proper (*neshamah*); see *Kitzurim V’Hearot*, pp. 86 ff., and the references cited there. which is the lower one in man and derives from *kelipat nogah*.⁶³ 49:3; *Likkutei Amarim*, Part I, ch. 7. (Cf. Maimonides, Intro. to Commentary on *Avot*, end of ch. 1.)—*Kelipat nogah* is the mediary between the realms of absolute evil and impurity and absolute good and holiness; see Addendum, *Mystical Concepts in Chassidism*, s.v. *Kelipot*. But in true fact,⁶⁴ in the higher, *divine* soul, which is a part of G–d above,⁶⁵, Part I, beg. ch. 2. all the internal and external attributes are to G–d alone.

footnotes:
⁶² The rational soul (nefesh
⁶³ See Etz Chaim
⁶⁴ Lit.: In absolute truth.
⁶⁵ Job 31:2; see Likkutei Amarim


###### Tanya, Part IV; Iggeret HaKodesh 15:22
[Tanya, Part IV; Iggeret HaKodesh 15:22](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:22)

כִּי מֵחֲמַת אַהֲבַת ה׳ וּמֵרוֹב חֶפְצוֹ לְדָבְקָה בוֹ, הוּא חָפֵץ חֶסֶד כְּדֵי לִידָּבֵק בְּמִדּוֹתָיו, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק ״וּלְדָבְקָה בוֹ״: ״הִדָּבֵק בְּמִדּוֹתָיו״.

**Kehot Publication Society (English Translation):**
For because of the love of G–d and of one’s great desire to cleave to Him, “One takes delight in *chesed*”⁶⁶ which man is to imitate (see below, esp. note 68). in order to cleave to His attributes, as the saying of our Sages, of blessed memory, on the verse⁶⁷ “And to cleave to Him”: “cleave to His attributes.”⁶⁸, ad loc. (Deuteronomy 49); *Sotah* 14a; Maimonides, *Sefer Hamitzvot* 1:8, *Hilchot Deot* 1:6, and *Moreh Nevuchim* 1:54.—By “imitating” the Divine attributes (*imitatio De-i*), one cleaves to G–d. To practice *chesed* (kindness) is an imitation of the Divine attribute of *chesed*. Thus this practice is “to G–d alone” a service of G–d.

footnotes:
⁶⁶ Par. Micah 7:18—denoting G–d’s attribute of chesed
⁶⁷ Deuteronomy 11:22.
⁶⁸ See Sifrei


###### Tanya, Part IV; Iggeret HaKodesh 15:23
[Tanya, Part IV; Iggeret HaKodesh 15:23](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:23)

וְכֵן בְּמִדַּת הַגְּבוּרָה – לְהִפָּרַע מִן הָרְשָׁעִים וּלְעָנְשָׁם בְּעוֹנְשֵׁי הַתּוֹרָה, וְכֵן, לְהִתְגַּבֵּר עַל יִצְרוֹ וּלְקַדֵּשׁ אֶת עַצְמוֹ בַּמּוּתָּר לוֹ, וְלַעֲשׂוֹת גָּדֵר וּסְיָיג לַתּוֹרָה, מִפְּנֵי פַּחַד ה׳ וְיִרְאָתוֹ, פֶּן יָבֹא לִידֵי חֵטְא חַס וְשָׁלוֹם.

**Kehot Publication Society (English Translation):**
It is likewise with the attribute of *gevurah*: to punish and chastise the wicked with the punishments of the Torah, and also to prevail over his inclination and to “sanctify himself in that which is permitted to him,”⁶⁹ 20a; *Sifrei*, Deuteronomy 104. and to “put up a fence and a hedge for the Torah,”⁷⁰ 1:1. because of the dread of G–d and his fear⁷¹ lest he might come to sin, Heaven forfend.⁷² in the service of G–d.

footnotes:
⁶⁹ Yevamot
⁷⁰ Avot
⁷¹ Cf. above, Epistle 13, note 29.
⁷² All these are modes of attitude or behavior utilizing the attribute of gevurah


###### Tanya, Part IV; Iggeret HaKodesh 15:24
[Tanya, Part IV; Iggeret HaKodesh 15:24](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:24)

וְכֵן לְפָאֵר אֶת ה׳ וְתוֹרָתוֹ בְּכָל מִינֵי פְּאֵר, וּלְדָבְקָה בִּשְׁבָחָיו בְּכָל בְּחִינוֹת נַפְשׁוֹ, דְּהַיְינוּ בְּהִתְבּוֹנְנוּת שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ, גַּם בְּדִיבּוּרוֹ.

**Kehot Publication Society (English Translation):**
And, likewise, to glorify⁷³ (the root of which, פאר, means to glorify, beautify). G–d and His Torah by all means of glory, and to cleave to His praises with all the faculties of his soul, that is, with the contemplation of the intellect and thought even when he speaks.⁷⁴ in the service of G–d.

footnotes:
⁷³ The attribute of tiferet
⁷⁴ These are the modes of attitude or behavior utilizing the attribute of tiferet


###### Tanya, Part IV; Iggeret HaKodesh 15:25
[Tanya, Part IV; Iggeret HaKodesh 15:25](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:25)

וְכֵן לַעֲמוֹד בְּנִצָּחוֹן נֶגֶד כָּל מוֹנֵעַ מֵעֲבוֹדַת ה׳ וּמִלְּדָבְקָה בוֹ, וְנֶגֶד כָּל מוֹנֵעַ מִלִּהְיוֹת כְּבוֹד ה׳ מָלֵא אֶת כָּל הָאָרֶץ, כְּמִלְחֲמוֹת ה׳ אֲשֶׁר נִלְחַם דָּוִד הַמֶּלֶךְ עָלָיו־הַשָּׁלוֹם.

**Kehot Publication Society (English Translation):**
Likewise, to prevail triumphantly⁷⁵ (see above, note 47). against anything that would restrain from the service of G–d and from cleaving to Him, and against anything that would restrain having the “glory of G–d filling all the earth,”⁷⁶just as the wars for G–d fought by King David, peace to him.⁷⁷ (Gikatilla), chs. 3 and 4, s.v. *Netzach*.—These are the modes of altitude or behavior utilizing the attribute of *netzach* in the service of G–d.

footnotes:
⁷⁵ The attribute of netzach
⁷⁶ Par. Isaiah 6:3.
⁷⁷ See Shaarei Orah


###### Tanya, Part IV; Iggeret HaKodesh 15:26
[Tanya, Part IV; Iggeret HaKodesh 15:26](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:26)

וְכֵן לְהִשְׁתַּחֲווֹת וּלְהוֹדוֹת לַה׳, אֲשֶׁר מְחַיֶּה וּמְהַוֶּה אֶת הַכֹּל, וְהַכֹּל בָּטֵל בִּמְצִיאוּת אֶצְלוֹ, וְכוּלָּא קַמֵּיהּ כְּלָא חֲשִׁיב, וּכְאַיִן וָאֶפֶס מַמָּשׁ. וְאַף שֶׁאֵין אָנוּ מַשִּׂיגִים אֵיךְ הוּא הַכֹּל אֶפֶס מַמָּשׁ קַמֵּיהּ, אַף־עַל־פִּי־כֵן, מוֹדִים אֲנַחְנוּ בְּהוֹדָאָה אֲמִיתִּית שֶׁכֵּן הוּא בֶּאֱמֶת לַאֲמִיתּוֹ.

**Kehot Publication Society (English Translation):**
And, likewise, to prostrate oneself and to *laud*⁷⁸. *Hod* is etymologically related to הודה, to laud, thank, acknowledge; see *Zohar* III:223a; *Tikkunei Zohar* 13 (28b); *Shaarei Orah* (Gikatilla), chs. 3 and 4, s.v. *Hod*. Prostration before G–d is coupled with the expression of gratitude (see *Berachot* 34a-b; *Bava Kama* 16a; cf. *Shaarei Orah*, ad loc. cit.).—See also *Mayim Rabbim 5636*, ch. 53. the L–rd who animates and makes all there is, and with Him everything is essentially nonexistent “and all that are before Him are esteemed as naught,”⁷⁹ I:11b. truly as nothing and null. Though we cannot apprehend just how everything is truly as null before Him, nevertheless, we *acknowledge*, with a sincere admission,⁸⁰ that in absolute truth such is the case.

footnotes:
⁷⁸ The attribute of hod
⁷⁹ Zohar
⁸⁰ See above, note 79.


###### Tanya, Part IV; Iggeret HaKodesh 15:27
[Tanya, Part IV; Iggeret HaKodesh 15:27](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:27)

וּבִכְלָל זֶה גַּם כֵּן, לְהוֹדוֹת לַה׳ עַל כָּל הַטּוֹבוֹת אֲשֶׁר גְּמָלָנוּ, וְלֹא לִהְיוֹת כְּפוּי טוֹבָה חַס וְשָׁלוֹם. וּבִכְלָל זֶה, לְהוֹדוֹת עַל כָּל שְׁבָחָיו וּמִדּוֹתָיו וּפְעוּלּוֹתָיו בַּאֲצִילוּת וּבְרִיאַת עֶלְיוֹנִים וְתַחְתּוֹנִים, שֶׁהֵם מְשׁוּבָּחִים עַד אֵין תַּכְלִית [נוסח אחר: חֵקֶר], וְנָאִים וּרְאוּיִם אֵלָיו יִתְבָּרֵךְ וְיִתְעַלֶּה, וְהוּא מִלְּשׁוֹן ״הוֹד וְהָדָר״.

**Kehot Publication Society (English Translation):**
This also includes *to thank*⁸¹ the L–rd for all the favors He has bestowed upon us, and not to be ungrateful, Heaven forfend, and this includes (further) to thank for all His praises, attributes, and workings in the emanation and creation of the upper and lower worlds, for they are praiseworthy to no end and are becoming and befitting to Him, blessed and exalted be He—which is (the sense of *hod* as) etymologically related to *hod vehadar*.⁸² (Gikatilla), chs. 3 and 4, *s.v*. *Hod*).*—Hod* has a connotation of majesty and splendor referring to the Divine splendor and majesty inherent in G–d’s creation. This innate splendor and beauty makes creation becoming and befitting G–d. The awareness of *hod* as the innate Divine beauty should lead to *hod* in the sense of acknowledging, praising, and thanking G–d. And these are the modes of attitude or behavior utilizing the attribute of *hod* in the service of G–d.

footnotes:
⁸¹ Ibid.
⁸² Majesty and splendor (Psalms 104:1; see Shaarei Orah


###### Tanya, Part IV; Iggeret HaKodesh 15:28
[Tanya, Part IV; Iggeret HaKodesh 15:28](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:28)

וְכֵן בְּמִדַּת ״צַדִּיק יְסוֹד עוֹלָם״, לִהְיוֹת נַפְשׁוֹ קְשׁוּרָה בַּה׳ חַיֵּי הַחַיִּים, וּלְדָבְקָה בוֹ בִּדְבִיקָה וַחֲשִׁיקָה, בְּחֵשֶׁק וְתַעֲנוּג נִפְלָא.

**Kehot Publication Society (English Translation):**
And likewise with the attribute of *tzaddik yesod olam*,⁸³. that his soul be bound up in the L–rd, the Fountainhead of life,⁸⁴ to cleave to Him by an attachment and desire out of a wondrous love and delight.

footnotes:
⁸³ The righteous is the foundation of the world (Proverbs 10:25); the attribute of yesod
⁸⁴ Lit.: the Life of life (cf. above, Epistle 4, note 74).


###### Tanya, Part IV; Iggeret HaKodesh 15:29
[Tanya, Part IV; Iggeret HaKodesh 15:29](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:29)

וּבְמִדַּת מַלְכוּת, לְקַבֵּל עָלָיו עוֹל מַלְכוּתוֹ וַעֲבוֹדָתוֹ כַּעֲבוֹדַת כָּל עֶבֶד לַאֲדוֹנוֹ בְּאֵימָה וּבְיִרְאָה.

**Kehot Publication Society (English Translation):**
And as for the attribute of *malchut*—to receive upon himself the yoke of His sovereignty and of His service, as the service of any servant to his master, i.e., out of awe and fear.⁸⁵, ch. 55.

footnotes:
⁸⁵ See Mayim Rabbim 5636


###### Tanya, Part IV; Iggeret HaKodesh 15:30
[Tanya, Part IV; Iggeret HaKodesh 15:30](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:30)

וּמְקוֹר וְשׁוֹרֶשׁ כָּל הַמִּדּוֹת הֵן מֵחָכְמָה־בִּינָה־דַּעַת, דְּהַיְינוּ: הַחָכְמָה – הִיא מְקוֹר הַשֵּׂכֶל הַמַּשִּׂיג אֶת ה׳ וְחָכְמָתוֹ וּגְדוּלָּתוֹ וּמִדּוֹתָיו הַקְּדוֹשׁוֹת שֶׁמַּנְהִיג וּמְחַיֶּה בָּהֶן כָּל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים, וּבִינָה – הִיא הַהִתְבּוֹנְנוּת בְּהַשָּׂגָה זוֹ בְּאוֹרֶךְ וְרוֹחַב וְעוֹמֶק בִּינָתוֹ, לְהָבִין דָּבָר מִתּוֹךְ דָּבָר, וּלְהוֹלִיד מֵהַשָּׂגָה זוֹ – תּוֹלְדוֹתֶיהָ, שֶׁהֵן מִדּוֹת אַהֲבָה וְיִרְאָה וּשְׁאָרֵי מִדּוֹת הַנּוֹלָדוֹת בַּנֶּפֶשׁ הָאֱלֹהִית, הַמַּשְׂכֶּלֶת וּמִתְבּוֹנֶנֶת בִּגְדוּלַּת ה׳. כִּי, ״לִגְדוּלָּתוֹ אֵין חֵקֶר״.

**Kehot Publication Society (English Translation):**
Now, the source and root of all the attributes are of the *chabad*. That is, *chochmah* is the source of the intellect which apprehends the L–rd and His wisdom, His greatness, and His holy attributes wherewith He conducts and animates all the upper and lower worlds. *Binah* is the contemplation on this apprehension in the length, width, and depth of his understanding: “to understand one matter out of another,”⁸⁶ 14a; *Zohar* *Chadash* 4a. Cf. *Sifrei*, Deuteronomy 13 (on Deuteronomy 1:13; see *Rashi*, ad loc., and on Exodus 31:3). and to beget from this apprehension its offsprings, i.e., the attributes of love and awe, and the other attributes born in the Divine soul which cogitates and contemplates on the greatness of the L–rd, how His greatness is unfathomable.⁸⁷ There is an aspect of the greatness of the L–rd through the Divine soul’s contemplation on which a fear and dread will befall it. This (type of fear) is the *yirah tataah*,⁸⁸ an aspect of *malchut*.⁸⁹ 33 (76b) f. (Cf. *Zohar* I:11b).

footnotes:
⁸⁶ Chagigah
⁸⁷ Psalms 145:3.
⁸⁸ The “lower” or “inferior” awe. On this and the following terms see above, Epistle 6, and below, note 94.
⁸⁹ Tikkunei Zohar


###### Tanya, Part IV; Iggeret HaKodesh 15:31
[Tanya, Part IV; Iggeret HaKodesh 15:31](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:31)

וְיֵשׁ בְּחִינַת גְּדוּלַּת ה׳, שֶׁעַל־יְדֵי הִתְבּוֹנְנוּת הַנֶּפֶשׁ הָאֱלֹהִית בָּהּ – תִּפּוֹל עָלֶיהָ אֵימָתָה וָפַחַד שֶׁהִיא יִרְאָה תַּתָּאָה, שֶׁהִיא בְּחִינַת מַלְכוּת, וְיֵשׁ בְּחִינַת גְּדוּלַּת ה׳ – שֶׁמִּמֶּנָּה בָּאָה יִרְאָה עִילָּאָה, יִרְאָה בּוֹשֶׁת, וְיֵשׁ בְּחִינָה שֶׁמִּמֶּנָּה בָּאָה – אַהֲבָה רַבָּה, וְיֵשׁ בְּחִינָה שֶׁמִּמֶּנָּה בָּאָה – אַהֲבָה זוּטָא. וְכֵן בַּמִּדּוֹת הַחִיצוֹנִיּוֹת, שֶׁהֵן חֶסֶד כוּ׳.

**Kehot Publication Society (English Translation):**
There is another aspect of the greatness of the L–rd whereof derives the *yirah ilaah*,⁹⁰ i.e., *yirah boshet*.⁹¹ III: 257a; *Tikkunei* *Zohar*, Introduction 5b, ibid., 6 (24a), 7 (24a), *et passim*). This type of awe is also called *yirat haromemut*, the awe before the majesty of G–d. There is (also) an aspect whereof derives the *ahavah rabbah*,⁹²). and still another aspect whereof derives the *ahavah zutta*.⁹³ I:11b; *Tikkunei* *Zohar*, Introduction 5a ff., and 30 (73b). See also *Chovot* *Halevovot*, *Shaar Ahavat Hashem*, esp. the Intro. and ch. 2 ff.; Maimonides, *Hilchot Yesodei HaTorah* 2:2 and 4:12; *Ikkarim* 3:32; *Likkutei Amarim*, Part I, ch. 40 ff. (esp. ch. 43); and below, Epistle 18. The same applies to the external attributes, i.e., *chesed*….

footnotes:
⁹⁰ The “upper” or “superior” awe.
⁹¹ “Awed out of bashfulness”—before the infinite greatness of the L–rd (see Zohar
⁹² The “magnanimous” or “superior” love (ahavah betaanugim
⁹³ The “small” or “inferior” love.—On the gradations of all these levels see: Zohar


###### Tanya, Part IV; Iggeret HaKodesh 15:32
[Tanya, Part IV; Iggeret HaKodesh 15:32](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:32)

וּבְכוּלָּן צָרִיךְ לִהְיוֹת מְלוּבָּשׁ בָּהֶן בְּחִינַת הַדַּעַת, שֶׁהוּא בְּחִינַת הִתְקַשְּׁרוּת הַנֶּפֶשׁ, הַקְּשׁוּרָה וּתְקוּעָה בְּהַשָּׂגָה זוֹ שֶׁמַּשֶּׂגֶת אֵיזֶה עִנְיָן מִגְּדוּלַּת ה׳, שֶׁמִּמֶּנָּה נוֹלְדָה בָּהּ אֵיזֶה מִדָּה מֵהַמִּדּוֹת, כִּי בְּהֶיסַּח הַדַּעַת כְּרֶגַע מֵהַשָּׂגָה זוֹ – מִסְתַּלֶּקֶת גַּם כֵּן הַמִּדָּה הַנּוֹלְדָה מִמֶּנָּה, מֵהַגִּילּוּי בַּנֶּפֶשׁ אֶל הַהֶעְלֵם, לִהְיוֹת בָּהּ בְּכֹחַ וְלֹא בְּפוֹעַל.

**Kehot Publication Society (English Translation):**
Now, with all these it is necessary that the faculty of *daat* be vested in them. For (*daat*) is the aspect of the bond of the soul which is bound and thrust into this apprehension, of apprehending some aspect of the greatness of the L–rd whereof some trait of these attributes is born in (the soul). For by a momentary removal of *daat* from this apprehension, the trait begotten thereof is also withdrawn from it, that is, from its manifestation in the soul (back) into concealment, to be there *in potentia* but not in act.


###### Tanya, Part IV; Iggeret HaKodesh 15:33
[Tanya, Part IV; Iggeret HaKodesh 15:33](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:33)

וְלָכֵן נִקְרָא הַזִּיוּוּג בִּלְשׁוֹן ״דַּעַת״, מִפְּנֵי שֶׁהוּא לְשׁוֹן הִתְקַשְּׁרוּת. וְזֶהוּ בְּחִינַת דַּעַת תַּחְתּוֹן [נוסח אחר: הַדַּעַת הַתַּחְתּוֹן], הַמִּתְפַּשֵּׁט בַּמִּדּוֹת וּמִתְלַבֵּשׁ בָּהֶן לְהַחֲיוֹתָן וּלְקַיְּימָן.

**Kehot Publication Society (English Translation):**
That is why the term *daat* is applied to coition,⁹⁴.—See *Tikkunei Zohar* 69 (99a). for it signifies a bond. Now, this is the faculty of *daat tachton*,⁹⁵. It proceeds from and succeeds *chochmah* and *binah*, channelling them to the lower *sefirot*. See note following. which extends to the attributes and vests itself in them to animate and sustain them.

footnotes:
⁹⁴ E.g., Genesis 4:1, 17, 25; et passim
⁹⁵ The “lower” or “inferior” daat


###### Tanya, Part IV; Iggeret HaKodesh 15:34
[Tanya, Part IV; Iggeret HaKodesh 15:34](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/15:34)

וְיֵשׁ בְּחִינַת דַּעַת הָעֶלְיוֹן, שֶׁהוּא בְּחִינַת הִתְקַשְּׁרוּת וְחִיבּוּר מְקוֹר הַשֵּׂכֶל הַמַּשִּׂיג עוֹמֶק הַמּוּשָּׂג, שֶׁהוּא כִּנְקוּדָּה וּכְבָרָק הַמַּבְרִיק עַל שִׂכְלוֹ, שֶׁיִּתְפַּשֵּׁט לְמַטָּה וְיָבֹא עוֹמֶק הַמּוּשָּׂג לִידֵי הֲבָנָה, בְּהַרְחָבַת הַבֵּיאוּר בְּאוֹרֶךְ וְרוֹחַב, שֶׁהִיא בְּחִינַת בִּינָה, הַנִּקְרֵאת ״רְחוֹבוֹת הַנָּהָר״, כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ:

**Kehot Publication Society (English Translation):**
There is also a faculty of *daat* *elyon*,⁹⁶.—In the *sefirot* scheme of *yosher*, in which the *sefirot* form three parallel triads (*chochmah*-*chesed*-*netzach*; *binah*-*gevurah*-*hod*; *keter*-*tiferet*-*yesod*; see Addendum, *Mystical Concepts in Chassidism*, s.v. Body of the *Sefirot*), *daat* does not proceed from and succeed *chochmah* and *binah*, but *keter*. This is the faculty of *daat elyon*. *On* this level, *daat* unites the point of *chochmah* with *binah* by a radiation from *keter*. This is the essential, or original, union of these *sefirot* so that *chochmah* may be externalized in *binah*. That this union may bear offspring, i.e., that the radiation from *chochmah* and *binah* will extend into the lower *sefirot* (the *middot*) to irradiate them, this is the function or faculty of *daat tachton*. See *Etz Chaim* 8:3 f.; *Torah Or*, *Toldot* 19a ff. and *Mishpatim* 75b; *Likkutei Torah*, *Shir Hashirim* 30 ff.; Addendum, ibid., s.v. *Daat*, and Body of the *Sefirot*. which is the faculty of the bond and joiner of the *source* of the intellect [which apprehends the profoundness of the apprehended notion which is a point and a flash flashing over his intellect] so that it extends downward. Thereby the profoundness of the apprehended notion will come to be understood in the expansion of the elucidation, in length and breadth, which is the faculty of *binah*, referred to as *rechovot hanahar*,⁹⁷); *Zohar* III:142a (on Genesis 36:37). See *Shaarei Orah* (Gikatilla), ch. 8; *Maamarei Admur Hazaken Haketzarim*, p. 266; and cf. *Zohar* I:141b. as will be explained in its place.

footnotes:
⁹⁶ The “upper” or “superior” daat
⁹⁷ The widths (or expansions) of the river (binah