## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 17:1
[Tanya, Part IV; Iggeret HaKodesh 17:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/17:1)

**נוֹדָע,** דִּבְ״אִתְעָרוּתָא דִלְתַתָּא״, שֶׁהָאָדָם מְעוֹרֵר בְּלִבּוֹ מִדַּת הַחֶסֶד וְרַחֲמָנוּת עַל כָּל הַצְּרִיכִים לְרַחֲמִים – ״אִתְעָרוּתָא דִלְעֵילָּא״, לְעוֹרֵר עָלָיו רַחֲמִים רַבִּים מִמְּקוֹר הָרַחֲמִים, לְהַשְׁפִּיעַ לוֹ הַפֵּירוֹת בָּעוֹלָם הַזֶּה, וְהַקֶּרֶן לָעוֹלָם־הַבָּא.

**Kehot Publication Society (English Translation):**
**SEVENTEEN.**¹ (Kehot, 2012), pp. 374-375, for the opening paragraph of this section. It is known that an arousal from below, when man arouses in his heart the trait of kindness and compassion for all those in need of compassion, this elicits an arousal from above, i.e., an arousal of great compassion upon him from the source of compassion,² to effuse to him the “Fruits in this world, while the principal remains for the World to Come.”³ 1:1.

footnotes:
¹ See see Igrot Kodesh Admur Hazaken
² See above, Epistle 4, note 44.
³ The principal and the fruits of the good deeds.—Mishnah, Peah


###### Tanya, Part IV; Iggeret HaKodesh 17:2
[Tanya, Part IV; Iggeret HaKodesh 17:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/17:2)

פֵּירוּשׁ, ״הַפֵּירוֹת״ – הִיא הַשְׁפָּעָה הַנִּשְׁפַּעַת מִמְּקוֹר הָרַחֲמִים וְחַיֵּי הַחַיִּים בָּרוּךְ־הוּא, וְנִמְשֶׁכֶת לְמַטָּה מַּטָּה בִּבְחִינַת הִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת מִלְמַעְלָה לְמַטָּה כוּ׳, עַד שֶׁמִּתְלַבֶּשֶׁת בָּעוֹלָם הַזֶּה הַגַּשְׁמִי בְּ״בָנֵי חַיֵּי וּמְזוֹנֵי״ כו׳.

**Kehot Publication Society (English Translation):**
This means: “the fruits” refers to the effluence effusing from the Source of compassion and Fountainhead of life,⁴ 71a; *Tikkunei Zohar* 19 (41b); ibid., 69 (115a); and see below, end of Epistle 22a). blessed is He. It issues netherward, in the mode of the evolution of the worlds from above downward…, until it vests itself in this world in children, life, and sustenance….⁵

footnotes:
⁴ Lit., The Life of life (cf. Yoma
⁵ See above, Epistle 11, note 5.


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

וְ״הַקֶּרֶן״ הוּא כְּמוֹ שֶׁכָּתוּב: ״רְחָבָה מִצְוָתְךָ מְאֹד״, וַהֲוָה־לֵיהּ־לְמֵימַר ״מִצְוֹתֶיךָ״ לְשׁוֹן רַבִּים (וְגַם לְשׁוֹן ״רְחָבָה״ אֵינוֹ מוּבָן):

**Kehot Publication Society (English Translation):**
The “principal” is, as it is written: “*Mitzvatecha* (Your commandment) is very wide.”⁶ Now it should say *mitzvotecha*—in plural form!⁷, ad loc. (⁸The phraseology of “is wide” is also not comprehensible.)

footnotes:
⁶ Psalms 119:96.
⁷ Cf. Rashi
⁸ Brackets appear in the text.


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

אֶלָּא: ״מִצְוָתְךָ״ דַיְיקָא, הִיא מִצְוַת הַצְּדָקָה, שֶׁהִיא מִצְוַת ה׳ מַמָּשׁ, מַה שֶּׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ עוֹשֶׂה תָּמִיד לְהַחֲיוֹת הָעוֹלָמוֹת, וְיַעֲשֶׂה לֶעָתִיד בְּיֶתֶר שְׂאֵת וָעֹז, וּכְמוֹ שֶׁכָּתוּב: ״וְשָׁמְרוּ דֶּרֶךְ ה׳ לַעֲשׂוֹת צְדָקָה כוּ׳״, כְּמוֹ דֶּרֶךְ שֶׁהוֹלְכִים בָּהּ מֵעִיר לְעִיר, עַל דֶּרֶךְ מָשָׁל, כָּךְ הַצְּדָקָה הִיא בְּחִינַת גִּילּוּי וְהֶאָרַת אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא ״סוֹבֵב כָּל עָלְמִין״, שֶׁיָּאִיר וְיִתְגַּלֶּה עַד עוֹלָם הַזֶּה, בְּ״אִתְעָרוּתָא דִלְתַתָּא״, בְּתוֹרַת צְדָקָה וְחֶסֶד חִנָּם, לֶעָתִיד בִּתְחִיַּית הַמֵּתִים, בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז לְאֵין קֵץ מִבְּחִינַת גִּילּוּי (הֶאָרָה) [הַהֶאָרָה] בְּגַן עֵדֶן הַתַּחְתּוֹן וְהָעֶלְיוֹן, שֶׁהֲרֵי כָּל נִשְׁמוֹת הַצַּדִּיקִים וְהַתַּנָּאִים וְהַנְּבִיאִים, שֶׁהֵם עַתָּה בְּגַן עֵדֶן הָעֶלְיוֹן בְּרוּם הַמַּעֲלוֹת, יִתְלַבְּשׁוּ בְּגוּפוֹתֵיהֶם לֶעָתִיד וְיָקוּמוּ בִּזְמַן הַתְּחִיָּיה לֵיהָנוֹת מִזִּיו הַשְּׁכִינָה.

**Kehot Publication Society (English Translation):**
However, the express form of *mitzvatecha* refers to the precept of charity, which is truly the *mitzvah* of the L–rd, which the Holy One, blessed is He, Himself, in all His majesty, performs at all times by animating the worlds, and will do so in the future with exceeding uplifting and force.⁹ And thus it is written:¹⁰ “And they shall observe the way of the L–rd, to do *tzedakah*….”¹¹ III:113b. Metaphorically speaking, like a road on which one goes from one city to another,¹² is called the “way of the L–rd” because it is like a roadway that enables man to travel from one place to another. so, too, charity is a capacity for a manifestation and radiation of the light of the *En Sof*, blessed is He, which encompasses all worlds,¹³, or *or makif*; see above, Epistle 3, note 12. so that in the future, at the Resurrection of the Dead, it will radiate, and become manifest, even to this world, through the arousal from below as an expression of charity and gratuitous kindness, [with an uplifting and force infinitely exceeding the state of manifestation of the radiation in the upper and lower Gardens of Eden]. For in the future all the souls of the *tzaddikim*, and of the *Tannaim* and the prophets that are now in the Higher Garden of Eden, at the peak of levels, will become vested in their bodies, and they will arise at the time of the resurrection to derive pleasure from the splendor of the *Shechinah*.

footnotes:
⁹ Par. Genesis 49:3.
¹⁰ Genesis 18:19.
¹¹ See Zohar
¹² Tzedakah
¹³ The or sovev


###### Tanya, Part IV; Iggeret HaKodesh 17:5
[Tanya, Part IV; Iggeret HaKodesh 17:5](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/17:5)

לְפִי שֶׁהַהֶאָרָה וְהַגִּילּוּי שֶׁבְּגַן עֵדֶן הִיא בְּחִינַת ״מְמַלֵּא כָּל עָלְמִין״, שֶׁהוּא בְּחִינַת הִשְׁתַּלְשְׁלוּת מִמַּדְרֵגָה לְמַדְרֵגָה עַל־יְדֵי צִמְצוּמִים עֲצוּמִים, וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״בְּיוּ״ד נִבְרָא עוֹלָם־הַבָּא״, וְהִיא בְּחִינַת חָכְמָה עִילָּאָה, הַנִּקְרֵאת ״עֵדֶן הָעֶלְיוֹן״, הַמִּשְׁתַּלְשֶׁלֶת וּמִתְלַבֶּשֶׁת בְּכָל הָעוֹלָמוֹת, כְּמוֹ שֶׁכָּתוּב: ״כּוּלָּם בְּחָכְמָה עָשִׂיתָ כוּ׳״, וְ״הַחָכְמָה תְּחַיֶּה כוּ׳״, וּבְגַן עֵדֶן, הִיא בִּבְחִינַת גִּילּוּי הַהַשָּׂגָה לְכָל חַד לְפוּם שִׁיעוּרָא דִילֵיהּ, כַּנּוֹדָע, שֶׁעוֹנֶג הַנְּשָׁמוֹת בְּגַן עֵדֶן הוּא מֵהַשָּׂגַת סוֹדוֹת הַתּוֹרָה שֶׁעָסַק בָּעוֹלָם הַזֶּה בַּנִּגְלֶה, כִּדְאִיתָא בַּזּוֹהַר הַקָּדוֹשׁ פָּרָשַׁת שְׁלַח, וּבַגְּמָרָא, בְּעוּבְדָא דְרַבָּה בַּר נַחְמָנִי.

**Kehot Publication Society (English Translation):**
That is, the manifestation and the radiation as it is in the Garden of Eden is of the level of *memalei kol almin*.¹⁴); see above, Epistle 3, note 12. This is a level of the evolution from one rung to another by means of immense contractions,¹⁵, is an immensely screened derivative of the *or makif*, the radiation of the Divine transcendence. As the worlds develop from higher to lower, the *or pnimi* is contracted ever more. and as the saying of our Sages, of blessed memory: “The World to Come was created by the *yud*”¹⁶ 29b.—See above, Epistle 5.—the sphere of the supreme *chochmah*,¹⁷, by its very form as a simple point, indicates the immense contraction of the Divine light contained in it. The *or pnimi* thus is related to the *sefirah* of *chochmah* (cf. above, Epistle 3, note 12). referred to as the upper Eden,¹⁸ and evolving and vesting itself in all the worlds, as it is written: “You have made them all with *chochmah*…”¹⁹ and “*chochmah* animates….”²⁰, s.v. *Chochmah* (cf. above, beg. of Epistle 5; Epistle 11, note 10; Epistle 14, note 14). In the Garden of Eden (the sphere of *chochmah*) is in a state of manifest apprehension to each according to his measure.²¹ I:129b; ibid., 135b (*Midrash Hane’elam*). For as known, the delight of the souls in the Garden of Eden derives from the apprehension of the secrets of the Torah with which one busied oneself in this world with the revealed (parts of Torah) [as mentioned in the sacred *Zohar*, section *Shelach*,²² III:169b; cf. ibid., 159b ff. and in the Gemara²³ 86a. with reference to the occurrence with Rabbah bar Nachmeni].

footnotes:
¹⁴ Permeating all worlds (thus the or pnimi
¹⁵ This radiation of the Divine immence, the or pnimi
¹⁶ Menachot
¹⁷ Above, Epistle 5, note 16.—The yud
¹⁸ Ibid., note 17.
¹⁹ Psalms 104:24.
²⁰ Ecclesiastes 7:12.—See Addendum, Mystical Concepts in Chassidism
²¹ See Zohar
²² See Zohar
²³ See Bava Metzia


###### Tanya, Part IV; Iggeret HaKodesh 17:6
[Tanya, Part IV; Iggeret HaKodesh 17:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/17:6)

אֲבָל גִּילּוּי הַהֶאָרָה שֶׁבִּתְחִיַּית הַמֵּתִים, יִהְיֶה מִבְּחִינַת ״סוֹבֵב כָּל עָלְמִין״, שֶׁאֵינָהּ בִּבְחִינַת צִמְצוּם וְשִׁיעוּר וּגְבוּל, אֶלָא בְּלִי גְבוּל וְתַכְלִית, כְּמוֹ שֶׁנִּתְבָּאֵר בְּ״לִקּוּטֵי אֲמָרִים״ פֶּרֶק מ״ח בֵּיאוּר עִנְיַן ״סוֹבֵב כָּל עָלְמִין״, שֶׁאֵינוֹ כְּמַשְׁמָעוֹ כְּמוֹ עִיגּוּל, חַס וְשָׁלוֹם, אֶלָּא שֶׁאֵינוֹ בִּבְחִינַת הִתְלַבְּשׁוּת וְכוּ׳, וְעַיֵּין שָׁם הֵיטֵב.

**Kehot Publication Society (English Translation):**
The manifestation of the radiation at the time of the resurrection, however, will be from the level of *sovev kol almin*,²⁴; see above, Epistle 3, note 12. which is not in a state of contraction (*tzimtzum*), measure, and limit, but without limit and end [as the concept of *sovev kol almin* has been explained in *Likkutei Amarim*, ch. 48, not to be in its literal sense—like a circle, Heaven forfend, but only that it is not in a state of investment…, note there carefully].

footnotes:
²⁴ “Encompassing all worlds,” thus the or makif


###### Tanya, Part IV; Iggeret HaKodesh 17:7
[Tanya, Part IV; Iggeret HaKodesh 17:7](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/17:7)

וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם וְנֶהֱנִין כוּ׳״, ״עֲטָרָה״ הִיא בְּחִינַת מַקִּיף וְסוֹבֵב, וְנִקְרָא ״כֶּתֶר״ מִלְּשׁוֹן ״כּוֹתֶרֶת״, וְהוּא בְּחִינַת מְמוּצָּע הַמְחַבֵּר הֶאָרַת הַמַּאֲצִיל אֵין־סוֹף בָּרוּךְ־הוּא לְהַנֶּאֱצָלִים, וְלֶעָתִיד יָאִיר וְיִתְגַּלֶּה בָּעוֹלָם הַזֶּה לְכָל הַצַּדִּיקִים שֶׁיָּקוּמוּ בַּתְּחִיָּיה (״וְעַמֵּךְ כּוּלָּם צַדִּיקִים כוּ׳״).

**Kehot Publication Society (English Translation):**
And this is the meaning of what our Sages, of blessed memory, said: “And their crowns on their heads, and they take delight….”²⁵ 17a; Maimonides, *Hilchot Teshuvah* 5:2. Cf. *Tikkunei Zohar* 36 (78a). A crown (*atarah*) is something that encompasses and encircles and is called *keter*²⁶ 70 (135a) on the subtle distinction between *keter* and *atarah*. [an idiom of *koteret*²⁷ 23:2 and cf. *Pardes Rimonim* 23:11, s.v. *Keter*. Cf. below, Epistle 29 (note 34, ad loc.).]. It is the aspect of the intermediary which joins the radiation of the Emanator, the *En Sof*, blessed is He, to the emanated,²⁸ 42:1; cf. *Pardes Rimonim* 3:1 ff.—See Addendum, ibid., s.v. *Keter*. and in the future it will radiate and become revealed in this world²⁹ thus is related to the *sefirah* of *keter*, transcending *chochmah* and its apprehension in Eden (cf. above, Epistle 3, note 12). to all the righteous who will rise with the resurrection (³⁰ “And Your people, they are all righteous…”³¹).

footnotes:
²⁵ Berachot
²⁶ Crown; garland. Cf. Tikkunei Zohar
²⁷ Capitol.—See Etz Chaim
²⁸ See Etz Chaim
²⁹ The or makif
³⁰ Brackets appear in the text.
³¹ Isaiah 60:21.


###### Tanya, Part IV; Iggeret HaKodesh 17:8
[Tanya, Part IV; Iggeret HaKodesh 17:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/17:8)

וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״עֲתִידִים צַדִּיקִים שֶׁיֹּאמְרוּ לִפְנֵיהֶם קָדוֹשׁ״, כִּי ״קָדוֹשׁ״ הוּא בְּחִינַת מוּבְדָּל, שֶׁאֵינוֹ בְּגֶדֶר הַשָּׂגָה וָדַעַת, כִּי הוּא לְמַעְלָה מַּעְלָה מִבְּחִינַת הַחָכְמָה וָדַעַת שֶׁבְּגַן עֵדֶן, כִּי ״הַחָכְמָה מֵאַיִן תִּמָּצֵא״ כְּתִיב, הוּא בְּחִינַת ״כֶּתֶר עֶלְיוֹן״ הַנִּקְרָא ״אַיִן״ בַּזּוֹהַר הַקָּדוֹשׁ, וְהַשְׁפָּעָתוֹ וְהֶאָרָתוֹ בִּבְחִינַת גִּילּוּי – הוּא דַוְקָא כְּשֶׁהַנְּשָׁמָה תִּתְלַבֵּשׁ בְּגוּף זַךְ וְצַח אַחַר הַתְּחִיָּה, כִּי ״נָעוּץ תְּחִלָּתָן בְּסוֹפָן״ דַּוְקָא, וְ״סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה כוּ׳״, כַּנּוֹדָע.

**Kehot Publication Society (English Translation):**
And this is the meaning of what our Sages, of blessed memory, said: “In the future the righteous will be addressed as *holy*.”³² 75b. Holy is a rank of being separated;³³ it is not subject to apprehension and knowledge, because it transcends the rank of the wisdom and knowledge which there is in the Garden of Eden.³⁴, holy, thus refers to *keter*, the *sefirah* which is separate and distinct from the *sefirot* transcending them all. (See Addendum, ibid.) *Chochmah*, in itself also distinct and inapprehensible (ibid.), is also referred to as “holy” (see above, Epistle 10, note 41). In that context *keter* is then called *kodesh hakedoshim*, the “holy of holies,” i.e., the essential, absolute holiness. See *Zohar* II:121a. Thus Scripture states: “*Chochmah* shall be found from *ayin*”³⁵—i.e., (from) the rank of the supreme *keter*³⁶ II:42b; 121a; III:290a; and note following. which, in the sacred *Zohar*,³⁷ III:end of 256b; cf. also references cited above, note 36, and above, Epistle 11, note 11. is called *ayin*;³⁸ its effluence and radiation are in a state of manifestation only when [after the resurrection] the soul is vested in a pure and clear body. For “Their beginning is wedged—expressly—in their end,”³⁹ 1:7. and “The result of the act is first in thought…,”⁴⁰. as known.

footnotes:
³² Bava Batra
³³ See above, Epistle 7, note 7.
³⁴ Kadosh
³⁵ Job 28:12.
³⁶ See Zohar
³⁷ Zohar
³⁸ Naught; cf. above, Epistle 13, note 40.
³⁹ Sefer Yetzirah
⁴⁰ Liturgy, Hymn of Lecha Dodi


###### Tanya, Part IV; Iggeret HaKodesh 17:9
[Tanya, Part IV; Iggeret HaKodesh 17:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/17:9)

אַךְ אִי אֶפְשָׁר לְהַגִּיעַ לְמַדְרֵגָה זוֹ, עַד שֶׁיְּהֵא בְּגַן עֵדֶן תְּחִלָּה, לְהַשִּׂיג בְּחִינַת חָכְמָה עִילָּאָה (כוּ׳) [אפשר צריך להיות: כָּל חַד] כְּפוּם שִׁיעוּרָא דִילֵיהּ, וְ״טַל תּוֹרָה מְחַיֵּיהוּ״, ״וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ כוּ׳״, וְדַי לַמֵּבִין.

**Kehot Publication Society (English Translation):**
But it is impossible to reach this level until one has been first in the Garden of Eden, to apprehend the aspect of the supreme *chochmah*⁴¹ according to his measure, and “the dew of Torah revives him”⁴², Introduction 12a; ibid., 19 (38b) (see *Ketuvot* 111b; cf. *Shabbat* 88b; *Chagigah* 12b; *et passim*).—“And when you will awaken⁴³ it⁴⁴ (cf. *Avot* 4:13, and below, Epistle 29). will speak for you…,”⁴⁵ I:185a; and *Nitzutzei Orot*, ad loc. Set also *Zohar* I:175b; and cf. *Avot* 6:9; *Sotah* 21a; *Tikkunei Zohar* 31 (75b-76a). and suffice it for the initiated.

footnotes:
⁴¹ In the text appears here (in brackets): etc. A parenthesis suggests instead: each one.
⁴² Tikkunei Zohar
⁴³ At the Resurrection of the Dead.
⁴⁴ The Torah, which is called keter
⁴⁵ Proverbs 6:22. Enabling man to reach a level he could not attain previously; Zohar


###### Tanya, Part IV; Iggeret HaKodesh 17:10
[Tanya, Part IV; Iggeret HaKodesh 17:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/17:10)

וְזֶהוּ ״רְחָבָה מִצְוָתְךָ מְאֹד״, הִיא מִצְוַת הַצְּדָקָה, שֶׁהִיא כְּלִי וְשֶׁטַח רָחָב מְאֹד, לְהִתְלַבֵּשׁ בָּהּ הֶאָרַת אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא (וּכְמוֹ שֶׁכָּתוּב: ״לְבוּשׁוֹ צְדָקָה״), אֲשֶׁר יָאִיר לֶעָתִיד בִּבְחִינַת בְּלִי גְבוּל וְתַכְלִית בְּחֶסֶד חִנָּם בְּ״אִתְעָרוּתָא דִלְתַתָּא״ זוֹ, הַנִּקְרֵאת ״דֶּרֶךְ ה׳״. וְזֶהוּ לְשׁוֹן ״מְאֹד״, שֶׁהוּא בְּלִי גְבוּל וְתַכְלִית.

**Kehot Publication Society (English Translation):**
And this is the meaning of “*mitzvatecha* is very wide,” i.e., the precept of charity, which is a vessel and a very wide area in which the radiation from the light of the *En Sof*, blessed is He, is invested (⁴⁶and as it is written: His garment is *tzedakah*⁴⁷ *Atah Hu Elokenu* (*Machzor*, Rosh Hashanah and Yom Kippur).) which in the future will radiate without limit and end, because of the gratuitous kindness in the arousal from below, called “the way of the L–rd.” And that is the meaning of the phraseology “very (wide),” because it is without limit and end.⁴⁸ on Psalms 119:96; *Eruvin* 21a and *Rashi*, ad loc.

footnotes:
⁴⁶ Brackets appear in the text.
⁴⁷ Piyut
⁴⁸ See Targum


###### Tanya, Part IV; Iggeret HaKodesh 17:11
[Tanya, Part IV; Iggeret HaKodesh 17:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/17:11)

אֲבָל ״לְכָל תִּכְלָה רָאִיתִי קֵץ״, ״תִּכְלָה״ הִיא מִלְּשׁוֹן ״כְּלוֹת הַנֶּפֶשׁ״ שֶׁבְּגַן עֵדֶן, שֶׁהִיא בִּבְחִינַת ״קֵץ״ וְתַכְלִית וְצִמְצוּם כַּנִּזְכָּר לְעֵיל, וּ״לְכָל תִּכְלָה״ הוּא לְפִי שֶׁיֵּשׁ כַּמָּה וְכַמָּה מַעֲלוֹת וּמַדְרֵגוֹת גַּן עֵדֶן זֶה לְמַעְלָה מִזֶּה עַד רוּם הַמַּעֲלוֹת, כְּמוֹ שֶׁכָּתוּב בְּלִקּוּטֵי הַשַּׁ״ס מֵהָאֲרִיזַ״ל בְּפֵירוּשׁ מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״תַּלְמִידֵי חֲכָמִים אֵין לָהֶם מְנוּחָה כוּ׳״, שֶׁעוֹלִים תָּמִיד מִמַּדְרֵגָה לְמַדְרֵגָה בְּהַשָּׂגַת הַתּוֹרָה שֶׁאֵין לָהּ סוֹף כוּ׳, עַד אַחַר הַתְּחִיָּה שֶׁיִּהְיֶה לָהֶם מְנוּחָה כוּ׳:

**Kehot Publication Society (English Translation):**
But “To every *tichlah* I have seen an end”:⁴⁹ *tichlah* is an idiom of *kalot hanefesh*, the yearning of the soul in the Garden of Eden, for there it is in a mode of end, limit, and contraction, as mentioned above. And (the reason it says) “to every *tichlah*” is because there are numerous levels and rungs of *Gan Eden*, one higher than the other, to the topmost of levels,⁵⁰, *Bereishit* 18a. as mentioned in *Likkutei Hashass* by the Arizal,⁵¹ in explanation of the saying of our Sages, of blessed memory: “Scholars (of Torah) have no rest…,”⁵² 64a. because they rise constantly—from level to level—in the apprehension of the Torah, which had no end…, until after the resurrection, when they will have rest….

footnotes:
⁴⁹ Beginning of the verse (Psalms 119:96).
⁵⁰ See Zohar Chadash
⁵¹ See above, Epistle 5, note 103.
⁵² Berachot