## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 19:1
[Tanya, Part IV; Iggeret HaKodesh 19:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:1)

**עוֹטֶה** אוֹר כַּשַּׂלְמָה וְגוֹ׳. הִנֵּה, בְּ״לִקּוּטֵי תּוֹרָה״ שֶׁל הָאֲרִיזַ״ל פָּרָשַׁת כִּי תִשָּׂא וּפָרָשַׁת וַיִּקְרָא כָּתַב, כִּי הַשָּׂגַת מֹשֶׁה רַבֵּנוּ עָלָיו־הַשָּׁלוֹם לֹא הָיְתָה בִּבְחִינַת פְּנִימִיּוּת דְּחָכְמָה עִילָּאָה, הַנִּקְרָא ״אַבָּא דַאֲצִילוּת״, וְכָל שֶׁכֵּן בִּסְפִירַת הַכֶּתֶר שֶׁלְּמַעְלָה מִמֶּנָּה, הַנִּקְרָא ״אֲרִיךְ אַנְפִּין״, כִּי אִם בִּבְחִינַת אֲחוֹרַיִים דְּחָכְמָה הַמִּתְלַבְּשִׁים בְּבִינָה, הַמִּתְלַבֶּשֶׁת בְּז׳ סְפִירוֹת תַּחְתּוֹנוֹת שֶׁנִּקְרָאִים ״זְעֵיר אַנְפִּין״, סוֹד הַתּוֹרָה, וּמִתְפַּשֶּׁטֶת עַד סוֹף ד׳ סְפִירוֹת הַתַּחְתּוֹנוֹת, שֶׁהֵן נֶצַח־הוֹד־יְסוֹד־מַלְכוּת, וְשָׁם הָיְתָה הַשָּׂגַת נְבוּאָתוֹ בִּבְחִינַת פְּנִימִיּוּת, דְּהַיְינוּ מִבְּחִינַת פְּנִימִיּוּת דְּנֶצַח־הוֹד־יְסוֹד־מַלְכוּת.

**Kehot Publication Society (English Translation):**
**NINETEEN.** “He wraps (Himself with) light as (with) a garment….”¹ In *Likkutei Torah* by the Arizal,² section *Ki Tissa* and section *Vayikra*, it is stated that the apprehension of Moses our Master, peace to him, was not in the rank of *the pnimiyut*³, s.v. *Pnimiyut*). of the supreme *chochmah*—which is called *abba*⁴ of *abba* (see below, note 11). *of Atzilut*, and, *a fortiori*, not in the *sefirah* of *keter*, called *arich anpin*,⁵ which transcends (*chochmah*). Rather, it was in the rank of the *achorayim*⁶ of *chochmah*⁷ of *abba*. which vest themselves⁸ in *binah*,⁹ of *imma* (the supreme mother). which (in turn) vests itself in the seven lower *sefirot*,¹⁰ to *malchut*. called *z’eyr anpin*¹¹ (the small, or lesser Countenance).—The ten *sefirot* form a configuration (*partzuf*) analogous to the image of man (consisting of the ten general categories of the *sefirot*; 248 “organs” and 365 “sinews”). The principal, or general, *partzuf* subdivides into five configurations: 1. *Keter—*the *partzuf* of *arich anpin* (including the aspect of *atik yomin* (or *atika kadisha*), the very original emanation—see Intro., note 56); 2. *Chochmah—*the *partzuf* of *abba*; 3. *Binah—*the *partzuf* of *imma*; 4. The *middot (chesed* to *yesod*; generally referred to by the all-inclusive principle of *tiferet*)*—*the *partzuf* of *z’eyr anpin* (sometimes referred to as the masculine aspect of *z’eyr anpin*); 5. *Malchut—*the *partzuf* of *nukva* (the female; sometimes referred to as the feminine aspect of *z’eyr anpin*). Both of these *partzufim* again compounds the levels of the ten *sefirot* and the 613 aspects, though the *sefirah* by which it is called is the dominant sphere of that configuration. All five proceed from, and succeed each other, in this order as different modes of Divine manifestations. Each one has two general aspects: *pnimiyut* (analogous to the relation from soul to body), and *chitzoniyut* (analogous to the relation from body to soul).—See Addendum, ibid., s.v. *Partzufim*.—the principium of the Torah,¹², is itself on the lower level of *z’eyr anpin*, or *tiferet*. Cf. below, Epistle 20. and extends to the end of the four lowest *sefirot*: *netzach*, *hod*, *yesod*, *malchut* (*n.h.y.m.*). There the apprehension of his prophecy was in the rank of the *pnimiyut*, i.e., in the rank of the *pnimiyut* of *n.h.y.m*.

footnotes:
¹ Psalms 104:2.
² See above, Epistle 5, note 103.
³ Inwardness, the highest and most profound levels (see Addendum, Mystical Concepts in Chassidism
⁴ Father; i.e., the partzuf
⁵ Macroprosopus (long or extended Countenance; see below, note 11).
⁶ Hinder, or extraneous sides; the lowest and most extraneous levels (see below).
⁷ The partzuf
⁸ Text corrected according to L. H.
⁹ The partzuf
¹⁰ Chesed
¹¹ Microprosopus
¹² The Torah as given to Moses, though originating in the supreme chochmah


###### Tanya, Part IV; Iggeret HaKodesh 19:2
[Tanya, Part IV; Iggeret HaKodesh 19:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:2)

אֲבָל לְמַעְלָה מִנֶּצַח־הוֹד־יְסוֹד־מַלְכוּת לֹא הָיְתָה לוֹ שׁוּם הַשָּׂגָה בִּפְנִימִיּוּת, כִּי אִם בִּבְחִינַת אֲחוֹרַיִים דְּחָכְמָה הַמְלוּבָּשִׁים בְּבִינָה, הַמְלוּבֶּשֶׁת וּמִתְפַּשֶּׁטֶת תּוֹךְ פְּנִימִיּוּת דְּנֶצַח־הוֹד־יְסוֹד־מַלְכוּת, בְּסוֹד ״נוֹבְלוֹת חָכְמָה שֶׁלְּמַעְלָה – תּוֹרָה״, שֶׁהִיא בִּבְחִינַת ״זְעֵיר אַנְפִּין״, וּכְדִכְתִיב: ״וְרָאִיתָ אֶת אֲחוֹרָי, וּפָנַי לֹא יֵרָאוּ״, עַיֵּין שָׁם וּבְשַׁעַר הַנְּבוּאָה פֶּרֶק א׳.

**Kehot Publication Society (English Translation):**
But (on the levels) beyond *n.h.y.m.* he had no apprehension in the *pnimiyut*, but only in the rank of the *achorayim* of the *chochmah* which are vested¹³ in *binah*, which (in turn) is vested and extends itself within the *pnimiyut* of *n.h.y.m*. This is the principium of “The Torah is an attenuated form¹⁴ to *Bereishit Rabbah* 17:5). A withered plant is an attenuated or weaker form of a healthy plant. Similarly, the Torah is a weaker manifestation of supreme *chochmah*, but not *chochmah* as it is itself. of the supernal *chochmah*,”¹⁵ 17:5; 44:17. The Midrash describes several parallels, microcosms to their original: dream to prophecy, Shabbat to the Coming World, the sun to the Light Above, and Torah to the supreme wisdom. (The latter is the Midrashic equivalent of the Zoharic statement “the Torah derives from *chochmah*”; below, note 35). on the level of *z’eyr anpin*. Thus it is written:¹⁶ “You shall see *achoray*,¹⁷). but *panay*¹⁸; cf. above, Epistle 4, note 8). shall not be seen”; see there, and in *Shaar Hanevuah*, ch. 1.¹⁹ 1:10.

footnotes:
¹³ Text corrected according to L. H.
¹⁴ Lit., “withered” (see Isaiah 34:4), or “things that fall” (see comment. by Maharzu
¹⁵ Bereishit Rabbah
¹⁶ Exodus 33:23.
¹⁷ My hinderside (the aspect of achorayim
¹⁸ My face (the aspect of pnimiyut
¹⁹ Cf. Maimonides, Hilchot Yesodei HaTorah


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

וְלִכְאוֹרָה יֵשׁ לְהַפְלִיא, הֲרֵי נֶאֱמַר: ״וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה״, וְאֵיךְ הִשִּׂיג הָאֲרִיזַ״ל יוֹתֵר מִמֶּנּוּ וְדָרַשׁ כַּמָּה דְרוּשִׁים בִּבְחִינַת פְּנִימִיּוּת, אֲפִילוּ בִּסְפִירוֹת וּמַדְרֵגוֹת רַבּוֹת שֶׁלְּמַעְלָה מֵהַחָכְמָה וְכֶתֶר דַּאֲצִילוּת?

**Kehot Publication Society (English Translation):**
Now this seems rather surprising. After all, it is said: “And there did not rise another prophet in Israel as Moses.”²⁰ How then did the Arizal apprehend more than he and expound many themes dealing with the *pnimiyut*, even of many *sefirot* and levels that transcend *chochmah* and *keter* of *Atzilut*?

footnotes:
²⁰ Deuteronomy 34:10.


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

אַךְ הָעִנְיָן הוּא פָּשׁוּט וּמוּבָן לַכֹּל, שֶׁיֵּשׁ הֶפְרֵשׁ גָּדוֹל בֵּין הַשָּׂגַת חַכְמֵי הָאֱמֶת כְּרַשְׁבִּ״י וְהָאֲרִיזַ״ל, שֶׁהִיא הַשָּׂגַת חָכְמָה וָדַעַת, וּבֵין הַשָּׂגַת מֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם וּשְׁאָר הַנְּבִיאִים בִּנְבוּאָה, הַמְכוּנָּה בַּכָּתוּב בְּשֵׁם ״רְאִיָּה״ מַמָּשׁ; וְרָאִיתָ אֶת אֲחוֹרָי״, ״וָאֶרְאֶה אֶת ה׳״, ״וַיֵּרָא אֵלָיו ה׳״.

**Kehot Publication Society (English Translation):**
But the matter is (as follows). It is plain and clear to all that there is a great difference between the apprehension of the Kabbalists, as R. Shimon bar Yochai and the Arizal, an apprehension by wisdom and knowledge, and the prophetic apprehension of Moses our Master, peace to him, and the other prophets, to which Scripture refers as an actual vision: “You shall see *achoray*”;²¹ “And I saw the L–rd”;²² “And the L–rd appeared to him.”²³

footnotes:
²¹ Exodus 33:23.
²² Isaiah 6:11.
²³ Genesis 18:1.


###### Tanya, Part IV; Iggeret HaKodesh 19:5
[Tanya, Part IV; Iggeret HaKodesh 19:5](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:5)

וְאַף שֶׁזֶּהוּ דֶּרֶךְ מָשָׁל, וְאֵינָהּ רְאִיַּית עֵין בָּשָׂר גַּשְׁמִי מַמָּשׁ, מִכָּל מָקוֹם, הַנִּמְשָׁל צָרִיךְ לִהְיוֹת דּוֹמֶה לַמָּשָׁל, וּכְתַרְגּוּם ״וַיֵּרָא אֵלָיו ה׳״, ״וְאִתְגְּלִי לֵיהּ וְכוּ׳״, שֶׁהוּא בְּחִינַת הִתְגַּלּוּת, שֶׁנִּגְלָה אֵלָיו הַנֶּעְלָם בָּרוּךְ־הוּא בִּבְחִינַת הִתְגַּלּוּת. מַה שֶּׁאֵין כֵּן בְּהַשָּׂגַת חַכְמֵי הָאֱמֶת, שֶׁלֹּא נִגְלָה אֲלֵיהֶם הַוָיָ׳ בִּבְחִינַת הִתְגַּלּוּת, רַק שֶׁהֵם מַשִּׂיגִים תַּעֲלוּמוֹת חָכְמָה הַנֶּעְלָם [נוסח אחר: בַּנֶּעְלָם] וּמוּפְלָא מֵהֶם.

**Kehot Publication Society (English Translation):**
Now, though this is in a metaphorical sense and does not mean actual sight by the physical eye composed of flesh, nevertheless, the subject (of a metaphor) needs to resemble the metaphor, and as the *Targum*²⁴ (translates) וירא אליו ה’: “And (the L–rd) became revealed to him…, thus a mode of revelation, that G–d,²⁵ blessed is He, Who is hidden, became revealed to him in a state of manifestation. It is different, though, with the apprehension of the Kabbalists.²⁶ in the Hebrew—lit., the “sages of the truth” (i.e., of Kabbalah). To them G–d²⁷ does not become revealed in the mode of manifestation; rather, they apprehend the secrets of wisdom, that which is hidden and concealed from them.

footnotes:
²⁴ On Genesis 18:1.
²⁵ Inserted acc. to H. V.
²⁶ Chachmei HaEmet
²⁷ Text reads here too: Who is hidden, but omitted acc. to L. H.


###### Tanya, Part IV; Iggeret HaKodesh 19:6
[Tanya, Part IV; Iggeret HaKodesh 19:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:6)

וְלָכֵן אָמְרוּ: ״חָכָם עָדִיף מִנָּבִיא״, שֶׁיָּכוֹל לְהַשִּׂיג בְּחָכְמָתוֹ לְמַעְלָה מַּעְלָה מִמַּדְרֵגוֹת שֶׁיּוּכְלוּ לֵירֵד לְמַטָּה בִּבְחִינַת הִתְגַּלּוּת לִנְבִיאִים בְּמַרְאֵה נְבוּאָתָם, כִּי לֹא יוּכְלוּ לֵירֵד וּלְהִתְגַּלּוֹת אֲלֵיהֶם, רַק מַדְרֵגוֹת הַתַּחְתּוֹנוֹת, שֶׁהֵן: נֶצַח־הוֹד־יְסוֹד־מַלְכוּת, שֶׁהֵן הֵן הַיּוֹרְדוֹת תָּמִיד וּמִתְגַּלּוֹת מֵהַמַּשְׁפִּיעַ לְהַמְקַבֵּל בִּבְחִינַת מוֹחִין וְחַיּוּת, כַּיָּדוּעַ לְיוֹדְעֵי חֵן, שֶׁהַנֶּצַח־הוֹד־יְסוֹד־מַלְכוּת שֶׁל הָעֶלְיוֹן מִתְלַבְּשִׁים בַּתַּחְתּוֹן לְהַחֲיוֹתוֹ, שֶׁהֵן הֵן כְּלֵי הַהַשְׁפָּעָה וְהוֹרָדַת הַחַיּוּת מֵהָעֶלְיוֹן לַתַּחְתּוֹן בְּכָל הָעוֹלָמוֹת וְהַמַּדְרֵגוֹת, וְלָכֵן גַּם כֵּן – הֵן הֵן הַמִּתְגַּלּוֹת לַנְּבִיאִים בִּבְחִינַת הִתְגַּלּוּת מַמָּשׁ, וּבְתוֹכָן מְלוּבָּשׁ אוֹר הַבִּינָה, שֶׁהִיא בְּחִינַת הֲבָנַת הָאֱלֹהוּת מֵאוֹר [נוסח אחר: וְאוֹר] אֵין־סוֹף בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
They²⁸ therefore said:²⁹ 12a. “A wise man is better than a prophet,”³⁰, ad loc.; see also *Maamarei Admur Hazaken Haketzarim*, pp. 84 and 355. because by his wisdom he can apprehend exceedingly beyond the levels that can descend netherward in a mode of revelation to the prophets in the vision of their prophecy.³¹, s.v. *Keriah Bechochmat Hakabbalah*, par. 6. For only the lowest ranks can descend and become revealed to them, namely *n.h.y.m*. (The ranks *of n.h.y.m.*) are the ones that always descend and become revealed from the emanator to the recipient as a faculty of *mochin* (brains) and life-force. Thus it is known to the students of Kabbalah that the *n.h.y.m.* of the higher (realm) vest themselves in the lower, in order to vivify it.³² 8:2 and below, Epistle 20. For they are the *kelim* of the effluence and of the descent of the vivification from the higher to the lower, with respect to all the worlds and levels. Hence they also become revealed to the prophets in a mode of an actual revelation. Within these is vested the light of *binah*, the aspect of the understanding of Divinity and³³ the light of the *En Sof*, blessed is He.

footnotes:
²⁸ The Sages of the Talmud.
²⁹ Bava Batra
³⁰ See Arizal, Likkutei Hashass
³¹ Cf. also Arizal, Shulchan Aruch
³² See Etz Chaim
³³ V. L.: from (instead of and).


###### Tanya, Part IV; Iggeret HaKodesh 19:7
[Tanya, Part IV; Iggeret HaKodesh 19:7](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:7)

וּבְתוֹכָהּ מְלוּבָּשִׁים אֲחוֹרַיִים דְּחָכְמָה, שֶׁהִיא מַדְרֵגָה שֶׁלְּמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה בֵּאלֹהוּת בָּרוּךְ־הוּא, כִּי שֵׁם ״חָכְמָה״ מוֹרֶה עַל מְקוֹר הַשֵּׂכֶל וְהַהֲבָנָה. וְלָכֵן אָמְרוּ בַּזֹּהַר דְּ״אוֹרַיְיתָא – מֵחָכְמָה נָפְקַת״, כִּי טַעֲמֵי מִצְוֹת לֹא נִתְגַּלּוּ, וְהֵם לְמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה.

**Kehot Publication Society (English Translation):**
And in it are vested the *achorayim* of *chochmah*, a level transcending the conception and comprehension of Divinity, blessed is He, as the term *chochmah* denotes the source of conception and comprehension.³⁴ That is why they said in the *Zohar*³⁵ II:121a; 85a; III:81a. that “the Torah derives from *chochmah*,”³⁶, but is not *chochmah* in itself. for the reasons for the commandments were not revealed and transcend conception and comprehension.³⁷ 21b, *Beit Habechirah* and *Maharsha* commentaries, ad loc. (see also the latter’s comment. on *Pesachim* 119); *Moreh Nevuchim* 3:26.

footnotes:
³⁴ Thus itself beyond it.
³⁵ Zohar
³⁶ The Torah as revealed to man only originates in supreme chochmah
³⁷ Cf. Sanhedrin


###### Tanya, Part IV; Iggeret HaKodesh 19:8
[Tanya, Part IV; Iggeret HaKodesh 19:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:8)

וְגַם בְּאֵיזֶהוּ מְקוֹמָן שֶׁנִּתְגַּלָּה וְנִתְפָּרֵשׁ אֵיזֶה טַעַם הַמּוּבָן לָנוּ לִכְאוֹרָה אֵין זֶה – הַטַּעַם הַמּוּבָן לָנוּ לְבַדּוֹ – תַּכְלִית הַטַּעַם וּגְבוּלוֹ, אֶלָּא בְּתוֹכוֹ מְלוּבָּשׁ פְּנִימִיּוּת וְתַעֲלוּמוֹת חָכְמָה שֶׁלְּמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה.

**Kehot Publication Society (English Translation):**
And even the occasional places where some apparently intelligible reason was revealed and explained, this, to our intelligible reason, is not the full and absolute reason;³⁸ 33b and *Rashi*, ad loc. (s.v. *Middotav*), and Jerusalem Talmud, *Berachot* 5:3. rather, within it is vested the *pnimiyut* and principium of *chochmah*, transcending conception and comprehension.

footnotes:
³⁸ See ref. cited above, note 37, and see Berachot


###### Tanya, Part IV; Iggeret HaKodesh 19:9
[Tanya, Part IV; Iggeret HaKodesh 19:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:9)

וְכֵן בְּכָל דִּיבּוּר וְדִיבּוּר שֶׁיָּצָא מִפִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא לַנְּבִיאִים, הַכְּתוּבִים בַּתּוֹרָה־נְבִיאִים־כְּתוּבִים, הֵן דִּבְרֵי תּוֹכָחָה וְהֵן סִיפּוּרֵי מַעֲשִׂיּוֹת, מְלוּבָּשׁ בְּתוֹכָם בְּחִינַת חָכְמַת אֱלֹהוּת שֶׁלְּמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה, כַּנִּרְאֶה בְּחוּשׁ מֵעִנְיַן הַ״קְּרִי״ וְהַ״כְּתִיב״, כִּי הַ״קְּרִי״ הוּא לְפִי הַהֲבָנָה הַנִּגְלֵית לָנוּ, וְהַ״כְּתִיב״ הוּא לְמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה, שֶׁתֵּיבָה זוֹ כִּכְתִיבָתָהּ אֵין לָהּ לְבוּשׁ בִּבְחִינַת הַהֲבָנָה, וּבִקְרִיאָתָהּ בַּפֶּה יֵשׁ לָהּ לְבוּשׁ.

**Kehot Publication Society (English Translation):**
It is likewise with respect to every word that was emitted from the mouth of the Holy One, blessed is He, to the prophets, as recorded in *Tanach*,³⁹ (the Bible). whether they be words of admonishment or tales of events. In them is vested an aspect of the Divine *chochmah* transcending conception and comprehension.⁴⁰ III:149b; 152a; *Moreh Nevuchim* 3:50. This is empirically evident from the principle of *kri* and *ktiv*.⁴¹) sometimes differs from the textual writ (*ktiv*). The *kri* relates to the comprehension as revealed to us. The *ktiv* transcends conception and comprehension; that is, this word in its written form has no garment subject to comprehension, but in its oral reading form it does have a garment.⁴² 50a and *Rashi*, ad loc.; *Zohar* III:230a.

footnotes:
³⁹ Torah-Neviim-Ketuvim
⁴⁰ Cf. Zohar
⁴¹ The textual reading of Scripture (kri
⁴² Cf. Pesachim


###### Tanya, Part IV; Iggeret HaKodesh 19:10
[Tanya, Part IV; Iggeret HaKodesh 19:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:10)

וְכֵן הָעִנְיָן בְּאוֹתִיּוֹת גְּדוֹלוֹת שֶׁבְּתוֹרָה נְבִיאִים וּכְתוּבִים, שֶׁהֵן מֵעָלְמָא עִילָּאָה, וּמְאִירוֹת מִשָּׁם בְּגִילּוּי – בְּלִי לְבוּשׁ כִּשְׁאָר הָאוֹתִיּוֹת.

**Kehot Publication Society (English Translation):**
The same applies to the large letters in the *Tanach*;⁴³, vol. 1. s.v. *Otiyot*, p. 190 ff. they are from a supremely sublime world and radiate from there openly, not with a garment like the other letters.⁴⁴ II:132a and III:2a. See also *Zohar* I:3b and ref. cited in *Derech Emet*, ad loc.

footnotes:
⁴³ Some letters in Scripture are written larger than others. Cf. Encyclopedia Talmudit
⁴⁴ Cf. Zohar


###### Tanya, Part IV; Iggeret HaKodesh 19:11
[Tanya, Part IV; Iggeret HaKodesh 19:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:11)

וְהִנֵּה, בְּחִינַת חָכְמַת אֱלֹהוּת בָּרוּךְ־הוּא הַמְלוּבֶּשֶׁת בְּתַרְיַ״ג מִצְוֹת הַתּוֹרָה נִקְרֵאת בְּשֵׁם ״בְּחִינַת אֲחוֹרַיִים דְּחָכְמָה״, כִּי כָּל אֲחוֹרַיִים שֶׁבַּסְּפִירוֹת הֵן מַדְרֵגוֹת הַחִיצוֹנוֹת וְהַתַּחְתּוֹנוֹת בְּמַעֲלָה שֶׁבִּסְפִירָה זוֹ, מַה שֶּׁיּוּכְלוּ לֵירֵד וּלְהִתְפַּשֵּׁט לְמַטָּה לְהִתְלַבֵּשׁ בַּבְּרוּאִים לְהַחֲיוֹתָם; וּבְחִינַת הַפָּנִים, הִיא הַסְּפִירָה עַצְמָהּ הַמְיוּחֶדֶת בְּמַאֲצִילָהּ אֵין־סוֹף בָּרוּךְ־הוּא בְּתַכְלִית הַיִּחוּד.

**Kehot Publication Society (English Translation):**
Now, the aspect of the Divine *chochmah*, blessed is He, vested in the 613 commandments of the Torah, is referred to as the category of the *achorayim* of *chochmah*. For all the *achorayim* in the *sefirot* are the external and lower levels in the gradation of that *sefirah*. That is why they can descend and extend below, to become vested in the creatures in order to vivify them. The aspect of the *panim* is the *sefirah* itself. It is united with its Emanator, the *En Sof*, blessed is He, by an absolute union.


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

כְּגוֹן דֶּרֶךְ מָשָׁל, סְפִירַת חָכְמָה שֶׁהִיא מְיוּחֶדֶת בְּמַאֲצִילָהּ אֵין־סוֹף בָּרוּךְ־הוּא בְּתַכְלִית הַיִּחוּד, כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא וְחָכְמָתוֹ אֶחָד (כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל), וּמַה שֶּׁמֵּאִיר וּמִתְפַּשֵּׁט מֵחָכְמָתוֹ יִתְבָּרֵךְ לְמַטָּה בַּתַּחְתּוֹנִים, שֶׁהֵם בַּעֲלֵי גְבוּל וְתַכְלִית, וּמִתְלַבֵּשׁ בָּהֶם – נִקְרָא ״אֲחוֹרַיִים״, וְנִקְרָא גַם כֵּן בְּחִינַת ״עֲשִׂיָּה שֶׁבַּאֲצִילוּת״.

**Kehot Publication Society (English Translation):**
As, for example, the *sefirah* of *chochmah*: it is united with its Emanator, the *En Sof*, blessed is He, in an absolute unity, for the Holy One, blessed is He, and His wisdom, are one⁴⁵ 2:10; *Moreh Nevuchim* 3:20. See *Likkutei Amarim*, Part I, ch. 2. (⁴⁶as explained above⁴⁷). But that which radiates and extends from His wisdom, blessed be He, below [among the limited and finite nether beings, and becomes vested in them], is called *achorayim*, and is also called the aspect of *Asiyah* of *Atzilut*.⁴⁸.—The four worlds (see Addendum, *Mystical Concepts in Chassidism*) compound not only the order of the ten *sefirot* but also the general levels denoted by the names of the worlds. Thus *Atzilut* is divisible into *Atzilut* of *Atzilut*, *Beriah* of *Atzilut*, etc.; the same applies to the lower three realms (*Atzilut* of *Beriah*, etc.) R. Moses Cordovero illustrates this with an analogy to a silversmith who classifies his silver into four groups according to the purity of the metal: the first type is the most pure silver, free of base metals; the second type is less pure than the first; the third is about half pure and half impure; and the fourth contains more base metals than silver. Now, even the first class of silver cannot be wholly and absolutely pure. There always are some drosses that cannot be removed. Thus even this first class can be subdivided into more and less “wholly pure,” truly, into these four general categories. And the same applies also to the other three classes, one category differing from the other in the degree of purity (*Pardes Rimonim* 24:10).

footnotes:
⁴⁵ Maimonides, Hilchot Yesodei HaTorah
⁴⁶ Brackets appear in the text.
⁴⁷ This reference (“above”) is not clear; cf. H. V., ad loc.
⁴⁸ The lowest realm within the world of Atzilut


###### Tanya, Part IV; Iggeret HaKodesh 19:13
[Tanya, Part IV; Iggeret HaKodesh 19:13](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:13)

פֵּירוּשׁ, עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁבָּאָדָם הַתַּחְתּוֹן שֶׁיֵּשׁ בְּנִשְׁמָתוֹ ה׳ מַדְרֵגוֹת, זוֹ לְמַטָּה מִזּוֹ, שֶׁהֵן בְּחִינוֹת הַשֵּׂכֶל וְהַמִּדּוֹת וּמַחֲשָׁבָה וְדִבּוּר וּמַעֲשֶׂה, וְהַמַּעֲשֶׂה – הִיא הַתַּחְתּוֹנָה שֶׁבְּכוּלָּם, שֶׁהַחַיּוּת הַמִּתְפַּשֵּׁט מֵהַנְּשָׁמָה וּמְלוּבָּשׁ בְּכֹחַ הַמַּעֲשֶׂה, הוּא כְּאַיִן לְגַבֵּי הַחַיּוּת הַמִּתְפַּשֵּׁט מִמֶּנָּה וּמְלוּבָּשׁ בְּכֹחַ הַדִּבּוּר, שֶׁהוּא כְּאַיִן לְגַבֵּי הַחַיּוּת הַמִּתְפַּשֵּׁט מִמֶּנָּה וּמְלוּבָּשׁ בְּמַחֲשָׁבָה וּמִדּוֹת וְשֵׂכֶל.

**Kehot Publication Society (English Translation):**
Metaphorically speaking, this will be understood by the analogy with terrestrial man. There are five ranks in his soul, one lower than the other. These are the faculties of the intellect, the (emotive) attributes, thought, speech, and action.⁴⁹, Part I, ch. 3 ff. and Part II, ch. 8. Action is the lowest of them all. For the vivification that extends from the soul and is vested in the power of action is as nothing compared to the vivification that extends from it and is vested in the power of speech. The latter (in turn) is as nothing compared to the vivification that extends from (the soul) and is vested in thought, the (emotive) attributes, and the intellect.

footnotes:
⁴⁹ See Likkutei Amarim


###### Tanya, Part IV; Iggeret HaKodesh 19:14
[Tanya, Part IV; Iggeret HaKodesh 19:14](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:14)

כֵּן עַל דֶּרֶךְ זֶה מַמָּשׁ – הִיא בְּחִינַת חָכְמָתוֹ יִתְבָּרֵךְ, מַה שֶּׁיּוּכַל לְהִתְפַּשֵּׁט מִמֶּנָּה (לְהַשְׁפִּיעַ) [לְהִתְלַבֵּשׁ] בַּתַּחְתּוֹנִים כּוּלָּם, הֵם כְּאַיִן לְגַבֵּי בְּחִינַת פָּנִים הַמְיוּחָד בַּמַּאֲצִיל בָּרוּךְ־הוּא, דְּ״כוּלָּא קַמֵּיהּ כְּלָא חֲשִׁיב״, וְהַהַשְׁפָּעָה לְכָל הַנִּבְרָאִים כּוּלָּם שֶׁהֵם בַּעֲלֵי גְבוּל וְתַכְלִית – נֶחְשֶׁבֶת יְרִידָה וְצִמְצוּם כִּבְיָכוֹל לְגַבֵּי הַמַּאֲצִיל אֵין־סוֹף בָּרוּךְ־הוּא, עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁנֶּחְשֶׁבֶת יְרִידָה וְצִמְצוּם לְשֵׂכֶל הָאָדָם הַמַּשְׂכִּיל הַמְצוּמְצָם בְּאֵיזֶה עֲשִׂיָּה גַּשְׁמִיּוּת וְחוּמְרִית מַמָּשׁ.

**Kehot Publication Society (English Translation):**
In a precisely like manner (with respect to) the category of His wisdom, blessed be He, that which can become extended from it to become vested⁵⁰ in all the nether beings is⁵¹ as nothing compared to the category of the *panim*, which is united with the Emanator, blessed is He. For “All that are before Him are esteemed as naught.”⁵² I:11b. The *panim* of *chochmah* thus is completely absorbed in the Emanator. But the effluence to all limited and finite nether beings is regarded, so to speak, as a descent and contraction (*tzimtzum*) with respect to the Emanator, the *En Sof*, blessed is He, just as, metaphorically speaking, it would be regarded as a descent and contraction for the intellect of an intelligent person to be contracted to some purely physical and material act.

footnotes:
⁵⁰ V. L.: to emanate.
⁵¹ Emended according to H. V.
⁵² Zohar


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

וְלָכֵן מֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם, שֶׁהִשִּׂיג עַד אֲחוֹרַיִים דְּחָכְמָה, זָכָה שֶׁתִּנָּתֵן עַל יָדוֹ הַתּוֹרָה, שֶׁהִיא ״נוֹבְלוֹת חָכְמָה שֶׁלְּמַעְלָה״, פֵּירוּשׁ, מַה שֶּׁנּוֹבֵל מִמֶּנָּה וְיוֹרֵד לְמַטָּה וּמִתְלַבֵּשׁ בְּתוֹרָה גַשְׁמִיּוּת שֶׁלָּנוּ, שֶׁעִיקָּרָהּ וְתַכְלִיתָהּ הוּא קִיּוּם הַמִּצְוֹת לֹא תַעֲשֶׂה וַעֲשֵׂה בְּפוֹעַל וּמַעֲשֶׂה מַמָּשׁ, כַּמַּאֲמָר: ״הַיּוֹם לַעֲשׂוֹתָם״, וְ״גָדוֹל תַּלְמוּד שֶׁמֵּבִיא לִידֵי מַעֲשֶׂה״, וְ״הַלּוֹמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ שֶׁנֶּהֶפְכָה שִׁלְיָיתוֹ וְכוּ׳״, וְכָל אָדָם מוּכְרָח לְהִתְגַּלְגֵּל עַד שֶׁיְּקַיֵּים כָּל הַתַּרְיַ״ג מִצְוֹת בְּפוֹעַל מַמָּשׁ, כַּנּוֹדָע מֵהָאֲרִיזַ״ל:

**Kehot Publication Society (English Translation):**
Moses our Master, peace to him, who apprehended up to the *achorayim of chochmah*, therefore merited that through him was given the Torah—“an attenuated form of supernal *chochmah*,” i.e., that which sheds from it and descends netherward and becomes vested in our physical Torah.⁵³, *Shaar Hakelalim*, end of ch. 1; ibid., 32:8 and 37:1. Its principal object and purpose is the upkeep of the operative and prohibitory commandments, in true actuality and performance,⁵⁴Action, or making. in accord with the saying: “To do them this day,”⁵⁵ 22a. and “Study (of Torah) is greater because it leads to performance,”⁵⁶ 40b. and “He who learns with the intent of not doing, it would have been better for him if his after-birth had been turned over….”⁵⁷ 1:2; ibid., *Shabbat* 1:2; *Vayikra Rabbah* 35:6; cf. below, Epistle 20. And every person needs to become reincarnated until he has actually observed all the 613 commandments, as known from the Arizal.⁵⁸
* * *

footnotes:
⁵³ Cf. Etz Chaim
⁵⁴ The aspects of Asiyah—
⁵⁵ Deuteronomy 7:11; see Eruvin
⁵⁶ Kiddushin
⁵⁷ Jerusalem Talmud, Berachot
⁵⁸ See above, Epistle 7, note 37.


###### Tanya, Part IV; Iggeret HaKodesh 19:16
[Tanya, Part IV; Iggeret HaKodesh 19:16](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:16)

**הָאוֹתִיּוֹת** הַנִּגְלוֹת לָנוּ, הֵן בְּמַעֲשֶׂה דִּבּוּר וּמַחֲשָׁבָה.

**Kehot Publication Society (English Translation):**
⁵⁹The letters that are revealed to us are in action, speech, and thought.

footnotes:
⁵⁹ This part, to the end, does not seem to be part of the preceding, though the content is somewhat related.


###### Tanya, Part IV; Iggeret HaKodesh 19:17
[Tanya, Part IV; Iggeret HaKodesh 19:17](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:17)

דְּמַעֲשֶׂה – הֵן תְּמוּנַת הָאוֹתִיּוֹת שֶׁבִּכְתָב אֲשׁוּרִי שֶׁבְּסֵפֶר תּוֹרָה.

**Kehot Publication Society (English Translation):**
Pertaining to action are the forms⁶⁰ of the letters as they are in the Assyrian script of the Torah scroll.

footnotes:
⁶⁰ Emended according to H. V.


###### Tanya, Part IV; Iggeret HaKodesh 19:18
[Tanya, Part IV; Iggeret HaKodesh 19:18](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:18)

וְאוֹתִיּוֹת הַדִּבּוּר – נֶחְקָקוֹת בְּהֶבֶל וְקוֹל, הַמִּתְחַלֵּק לְכ״ב חֲלָקִים שׁוֹנִים זֶה מִזֶּה בְּצוּרָתָן, שֶׁהִיא הֲבָרַת וּמִבְטָא הַכ״ב אוֹתִיּוֹת בְּכָל לָשׁוֹן, כִּי אֵין הֶפְרֵשׁ בֵּין לְשׁוֹן הַקֹּדֶשׁ וּבֵין שְׁאָר לְשׁוֹנוֹת בְּמַהוּת הֲבָרַת הָאוֹתִיּוֹת, כִּי אִם בְּצֵירוּפָן.

**Kehot Publication Society (English Translation):**
The letters pertaining to speech are engraved in the breath and voice which is divided into twenty-two parts. One differs from the other with respect to their form, i.e., the enunciation and utterance of the twenty-two letters in any language. For there is no difference between the sacred tongue and the other languages with respect to the nature of the letters’ enunciation, only as regards their combinations.


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

וְאוֹתִיּוֹת הַמַּחֲשָׁבָה הֵן – גַּם כֵּן בְּכָל לָשׁוֹן שֶׁאָדָם מְחַשֵּׁב – תֵּיבוֹת וְאוֹתִיּוֹת הַלָּשׁוֹן, שֶׁהֵן כ״ב לְבַד.

**Kehot Publication Society (English Translation):**
The letters pertaining to thought are [again, in any language a person may think] the words and letters of the language, which are twenty-two only.


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

רַק שֶׁבְּמַחֲשָׁבָה, יֵשׁ בָּהּ ג׳ מִינֵי בְּחִינוֹת אוֹתִיּוֹת. שֶׁהֲרֵי כְּשֶׁרוֹאֶה בְּסֵפֶר תּוֹרָה תְּמוּנַת הָאוֹתִיּוֹת – הֵן מִצְטַיְּירוֹת בְּמַחֲשַׁבְתּוֹ, וְזֶה נִקְרָא בְּחִינַת ״עֲשִׂיָּה שֶׁבְּמַחֲשָׁבָה״; וְכֵן כַּאֲשֶׁר שׁוֹמֵעַ אוֹתִיּוֹת הַדִּבּוּר הֵן נִרְשָׁמוֹת בְּמַחֲשַׁבְתּוֹ וּמְהַרְהֵר בָּהֶן, וְזֶה נִקְרָא בְּחִינַת ״דִּבּוּר שֶׁבְּמַחֲשָׁבָה״ וּבְחִינַת ״יְצִירָה״; וְאוֹתִיּוֹת הַמַּחֲשָׁבָה לְבַדָּהּ בְּלִי הִרְהוּר אוֹתִיּוֹת הַדִּבּוּר נִקְרָאוֹת ״מַחֲשָׁבָה שֶׁבְּמַחֲשָׁבָה״, בְּחִינַת ״בְּרִיאָה״.

**Kehot Publication Society (English Translation):**
Though, in thought there are three kinds of [the aspect of] letters. When one sees in the Torah scroll the form of the letters, they are pictured in his thought. This is referred to as the rank of “action⁶¹). of thought.” Likewise, when one hears the letters of speech, they become inscribed in his thought and he meditates upon them. This is referred to as the rank of the “speech of thought,” and as the rank of *Yetzirah*.⁶² The letters of thought only, without any meditation on the letters of speech, are referred to as the “thought of thought,” the rank of *Beriah*.⁶³

footnotes:
⁶¹ Or: making (Asiyah
⁶² Formation.
⁶³ Creation.


###### Tanya, Part IV; Iggeret HaKodesh 19:21
[Tanya, Part IV; Iggeret HaKodesh 19:21](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:21)

וְהִנֵּה, אוֹתִיּוֹת הַדִּבּוּר מַמָּשׁ, הֵן מִתְהַוּוֹת וּמְקַבְּלוֹת חַיּוּתָן מֵאוֹתִיּוֹת אֵלּוּ עַצְמָן שֶׁבְּמַחֲשָׁבָה.

**Kehot Publication Society (English Translation):**
Now, the letters of actual speech come about and receive their vivification from those very same letters that are in the thought.


###### Tanya, Part IV; Iggeret HaKodesh 19:22
[Tanya, Part IV; Iggeret HaKodesh 19:22](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:22)

וְאַף שֶׁלִּפְעָמִים מְדַבֵּר אָדָם וּמְהַרְהֵר בְּדָבָר אַחֵר – הֲרֵי אֵינוֹ יָכוֹל לְדַבֵּר, כִּי אִם אוֹתָן דִּבּוּרִים וְצֵירוּפִים שֶׁכְּבָר דִּבְּרָם וְהָיוּ בְּמַחֲשַׁבְתּוֹ פְּעָמִים רַבּוֹת מְאֹד, וְנִשְׁאַר בְּדִיבּוּרִים וְצֵירוּפִים אֵלּוּ הָרְשִׁימוּ מֵהַמַּחֲשָׁבָה שֶׁנִּכְנְסָה בָּהֶם פְּעָמִים רַבּוֹת.

**Kehot Publication Society (English Translation):**
Though sometimes a person may speak while thinking of another matter, he can, then, speak only such words and combinations that he has already spoken (previously) and that were in his thought a great many times. Thus in those words and combinations there is left the vestige of the thought that entered into them many times.


###### Tanya, Part IV; Iggeret HaKodesh 19:23
[Tanya, Part IV; Iggeret HaKodesh 19:23](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/19:23)

וְזֶהוּ בְּחִינַת אֲחוֹרַיִים וְחִיצוֹנִיּוּת נֶצַח־הוֹד־יְסוֹד מִפַּרְצוּף הָעֶלְיוֹן שֶׁנִּכְנַס בַּתַּחְתּוֹן, לִהְיוֹת לוֹ בְּחִינַת מוֹחִין וְחַיּוּת, כַּנּוֹדָע:

**Kehot Publication Society (English Translation):**
And this is the rank of the *achorayim* and externality of the *n.h.y.* of the *partzuf* of the higher (realm), which enters into the lower one to be a faculty of *mochin* and life-force to it, as known.