## Tanya, Part IV; Iggeret HaKodesh

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

**אִיהוּ** וְחַיּוֹהִי חַד, אִיהוּ וְגַרְמוֹהִי חַד בְּהוֹן. (פֵּירוּשׁ, עֶשֶׂר סְפִירוֹת דַּאֲצִילוּת; חַיּוֹהִי הֵן הָאוֹרוֹת, וְ״גַרְמוֹהִי״ הֵן הַכֵּלִים, שֶׁכּוּלָּן אֱלֹקוּת, מַה שֶּׁאֵין כֵּן בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה כוּ׳). וְצָרִיךְ לְהָבִין הֵיטֵב, אֵיךְ הָ״אֵין־סוֹף״ חַד עִם ״גַּרְמוֹהִי״ הֵן הַכֵּלִים, הֲרֵי הַכֵּלִים הֵן בִּבְחִינַת גְּבוּל וְתַכְלִית, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים.

**Kehot Publication Society (English Translation):**
**TWENTY.** “He and His vivifications are one, He and His causations are one—in them”¹, Introduction 3b (Cf. n. 3 for full quotation). (²that is, (in) the ten *sefirot* of *Atzilut*.³ of *Atzilut* (is vested) the King (the light of the *En Sof*). He (i.e., His essence) and His causations are one in them (i.e., in the ten *sefirot* of *Atzilut*); He and His vivifications are one in them. This is not so in the ten *sefirot* of *Beriah*. There they are not one with their vivification, nor are they one with their causations. But the Cause of all radiates in the ten *sefirot* of *Atzilut*, and in the ten *sefirot* of *Beriah*; and He radiates among the ten classes of angels (i.e., the world of *Yetzirah*) and the ten heavenly constellations (i.e., the world of *Asiyah*), and does not become changed anywhere.” (*Tikkunei Zohar*, ad loc. cit.) “His vivifications”—these are the lights [*orot*],⁴ and “His causations”—these are the vessels [*kelim*].⁵. See above, Epistle 15, note 13.—Elsewhere it is said that “His vivifications” (חיוהי, in Hebrew) refers to the first three *sefirot* (*chabad*) in their totality (i.e., *orot* and *kelim*), while “His causations” (גרמוהי, in Hebrew) refers to the seven lower *sefirot* in totality; see *Kitzurim V’Hearot*, p. 105, and ref. cited there, and see *Mayim Rabbim 5636*, chs. 32 and 151. They are all Divinity. But this is not so in *Beriah*, *Yetzirah*, and *Asiyah*, etc.). Now, it needs to be understood well how the *En Sof* is One with His causations, i.e., the *kelim*. For the *kelim* are in a mode of limitation and finitude, as mentioned in *Etz Chaim*.⁶ 2:3, *et passim*.

footnotes:
¹ Tikkunei Zohar
² Brackets appear in the text.
³ “…for in the ten sefirot
⁴ I.e., the infinite Divine effusions and emanations.
⁵ The qualitatively (but not quantitatively) finite vessels that “contain” the orot
⁶ Cf. Etz Chaim


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

אָמְנָם, הַכַּוָּונָה הִיא, לוֹמַר שֶׁהֵן אֱלֹקוּת לִבְרוֹא יֵשׁ מֵאַיִן כְּמוֹ הָ״אֵין־סוֹף״, וְלֹא בִּבְחִינַת הִשְׁתַּלְשְׁלוּת עִילָּה וְעָלוּל לְבַד.

**Kehot Publication Society (English Translation):**
However, the intention is to say that they are Divinity with respect to creating something out of nothing (*yesh meayin*), just like the *En Sof*, and not merely by way of an evolution from cause to effect.⁷ of *Atzilut*, though qualitatively finite, are a rank in Divinity which can be described as creative Divinity in the literal sense of the term.

footnotes:
⁷ I.e., they are not simply some cause from which beings evolve of themselves (in a causal process). The kelim


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

וּמַה שֶּׁכָּתַב הָרַמַ״ק עִנְיַן הִשְׁתַּלְשְׁלוּת עִילָּה וְעָלוּל, וְכֵן הוּא בַּזּוֹהַר הַקָּדוֹשׁ פָּרָשַׁת בְּרֵאשִׁית, הַיְינוּ, בְּהִשְׁתַּלְשְׁלוּת הַסְּפִירוֹת בַּסְּפִירוֹת עַצְמָן (בִּבְחִינַת הַכֵּלִים), שֶׁנִּקְרָאוֹת ״בְּלִי מָה״ בְּסֵפֶר יְצִירָה, שֶׁאֵינָן בִּבְחִינַת יֵשׁ וּמַהוּת מוּשָּׂג, וּכְמוֹ הָ״אֵין־סוֹף״ דְּלֵית מַחֲשָׁבָה תְּפִיסָא בֵיהּ כְּלָל, וּכְמוֹ שֶׁכָּתוּב: ״וּפָנַי לֹא יֵרָאוּ״. וּנְבוּאַת מֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם וְהַשָּׂגָתוֹ, הָיְתָה מִפֶּרֶק עֶלְיוֹן דְּנֶצַח דִּ״זְעֵיר אַנְפִּין״. וּבְהִשְׁתַּלְשְׁלוּת הֶעָלוּל הוּא מוּקָּף מֵהָעִילָּה, וּבָטֵל בִּמְצִיאוּת אֶצְלוֹ כְּזִיו הַשֶּׁמֶשׁ בַּשֶּׁמֶשׁ, כְּמוֹ שֶׁכָּתוּב בַּפַּרְדֵּס מֵהָרַמַ״ק.

**Kehot Publication Society (English Translation):**
As for the statement of R. Moses Cordovero⁸ 6, esp. ch. 6 ff. See *Maamarei Admur Hazaken Haketzarim*, p. 516. that the (creative) development is by way of cause and effect [and it is so stated in the sacred *Zohar*, section *Bereishit*⁹ I:19b-20a.], this refers to the evolution of the *sefirot* within the *sefirot* themselves¹⁰ is comprised of the grades of all the *sefirot* (*chochmah* of *chochmah*; *binah* of *chochmah*; etc.). Cf. above, Epistle 13, note 22. (¹¹with respect to the *kelim*). [Thus in *Sefer Yetzirah*¹² *Yetzirah* 1:2-9, 14. (the *sefirot*) are called “*bli-mah*” (without anything), because they are not in the category of a substance and apprehensible nature,¹³ 1:1; *Shomer Emunim* 1:61. just like the *En Sof* “Whom thought cannot grasp at all,”¹⁴, Introduction 17a. and as it is written: “And My Face shall not be seen.”¹⁵ As for the prophecy and apprehension of Moses our Master, peace to him, it was of the upper rank of *netzach* of *z’eyr anpin*.¹⁶] And in the evolution the effect is encompassed by the cause, in relation to which it is essentially nonexistent, just as a ray of the sun is (absorbed) in the sun, as stated in *Pardes* by R. Moses Cordovero.¹⁷ 6: end of ch. 6; see also ibid., beg. of ch. 3.

footnotes:
⁸ Pardes Rimonim
⁹ Zohar
¹⁰ I.e., each sefirah
¹¹ Brackets appear in the text.
¹² Sefer
¹³ See Pardes Rimonim
¹⁴ Tikkunei Zohar
¹⁵ Exodus 33:23.
¹⁶ See above, Epistle 19.
¹⁷ Pardes Rimonim


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

וְאַף גַּם צִמְצוּמִים רַבִּים מְאֹד לֹא יוֹעִילוּ לִהְיוֹת גֶּשֶׁם עָב כְּעָפָר, מֵהִשְׁתַּלְשְׁלוּת הָרוּחָנִיּוּת מִשְּׂכָלִים נִבְדָּלִים אֲפִילוּ שֶׁל הַמַּלְאָכִים, אֶלָּא לִהְיוֹת ״רוּחַ הַבְּהֵמָה״ מִ״פְּנֵי שׁוֹר״, כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר, וְעַיֵּין שָׁם.

**Kehot Publication Society (English Translation):**
Thus even numerous contractions will not avail to there being matter as dense as earth, by way of an evolution from the spirituality of the separate intelligences,¹⁸ 1:49; *Ikkarim* 2:12.)—Cf. below, notes 19 and 33. (not) even (that) of the angels,¹⁹ except to there being the spirit of animal from the “face of the ox,”²⁰ as explained elsewhere; see there.²¹ III:240b ff.; cf. Arizal, *Likkutei Torah*, *Vayikra*. The coming about of substantiality *ex nihilo* (*yesh meayin*) is in Hebrew²² called “*Beriah*” (creation).²³, *Bereishit* 17b; Maimonides, *Moreh Nevuchim* 3:10; Nachmanides on Genesis 1:1; cf. *Sefer Habahir* 10 (13) [*Zohar* I:263a].

footnotes:
¹⁸ Or: abstract intelligences. This is a common term in philosophical works referring to the supernal creatures or creations, devoid of any material content. They are pure spirit and, therefore, distinguishable (or separated) from one another only by their differing degrees of intellectual apprehension. (Cf. Moreh Nevuchim
¹⁹ I.e., not even the most subtle and formal matter composing the bodies of the angels could have evolved from the spirit of the abstract intelligences. According to R. Schneur Zalman, and the Kabbalists in general, the angels, too, are composed of body and soul, matter and form; see below, note 33.
²⁰ See Ezekiel 1:10. This is the most sublime spiritual aspect, or archetype, which on the manifest level of the material world reflects itself in the form of animal-hood.
²¹ See Zohar
²² Lit., the sacred tongue.
²³ Zohar Chadash


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

וְ״יֵשׁ מֵאַיִן״ נִקְרָא ״בְּרִיאָה״ בִּלְשׁוֹן הַקֹּדֶשׁ. וַהֲגַם שֶׁהַיֵּשׁ הַנִּבְרָא הוּא גַּם כֵּן כְּלָא חֲשִׁיב קַמֵּיהּ, דְּהַיְינוּ, שֶׁבָּטֵל בִּמְצִיאוּת לְגַבֵּי הַכֹּחַ וְהָאוֹר הַשּׁוֹפֵעַ בּוֹ מֵהַכֵּלִים דְּי׳ סְפִירוֹת דַּאֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה, שֶׁהַ״קַּו״ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מֵאִיר בָּהֶם, וּכְזִיו הַשֶּׁמֶשׁ בַּשֶּׁמֶשׁ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים חֵלֶק ב׳ – הַיְינוּ ״קַמֵּיהּ״ דַּוְקָא, שֶׁהִיא יְדִיעָתוֹ יִתְבָּרֵךְ מִלְמַעְלָה לְמַטָּה.

**Kehot Publication Society (English Translation):**
The word *Beriah* thus denotes an actual creation *ex nihilo*. (Such) created substance, in fact, is also esteemed as naught before Him;²⁴ I:11b. that is, it is essentially nonexistent in relation to the force and light that effulges in it from the *kelim* of the ten *sefirot* of *Atzilut*, *Beriah*, *Yetzirah*, and *Asiyah* [in which the gleam (*kav*) of the light of the *En Sof*, blessed is He²⁵ (see Addendum, *Mystical Concepts in Chassidism*) the “void” or primordial space, in which the worlds are created, is illuminated by a *kav* (gleam, or ray) of the light of the *En Sof*. This *kav* is the essence of the *sefirot* and vivifies everything within the primordial space. radiates], and just as the ray of the sun in the sun, as explained in *Likkutei Amarim*, Part II.²⁶ However, this is so only “before Him,” relating to His knowledge, blessed be He, from above netherward.

footnotes:
²⁴ Zohar
²⁵ According to the doctrine of tzimtzum
²⁶ Chapter 3.


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

אֲבָל בִּידִיעָה שֶׁמִּמַּטָּה לְמַעְלָה – הַיֵּשׁ הַנִּבְרָא הוּא דָבָר נִפְרָד לְגַמְרֵי בִּידִיעָה וְהַשָּׂגָה זוֹ שֶׁמִּמַּטָּה, כִּי הַכֹּחַ הַשּׁוֹפֵעַ בּוֹ אֵינוֹ מוּשָּׂג כְּלָל וּכְלָל, וְגַם אֵין עֲרוֹךְ זֶה לָזֶה כְּלָל וּכְלָל, לֹא מִינֵּיהּ וְלֹא מִקְצָתֵיהּ, מֵהָעֵרֶךְ שֶׁמֵּהֶעָלוּל אֶל הָעִילָּה, שֶׁהֶעָלוּל יוֹדֵעַ וּמַשִּׂיג אֵיזֶה הַשָּׂגָה בְּעִילָּתוֹ וּבָטֵל אֶצְלוֹ עַל־יְדֵי יְדִיעָה וְהַשָּׂגָה זוֹ, וְגַם בְּמַהוּתָם וְעַצְמוּתָם אֵין הֶפְרֵשׁ גָּדוֹל כָּל כָּךְ, רַק שֶׁזֶּה עִילָּה וְזֶה עָלוּל, וְלֹא מִינֵּיהּ וְלֹא מִקְצָתֵיהּ, מֵהַהֶפְרֵשׁ שֶׁבֵּין מַהוּת הַיֵּשׁ הַנִּבְרָא לְמַהוּת הַכֹּחַ וְהָאוֹר הַשּׁוֹפֵעַ בּוֹ לְהַוּוֹתוֹ מֵאַיִן לְיֵשׁ, וְלָכֵן נִקְרָא ״יֵשׁ״ מֵ״אַיִן״ דַּוְקָא.

**Kehot Publication Society (English Translation):**
But in relation to the knowledge from below upward, created substance is [in such knowledge and apprehension from below] an altogether separate thing. For the force that effuses in it is not apprehended at all. Also, there is no approximation whatsoever from the one to the other, neither to the whole nor to part of the relation between the effect and cause. For the effect knows and has some apprehension of its cause and becomes nullified in relation to it through this knowledge and apprehension. Even with respect to their nature and essence, there is not such a great distinction (between cause and effect) except that one is a cause and the other is an effect, but nothing whatsoever of the distinction there is between the nature of a created substance and the nature of the force and light that effuses in it to make it *ex nihilo* into substantiality. That is why (creation) is called precisely *yesh meayin*.²⁷

footnotes:
²⁷ Substantiality out of nothingness. From the viewpoint of creation, these are two absolutely distinct and nonrelated categories.


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

וְהִנֵּה, רֵאשִׁית הַיֵּשׁ הַנִּבְרָא וּתְחִילָּתוֹ, הֵן הַכֵּלִים דְּי׳ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וְגַם הָאוֹרוֹת נֶפֶשׁ־רוּחַ, וְנִבְרְאוּ מִבְּחִינַת הַנְּשָׁמָה דְּי׳ סְפִירוֹת דִבְרִיאָה־יְצִירָה־עֲשִׂיָּה שֶׁהוּא אֱלֹקוּת, וְהֵן הַלַּמֶ״ד כֵּלִים דְּמַלְכוּת דַּאֲצִילוּת. וְכֵן בַּאֲצִילוּת, מֵחִיצוֹנִיּוּת הַכֵּלִים דְּי׳ סְפִירוֹת דַּאֲצִילוּת שֶׁהֵן אֱלֹקוּת, נִבְרְאוּ הַהֵיכָלוֹת דַּאֲצִילוּת שֶׁמִּתְלַבֵּשׁ בָּהֶן בְּחִינַת הָעִיגּוּלִים דְּי׳ סְפִירוֹת, וְגַם גּוּפוֹת הַמַּלְאָכִים דַּאֲצִילוּת שֶׁהֵן בְּחִינַת יֵשׁ, וּכְמוֹ שֶׁכָּתוּב: ״וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה״, שֶׁאֵינָן בִּבְחִינַת בִּיטּוּל לְגַמְרֵי כְּעָלוּל לְגַבֵּי עִילָּתוֹ.

**Kehot Publication Society (English Translation):**
Now, the *kelim* of the ten *sefirot* of *Beriah*, *Yetzirah*, and *Asiyah*, and also the *orot* [*nefesh*, *ruach*²⁸-*ruach*-*neshamah* are the three general categories of the soul, the animating life-force of man, and the worlds as a whole (cf. above, Epistle 5, note 53). Thus they are called *orot*.] are the first stage and the beginning of created substantiality (*yesh*). They are created from the category of the *neshamah* of the ten *sefirot* of *Beriah*, *Yetzirah*, and *Asiyah*, which is Divinity.²⁹, s.v. Worlds): *Adam Kadmon* contains all five categories, and the highest, *yechidah*, is manifest and determinative here. In *Atzilut*, *yechidah* is submerged and concealed in the lower four ranks. Thus only the four lower categories are manifest there, with the highest among these, *chaya*, determinative. (At the same time, *Atzilut*, like all the worlds, is again divisible into these five soul-categories; cf. above, Epistle 19, note 48.) In *Beriah* only the three lower categories are manifest, with *neshamah* determinative, and so forth. While in *Atzilut* the *orot* and *kelim* are still noncorporeal and, indeed, Divine, from *Beriah* downward, the *kelim* take on corporeality, but, of course, not the *orot* (the Divine effusions of a life-force). As one world serves as the conduit for the *orot* to the lower world(s), so the *nefesh*-*ruach* (of *Yetzirah* and *Asiyah*, respectively) emanate from the *neshamah* (of *Beriah*). But below *neshamah* (of *Beriah*), the light of the *En Sof*, blessed is He, is no longer manifest, but concealed. (See *Mevo* *She’arim* 6:2, *drush* 1 and 2). And these are the thirty *kelim* of *malchut of Atzilut*.³⁰) of the higher, which becomes the highest stage (*atik*, or *keter*) of the lower world (see below, note 46). Thus, implicit in *malchut of Atzilut* are the *kelim* which are the conduits for the vivification from *Atzilut* to *Beriah*, *Yetzirah*, and *Asiyah*. Generally speaking there are three types of *kelim*, each consisting of ten: the ten *pnimiyim* (the innermost *kelim* of *malchut* of *Atzilut*) become the soul for *Beriah*; the ten intermediary *kelim* become the soul for *Yetzirah*; and the ten *chitzoniyim* (the most outward *kelim* of *malchut* of *Atzilut*) become the soul for *Asiyah*. See *Etz Chaim* 30:2 and 44:2; *Likkutei Torah*, *Derushim L’Yom Kippur* 70c. It is likewise in *Atzilut*. From the *chitzoniyut* of the *kelim* of the ten *sefirot* of *Atzilut* [which are Divinity] were created the *hechalot*³¹ of *Atzilut* in which the category of the *iggulim*³², as they emanate, follow an ordered pattern of gradual evolution, but not a singular scheme only. In the writings of the Arizal, where their evolution is intricately interwoven with the doctrine of *tzimtzum*, they are explained to egress via the *kav* which irradiates the primordial space of the *tzimtzum*, first as circles (within, throughout, and parallel to the circle of the void), one circle within the other, connected only by the *kav* (which is also their connection with the *En Sof*). These circles are called the *iggulim*. This is the scheme in which the *sefirot* proceed from, and succeed, each other. The *iggulim* are paired with the subsequent, superior scheme, called *yosher* (the scheme usually referred to in the *Zohar*, etc.). *Yosher* (straightness; evenness) is the emanation of the *sefirot* in the form of a *partzuf* (“*chesed* the right arm; *gevurah* the left arm,” etc.; *Tikkunei Zohar*, Intro. 17a), along the *kav*, and culminating in the center of the primordial space. (See *Etz Chaim* 1:2 ff.; *Shaar Hahakdamot*, *hakdamah* 4 ff.) See Addendum, *Mystical Concepts in Chassidism*, s.v. Body of the *Sefirot*, and *Partzufim*. of the ten *sefirot* vests itself, and also the bodies of the angels of *Atzilut*³³, in comment on Psalms 104:4), states that the angels are composed of body and soul, matter and form. (See *Torah Or*, *Bereishit* 4b; *Likkutei Torah*, *Berachah* 98a; *Siddur Im Dach*, *Shaar Hachanukah* 273d.) The angelic body and matter are explained to consist of the root-elements of fire and air, thus extremely subtle and diaphanous and in no way comparable to the cruder forms of matter as we know it. (Cf. *Moreh Nevuchim* 2:26, and see below, the quotation from *Sefer Hanikud*.)
This view, opposed to that of Maimonides (see *Hilchot Yesodei HaTorah* 2:3 ff.; *Moreh Nevuchim* 1:49), finds support in the philosophy of R. Salomon ibn Gabirol (see his *Mekor Chaim*, esp. part 4; cf. *Abarbanel* on II Kings 3:3); probably in the thought of R. Judah Halevi (see *Kuzari* 4:3 and the lengthy remarks by *Kol Yehudah*, ad loc.; see also *Kol Yehudah* on *Kuzari* 3:11); *Ibn Ezra*; with R. Shem Tov ibn Shem Tov (*Sefer Haemunot* 4:1 ff., quoted partly in *Pardes Rimonim* 6:6); and generally with the Kabbalists—see *Pardes Rimonim* 24:11 ff., 15, and *Etz* *Chaim* 50: end of ch. 8. (See also *Zohar* III:225a, and cf. *Zohar* I:136b.) See also *Chovot Halevavot* 1:6; *Hassagot* on *Hilchot Teshuvah* 8:2; *Shaloh*, *Assarah Maamorot*, ch. 2.
From R. Schneur Zalman it would appear that (like Ibn Gabirol) he is of the opinion that all angels are composed thus, inasmuch as he mentions in that category even the angels of *Atzilut*. From the *Zohar*, Nachmanides, and the Arizal, it would seem that they are of the opinion that not all angels have bodies.
In *Zohar Chadash* 8d, the term separate intelligences (see above, note 18) is used in relation to angels, and as appears from the context, to angels of *Beriah* (though cf. *Zohar* III:225a). Nachmanides, too, makes frequent use of this term, and sometimes adds “the separate intelligences, i.e., the angels,”—see his commentary on Exodus 20:3 (cf. also ibid. Numbers 22:23); furthermore, in *Shaar HaGemul* (ad loc. cit.), he speaks of the angels that are “beneath the Divine throne” (thus beneath *Beriah*!). The Arizal, who, in *Etz Chaim* 50:8, speaks explicitly of the composite nature of the angels, states elsewhere (ibid., 26: end of ch. 1) equally explicitly that “there are angels which are not on a rank of corporeality, for they do not become vested in a body, they are a chariot (!) for the Holy One, blessed is He, and superior to the *neshamah*.”
According to the *Zohar* (cf. I:34a; *Zohar Chadash* 10a), Nachmanides, and the Arizal, there are, thus, two general types of angels (a distinction which can be found in Maimonides too, cf. *Moreh Nevuchim* 2:6; cf. also *Kuzari* 4:3, and comment., ad loc.), the higher one of which is referred to as “abstract intellects.”
On the other hand, R. Joseph Gikatilla writes that “even among the supernal abstract intelligences that are called angels, there is not one that is simple without any plurality. Though the philosophers called the angels abstract intellects and abstract forms, nevertheless, though they are devoid of such matter as our matter, they also possess a simple, diaphanous supernal form of matter which is incomparable to our matter” (*Sefer Hanikud* 3:3; quoted in *Torah Shelemah*, vol. 16, pp. 301 ff.). R. Schneur Zalman also uses the term “separate intelligences” and accepts the standard definition thereof as given by Maimonides (see *Likkutei Torah*, *Shelach* 46a), but he applies it to the supernal worlds; see ibid., 45a (cf. Maim., *Hilchot Yesodei HaTorah* 3:9, and *Moreh Nevuchim* 2:5). See further on this subject: *Sefer Yetzirah* 1:12 and the comment., ad loc.; *Likkutei Amarim*, Part I, ch. 39 ff.; *Biurei Hazohar*, *Beshalach* 40b-c; *Maamarei Admur Hazaken—Inyanim*, vol. 1, pp. 224-227; *Igrot Kodesh* by the Lubavitcher Rebbe, vol. 3, p. 463; et al.—which are a form of substantiality (*yesh*) [as it is written:³⁴ “And His angels He charges with deficiency”³⁵ 3, end of ch. 13, on this verse (though, unlike Maimonides, R. Schneur Zalman retains the literal sense of “angels”).—because they are not wholly in a state of nullification as the effect is in relation to its cause].

footnotes:
²⁸ Nefesh
²⁹ The five soul-categories (see above, Epistle 5, note 52), correspond to the five worlds (see Addendum, Mystical Concepts in Chassidism
³⁰ The transitionary evolution from one world to the next, the lower one, is always through the lowest stage (malchut
³¹ Shrines; realms.
³² Circles.—The sefirot
³³ R. Schneur Zalman, on the authority of R. Moses Nachmanides (cf. Shaar HaGemul
³⁴ Job 4:18.
³⁵ See Moreh Nevuchim


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

אַךְ נִשְׁמוֹת הַמַּלְאָכִים שֶׁיָּצְאוּ מִ״זִּיוּוּג הַנְּשִׁיקִין״, וְכֵן נִשְׁמוֹת הָאָדָם שֶׁיָּצְאוּ מִזִּיוּוּג דְּזָ״א וְנוּקְבָא דַּאֲצִילוּת קוֹדֶם שֶׁיָּרְדוּ לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה אֵינָן בִּכְלַל ״יֵשׁ״ וְדָבָר נִפְרָד בִּפְנֵי עַצְמָן, אֶלָּא הֵן מֵעֵין בְּחִינַת אֱלֹקוּת בְּצִמְצוּם עָצוּם, וּכְעֵין הַכֵּלִים דְּי׳ סְפִירוֹת דַּאֲצִילוּת, שֶׁהֵן בִּבְחִינַת גְּבוּל עַל־יְדֵי צִמְצוּם אוֹר הָאֵין־סוֹף, הוּא הַ״קַּו״ הַמְלוּבָּשׁ בְּנֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁלָּהֶם, וּכְמוֹ צִמְצוּם הָרִאשׁוֹן לִהְיוֹת חָלָל וְכוּ׳.

**Kehot Publication Society (English Translation):**
But the souls of the angels that emerged by the *zivvug neshikin*,³⁶ in a mode of kissing. This most sublime, and highest, form of a union, also called the *conjunctio* in a mode of *panim to panim*, refers to the *conjunctio* and most absolute union of the essence of the *partzuf* of *abba* with the essence of the *partzuf* of *imma*.*—*See *Etz Chaim* 15:1; 39:4 and 9. and also the souls³⁷ of man that emerged by the *zivvug zu’n* of *Atzilut*,³⁸ of the masculine and the feminine. This refers to the union of the *partzuf* of *z’eyr anpin* and the *partzuf* of *malchut*. (See Addendum, *Mystical Concepts in Chassidism*; and above, Epistle 15, note 9.) they, prior to their descending to *Beriah*, *Yetzirah*, and *Asiyah*, are not a level of substantiality (*yesh*) and a distinct entity on its own. On the contrary, they are of the category of Divinity in immense contraction. They are like the *kelim* of the ten *sefirot* of *Atzilut*, which are in a category of limitation on account of the contraction of the light of the *En Sof*, i.e., the *kav* is vested in their *nefesh-ruach-neshamah*, and just like the original *tzimtzum* to bring about a void, and so on.

footnotes:
³⁶ The conjunctio
³⁷ Text corrected according to L. H.
³⁸ The conjunctio


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

(וְאַף גַּם לְאַחַר שֶׁיָּרְדוּ הַנֶּפֶשׁ־רוּחַ־נְשָׁמָה דַּאֲצִילוּת לָעוֹלָם הַזֶּה לַצַּדִּיקִים הָרִאשׁוֹנִים אֶפְשָׁר שֶׁלֹּא נִשְׁתַּנָּה מַהוּתָן לִהְיוֹת דָּבָר נִפְרָד מֵאֱלֹקוּת, וְלָכֵן הָיוּ מִסְתַּלְּקוֹת כְּשֶׁרָצוּ לַחֲטוֹא בְּטֶרֶם יֶחֶטְאוּ. וְקָרוֹב לוֹמַר, שֶׁגַּם הָאֲלָפִים וְרִבְבוֹת עָלְמִין דְּיָתְבִין בְּ״גוּלְגַּלְתָּא״ דַּ״אֲרִיךְ אַנְפִּין״ וּ״זְעֵיר אַנְפִּין״ – אֵינָן ״עָלְמִין״ מַמָּשׁ כְּעֵין הַהֵיכָלוֹת דַּאֲצִילוּת וּבְחִינַת ״יֵשׁ״, אֶלָּא כְּעֵין נִשְׁמוֹת הַמַּלְאָכִים שֶׁיָּצְאוּ מִ״זִּיוּוּג הַנְּשִׁיקִין״, וְנִקְרְאוּ ״עָלְמִין״ לְגַבֵּי בְּחִינַת הַ״גּוּלְגַּלְתָּא״ וְ״דִיקְנָא״).

**Kehot Publication Society (English Translation):**
(³⁹And even after the *nefesh-ruach-neshamah* of *Atzilut* descended to this world to the erstwhile *tzaddikim*, their essence possibly did not change to become an entity distinct from Divinity. That is why they withdrew when they wanted to sin, before they sinned.⁴⁰ died before they could sin. Cf. *Zohar* I:36b; II:10b; *Zohar* *Chadash* 19d ff.; *Kohelet Rabbah* 7:32, *Rashi* on Genesis 5:24, and Job 4:18. It is feasible to assume that also the thousands and myriads of worlds that are in the *gulgalta* [skull] of *arich anpin* and *z’eyr anpin*⁴¹ III:128b.—*Gulgalta*, the Skull, refers to the topmost level, the *sefirah* of *keter*. The passage thus refers to the levels of *keter* of *arich anpin* and *keter* of *z’eyr anpin*. are not really worlds, like the *hechalot* of *Atzilut*, and a category of substantiality, but are like the souls of the angels that emerged from the *zivvug neshikin* and are called worlds in relation to the rank of the “skull” and the “beard.”⁴² (see *Zohar* III:128b and 130 ff.). The Divine light emanates by way of the thirteen general “tufts” (corresponding to the thirteen attributes of the Divine compassion, Exodus 34:6, 7; cf. below, Epistle 28, notes 33 ff.) of the *dikna* (the Beard).)

footnotes:
³⁹ Brackets appear in the text.
⁴⁰ The souls withdrew, i.e., the tzaddikim
⁴¹ See Zohar
⁴² Skull and Beard of the supernal partzuf


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

אַךְ אֵינָן אֱלֹקוּת מַמָּשׁ לִבְרוֹא יֵשׁ מֵאַיִן, מֵאַחַר שֶׁכְּבָר יָצְאוּ וְנִפְרְדוּ מֵהַכֵּלִים דְּי׳ סְפִירוֹת, שֶׁבָּהֶן מְלוּבָּשׁ הַ״קַּו״ מֵאוֹר־אֵין־סוֹף.

**Kehot Publication Society (English Translation):**
They are not, however, truly Divinity—able to create something *ex nihilo*, because they already emerged and became separated from the *kelim* of the ten *sefirot*, wherein the *kav* of the light of the *En Sof* is vested.


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

שֶׁהָאוֹר הוּא כְּעֵין הַמָּאוֹר, הוּא מַהוּתוֹ וְעַצְמוּתוֹ שֶׁל הַמַּאֲצִיל בָּרוּךְ־הוּא, שֶׁמְּצִיאוּתוֹ הוּא מֵעַצְמוּתוֹ, וְאֵינוֹ עָלוּל מֵאֵיזֶה עִילָּה שֶׁקָּדְמָה לוֹ חַס וְשָׁלוֹם, וְלָכֵן הוּא לְבַדּוֹ בְּכֹחוֹ וִיכָלְתּוֹ לִבְרוֹא יֵשׁ מֵאַיִן וָאֶפֶס הַמּוּחְלָט מַמָּשׁ, בְּלִי שׁוּם עִילָּה וְסִיבָּה אַחֶרֶת קוֹדֶמֶת לַיֵּשׁ הַזֶּה.

**Kehot Publication Society (English Translation):**
For the light is like its source,⁴³). i.e., the nature and essence of the Emanator, blessed is He, whose Being is of His essence, and He is not, Heaven forfend, caused by some other cause preceding Himself. He alone, therefore, has it in His power and ability to create something out of an absolute naught and nothingness, without this “something” having any other cause preceding it.

footnotes:
⁴³ Lit., the sort of luminary (maor


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

וּכְדֵי שֶׁיִּהְיֶה הַיֵּשׁ הַזֶּה הַנִּבְרָא בְּכֹחַ הָאֵין־סוֹף בַּעַל גְּבוּל וּמִדָּה – נִתְלַבֵּשׁ אוֹר־אֵין־סוֹף בְּכֵלִים דְּי׳ סְפִירוֹת דַּאֲצִילוּת, וּמִתְיַיחֵד בְּתוֹכָן בְּתַכְלִית הַיִּחוּד, עַד דְּ״אִיהוּ וְגַרְמוֹהִי חַד״, לִבְרוֹא בָּהֶן וְעַל יָדָן בְּרוּאִים בַּעֲלֵי גְבוּל וְתַכְלִית, וּבִפְרָט עַל־יְדֵי הִתְלַבְּשׁוּתָן בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה.

**Kehot Publication Society (English Translation):**
In order that this *yesh*, created by the power of the *En Sof*, should have a limit and measure, the light of the *En Sof* was vested in the *kelim* of the ten *sefirot* of *Atzilut* and becomes united in them in so absolute a unity that “He and His causations are one” to create with and through them [especially through their investment in *Beriah*, *Yetzirah*, and *Asiyah*] creatures that have limitation and finitude.


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

אָמְנָם מוּדַעַת זֹאת, שֶׁעִיקַּר הִתְהַוּוּת הַיֵּשׁ וְדָבָר נִפְרָד לְגַמְרֵי, הוּא מִמַּלְכוּת דַּאֲצִילוּת שֶׁנַּעֲשָׂה עַתִּיק דִּבְרִיאָה, כִּי ״אֵין מֶלֶךְ בְּלֹא עָם וְכוּ׳״. וְגַם רִיבּוּי הַנִּבְרָאִים וְהִתְחַלְּקוּתָן שֶׁנִּבְרְאוּ בְּכֹחַ הָ״אֵין־סוֹף״ יָחִיד וּמְיוּחָד בְּתַכְלִית – הוּא עַל־יְדֵי רִיבּוּי הָאוֹתִיּוֹת הַיּוֹצְאִין מִמַּלְכוּת, ״פִּי ה׳״, ״וּבְרוּחַ פִּיו כָּל צְבָאָם״, וְה׳ מוֹצָאוֹת הַפֶּה הֵן מֵה׳ גְּבוּרוֹת דְּנוּקְבָא.

**Kehot Publication Society (English Translation):**
However, it is known that the principal coming to be of the *yesh* and the totally distinct entity is through *malchut* of *Atzilut*,⁴⁴ which becomes the *atik*⁴⁵. of *Beriah*,⁴⁶ 3:1, *et passim* (cf. *Tikkunei Zohar*, Introduction 11b). Cf. above, Epistle 17, note 28, and below. for “there is no king without a people….”⁴⁷ III:271b; see *Pirkei d’R. Eliezer*, ch. 3; and cf. *Tosafot*, *Berachot* 40b, s.v. *Amar Abbaye*.—Only where the king has subjects can one speak of kinghood in any real and meaningful way. Thus by the causations of *malchut*, the attribute of *malchut* realizes itself and comes in its own right; cf. Addendum, ibid. The multitude of creatures, and their division, that were created by the force of the One and absolutely Unique⁴⁸ *En Sof*, it, too, is from the multitude of letters that issue from *malchut*—“the mouth of the L–rd” and “All their hosts by the breath of His mouth.”⁴⁹ —“the architect of creation.” The issues from the mouth or the breath, i.e., the multitude of articulated letters, thus correspond to the emanations that issue into manifest being through *malchut*. (Cf. Addendum, ibid.; and above, Epistle 5, note 22.) The five organs of speech⁵⁰ are of the five *gevurot*⁵¹ aspects limit, withhold, and differentiate the effusive outflowing. The organs of articulation, too, limit and make distinctions in the pristine breath of speech. This allows meaningful speech rather than the nonintelligible outflow of letters of speech as they are in their totality in the basic “matter” or breath of speech. —Cf. *Likkutei Amarim*, Part II, ch. 3; above, Epistle 5, note 115. of *nukva*.⁵².*—*See *Etz Chaim* 5:3.

footnotes:
⁴⁴ See above, Epistle 8, note 44.
⁴⁵ The highest level, also referred to as keter
⁴⁶ The lowest level of the higher realm comprises the highest level of the succeeding, lower realm; see Etz Chaim
⁴⁷ Zohar
⁴⁸ Lit., absolutely unified (as opposed to composite).
⁴⁹ Psalms 33:6—The “Mouth of the L–rd,” the “Breath of His Mouth,” etc., through which the universe came into being, all signify malchut
⁵⁰ See above, Epistle 5, note 23.
⁵¹ The five gevurah
⁵² The feminine aspect, i.e., malchut


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

וְלָזֹאת נִקְרֵאת ״עָלְמָא דְאִתְגַּלְיָא״, כִּי בָּהּ נִגְלֶה כֹּחַ אוֹר־אֵין־סוֹף לִבְרוֹא יֵשׁ מֵאַיִן שֶׁלֹּא עַל־יְדֵי עִילָּה וְעָלוּל, אֲבָל ט׳ סְפִירוֹת הָרִאשׁוֹנוֹת נֶאֶצְלוּ בְּהִשְׁתַּלְשְׁלוּת עִילָּה וְעָלוּל, וְאוֹר הָאֵין־סוֹף הוּא מְלוּבָּשׁ בְּחָכְמָה לְבַדָּהּ. וְזֶהוּ שֶׁכָּתוּב: ״נָעוּץ תְּחִלָּתָן בְּסוֹפָן״, כִּי כֶּתֶר הוּא מְמוּצָּע בֵּין הַמַּאֲצִיל לַנֶּאֱצָלִים, וְיֵשׁ בּוֹ בְּחִינָה הָאַחֲרוֹנָה שֶׁל הָאֵין סוֹף.

**Kehot Publication Society (English Translation):**
Thus (*malchut*) is called *alma deitgalya* (the manifest world), because through it is manifested the power of the light of the *En Sof* to create something out of nothing—without recourse to cause and effect.⁵³, Part I, ch. 52; above, Epistle 5, note 22. The first nine *sefirot*, however, emanated by a causal evolution, while the light of the *En Sof* is vested in *chochmah* only. And that is the meaning of “their beginning⁵⁴ and all spheres. is wedged in their end.”⁵⁵ 1:7. For *keter* is the mediator between the Emanator and the emanated,⁵⁶ and the lowest level of the *En Sof* is contained in it.

footnotes:
⁵³ Cf. Likkutei Amarim
⁵⁴ Of the sefirot
⁵⁵ Sefer Yetzirah
⁵⁶ See above, Epistle 17, note 28, note 28.


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

וְלָכֵן נִקְרָא ״כֶּתֶר מַלְכוּת״, כִּי אֵין כֶּתֶר אֶלָּא לְמֶלֶךְ, וְגַם, כִּי בְּחִינָה אַחֲרוֹנָה דְאֵין־סוֹף הִיא מַלְכוּת דְּאֵין־סוֹף, וְלָכֵן גַּם הַמַּלְכוּת דַּאֲצִילוּת נִקְרָא ״כֶּתֶר״ מִמַּטָּה לְמַעְלָה. וּמַה גַּם, כִּי בְּרִיאַת הַנְּשָׁמוֹת – מִמֶּנָּה, לִהְיוֹת יֵשׁ וְדָבָר נִפְרָד בִּפְנֵי עַצְמָהּ בְּעוֹלַם הַבְּרִיאָה, וְנִקְרָא בְּשֵׁם ״לֵידָה״, כִּקְרִיעַת יַם־סוּף דִּ״בְעַתִּיקָא תַּלְיָא״. וְגַם, כָּל גִּידּוּל הַנְּשָׁמוֹת כָּל ז׳ חֳדָשִׁים, מִזִּיוּוּג שֶׁל שְׁמִינִי עֲצֶרֶת עַד שְׁבִיעִי שֶׁל פֶּסַח, הוּא כְּמוֹ גִּידּוּל זְעֵיר אַנְפִּין וְנוּקְבָא בְּבֶטֶן ״אִימָּא עִילָּאָה״, שֶׁהוּא עַל־יְדֵי אוֹרוֹת עֶלְיוֹנִים מֵ״אִימָּא עִילָּאָה״, וּמִלְמַעְלָה לְמַעְלָה עַד אֵין־סוֹף, הַמִּתְלַבֵּשׁ בָּהּ כָּל ט׳ אוֹ ז׳ יַרְחֵי לֵידָה. וְכָכָה הוּא בִּבְרִיאַת נְשָׁמוֹת וּמַלְאָכִים לְעוֹלַם הַבְּרִיאָה.

**Kehot Publication Society (English Translation):**
That is why (*keter*) is called *keter malchut* (crown of sovereignty),⁵⁷, Introduction 17a. for a crown is but for a king, and, also, the lowest level of the *En Sof* is the *malchut* of *En Sof*.⁵⁸ thus has two aspects: that of *keter*, the Royal Crown, symbolizing the highest level of the lower realm; and that of *malchut*, the lowest level of the superior realm. Consequently, from below upward,⁵⁹, toward *Atzilut*. *malchut* of *Atzilut*, too, is called *keter*,⁶⁰ of *Beriah*. and especially since through it is the creation of the souls which are *yesh*, separate entities [in the world of *Beriah*]. This⁶¹ by *malchut of Atzilut*. is referred to as *leidah*,⁶² and the *female*, the former influencing, or emanating, to the latter. The female is impregnated by the male. A seed of the male is implanted in the *womb* of the female. This seed originates in the *brain* of the male; originally it is a most subtle, nearly spiritual substance, but as it descends to the point of actual egression it becomes ever more *material*. When the seed is implanted, *conception* takes place, and an embryo develops. During the ensuing period of *pregnancy*, the embryo grows and develops into a foetus, nourished and sustained by the mother’s nourishment and sustenance. This development continues until the moment when the foetus is ready for *birth*. With the birth of the foetus, we have the actual revelation and egression into manifest reality of the hitherto concealed foetus. Moreover, birth means the actual revelation and egression into manifest reality of the rudimentary plant contained in the seed. One thing more: the perfect health of both parents, the perfect condition of their reproductive organs, is not yet an assurance that conception and reproduction will actually take place. Procreation is dependent on *Divine intervention*. G–d is, as it were, a partner with the parents, and it is the Divine blessing or “participation” which makes possible the birth of the child. (See *Kiddushin* 30b; *Niddah* 31a; *Zohar* III:291b.) Analogous to the process culminating in actual birth is the coming into being of spiritual categories such as the soul. The essence of the soul is its own “soul,” the spark of Divinity, the light of the *En Sof*. This Divine “point” is posited first in *keter* and then in *chochmah*. It is the highest level of *chochmah*; the *mochin*, the brain. As *chochmah*, the configuration of *abba*, unites with *binah*, the configuration of the supreme *imma*, the seminal point of *En Sof* is posited in the “womb” of *binah* (“the dot in the palace”; cf. above, Epistle 5, note 15), where it develops by way of expansion. In *binah* it is vested with wider dimensions which simultaneously make it more “tangible” by dimming the full force of its radiation. From this *conjunctio* of *abba* and *imma* is born the configuration of *z’eyr anpin*, the *middot* of *chesed* to *yesod*. This progeny, as it is in *Atzilut*, is still absolute Divinity: *En Sof*, immensely screened and contracted, on a plane of creativity. The original seminal spark of *En Sof*, which on this plane is successively more contracted than it is on the higher planes, is then “posited” in the configuration of *malchut*, the lower *imma*. The *conjunctio* of *z’eyr anpin* and *malchut* thus leads to a new conception in the “womb” of the lower *imma*. All the creative potentialities of the higher *sefirot*, the “rudimentary plant of the seed,” the *alma deitkasya* (concealed world), are now posited in *malchut* where they develop in the process of “pregnancy” from their total concealment to the point of their manifestation or “birth.” That is why *malchut* is called the “sea into which all the rivers (the *sefirot*) stream and pour their potentialities.” In *malchut* all the possible creations are still hidden and concealed, just as the waters of the sea cover and conceal all the creatures of the sea. Within the womb of *malchut*, during the period of pregnancy, the potential creatures are “nourished and sustained” by the nourishment and sustenance of *malchut* itself, viz., the lights and emanations of the higher *sefirot* that issue into it. Now, when it comes to the point of “birth,” the point that the *alma deitkasya* (concealed world) should become an *alma deitgalya* (manifest world) that is a finite and distinct entity, this cannot be effected by a simple, progressive, and causal development of the *sefirot*. Such a development of a gradual descent from higher to lower is unable to produce so radical an effect. The “intervention” of something more than that, of a much more sublime category, is necessary. Birth, the “opening of the womb” to allow the concealed world to egress into manifestation, is made possible by an issue and radiation into *malchut* from the all-encompassing plane of *atik* (*keter*; *or makif*), the transcendent G–dhead. When the *or makif* thus unites with the *or pnimi* as it is in *malchut*, the potentialities of the *or pnimi* become actualized in manifest creation. The birth is referred to as the “splitting of the sea” (as the splitting of the sea that took place on the seventh day after the Exodus from Egypt): the sea, i.e., *malchut*, or the womb of *malchut*, is “split” to allow the egression of the foetal creatures. As the sea is split and a dry passage is produced, the hitherto hidden sea-creatures now become manifest. The conception in the womb of *malchut* is alluded to in *Shemini Atzeret*, the Festival of the eighth day since the first day of *Sukkot*. The special liturgy of *Shemini Atzeret* deals with the descent of rain, and from that day until Passover we recite the prayer *morid hageshem* (who causes the rain to descend). The term *Atzeret* means Assembly or Ingathering. The word “eighth” alludes to the eighth *sefirah* in reverse order, thus *binah*. *Atzeret* refers to the ingathering of *binah (alma deitkasya*) in *malchut*, alluded to by *morid hageshem*. Moreover, the word *geshem* means not only rain, the Heavenly downpour, but also matter; in the latter sense it alludes to the increasing materialization of the seminal drop as it descends from the *mochin* of *abba* to the womb of *malchut*, and thence into actual manifestation. Thus *Shemini Atzeret* is referred to as the point of *conception*. The period during which we say the prayer *morid hageshem* (from *Shemini Atzeret* to Passover) is the period of *pregnancy*. The time of the Splitting of the Sea, the Seventh Day of Passover, is the point of *birth*. At that point *Atzilut* gives birth to *Beriah* and the creatures therein. All this again indicates the intricate relationship between *keter* and *malchut*: “their beginning is wedged into their end, and their end into their beginning.” just as the splitting of the Red Sea—which “depended on *atika*”;⁶³ II:52b. also, the whole growth of the souls, throughout the seven months from the *conjunctio* of *Shemini Atzeret* to the Seventh Day of Passover, is like the growth of *zu’n*⁶⁴, *chesed* to *yesod*, and *malchut*. in the womb of *imma ilaah*⁶⁵.—by means of the supernal *orot* of the *imma ilaah*, and of yet higher, to the *En Sof* which vests itself in (*imma ilaah*) throughout the nine or seven months of pregnancy.⁶⁶. Thus it is with the creation of the souls and angels in the world of *Beriah*.

footnotes:
⁵⁷ Tikkunei Zohar
⁵⁸ Keter
⁵⁹ From below Atzilut
⁶⁰ Keter
⁶¹ The creation of the souls in Beriah
⁶² Before proceeding with this intricate passage, an explanation of the relevant terms and concepts is in place. It has been pointed out (above, Epistle 15, note 9) that the Kabbalah makes extensive use of anthropomorphic metaphors and analogies, using terms that describe physical objects or processes to denote spiritual ones. Such is the case in this passage as well. On the terrestrial level there are various terms and concepts related to birth. There are the categories of the male
⁶³ Zohar
⁶⁴ The middot
⁶⁵ The supernal mother, binah
⁶⁶ Lit., months of the leidah


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

וְגַם, כָּל עִיקַּר וְשֹׁרֶשׁ הַטִּיפָּה שֶׁמְּקַבֶּלֶת וּמִתְעַבֶּרֶת מִ״זְּעֵיר אַנְפִּין״, הוּא מִמּוֹחִין דְּ״אַבָּא וְאִימָּא״, וּבְכָל זִיוּוּג נִמְשֶׁכֶת לְ״אַבָּא וְאִימָּא״ מֵ״אֲרִיךְ אַנְפִּין״ וְ״עַתִּיק יוֹמִין״, וּמִלְמַעְלָה לְמַעְלָה עַד אֵין סוֹף, רַק שֶׁהַכֹּל בְּהֶעְלֵם בְּמוֹחִין, עַד לֵידַת הַנּוּקְבָא הַנְּשָׁמוֹת וְהַמַּלְאָכִים וְהַהֵיכָלוֹת לְעוֹלַם הַבְּרִיאָה. נִמְצָא, שֶׁזֶּהוּ גִילּוּי אוֹר־אֵין־סוֹף מַמָּשׁ, עַל־יְדֵי הָעִיבּוּר וְהַלֵּידָה.

**Kehot Publication Society (English Translation):**
Also, the very essence and root of the “(seminal) drop” which she⁶⁷. receives and (through which) she is impregnated by the *z’eyr anpin* is of the *mochin of abba* and *imma* ⁶⁹ and *imma*; thus analogous to the physical seminal drop which derives from the parental brain (cf. above, Epistle 15). and issues forth to *abba* and *imma* with every *conjunctio*, from *arich anpin* and *atik yomin*,⁶⁹ corresponding to the sphere of the supreme *keter*. and still higher—up to the *En Sof*. Everything is concealed, though, in the *mochin*, until the *nukva* gives birth to the souls, and the angels and the *hechalot* for the world of *Beriah*. Thus it follows that by means of the *ibbur* and *leidah*,⁷⁰ there is truly a manifestation of the light of the *En Sof*.⁷¹ *Torah*, *Tzav* 16b ff., and the discourses dealing with *Shemini Atzeret*. See also the Zoharic and Lurianic interpretations of Numbers 29:35.

footnotes:
⁶⁷ The nether mother, malchut
⁶⁹ Of the brains (the highest levels) of the configurations of abba
⁶⁹ The partzuf
⁷⁰ Pregnancy and birth.
⁷¹ On this profoundly mystical section see Likkutei


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

וּבָזֶה יוּבַן, הֱיוֹת הַמִּצְוֹת בְּמַלְכוּת – ה׳ שֶׁל שֵׁם הַוָיָ׳, וְהַתּוֹרָה בִּ״זְעֵיר אַנְפִּין״ – וָא״ו שֶׁל שֵׁם הַוָיָ׳, הֲגַם שֶׁלְּמַעְלָה בַּ״אֲרִיךְ אַנְפִּין״ הַמִּצְוֹת הֵן בְּ״גוּלְגַּלְתָּא״, בְּ״לַבְנוּנִית״, הִיא הָ״אוּרְחָא״ דִּבְ״פַלְגוּתָא דְשַׂעֲרֵי״, דְּמִתְפַּלְגָא לְתַרְיַ״ג אוּרְחִין דְּאוֹרַיְיתָא שֶׁבִּ״זְעֵיר אַנְפִּין״, וְשֹׁרֶשׁ הַתּוֹרָה דְּנָפְקָא מֵ״חָכְמָה עִילָּאָה״ הוּא בְּ״מוֹחָא סְתִימָאָה״ דַּ״אֲרִיךְ אַנְפִּין״, וְהַיְינוּ, הַחָכְמָה דְּטַעֲמֵי הַמִּצְוֹת, אֶלָּא שֶׁהוּא כְּחוֹתָם הַמִּתְהַפֵּךְ.

**Kehot Publication Society (English Translation):**
Now it will be clear why the *mitzvot* (commandments) are in *malchut*, the *hey* of the Name of *Havaya*,⁷² while the Torah is in *z’eyr anpin*, the *vav* of the Name of *Havaya*.⁷³, thus, appear inferior to the Torah itself, just as *malchut* is inferior to *z’eyr anpin*. Above, in *arich anpin*, the *mitzvot* are in the “whiteness of the *gulgalta*, i.e., the path (formed) by the parting of the hairs which divide into the 613 paths of the Torah as it is in *z’eyr anpin*.”⁷⁴ III:129a; 136a (see *Likkutei Amarim*, Part I, ch. 41, author’s glossary note). The “hairs of the head” refer to concealed worlds or levels which serve as conduits for the supreme emanations. Cf. *Zohar Chadash* 34a ff.; *Derech Emet* on *Zohar* II:122b; below, beg. of Epistle 29. The root of the Torah [which derives from the supreme *chochmah*⁷⁴] is in the concealed *mochin*⁷⁶, *binah*) contained within the skull, thus lower in rank than the skull (*keter*) itself. Cf. *Etz Chaim* 25:5. of *arich anpin*, which is the wisdom behind the reasons for the commandments.⁷⁷ are, in fact, superior to the Torah. However, it is like a seal in reverse.⁷⁸ are on a higher plane than the Torah; the Torah merely explains the *mitzvot*. On the revelatory plane, however, they appear lower (as *malchut*) and the Torah higher (as *tiferet*, or *z’eyr anpin*).

footnotes:
⁷² See above, Epistle 5, note 16.
⁷³ See ibid.; see also above, Epistle 19.—The mitzvot
⁷⁴ Zohar
⁷⁴ See above, Epistle 19, note 35.
⁷⁶ The brain-faculties (chochmah
⁷⁷ The mitzvot
⁷⁸ The stamp of an engraved seal leaves an impression which is just the opposite of the way the seal is made. What is engraved in the seal (high in the seal) appears protruding (more tangible and material). What is protruding from the seal (lower in the seal) appears engraved (less tangible and material). Likewise, the more sublime the source of origin above, the lower it descends and appears inferior below and vice versa. Thus in essence the mitzvot


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

וְ״נָעוּץ תְּחִלָּתָן בְּסוֹפָן״, הוּא כֹּחַ הָ״אֵין־סוֹף״ בָּרוּךְ־הוּא לִבְרוֹא יֵשׁ מֵאַיִן, וְלֹא עַל־יְדֵי עִילָּה וְעָלוּל, שֶׁיִּהְיֶה הֶעָלוּל מוּקָּף מֵעִילָּתוֹ וּבָטֵל בִּמְצִיאוּת, רַק יִהְיֶה הַיֵּשׁ דָּבָר נִפְרָד מֵאֱלֹקוּת, בִּכְדֵי שֶׁיִּהְיֶה הַמַּאֲצִיל בָּרוּךְ־הוּא מֶלֶךְ עַל כָּל הַנִּפְרָדִים, עַל־יְדֵי שֶׁיְּקַיְּימוּ מִצְוֹתָיו שֶׁיְּצַוֶּה עֲלֵיהֶם, וְ״סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה״.

**Kehot Publication Society (English Translation):**
Thus “their beginning is wedged in their end,”⁷⁹ 1:7. i.e., the power of the *En Sof*, blessed is He,⁸⁰, blessed is He, vested in *malchut* makes it possible to create *ex nihilo*. in order to create substantiality *ex nihilo*. (Creation) is not by way of a causal development⁸¹ in which the effect would be encompassed by its cause, and essentially non-subsistent, but (in such a way) that the *yesh* is an entity distinct from Divinity so that the Emanator, blessed is He, can be a King over all separate entities by their fulfilling the commandments which He enjoins upon them, and “the end result of the act is first in intent.”⁸².

footnotes:
⁷⁹ Sefer Yetzirah
⁸⁰ The power of the En Sof
⁸¹ Lit., by means of cause and effect.
⁸² Liturgy, Hymn of Lecha Dodi


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

וְלָכֵן אָמְרוּ בִּירוּשַׁלְמִי: ״וְלֵית לֵיהּ לְרַבִּי שִׁמְעוֹן שֶׁמַּפְסִיק לְלוּלָב וְכוּ׳״, וְ״כָל הַלּוֹמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ שֶׁנִּתְהַפְּכָה שִׁלְיָיתוֹ עַל פָּנָיו וְכוּ׳״, כִּי הַשִּׁלְיָא נוֹצְרָה תְּחִלָּה מֵהַטִּיפָּה, וְהִיא לְבַדָּהּ הָיְתָה עִיקַּר הַוָּלָד עַד מ׳ יוֹם שֶׁהִתְחִילָה צוּרַת הַוָּלָד. וְכָכָה הַמִּצְוֹת הֵן עִיקַּר הַתּוֹרָה וְשָׁרְשָׁהּ, הֲגַם שֶׁהַמִּצְוָה הִיא גוּפָנִית וְהַתּוֹרָה הִיא חָכְמָה, רַק שֶׁזֶּה בְּחִיצוֹנִיּוּת וְזֶה בִּפְנִימִיּוּת, וּכְדִלְקַמָּן.

**Kehot Publication Society (English Translation):**
That is why they said in the Jerusalem Talmud:⁸³ 1:2; *Shabbat* 1:2. “Is then R. Shimon not of the opinion that one interrupts⁸⁴ for *lulav*…,”⁸⁵ and “If one learns with the intention not to practice, it were better for him had his afterbirth been turned over his face…,”⁸⁶ 35:6. for the afterbirth was formed first, by the (seminal) drop, and until the fortieth day, when the embryo begins to take on form, it alone was the essential substance of the embryo. In like manner, the commandments are the essence and root of the Torah, even though a commandment is corporeal⁸⁷ and the Torah is wisdom.⁸⁸ Only one is in the *chitzoniyut*,⁸⁹ and the other is in the *pnimiyut*,⁹⁰; see references below, note 91. and as (will be explained) further on.⁹¹, Essay 4; *Likkutei Torah*, *Emor* 33a ff., *Bamidbar* 13a ff., and 17a ff.

footnotes:
⁸³ Berachot
⁸⁴ Study of Torah.
⁸⁵ Observance of a commandment.
⁸⁶ See references, above, note 83; and Vayikra Rabbah
⁸⁷ On the revelatory plane the commandments are related to physical objects and corporeal functions.
⁸⁸ I.e., related to man’s mind and intellect.
⁸⁹ The commandments.
⁹⁰ The Torah.—The study of Torah, thus, has a certain advantage over the mitzvot
⁹¹ Cf. Kuntres Acharon


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

וְהִנֵּה, כְּמוֹ כֵן מִזִּיוּוּג זְעֵיר אַנְפִּין וְנוּקְבָא דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה נִבְרְאוּ מֵאַיִן לְיֵשׁ כָּל הַנִּבְרָאִים וְהַנּוֹצָרִים וְהַנַּעֲשִׂים, עַל־יְדֵי אוֹר הַנְּשָׁמָה שֶׁבְּתוֹכָן, שֶׁהִיא אֱלֹקוּת, מֵהַכֵּלִים דְּי׳ סְפִירוֹת דְּמַלְכוּת דַּאֲצִילוּת, וְגַם בְּתוֹכָהּ הֶאָרַת הַ״קַּו״ דְּאוֹר־אֵין־סוֹף הַמְלוּבָּשׁ בַּאֲצִילוּת עַד הַ״פַּרְסָא״, וְהֶאָרַת הַ״קַּו״ שֶׁהָיָה מֵאִיר בַּכֵּלִים דְּי׳ סְפִירוֹת דְּמַלְכוּת בָּקַע הַ״פַּרְסָא״ עִמָּהֶם, וּמֵאִיר בָּהֶם בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה כְּמוֹ בַּאֲצִילוּת מַמָּשׁ.

**Kehot Publication Society (English Translation):**
Now, in like manner, by the *zivvug zu’n* of *Beriah*, *Yetzirah*, and *Asiyah* are created *ex nihilo* into substantiality, all that were created, formed, and made by the light of the *neshamah* within them. For (the *neshamah*) is Divinity, of the *kelim* of the ten *sefirot* of *malchut* of *Atzilut*. In it is also contained the radiation of the *kav* from the light of the *En Sof* that is vested in *Atzilut* as far as the *prassa* (curtain).⁹² and *Beriah* (and likewise between the other worlds) there is a *prassa* (curtailing the higher world) which needs to be pierced in order for the light and vivification of the higher to penetrate and descend to the lower. See *Etz Chaim* 42:4 (ibid., ch. 13 ff. of *Klalut ABYA*—I); ibid., 44:1. This radiation of the *kav*, that radiated in the *kelim* of the ten *sefirot* of *malchut*, pierced the *prassa* along with them⁹³. and radiates in them in *Beriah*, *Yetzirah*, and *Asiyah*, just as in *Atzilut* itself.

footnotes:
⁹² Between Atzilut
⁹³ With the kelim


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

וְכֵן, גַּם הַ״קַּו״ בְּעַצְמוֹ הַמְלוּבָּשׁ בְּסִיּוּם וְסוֹף נֶצַח־הוֹד־יְסוֹד דְּ״אָדָם קַדְמוֹן״, שֶׁהוּא סוֹף רַגְלֵי הַיּוֹשֶׁר שֶׁלּוֹ הַמִּסְתַּיְּימִים בְּמַלְכוּת דַּעֲשִׂיָּה, הִנֵּה הֶאָרַת הַ״קַּו״ מְאִירָה מִשָּׁם וּמִתְלַבֶּשֶׁת בְּאוֹר הַנְּשָׁמָה דְּי׳ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה שֶׁהוּא אֱלֹקוּת. וְהֶאָרָה דְהֶאָרָה, מִתְלַבֶּשֶׁת בְּנֶפֶשׁ־רוּחַ דְּי׳ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וְאַף גַּם בְּכָל הַכֵּלִים שֶׁלָּהֶם. וְהֶאָרָה דְהֶאָרָה דְהֶאָרָה, הוּא בְּכָל הַנִּבְרָאִים וְנוֹצָרִים וְנַעֲשִׂים, כְּמוֹ שֶׁכָּתוּב: ״הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם, וְאַתָּה מְחַיֶּה אֶת כּוּלָּם״.

**Kehot Publication Society (English Translation):**
The same is also with the very *kav* that is vested in the culmination and end of the *n.h.y.* of *Adam Kadmon*,⁹⁴ (*netzach*, *hod*, *yesod*) of *Adam Kadmon*. i.e., the end of the “feet” of its *yosher*⁹⁵, which culminates in the center of the primordial space, the point corresponding to *malchut* of *Asiyah*. See above note 32. which culminate in the *malchut* of *Asiyah*: a radiation from the *kav* radiates from there and vests itself in the light of the *neshamah* of the ten *sefirot* of *Beriah*, *Yetzirah*, and *Asiyah*, which is Divinity. A radiation from (this) radiation vests itself in the *nefesh-ruach* of the ten *sefirot* of *Beriah*, *Yetzirah*, and *Asiyah*, and also in all their *kelim*, while a radiation of (that) radiation of the (original) radiation is (immanent) in all that were created, formed, and made, as it is written: “The seas, and all there is in them, and You animate them all.”⁹⁶

footnotes:
⁹⁴ The lower three sefirot
⁹⁵ I.e., the end of the scheme of yosher
⁹⁶ Nehemiah 9:6.


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

וְכָל זֹאת בִּבְחִינַת הִתְפַּשְּׁטוּת הַחַיּוּת לְהַחֲיוֹתָם. אָמְנָם, מְצִיאוּתוֹ וּמַהוּתוֹ שֶׁל אוֹר הָאֵין־סוֹף – אֵינוֹ בְּגֶדֶר מָקוֹם כְּלָל, וְסוֹבֵב כָּל עָלְמִין בְּשָׁוֶה, וְ״אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא״ בְּהַשְׁוָואָה אַחַת, וְ״לֵית אֲתַר פָּנוּי מִינֵּיהּ״ אַף בָּאָרֶץ הַלֵּזוּ הַגַּשְׁמִית, רַק, שֶׁהוּא בִּבְחִינַת מַקִּיף וְסוֹבֵב, וּכְמוֹ שֶׁנִּתְבָּאֵר הַפֵּירוּשׁ בְּלִקּוּטֵי אֲמָרִים, וְלֹא הִתְפַּשְּׁטוּת וְהִתְלַבְּשׁוּת הַחַיּוּת לְהַחֲיוֹתָם וּלְהַוּוֹתָם מֵאַיִן לְיֵשׁ, כִּי אִם עַל־יְדֵי הֶאָרָה דְהֶאָרָה דְהֶאָרָה וְכוּ׳ מֵהַ״קַּו״, כַּנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
Now, all this is by way of an extension of the vital force to animate them. However, the essence and nature of the light of the *En Sof* is in no way subject to space and encompasses all worlds equally: “And I fill the heavens and the earth”⁹⁷ in one equal fashion, and “there is no place void of Him”⁹⁸ *Zohar* 57 (91b); ibid., 70 (122b). even in this physical world.⁹⁹ *Rabbah* 2:9. However, this is by way of “encompassing” and “encircling,”¹⁰⁰ III:225a. and the meaning of this was explained in *Likkutei Amarim*.¹⁰¹, Part I, ch. 48; see above, Epistle 1, note 13. It is not in a mode of extension and investment of the vital force to vivify them and make them come into being, *ex nihilo* into substantiality. (This is) only by a radiation from a radiation of the radiation, and so on, from the *kav*, as mentioned above.

footnotes:
⁹⁷ Jeremiah 23:24.
⁹⁸ Tikkunei
⁹⁹ Cf. Shemot
¹⁰⁰ See Zohar
¹⁰¹ Likkutei Amarim


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

וְגַם מֵאוֹר־אֵין־סוֹף הַסּוֹבֵב וּמַקִּיף לְאַרְבַּע עוֹלָמוֹת אֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה בְּשָׁוֶה, מֵאִיר אֶל הַקַּו הַפְּנִימִי דֶּרֶךְ הַכֵּלִים דְּי׳ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וּבְהֶאָרָתוֹ תּוֹךְ הַכֵּלִים נוֹתֵן בָּהֶם כֹּחַ וָעוֹז לִבְרוֹא יֵשׁ מֵאַיִן.

**Kehot Publication Society (English Translation):**
Also, the radiation from the light of the *En Sof* which encircles and encompasses the four worlds *Atzilut*, *Beriah*, *Yetzirah* and *Asiyah* in equal fashion to the inner gleam (*kav*) is by way of the *kelim* of the ten *sefirot* of *Beriah*, *Yetzirah*, and *Asiyah*. By its radiation within the *kelim*, it confers unto them the power and force to create substantiality *ex nihilo* (*yesh meayin*).


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

וּמֵאַחַר שֶׁהַבְּרִיאָה הִיא עַל־יְדֵי הַכֵּלִים, לָזֹאת הֵם הַנִּבְרָאִים בִּבְחִינַת רִיבּוּי וְהִתְחַלְּקוּת וּגְבוּל וְתַכְלִית, וּבִפְרָט עַל־יְדֵי הָאוֹתִיּוֹת, כַּנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
Now, because the creation is by means of the *kelim*, the creatures are in a category of multifariousness and division, limitation and finitude, and especially so by means of the letters,¹⁰² as mentioned above.

footnotes:
¹⁰² The letters of speech.


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

וְעוֹד זֹאת, יֶתֶר עַל כֵּן עַל כָּל הַנִּזְכָּר לְעֵיל, הֶאָרָה דְהֶאָרָה דְהֶאָרָה, וְכָל הַנִּזְכָּר לְעֵיל הִיא מַרְאָה כֹּחָהּ וִיכָלְתָּהּ בִּיסוֹד הֶעָפָר הַגַּשְׁמִי בְּגִילּוּי עָצוּם, בְּיֶתֶר עֹז מִיסוֹדוֹת הָעֶלְיוֹנִים מִמֶּנּוּ, וְגַם מִצְּבָא הַשָּׁמַיִם, שֶׁאֵין בְּכֹחָם וִיכָלְתָּם לְהוֹצִיא יֵשׁ מֵאַיִן תָּמִיד, כִּיסוֹד הֶעָפָר הַמַּצְמִיחַ תָּמִיד יֵשׁ מֵאַיִן, הֵם עֲשָׂבִים וְאִילָנוֹת (וְהַמַּזָּל הַמַּכֶּה וְאוֹמֵר ״גְּדַל״, הַיְינוּ לְאַחַר שֶׁכְּבָר צָמַח הָעֵשֶׂב, וְאֵינוֹ אוֹמֵר לוֹ לִצְמוֹחַ מֵאַיִן לְיֵשׁ אֶלָּא מִקּוֹטֶן לְגוֹדֶל, וְלָשֵׂאת פְּרִי כָּל מִין וּמִין בִּפְרָטֵי פְּרָטִיּוּת. אֲבָל בְּטֶרֶם יִצְמַח לְמִי יֹאמַר כָּל מַזָּל וּמַזָּל לְכָל עֵשֶׂב וְעֵשֶׂב בִּפְרָטֵי פְּרָטִיּוּת) מֵהַכֹּחַ הַצּוֹמֵחַ שֶׁבּוֹ, שֶׁהוּא אַיִן וְרוּחָנִי, וְהֵם גַּשְׁמִיִּים.

**Kehot Publication Society (English Translation):**
Furthermore, [in addition to all that was mentioned above,] the radiation of the radiation [and all that was said above] manifests its power and ability in the element of the physical earth in an immense manifestation, surpassing the elements transcending it, and even the hosts of heaven. For they do not have it in their power and ability constantly to bring forth something out of nothing (*yesh meayin*), like the element of earth. (The latter) constantly makes sprout something out of nothing (*yesh meayin*), namely the herbs and trees—from the vegetative property it possesses, which is non-substantial (*ayin*) and spiritual, while (the growths) are physical. (¹⁰³As for the *mazal*¹⁰⁴ that strikes (the herb) and says “grow,”¹⁰⁵ 10:6; see *Moreh Nevuchim* 2:10.—this takes place after the herb has already sprouted. He does not tell it to sprout *ex nihilo* into substantiality, but only from small to big, and which kind of fruit, to bear, in all its details. For¹⁰⁶ prior to its sprouting, to whom would every herb’s *mazal* ordain all the details?)

footnotes:
¹⁰³ Brackets appear in the text.
¹⁰⁴ The individual star, or angel of destiny.
¹⁰⁵ Bereishit Rabbah
¹⁰⁶ See H. V.


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

וְאֵין זֹאת, אֶלָּא מִשּׁוּם דְּרַגְלֵי ״אָדָם קַדְמוֹן״ מִסְתַּיְּימִים בְּתַחְתִּית עֲשִׂיָּה, וְתַחַת רַגְלָיו מֵאִיר אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַסּוֹבֵב כָּל עָלְמִין, בְּלִי הֶפְסֵק רַב בֵּינֵיהֶם, רַק עִיגּוּלֵי ״אָדָם קַדְמוֹן״ לְבַדּוֹ.

**Kehot Publication Society (English Translation):**
Now all this is so only because the “feet” of *Adam Kadmon* culminate at the bottom of *Asiyah*,¹⁰⁷ of *Asiyah*; see above, notes 32 and 95. and “below His feet”¹⁰⁸ radiates the light of the *En Sof*, blessed is He, which encircles all worlds without any great interruption between them, except for the *iggulim* of *Adam Kadmon* only.¹⁰⁹, the *iggulim* take in the whole void (see above, note 32). The central point in the primordial space is not only the endpoint of *yosher*, but also the lowest level of the *iggulim*.

footnotes:
¹⁰⁷ I.e., at the lowest level, at malchut
¹⁰⁸ In the other half of the primordial space.
¹⁰⁹ Unlike the yosher


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

וְגַם הַ״קַּו״ מֵאוֹר־אֵין־סוֹף הַמִּסְתַּיֵּים בְּסִיּוּם רַגְלֵי ״אָדָם קַדְמוֹן״ מֵאִיר מִמַּטָּה לְמַעְלָה בִּבְחִינַת ״אוֹר חוֹזֵר״, כְּמוֹ שֶׁהַמְלוּבָּשׁ בַּ״אֲרִיךְ אַנְפִּין״ וְ״אַבָּא וְאִמָּא״ וּ״זְעֵיר אַנְפִּין וְנוּקְבָא״ דַּאֲצִילוּת – מֵאִיר בְּאוֹר חוֹזֵר מִמַּלְכוּת דַּאֲצִילוּת, וּמַלְכוּת דַּאֲצִילוּת הִיא בְּחִינַת כֶּתֶר מִמַּטָּה לְמַעְלָה, וְ״נָעוּץ תְּחִלָּתָן בְּסוֹפָן״.

**Kehot Publication Society (English Translation):**
Also, the *kav* of the light of the *En Sof*, culminating at the ending of the “feet” of *Adam Kadmon*, radiates from below upward in a mode of *or* *chozer*¹¹⁰ just as the investment in *arich anpin*, *abba* and *imma*, and *zu’n* of *Atzilut* radiates as an *or chozer* from *malchut* of *Atzilut*, and *malchut* of *Atzilut*, from below upward, is a category of *keter*, and “their beginning is wedged in their end.”¹¹¹ is an aspect of *keter*, not only relatively speaking because as the lowest stage of the higher realm it is the highest of the successive, lower realm, but the *keter* of its own realm is vested and wedged in it, and it reflects back into its own *keter*. Thus, their beginning (*keter*) is truly wedged in their end (*malchut*).

footnotes:
¹¹⁰ A returning (reflecting) light. Thus there is a constant stream of light flowing both ways: from the highest to the lowest level and back, from the lowest to the highest. See at the end of this section.
¹¹¹ Malchut


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

וְכָכָה הוּא בְּסִיּוּם הַ״קַּו״ דְּאוֹר־אֵין־סוֹף הַמִּסְתַּיֵּים בְּסִיּוּם הַ״יּוֹשֶׁר״ דְּרַגְלֵי ״אָדָם קַדְמוֹן״ מֵאִיר מִמַּטָּה לְמַעְלָה לִבְחִינַת אוֹר הַנְּשָׁמָה דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה, שֶׁהוּא אֱלֹקוּת מַמָּשׁ, מֵחִיצוֹנִיּוּת הַכֵּלִים דְּמַלְכוּת דַּאֲצִילוּת.

**Kehot Publication Society (English Translation):**
It is likewise at the culmination of the *kav* of the light of the *En Sof*, culminating at the ending of the *yosher* of the “feet” of *Adam Kadmon*: it radiates from below upward¹¹². to the category of the light of the *neshamah* of the *malchut* of *malchut* of *Asiyah*, which is actual Divinity [(originating in) the *chitzoniyut* of the *kelim* of *malchut* of *Atzilut*].

footnotes:
¹¹² In a mode of or chozer


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

וּלְפִי מַה שֶּׁכָּתוּב בְּ״סֵפֶר הַגִּלְגּוּלִים״ פֶּרֶק כ׳, הוּבָא בְּלִקּוּטֵי אֲמָרִים – מִתְלַבֶּשֶׁת תְּחִלָּה הֶאָרָה זוֹ שֶׁל הַ״קַּו״ דְּאוֹר־אֵין־סוֹף בְּאוֹר הָאֲצִילוּת שֶׁבַּעֲשִׂיָּה, וּמִמֶּנָּה לִבְרִיאָה וִיצִירָה שֶׁבַּעֲשִׂיָּה, וּמֵהֶן לִבְחִינַת אוֹר הַנְּשָׁמָה דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה, וְעַל־יְדֵי זֶה יֵשׁ כֹּחַ וָעוֹז בְּסִיּוּם הַכְּלִי דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה שֶׁבִּיסוֹד הֶעָפָר, וְהוּא מַאֲמַר ״תַּדְשֵׁא הָאָרֶץ וְכוּ׳״, לִהְיוֹת פּוֹעֵל בְּקֶרֶב הָאָרֶץ תָּמִיד לְעוֹלָם וָעֶד –

**Kehot Publication Society (English Translation):**
According to that which is stated in ch. 20 of *Sefer Hagilgulim*, cited in *Likkutei Amarim*,¹¹³, Part I, ch. 6, author’s glossary note, ad loc. this radiation from the *kav* of the light of the *En Sof* vests itself first in the light of *Atzilut* in *Asiyah*, and from there to the *Beriah* and *Yetzirah* in *Asiyah*, and from these to the category of the light of the *neshamah* of the *malchut* of the *malchut* of *Asiyah*. And hence is the (creative) power and force in the culmination of the *keli* of the *malchut* of *malchut* of *Asiyah* within the element of earth.

footnotes:
¹¹³ Likkutei Amarim


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

(בְּחִינַת אֵין־סוֹף, וְלֹא בִּלְבַד בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, כְּמַאֲמַר ״יִשְׁרְצוּ הַמַּיִם״, וּמַאֲמַר ״תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה״, מֵחָכְמָה דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה, שֶׁבְּז׳ יְמֵי בְרֵאשִׁית הֵאִיר בָּעוֹלָם הַזֶּה הֶאָרָה מֵאוֹר־אֵין־סוֹף בְּ״חֶסֶד חִנָּם״, בְּלִי הַעֲלָאַת ״מַיִּין נוּקְבִין״ כְּלָל) –

**Kehot Publication Society (English Translation):**
This is the constant and everlasting effect, throughout the earth, of the fiat “Let the earth bring forth herbs….”¹¹⁴—(¹¹⁵in a mode of infinitude, and not during the six days of creation only [as is the case with the fiat “Let the waters bring forth an abundance of creeping things,”¹¹⁶ and the fiat “Let the earth bring forth living being”¹¹⁷—from the *chochmah* of the *malchut* of the *malchut* of *Asiyah*]. For during the Seven Days of the Beginning there shone in this world a radiation from the light of the *En Sof* in a mode of gratuitous *chesed*, without any (prior) elevation of *mayin nukvin*¹¹⁸ at all¹¹⁹).

footnotes:
¹¹⁴ Genesis 1:11.
¹¹⁵ Brackets appear in the text.
¹¹⁶ Genesis 1:20.
¹¹⁷ Ibid. 1:24.
¹¹⁸ Feminine waters—The initial stimulus of an appropriate act by man (see above, Epistle 4, note 46).
¹¹⁹ See above, Epistle 5, and note 87, ad loc.


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

לְהַצְמִיחַ עֲשָׂבִים וְאִילָנוֹת וּפֵירוֹת מֵאַיִן לְיֵשׁ תָּמִיד מִדֵּי שָׁנָה בְּשָׁנָה, שֶׁהוּא מֵעֵין בְּחִינַת ״אֵין־סוֹף״, שֶׁאִם יִתְקַיֵּים עוֹלָם הַזֶּה רִיבּוּי רִבְבוֹת שָׁנִים – יַצְמִיחוּ מִדֵּי שָׁנָה בְּשָׁנָה.

**Kehot Publication Society (English Translation):**
—to make herbs and trees, and fruits, sprout *ex nihilo* into substantiality, constantly, from year to year. This is a kind of degree of infinity, for if this world will subsist for myriads of myriads of years, they will still sprout forth from year to year.


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

אֶלָּא שֶׁיֵּשׁ מֵהֶן עַל־יְדֵי הַעֲלָאַת ״מַיִּין נוּקְבִין״, וְהֵם הַזְּרוּעִים וְהַנְּטוּעִים, וְאַף־עַל־פִּי־כֵן, הֵם כְּמוֹ יֵשׁ מֵאַיִן, שֶׁהַגַּרְעִין הַנָּטוּעַ אֵין לוֹ עֵרֶךְ כְּלָל לְגַבֵּי הַפְּרִי, וְגַם נֶגֶד כָּל הָאִילָן עִם הָעֲנָפִים וְהֶעָלִין, וְכֵן בְּמִינֵי זֵרְעוֹנִים וִירָקוֹת, וְגַם בְּמִינֵי תְּבוּאָה לְהִתְהַוּוֹת מֵאוֹת גַּרְעִינִין מִגַּרְעִין אֶחָד, הוּא כְּמוֹ יֵשׁ מֵאַיִן, וּמִכָּל שֶׁכֵּן הַקַּשִּׁין וְהַשִּׁבֳּלִים.

**Kehot Publication Society (English Translation):**
There are, though, some (plants) which require a (prior) elevation of *mayin nukvin* [namely those which are sown and implanted]. But these (too, come about) like *yesh meayin*,¹²⁰, for there is some initial substance. Thus strictly speaking it is *yesh meyesh* (as opposed to *ayin*, naught). But the final product is so inproportionate to its source that the vegetative process is somehow analogous to *creatio ex nihilo*. for the implanted kernel is of no estimation whatsoever in relation to the fruit, nor in relation to the whole tree with the branches and leaves. The same applies to the various sorts of garden herbs and vegetables, and also to the various sorts of produce: that hundreds of kernels will come about from a single kernel is like *yesh meayin*, and *a fortiori*, with respect to the chaffs and spikes.

footnotes:
¹²⁰ Not truly yesh meayin


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

וְהִנֵּה, הַפֵּירוֹת שֶׁעַל־יְדֵי הַעֲלָאַת ״מַיִּין נוּקְבִין״, הִיא הַזְּרִיעָה וְהַנְּטִיעָה – הֵם מְשׁוּבָּחִים מְאֹד מְאֹד מֵהָעוֹלִים מֵאֲלֵיהֶן מִכֹּחַ הַצּוֹמֵחַ לְבַדּוֹ שֶׁבָּאָרֶץ, וּמִזֶּה נַשְׂכִּיל הַמְשָׁכוֹת אוֹרוֹת עֶלְיוֹנִים בַּאֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה (שֶׁהוּא תַּכְלִית בְּרִיאַת הָאָדָם), כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.

**Kehot Publication Society (English Translation):**
Now, these fruits (that come about) by means of an elevation of *mayin nukvin*, i.e., by sowing and implanting, they are, by far, superior to those that rise independently from the vegetative property in the soil only. And from this we can understand (the notion of) the elicitations of the supernal *orot* in *Atzilut*, *Beriah*, *Yetzirah*, and *Asiyah* (¹²¹which is the purpose for the creation of man¹²², *Devarim* 2a.), as explained elsewhere.¹²³, *Nitzavim* 50d-51a; see also above, Epistle 8.

footnotes:
¹²¹ Brackets appear in the text.
¹²² See Likkutei Torah
¹²³ Cf. Likkutei Torah


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

וּמִזֶּה יוּבַן הֵיטֵב בְּעִנְיַן סֵדֶר מַדְרֵגוֹת: דּוֹמֵם, צוֹמֵחַ, חַי, מְדַבֵּר, שֶׁהֵן בְּחִינוֹת עָפָר, מַיִם, אֵשׁ, רוּחַ, שֶׁאַף שֶׁהַחַי הוּא לְמַעְלָה מֵהַצּוֹמֵחַ, וְהַמְדַבֵּר – לְמַעְלָה מֵהַחַי, אַף־עַל־פִּי־כֵן, הַחַי נִיזּוֹן וְחַי מֵהַצּוֹמֵחַ, וְהַמְדַבֵּר מְקַבֵּל חַיּוּתוֹ מִשְּׁנֵיהֶם, וְגַם חָכְמָה וָדַעַת, שֶׁ״אֵין הַתִּינוֹק יוֹדֵעַ לִקְרוֹת ׳אַבָּא׳ וְ׳אִימָּא׳ עַד שֶׁיִּטְעוֹם טַעַם דָּגָן כוּ׳״, וַ״עֲדַיִין לָא אֲכִילְנָא בִּישְׂרָא דְתוֹרָא כוּ׳״, כִּי הוּא בְּחִינַת ״אוֹר חוֹזֵר״ מִמַּטָּה לְמַעְלָה, מִתַּחְתִּית הָעֲשִׂיָּה, שֶׁמִּתְגַּלֵּית שָׁם בְּיֶתֶר עֹז, הֶאָרָה דְהֶאָרָה כוּ׳ מֵאוֹר־אֵין־סוֹף הַסּוֹבֵב כָּל עָלְמִין, וּמֵהַ״קַּו״ אוֹר־אֵין־סוֹף שֶׁבְּסִיּוּם ״רַגְלֵי הַיּוֹשֶׁר״ דְּ״אָדָם קַדְמוֹן״ בִּבְחִינַת ״אוֹר חוֹזֵר״, כַּנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
And from this we can understand clearly the subject of the order of levels pertaining to the inorganic, vegetative, animal, and articulate [which correspond to the aspects of earth, water, fire, and air]. Though the animal is more sublime than the vegetative, and the articulate is more sublime than the animal, nevertheless, the animal is nurtured and lives by the vegetative, and the articulate receives his vitality from both, even wisdom and knowledge. For “A child does not know how to call ‘father’ and ‘mother’ until it has tasted grain”;¹²⁴ 40a; cf. *Zohar* I:157b and *Bereishit* *Rabbah* 15:7. and “I had not yet eaten the meat of oxen….”¹²⁵ *Kama* 71b-72a; see commentaries, ad loc. This is the aspect of the *or chozer*: from *below*, from the bottom¹²⁶. of *Asiyah* [where there is an exceedingly strong manifestation of the radiation of the radiation…from the light of the *En Sof* which encircles all worlds, and from the *kav* from the light of the *En Sof* at the culmination of the “feet” of the *yosher* of *Adam Kadmon*] *upward*, in a mode of *or chozer*, as mentioned above.

footnotes:
¹²⁴ Berachot
¹²⁵ And was, therefore, unable to examine the problem properly.—Bava
¹²⁶ Malchut


###### Tanya, Part IV; Iggeret HaKodesh 20:35
[Tanya, Part IV; Iggeret HaKodesh 20:35](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/20:35)

וְיוּבַן הֵיטֵב בָּזֶה טוּב טַעַם וָדַעַת, מַה שֶּׁמַּלְאָכִים עֶלְיוֹנִים שֶׁבַּמֶּרְכָּבָה ״פְּנֵי שׁוֹר״ וּ״פְנֵי נֶשֶׁר״, נֶהֱנִים מְאֹד וְנִיזּוֹנִים וּמִסְתַּפְּקִים מֵרוּחַ הַבְּהֵמָה וְהָעוֹף הָעוֹלָה אֲלֵיהֶם מֵהַקָּרְבָּנוֹת שֶׁעַל גַּבֵּי הַמִּזְבֵּחַ, וּכְדִקְדּוּק לְשׁוֹן הַזּוֹהַר הַקָּדוֹשׁ: ״וְאִתְהַנְיָין מִיסוֹדָא וְעִיקָּרָא דִילְהוֹן״.

**Kehot Publication Society (English Translation):**
And it will be clearly understood from this, the best of discernment and knowledge, how it is that the supreme angels of the *Merkavah*—“the face of the oxen, and the face of the eagle”—¹²⁷derive great enjoyment and are nurtured and content from the spirit of the cattle and fowl that ascends to them from the sacrifices on the altar, and as the sacred *Zohar* expresses it subtly:¹²⁸ III:241a. “And they derive enjoyment from their *element* and *essence*.”¹²⁹ (see above, notes 20), thus is refracted and reflects back to its source in a mode of *or chozer*.

footnotes:
¹²⁷ Ezekiel 1:10.
¹²⁸ Zohar
¹²⁹ The form and essence, as opposed to the physical aspects of the animal sacrifices. The animal spirit, the “animalhood,” originally deriving from these angels of the Merkavah


###### Tanya, Part IV; Iggeret HaKodesh 20:36
[Tanya, Part IV; Iggeret HaKodesh 20:36](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/20:36)

וְאַחֲרֵי הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה דַּעַת לְנָבוֹן נָקָל לְהָבִין, עַל־יְדֵי כָּל הַנִּזְכָּר לְעֵיל, גּוֹדֶל מַעֲלַת הַמִּצְוֹת מַעֲשִׂיּוֹת, אֲשֶׁר הֵן תַּכְלִית יְרִידַת הַנְּשָׁמוֹת לָעוֹלָם הַזֶּה הַגַּשְׁמִי, כְּמוֹ שֶׁכָּתוּב: ״הַיּוֹם לַעֲשׂוֹתָם״, וְ״יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי עוֹלָם־הַבָּא״:

**Kehot Publication Society (English Translation):**
Now, after these words and this truth,¹³⁰ knowledge comes easy to the discerning¹³¹ to understand from all the above the great advantage of the operational commandments.¹³² are but in *malchut*; their origin thus is exceedingly sublime. It is to that exceedingly high and sublime source to which the *or chozer* (effected by the fulfillment of the *mitzvot*) reflects. Hence, the elicitations effected by the performance of *mitzvot* are also that much more sublime (see below, Epistle 29; also, above, Epistle 3, note 5). For they are the purpose for the descent of the souls to this physical world, as it is written: “To practice them this day”;¹³³ 22a. and “Better one hour of repentance and good deeds in this world than all the life of the World to Come.”¹³⁴ 4:17; see above, Epistle 1.

footnotes:
¹³⁰ Par. II Chronicles 32:1.
¹³¹ Par. Proverbs 14:6.
¹³² On the revelatory plane the mitzvot
¹³³ Deuteronomy 7:11; cf. Eruvin
¹³⁴ Avot


###### Tanya, Part IV; Iggeret HaKodesh 20:37
[Tanya, Part IV; Iggeret HaKodesh 20:37](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/20:37)

עד כאן מצאנו מכתב ידו הקדושה

**Kehot Publication Society (English Translation):**
*Until here we found of his holy writing*.¹³⁵ 170a and *Kitzurim V’Hearot*, p. 40.

footnotes:
¹³⁵ R. Menachem Mendel of Lubavitch, grandson and disciple of the author, writes that his grandfather wrote this discourse a few days before his passing; see Derech Mitzvotecha