## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 26:1
[Tanya, Part IV; Iggeret HaKodesh 26:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:1)

**בְּרַעְיָא** מְהֵימְנָא פָּרָשַׁת נָשֹׂא: ״וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ״ – ״בְּהַאי חִבּוּרָא דִילָךְ דְּאִיהוּ סֵפֶר הַזֹּהַר, מִן זָהֳרָא דְּ״אִימָּא עִילָּאָה״ תְּשׁוּבָה, בְּאִילֵּין לֹא צָרִיךְ נִסָּיוֹן. וּבְגִין דַּעֲתִידִין יִשְׂרָאֵל לְמִטְעַם מֵאִילָנָא דְחַיֵּי, דְּאִיהוּ הַאי סֵפֶר הַזֹּהַר – יִפְּקוּן בֵּיהּ מִן גָּלוּתָא בְּרַחֲמִים, וְיִתְקַיֵּים בְּהוֹן: ״ה׳ בָּדָד יַנְחֶנּוּ, וְאֵין עִמּוֹ אֵל נֵכָר״.

**Kehot Publication Society (English Translation):**
**TWENTY-SIX.** In *Raaya Mehemna*, section of *Nasso*,¹ III:124b-125a. (it is stated): “‘And they that are wise shall shine as the splendor of the firmament’² with this work of yours,³ which is the Book of Splendor (*Sefer HaZohar*)—of the splendor of the *imma ilaah*, repentance;⁴ (the sphere of *binah*) corresponds to *teshuvah ilaah*; see above, Epistle 8, note 23. with these no trial is needed. Because in time to come Israel will taste of the Tree of Life, which is the book of the *Zohar*, and through which they will leave their exile with mercy. And through them shall be realized that ‘The L–rd alone will lead him, and there is no strange god with Him.’⁵

footnotes:
¹ Zohar
² Daniel 12:3.
³ Of R. Shimon bar Yochai.
⁴ Imma ilaah
⁵ Deuteronomy 32:12.


###### Tanya, Part IV; Iggeret HaKodesh 26:2
[Tanya, Part IV; Iggeret HaKodesh 26:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:2)

וְאִילָנָא דְּטוֹב וָרָע דְּאִיהוּ אִיסּוּר וְהֶיתֵּר טוּמְאָה וְטָהֳרָה – לֹא יִשְׁלְטוּ עַל יִשְׂרָאֵל יַתִּיר, דְּהָא, פַּרְנָסָה דִלְהוֹן לָא לֶהֱוֵי אֶלָּא – מִסִּטְרָא דְּאִילָנָא דְחַיֵּי, דְּלֵית תַּמָּן לֹא קַשְׁיָא מִסִּטְרָא דְרַע וְלֹא מַחֲלוֹקֶת מֵרוּחַ הַטּוּמְאָה, דִּכְתִיב: ״וְאֶת רוּחַ הַטּוּמְאָה אַעֲבִיר מִן הָאָרֶץ״ – דְּלָא יִתְפַּרְנְסוּן תַּלְמִידֵי חֲכָמִים מֵעַמֵּי הָאָרֶץ, אֶלָּא, מִסִּטְרָא דְטוֹב – דְּאָכְלִין טָהֳרָה, כָּשֵׁר, הֶיתֵּר, וְלָא מֵ״עֵרֶב רַב״ דְּאָכְלִין טוּמְאָה, פָּסוּל, אָסוּר כוּ׳, וּבְזִמְנָא דְּאִילָנָא דְטוֹב וָרָע שָׁלְטָא כוּ׳, אִינוּן חֲכָמִים דְּדַמְיָין לְשַׁבָּתוֹת וְיָמִים טוֹבִים, לֵית לְהוֹן, אֶלָּא מַה דְיָהֲבִין לְהוֹן אִינּוּן ״חוּלִּין״, כְּגַוְונָא דְּיוֹם הַשַּׁבָּת, דְּלֵית לֵיהּ אֶלָּא מַה דִמְתַקְּנִין לֵיהּ בְּיוֹמָא דְחוֹל.

**Kehot Publication Society (English Translation):**
And the Tree of Good and Evil,⁶ i.e., prohibition and permission, impurity and purity, will no longer domineer over Israel. Their sustenance will be from the side of the Tree of Life alone. There, there is no question from the side of evil and no disagreement from the spirit of impurity,⁷ as it is written: ‘And the spirit of impurity I shall remove from the earth.’⁸ Thus the scholars of Torah will no longer be sustained by illiterate persons (*amey haaretz*), but from the side of the good, by those who consume what is pure, kosher, permitted; nor⁹ by the mixed multitude (*erev rav*)—who consume what is impure, unfit, prohibited…. But while the Tree of Good and Evil domineers…, these Sages, who are compared to Shabbat and Festivals,¹⁰ III: 29a-b. have nothing save what is given to them by those profane ones, analogous to the day of Shabbat which has but what has been prepared for it on a weekday.¹¹ 3a.—(Weekday; lit., a day of the profane, as opposed to holy.)

footnotes:
⁶ The Tree of Knowledge of Good and Evil (contrasted with the Tree of Life; cf. Genesis 2:9).
⁷ All problems and disagreements are due to the forces of evil which becloud the issue.
⁸ Zechariah 13:2.
⁹ Will they be sustained.
¹⁰ See Zohar
¹¹ Cf. Avodah Zarah


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

וּבְזִמְנָא דְּשָׁלְטָא אִילָנָא דְחַיֵּי – אִתְכַּפְיָיא אִילָנָא דְּטוֹב וָרָע, וְלָא יְהֵא לְעַמֵּי הָאָרֶץ, אֶלָּא מַה דְיָהֲבִין לְהוֹן תַּלְמִידֵי חֲכָמִים, וְאִתְכַּפְיָין תְּחוֹתַיְיהוּ, כְּאִלּוּ לָא הֲווּ בְּעָלְמָא. וְהָכֵי: אִיסּוּר, הֶיתֵּר, טוּמְאָה וְטָהֳרָה – לֹא אִתְעַבֵּר מֵעַמֵּי הָאָרֶץ, דְּמִסִּטְרַיְיהוּ, לֵית בֵּין גָּלוּתָא לִימוֹת הַמָּשִׁיחַ – אֶלָּא שִׁעְבּוּד מַלְכֻיּוֹת בִּלְבַד, דְּאִינוּן – לֹא טָעֲמֵי מֵאִילָנָא דְחַיֵּי, וְצָרִיךְ לוֹן מַתְנִיתִין בְּאִיסּוּר וְהֶיתֵּר טוּמְאָה וְטָהֳרָה״. עַד כָּאן בְּרַעְיָא מְהֵימְנָא:

**Kehot Publication Society (English Translation):**
“However, when the Tree of Life will dominate, the Tree of Good and Evil will be suppressed and the illiterate persons will have but what the scholars of Torah give them. They will be subjugated to them as if they did not exist in the world. Accordingly, the prohibited, the permitted, the impure, and the pure will not be removed from the illiterate persons. As regards them—‘There is no difference between the exile and the days of the Messiah, except for the (delivery from) servitude to the nations.’¹² 34b.—Thus merely a physical, and not a spiritual, redemption. For they did not taste of the Tree of Life and will require the teachings of proscription and permission, impurity and purity.” Until here from the *Raaya Mehemna*.¹³, and on the subject-matter which follows, see at length: R. Moses Cordovero, *Or Ne’erav*, esp. pts. 4 and 5; R. Chaim Vital’s Introduction to *Shaar Hahakdamot* (published in all recent editions as Introduction to *Etz Chaim*, and reproduced in *Kuntres Etz HaChaim*, by R. Shalom Dov Ber of Lubavitch (N.Y. 1956), p. 61 ff.); R. Dov Ber of Lubavitch’s Introduction to *Biurei Hazohar*; *Kuntres Etz HaChaim*, op. cit. above, ch. 13 ff. (pp. 41 ff.), and R. Shalom Dov Ber encyclical, ibid. (pp. 82 ff.). See also *Likkutei Torah*, *Vayikra* 3d ff.

footnotes:
¹² See Berachot
¹³ On this quotation from the Zohar


###### Tanya, Part IV; Iggeret HaKodesh 26:4
[Tanya, Part IV; Iggeret HaKodesh 26:4](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:4)

**וְהִנֵּה,** הַמּוּבָן מֵהַשְׁקָפָה רִאשׁוֹנָה לִכְאוֹרָה מִלְּשׁוֹן זֶה הַמַּאֲמָר לַחֲסֵירֵי מַדָּע, שֶׁלִּימּוּד אִיסּוּר וְהֶיתֵּר וְסֵדֶר טְהָרוֹת הוּא מֵאִילָנָא דְּטוֹב וָרָע. מִלְּבַד שֶׁהוּא פֶּלֶא גָדוֹל מֵחֲמַת עַצְמוֹ, וְסוֹתֵר פְּשָׁטֵי הַכְּתוּבִים וּמִדְרְשֵׁי רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, שֶׁכָּל הַתּוֹרָה הַנִּגְלֵית לָנוּ וּלְבָנֵינוּ נִקְרָא ״עֵץ חַיִּים לַמַּחֲזִיקִים בָּהּ״, וְלֹא סֵפֶר הַזֹּהַר לְבַד, וּבִפְרָט – שֶׁהָיָה גָּנוּז בִּימֵיהֶם, וְגַם, כָּל חָכְמַת הַקַּבָּלָה הָיְתָה נִסְתָּרָה בִּימֵיהֶם וְנֶעְלָמָה מִכָּל תַּלְמִידֵי חֲכָמִים, כִּי אִם לִיחִידֵי סְגוּלָּה וְאַף גַּם זֹאת בְּהַצְנֵעַ לֶכֶת וְלֹא בָּרַבִּים, כִּדְאִיתָא בַּגְּמָרָא.

**Kehot Publication Society (English Translation):**
Now, at first glance, what appears evident to those unfamiliar with the subject matter¹⁴ from the contents of this passage is that the study of [the laws of] ritual prohibition and permission,¹⁵ and of the Order of *Taharot*,¹⁶ relates only to the Tree of Good and Evil. This is greatly surprising in itself and contradicts the plain meaning of Scripture and the expositions of our Sages, of blessed memory. For the *whole* Torah that has been revealed to us and to our children is called “A tree of life for those who hold fast to it,”¹⁷ and not only the Book of the *Zohar*. Moreover, it¹⁸. was concealed in their days; also,¹⁹, but etc. the whole science of the Kabbalah was hidden in their days and concealed from all the scholars of Torah, except for a select few, and even then in a mode of “walking hiddenly”²⁰ and not publicly, as mentioned in the Gemara.²¹ 11b and 13a. *Pesachim* 119a; cf. *Kiddushin* 71a.

footnotes:
¹⁴ Lit.: those lacking knowledge.
¹⁵ Proscription and permission.
¹⁶ The sixth order of the Mishnah, dealing with the laws of purity and impurity.
¹⁷ Proverbs 3:18.
¹⁸ The Zohar
¹⁹ I.e., not only the Zohar
²⁰ Par. Micah 6:8.
²¹ Chagigah


###### Tanya, Part IV; Iggeret HaKodesh 26:5
[Tanya, Part IV; Iggeret HaKodesh 26:5](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:5)

וּכְמוֹ שֶׁאָמַר הָאֲרִיזַ״ל, דְּדַוְקָא בְּדוֹרוֹת אֵלּוּ הָאַחֲרוֹנִים, מוּתָּר וּמִצְוָה לְגַלּוֹת זֹאת הַחָכְמָה – וְלֹא בַּדּוֹרוֹת הָרִאשׁוֹנִים, וְגַם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי אָמַר בַּזּוֹהַר הַקָּדוֹשׁ, שֶׁלֹּא נִיתַּן רְשׁוּת לְגַלּוֹת, רַק לוֹ וְלַחֲבֵירָיו לְבַדָּם.

**Kehot Publication Society (English Translation):**
Thus the Arizal²² wrote that it is only in these latter generations that it is permitted and a duty to reveal this science, but not so in the earlier generations.²³ (cit. above, note 13); *Shaar Hagilgulim*, end of *hakd*. 16; see also ibid., *hakd*. 17; Intro. to *Shaar Hamitzvot*; Arizal, *Shulchan Aruch*, s.v. *Keriah Bechochmat Hakabbalah*, par. 3; *Hilchot Talmud Torah* (of the author) 1:4 and 2:10. R. Shimon bar Yochai, too, stated in the sacred *Zohar* that the permission to reveal was given to him and his associates only.²⁴ III:159a. See also ibid., II:149a, and III:79a; *Tikkunei Zohar*, Introduction 1a.

footnotes:
²² See above, Epistle 5, note 103.
²³ See Introduction to Etz Chaim
²⁴ Zohar


###### Tanya, Part IV; Iggeret HaKodesh 26:6
[Tanya, Part IV; Iggeret HaKodesh 26:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:6)

וְאַף גַּם זֹאת – פְּלִיאָה נִשְׂגָּבָה: דִּלְפִי זֶה לֹא הָיָה לִימּוּד אִיסּוּר וְהֶיתֵּר, וְכָל שֶׁכֵּן דִּינֵי מָמוֹנוֹת, דּוֹחִין מִצְוַת תְּפִלָּה – שֶׁנִּתְקְנָה עַל פִּי סוֹדוֹת הַזֹּהַר וְיִחוּדִים עֶלְיוֹנִים, לַיּוֹדְעִים – כְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי וַחֲבֵירָיו, וְזֶה אֵינוֹ, כִּדְאִיתָא בַּגְּמָרָא: דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי וַחֲבֵירָיו וְכָל מִי שֶׁתּוֹרָתוֹ אוּמָּנֻתוֹ – אֵין מַפְסִיקִין לִתְפִלָּה.

**Kehot Publication Society (English Translation):**
Now, this itself, too, is a wondrous marvel. For if so, then the study of [the laws of] ritual prohibition and permission, and, *a fortiori*, of civil laws, should not defer the precept of prayer [which is arranged according to the secrets of the *Zohar* and the supreme unifications (*yichudim*)] for those who are familiar with them such as R. Shimon bar Yochai and his associates. But this is not the case, as mentioned in the Gemara²⁵ 11a. Cf. *Nitzutzei Orot* (by R. Chaim David Azulai) on *Zohar* II:188a and *Hilchot Talmud Torah* 4:5.: R. Shimon bar Yochai and his associates, and everyone whose study of Torah is his profession,²⁶ III:238b. do not interrupt (their study) for prayer.

footnotes:
²⁵ Shabbat
²⁶ Cf. Zohar


###### Tanya, Part IV; Iggeret HaKodesh 26:7
[Tanya, Part IV; Iggeret HaKodesh 26:7](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:7)

וַאֲפִילוּ כְּשֶׁעוֹסֵק בְּדִינֵי מָמוֹנוֹת, כְּרַב יְהוּדָה – דְּ״כוּלְּהוּ תַּנּוּיֵי בִּנְזִיקִין הֲוֵי״, וַאֲפִילוּ הָכֵי, ״לַא הֲוֵי מַצְלֵּי אֶלָּא מִתְּלָתִין יוֹמִין לִתְלָתִין יוֹמִין כַּד מְהַדַּר תַּלְמוּדָא״, כִּדְאִיתָא בַּגְּמָרָא.

**Kehot Publication Society (English Translation):**
(This applies) even when dealing with civil laws, like Rav Yehudah, all of whose studies dealt with *Nezikin*;²⁷ 20a. nevertheless, he prayed but every thirty days when reviewing his studies, as mentioned in the Gemara.²⁸ 35a.

footnotes:
²⁷ The fourth of the six orders of the Mishnah, dealing with torts.—Berachot
²⁸ Rosh Hashanah


###### Tanya, Part IV; Iggeret HaKodesh 26:8
[Tanya, Part IV; Iggeret HaKodesh 26:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:8)

וּבִירוּשַׁלְמִי פֶּרֶק קַמָּא דִבְרָכוֹת, סְבִירָא לֵיהּ לְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי, דַּאֲפִילוּ לִקְרִיאַת־שְׁמַע, אֵין מַפְסִיקִין כִּי אִם מִמִּקְרָא, וְלֹא מִמִּשְׁנָה, דַּעֲדִיפֵי מִמִּקְרָא לְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי, וְלֹא חִילֵּק בֵּין סֵדֶר זְרָעִים וּמוֹעֵד וְקָדָשִׁים טְהָרוֹת לִנְזִיקִין (וְסוֹתֵר דַּעַת עַצְמוֹ בְּרַעְיָא מְהֵימְנָא בְּכַמָּה מְקוֹמוֹת, דְּ״מִשְׁנָה אִיהִי שִׁפְחָה כוּ׳״, וְהַמִּקְרָא שֶׁהוּא תּוֹרַת מֹשֶׁה וַדַּאי עֲדִיפָא מִקַּבָּלָה, דְּאִיהִי ״מַטְרוֹנִיתָא״ בְּרַעְיָא מְהֵימְנָא שָׁם, וְתוֹרָה שֶׁבִּכְתָב הוּא ״מַלְכָּא״ (דְּהַיְינוּ ״יְסוֹד אַבָּא״ הַמְלוּבָּשׁ בִּ״זְעֵיר אַנְפִּין״, כְּמוֹ שֶׁאָמַר הָאֲרִיזַ״ל)).

**Kehot Publication Society (English Translation):**
Also, in the Jerusalem Talmud, first chapter of *Berachot*,²⁹ 1:2. R. Shimon bar Yochai is of the opinion that even for the reading of the *Shema* one interrupts only (the study of) Scripture, but not of Mishnah, [(the study of) which is superior to (the study of) Scripture, according to R. Shimon bar Yochai]. And he did not differentiate between the Order of *Zera’im*, *Moed* and *Kodshim*, and *Taharot* and *Nezikin*.³⁰ (³¹Actually he contradicts his own opinion, given in several instances in *Raaya Mehemna*, that Mishnah is the *shifchah*³²…and Scripture, the Torah of Moses, is surely superior to the Kabbalah, which is the *matronita*,³³ (as stated) in the *Raaya Mehemna*, ad loc., while the Written Torah is the *malkah*³⁴ (³⁵that is, the *yesod* of *abba* vested in *z’eyr anpin*, as stated by the Arizal³⁶, *Va’etchanan* sect. 1.).)³⁷ I:27b-28a; III:29b; *Tikkunei Zohar*, Introduction 14a-b. See Intro. to *Etz Chaim*.

footnotes:
²⁹ End of sect. 2; also ibid., Shabbat
³⁰ See H. V., ad loc.
³¹ Brackets appear in the text.
³² Maidservant.
³³ Matron.
³⁴ King.
³⁵ Brackets appear in the text.
³⁶ Shaar Hamitzvot
³⁷ See Zohar


###### Tanya, Part IV; Iggeret HaKodesh 26:9
[Tanya, Part IV; Iggeret HaKodesh 26:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:9)

וְגַם, פִּלְפּוּל הַקּוּשְׁיוֹת וְתֵירוּצִים, דְּמִסִּטְרָא דְרָע וְרוּחַ הַטּוּמְאָה, אַשְׁכְּחָן בְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי, דְּעָסַק בֵּיהּ טוּבָא גַּם בִּהְיוֹתוֹ בַּמְּעָרָה, וְאַדְּרַבָּה בִּזְכוּת צַעַר הַמְּעָרָה זָכָה לָזֶה, כִּדְאִיתָא בַּגְּמָרָא, דְּאָמַר לְרַבִּי פִּנְחָס בֶּן יָאִיר אַכָּל קוּשְׁיָא כ״ד פֵּירוּקֵי, וְאָמַר לוֹ: ״אִילּוּ לֹא רְאִיתַנִי בְּכָךְ כוּ׳״ (וְגַם בֶּאֱמֶת, עַל כָּרְחֲךָ, עִיקַּר עִסְקֵיהֶם בַּמְּעָרָה הָיָה תּוֹרַת הַמִּשְׁנָיוֹת, תּ״ר סִדְרֵי שֶׁהָיָה בִּימֵיהֶם עַד רַבֵּינוּ הַקָּדוֹשׁ, דְּאִילּוּ סֵפֶר הַזֹּהַר וְהַתִּיקּוּנִים – הָיָה יָכוֹל לִגְמוֹר בְּב׳ וְג׳ חֳדָשִׁים, כִּי בְּוַדַּאי לֹא אָמַר דָּבָר אֶחָד ב׳ פְּעָמִים).

**Kehot Publication Society (English Translation):**
Also, we find that R. Shimon bar Yochai dealt a great deal with the argumentation of problems and solutions which are of the side of evil and of the spirit of impurity,³⁸, Additions 9 (147a); ibid., 10 (147b), *et passim*, and cf. *Zohar* III:27b (*Raaya Mehemna*). even when he was in the cave. Moreover, he merited this by virtue of the affliction of the cave, as it is stated in the Gemara³⁹ 33b. that he gave R. Pinchas ben Yair twenty-four solutions to every query, and said to him: “If you had not seen me like this….” (⁴⁰In fact, their principal occupation in the cave must have been with the teachings of the *Mishnayot*, i.e., the six hundred Orders extant in those days,⁴¹ 14a; cf. *Teshuvot Hageonim*—*Shaarei Teshuvah*, sect. 20 and 187; *Machzor Vitry*, ed. Hurwitz, vol. 2, p. 484; *Yalkut Reuveni*, *Berachah* (s.v. *Mimot Moshe*). until (the time of) our holy Master.⁴² The *Zohar* and the *Tikkunim* he could have finished in two or three months, for surely he did not repeat the same thing twice.)

footnotes:
³⁸ See above, note 7. See also Tikkunei Zohar
³⁹ Shabbat
⁴⁰ Brackets appear in the text.
⁴¹ See Chagigah
⁴² R. Judah the Prince, editor of the Mishnah.


###### Tanya, Part IV; Iggeret HaKodesh 26:10
[Tanya, Part IV; Iggeret HaKodesh 26:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:10)

גַּם, אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָשׁ, אֵין לוֹ לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא אֶלָּא ד׳ אַמּוֹת שֶׁל הֲלָכָה בִּלְבַד״.

**Kehot Publication Society (English Translation):**
Also, our Sages, of blessed memory, said that since the day the Temple was destroyed, the Holy One, blessed is He, has but the four cubits of *halachah*.⁴³ 8a.

footnotes:
⁴³ Berachot


###### Tanya, Part IV; Iggeret HaKodesh 26:11
[Tanya, Part IV; Iggeret HaKodesh 26:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:11)

וְעוֹד יֵשׁ לְהַפְלִיא, הַפְלֵא וָפֶלֶא – אֵיךְ אֶפְשָׁר שֶׁלִּימוֹת הַמָּשִׁיחַ לֹא יִצְטָרְכוּ לֵידַע הִלְכוֹת אִיסּוּר וְהֶיתֵּר וְטוּמְאָה וְטָהֳרָה, כִּי אֵיךְ יִשְׁחֲטוּ הַקָּרְבָּנוֹת וְגַם חוּלִּין, אִם לֹא יֵדְעוּ הִלְכוֹת דְּרָסָה וַחֲלָדָה וּשְׁהִיָּה הַפּוֹסְלִים הַשְּׁחִיטָה, וּפְגִימַת הַסַּכִּין, וְכִי יִוָּלֵד אִישׁ בְּטִבְעוֹ שֶׁיְּהֵא שׁוֹחֵט בְּלִי שְׁהִיָּה וּדְרָסָה? וְגַם הַסַּכִּין תִּהְיֶה בְּרִיאָה וְעוֹמֶדֶת בְּלִי פְּגִימָה לְעוֹלָם?

**Kehot Publication Society (English Translation):**
There is yet further cause to be exceedingly amazed. How is it possible that in the days of the Messiah they will no longer need to know the laws of ritual prohibition and permission, and of impurity and purity? How will they slaughter the sacrifices, and also (the animals) for common use, when they will not know the laws of *drassah*,⁴⁴ *chaladah*,⁴⁵ and *shehiyah*⁴⁶ [which render the slaughtering unfit],⁴⁷ against which the slaughterer must guard (the other two being *hagramah*, cutting in a slanting direction, and *ikkur*—the severing of the pipes by a tearing action); *Chullin* 9a and 27a. and of a defective knife?⁴⁸ 17b; etc). Will there then be born a man who by his very nature will slaughter without *shehiyah* and *drassah*? Will the knife also be the way it should be, and remain forever without a defect?

footnotes:
⁴⁴ Pressing, i.e., making the cut by pressing upon the knife.
⁴⁵ Passing, i.e., passing the knife under cover by making the incision from behind the pipes outwardly, rather than in the reverse manner.
⁴⁶ Pausing, i.e., pausing or interrupting the act of slaughter.
⁴⁷ These are three of the five procedural invalidations of Shechitah
⁴⁸ Which also renders the slaughtering unfit (Chullin


###### Tanya, Part IV; Iggeret HaKodesh 26:12
[Tanya, Part IV; Iggeret HaKodesh 26:12](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:12)

וְעוֹד הַרְבֵּה הִלְכוֹת חֵלֶב וְדָם וּשְׁאָר אִיסּוּרִין, וְגַם טוּמְאַת הַמֵּת יִהְיוּ צְרִיכִין לֵידַע, כְּדִכְתִיב: ״הַנַּעַר בֶּן מֵאָה שָׁנָה יָמוּת״, וְגַם טוּמְאַת יוֹלֶדֶת צָרִיךְ לֵידַע, כְּדִכְתִיב: ״הָרָה וְיוֹלֶדֶת יַחְדָּיו״. אִם תֵּלֵד אִשָּׁה בְּכָל יוֹם מִבִּיאָה אַחַת, אַף־עַל־פִּי־כֵן – דִּין אִיסּוּר טוּמְאָתָהּ לֹא יִשְׁתַּנֶּה.

**Kehot Publication Society (English Translation):**
(There are) also many more laws (relating to) fat, and blood, and other prohibitions. They will also need to know about the impurity of a corpse, as it is written: “The youth of a hundred years old will die.”⁴⁹ It will be further necessary to know about the impurity of a woman who has given birth, as it is written: “A pregnant woman and one who gives birth together.”⁵⁰ If a woman will bear children every day, from one marital union,⁵¹ 30b. (See *Likkutei Sichot*, vol. 12, pg. 178). nevertheless, the law with respect to the prohibition of her impurity does not change.

footnotes:
⁴⁹ Isaiah 65:20.
⁵⁰ Jeremiah 31:7. I.e., both of these will be restored to the Holy Land at the redemption.
⁵¹ Cf. Shabbat


###### Tanya, Part IV; Iggeret HaKodesh 26:13
[Tanya, Part IV; Iggeret HaKodesh 26:13](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:13)

וְאֵין לְהַאֲרִיךְ בְּדָבָר הַפָּשׁוּט וּמְפוּרְסָם הֶפְכּוֹ בְּכָל הַשַּׁ״ס וּמִדְרָשִׁים, דְּפָרִיךְ ״הִלְכְתָא לִמְשִׁיחָא?״, וְאֵלִיָּהוּ בָּא לִפְשׁוֹט כָּל הַסְּפֵקוֹת, וּ״פָרָשָׁה זוֹ עָתִיד אֵלִיָּהוּ לְדוֹרְשָׁהּ״ כוּ׳:

**Kehot Publication Society (English Translation):**
There is no need to dwell on something so obvious. The reverse⁵² is well known from throughout the Talmud and the Midrashim: [that] “An objection was raised that the law is the same for the time of the Messiah,”⁵³ 51b. and Elijah comes to clarify all doubts;⁵⁴ 8:7 and commentaries, ad loc. and “This section, Elijah will expound in the future….”⁵⁵ 45a.

footnotes:
⁵² The reverse of the proposition that the laws will no longer be relevant.
⁵³ Sanhedrin
⁵⁴ See Eduyot
⁵⁵ Menachot


###### Tanya, Part IV; Iggeret HaKodesh 26:14
[Tanya, Part IV; Iggeret HaKodesh 26:14](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:14)

וְעוֹד אֵינוֹ מוּבָן, מַה שֶּׁכָּתוּב: ״דְּלָא יִתְפַּרְנְסוּן תַּלְמִידֵי חֲכָמִים מֵעַמֵּי הָאָרֶץ כוּ׳ וְלָא מֵ״עֵרֶב רַב״ דְּאָכְלִין פָּסוּל טָמֵא וְאָסוּר״ חַס וְשָׁלוֹם, דְהָא גַם בִּזְמַן בַּיִת שֵׁנִי לֹא הָיוּ מִתְפַּרְנְסִין מֵעַמֵּי הָאָרֶץ דְּאָכְלִין פָּסוּל אָסוּר חַס וְשָׁלוֹם, שֶׁהֲרֵי תַּלְמִידֵי חֲכָמִים הָיוּ לָהֶם שָׂדוֹת וּכְרָמִים כְּעַמֵּי הָאָרֶץ, וַאֲפִילוּ הָכֵי – הָיוּ עוֹסְקִין בְּלִימּוּד אִיסּוּר וְהֶיתֵּר וְטוּמְאָה וְטָהֳרָה כָּל הַזּוּגוֹת שֶׁהָיוּ בִּימֵי בַּיִת שֵׁנִי, וְהֶעֱמִידוּ תַּלְמִידִים לַאֲלָפִים וּרְבָבוֹת, וְלִימּוּד הַנִּסְתָּר בְּהֶסְתֵּר כוּ׳:

**Kehot Publication Society (English Translation):**
The statement that “the scholars of Torah will no longer be sustained by the illiterate (*amey haaretz*)…nor by the mixed multitude (*erev rav*), who consume what is unfit, impure, and prohibited,” Heaven forfend, is also not understandable. Even⁵⁶, p. 40, and L. H. during the time of the second Temple they were not sustained by the “illiterate persons who consume what is unfit and prohibited,” Heaven forfend. For the scholars of Torah had fields and vineyards just like the illiterate persons, but nevertheless busied themselves with the study of [the laws of] ritual prohibition and permission, and of impurity and purity [all the pairs⁵⁷, ch. 1). that lived at the time of the second Temple], and they raised disciples in the thousands and myriads, but the study of the esoteric was in secret….

footnotes:
⁵⁶ Emended according to Kitzurim V’Hearot
⁵⁷ The pairs of the leading scholars (set Avot


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

**אַךְ** בֶּאֱמֶת, כְּשֶׁתְּדַקְדֵּק בִּלְשׁוֹן רַעְיָא מְהֵימְנָא דִלְעֵיל, ״וְאִילָנָא דְּטוֹב וָרָע דְּאִיהוּ אִיסּוּר וְהֶיתֵּר כוּ׳״, וְלֹא אָמַר ״תּוֹרַת אִיסּוּר וְהֶיתֵּר״ אוֹ ״הִלְכוֹת אִיסּוּר וְהֶיתֵּר״, אֶלָּא רוֹצֶה לוֹמַר, דְּגוּף דָּבָר הָאָסוּר וְדָבָר הַמּוּתָּר – הוּא מֵאִילָנָא דְטוֹב וָרָע, שֶׁהוּא קְלִיפַּת נוֹגַהּ, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים.

**Kehot Publication Society (English Translation):**
But, in truth, when you will examine closely the above-quoted text of the *Raaya Mehemna*—“And the Tree of Good and Evil, i.e., prohibition and permission…” (you will note that) he did not say “the *teaching* of prohibition and permission” or “the *laws of* prohibition and permission.” Rather, he meant to say that “that which is prohibited,” and “that which is permitted” is of the Tree of Good and Evil, i.e., of *kelipat nogah*,⁵⁸. as stated in *Etz Chaim*.⁵⁹ 49:2 ff.

footnotes:
⁵⁸ The potential kelipah
⁵⁹ Etz Chaim


###### Tanya, Part IV; Iggeret HaKodesh 26:16
[Tanya, Part IV; Iggeret HaKodesh 26:16](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:16)

וְזֶהוּ לְשׁוֹן ״אָסוּר״, שֶׁהַקְּלִיפָּה שׁוֹרָה עָלָיו וְאֵינוֹ יָכוֹל לַעֲלוֹת לְמַעְלָה כְּדָבָר הַ״מּוּתָּר״, דְּהַיְינוּ – שֶׁאֵינוֹ קָשׁוּר וְאָסוּר בִּקְלִיפָּה, וְיוּכַל לַעֲלוֹת עַל־יְדֵי הָאָדָם הָאוֹכְלוֹ בְּכַוָּונָה לַה׳, וְגַם בִּסְתָם, כָּל אָדָם הָעוֹבֵד ה׳ שֶׁבְּכֹחַ הָאֲכִילָה הַהִיא לוֹמֵד וּמִתְפַּלֵּל לַה׳, וְנִמְצָא שֶׁנַּעֲשָׂה אוֹתִיּוֹת הַתּוֹרָה וְהַתְּפִלָּה הָעוֹלָה לַה׳ – מִכֹּחַ הַנִּבְרָר מֵהַמַּאֲכָל הַהוּא.

**Kehot Publication Society (English Translation):**
That, too, is the etymological meaning of *assur*:⁶⁰ the *kelipah* hovers over it and it cannot rise upward like that which is *muttar*,⁶¹ i.e., it is not tied and bound (*assur*) to the *kelipah* and is able to ascend by means of the person consuming it with his mind on G–d,⁶² or by any person serving G–d.⁶³, Part I, chs. 7 and 8; above, Epistle 25, note 39. For it is with the energy from this consumption that he studies and prays to G–d. Thus, from the energy extracted from that food are formed the the letters of Torah and of the prayers which ascend to G–d.

footnotes:
⁶⁰ Prohibited; lit., bound.
⁶¹ Permitted; lit., released.
⁶² Cf. above, Epistle 18, note 37.
⁶³ See Likkutei Amarim


###### Tanya, Part IV; Iggeret HaKodesh 26:17
[Tanya, Part IV; Iggeret HaKodesh 26:17](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:17)

וְזֶהוּ בְּחוֹל, אֲבָל בְּשַׁבָּת שֶׁיֵּשׁ עֲלִיָּה לִקְלִיפַּת נוֹגַהּ בְּעַצְמָהּ עִם הַחִיצוֹנִיּוּת שֶׁבְּכָל הָעוֹלָמוֹת, לָכֵן, מִצְוָה לֶאֱכוֹל כָּל תַּעֲנוּגִים בְּשַׁבָּת וּלְהַרְבּוֹת בְּבָשָׂר וְיַיִן, אַף שֶׁבְּחוֹל נִקְרָא זוֹלֵל וְסוֹבֵא.

**Kehot Publication Society (English Translation):**
This is so during the week. But on Shabbat, the *kelipat nogah* itself is elevated along with the *chitzoniyut* of all the worlds.⁶⁴ 50:6; ibid., 40:8 (*et passim*); the Lurianic works dealing with devotions (*Shaar Hakavanot*; *Pri Etz Chaim*; etc.), s.v. the Eve of Shabbat; cf. *Pardes Rimonim* 16:4, 5. See also *Iggeret Hateshuvah*, end of ch. 10. On Shabbat it is, therefore, a duty to eat all delightful things, and to consume much meat and wine,⁶⁵, *Orach Chaim* 250:2; ed. of the author 242:12. even though during the week⁶⁶ 70a ff; Proverbs 23:10 and *Metzudot David* ad loc. he would be called a glutton and drunkard.⁶⁷ II:218a and *Mikdash Melech*, ad loc.; *Likkutei Amarim*, Part I, ch. 7 f.

footnotes:
⁶⁴ Etz Chaim
⁶⁵ Shulchan Aruch
⁶⁶ When consuming much meat and wine during the week (for no sacred purpose). See Sanhedrin
⁶⁷ See Zohar


###### Tanya, Part IV; Iggeret HaKodesh 26:18
[Tanya, Part IV; Iggeret HaKodesh 26:18](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:18)

מַה־שֶּׁאֵין־כֵּן בִּדְבַר אִיסּוּר, שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת לֹא בְּשַׁבָּת וְלֹא בְּחוֹל, גַּם כְּשֶׁמִּתְפַּלֵּל וְלוֹמֵד בַּכֹּחַ הַהוּא, אִם לֹא שֶׁאָכַל לְפִיקּוּחַ נֶפֶשׁ שֶׁהִתִּירוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה וְנַעֲשָׂה הֶיתֵּר [גָּמוּר].

**Kehot Publication Society (English Translation):**
It is otherwise with a proscribed matter. It cannot ascend, either on Shabbat or during the weekdays, even if one were to pray and study with that energy [unless one ate to save an endangered life, which is permitted by our Sages, of blessed memory,⁶⁸ 82a; see *Shulchan Aruch*, *Orach Chaim*, sect. 617 and 618. and becomes permissible (*hetter*)⁶⁹ by the Lubavitcher Rebbe, vol. 1, pp. 238-239 in the notes; *Likkutei Sichot*, vol. 3, p. 985, note 16.].

footnotes:
⁶⁸ Yoma
⁶⁹ Our text reads: “(fully) permissible”—though this bracketed word does not appear in some of the earlier editions and should probably be omitted; see Igrot Kodesh


###### Tanya, Part IV; Iggeret HaKodesh 26:19
[Tanya, Part IV; Iggeret HaKodesh 26:19](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:19)

אֲבָל הַלִּימּוּד בַּתּוֹרָה, אַף הִלְכוֹת אִיסּוּר וְהֶיתֵּר טוּמְאָה וְטָהֳרָה, שֶׁהֵם הַמִּשְׁנָיוֹת וּבָרַיְיתוֹת שֶׁבַּגְּמָרָא וּפוֹסְקִים, הַמְבָאֲרִים וּמְבָרְרִים דִּבְרֵיהֶם לַהֲלָכָה לְמַעֲשֶׂה, הֵן הֵן גּוּפֵי תּוֹרָה שֶׁבְּעַל־פֶּה, שֶׁהִיא סְפִירַת מַלְכוּת דַּאֲצִילוּת, כִּדְאִיתָא בַּזּוֹהַר הַקָּדוֹשׁ בִּמְקוֹמוֹת אֵין מִסְפָּר, וּבְרֵישׁ תִּיקּוּנִים: ״מַלְכוּת – פֶּה, תּוֹרָה שֶׁבְּעַל פֶּה קָרִינָן לָהּ״, וּבַאֲצִילוּת – ״אִיהוּ וְגַרְמוֹהִי חַד בְּהוֹן״, דְּהַיְינוּ, שֶׁאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מִתְיַיחֵד בַּאֲצִילוּת בְּתַכְלִית הַיִּחוּד, שֶׁהוּא וּרְצוֹנוֹ וְחָכְמָתוֹ הַמְלוּבָּשִׁים בְּדִבּוּרוֹ שֶׁנִּקְרָא ״מַלְכוּת״ – הַכֹּל אֶחָד:

**Kehot Publication Society (English Translation):**
But the study of Torah, even the laws of ritual prohibition and permission, impurity and purity [i.e., the *Mishnayot*, and the *Beraitot* in the Gemara, and the codifiers, which expound and clarify their words for practical application], these, precisely these are the fundamentals of the Oral Torah, which is the *sefirah* *malchut* of *Atzilut*, as mentioned in innumerable places in the sacred *Zohar* and at the beginning of the *Tikkunim*:⁷⁰ “*Malchut*—the mouth, which we call the Oral Torah.” And in *Atzilut* “He and His causations are one in them,”⁷¹, Introduction 3b; see above, beg. of Epistle 20. that is, the light of the *En Sof*, blessed is He, unites itself in *Atzilut* in an absolute unity, so that He, and His will and wisdom [vested in His speech, which is called *malchut*⁷²] are entirely one.

footnotes:
⁷⁰ Introduction 17a.
⁷¹ Tikkunei Zohar
⁷² See above, Epistle 20, note 49.


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

**וּמַה** שֶּׁאָמַר הָאֲרִיזַ״ל שֶׁהַמִּשְׁנָיוֹת הֵן בְּמַלְכוּת דִּיצִירָה, רוֹצֶה לוֹמַר: לְבוּשׁ מַלְכוּת דִּיצִירָה שֶׁנִּתְלַבְּשָׁה בָּהּ מַלְכוּת דַּאֲצִילוּת, וּמַלְכוּת דִּיצִירָה נִקְרָא ״שִׁפְחָה״ לְגַבֵּי מַלְכוּת דַּאֲצִילוּת, וּמַלְכוּת דִּבְרִיאָה נִקְרָא ״אָמָה״.

**Kehot Publication Society (English Translation):**
The Arizal, in stating⁷³, s.v. *Kavanat Talmud Torah*, par. 3; *Shaar Hamitzvot*, *Va’etchanan*. that the *Mishnayot* are in *malchut* of *Yetzirah*, meant to say the garment of *malchut* of *Yetzirah* in which *malchut* of *Atzilut* is vested.⁷⁴, the *sefirah* *malchut* of *Atzilut*, are vested in *malchut* of *Yetzirah*. *Malchut* of *Yetzirah* serves as a garment for *malchut* of *Atzilut*. And *malchut* of *Yetzirah* is called *shifchah*⁷⁵ in relation to *malchut* of *Atzilut*, while *malchut* of *Beriah* is called *ammah*.⁷⁶.

footnotes:
⁷³ See Arizal, Shulchan Aruch
⁷⁴ The Mishnayot
⁷⁵ Maidservant. Cf. above, note 36.
⁷⁶ Maid; a level transcending the level of shifchah


###### Tanya, Part IV; Iggeret HaKodesh 26:21
[Tanya, Part IV; Iggeret HaKodesh 26:21](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:21)

וְתֵדַע: מִמַּה שֶּׁאָמַר הָאֲרִיזַ״ל דְּמִקְרָא, דְּהַיְינוּ תּוֹרָה שֶׁבִּכְתָב – הוּא בַּעֲשִׂיָּה, וַהֲרֵי מְפוֹרָשׁ בַּזֹּהַר וּבְכִתְבֵי הָאֲרִיזַ״ל מְקוֹמוֹת אֵין מִסְפָּר – שֶׁהִיא תִּפְאֶרֶת, שֶׁהוּא ״זְעֵיר אַנְפִּין״ דַּאֲצִילוּת – אֶלָּא שֶׁמִּתְלַבֶּשֶׁת בַּעֲשִׂיָּה. וְכֵן הוּא בְּהֶדְיָא בְּסֵפֶר הַכַּוָּונוֹת, שֶׁמִּקְרָא וּמִשְׁנָה וְתַלְמוּד וְקַבָּלָה – כּוּלָּם בַּאֲצִילוּת, אֶלָּא, שֶׁמִּקְרָא – מִתְלַבֵּשׁ עַד עֲשִׂיָּה, וּמִשְׁנָה – עַד הַיְצִירָה, וְתַלְמוּד – בִּבְרִיאָה.

**Kehot Publication Society (English Translation):**
You can know this from what the Arizal stated⁷⁷ that Scripture, i.e., the Written Torah, is in *Asiyah*, even while it is explicit in innumerable places in the *Zohar* and the writings of the Arizal, that it is *tiferet*, the *z’eyr anpin* of *Atzilut*! But (this means that) it vests itself in *Asiyah*. Thus it is stated explicitly in *Sefer Hakavanot* that Scripture, Mishnah, Talmud, and Kabbalah are all in *Atzilut*, but Scripture vests itself as far as *Asiyah*, Mishnah as far as *Yetzirah*, and Talmud as far as *Beriah*.

footnotes:
⁷⁷ See above, note 73.


###### Tanya, Part IV; Iggeret HaKodesh 26:22
[Tanya, Part IV; Iggeret HaKodesh 26:22](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:22)

וְהִנֵּה, כְּשֶׁהַמַּלְכוּת דַּאֲצִילוּת מִתְלַבֶּשֶׁת בִּקְלִיפַּת נוֹגַהּ, כְּדֵי לְבָרֵר הַנִּיצוֹצוֹת שֶׁנָּפְלוּ בְּחֵטְא אָדָם הָרִאשׁוֹן וְגַם הָרַפַּ״ח נִיצוֹצִין שֶׁנָּפְלוּ בִּשְׁבִירַת הַכֵּלִים, אֲזַי, גַּם הַמַּלְכוּת דַּאֲצִילוּת נִקְרָא בְּשֵׁם ״עֵץ הַדַּעַת טוֹב וָרָע״ לְגַבֵּי ״זְעֵיר אַנְפִּין״ דַּאֲצִילוּת, שֶׁאֵינוֹ יוֹרֵד שָׁם, וְנִקְרָא ״עֵץ חַיִּים״.

**Kehot Publication Society (English Translation):**
Now, when *malchut* of *Atzilut* vests itself in *kelipat nogah* in order to extract the sparks⁷⁸ that fell with the sin of Adam, and also the 288 sparks that fell with the *shevirat hakelim*,⁷⁹). The sparks of Divinity are encumbered in the fragments of the broken vessels, thus, in the *kelipot*. When these sparks are extracted, the *kelipot* are deprived of their vivification and cease to exist. *malchut of* *Atzilut*, too, is then referred to as “Tree of Knowledge of Good and Evil” in relation to the *z’eyr anpin* of *Atzilut* [which does not descend there and is referred to as Tree of Life].

footnotes:
⁷⁸ Of holiness.
⁷⁹ Breaking of the vessels (see Addendum, Mystical Concepts in Chassidism


###### Tanya, Part IV; Iggeret HaKodesh 26:23
[Tanya, Part IV; Iggeret HaKodesh 26:23](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:23)

וְהִנֵּה, הִתְלַבְּשׁוּת הַמַּלְכוּת בִּקְלִיפַּת נוֹגַהּ הוּא סוֹד גָּלוּת הַשְּׁכִינָה – ״אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם כוּ׳״. וְזֶהוּ שֶׁכָּתוּב בְּרַעְיָא מְהֵימְנָא: ״וּבְזִמְנָא דְּאִילָנָא דְּטוֹב וָרָע שָׁלְטָא כוּ׳ אִינּוּן כוּ׳״, דְּהַיְינוּ, בִּזְמַן גָּלוּת הַשְּׁכִינָה שֶׁמַּשְׁפַּעַת לַחִיצוֹנִים שֶׁהֵם בִּקְלִיפַּת נוֹגַהּ, שֶׁהָ״עֵרֶב רַב״ יוֹנְקִים מִשָּׁם, וּמִתַּמְצִיתָן נִיזּוֹנִין תַּלְמִידֵי חֲכָמִים בַּגָּלוּת, וְאָז, עִיקַּר עֲבוֹדַת הָאָדָם וְעִיקַּר עֵסֶק הַתּוֹרָה וְהַמִּצְוֹת – הוּא לְבָרֵר הַנִּיצוֹצוֹת כַּנּוֹדָע מֵהָאֲרִיזַ״ל.

**Kehot Publication Society (English Translation):**
Now, the investment of *malchut* in *kelipat nogah* is the mysterium of the “Exile of the *Shechinah*,” “That man rules in man …”⁸⁰ And this is the meaning of the statement in *Raaya Mehemna*: “But at the time that the Tree of Good and Evil dominates…, they….” That is, at the time of the exile of the *Shechinah* [who effuses to the *chitzonim* that are in *kelipat nogah*, from where the mixed multitude (*erev rav*) elicits, and from their extract the scholars of Torah are supported in the exile], the principal service of man, and the purpose of the occupation with Torah and the commandments, is to disencumber the sparks, as known from the Arizal.⁸¹, s.v. *Shevirat Hakelim*; also: *Shaar Hamitzvot*, *Va’etchanan*; Arizal, *Shulchan Aruch*, *Kavanat Talmud Torah*, par. 2.

footnotes:
⁸⁰ Ecclesiastes 8:9; see above, Epistle 25 and note 65, ad loc.
⁸¹ See ref. cited in the Addendum, Mystical Concepts in Chassidism


###### Tanya, Part IV; Iggeret HaKodesh 26:24
[Tanya, Part IV; Iggeret HaKodesh 26:24](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:24)

לָכֵן, עִיקַּר עִנְיַן הַלִּימּוּד הוּא בְּעִיּוּן וּפִלְפּוּל הֲלָכָה, בְּאִיסּוּר וְהֶיתֵּר טוּמְאָה וְטָהֳרָה, לְבָרֵר הַמּוּתָּר וְהַטָּהוֹר מֵהָאָסוּר וְהַטָּמֵא – עַל־יְדֵי עִיּוּן וּפִלְפּוּל הֲלָכָה בְּחָכְמָה בִּינָה וָדַעַת, כַּנּוֹדָע דְּ״אוֹרַיְיתָא מֵחָכְמָה נָפְקַת״, וּבְחָכְמָה דַיְיקָא אִתְבְּרִירוּ, וְהַיְינוּ חָכְמָה עִילָּאָה דַּאֲצִילוּת, הַמְלוּבֶּשֶׁת בְּמַלְכוּת דַּאֲצִילוּת, סוֹד תּוֹרָה שֶׁבְּעַל־פֶּה (בְּסוֹד ״אַבָּא יָסַד בְּרַתָּא״), הַמְלוּבֶּשֶׁת בְּמַלְכוּת דִּיצִירָה, (וְסוֹד) [סוֹד] הַמִּשְׁנָיוֹת וּבָרַיְיתוֹת הַמְלוּבָּשׁוֹת בִּקְלִיפַּת נוֹגַהּ שֶׁכְּנֶגֶד עוֹלַם הַיְצִירָה, שֶׁשָּׁם מַתְחִיל בְּחִינַת הַדַּעַת [נוסח אחר: הָרַע] שֶׁבְּנוֹגַהּ [נוסח אחר: וְהַבָּרַיְיתוֹת, הַמְלוּבָּשׁוֹת בִּקְלִיפַּת נוֹגַהּ שֶׁכְּנֶגֶד עוֹלַם הָעֲשִׂיָּה, שֶׁשָּׁם מַתְחִיל בְּחִינַת הָרַע שֶׁבְּנוֹגַהּ], כַּנּוֹדָע מֵהָאֲרִיזַ״ל.

**Kehot Publication Society (English Translation):**
Therefore, the principal mode of study is in the deliberation and argumentation of the law of *issur* and *hetter*, impurity and purity, in order to disencumber the permitted and pure from the proscribed and impure by means of the deliberation and argumentation of the law—with wisdom, understanding, and knowledge. For as known, the Torah derives from *chochmah*.⁸² II:85a, 121a, III:81a. Thus it is only through *chochmah* that they shall be disencumbered,⁸³ II: end of 254b (*Nitzutzei Orot*, ad loc.) explained in *Etz Chaim* 18:5 and 39:1; *Mevo She’arim* 5:1:2. See *Torah Or*, *Bereishit* 5d and *Esther* 96b. i.e., the Supreme *chochmah* of *Atzilut* which is vested in *malchut* of *Atzilut* [the principium of the Oral Torah⁸⁴ (⁸⁵according to the principium of *abba*⁸⁶. founded *barta*⁸⁷.—*Zohar* III:248a; ibid., 256b, and 258a. Cf. above, Epistle 5, notes 22 and 26.)]—which (in turn) is vested in *malchut* of *Yetzirah*, the⁸⁸ principium of the *Mishnayot* (⁸⁹and the *Beraytot* that are vested in the *kelipat nogah* which corresponds to the world of *Yetzirah*, for there begins the aspect of the evil⁹⁰. inherent in the *nogah*),⁹¹ that are vested in the *kelipat nogah*—which corresponds to the world of *Asiyah*—for there begins the aspect of the evil inherent in the *nogah*. as known from the Arizal.

footnotes:
⁸² Zohar
⁸³ Zohar
⁸⁴ See above, note 70.
⁸⁵ Brackets appear in the text.
⁸⁶ Chochmah
⁸⁷ Malchut
⁸⁸ V. L.: and the.
⁸⁹ Brackets suggested by H. V.
⁹⁰ V. L.: of the daat
⁹¹ V. L.: and Beraitot


###### Tanya, Part IV; Iggeret HaKodesh 26:25
[Tanya, Part IV; Iggeret HaKodesh 26:25](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:25)

וְהַמַּשְׂכִּיל יָבִין עִנְיַן פֶּלֶא גָּדוֹל מִזֶּה מְאֹד, מַה נַּעֲשֶׂה בַּשָּׁמַיִם מִמַּעַל עַל־יְדֵי עִיּוּן וּבֵירוּר הֲלָכָה פְּסוּקָה מִן הַגְּמָרָא וּפוֹסְקִים רִאשׁוֹנִים וְאַחֲרוֹנִים, מַה שֶּׁהָיָה בְּהֶעְלֵם דָּבָר קוֹדֶם הָעִיּוּן הַלָּז, כִּי עַל־יְדֵי זֶה מַעֲלֶה הֲלָכָה זוֹ מֵהַקְּלִיפּוֹת שֶׁהָיוּ מַעֲלִימִים וּמְכַסִּים אוֹתָהּ, שֶׁלֹּא הָיְתָה יְדוּעָה כְּלָל, אוֹ שֶׁלֹּא הָיְתָה מוּבֶנֶת הֵיטֵב בְּטַעֲמָהּ, שֶׁהַטַּעַם הוּא סוֹד הַסְּפִירָה חָכְמָה עִילָּאָה, שֶׁנָּפְלוּ מִמֶּנָּה נִיצוֹצִין בַּקְּלִיפּוֹת בִּשְׁבִירַת הַכֵּלִים, וְהֵם שָׁם בִּבְחִינַת גָּלוּת, שֶׁהַקְּלִיפּוֹת שׁוֹלְטִים עֲלֵיהֶם וּמַעֲלִימִים חָכְמַת הַתּוֹרָה מֵעֶלְיוֹנִים וְתַחְתּוֹנִים. וְזֶהוּ שֶׁכָּתוּב בְּרַעְיָא מְהֵימְנָא, שֶׁהַקּוּשְׁיָא הִיא מִסִּטְרָא דְרָע.

**Kehot Publication Society (English Translation):**
Now, the intelligent will understand something yet more amazing, namely, what happens in Heaven above through the deliberation and elucidation of an adjudged ruling (*halachah*) of the Gemara and earlier and latter codifiers [which prior to this deliberation was in a state of concealment]: by means of this (deliberation), one elevates this ruling from the *kelipot* that were hiding and concealing it in such a way that it was not known at all, or that its reasoning was not clearly understood.⁹² For the reason (of the *halachah*) is the principium of the *sefirah* of the supreme *chochmah*⁹³ whence [by the breaking of the vessels] sparks fell into the *kelipot*. (These sparks) are there in a state of exile because the *kelipot* domineer over them and hide the wisdom of the Torah from the upper and lower beings. That is why it is stated in *Raaya Mehemna* that “The problematic query is of the side of evil.”

footnotes:
⁹² See references cited above, note 81.
⁹³ Cf. above, Epistle 19 (note 37), and Epistle 20 (note 7).


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

וְהִנֵּה, הָעֶלְיוֹנִים אֵין בָּהֶם כֹּחַ לְבָרֵר וּלְהַעֲלוֹת מֵהַשְּׁבִירָה שֶׁבִּקְלִיפַּת נוֹגַהּ, אֶלָּא הַתַּחְתּוֹנִים לְבַד, לְפִי שֶׁהֵם מְלוּבָּשִׁים בְּגוּף חוּמְרִי ״מַשְׁכָּא דְחִוְיָא״ מִקְּלִיפַּת נוֹגַהּ, וְהֵם מַתִּישִׁים כֹּחָהּ בִּשְׁבִירַת הַתַּאֲווֹת, וְאִתְכַּפְיָא סִטְרָא אָחֳרָא, וְ״יִתְפָּרְדוּ כָּל פּוֹעֲלֵי אָוֶן״. וְלָכֵן בָּאִים הָעֶלְיוֹנִים לִשְׁמוֹעַ חִידּוּשֵׁי תּוֹרָה מֵהַתַּחְתּוֹנִים, מַה שֶּׁמְּחַדְּשִׁים וּמְגַלִּים תַּעֲלוּמוֹת הַחָכְמָה שֶׁהָיוּ כְּבוּשִׁים בַּגּוֹלָה עַד עַתָּה.

**Kehot Publication Society (English Translation):**
Now, the celestial beings do not have the power to disencumber and elevate that which is in *kelipat nogah* because of the breaking (of the vessels). Only the terrestrial beings (can do that), for they are vested in a material body—“hide of the snake,” which is of the *kelipat nogah*.⁹⁴ 49:4; see above, Epistle 6, note 21. They weaken its strength by crushing the passions and suppressing the *sitra achara* so that “all the workers of evil⁹⁵. are dispersed.”⁹⁶ That is why the celestial beings come to hear novelties of Torah from the terrestrial beings,⁹⁷ III:173a; cf. *Zohar* I:46. what they discover and reveal of the secrets of wisdom which until then were in bondage in the exile.

footnotes:
⁹⁴ Etz Chaim
⁹⁵ The forces of evil; the kelipot
⁹⁶ Psalms 92:10.
⁹⁷ See Zohar


###### Tanya, Part IV; Iggeret HaKodesh 26:27
[Tanya, Part IV; Iggeret HaKodesh 26:27](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:27)

וְכָל אִישׁ יִשְׂרָאֵל יוּכַל לְגַלּוֹת תַּעֲלוּמוֹת חָכְמָה (לְגַלּוֹת) וּלְחַדֵּשׁ שֵׂכֶל חָדָשׁ, הֵן בַּהֲלָכוֹת, הֵן בְּאַגָּדוֹת, הֵן בַּנִּגְלֶה, הֵן בַּנִּסְתָּר, כְּפִי בְּחִינַת שֹׁרֶשׁ נִשְׁמָתוֹ, וּמְחוּיָּיב בַּדָּבָר, לְהַשְׁלִים נִשְׁמָתוֹ בְּהַעֲלָאַת כָּל הַנִּיצוֹצוֹת שֶׁנָּפְלוּ לְחֶלְקָהּ וּלְגוֹרָלָהּ, כַּנּוֹדָע.

**Kehot Publication Society (English Translation):**
And every one of Israel is able to reveal secrets of wisdom, (⁹⁸to reveal) and to discover a new insight, whether it be in laws⁹⁹. or in homiletics,¹⁰⁰ in the revealed or in the esoteric parts (of Torah), according to the level of his soul’s root.¹⁰¹, s.v. *Yichudim al Kivrei Tzaddikim*: *hakdamah* 3 (ed. Tel Aviv 1963, p. 108b); cf. *Shaar Hagilgulim*, *hakd*. 17. See also *Sefer Chassidim*, sect. 530, and the comment of R. Chaim David Azulai, ad loc.; R. Jacob of Manege, *Responsa Min Hashamayim*, no. 32; and below, note lot. Indeed, one is obliged to do so in order to perfect his soul by elevating all the sparks that fell to its part and lot, as known.¹⁰² I:4b; *Hilchot Talmud Torah* 1:4 (see also ibid. 2:2).

footnotes:
⁹⁸ Brackets appear in the text.
⁹⁹ Halachah
¹⁰⁰ Aggadah.
¹⁰¹ Shaar Ruach Hakodesh
¹⁰² Zohar


###### Tanya, Part IV; Iggeret HaKodesh 26:28
[Tanya, Part IV; Iggeret HaKodesh 26:28](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:28)

(וְכָל דִּבְרֵי תוֹרָה, וּבִפְרָט דְּבַר הֲלָכָה, הִיא נִיצוֹץ מֵהַשְּׁכִינָה, שֶׁהִיא הִיא דְּבַר ה׳, כִּדְאִיתָא בַּגְּמָרָא: ״דְּבַר ה׳ זוֹ הֲלָכָה״, סוֹד מַלְכוּת דַּאֲצִילוּת הַמַּלְבֶּשֶׁת לְחָכְמָה דַּאֲצִילוּת, וּמְלוּבָּשִׁים בְּמַלְכוּת דִּיצִירָה, וְיָרְדוּ בִּקְלִיפַּת נוֹגַהּ בִּשְׁבִירַת הַכֵּלִים).

**Kehot Publication Society (English Translation):**
(¹⁰³And every word of Torah, especially one of *halachah*, is a spark of the *Shechinah*, the word of the L–rd.¹⁰⁴ Thus it is stated in the Gemara: “The ‘word of the L–rd’—that refers to the *halachah*,”¹⁰⁵ 138b. the principium of *malchut* of *Atzilut* which garbs the *chochmah* of *Atzilut*, and they are (both) vested in *malchut* of *Yetzirah*, and by the breaking of the vessels descended into the *kelipat nogah*.)

footnotes:
¹⁰³ Brackets appear in the text.
¹⁰⁴ See above, Epistle 25, note 25.
¹⁰⁵ Shabbat


###### Tanya, Part IV; Iggeret HaKodesh 26:29
[Tanya, Part IV; Iggeret HaKodesh 26:29](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:29)

וְזֶהוּ שֶׁאָמְרוּ בַּגְּמָרָא: ״כָּל הָעוֹסֵק בַּתּוֹרָה, אָמַר הַקָּדוֹשׁ־בָּרוּךְ־הוּא: מַעֲלֶה אֲנִי עָלָיו כְּאִלּוּ פְּדָאַנִי וְאֶת בָּנַי מִבֵּין הָאוּמּוֹת הָעוֹלָם״.

**Kehot Publication Society (English Translation):**
And to this pertains what is stated in the Gemara: “The Holy One, blessed is He, says: whoever occupies himself with Torah…I account it to him as if he had redeemed Me and My children from among the nations of the world.”¹⁰⁶ 8a; cf. *Zohar* III:281a.

footnotes:
¹⁰⁶ Berachot


###### Tanya, Part IV; Iggeret HaKodesh 26:30
[Tanya, Part IV; Iggeret HaKodesh 26:30](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:30)

אֲבָל בְּצֵאת הַשְּׁכִינָה מִקְּלִיפַּת נוֹגַהּ [נוסח אחר: מֵהַקְּלִיפּוֹת] אַחַר שֶׁיּוּשְׁלַם בֵּירוּר הַנִּיצוֹצוֹת, וְיוּפְרַד הָרַע מֵהַטּוֹב וְ״יִתְפָּרְדוּ כָּל פּוֹעֲלֵי אָוֶן״, וְלָא שָׁלְטָא אִילָנָא דְטוֹב וָרָע בְּצֵאת הַטּוֹב מִמֶּנָּה, אֲזַי – לֹא יִהְיֶה עֵסֶק הַתּוֹרָה וְהַמִּצְוֹת לְבָרֵר בֵּירוּרִין, כִּי אִם – לְיַחֵד יִחוּדִים עֶלְיוֹנִים יוֹתֵר, לְהַמְשִׁיךְ אוֹרוֹת עֶלְיוֹנִים יוֹתֵר מֵהָאֲצִילוּת, כְּמוֹ שֶׁאָמַר הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה.

**Kehot Publication Society (English Translation):**
But when the *Shechinah* will emerge from the *kelipat nogah*¹⁰⁷. [after the extraction of the sparks shall be completed and the evil shall be separated from the good, “And all the workers of evil will be dispersed,” and the Tree of Good and Evil will not domineer because the good shall depart from it], then the occupation with the Torah and commandments will not be for the purpose of disencumbrance, but to consolidate more sublime *yichudim*,¹⁰⁸ in order to elicit more *orot*, transcending *Atzilut*, as mentioned by the Arizal.

footnotes:
¹⁰⁷ V. L.: from the kelipot
¹⁰⁸ Unifications.


###### Tanya, Part IV; Iggeret HaKodesh 26:31
[Tanya, Part IV; Iggeret HaKodesh 26:31](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:31)

וְהַכֹּל – עַל־יְדֵי פְּנִימִיּוּת הַתּוֹרָה, לְקַיֵּים הַמִּצְוֹת בְּכַוָּונוֹת עֶלְיוֹנוֹת שֶׁמְּכַוְּנוֹת לְאוֹרוֹת עֶלְיוֹנִים כוּ׳. כִּי שֹׁרֶשׁ הַמִּצְוֹת הוּא לְמַעְלָה מַּעְלָה בְּאֵין־סוֹף בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
And everything will be by means of the *pnimiyut* of Torah,¹⁰⁹ by performing the commandments with supreme devotions directed toward supreme *orot*. For the root of the commandments is ever so high, in the *En Sof*, blessed is He.¹¹⁰

footnotes:
¹⁰⁹ The inner or esoteric part of the Torah.
¹¹⁰ See above, latter part of Epistle 20, and the notes, ad loc.


###### Tanya, Part IV; Iggeret HaKodesh 26:32
[Tanya, Part IV; Iggeret HaKodesh 26:32](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:32)

(וּמַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה דְּ״מִצְוֹת בְּטֵילוֹת לֶעָתִיד לָבֹא״, הַיְינוּ, בִּתְחִיַּית הַמֵּתִים, אֲבָל לִימוֹת הַמָּשִׁיחַ, קוֹדֶם תְּחִיַּית הַמֵּתִים – אֵין בְּטֵלִים).

**Kehot Publication Society (English Translation):**
(¹¹¹As for the statement of our Sages, of blessed memory, that the commandments will be abrogated in the future,¹¹² 61b. this refers to the time of the Resurrection of the Dead. In the days of the Messiah, however, prior to the Resurrection of the Dead, they will not be abrogated.)

footnotes:
¹¹¹ Brackets appear in the text.
¹¹² Niddah


###### Tanya, Part IV; Iggeret HaKodesh 26:33
[Tanya, Part IV; Iggeret HaKodesh 26:33](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:33)

וְלָכֵן יִהְיֶה גַּם עִיקַּר עֵסֶק הַתּוֹרָה גַּם כֵּן בִּפְנִימִיּוּת הַמִּצְוֹת וְטַעֲמֵיהֶם הַנִּסְתָּרִים. אֲבָל הַנִּגְלוֹת יִהְיוּ גְּלוּיִם וִידוּעִים לְכָל אִישׁ יִשְׂרָאֵל בִּידִיעָה בַּתְּחִלָּה בְּלִי שִׁכְחָה, וְאֵין צְרִיכִים לַעֲסוֹק בָּהֶם, אֶלָּא לְ״עֵרֶב רַב״ שֶׁלֹּא יִזְכּוּ לְמִטְעַם מֵאִילָנָא דְחַיֵּי, שֶׁהוּא פְּנִימִיּוּת הַתּוֹרָה וְהַמִּצְוָה, וּצְרִיכִים לַעֲסוֹק [בַּתּוֹרָה] בַּמִּשְׁנָה, לְהַתִּישׁ כֹּחַ הַסִּטְרָא אָחֳרָא הַדָּבוּק בָּהֶם (עַל יְדֵי עֵסֶק הַתּוֹרָה. בכתב יד ליתא), שֶׁלֹּא תִשְׁלוֹט בָּהֶם לְהַחֲטִיאָם, כְּדִכְתִיב: ״וְהַחוֹטֶא בֶּן מֵאָה שָׁנָה יְקוּלָּל״, שֶׁיִּהְיוּ חוֹטְאִים מֵ״עֵרֶב רַב״.

**Kehot Publication Society (English Translation):**
And that is why the principal occupation with Torah will also be with the *pnimiyut* of the commandments and their hidden reasons. The revealed aspects, however, will be manifest and known to every one of Israel, by an innate knowledge, without oblivion. Only the mixed multitude (*erev rav*) will have to deal with these, because they will not merit to taste from the Tree of Life, i.e., the *pnimiyut* of the Torah and the commandments. They will need to occupy themselves with Mishnah¹¹³ in order to weaken (by the occupation with Torah)¹¹⁴ the power of the *sitra achara* which cleaves unto them, so that it will not dominate them—causing them to sin. Thus it is written: “And the sinner at the age of a hundred years old will be cursed”;¹¹⁵ this refers to the sinners of the mixed multitude.¹¹⁶ I:114b (*Medrash Hane’elam*); cf. *Pesachim* 68a.

footnotes:
¹¹³ V. L.: with Torah.
¹¹⁴ These words, which appear in the text in brackets, do not appear in some MSS.
¹¹⁵ Isaiah 65:20.
¹¹⁶ See Zohar


###### Tanya, Part IV; Iggeret HaKodesh 26:34
[Tanya, Part IV; Iggeret HaKodesh 26:34](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:34)

וְגַם לְמַעֲשֶׂה, יִהְיוּ צְרִיכִים לִפְרָטֵי הִלְכוֹת אִסּוּר וְטוּמְאָה יוֹתֵר מִיִּשְׂרָאֵל, שֶׁלֹּא יֶאֱרַע לָהֶם פְּסוּל וְטוּמְאָה וְאִסּוּר, כִּי ״לֹא יְאוּנֶּה כוּ׳״. וְגַם, אֶפְשָׁר וְקָרוֹב הַדָּבָר שֶׁיֵּדְעוּ מִפְּנִימִיּוּת הַתּוֹרָה כָּל גּוּפֵי הַתּוֹרָה הַנִּגְלֵית, כְּמוֹ אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם, וְלָכֵן, אֵין צְרִיכִים לַעֲסוֹק בָּהֶם כְּלָל.

**Kehot Publication Society (English Translation):**
Also, on the practical level, they will need the detailed rulings of proscription and impurity more than Israel. For (the latter) nothing shall occur that is unfit, impure, and proscribed, as “there shall not befall….”¹¹⁷ III:276a. Cf. Nachmanides on Deuteronomy 30:6. It is also possible, and would appear so, that (the Israelites) will know all the fundamentals of the revealed part of the Torah from the *pnimiyut* of the Torah, like our father Abraham, peace be to him.¹¹⁸ 28b; *Kiddushin* 82a (cf. *Zohar* I:264b): Abraham observed the whole Torah, etc. This statement appears rather difficult because many of the commandments are related directly to later events (e.g., the *tefillin* need contain excerpts from the Torah, dealing with the Exodus; etc.), how that could Abraham have observed the whole Torah? But this is explained to mean that he observed it with respect to the *pnimiyut* of Torah, i.e., the esoteric part composed of the deeper and sublime reasons of Torah and the commandments (as they are in their root, prior to becoming vested in directives that require specific physical objects and actions).—See *Torah Or*, *Lech Lecha* 11d; *Maamarei Admur Hazaken Haketzarim*, p. 326; cf. also *Likkutei Torah*, *Shemini* 18c. Thus they will not need to occupy themselves therewith at all.

footnotes:
¹¹⁷ No iniquity shall befall the righteous; Proverbs 12:21. See Zohar
¹¹⁸ See Yoma


###### Tanya, Part IV; Iggeret HaKodesh 26:35
[Tanya, Part IV; Iggeret HaKodesh 26:35](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:35)

מַה־שֶּׁאֵין־כֵּן בִּזְמַן בַּיִת שֵׁנִי, הָיוּ צְרִיכִים לַעֲסוֹק – גַּם כִּי לֹא בִּשְׁבִיל הֲלָכָה לְמַעֲשֶׂה בִּלְבַד, אֶלָּא שֶׁזֶּהוּ עִיקַּר עֲבוֹדָה לְהַתִּישׁ כֹּחַ הַסִּטְרָא אָחֳרָא, וּלְהַעֲלוֹת נִיצוֹצֵי הַקְּדוּשָּׁה עַל־יְדֵי הַתּוֹרָה וְהָעֲבוֹדָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.

**Kehot Publication Society (English Translation):**
At the time of the second Temple, however, they needed to occupy themselves (therewith), not just for the practical application of the law, but, and this is the principal purpose of the Divine service, to weaken the power of the *sitra achara* and to elevate the sparks of holiness by means of Torah and worship, as explained elsewhere.¹¹⁹ 9a f. and 21b; *Sotah* 48b, etc.). On the contrary, there was an increasing spiritual decline which, thus, required to be countered by means of Torah and worship; see *Likkutei Torah*, *Behaalotecha* 32d. And cf. ibid. *Derushim L’Rosh Hashanah* 57c.

footnotes:
¹¹⁹ The period of the Second Temple was not one of Messianic redemption. The return from the Babylonian exile, and the rebuilding of the Temple, did not constitute a restoration of pre-exilic conditions (cf. Yoma


###### Tanya, Part IV; Iggeret HaKodesh 26:36
[Tanya, Part IV; Iggeret HaKodesh 26:36](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/26:36)

וְאַחַר הַדְּבָרִים וְהָאֱמֶת, יוּבַן הֵיטֵב בְּתּוֹסֶפֶת בֵּיאוּר הָרַעְיָא מְהֵימְנָא דִלְעֵיל, בְּמַה שֶּׁאָמַר ״אִילָנָא דְטוֹב וָרָע כוּ׳״, רוֹצֶה לוֹמַר – קְלִיפַּת נוֹגַהּ, שֶׁהוּא עוֹלָם הַזֶּה הָעִיקָּר, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים, וְדַי לַמֵּבִין:

**Kehot Publication Society (English Translation):**
After these words and this truth,¹²⁰ the above passage from the *Raaya Mehemna* dealing with “the Tree of Good and Evil…” [i.e., the *kelipat nogah*, which is basically this world, as mentioned in *Etz Chaim*¹²¹ 49.], will be well understood with additional elucidation, and suffice this for the initiated.

footnotes:
¹²⁰ H. V.—Par. II Chronicles 32:1.
¹²¹ See Etz Chaim