## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 28:1
[Tanya, Part IV; Iggeret HaKodesh 28:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/28:1)

מַה שֶּׁכָּתַב לִמְחוּתָּנוֹ, הָרַב הַגָּאוֹן הַמְפוּרְסָם, אִישׁ אֱלֹקִים קְדוֹשׁ ה׳, נֵר יִשְׂרָאֵל, עַמּוּד הַיְמָנִי, פַּטִּישׁ הֶחָזָק, מוֹרֵנוּ וְרַבֵּנוּ הָרַב לֵוִי יִצְחָק נִשְׁמָתוֹ עֵדֶן, אַב בֵּית־דִּין דִּקְהִלַּת קוֹדֶשׁ בַּארְדִּיטְשׁוֹב, לְנַחֲמוֹ עַל פְּטִירַת בְּנוֹ הָרַב הֶחָסִיד, מוֹרֵנוּ וְרַבֵּנוּ הָרַב מֵאִיר נִשְׁמָתוֹ עֵדֶן:

**Kehot Publication Society (English Translation):**
**TWENTY-EIGHT.** *What he wrote to his relative by marriage, the Rabbi, famous* Gaon*, G–dly and holy man of the L–rd, “Lamp of Israel, pillar of the right hand, mighty hammer,”*¹ *our master R. Levi Yitzchak,*². R. Levi Yitzchak was of the leading disciples of R. Dov Ber, the Maggid of Mezeritch, and a close friend and associate of R. Schneur Zalman. *may his soul rest in Eden, head of the* Bet Din *of the holy community of Berdichev, to console him on the passing of his son, the pious rabbi, R. Meir,*³. *may his soul rest in Eden.*

footnotes:
¹ See above, Epistle 27, notes 3 and 4.
² R. Levi Yitzchak of Berdichev (1740-1810), author of Kedushat Levi
³ Author of Keter Torah


###### Tanya, Part IV; Iggeret HaKodesh 28:2
[Tanya, Part IV; Iggeret HaKodesh 28:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/28:2)

**לָמָּה** נִסְמְכָה פָּרָשַׁת מִרְיָם לְפָרָשַׁת פָּרָה, לוֹמַר לְךָ: מַה פָּרָה מְכַפֶּרֶת וְכוּ׳.

**Kehot Publication Society (English Translation):**
“Why was the section of Miriam⁴ adjoined to the section of the heifer?⁵ To teach you that just as the heifer effects atonement….”⁶ 28a.

footnotes:
⁴ Numbers 20:1.
⁵ Numbers, ch. 19.
⁶ Moed Kattan


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

וְצָרִיךְ לְהָבִין, לָמָּה נִסְמְכָה דַּוְקָא לְפָרָה אֲדוּמָּה הַנַּעֲשֶׂה חוּץ לְשָׁלֹשׁ מַחֲנוֹת, אֶלָּא דְּחַטָּאת קַרְיֵיהּ רַחֲמָנָא [בכתב יד הנוסחא: ׳הַנַּעֲשֶׂה בַּחוּץ׳. ומן תיבת ״לשלש״ עד תיבת ״רחמנא״ ליתא בכתב יד] וְלֹא נִסְמְכָה לְפָרָשַׁת חַטָּאת הַנַּעֲשֶׂה בִּפְנִים עַל גַּבֵּי הַמִּזְבֵּחַ – כַּפָּרָה מַמָּשׁ.

**Kehot Publication Society (English Translation):**
Now it needs to be understood why it was adjoined precisely to the “red heifer” (⁷which was prepared outside the three camps;⁸, ad loc.; *Yoma* 68a. it is just that the Torah calls it a sin-offering⁹, ad loc. *Avodah Zarah* 23b; *Chullin* 11a. The red heifer as such is not a sacrifice proper. It was not sacrificed on the altar but outside the camps of the Priests, Levites, and Israelites. However, Scripture terms it a sin offering, thus subjecting it to Halachic rulings applying to sacrifices.),¹⁰ and it was not adjoined to the section of the sin-offering that was prepared within, on the actual altar of atonement.

footnotes:
⁷ Brackets suggested by H. V.
⁸ Numbers 19:3; Rashi
⁹ Numbers 19:9; Rashi
¹⁰ V. L.: (which was prepared outside) and….


###### Tanya, Part IV; Iggeret HaKodesh 28:4
[Tanya, Part IV; Iggeret HaKodesh 28:4](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/28:4)

אָמְנָם, נוֹדָע מִזּוֹהַר הַקָּדוֹשׁ וְהָאֲרִיזַ״ל, סוֹד הַקָּרְבָּנוֹת שֶׁעַל גַּבֵּי הַמִּזְבֵּחַ – הֵן בְּחִינַת הַעֲלָאַת ״מַיִּין נוּקְבִין״ מִנֶּפֶשׁ הַבַּהֲמִית שֶׁבְּנוֹגַהּ, אֶל שָׁרְשָׁן וּמְקוֹרָן – הֵן בְּחִינוֹת ד׳ חַיּוֹת שֶׁבַּמֶּרְכָּבָה הַנּוֹשְׂאוֹת אֶת הַכִּסֵּא, פְּנֵי שׁוֹר וּפְנֵי נֶשֶׁר וְכוּ׳, וְעַל־יְדֵי זֶה נִמְשָׁכִים וְיוֹרְדִים ״מַיִּין דּוּכְרִין״ מִבְּחִינַת ״אָדָם״ שֶׁעַל הַכִּסֵּא, הַנִּקְרָא בְּשֵׁם ״מַלְכָּא״ וּ״זְעֵיר אַנְפִּין״.

**Kehot Publication Society (English Translation):**
However, it is known from the sacred *Zohar*, and from the Arizal,¹¹ I:64b f.; II:268b f.; III:240a ff. Arizal, *Likkutei Torah*, *Vayikra*. (On the Arizal, see above, Epistle 5, note 103.) that the principium of the sacrifices brought on the altar is that they are an aspect of the elevation of *mayin nukvin*:¹² from the animal soul, which is in (the class of) *nogah*,¹³ to their root and source, i.e., the forms of the four animals of the chariot bearing the throne:¹⁴ the face of the ox, and the face of the eagle….¹⁵ Thereby the *mayin duchrin*¹⁶ are elicited and descend from the aspect of the “man upon the throne,”¹⁷ III:217a. referred to as *malka*,¹⁸ III:10a. and *z’eyr anpin*.¹⁹ III:66b and 227a. The emanation elicited by the sacrifices proper thus stems from *malka*, and *z’eyr anpin*, corresponding to *tiferet*.

footnotes:
¹¹ Cf. Zohar
¹² Feminine waters; see above, Epistle 4, note 46.
¹³ See above, Epistle 15, note 63.
¹⁴ See Ezekiel, ch. 1.
¹⁵ See above, end of Epistle 20.
¹⁶ The masculine waters, the supernal effusions; see above, Epistle 4, note 46.
¹⁷ Ezekiel 1:26.—See Zohar
¹⁸ King.—Cf. Zohar
¹⁹ Microprosopus (see above, Epistle 19, note 11).—Cf. Zohar


###### Tanya, Part IV; Iggeret HaKodesh 28:5
[Tanya, Part IV; Iggeret HaKodesh 28:5](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/28:5)

אָכֵן, בִּשְׂרֵפַת הַפָּרָה אֲדוּמָּה, הִנֵּה עַל־יְדֵי הַשְׁלָכַת עֵץ אֶרֶז וְאֵזוֹב וְכוּ׳ וּנְתִינַת מַיִם חַיִּים אֶל הָאֵפֶר – נִקְרָא בְּשֵׁם ״קִידּוּשׁ מֵי חַטָּאת״ בַּמִּשְׁנָה, וְהִיא בְּחִינַת ״קֹדֶשׁ הָעֶלְיוֹן״, הַנִּקְרָא בְּשֵׁם ״טַלָּא דִבְדוּלְחָא״, כְּמוֹ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ, שֶׁהִיא בְּחִינַת ״חָכְמָה עִילָּאָה״ וּ״מוֹחָא סְתִימָאָה״ דַ״אֲרִיךְ אַנְפִּין״, וַעֲלָהּ אִיתְמַר בְּדוּכְתֵּי טוּבָא בַּזּוֹהַר הַקָּדוֹשׁ: ״בְּחָכְמָה אִתְבְּרִירוּ״, וְ״אִתְהַפְּכָא חֲשׁוֹכָא לִנְהוֹרָא״, דְּהַיְינוּ עוֹלַם הַתִּיקּוּן, שֶׁנִּתְבָּרֵר וְנִתְתַּקֵּן עַל־יְדֵי ״מוֹחָא סְתִימָאָה״ דַ״אֲרִיךְ אַנְפִּין״, מֵעוֹלַם הַתֹּהוּ וּשְׁבִירַת הַכֵּלִים, שֶׁנָּפְלוּ בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה וְכוּ׳, כַּנּוֹדָע. וְלָזֹאת – מְטַהֶרֶת טוּמְאַת הַמֵּת, אַף שֶׁהוּא אֲבִי אֲבוֹת וְכוּ׳, וּלְמַטָּה מַּטָּה מִנּוֹגַהּ:

**Kehot Publication Society (English Translation):**
As for the burning of the red heifer, however, by throwing in the cedarwood, and the hyssop…, and the placing of running waters into the ashes, the Mishnah²⁰, ch. 6; *et passim*. refers to this as the *sanctification* (*kiddush*) of the waters of lustration. This is the aspect of *kodesh ha’elyon*,²¹ referred to as *tala d’bedulcha*,²². See commentary of the Arizal on *Sifra Detzeniyuta* (*Zohar* II, beg. of 176b), in *Shaar Maamarei Rashbi* (ed. Tel Aviv 1961) 111b. as mentioned in the sacred *Zohar*,²³ III:49a, 128b and 135b. the aspect of the supreme *chochmah* and the *mocha stimaah* of *arich anpin*.²⁴ in the *partzuf* of *arich anpin*.—See above, Epistle 10, note 41. Of it is said in many places in the sacred *Zohar* that through *chochmah* they are disencumbered,²⁵ and darkness is converted to light.²⁶ I:4a; *Tikkunei Zohar* 21 (50a). That is, by means of the *mocha stimaah* of *arich anpin*, the world of *Tikkun*²⁷, s.v. *Tohu* and *Tikkun*. is disencumbered and corrected from the world of *tohu*²⁸ and the breaking of the vessels²⁹ that fell into *Beriah*, *Yetzirah*, and *Asiyah*…, as known. That is why (the red heifer) purifies from the defilement by a corpse, even though such is the highest degree of impurity, and much lower than *nogah*.³⁰ and sublimate the class of *nogah*. The red heifer, however, elicits from the supreme rank of *arich anpin*. Its effect, therefore, is that much greater, and it is able to sublimate even ranks far below *nogah*.

footnotes:
²⁰ Parah
²¹ Supreme holiness.
²² The Dew of Bdellium (par. Numbers 11:7), referring to the emanations from arich anpin
²³ See Zohar
²⁴ The Concealed Brain; the aspect of chochmah
²⁵ See above, Epistle 26, and the references cited there in note 82.
²⁶ Zohar
²⁷ The World of Correction (or Restitution). See Addendum, Mystical Concepts in Chassidism
²⁸ The World of Chaos (or Disorder). See Addendum, ibid.
²⁹ See Addendum, ibid.
³⁰ The sacrifices proper, brought on the altar, elicit from the rank of z’eyr anpin


###### Tanya, Part IV; Iggeret HaKodesh 28:6
[Tanya, Part IV; Iggeret HaKodesh 28:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/28:6)

**וְהִנֵּה,** מוּדַעַת זֹאת, דְּ״אַבָּא״ יוֹנֵק מִמַּזָּל הַשְּׁמִינִי הוּא תִּיקּוּן ״נוֹצֵר חֶסֶד״, ״נוֹצֵר״ אוֹתִיּוֹת ״רָצוֹן״, וְהִיא עֵת רָצוֹן הַמִּתְגַּלֶּה וּמֵאִיר בִּבְחִינַת גִּילּוּי מִלְמַעְלָה לְמַטָּה, בְּעֵת פְּטִירַת צַדִּיקֵי עֶלְיוֹן, עוֹבְדֵי ה׳ בְּאַהֲבָה, בִּמְסִירַת נַפְשָׁם לַה׳ בְּחַיֵּיהֶם עַרְבִית וְשַׁחֲרִית בִּקְרִיאַת־שְׁמַע, שֶׁעַל־יְדֵי זֶה הָיוּ מַעֲלִים ״מַיִּין נוּקְבִין״ לְ״אַבָּא״ וְ״אִימָּא״ בִּקְרִיאַת־שְׁמַע, כַּיָּדוּעַ. (וְכֵן בְּתַלְמוּד תּוֹרָה דְּמֵחָכְמָה נָפְקָא), וְעַל־יְדֵי זֶה הָיוּ נִמְשָׁכִים וְיוֹרְדִים בְּחִינַת ״מַיִּין דּוּכְרִין״ מִתִּיקּוּן ״וְנוֹצֵר חֶסֶד״, וְהֵם הֵם הַמְּאִירִים בִּבְחִינַת גִּילּוּי בִּפְטִירָתָם, כַּנּוֹדָע – שֶׁכָּל עֲמַל הָאָדָם שֶׁעָמְלָה נַפְשׁוֹ בְּחַיָּיו לְמַעְלָה בִּבְחִינַת הֶעְלֵם וְהֶסְתֵּר, מִתְגַּלֶּה וּמֵאִיר בִּבְחִינַת גִּילּוּי מִלְמַעְלָה לְמַטָּה בְּעֵת פְּטִירָתו.

**Kehot Publication Society (English Translation):**
Now,³¹ it is known that *abba*³² of *abba* (the *sefirah* of *chochmah*). draws from the eighth *mazal*,³³, *Shaar Hakelalim* 5; ibid., 14: end of ch. 3, and 8; *et passim*.*—Abba* draws from the eighth of the thirteen attributes of mercy (Exodus 34:6 ff.) Both the eighth (related to *abba*) and the thirteenth of the attributes (related to *imma*; *binah*) are referred to as *mazal*, because everything flows *(nozel*) from them. The eighth attribute is regarded as the most important one and, accordingly, termed the “superior *mazal*,” while the thirteenth attribute is termed the “inferior *mazal*.” See *Zohar* II:177a; III: 134a ff. and 289a ff. Cf. Nachmanides on Genesis 24:1. which is the tuft of *notzer chesed*.³⁴ (beard)”; see ref. cited above, note 33 (and cf. Epistle 20, note 42). *Notzer chesed* (He guards *chesed*) is the eighth attribute according to the interpretation of the *Zohar* and the Kabbalists; see *Likkutei Sichot*, vol. 4, pp. 1348 ff., on the varying enumerations of the thirteen attributes. *Notzer* is (composed of the same) letters (as) *ratzon*.³⁵, *Toldot* (on Genesis 25:21) and *Ki Tissa* (on Exodus 34:7); cf. *Zohar* III:280a.*—*See *Igrot Kodesh* by the Lubavitcher Rebbe, vol. 2, pp. 119-120. It is the *et ratzon*³⁶ that becomes revealed and radiates in a manifest way, from above downward, at the time of the passing of the great *tzaddikim*³⁷ of the Most High. who serve the L–rd out of love, surrendering their soul to the L–rd during their lifetime every evening and morning when reading the *Shema*.³⁸ I:124b; cf. *Tikkunei* *Zohar*, Introduction 10b and *Zohar* III:263b; *Berachot* 61b. See below, Epistle 32, note 18. For thereby they elevate the *mayin nukvin* to *abba* and *imma*, as known. (³⁹The same applies to (their) study of the Torah,⁴⁰ I:124b. which derives from *chochmah*.⁴¹) Thus, the aspects of the *mayin duchrin* were elicited thereby and descended from the tuft of *notzer chesed*, and they, indeed, radiate in a manifest way at the time of their passing. For as known, all the effort of man, which his soul toiled⁴² 99b. during his lifetime, is above in a hidden and concealed state. It becomes revealed and radiates in a manifest way from above downward at the time of his passing.⁴³

footnotes:
³¹ This paragraph is emended according to L. H.
³² The partzuf
³³ Etz Chaim
³⁴ The thirteen attributes are referred to as the “thirteen tufts of the dikna
³⁵ Will; or Favor. Arizal, Likkutei Torah
³⁶ Lit., the Time of Will (or Favor). Auspicious time.
³⁷ Lit., the tzaddikim
³⁸ See Zohar
³⁹ Brackets appear in the text.
⁴⁰ See Zohar
⁴¹ See above, Epistle 19, note 35.
⁴² Par. Proverbs 16:26 (cf. Isaiah 53:11); see Sanhedrin
⁴³ Cf. above, Epistle 27.


###### Tanya, Part IV; Iggeret HaKodesh 28:7
[Tanya, Part IV; Iggeret HaKodesh 28:7](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/28:7)

וְהִנֵּה, עַל־יְדֵי גִּילּוּי הֶאָרַת תִּיקּוּן ״וְנוֹצֵר חֶסֶד״ בִּפְטִירָתָן, מֵאִיר ״חֶסֶד ה׳ מֵעוֹלָם עַד עוֹלָם עַל יְרֵאָיו״, וּ״פוֹעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ״, לְכַפֵּר עַל עֲוֹן הַדּוֹר, אַף גַּם עַל הַזְּדוֹנוֹת שֶׁהֵן מִג׳ קְלִיפּוֹת הַטְּמֵאוֹת שֶׁלְּמַטָּה מִנּוֹגַהּ, לְפִי שֶׁמַּזָּל דְּ״נוֹצֵר״ מִ״מּוֹחָא סְתִימָאָה״ דַ״אֲרִיךְ אַנְפִּין״ מְקוֹר הַבֵּירוּרִים, וְאִתְהַפְּכָא חֲשׁוֹכָא דִשְׁבִירַת הַכֵּלִים לִנְהוֹרָא דְעוֹלַם הַתִּיקּוּן.

**Kehot Publication Society (English Translation):**
Now, by the manifestation of the illumination of the tuft of *notzer chesed* at the time of their passing, the *chesed* of the L–rd radiates from world to world over those who fear Him⁴⁴ and effects salvations in the midst of the earth⁴⁵ to atone for the sin of the generation, even for the deliberate sins which are of the three impure *kelipot* [which are inferior to *nogah*]. For the *mazal* of *notzer* is of the *mochin stimin* of *arich anpin*, the source of the extractions (*birurim*). Thus the darkness of the *shevirat hakelim* is converted into the light of the world of *Tikkun*.

footnotes:
⁴⁴ Par. Psalms 103:17.
⁴⁵ Par. Psalms 74:12.


###### Tanya, Part IV; Iggeret HaKodesh 28:8
[Tanya, Part IV; Iggeret HaKodesh 28:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/28:8)

מַה־שֶּׁאֵין־כֵּן בַּקָּרְבָּנוֹת שֶׁעַל גַּבֵּי הַמִּזְבֵּחַ, שֶׁאֵינָן מְכַפְּרִים אֶלָּא עַל הַשְּׁגָגוֹת, שֶׁהֵן מֵהִתְגַּבְּרוּת נֶפֶשׁ הַבַּהֲמִית שֶׁמִּנּוֹגַהּ, כְּמוֹ שֶׁכָּתוּב בְּ״לִקּוּטֵי תּוֹרָה״ פָּרָשַׁת וַיִּקְרָא.

**Kehot Publication Society (English Translation):**
This is not the case, though, with the sacrifices that are upon the altar. They atone only for inadvertent sins which come about because of the strengthening of the animal soul which is of *nogah*, as mentioned in *Likkutei Torah*, section of *Vayikra*.


###### Tanya, Part IV; Iggeret HaKodesh 28:9
[Tanya, Part IV; Iggeret HaKodesh 28:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/28:9)

וְלָכֵן נִסְמְכָה לְפָרָשַׁת פָּרָה דַּוְקָא – ״מַה פָּרָה וְכוּ׳״. וּבְיַלְקוּט פָּרָשַׁת שְׁמִינִי הַגִּירְסָא ״מֵי חַטָּאת וְכוּ׳״:

**Kehot Publication Society (English Translation):**
That is why (the section of Miriam) was adjoined expressly to the section of the heifer: “just as the heifer….” Indeed, in the *Yalkut*, section of *Shemini*, the version is “the waters of lustration….”⁴⁶

footnotes:
⁴⁶ Just as the waters of lustration effect atonement, etc., thus alleviating the difficulty raised at the beginning of this later.