## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 29:1
[Tanya, Part IV; Iggeret HaKodesh 29:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:1)

**אֵשֶׁת** חַיִל עֲטֶרֶת בַּעְלָהּ כוּ׳.

**Kehot Publication Society (English Translation):**
**TWENTY-NINE.** “A woman of valor is the crown (*atarah*) of her husband….”¹

footnotes:
¹ Proverbs 11:4.


###### Tanya, Part IV; Iggeret HaKodesh 29:2
[Tanya, Part IV; Iggeret HaKodesh 29:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:2)

אִיתָא בַּגְּמָרָא פֶּרֶק ד׳ דִּמְגִילָּה: ״וּדְאִשְׁתַּמֵּשׁ בְּתַגָּא חֳלָף כוּ׳״ – ״זֶה הַמִּשְׁתַּמֵּשׁ בְּמִי שֶׁשּׁוֹנֶה הֲלָכוֹת, כִּתְרָהּ שֶׁל תּוֹרָה כוּ׳״, ״תָּנָא דְּבֵי אֵלִיָּהוּ, כָּל הַשּׁוֹנֶה הֲלָכוֹת מוּבְטָח לוֹ כוּ׳״.

**Kehot Publication Society (English Translation):**
In the Gemara, fourth chapter of *Megillah*,² it is stated: “He who makes use of the crown, passes away ³ 1:13.…this applies to one who makes use of a person who can repeat *halachot*, the crown (*keter*) of the Torah…. It was taught in the academy of Elijah: whoever studies *halachot* is assured….”

footnotes:
² Folio 28b.
³ Avot


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

וְצָרִיךְ לְהָבִין, לָמָּה נִקְרְאוּ הַהֲלָכוֹת בְּשֵׁם ״תַּגָּא״ וְ״כִתְרָהּ שֶׁל תּוֹרָה״? וְגַם, לָמָּה ״הַשּׁוֹנֶה הֲלָכוֹת״ דַּוְקָא ״מוּבְטָח לוֹ כוּ׳״, וְלֹא שְׁאָר דִּבְרֵי תוֹרָה? וְכֵן לְהָבִין מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה בְּפֶרֶק י״א דִּמְנָחוֹת: ״אֲפִילוּ לֹא שָׁנָה אָדָם אֶלָּא פֶּרֶק אֶחָד שַׁחֲרִית כוּ׳״ יָצָא יְדֵי חוֹבָתוֹ, וְלָמָּה אֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ בִּשְׁאָר דִּבְרֵי תוֹרָה?

**Kehot Publication Society (English Translation):**
Now it needs to be understood why the *halachot* are referred to as “crown,” and “the crown of the Torah,” and, also, why expressly he who studies *halachot* is assured…, and not other subjects of the Torah. Furthermore, one needs to understand the saying of our Sages, of blessed memory, in the eleventh chapter of *Menachot*,⁴ that even if one studied but a single chapter in the morning…one has fulfilled one’s duty. Why is one’s duty not fulfilled by other subjects of the Torah?

footnotes:
⁴ Folio 99b.


###### Tanya, Part IV; Iggeret HaKodesh 29:4
[Tanya, Part IV; Iggeret HaKodesh 29:4](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:4)

**אַךְ** מוּדַעַת זֹאת, מַה שֶּׁאָמַר הָאֲרִיזַ״ל, שֶׁכָּל אָדָם מִיִּשְׂרָאֵל צָרִיךְ לָבֹא בְּגִלְגּוּלִים רַבִּים עַד שֶׁיְּקַיֵּים כָּל תַּרְיַ״ג מִצְוֹת הַתּוֹרָה בְּמַחֲשָׁבָה דִּיבּוּר וּמַעֲשֶׂה, לְהַשְׁלִים לְבוּשֵׁי נַפְשׁוֹ וּלְתַקְּנָם שֶׁלֹּא יְהֵא לְבוּשָׁא דְחַסְרָא כוּ׳, לְבַד מִצְוֹת הַתְּלוּיוֹת בַּמֶּלֶךְ, שֶׁהוּא מוֹצִיא כָּל יִשְׂרָאֵל, כִּי הוּא כְּלָלוּת כּוּלָּם כוּ׳, וְהַטַּעַם הוּא – כְּדֵי לְהַלְבִּישׁ כָּל תַּרְיַ״ג בְּחִינוֹת וְכֹחוֹת שֶׁבְּנַפְשׁוֹ, אַחַת מֵהֵנָּה לֹא נֶעְדָּרָה כוּ׳.

**Kehot Publication Society (English Translation):**
However, it is well known that the Arizal⁵ stated that every person of Israel needs to be reincarnated many times until he has fulfilled all 613 commandments of the Torah in thought, speech, and action.⁶ This is in order to complete the garments of his soul and to correct them, so that there will not be a missing garment….⁷ [Excepted are the commandments incumbent upon the king, because he discharges all of Israel, as he is the omneity of them all.] The reason is in order to garb all the 613 aspects and powers in one’s soul, so that “Not one of them shall be lacking.”⁸

footnotes:
⁵ See above, Epistle 5, note 103.
⁶ See above, Epistle 7, note 37.
⁷ See above, Epistle 3, note 5, on the “garments” of the soul.
⁸ Par. Isaiah 34:16.


###### Tanya, Part IV; Iggeret HaKodesh 29:5
[Tanya, Part IV; Iggeret HaKodesh 29:5](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:5)

וּבֵיאוּר עִנְיַן הֶכְרַח וְצוֹרֶךְ לְבוּשִׁים אֵלּוּ, מְבוֹאָר בַּזֹּהַר, וּמוּבָן לְכָל מַשְׂכִּיל, כִּי לִהְיוֹת שֶׁנֶּפֶשׁ רוּחַ וּנְשָׁמָה שֶׁבְּאָדָם הֵן בְּחִינוֹת נִבְרָאִים, וְאִי אֶפְשָׁר לְשׁוּם נִבְרָא לְהַשִּׂיג שׁוּם הַשָּׂגָה בְּבוֹרֵא וְיוֹצֵר הַכֹּל, אֵין־סוֹף בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
An explanation for the necessity and need of these garments is given in the *Zohar* ⁹ II:210a-b and 229a-b. and is understood by every intelligent person. For the *nefesh*, *ruach*, and *neshamah*¹⁰ in man are of the genre of creatures, and it is impossible for any creature to attain any apprehension of the Creator and Former of all, the *En Sof*, blessed is He.

footnotes:
⁹ Zohar
¹⁰ See above, Epistle 5, note 53, on these terms.


###### Tanya, Part IV; Iggeret HaKodesh 29:6
[Tanya, Part IV; Iggeret HaKodesh 29:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:6)

וְגַם אַחֲרֵי אֲשֶׁר הֵאִיר ה׳ מֵאוֹרוֹ יִתְבָּרֵךְ וְהֶאֱצִיל בִּבְחִינַת הִשְׁתַּלְשְׁלוּת מַדְרֵגוֹת רַבּוֹת, מַדְרֵגָה אַחַר מַדְרֵגָה, בִּבְחִינַת צִמְצוּמִים עֲצוּמִים וּלְבוּשִׁים רַבִּים וַעֲצוּמִים הַיְדוּעִים לְיוֹדְעֵי חֵן, וְנִקְרָאִים בְּאִדְרָא רַבָּה בְּשֵׁם ״שְׂעָרוֹת״, וּכְדִכְתִיב בְּדָנִיֵּאל: ״וּשְׂעַר רֵישֵׁיהּ כַּעֲמַר נְקֵא כוּ׳״, אַף־עַל־פִּי־כֵן, לֹא יָכְלָה הַנֶּפֶשׁ, אוֹ הָרוּחַ וּנְשָׁמָה לְמִסְבַּל הָאוֹר, כִּי טוֹב וּמָתוֹק הָאוֹר וְכוּ׳, כְּמוֹ שֶׁכָּתוּב: ״לַחֲזוֹת בְּנוֹעַם ה׳״, לְשׁוֹן נְעִימוּת וַעֲרֵיבוּת וּמְתִיקוּת וְתַעֲנוּג עָצוּם לְאֵין קֵץ, כְּמוֹ שֶׁכָּתוּב: ״אָז תִּתְעַנַּג עַל ה׳״, ״וְהִשְׂבִּיעַ בְּצַחְצָחוֹת כוּ׳״, לְשׁוֹן ״צִחֵה צָמָא״, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר.

**Kehot Publication Society (English Translation):**
Even after G–d had already radiated of His light, blessed be He, and caused an emanation in the form of an evolution of numerous levels [level upon level] by way of immense contractions and numerous, immense garments [known to the students of Kabbalah; in the *Idra Rabbah* they are referred to as “hairs,”¹¹ III:128b ff. Cf. above, Epistle 20, note 74. and as written in Daniel: “And the hair of his head as pure wool…”¹²], nevertheless, neither the *nefesh*, nor the *ruach* and *neshamah* can endure the light. For the light is good and sweet…,¹³ as it is written: “To behold the *noam* of the L–rd.”¹⁴ (*Noam*) expresses pleasantness, agreeableness, sweetness, and an infinitely immense delight, as it is written: “Then you will delight yourself in the L–rd,”¹⁵ “And He will satisfy with *tzachtzachot*…”¹⁶ (II:209a) quotes these two verses in this order. an idiom of *tzichey tzama*,¹⁷ as stated in the *Zohar*.¹⁸ II:210b.

footnotes:
¹¹ Zohar
¹² Daniel 7:9.
¹³ Par. Ecclesiastes 11:7.
¹⁴ Psalms 27:4.
¹⁵ Isaiah 58:14.
¹⁶ Ibid., 11. The Zohar
¹⁷ Parched with thirst (Isaiah 5:13); see comment., ad loc.
¹⁸ Zohar


###### Tanya, Part IV; Iggeret HaKodesh 29:7
[Tanya, Part IV; Iggeret HaKodesh 29:7](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:7)

וְאֵין בְּכֹחָהּ לְקַבֵּל הַנְּעִימוּת וַעֲרֵיבוּת הַצַּחְצָחוֹת, שֶׁלֹּא תֵּצֵא מִנַּרְתֵּקָהּ וְתִתְבַּטֵּל מִמְּצִיאוּתָהּ כְּנֵר בַּאֲבוּקָה. אִם לֹא, שֶׁמִּבְּחִינַת אוֹר זֶה עַצְמוֹ – תִּשְׁתַּלְשֵׁל וְתִמָּשֵׁךְ מִמֶּנּוּ אֵיזוֹ הֶאָרָה מוּעֶטֶת, בְּדֶרֶךְ הִשְׁתַּלְשְׁלוּת מַדְרֵיגָה אַחַר מַדְרֵגָה בְּצִמְצוּמִים רַבִּים, עַד שֶׁיִּבָּרֵא מִמֶּנָּה לְבוּשׁ אֶחָד נִבְרָא, מֵעֵין מַהוּת אוֹר זֶה, לְהַלְבִּישׁ הַנֶּפֶשׁ רוּחַ וּנְשָׁמָה.

**Kehot Publication Society (English Translation):**
It is not in (the soul’s) power to absorb the pleasantness and agreeableness of the *tzachtzachot* without leaving its husk and becoming existentially nullified just like the flame in the torch, were it not that from the aspect of this very light there will evolve and issue forth some minute radiation, by way of an evolution of level after level, with many contractions, until a single garment is created thereof, a creation like the nature of this light, to garb the *nefesh*, *ruach*, and *neshamah*.


###### Tanya, Part IV; Iggeret HaKodesh 29:8
[Tanya, Part IV; Iggeret HaKodesh 29:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:8)

וְדֶרֶךְ לְבוּשׁ זֶה, שֶׁהוּא מֵעֵין אוֹר זֶה תּוּכַל לֵיהָנוֹת מִזִּיו אוֹר זֶה וּלְהַשִּׂיגוֹ, וְלֹא תִתְבַּטֵּל מִמְּצִיאוּתָהּ, וְכִמְשַׁל הָרוֹאֶה בַּשֶּׁמֶשׁ דֶּרֶךְ עֲשָׁשִׁית זַכָּה וּמְאִירָה וְכוּ׳, וּכְמוֹ שֶׁכָּתוּב: ״וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן, וַיַּעַל כוּ׳״, שֶׁנִּתְלַבֵּשׁ בֶּעָנָן וְעָלָה וְרָאָה דֶּרֶךְ הֶעָנָן וְכוּ׳, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר חֵלֶק ב׳ דַּף ר״י וְרכ״ט.

**Kehot Publication Society (English Translation):**
By way of this garment [which is like this light], (the soul) can derive enjoyment from the ray of this light, and apprehend it, without becoming existentially nullified. It is analogous to someone looking at the sun through a fine and lucid speculum. Thus it is written: “And Moses entered into the midst of the cloud, and he ascended…”;¹⁹ II:229a and I:66a. that is, he vested himself in the cloud and ascended, and saw by way of the cloud…. Thus it is explained²⁰ in the *Zohar*, volume II, folios 210 and 229.

footnotes:
¹⁹ Exodus 24:18; see Zohar
²⁰ The preceding discourse dealing with the garments of the soul.


###### Tanya, Part IV; Iggeret HaKodesh 29:9
[Tanya, Part IV; Iggeret HaKodesh 29:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:9)

וְהִנֵּה, אוֹר זֶה הַגָּנוּז לַצַּדִּיקִים לֶעָתִיד לָבֹא, הַנִּקְרָא בְּשֵׁם ״נוֹעַם ה׳״ וְ״צַחְצָחוֹת״, לְהִתְעַנֵּג עַל ה׳, וְ״ד׳ מֵאוֹת עָלְמִין דְּכִסּוּפִין דְּמִתְעַנְּגֵי בְּהוֹן צַדִּיקַיָּיא כוּ׳״, כְּמוֹ שֶׁכָּתוּב: ״אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף כוּ׳״ הִנֵּה יֵשׁ בּוֹ מַעֲלוֹת וּמַדְרֵגוֹת רַבּוֹת מְאֹד, גָּבוֹהַּ מֵעַל גָּבוֹהַּ, אַךְ הֶאָרָה מוּעֶטֶת הַיּוֹרֶדֶת מַדְרֵגָה אַחַר מַדְרֵגָה לִבְרוֹא לְבוּשׁ זֶה, הִיא מִבְּחִינַת מַדְרֵגָה הָאַחֲרוֹנָה שֶׁבְּאוֹר זֶה, וְנִקְרֵאת בְּשֵׁם ״מַדְרֵגָה הַחִיצוֹנָה״ וַ״אֲחוֹרַיִים״ דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר דַּף ר״ח עַמּוּד ב׳ (עַיֵּין בְּסֵפֶר ״מִקְדַּשׁ מֶלֶךְ״) וְר״י עַמּוּד ב׳: וּמַה דְאִשְׁתְּאַר כוּ׳.

**Kehot Publication Society (English Translation):**
Now this light, kept concealed for the righteous in the future,²¹ 12a; *Zohar* I:45b and II:148b, (above, Epistle 27, and notes 33 and 34 ad loc.). is termed the “pleasantness of the L–rd,” and the “*tzachtzachot* to delight in the L–rd,” and the “400 worlds of longing” (*almin diksufin*)²² I:123b; III:128b and 288a. in which the *tzaddikim* delight… [as it is written:²³ “400 *shekalim* of *kessef*…”]. In (this light) there are very many rungs and levels, one superior to the other. But the minute radiation, which descends level after level to create this garment, is of the rank of the lowest level in this light. Metaphorically speaking, it is referred to as the external level, and *achorayim*, as stated in the *Zohar*, folio 208b (²⁴cf. in the commentary *Mikdash Melech*), and 210b: “And that which is left….”

footnotes:
²¹ See Chagigah
²² Zohar
²³ Genesis 23:15.—כסף (silver) is etymologically related to לכסוף (to long; to desire).
²⁴ Brackets appear in the text.


###### Tanya, Part IV; Iggeret HaKodesh 29:10
[Tanya, Part IV; Iggeret HaKodesh 29:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:10)

וְהִנֵּה, כְּמוֹ שֶׁבְּנִשְׁמַת הָאָדָם יֵשׁ בָּהּ כֹּחַ הַתַּעֲנוּג שֶׁמִּתְעַנֶּגֶת מִמַּה שֶּׁיֵּשׁ לָהּ עֹנֶג מִמֶּנּוּ, כְּמוֹ מֵהַשְׂכָּלַת שֵׂכֶל חָדָשׁ וּכְהַאי גַּוְנָא, וּבְחִינַת חִיצוֹנִיּוּת וַאֲחוֹרַיִים שֶׁל כֹּחַ וּבְחִינַת הַתַּעֲנוּג שֶׁבָּהּ – הִיא בְּחִינַת כֹּחַ הָרָצוֹן שֶׁבָּהּ, שֶׁהוּא רוֹצֶה מַה שֶּׁהוּא רוֹצֶה, דְּהַיְינוּ דָּבָר שֶׁאֵינוֹ צַעַר, שֶׁהַצַּעַר – הֵיפֶךְ הַתַּעֲנוּג.

**Kehot Publication Society (English Translation):**
Now, in the soul of man there is a faculty for delight: for (the soul) delights in what is delightful to it, as, for example, in the conception of a new insight, or the like. The aspect of the *chitzoniyut* and *achorayim* of the (soul’s) capacity and state of delight is the aspect of the faculty of its will: (the soul) wills that which it wills, i.e., something that is not painful [for pain is the opposite of delight].²⁵, pp. 161a ff.)

footnotes:
²⁵ The above may be summarized as follows: In the soul there is a faculty of delight. This faculty is most deep-seated and innate to the soul, beyond any apprehension. The propensity to like or dislike, that something will appeal to a person or not, is a natural disposition and innate part of the soul. In fact, it is the most basic faculty of the soul. Based on it is man’s will. By nature man wills that which is agreeable to him; what he likes; that which realizes his capacity for delight. Will itself expresses itself on two levels. Most often it is subject to reason. Man wills what reason dictates to him as being most agreeable. First he reasons what would be in his best interest and best agrees with his natural disposition for delight. Then he focuses his will on this rational goal. This is the “lower” or “inferior” will (so called because it is dependent on, thus lower than, reason). The second type of will is not subject to reason. It does not express itself after a rational calculation but transcends it. It is supra-rational and may even act against the dictates of reason (stubbornness would be an example; see above, Epistle 22, note 60). This second type of will, the “superior” or “supreme” will, is the very basic or natural disposition of willing; the “will of will,” or the “will to will,” as it were. (Cf. also Siddur Im Dach


###### Tanya, Part IV; Iggeret HaKodesh 29:11
[Tanya, Part IV; Iggeret HaKodesh 29:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:11)

וְכָכָה עַל דֶּרֶךְ מָשָׁל בְּאוֹר אֵין־סוֹף בָּרוּךְ־הוּא, גַּם כֵּן, כִּבְיָכוֹל, הָרָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הִיא בְּחִינַת חִיצוֹנִיּוּת וַאֲחוֹרַיִים לִבְחִינַת ״עֹנֶג הָעֶלְיוֹן״ וְ״נוֹעַם ה׳״ וְ״צַחְצָחוֹת״ וְ״עָלְמִין דְּכִסּוּפִין״ הַנִּזְכָּרִים לְעֵיל.

**Kehot Publication Society (English Translation):**
Metaphorically speaking, it is the same with the light of the *En Sof*, blessed is He, as it were. The will of the Supreme One, blessed is He, is the aspect of the *chitzoniyut* and *achorayim* of the aspect of the Supreme delight, the “pleasantness of the L–rd,” the *tzachtzachot*, and the “worlds of longing,” mentioned above.


###### Tanya, Part IV; Iggeret HaKodesh 29:12
[Tanya, Part IV; Iggeret HaKodesh 29:12](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:12)

הֲגַם שֶׁהֵם מְיוּחָדִים בְּתַכְלִית הַיִּחוּד, שֶׁהוּא יִתְבָּרֵךְ וּרְצוֹנוֹ אֶחָד, וְלֹא כִּרְצוֹן הָאָדָם חַס וְשָׁלוֹם, לֹא מִינֵּיהּ וְלֹא מִקְצָתֵיהּ, וְאֵין דִּמְיוֹן בֵּינֵיהֶם כְּלָל, אַף־עַל־פִּי־כֵן, דִּבְּרָה תוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם, לְשַׁכֵּךְ הָאֹזֶן מַה שֶּׁיְּכוֹלָה לִשְׁמוֹעַ בְּמָשָׁל וּמְלִיצָה מִנִּשְׁמַת הָאָדָם הַכְּלוּלָה מִכֹּחַ הַתַּעֲנוּג וְהָרָצוֹן וְהַחָכְמָה וְהַבִּינָה וְכוּ׳, וְכַנִּרְאֶה בְּחוּשׁ, שֶׁכְּשֶׁאָדָם מַשְׂכִּיל אֵיזֶה שֵׂכֶל חָדָשׁ נִפְלָא, אֲזַי, בְּאוֹתָהּ רֶגַע עַל כָּל פָּנִים נוֹלָד לוֹ תַּעֲנוּג נִפְלָא בְּשִׂכְלוֹ, מִכְּלָל, שֶׁהַתַּעֲנוּג הוּא לְמַעְלָה מַּעְלָה מִבְּחִינַת הַשֵּׂכֶל וְהַחָכְמָה, רַק שֶׁמְּלוּבָּשׁ בִּבְחִינַת שֵׂכֶל וְחָכְמָה, וּכְשֶׁהָאָדָם מַרְגִּישׁ הַשֵּׂכֶל וְחָכְמָה, דְּהַיְינוּ – שֶׁמַּשִּׂיגָהּ וּמְבִינָהּ הֵיטֵב, אֲזַי, מַרְגִישׁ גַּם כֵּן בְּחִינַת הַתַּעֲנוּג הַמְלוּבָּשׁ בַּחָכְמָה.

**Kehot Publication Society (English Translation):**
Though these are unified in an absolute unity, for He, blessed be He, and His will, are one [and not like the will of man, Heaven forfend, neither wholly nor partially; there is no comparison whatsoever between them], nevertheless, the Torah speaks in human idiom²⁶ 31b. to appease the ear with what it is able to hear,²⁷ and *Tanchuma* on Exodus 19:18. with allegory and metaphor relating to the soul of man²⁸ which compounds the faculty of delight, will, wisdom, understanding…. (This composition of the soul) is empirically evident. For when a person conceives some wondrous new insight then, at least, at that very moment, there is born in his mind a wondrous delight. Thus it follows that the (faculty of) delight surpasses exceedingly the faculty of the intellect and wisdom, except that it is vested in the faculty of the intellect and wisdom. Thus when man senses the intellect and wisdom, that is, he apprehends and understands it well, he, then, also senses the faculty of delight which is vested in the wisdom.

footnotes:
²⁶ Berachot
²⁷ Mechilta
²⁸ See above, beg. of Epistle 15, and notes, ad loc.


###### Tanya, Part IV; Iggeret HaKodesh 29:13
[Tanya, Part IV; Iggeret HaKodesh 29:13](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:13)

וְלָכֵן נִקְרֵאת בְּחִינַת בִּינָה בְּשֵׁם ״עוֹלָם־הַבָּא״ בַּזּוֹהַר הַקָּדוֹשׁ, שֶׁהִיא בְּחִינַת הִתְגַּלּוּת הַחָכְמָה עִם הַתַּעֲנוּג הַמְלוּבָּשׁ בָּהּ, שֶׁמַּשִּׂיגִים הַצַּדִּיקִים בְּגַן עֵדֶן וּמַשְׂכִּילִים בִּפְנִימִיּוּת הַתּוֹרָה, דְּאוֹרַיְיתָא מֵחָכְמָה נָפְקָא, וְאוֹרַיְיתָא וְקוּדְשָׁא־בְּרִיךְ־הוּא כּוּלָּא חַד:

**Kehot Publication Society (English Translation):**
That is why in the sacred *Zohar*²⁹ II:158a; Cf. above, Epistle 5. the aspect of *binah* is referred to as *olam habah* (the World to Come). For it is the state of the manifestation of the *chochmah*, and the delight vested in it, which the righteous apprehend in the Garden of Eden and perceive in the *pnimiyut* of the Torah. For The Torah derives from *chochmah*,³⁰ II:85a; see above, Epistle 19, note 35. and the Torah and the Holy One, blessed is He, are entirely one.³¹ II:90b; above, Epistle 23, note 23.

footnotes:
²⁹ Zohar
³⁰ Zohar
³¹ Zohar


###### Tanya, Part IV; Iggeret HaKodesh 29:14
[Tanya, Part IV; Iggeret HaKodesh 29:14](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:14)

**וְהִנֵּה,** רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא מְכוּנֶּה וְנִקְרָא בְּפִי חַכְמֵי הָאֱמֶת בְּשֵׁם ״כֶּתֶר עֶלְיוֹן״, וּבוֹ תר״ך עַמּוּדֵי אוֹר וְכוּ׳. פֵּירוּשׁ, דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁיֵּשׁ עַמּוּדִים בְּבֵית חוֹמָה גָּדוֹל, נִצָּבִים בָּאָרֶץ וְרֹאשָׁם מְחוּבָּר בַּתִּקְרָה, כָּכָה מַמָּשׁ עַל דֶּרֶךְ מָשָׁל, ״כֶּתֶר עֶלְיוֹן״ בָּרוּךְ־הוּא, הוּא לְמַעְלָה מִבְּחִינַת מַדְרֵגַת הַחָכְמָה, וְהוּא מִלְּשׁוֹן ״כּוֹתֶרֶת״, שֶׁהוּא מַכְתִּיר וּמַקִּיף עַל הַמּוֹחִין שֶׁבָּרֹאשׁ, שֶׁהֵם בְּחִינוֹת חָכְמָה־בִּינָה־דַּעַת.

**Kehot Publication Society (English Translation):**
Now, the Kabbalists³², in the Hebrew—lit., the “sages of the truth” (i.e., of Kabbalah). term and refer to the Supernal Will as *keter elyon*, the supreme crown. In it there are 620³³) of *keter* is 620. pillars of light….³⁴, near the end; R. Shem Tov ibn Shem Tov, *Sefer Haemunot* 4:7; R. Moses Cordovero, *Pardes Rimonim* 8:3; and *Shiur Komah*, ch. 93, s.v. *Keter* and *Ratzon*; *Likkutei Amarim*, Part I, ch. 53. That is, by way of analogy, just as in a large brick house there are pillars standing in the ground, and their apex is connected with the ceiling, precisely so, metaphorically speaking, the *keter* of the Supernal, blessed is He, transcends the aspect of the level of *chochmah*. (*Keter*) is an idiom of *koteret* (capitol), for it surrounds and encompasses above the brains in the head [i.e., the faculties of *chochmah*, *binah*, and *daat* (*chabad*)].³⁵ 23:1, 2; ibid. 25:5; above, Epistle 17 (note 27, ad loc.).

footnotes:
³² Chachmei HaEmet
³³ The numerical value (gematria
³⁴ See Masechet Atzilut
³⁵ See Etz Chaim


###### Tanya, Part IV; Iggeret HaKodesh 29:15
[Tanya, Part IV; Iggeret HaKodesh 29:15](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:15)

וְרָצוֹן זֶה נִתְלַבֵּשׁ בְּתַרְיַ״ג מִצְוֹת הַתּוֹרָה וְז׳ מִצְוֹת דְּרַבָּנָן, שֶׁרוּבָּם כְּכוּלָּם הֵן מִצְוֹת מַעֲשִׂיּוֹת. וְגַם הַתְּלוּיוֹת בְּדִבּוּר – הָא קַיְימָא לָן דַּ״עֲקִימַת שְׂפָתָיו הָוֵי מַעֲשֶׂה״. וְגַם הַתְּלוּיוֹת בַּמַּחֲשָׁבָה אוֹ בַּלֵּב – הֲרֵי הַמִּצְוָה נִיתְּנָה לָאָדָם הַגַּשְׁמִי שֶׁבָּעוֹלָם הַזֶּה דַּוְקָא, שֶׁהוּא בַּעַל בְּחִירָה לְהַטּוֹת לְבָבוֹ לְטוֹב וְכוּ׳, מַה־שֶּׁאֵין־כֵּן הַנְּשָׁמָה בְּלֹא גוּף, אֵין צָרִיךְ לְצַוֹּתָהּ עַל זֶה.

**Kehot Publication Society (English Translation):**
This (Supreme) Will is vested in the 613 commandments of the Torah and the seven precepts of the Rabbis,³⁶ practically all of which are operative commandments [even those related to speech, for we maintain that the motioning of the lips is regarded as an act,³⁷ 65a. and also those relating to thought or the heart. For the commandment is given only to physical man in this world³⁸ 22a. because he has the choice to turn his heart to good….³⁹ The soul without a body, however, need not be enjoined about this⁴⁰ 26:1; *Likkutei Amarim*, Part I, ch. 37.].

footnotes:
³⁶ Thus 620 precepts corresponding to the 620 pillars of light.
³⁷ Sanhedrin
³⁸ See Eruvin
³⁹ Or to evil.
⁴⁰ See Etz Chaim


###### Tanya, Part IV; Iggeret HaKodesh 29:16
[Tanya, Part IV; Iggeret HaKodesh 29:16](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:16)

וְנִמְצָא, שֶׁהַמִּצְוֹת – הֵן עַל דֶּרֶךְ מָשָׁל כְּמוֹ הָעַמּוּדִים, נִצָּבִים מֵרוּם הַמַּעֲלוֹת, הוּא רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, עַד הָאָרֶץ הַלֵּזוּ הַחוּמְרִית. וְהֵן עַל דֶּרֶךְ מָשָׁל כְּמוֹ הָעַמּוּדִים חֲלוּלִין, שֶׁמַּקִּיפִין וּמַלְבִּישִׁין נִשְׁמַת הָאָדָם אוֹ רוּחוֹ אוֹ נַפְשׁוֹ כְּשֶׁמְּקַיֵּים הַמִּצְוֹת, וְדֶרֶךְ עַמּוּדִים אֵלּוּ עוֹלִין הַנֶּפֶשׁ־רוּחַ־נְשָׁמָה שֶׁלּוֹ עַד רוּם הַמַּעֲלוֹת, לִצְרוֹר בִּצְרוֹר הַחַיִּים אֶת ה׳, פֵּירוּשׁ לִהְיוֹת צְרוּרוֹת וּמְלוּבָּשׁוֹת בְּאוֹר הַכֶּתֶר, הוּא רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, וְעַל־יְדֵי לְבוּשׁ זֶה – יוּכְלוּ לַחֲזוֹת בְּ״נוֹעַם ה׳״ וְ״צַחְצָחוֹת״ שֶׁלְּמַעְלָה מִמַּעֲלַת הַכֶּתֶר, וְהֵן פְּנִימִיּוּתוֹ עַל דֶּרֶךְ מָשָׁל.

**Kehot Publication Society (English Translation):**
Thus it follows that the commandments, metaphorically speaking, are as the pillars that stand from the peak of rungs, i.e., the will of the Supreme One, blessed is He, to this material world. Metaphorically speaking, they are as the hollow pillars which encompass and garb man’s *neshamah*, or *ruach*, or *nefesh*, when he fulfils the commandments. By way of these pillars his *nefesh*, *ruach*, and *neshamah* ascend to the peak of rungs to be bound up in the bundle of life with the L–rd,⁴¹, Shelach 51d. that is, to be bound up and vested in the light of *keter*, the will of the Supreme One, blessed is He. And by means of this garment they are able to behold the “pleasantness of the L–rd,” and the *tzachtzachot*, which transcend the rank of *keter* and, metaphorically speaking, are its inner core.

footnotes:
⁴¹ I Samuel 25:29; see Likkutei Torah


###### Tanya, Part IV; Iggeret HaKodesh 29:17
[Tanya, Part IV; Iggeret HaKodesh 29:17](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:17)

(וַהֲגַם שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר, שֶׁהַמִּצְוֹת הֵן פְּנִימִיּוּת רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הִנֵּה מוּדַעַת זֹאת לְיוֹדְעֵי חֵן, רִיבּוּי בְּחִינוֹת וּמַדְרֵגוֹת שֶׁיֵּשׁ בְּכָל בְּחִינָה וּמַדְרֵגָה מִמַּדְרֵגוֹת הַקְּדוּשָּׁה, כַּמָּה בְּחִינוֹת ״פָּנִים״ לְ״פָנִים״, וְכַמָּה בְּחִינוֹת ״אֲחוֹרַיִים״ לַ״אֲחוֹרַיִים״, לְאֵין קֵץ וְכוּ׳).

**Kehot Publication Society (English Translation):**
(⁴²Though it is explained elsewhere that the commandments are the innermost will of the Supreme One, blessed is He,⁴³, Part I, ch. 23. the students of Kabbalah are well acquainted with the multitude of aspects and levels within every aspect and level of the levels of holiness. There are several aspects of “*panim* to *panim*,” and several aspects of “*achorayim* to *achorayim*,”⁴⁴ to no end….)

footnotes:
⁴² Brackets appear in the text.
⁴³ See Likkutei Amarim
⁴⁴ See ref. cited above, Epistle 20, note 36.


###### Tanya, Part IV; Iggeret HaKodesh 29:18
[Tanya, Part IV; Iggeret HaKodesh 29:18](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:18)

וְהִנֵּה, ז׳ מִצְוֹת דְּרַבָּנָן אֵינָן נֶחְשָׁבוֹת מִצְוֹת בִּפְנֵי עַצְמָן, שֶׁהֲרֵי כְּבָר נֶאֱמַר: ״לֹא תוֹסֵף״, אֶלָּא הֵן יוֹצְאוֹת וְנִמְשָׁכוֹת מִמִּצְוֹת הַתּוֹרָה וּכְלוּלוֹת בָּהֶן בְּמִסְפַּר תַּרְיַ״ג, לְהַלְבִּישׁ תַּרְיַ״ג בְּחִינוֹת וְכֹחוֹת שֶׁבְּנֶפֶשׁ־רוּחַ־נִשְׁמַת הָאָדָם.

**Kehot Publication Society (English Translation):**
Now, the seven precepts of the Rabbis are not regarded as commandments in themselves, for it was already said: “You shall not add.”⁴⁵ 9:1. Rather, they derive and issue from the commandments of the Torah and are included in them, in the sum of 613, to garb the 613 aspects and powers in the *nefesh*, *ruach*, and *neshamah* of man.

footnotes:
⁴⁵ Deuteronomy 13:1; Maimonides, Hilchot Yesodei HaTorah


###### Tanya, Part IV; Iggeret HaKodesh 29:19
[Tanya, Part IV; Iggeret HaKodesh 29:19](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:19)

וְזֶהוּ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ פָּרָשַׁת פְּקוּדֵי (דַּף רכ״ט עַמּוּד ב׳): ״דְּאִינּוּן עוֹבָדִין טָבִין דְּעָבִיד בַּר נַשׁ מָשְׁכֵי מִנְּהוֹרָא דְּזִיוָוא עִילָּאָה לְבוּשָׁא כוּ׳, וְחָמֵי כוּ׳ בְּנוֹעַם ה׳ וְכוּ׳״.

**Kehot Publication Society (English Translation):**
This is the meaning of the statement in the sacred *Zohar*, section of *Pekudei* (folio 229b), that “The good deeds which man does elicit a garment from the light of the supreme splendor…, and they see…the pleasantness of the L–rd….”


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

וַהֲגַם דְּהָתָם מַיְירִי בְּגַן עֵדֶן הַתַּחְתּוֹן, שֶׁהַלְּבוּשִׁים שָׁם הֵם מִמִּצְוֹת מַעֲשִׂיּוֹת מַמָּשׁ, אֲבָל בְּגַן עֵדֶן הָעֶלְיוֹן הַלְּבוּשִׁים הֵם מֵרְעוּתָא וְכַוָּונָה דְלִבָּא בְּאוֹרַיְיתָא וּצְלוֹתָא, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר שָׁם (דַּף ר״י), הֲרֵי הַכַּוָּונָה הִיא כַּוָּונַת עֶסְקוֹ בַּתּוֹרָה לִשְׁמָהּ מֵאַהֲבַת ה׳, וּמִצְוַת תַּלְמוּד תּוֹרָה הִיא גַּם כֵּן מִכְּלַל מִצְוֹת מַעֲשִׂיּוֹת, דַּ״עֲקִימַת שְׂפָתָיו הָוֵי מַעֲשֶׂה״, וְהִרְהוּר לָאו כְּדִבּוּר דָּמִי, וְאֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ בְּהִרְהוּר לְבַדּוֹ, וְכֵן בִּתְפִלָּה.

**Kehot Publication Society (English Translation):**
Though there it speaks of the Lower Garden of Eden where the garments are of the truly operational commandment, while in the Higher Garden of Eden the garments are of the love and devotion of the heart with respect to Torah and prayer [as mentioned in the Zohar, ad loc. (folio 210⁴⁶)]; however, this devotion refers to the devotion of one’s occupation with Torah for its own sake (*lishmah*),⁴⁷ out of the love for God. [The commandment to study Torah also belongs to the class of operational commandments, for the motion of the lips is an act, and meditation is not the same as speech;⁴⁸ 65a; *Berachot* 20b. thus one does not discharge his duty by meditation alone.⁴⁹ 2:12; see *Eruvin* 54a. The same applies to prayer.⁵⁰]

footnotes:
⁴⁶ II:210b.
⁴⁷ See above, Epistle 12, note 17.
⁴⁸ Sanhedrin
⁴⁹ Hilchot Talmud Torah
⁵⁰ See above, Epistle 25, note 61.


###### Tanya, Part IV; Iggeret HaKodesh 29:21
[Tanya, Part IV; Iggeret HaKodesh 29:21](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:21)

וּמַה גַּם, כִּי מַעֲלַת הַכַּוָּונָה עַל הַדִּבּוּר וּמַעֲשֶׂה אֵינָהּ מִצַּד עַצְמָהּ כוּ׳, אֶלָּא מִצַּד הֶאָרַת רָצוֹן הָעֶלְיוֹן כוּ׳, כְּמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים חֵלֶק א׳ פֶּרֶק ל״ח בַּאֲרִיכוּת, עַיֵּין שָׁם.

**Kehot Publication Society (English Translation):**
And certainly so, considering that the advantage of devotion over speech and deed is not of itself…, but because of the radiation from the Supernal Will…, as explained at length in *Likkutei Amarim*, Part I, ch. 38, see there.


###### Tanya, Part IV; Iggeret HaKodesh 29:22
[Tanya, Part IV; Iggeret HaKodesh 29:22](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:22)

וְהִנֵּה מוּדַעַת זֹאת, כִּי הִנֵּה, רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הַמְלוּבָּשׁ בְּתַּרְיַ״ג מִצְוֹת שֶׁבַּתּוֹרָה שֶׁבִּכְתָב, הוּא מוּפְלָא וּמְכוּסֶּה, טָמִיר וְנֶעְלָם, וְאֵינוֹ מִתְגַּלֶּה אֶלָּא בַּתּוֹרָה שֶׁבְּעַל פֶּה, כְּמוֹ מִצְוַת תְּפִילִּין, עַל דֶּרֶךְ מָשָׁל, שֶׁנֶּאֱמַר בַּתּוֹרָה שֶׁבִּכְתָב: ״וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ וְהָיוּ לְטוֹטָפוֹת בֵּין עֵינֶיךָ״, וְהוּא מַאֲמָר סָתוּם וְנֶעְלָם, שֶׁלֹּא פֵירֵשׁ הַכָּתוּב אֵיךְ וּמַה לִּקְשׁוֹר, וּמַהוּ ״טוֹטָפוֹת״, וְהֵיכָן הוּא ״בֵּין עֵינֶיךָ״ וְ״עַל יָדֶךָ״, עַד שֶׁפֵּירְשָׁה תּוֹרָה שֶׁבְּעַל פֶּה, שֶׁצָּרִיךְ לִקְשׁוֹר בַּיִת אֶחָד עַל הַיָּד וְד׳ בָּתִּים עַל הָרֹאשׁ, וּבְתוֹכָם ד׳ פָּרָשִׁיּוֹת, וְהַבָּתִּים יִהְיוּ מֵעוֹר מְעוּבָּד, וּמְרוּבָּעִים דַּוְקָא, וּמְקוּשָּׁרִים בִּרְצוּעוֹת שֶׁל עוֹר שְׁחוֹרוֹת דַּוְקָא, וְכָל שְׁאָר פְּרָטֵי הִלְכוֹת עֲשִׂיַּית הַתְּפִילִּין שֶׁנֶּאֶמְרוּ בְּעַל פֶּה, וְ״עַל יָדֶךָ״ הִיא הַזְּרוֹעַ דַּוְקָא וְלֹא כַּף הַיָּד, וּ״בֵין עֵינֶיךָ״ זֶה קָדְקוֹד וְלֹא הַמֵּצַח.

**Kehot Publication Society (English Translation):**
Now, it is known that the will of the Supreme One, blessed is He, vested in the 613 commandments of the Written Torah, is hidden and covered, secreted and concealed. It is manifest only in the Oral Torah. For example, the precept of *tefillin*: in the Written Torah it is stated, “And you shall bind them for a sign on your hand, and they shall be for frontlets between your eyes.”⁵¹ This is an indistinct and concealed statement, for Scripture did not explain how, and what to bind, and what frontlets are, and where is “between your eyes” and “on your hand,” until the Oral Torah explicates that one needs to bind a single box on the hand, and four boxes on the head, and four portions of Scripture within them. Also, the boxes are to be made of prepared leather, and of necessity square, and to be tied by means of leather straps which need to be black, and all the other detailed rulings of making the *tefillin* that were said orally. Also, “on your hand” refers only to the arm, and not to the palm of the hand; and “between your eyes” refers to the scalp, and not to the forehead.

footnotes:
⁵¹ Deuteronomy 6:8.


###### Tanya, Part IV; Iggeret HaKodesh 29:23
[Tanya, Part IV; Iggeret HaKodesh 29:23](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:23)

וְכֵן כָּל מִצְוֹת שֶׁבַּתּוֹרָה, בֵּין מִצְוֹת עֲשֵׂה בֵּין מִצְוֹת לֹא תַעֲשֶׂה – אֵינָן גְּלוּיוֹת וִידוּעוֹת וּמְפוֹרָשׁוֹת אֶלָּא עַל־יְדֵי תּוֹרָה שֶׁבְּעַל פֶּה, כְּמִצְוַת לֹא תַעֲשֶׂה שֶׁנֶּאֱמַר בְּשַׁבָּת: ״לֹא תַעֲשֶׂה מְלָאכָה״, וְלֹא פֵירֵשׁ מַה הִיא מְלָאכָה, וּבַתּוֹרָה שֶׁבְּעַל פֶּה נִתְפָּרֵשׁ שֶׁהֵן ל״ט מְלָאכוֹת הַיְדוּעוֹת, וְלֹא טִלְטוּל אֲבָנִים וְקוֹרוֹת כְּבֵידוֹת.

**Kehot Publication Society (English Translation):**
It is likewise with *all* the commandments of the Torah, whether they be operational precepts or prohibitory precepts; they are not revealed, and known, and explicated, except through the Oral Torah. For instance, the prohibitory precept that was said with respect to Shabbat—“You shall do no work”⁵²: it does not explain what is regarded as work. In the Oral Torah, however, it is explicated to refer to the well known 39 forms of work⁵³ 7:2. and not to the carrying of stones or heavy beams.

footnotes:
⁵² Exodus 20:10; Deuteronomy 5:14.
⁵³ See Mishnah, Shabbat


###### Tanya, Part IV; Iggeret HaKodesh 29:24
[Tanya, Part IV; Iggeret HaKodesh 29:24](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:24)

וְכַיּוֹצֵא בָהֶן הֵן כָּל הַמִּצְוֹת, בֵּין מִצְוֹת עֲשֵׂה בֵּין מִצְוֹת לֹא תַעֲשֶׂה, הֵן סְתוּמוֹת וְלֹא מְפוֹרָשׁוֹת וּגְלוּיוֹת וִידוּעוֹת, אֶלָּא עַל־יְדֵי תּוֹרָה שֶׁבְּעַל פֶּה.

**Kehot Publication Society (English Translation):**
And as it is with these, so it is with all the commandments, whether they be operational precepts or prohibitory precepts: they are indistinct and are explicated, revealed, and known only through the Oral Torah.


###### Tanya, Part IV; Iggeret HaKodesh 29:25
[Tanya, Part IV; Iggeret HaKodesh 29:25](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:25)

וּמִשּׁוּם הָכֵי כְּתִיב עַל תּוֹרָה שֶׁבְּעַל פֶּה: ״אַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ״, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר, מִשּׁוּם שֶׁעַל דֶּרֶךְ מָשָׁל כְּמוֹ שֶׁכָּל אֵבְרֵי הַוָּלָד כְּלוּלִים בְּטִיפַּת הָאָב בְּהֶעְלֵם גָּדוֹל, וְהָאֵם מוֹצִיאָתוֹ לִידֵי גִּילּוּי בְּלֵידָתָהּ וָלָד שָׁלֵם בְּרַמַ״ח אֵבָרִים וְשַׁסַ״ה גִידִים, כָּכָה מַמָּשׁ כָּל רַמַ״ח מִצְוֹת עֲשֵׂה וְשַׁסַ״ה מִצְוֹת לֹא תַעֲשֶׂה בָּאִים מֵהַהֶעְלֵם אֶל הַגִּילּוּי בַּתּוֹרָה שֶׁבְּעַל פֶּה, וְרֵישֵׁיהּ דִּקְרָא: ״שְׁמַע בְּנִי מוּסַר אָבִיךָ״ קָאֵי אַתּוֹרָה שֶׁבִּכְתָב, דְּנָפְקָא מֵחָכְמָה עִילָּאָה הַנִּקְרֵאת בְּשֵׁם ״אָב״.

**Kehot Publication Society (English Translation):**
That is why Scripture says of the Oral Torah: “And you shall not cast off the teaching of your mother,”⁵⁴ as stated in the *Zohar*.⁵⁵ II:276b. See also ibid. 238b, and cf. ibid. 85a. (This verse is explicitly interpreted thus, in *Midrash Mishlei* 1:8.) Metaphorically speaking, just as all the limbs of the child are included, in great concealment, in the sperm of the father,⁵⁶ III:93a; cf. *Niddah* 31a. and the mother brings this out into a state of manifestation [when giving birth to a child that is whole, with 248 limbs and 365 sinews], so, in precisely like fashion, the 248 operational precepts and the 365 prohibitory precepts emerge from concealment to manifestation through the Oral Torah. And the beginning of the verse—“Heed my son the instruction of your father”—refers to the Written Torah,⁵⁷ on Proverbs (ad loc.; sect. 929). which derives from the supreme *chochmah*⁵⁸ which is called “father.”⁵⁹

footnotes:
⁵⁴ Proverbs 1:8.
⁵⁵ See Zohar
⁵⁶ See Zohar
⁵⁷ See ref. cited above, note 55, and Yalkut Shimoni
⁵⁸ See ref. cited above, note 30.
⁵⁹ See above, Epistle 15, note 9.


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

וְזֶהוּ שֶׁכָּתוּב: ״אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ״, כִּי הַתּוֹרָה שֶׁבְּעַל פֶּה הַנִּקְרֵאת ״אֵשֶׁת חַיִל״, הַמּוֹלִידָה וּמַעֲמֶדֶת חֲיָילוֹת הַרְבֵּה, כְּמוֹ שֶׁכָּתוּב: ״וַעֲלָמוֹת אֵין מִסְפָּר״ אַל תִּקְרֵי ״עֲלָמוֹת״ אֶלָּא ״עוֹלָמוֹת״ – אֵלּוּ הֲלָכוֹת דְּלֵית לוֹן חוּשְׁבָּנָא, כְּמוֹ שֶׁכָּתוּב בַּתִּיקּוּנִים.

**Kehot Publication Society (English Translation):**
Now this is the meaning of “A woman of valor is the crown of her husband.” For the Oral Torah is termed the “woman of valor” who gives birth to and raises many valiant hosts, as it is written⁶⁰ “And *alamot* without number”: do not read *alamot*⁶¹ but *olamot*,⁶² referring to the *halachot* which are without number, as stated in the *Tikkunim*.⁶³, Introduction 14b.

footnotes:
⁶⁰ Song of Songs 6:8.
⁶¹ Maidens.
⁶² Worlds.
⁶³ Tikkunei Zohar


###### Tanya, Part IV; Iggeret HaKodesh 29:27
[Tanya, Part IV; Iggeret HaKodesh 29:27](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/29:27)

וְכוּלָּן הֵן בְּחִינַת גִּילּוּי רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הַנֶּעְלָם בַּתּוֹרָה שֶׁבִּכְתָב, וְרָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הוּא לְמַעְלָה מַּעְלָה מִמַּעֲלַת חָכְמָה עִילָּאָה, וּכְמוֹ כֶּתֶר וַעֲטָרָה שֶׁעַל הַמּוֹחִין שֶׁבָּרֹאשׁ, לָכֵן נִקְרְאוּ הַהֲלָכוֹת בְּשֵׁם ״תַּגָּא״ וְ״כִתְרָהּ שֶׁל תּוֹרָה״, וְ״הַשּׁוֹנֶה הֲלָכוֹת מוּבְטָח לוֹ שֶׁהוּא בֶּן עוֹלָם־הַבָּא״, עַל־יְדֵי הִתְלַבְּשׁוּת נֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁלּוֹ בָּרָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, כַּנִּזְכָּר לְעֵיל:

**Kehot Publication Society (English Translation):**
They all are the aspect of the manifestation of the will of the Supreme One, blessed is He, concealed in the Written Torah. And the will of the Supreme One, blessed is He, is exceedingly more sublime than the rank of the supreme *chochmah*, just as a crown (*keter*) and wreath (*atarah*) is above the brains in the head.⁶⁴ The *halachot*, therefore, are referred to as “crown,” and “crown of the Torah,” and “Whoever studies *halachot* is assured of life in the World to Come,” by investing his *nefesh*, *ruach*, and *neshamah* in the the will of the Supreme One, blessed is He, as stated above.

footnotes:
⁶⁴ See above, note 35.