## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 5:1
[Tanya, Part IV; Iggeret HaKodesh 5:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:1)

**וַיַּעַשׂ** דָּוִד שֵׁם. וּפֵירֵשׁ בַּזּוֹהַר הַקָּדוֹשׁ, מִשּׁוּם שֶׁנֶּאֱמַר: ״וַיְהִי דָוִד עוֹשֶׂה מִשְׁפָּט וּצְדָקָה לְכָל עַמּוֹ כוּ׳״, ״בָּכָה רַבִּי שִׁמְעוֹן וְאָמַר: מַאן עָבִיד שְׁמָא קַדִּישָׁא בְּכָל יוֹמָא מַאן דְּיָהִיב צְדָקָה לְמִסְכְּנֵי כוּ׳״.

**Kehot Publication Society (English Translation):**
**FIVE.** “And David made a name.”¹ In the sacred *Zohar* this is interpreted in relation to the verse “And David performed justice and *tzedakah* with all his people…”²: “Rabbi Shimon wept and said: Who makes the Holy Name, every day? He who gives charity to the poor….”³ III:113a, b.

footnotes:
¹ II Samuel 8:13.
² Ibid., 15.
³ Zohar


###### Tanya, Part IV; Iggeret HaKodesh 5:2
[Tanya, Part IV; Iggeret HaKodesh 5:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:2)

וְיוּבַן, בְּהַקְדִּים מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק: ״כִּי בְּיָהּ ה׳ צוּר עוֹלָמִים״ – ״בְּה׳ נִבְרָא עוֹלָם הַזֶּה, בְּיוּ״ד נִבְרָא עוֹלָם־הַבָּא״. פֵּירוּשׁ, שֶׁהַתַּעֲנוּג שֶׁמִּתְעַנְּגִים נִשְׁמוֹת הַצַּדִּיקִים וְנֶהֱנִין מִזִּיו הַשְּׁכִינָה הַמֵּאִיר בְּגַן עֵדֶן עֶלְיוֹן וְתַחְתּוֹן, הוּא, שֶׁמִּתְעַנְּגִים בְּהַשָּׂגָתָם וְהַשְׂכָּלָתָם, שֶׁמַּשְׂכִּילִים וְיוֹדְעִים וּמַשִּׂיגִים אֵיזֶה הַשָּׂגָה בְּאוֹר וְחַיּוּת הַשּׁוֹפֵעַ שָׁם מֵאֵין־סוֹף בָּרוּךְ־הוּא, בִּבְחִינַת גִּילּוּי לְנִשְׁמָתָם וְרוּחַ בִּינָתָם, לְהָבִין וּלְהַשִּׂיג אֵיזֶה הַשָּׂגָה כָּל אֶחָד וְאֶחָד לְפִי מַדְרֵגָתוֹ וּלְפִי מַעֲשָׂיו, וְלָכֵן נִקְרָא עוֹלָם־הַבָּא בְּשֵׁם ״בִּינָה״ בַּזּוֹהַר הַקָּדוֹשׁ.

**Kehot Publication Society (English Translation):**
This will be understood by first explaining the comment of our Sages, of blessed memory, on the verse⁴ “For by *Yud-Hey*,⁵ the L–rd is the *tzur*⁶ on *Berachot* 51a (s.v. *Zocheh*) enlightens this interpretation by quoting a version which does not appear in our text of the Talmud: “do not read *tzur* (rock), but *tzar* (formed, designed).” This version does appear in the *Zohar* II:22b, though emending *tzur* to *tzayar* (former, designer), an emendation that appears elsewhere in the Talmud (relating to other verses), e.g., *Berachot* 10a, etc. of the worlds”: “This world was created by the *hey*,⁷ (second letter of *Yud-hey*). the World to Come was created by the *yud*⁸ (first letter of *Yud-hey*)..”⁹ 29b; *Midrashim* on Genesis 2:4. This means that the delight which the souls of the righteous derive and enjoy from the splendor of the *Shechinah*,¹⁰ which radiates in the upper and lower Gardens of Eden, consists of their delighting in their apprehension and conception, for they conceive, know, and attain some apprehension of the light and vitality which effuses there—in a state of manifestation—from the *En Sof*, blessed is He, to their soul and their spirit of understanding, so that each and every one can understand and attain some perception according to his level and his deeds.¹¹ I:129b and 135b. That is why in the sacred *Zohar*¹² II:158a; *Zohar Chadash* 93a (beg. of *Tikkunim Chadashim*). See below, Epistle 29. the World to Come (*olam haba*) is referred to as *binah* (understanding).

footnotes:
⁴ Isaiah 26:4.
⁵ These two letters combined form a name of G–d, reading: “For in G–d, the L–rd….”
⁶ Tosafot
⁷ The letter hey
⁸ The letter yud
⁹ Menachot
¹⁰ See above, Epistle 1, note 21.
¹¹ Cf. Zohar
¹² Zohar


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

וְהַשְׁפָּעָה זוֹ נִמְשֶׁכֶת מִבְּחִינַת חָכְמָה עִילָּאָה, שֶׁהוּא מְקוֹר הַהַשְׂכָּלָה וְהַהַשָּׂגָה הַנִּקְרָא בְּשֵׁם בִּינָה, וְהוּא קַדְמוּת הַשֵּׂכֶל קוֹדֶם שֶׁבָּא לִכְלַל גִּילּוּי הַשָּׂגָה וַהֲבָנָה, רַק עֲדַיִין הוּא בִּבְחִינַת הֶעְלֵם וְהֶסְתֵּר, רַק שֶׁמְּעַט מִזְּעֵיר שָׁם זְעֵיר שָׁם שׁוֹפֵעַ וְנִמְשָׁךְ מִשָּׁם לִבְחִינַת בִּינָה, לְהָבִין וּלְהַשִּׂיג שֵׂכֶל הַנֶּעְלָם, וְלָכֵן נִקְרָא בְּשֵׁם ״נְקוּדָּה בְּהֵיכָלָא״ בַּזּוֹהַר הַקָּדוֹשׁ, וְזוֹ הִיא תְּמוּנַת יוּ״ד שֶׁל שֵׁם הַוָיָ׳ בָּרוּךְ־הוּא. וְנִקְרָא ״עֵדֶן״, אֲשֶׁר עָלָיו נֶאֱמַר: ״עַיִן לֹא רָאֲתָה״ כוּ׳. וְנִקְרָא ״אַבָּא יָסַד בְּרַתָּא״.

**Kehot Publication Society (English Translation):**
And this flow issues from the plane of the Supreme *chochmah*, which is the source of the conception and apprehension referred to as *binah*.¹³ is the first, and as such the source of all succeeding *sefirot*. *Binah* is merely the elucidation and expansion of *chochmah*; the comprehensive knowledge following upon the conceptual wisdom of *chochmah*. Thus, *binah* is referred to as “understanding (or: deriving) one thing out of another” (i.e., out of *chochmah*, the original concept). See Addendum, *Mystical Concepts in Chassidism*, s.v. *Chochmah-Binah*. For *chochmah* is the primordium of the intellect, antecedent to apprehension and understanding becoming manifest, rather, still in a state of hiding and concealment,¹⁴ except for some trifle here and there flowing forth and issuing from it to the faculty of *binah*, making it possible to understand and to apprehend the hidden intellect. In the sacred *Zohar*, *chochmah* is, therefore, referred to as “the dot in the palace”;¹⁵ I:6a; *Tikkunei Zohar*, Introduction 12b; *et passim*. Cf. also *Zohar* I:15a ff. “Dot”—*chochmah*; “palace”—*binah*; see Addendum, ibid. and this is the form of the *yud* of the Name of *Havaya*,¹⁶—signify the ten *sefirot*: *Yud*—*chochmah*; (the first) *Hey*—*binah*; *Vav*—*tiferet*, or/and the totality of the six attributes (*chesed* to *yesod*); (the latter) *Hey*—*malchut*. (The thorn of the letter *yud* signifies *keter*, which precedes *chochmah* and is often counted as one of the ten *sefirot* instead of *daat*; see Addendum, ibid.) Cf. *Zohar* III:17a, 258a; *et passim*. See *Iggeret Hateshuvah*, ch. 4. blessed is He, and is called Eden¹⁷ III:290a; see also *Zohar* II:90a.—*Eden* (*chochmah*) is to be distinguished from *olam haba* (*binah*).—of which it is said:¹⁸ “No eye has seen it….”¹⁹ 34b; *Tikkunei Zohar*, Introduction 12a. And it is referred to as “The father (*abba*)²⁰. who founded the daughter (*barta*)²¹..”²² III:248a, 256b, and 258a (commenting on Proverbs 3:19). See Nachmanides on Genesis 1:1: “The word *Bereishit* alludes that the universe was created by the ten *sefirot*, and indicates the *sefirah* which is called *chochmah* (see below, notes 80-82)*—in which is the foundation of everything*, as it is said: “The L–rd in *chochmah* founded the earth.’” Everything thus is founded in *chochmah*, but the most immediate “agent” to the egression of the universe into substantiality and manifestation is the last *sefirah*—*malchut* (which, of course, ultimately originates in *chochmah*); cf. below, Epistle 8, note 44; Epistle 20; and *Likkutei Amarim*, Part I, ch. 52. The earth, therefore, signifies *malchut*, and likewise does “*the word of the L–rd*,” the letters of speech (the Ten Fiats) wherewith the world was created. See Addendum, *Mystical Concepts in Chassidism*. This is “*abba* founded *barta*.” The author proceeds now to elaborate on this theme.

footnotes:
¹³ Chochmah
¹⁴ Consciousness, and thus comprehension, is still concealed.
¹⁵ Zohar
¹⁶ I.e., a simple, nondimensional point.—The four letters of the Ineffable Name—Y-H-V-H, pronounced in conversation Havaya
¹⁷ Zohar
¹⁸ Isaiah 64:3.
¹⁹ See Berachot
²⁰ Chochmah
²¹ Malchut
²² Zohar


###### Tanya, Part IV; Iggeret HaKodesh 5:4
[Tanya, Part IV; Iggeret HaKodesh 5:4](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:4)

פֵּירוּשׁ, כִּי הִנֵּה הִתְהַוּוּת אוֹתִיּוֹת הַדִּבּוּר הַיּוֹצְאוֹת מֵה׳ מוֹצָאוֹת הַפֶּה אֵינָן דָּבָר מוּשְׂכָּל וְלֹא מוּטְבָּע בְּטֶבַע מוֹצָאוֹת הַלָּלוּ, לְהוֹצִיא מִבְטָא הָאוֹתִיּוֹת עַל־יְדֵי הַהֶבֶל וְהַקּוֹל הַמַּכֶּה בָּהֶן עַל פִּי דֶּרֶךְ הַטֶּבַע וְלֹא עַל פִּי דֶּרֶךְ הַשֵּׂכֶל. כְּגוֹן הַשְּׂפָתַיִם, עַל דֶּרֶךְ מָשָׁל, שֶׁאוֹתִיּוֹת בומ״פ יוֹצְאוֹת מֵהֶן, אֵין הַטֶּבַע וְלֹא הַשֵּׂכֶל נוֹתֵן לִיצִיאַת מִבְטָא אַרְבַּע חֶלְקֵי שִׁינּוּיֵי בִּיטּוּי אוֹתִיּוֹת אֵלּוּ, עַל פִּי שִׁינּוּיֵי תְּנוּעַת הַשְּׂפָתַיִם, שֶׁמִּתְנוֹעַנְעוֹת בְּהֶבֶל אֶחָד וְקוֹל אֶחָד הַפּוֹגֵעַ בָּהֶן בְּשָׁוֶה, וְאַדְּרַבָּה, שִׁינּוּי הַתְּנוּעוֹת שֶׁבִּשְׂפָתַיִם הוּא לְפִי שִׁינּוּי בִּיטּוּי הָאוֹתִיּוֹת שֶׁבִּרְצוֹן הַנֶּפֶשׁ, לְבַטֵּא בִשְׂפָתַיִם כִּרְצוֹנָהּ, לוֹמַר אוֹת ב׳ אוֹ ו׳ אוֹ מ׳ אוֹ פ׳. וְלֹא לְהֵיפֶךְ, שֶׁיִּהְיֶה רְצוֹן הַנֶּפֶשׁ וְכַוָּנָתָהּ לַעֲשׂוֹת שִׁינּוּי תְּנוּעוֹת הַשְּׂפָתַיִם כְּמוֹ שֶׁהֵן מִתְנַעַנְעוֹת עַתָּה בְּבִיטּוּיֵי ד׳ אוֹתִיּוֹת אֵלּוּ, וְכַנִּרְאֶה בְּחוּשׁ, שֶׁאֵין הַנֶּפֶשׁ מִתְכַּוֶּונֶת וְיוֹדַעַת לְכַוֵּין כְּלָל שִׁינּוּי תְּנוּעוֹת הַשְּׂפָתַיִם בְּשִׁינּוּיִים אֵלּוּ.

**Kehot Publication Society (English Translation):**
This means: The formation of the letters of speech which issue from the five organs of articulation²³ 2:3; cf. *Zohar* III:227b, 228a, 295b; *Tikkunei Zohar* 70 (132a); *et passim*. is not an intellectual capacity. It is also not inherent in the nature of these organs to pronounce the letters—[by means of the breath and the sound that strikes them]—by either a natural faculty or by an intellectual faculty. With the lips, for example, through which are uttered the letters *bet-vav-mem-pey*,²⁴ neither nature nor the intellect compels the utterance of the four varying types of pronunciation of these letters in accordance with the variations in the movement of the lips—which are moved by the same breath and the same sound that strikes them equally. On the contrary: the change in the movements of the lips depends on the difference in pronunciation of the letters the soul wishes to utter by means of the lips—when it is (the soul’s) will to speak the letters *bet-vav-mem-pey*.24 It is not the other way around, that it is the will and intention of the soul to make a change in the motions of the lips—as they are moving now in the utterances of these four letters, as is empirically evident that the soul does not intend or know to intend at all the change in the motions of the lips, of those changes.

footnotes:
²³ Larynx, palate, tongue, teeth, and lips.—See Sefer Yetzirah
²⁴ פ-מ-ו-ב.


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

וְיוֹתֵר נִרְאֶה כֵּן בְּבִיטּוּי הַנְּקוּדּוֹת, שֶׁכְּשֶׁהַנֶּפֶשׁ רְצוֹנָהּ לְהוֹצִיא מִפִּיהָ נְקוּדַּת קָמַץ אֲזַי מִמֵּילָא נִקְמָצִים הַשְּׂפָתַיִם, וּבְפַתָּח נִפְתָּחִים הַשְּׂפָתַיִם, וְלֹא שֶׁרְצוֹן הַנֶּפֶשׁ לִקְמוֹץ וְלֹא לִפְתּוֹחַ כְּלָל וּכְלָל. וְאֵין לְהַאֲרִיךְ בְּדָבָר הַפָּשׁוּט וּמוּבָן וּמוּשְׂכָּל לְכָל מַשְׂכִּיל, שֶׁמִּבְטָא הָאוֹתִיּוֹת וְהַנְּקוּדּוֹת הוּא לְמַעְלָה מֵהַשֵּׂכֶל הַמּוּשָּׂג וּמוּבָן, אֶלָּא מִשֵּׂכֶל הַנֶּעְלָם וְקַדְמוּת הַשֵּׂכֶל שֶׁבַּנֶּפֶשׁ הַמְדַבֶּרֶת, וְלָכֵן אֵין הַתִּינוֹק יָכוֹל לְדַבֵּר, אַף שֶׁמֵּבִין הַכֹּל:

**Kehot Publication Society (English Translation):**
This is even more evident with the utterance of the vowels. For when it is the wish of the soul to articulate the *kamatz* vowel, then, of themselves, the lips become compressed; and with the *patach vowel*—the lips are opened.²⁵ and *patach*) imply these very actions of the lips. Thus, it is definitely not because of the will of the soul to compress or to open, and there is no need to go any further into this matter which is simple, comprehensible, and intelligible to every intelligent person, namely, that the pronunciation of the letters and vowels transcends the apprehended and comprehended intellect, and is, rather, from the hidden intellect and the primordium of the intellect, which is in the articulate soul. That is why an infant cannot speak, even though it understands everything.²⁶, Part I, end of ch. 20. And from this it issues, afterward, in the letters of speech: to speak of that matter. On the other hand, one does not think or speak at all pertaining to something to which one has no wish and will in his heart. Conclusively we see that speech is subject to the emotive attributes, for it flows and issues from there.
“In fact, however, we see also a contradiction to this, viz., that the formation of speech, and its root, is not only from the emotive attributes alone. Rather, its root is of a higher (source), namely—issuing from the very intellect in the articulate soul, and as empirically evident that a suckling child is unable to speak, even though it possesses emotions; moreover, its emotive attributes are stronger than those of an adult, for when it has a desire there is no stopping whatsoever of its spirit, and it screams and becomes angry. Nevertheless, the child cannot articulate what is in its heart, but merely screams and cries with a simple voice (nonintelligible sound). Hence we see that the root of the formation of speech is not from the emotive attributes only, not even from the apprehended intellect—for the child understands everything and is yet unable to speak. Rather, it issues and is formed from the concealed intellect and the primordium of the intellect in the articulate soul (and as explained in *Iggeret Hakodesh*, Epistle 5).
“And this is the meaning of ‘*abba* founded *barta*.’ For from *abba—*the essence of the Supreme *chochmah*, which transcends *binah* and the apprehended intellect—is the root of speech, which is the aspect of *malchut* of *Atzilut*, referred to as *barta*…”
“In fact, the formation of the nature of the letters as they are in speech originates only in the emotive attributes. But, nevertheless, it is by means of a radiation of *chochmah—*which issues into the attributes; and without the radiation from *chochmah* into the attributes, the letters would not come into being from the attributes…” “Accordingly, it is understood that though the foundation of the letters is (ultimately) only from the rank of *chochmah*, nevertheless, the letters are not born and do not issue from *chochmah*, except when it passes and issues by way of the attributes.” (*Or Hatorah*, *Shemot*, vol. 1, p. 40.) See also *Likkutei Amarim*, Part II, ch. 8 and *Biurei Hazohar*, *Beshalach* 44d.

footnotes:
²⁵ The Hebrew terms for these vowels (komatz
²⁶ The following passage by the author’s grandson and disciple, R. Menachem Mendel of Lubavitch, will illuminate the above:“With respect to the formation (i.e., coming into being) of the letters of thought and speech, we see that they are born and issue from the (emotive) attributes that are in the heart; for from the heart (a desire) ascends to the mind to meditate and think with respect to the desire and passion that are in one’s heart, or with respect to the fear and fright (that are in one’s heart), and as explained in Likkutei Amarim


###### Tanya, Part IV; Iggeret HaKodesh 5:6
[Tanya, Part IV; Iggeret HaKodesh 5:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:6)

**אַךְ** הָאוֹתִיּוֹת הֵן בִּבְחִינַת חוֹמֶר וְצוּרָה, הַנִּקְרָא פְּנִימִית וְחִיצוֹנִית, כִּי הֲגַם שֶׁמְּקוֹרָן הוּא מִקַּדְמוּת הַשֵּׂכֶל וּרְצוֹן הַנֶּפֶשׁ, זוֹ הִיא בְּחִינַת צוּרַת שִׁינּוּי הַמִּבְטָא שֶׁבְּכ״ב אוֹתִיּוֹת, אֲבָל בְּחִינַת הַחוֹמֶר וְגוּף הִתְהַוּוּתָן, וְהוּא בְּחִינַת חִיצוֹנִיּוּתָן, הוּא הַהֶבֶל הַיּוֹצֵא מֵהַלֵּב, שֶׁמִּמֶּנּוּ מִתְהַוֶּה קוֹל פָּשׁוּט הַיּוֹצֵא מֵהַגָּרוֹן, וְאַחַר כָּךְ נֶחְלָק לְכ״ב הֲבָרוֹת, וּבִיטּוּי כ״ב אוֹתִיּוֹת בְּה׳ מוֹצָאוֹת הַיְדוּעוֹת: אחה״ע מֵהַגָּרוֹן, גיכ״ק מֵהַחֵיךְ כוּ׳. וּמִבְטָא הַהֶבֶל הוּא אוֹת ה׳ ״אָתָא קַלִּילָא כוּ׳״, וְהוּא מְקוֹר הַחוֹמֶר וְגוּף הָאוֹתִיּוֹת טֶרֶם הִתְחַלְּקוּתָן לְכ״ב, וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, שֶׁ״עוֹלָם הַזֶּה נִבְרָא בְּה׳״:

**Kehot Publication Society (English Translation):**
However, the letters are on planes of “matter” and “form,” referred to as “internal” and “external.”²⁷, *Bereishit*, vol. 2, 445b; cf. *Iggeret Hateshuvah*, ch. 4. Their source in the primordium of the intellect, and the will of the soul is but the “form” of the change in pronunciation which there is among the twenty-two letters. The aspect of the “matter” and “body” of their formation, however, i.e., the aspect of their “externality,” is the breath issuing from the heart. For from this breath is formed the simple sound that issues from the throat²⁸ 22 (63b). and is subsequently divided into the twenty-two enunciations, and the expression of the twenty-two letters through the five known organs [*alef-chet-hey-ayin*²⁹ I:80a; II:123a; *Tikkunei Zohar* 13b; etc.) with the *hey* following upon the *chet*, even though it comes first in the order of the alphabet. In *Zohar* II:123a and III:295b this particular sequence is interpreted to follow a distinct pattern, see there. Cf. also H. V. on this passage. through the throat; *gimmel-yud-kaf-kuf* through the palate, etc.], while the breath (itself) is uttered by the letter *hey*—”the light letter…,”³⁰, verse 6. The letter *hey* is called the light letter or the “easy letter,” because (being a mere aspirate) “its pronunciation does not demand any effort” (*Bereishit Rabbah* 12:10), and, thus, involves less of the breath than all other letters. which is the source of the “matter” and “body” of the letters prior to their division into twenty-two. And that is why our Sages, of blessed memory, said that “This world³¹. was created by the *hey*.”

footnotes:
²⁷ See Or Hatorah
²⁸ See Tikkunei Zohar
²⁹ The letters follow this order in all the texts (see above, note 23, and also Zohar
³⁰ [30]“The light letter, to which there is no substance”; Piyut Akdamut
³¹ Barta-malchut


###### Tanya, Part IV; Iggeret HaKodesh 5:7
[Tanya, Part IV; Iggeret HaKodesh 5:7](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:7)

**וְהִנֵּה,** הֲגַם שֶׁהִיא ה׳ תַּתָּאָה, ה׳ אַחֲרוֹנָה שֶׁבְּשֵׁם הַוָיָ׳, וְרַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה דָּרְשׁוּ זֶה עַל פָּסוּק: ״כִּי בְּיָהּ״, הַיְינוּ לְפִי שֶׁמְּקוֹרָהּ וְרֵאשִׁיתָהּ לָבֹא לִבְחִינַת גִּילּוּי מֵהֶעְלֵם הַיּוּ״ד הוּא מוּשְׁפָּע וְנִמְשָׁךְ מִבְּחִינַת ה׳ עִילָּאָה, שֶׁיֵּשׁ לָהּ הִתְפַּשְּׁטוּת אוֹרֶךְ וְרוֹחַב, לְהוֹרוֹת עַל בְּחִינַת בִּינָה, שֶׁהִיא הִתְפַּשְּׁטוּת הַשֵּׂכֶל הַנֶּעְלָם בִּבְחִינַת גִּילּוּי וְהַשָּׂגָה בְּהַרְחָבַת הַדַּעַת, וְהַשְׁפָּעָתָהּ מִסְתַּיֶּימֶת בַּלֵּב, וּכְמוֹ שֶׁכָּתוּב בַּתִּיקּוּנִים, דְּ״בִינָה לִבָּא, וּבָהּ הַלֵּב מֵבִין״, וּמִשָּׁם יוֹצֵא הַהֶבֶל מְקוֹר גִּילּוּי גּוּף הָאוֹתִיּוֹת הַדִּבּוּר, הַמִּתְגַּלּוֹת בְּה׳ מוֹצָאוֹת מֵהֶעְלֵם הַיּוּ״ד.

**Kehot Publication Society (English Translation):**
Now, though this is the “lower *hey*” [the latter *hey* of the Name of *Havaya*³². Cf. *Tikkunei* *Zohar* 22 (63b), and above, note 16.], while our Sages, of blessed memory, related this to the verse “For by *Yud-Hey*,”³³, thus, the *hey* wherewith this world was created would appear to be the first, the “upper” *hey*. this is because its source, and the beginning of its egression into a state of manifestation from the concealment of the *yud*,³⁴. is influenced and issued forth from the rank of the “upper *hey*.”³⁵), *binah*. This *hey* has dimensions of “length” and “width” to indicate the faculty of *binah*,³⁶ *Zohar* 22 (63b), and see *Iggeret Hateshuvah*, ch. 4. which is the expansion of the “concealed intellect”³⁷, *chochmah*. into a state of manifestation and apprehension, with an extension of *daat*,³⁸ expanded by *binah* (see Addendum, *Mystical Concepts in Chassidism*; cf. *Likkutei Amarim*, Part I, ch. 3; below, Epistle 15). and its diffusion culminates in the heart, as mentioned in the *Tikkunim*³⁹ that “*binah*—that is the heart, and therewith the heart understands.”⁴⁰ And from there issues the breath, the original manifestation of the “body” of the letters of speech⁴¹ 22 (63b). which become revealed from the concealment of the *yud* through the five organs.

footnotes:
³² Malchut
³³ This name of G–d forms the first half of Havaya
³⁴ The first letter, chochmah
³⁵ The second letter (the first, or upper hey
³⁶ Cf. Tikkunei
³⁷ The yud
³⁸ Implementing the chochmah
³⁹ Introduction 17a; cf. ibid., 22 (63b).
⁴⁰ See Addendum, ibid., for an explanation of all these terms and concepts.
⁴¹ See Tikkunei Zohar


###### Tanya, Part IV; Iggeret HaKodesh 5:8
[Tanya, Part IV; Iggeret HaKodesh 5:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:8)

וּתְמוּנַת ה׳ תַּתָּאָה בִּכְתִיבָתָהּ גַּם כֵּן בְּהִתְפַּשְּׁטוּת אוֹרֶךְ וְרוֹחַב, מוֹרָה עַל הִתְפַּשְּׁטוּת בְּחִינַת מַלְכוּתוֹ יִתְבָּרֵךְ, ״מַלְכוּת כָּל עוֹלָמִים״, לְמַעְלָה וּלְמַטָּה וּלְד׳ סִטְרִין, הַמִּתְפַּשְּׁטוֹת וְנִמְשָׁכוֹת מֵאוֹתִיּוֹת דְּבַר ה׳, כְּמוֹ שֶׁכָּתוּב בְּקֹהֶלֶת: ״בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן״, כְּמוֹ שֶׁמְּבוֹאָר בְּמָקוֹם אַחֵר.

**Kehot Publication Society (English Translation):**
The form of the “lower *hey*,”⁴²), *malchut*. which, in its written form, also has dimensions of length and width, indicates the extension of the aspect of His Sovereignty, blessed be He,⁴³. Cf. *Iggeret Hateshuvah*, ch. 4. “The sovereignty of all worlds”⁴⁴—above and below, and in the four directions, which extend and issue from the letters or the “word of the L–rd,”⁴⁵; see Addendum, ibid.) by which the universe was created; see below (esp. notes 75 ff.). as it is written in Ecclesiastes:⁴⁶ “Wherever the king’s word is regnant,” as explained elsewhere.⁴⁷, ch. 4.

footnotes:
⁴² The fourth letter (of Havaya
⁴³ Malchut
⁴⁴ Par. Psalms 143:13.
⁴⁵ Psalms 33:6—the “Word of G–d” (malchut
⁴⁶ Ecclesiastes 8:4.
⁴⁷ Iggeret Hateshuvah


###### Tanya, Part IV; Iggeret HaKodesh 5:9
[Tanya, Part IV; Iggeret HaKodesh 5:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:9)

[וּלְהָבִין מְעַט מִזְּעֵיר עִנְיַן וּמַהוּת אוֹתִיּוֹת הַדִּבּוּר בֵּאלֹהוּת, שֶׁאֵין לוֹ דְּמוּת הַגּוּף וְלֹא הַנֶּפֶשׁ חַס וְשָׁלוֹם, כְּבָר נִתְבָּאֵר בְּדֶרֶךְ אֲרוּכָּה וּקְצָרָה (בְּלִקּוּטֵי אֲמָרִים חֵלֶק ב פְּרָקִים י״א וְי״ב, עַיֵּין שָׁם)]:

**Kehot Publication Society (English Translation):**
[⁴⁸As for understanding somewhat the concept and nature of “letters of speech” in relation to Divinity, inasmuch as He has no form of a body, nor of soul, Heaven forfend, this was already explained in a more or less elaborate way (⁴⁹ in *Likkutei Amarim*, Part II, chs. 11 and 12, see there)].

footnotes:
⁴⁸ Brackets appear in the text.
⁴⁹ Brackets appear in the text.


###### Tanya, Part IV; Iggeret HaKodesh 5:10
[Tanya, Part IV; Iggeret HaKodesh 5:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:10)

**אַךְ** בֵּיאוּר הָעִנְיָן, לָמָּה אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה שֶׁעוֹלָם הַזֶּה דַוְקָא נִבְרָא בְּה׳? הִנֵּה יָדוּעַ לְכָל חַכְמֵי לֵב, כִּי רִיבּוּי הָעוֹלָמוֹת וְהַהֵיכָלוֹת אֲשֶׁר אֵין לָהֶם מִסְפָּר, כְּמוֹ שֶׁכָּתוּב: ״הֲיֵשׁ מִסְפָּר לִגְדוּדָיו״, וּבְכָל הֵיכָל וּגְדוּד אֶלֶף אַלְפִין וְרִבּוֹא רִבְבָן מַלְאָכִים, וְכֵן נֶפֶשׁ־רוּחַ־נְשָׁמָה־חַיָּה־יְחִידָה מַדְרֵגוֹת לְאֵין קֵץ, וּבְכָל עוֹלָם וְהֵיכָלוֹת מֵרִיבּוּי הֵיכָלוֹת שֶׁבַּאֲצִילוּת־בְּרִיאָה־יְצִירָה.

**Kehot Publication Society (English Translation):**
As for an exposition of the idea why our Sages, of blessed memory, said that *this* world was created by the *hey*: it is known to all the wise of heart that the multitude of the worlds and *hechalot*⁵⁰. Cf. Addendum, ibid. [which are innumerable, as it is written: “Is there then a number to His hosts?”⁵¹ and in every *hechal* and host there are a thousand thousands and myriad myriads of angels,⁵² 13b and *Likkutei Amarim*, Part I, ch. 46. and also *nefesh-ruach-neshamah-chaya-yechidah*,⁵³ *Rabbah* 14:9; *Devarim* *Rabbah* 2:37.) They are not synonyms, but every term denotes a different gradation of soul. *Nefesh*, the lowest grade, is the natural soul, the simple life of man. *Ruach*, the next grade, is the spiritual life of man. *Neshamah*, still higher, is the soul proper, the Divine soul. Still higher grades are *chaya* (living) and *yechidah* (single, or unique). Generally we speak only of the lower three grades (*nefesh*, *ruach*, and *neshamah*), sometimes of *chaya*, and hardly ever of *yechidah*. This will be understood by the analogy to the five worlds, the ten *sefirot* (and the letters of *Havaya*), to which these five grades correspond. *Yechidah* corresponds to *Adam* *Kadmon*, the *sefirah* of *keter* (the thorn of the *yud*). It is the actual Divine spark, thus totally concealed and hidden. *Chaya* corresponds to *Atzilut*, the *sefirah* of *chochmah* (the *yud*), thus the beginning of Divine manifestation and source of all subsequent levels, though itself inapprehensible. It is the “soul” of all subsequent levels and, therefore, called *neshamah l’neshamah (neshamah* of the *neshamah*). Just as in the creative process concrete and apprehensible manifestation begins at the level of *Beriah*, and we speak mainly of the lower three worlds, so, too, it is with the gradations of the soul. *Neshamah* corresponds to *Beriah*, the *sefirah* of *binah* (in which the point of *chochmah* is vested, expanded, and first apprehended; the upper *hey*). *Ruach* corresponds to *Yetzirah*, *and* the *middot* (the attributes of *chesed* of *yesod*; the letter *vav*). *Nefesh* corresponds to *Asiyah*, the *sefirah* of *malchut* (the latter *hey*). More specifically, in man, the *neshamah* denotes the soul’s intellect-powers; *ruach*, the soul’s emotion-powers; *nefesh*, the soul’s outer manifestations or garments, viz., the faculties of thought, speech, and action. (See *Zohar* I:79b ff.; ibid., 245a; *Zohar Chadash* 34b and 78c; *Etz Chaim* 42:1; *Torah Or*, *Miketz* 42b; cf. also below, Epistle 27b.) The higher ranks of the soul are conceived as latently present in man’s *nefesh*, just as the higher worlds and *sefirot* are latently present in the lower ones (by means of successive *tzimtzum*). By the observance of Torah and *mitzvot*, i.e., by the service of G–d as behooves, man merits to attain these higher ranks in ever increasing manifestation. (See *Zohar* I:206a; ibid., II:94b; *Biurei Hazohar*, *Vayigash* 26c ff.)
The different gradations in the soul thus denote different levels. These levels are prevalent within the various worlds as well, for “they all are in the likeness of man.” (See R. Chaim Vital, *Mevo She’arim*, 6 beg. of Part II; *Etz Chaim* 6:2; *et passim*.) rungs to no end, and (likewise) in every world; and (moreover) *hechalot* from the multitude of the *hechalot* that are in *Atzilut*, *Beriah*, *Yetzirah*].

footnotes:
⁵⁰ Shrines, palaces. Worlds, shrines, hosts, etc., all refer to the different levels of the Divine emanations that are brought about by means of tzimtzum
⁵¹ Job 25:3.
⁵² See Daniel 7:10; cf. Chagigah
⁵³ Scripture uses these five terms for the soul. (See Bereishit


###### Tanya, Part IV; Iggeret HaKodesh 5:11
[Tanya, Part IV; Iggeret HaKodesh 5:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:11)

הִנֵּה כָּל רִיבּוּיִים אֵלּוּ, רִיבּוּי אַחַר רִיבּוּי עַד אֵין קֵץ מַמָּשׁ, הַכֹּל נִמְשָׁךְ וְנִשְׁפָּע מֵרִיבּוּי צֵירוּפֵי כ״ב אוֹתִיּוֹת דְּבַר ה׳, הַמִּתְחַלְּקוֹת גַּם כֵּן לְצֵירוּפִים רַבִּים עַד אֵין קֵץ וְתַכְלִית מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב בְּסֵפֶר יְצִירָה: ״שִׁבְעָה אֲבָנִים בּוֹנוֹת חֲמֵשֶׁת אֲלָפִים וְאַרְבָּעִים בָּתִּים, מִכָּאן וְאֵילַךְ צֵא וַחֲשׁוֹב מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר כוּ׳״.

**Kehot Publication Society (English Translation):**
Now, all these multitudes, one multitude after another *ad infinitum*,⁵⁴ I:159a; *Tikkunei Zohar*, Introduction 14b; etc. all this issues and effuses from the multitude of combinations of the twenty-two letters⁵⁵ II:151b-152a; cf. *Berachot* 55a and comment of Rashi, ad loc. (s.v. *Otiyot*; also, *Rashi* on Job 28:23. of the “word of the L–rd,”⁵⁶ which, in turn, divide into many (more) combinations, truly *ad infinitum*, as stated in *Sefer Yetzirah*:⁵⁷ 4:12. “Seven stones build five thousand and forty houses; from here onward go and count what the mouth is not able to express….”⁵⁸

footnotes:
⁵⁴ Cf. Zohar
⁵⁵ See Zohar
⁵⁶ See above, note 45.
⁵⁷ Sefer Yetzirah
⁵⁸ “Seven stones (= letters) build 3040 houses (= words).” Using the formula of factorial (3 letters: 3x2x1 words; 4 letters: 4x3x2x1 words; 5 letters: 5x4x3x2x1 words; etc.), the immense multitude of possible words is easily grasped. See the commentary attributed to R. Abraham ibn Daud (on this passage) for the phraseology of “stones” and “houses.”


###### Tanya, Part IV; Iggeret HaKodesh 5:12
[Tanya, Part IV; Iggeret HaKodesh 5:12](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:12)

וַהֲגַם שֶׁיֵּשׁ בְּמַעֲלוֹת וּמַדְרֵיגוֹת הַמַּלְאָכִים וּנְשָׁמוֹת כַּמָּה וְכַמָּה מִינֵי מַעֲלוֹת וּמַדְרֵיגוֹת חֲלוּקוֹת לְאֵין קֵץ, גָּבוֹהַּ עַל גָּבוֹהַּ – הִנֵּה הַכֹּל נִמְשָׁךְ לְפִי חִילּוּפֵי הַצֵּירוּפִים וְהַתְּמוּרוֹת בְּאַ״תּ בַּ״שׁ כוּ׳ (וּכְמוֹ שֶׁנִּתְבָּאֵר בְּפֶרֶק י״ב). אַךְ דֶּרֶךְ כְּלָל, הִנֵּה כּוּלָּם בַּעֲלֵי חָכְמָה וָדַעַת, וְיוֹדְעִים אֶת בּוֹרְאָם, מִפְּנֵי הֱיוֹת חַיּוּתָם מִפְּנִימִיּוּת הָאוֹתִיּוֹת הַנִּמְשָׁכוֹת מִבְּחִינַת חָכְמָה עִילָּאָה, וְכַנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
Though there are among the rungs and levels of the angels and souls so many different kinds of levels and rungs *ad infinitum*, one surpassing the other, all issues according to the permutations in combinations, and the substitutions of *alef-tav*, *bet-shin*,⁵⁹ (first letter) can be substituted by *tav* (last letter), *bet* (second letter) by *shin* (second-last letter), etc. See *Shabbat* 104a and the comment by *Maharsha*, ad loc. Cf. *Shomer Emunim* 1:20-23. and so on⁶⁰ (⁶¹as mentioned in ch. 12⁶², Part II.). But in a general way they all possess wisdom and knowledge, and they know their Creator, because their vivification stems from the “inwardness” of the letters which issue from the rank of the Supreme *chochmah*, as mentioned above.

footnotes:
⁵⁹ By the rules of substitution alef
⁶⁰ There are also other schemes of substitution, e.g., of equally sounding letters; letters that have the same source of articulation; letters with certain numerical relationships; etc.
⁶¹ Brackets appear in the text.
⁶² Of Likkutei Amarim


###### Tanya, Part IV; Iggeret HaKodesh 5:13
[Tanya, Part IV; Iggeret HaKodesh 5:13](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:13)

אַךְ הָעוֹלָם הַזֶּה הַשָּׁפָל, עִם הַחַיּוּת שֶׁבְּתוֹכוֹ, קָטָן מֵהָכִיל וְלִסְבּוֹל אוֹר וְחַיּוּת מִבְּחִינַת צוּרַת הָאוֹתִיּוֹת וּפְנִימִיּוּתָן, לְהָאִיר וּלְהַשְׁפִּיעַ בּוֹ בְּלִי לְבוּשׁ וְהֶסְתֵּר כְּמוֹ שֶׁמְּאִירוֹת וּמַשְׁפִּיעוֹת לִנְשָׁמוֹת וּמַלְאָכִים, רַק הַהֶאָרָה וְהַהַשְׁפָּעָה בָּאָה וְנִשְׁפָּע לָעוֹלָם הַזֶּה מִבְּחִינַת חוֹמֶר וְגוּף הָאוֹתִיּוֹת וְחִיצוֹנִיוּתָם, שֶׁהוּא בְּחִינַת הַהֶבֶל, הַמִּתְחַלֵּק לְז׳ הֲבָלִים שֶׁבְּקֹהֶלֶת שֶׁעֲלֵיהֶם הָעוֹלָם עוֹמֵד, כְּמוֹ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ.

**Kehot Publication Society (English Translation):**
This lowly world, however, with its vivification, is too small⁶³ to contain and endure the light and vivification from the aspect of the “form” of the letters and their “inwardness”—radiating and diffusing in it without any garment and concealment as they shine and effuse to the souls and angels. Rather, the radiation and diffusion comes and effuses to this world from the level of the “matter” and “body” of the letters and of their “externality” [which is the aspect of the breath which divides into the seven “breaths”⁶⁴, in Hebrew (conventionally translated: vanities). of Ecclesiastes⁶⁵ *Rabbah* on this verse, and comment., ad loc. on which the world stands, as mentioned in the sacred *Zohar*⁶⁶ I:146b; III:47b.].

footnotes:
⁶³ I.e., too finite and limited.
⁶⁴ Havalim
⁶⁵ Ecclesiastes 1:2: Vanity (1) of vanities (plural, thus 2)…vanity (1) of vanities (2), all is vanity (1), thus altogether seven. See Kohelet
⁶⁶ Zohar


###### Tanya, Part IV; Iggeret HaKodesh 5:14
[Tanya, Part IV; Iggeret HaKodesh 5:14](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:14)

וְהוּא ״מוֹצָא פִי ה׳״ הַמִּתְלַבֵּשׁ בָּעוֹלָם הַזֶּה וְכָל צְבָאָיו לְהַחֲיוֹתָם, וּבְתוֹכוֹ מְלוּבֶּשֶׁת בְּחִינַת צוּרַת אוֹתִיּוֹת הַדִּבּוּר וְהַמַּחֲשָׁבָה, מִמִּדּוֹתָיו הַקְּדוֹשׁוֹת וּרְצוֹנוֹ וְחָכְמָתוֹ וְכוּ׳, הַמְיוּחָדוֹת בְּאֵין־סוֹף בָּרוּךְ־הוּא בְּתַכְלִית (וְזֶהוּ שֶׁאָמַר הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה, שֶׁבְּחִינַת חִיצוֹנִיּוּת הַכֵּלִים דְּמַלְכוּת דַּאֲצִילוּת, הַמְרוּמָּזוֹת בְּה׳ שֶׁל שֵׁם הַוָיָ׳ בָּרוּךְ־הוּא, הֵם יָרְדוּ וְנַעֲשׂוּ נְשָׁמָה לְעוֹלַם הָעֲשִׂיָּה). וְכֵן כָּתוּב בַּתִּקּוּנִים שֶׁהַיּוּ״ד הוּא בַּאֲצִילוּת כוּ׳, וְה׳ תַּתָּאָה מְקַנֶּנֶת בַּעֲשִׂיָּה:

**Kehot Publication Society (English Translation):**
And this is the “Utterance from the mouth of the L–rd”⁶⁷ III:47b. which vests itself in this world and all its hosts to animate them; but in it is vested the aspect of the “form” of the letters of speech and thought, (emanating) from His holy attributes, and His will and wisdom…, which are totally united in the *En Sof*, blessed is He. (⁶⁸And this is what the Arizal stated⁶⁹ 47:2, and *Yefeh Shaah* (comment. on the *Etz Chaim*; Tel Aviv 1960), by R. Solomon Hakohen, on this chapter; cf. also *Etz Chaim* 4:1, 2. that the aspect of the *chitzoniyut* of the vessels of *malchut* of *Atzilut*⁷⁰, for the meaning of this phrase and the statement in toto.—[alluded to by the *hey* of the Name of *Havaya*, blessed is He]—descended and became the soul for the world of *Asiyah*). And thus it is stated in the *Tikkunim*,⁷¹ 6 (23a), in the light of *Etz Chaim* 42, end of ch. 4 (where this phrase appears in these very words). that the *yud*⁷². is in *Atzilut*…and the lower *hey*⁷³ of *Atzilut*, which ultimately vests itself in *Asiyah*. nests in *Asiyah*.

footnotes:
⁶⁷ Deuteronomy 8:3; cf. Zohar
⁶⁸ Brackets appear in the text.
⁶⁹ Cf. Etz Chaim
⁷⁰ See Addendum, Mystical Concepts in Chassidism
⁷¹ Cf. Tikkunei Zohar
⁷² Supreme chochmah
⁷³ Malchut


###### Tanya, Part IV; Iggeret HaKodesh 5:15
[Tanya, Part IV; Iggeret HaKodesh 5:15](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:15)

**וְהִנֵּה,** בָּאָדָם הַתַּחְתּוֹן לְמָשָׁל, מִי שֶׁהוּא חָכָם גָּדוֹל לְהַשְׂכִּיל נִפְלְאוֹת חָכְמָה, וּמְצַמְצֵם שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ בְּאוֹת אֶחָד מִדִּבּוּרוֹ, הִנֵּה זֶה הוּא צִמְצוּם עָצוּם וִירִידָה גְדוֹלָה לְחָכְמָתוֹ הַנִּפְלָאָה, כָּכָה מַמָּשׁ עַל דֶּרֶךְ מָשָׁל, וְיָתֵר מִזֶּה לְאֵין קֵץ – הָיָה צִמְצוּם גָּדוֹל עָצוּם וְרַב, כַּאֲשֶׁר ״בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ״, בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, ״וּבְרוּחַ פִּיו כָּל צְבָאָם״, הִיא אוֹת ה׳ שֶׁל שֵׁם הַוָיָ׳ בָּרוּךְ־הוּא, ״אָתָא קַלִּילָא״, כְּמוֹ שֶׁכָּתוּב: ״בְּהִבָּרְאָם״ – ״בְּה׳ בְּרָאָם״, הִיא מְקוֹר הַט׳ מַאֲמָרוֹת שֶׁנִמְשְׁכוּ מִמַּאֲמָר רִאשׁוֹן ״בְּרֵאשִׁית״ דְּ״נַמֵי מַאֲמָר הוּא״, הִיא בְּחִינַת חָכְמָה הַנִּקְרֵאת ״רֵאשִׁית״.

**Kehot Publication Society (English Translation):**
Now, with terrestrial man, for example, when one who is so great a sage as to comprehend the wonders of wisdom contracts his intellect and thought to a single letter of his speech, this is an immense contraction (*tzimtzum*) and a great descent for his wondrous wisdom. Metaphorically speaking, precisely so, and infinitely more so, there was an immensely great and mighty contraction (*tzimtzum*)⁷⁴. when during the six days of creation “The heavens were made by the word of the L–rd, and all their hosts by the breath of His mouth”⁷⁵—i.e., by the letter *hey* of the Name of *Havaya*, blessed is He, [the “light letter”] as it is written:⁷⁶ “בהבראם,” (which means): בה’ בראם (“when He created them,” He created them, by the *hey*).⁷⁷ 29b; *Midrashim* on Genesis 2:4. It⁷⁸, *malchut* of *Atzilut*, in which *chochmah* of *Atzilut* is vested. is the source of the nine fiats which issued from the first fiat:⁷⁹ 5:1; cf. *Zohar* I:256b; *Tikkunei Zohar*, Introduction 10b; *Zohar Chadash*, beg. of *Midrash Hane’elam*) the first of which is generally all-inclusive. *Bereishit*⁸⁰, may mean in, or with *reishit* (the beginning).—which is also a fiat⁸¹ 32a; *Zohar* I:15a; see also *Zohar* I:16b. (and identical with) the aspect of *chochmah*, which is called *reishit*.⁸²—the *beginning*, i.e., the first *sefirah*—see *Sefer Habahir* 3; *Zohar* I:3b, 31b, and 256b; *Zohar* *Chadash*, *Midrash Hane’elam*, 3a; see also *Targum Yerushalmi* on Genesis 1:1.

footnotes:
⁷⁴ See Addendum, Mystical Concepts in Chassidism
⁷⁵ Psalms 33:6; cf. note 67.
⁷⁶ Genesis 2:4.
⁷⁷ The word בהבראם (when He created them) is divisible into two parts, forming these two words.—Menachot
⁷⁸ The hey
⁷⁹ “The universe was created by ten fiats”—(Avot
⁸⁰ The initial word of the Torah, Bereishit
⁸¹ Rosh Hashanah
⁸² [82]Reishit


###### Tanya, Part IV; Iggeret HaKodesh 5:16
[Tanya, Part IV; Iggeret HaKodesh 5:16](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:16)

אַךְ אָז הָיְתָה הַמְשָׁכָה וִירִידָה זוֹ בְּלִי אִתְעָרוּתָא דִלְתַתָּא כְּלָל, כִּי ״אָדָם אַיִן לַעֲבוֹד כוּ׳״, רַק ״כִּי חָפֵץ חֶסֶד הוּא״, וְ״עוֹלָם חֶסֶד יִבָּנֶה״. וְזֶהוּ ״בְּהִבָּרְאָם״ – ״בְּאַבְרָהָם״, כִּי ״חֶסֶד לְאַבְרָהָם״ כוּ׳.

**Kehot Publication Society (English Translation):**
But at that time this efflux and descent was without any arousal from below whatsoever⁸³ 8: end of ch. 6; cf. *Moreh Nevuchim* 3:53.—“For there was no man to work…”⁸⁴ by appropriate actions (i.e., the performance of the commandments).—but solely “Because He delights in *chesed*,”⁸⁵ and “The world was built by *chesed*.”⁸⁶ And this is the meaning of באברהם בהבראם (when He created them—because of Abraham),⁸⁷ 12:9; cf. *Zohar* I:230b.—By a slight permutation בהבראם can be changed to באברהם. for “*chesed* is to Abraham.”⁸⁸ (see above, Epistle 2, note 9), thus “when He created them,” He created them “because of (or: by) Abraham,” i.e., out of a motive of *chesed*. Creation is the effect of G–d’s *chesed*, to actualize the “nature of the Benevolent to do good.” (See Addendum, *Mystical Concepts in Chassidism*.)

footnotes:
⁸³ See Etz Chaim
⁸⁴ See Genesis 2:5 (and see below, note 89).—There was no man yet to arouse and elicit the Divine chesed
⁸⁵ Micah 7:18.
⁸⁶ Psalms 89:3.
⁸⁷ Bereishit Rabbah
⁸⁸ Micah 7:20. Abraham signifies chesed


###### Tanya, Part IV; Iggeret HaKodesh 5:17
[Tanya, Part IV; Iggeret HaKodesh 5:17](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:17)

אַךְ אַחַר בְּרִיאַת הָאָדָם ״לְעָבְדָהּ כוּ׳״, אֲזַי כָּל אִתְעָרוּתָא דִלְעֵילָּא לְעוֹרֵר מִדַּת חֶסֶד עֶלְיוֹן, הוּא בְּאִתְעָרוּתָא דִלְתַתָּא, בִּצְדָקָה וָחֶסֶד שֶׁיִּשְׂרָאֵל עוֹשִׂין בָּעוֹלָם הַזֶּה. לָכֵן אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: כָּל הָאוֹמֵר אֵין לוֹ אֶלָּא תּוֹרָה בְּלִי גְּמִילוּת חֲסָדִים, אֲפִילוּ תּוֹרָה אֵין לוֹ, אֶלָּא לַעֲסוֹק בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים.

**Kehot Publication Society (English Translation):**
But after the creation of “Man to work on it…,”⁸⁹, ch. 12; *Targum Yerushalmi* and *Targum Yonatan*, ad loc.; *Sifrei* on Deuteronomy 11:13; *Bereishit Rabbah* 16:5; *Zohar* I:27a; II:165b; *Tikkunei Zohar* 21 (62a); *Zohar* *Chadash* 18c). Man was created to carry out G–d’s will, i.e., to perform the commandments of the Torah. When doing so, man elicits the Divine *chesed*. every arousal from above, to arouse the attribute of the Supreme *chesed*, depends on an arousal from below,⁹⁰ i.e., the charity and kindness which Israelites perform in this world. That is why our Sages, of blessed memory, said:⁹¹ 109b. “Whoever says that he has nothing but Torah—thus no deeds of kindness—he has not even Torah”; rather, one is to busy himself with Torah and the performance of kindness.⁹² 105a; *Zohar* II:119a [cf. *Sefer Hamaamarim 5708* (Kehot, 1958), in the marginal notes by the Lubavitcher Rebbe, R. Menachem M. Schneerson, on p. 266, end of note 7]. See also *Masechet Chibut Hakever* (*Reishit Chochmah*, *Shaar HaYirah*, ch. 12), ch. 4 ff. and Maharal, *Netivot Olam*, s.v. *Gemilut* *Chasadim*, ch. 2.

footnotes:
⁸⁹ Genesis 2:15 (see Pirkei d’R. Eliezer
⁹⁰ See above, note 83.
⁹¹ Yevamot
⁹² Cf. Yevamot


###### Tanya, Part IV; Iggeret HaKodesh 5:18
[Tanya, Part IV; Iggeret HaKodesh 5:18](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:18)

כִּי הִנֵּה, הֲגַם דְּ״אוֹרַיְיתָא מֵחָכְמָה נָפְקַת״, וּבְאוֹרַיְיתָא מִתְקַיֵּים עָלְמָא וּבְאִינוּן דְּלָעָאן בָּהּ, כִּי בְּדִבּוּרָם מַמְשִׁיכִים הֶאָרוֹת וְהַשְׁפָּעוֹת (נוסח אחר: וְהַשְׁרָאוֹת) חָכְמָה עִילָּאָה, מְקוֹר הַתּוֹרָה – לִבְחִינַת אוֹתִיּוֹת הַדִּבּוּר שֶׁבָּהֶן נִבְרָא הָעוֹלָם, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אַל תִּקְרֵי בָּנָיִךְ אֶלָּא בּוֹנָיִךְ״ הֲרֵי הַמְשָׁכָה זוֹ הִיא בְּחִינַת יְרִידָה גְדוֹלָה, וְלָזֶה צָרִיךְ לְעוֹרֵר חֶסֶד עֶלְיוֹן, הַנִּמְשָׁךְ כַּמַּיִם מִמָּקוֹם גָּבוֹהַּ לְמָקוֹם נָמוּךְ, בְּאִתְעָרוּתָא דִלְתַתָּא, בִּצְדָקָה וָחֶסֶד תַּתָּאָה, שֶׁמַּמְשִׁיכִים חַיִּים וָחֶסֶד, לְהַחֲיוֹת רוּחַ שְׁפָלִים וְנִדְכָּאִים.

**Kehot Publication Society (English Translation):**
For though the “Torah derives from *chochmah*,”⁹³ II:121a; etc. (see above, Epistle 1, note 37). and the world subsists by virtue of the Torah⁹⁴ II:200a; cf. *Avot* 1:2; *Shabbat* 88a. and those who discourse in it,⁹⁵ I:47a, III:35a. because by their speech they elicit illuminations and effusions⁹⁶ from the Supreme *chochmah* [the source of Torah] to the plane of the letters of speech [wherewith the world was created, as our Sages, of blessed memory, said:⁹⁷ 64a; *Yevamot* 122b; etc. Cf. above, note 58. “Do not read בניך (your children) but בוניך (your builders)”], this efflux, however, is really of the category of a great descent. Therefore it is necessary to arouse the Supreme *chesed* which, like water, is drawn from a high place to a low place⁹⁸.—See below, Epistle 8, and notes 14 ff., ad loc. by means of an arousal from below: through charity and the nether *chesed*,⁹⁹ diffusing life and kindness “To revive the spirit of the humble and downcast.”¹⁰⁰

footnotes:
⁹³ Zohar
⁹⁴ Zohar
⁹⁵ Zohar
⁹⁶ V. L.: “inspirations,” or: “indwellings.”
⁹⁷ Berachot
⁹⁸ Water, the nature of which is to flow downward, is symbolic of chesed
⁹⁹ I.e., the kindness expressed and performed below, by man.
¹⁰⁰ Par. Isaiah 57:15.


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

וְזֶהוּ שֶׁכָּתוּב: ״אַל יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ כוּ׳, כִּי אִם בְּזֹאת יִתְהַלֵּל כוּ׳, כִּי אֲנִי ה׳ עוֹשֶׂה חֶסֶד כוּ׳״, כִּי הַחֶסֶד הוּא הַמַּמְשִׁיךְ חַיֵּי הַחָכְמָה לְמַטָּה, וְאִם לָאו, הֲרֵי נִקְרֵאת ״חָכְמָתוֹ״ לְבַדּוֹ, בְּלִי הַמְשָׁכַת חַיִּים מִמֶּנָּה חַס וְשָׁלוֹם.

**Kehot Publication Society (English Translation):**
And this is the meaning of the verse: “Let not the wise glorify himself in his *chochmah*…, but in this let him glory…for I am the L–rd who does *chesed*….”¹⁰¹ For it is *chesed* that causes the vitality of *chochmah* to issue downward, and without that it is called “*His chochmah*” only—without any efflux of life from it, Heaven forfend.¹⁰², he elicits the “lights and inspirations of the Supreme *chochmah*,” thus sharing, as it were, in the Supreme *chochmah*. When there is no human act of kindness, the Supreme *chochmah* remains, so to speak, passive and will not issue downward: it remains “His (i.e., G–d’s) *chochmah*” only. See *Maamarei Admur Hazaken—Hanachot HaRaP* (Kehot, 1957), p. 78 ff. Cf. *Taanit* 7a (on Proverbs 5:17), and see also *Tikkunei Zohar* 22 (65a).

footnotes:
¹⁰¹ Jeremiah 9:22 f.
¹⁰² When man performs chesed


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

וּבָזֶה יוּבַן מַה שֶׁאָמַר הָאֲרִיזַ״ל, שֶׁיֵּשׁ ב׳ מִינֵי נְשָׁמוֹת בְּיִשְׂרָאֵל – נִשְׁמוֹת תַּלְמִידֵי חֲכָמִים הָעוֹסְקִים בַּתּוֹרָה כָּל יְמֵיהֶם, וְנִשְׁמוֹת בַּעֲלֵי מִצְוֹת הָעוֹסְקִים בִּצְדָקָה וּגְמִילוּת חֲסָדִים. דְּלִכְאוֹרָה, הֲרֵי גַּם תַּלְמִידֵי חֲכָמִים צְרִיכִים לַעֲסוֹק בִּגְמִילוּת חֲסָדִים, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, שֶׁ״אֲפִילוּ תּוֹרָה אֵין לוֹ״.

**Kehot Publication Society (English Translation):**
Hereby will be understood the statement of the Arizal¹⁰³ that there are two kinds of souls among Israel: the souls of Torah scholars—who occupy themselves with Torah all their lives, and the souls of those who perform the commandments—who occupy themselves with charity and the performance of kindness.¹⁰⁴, *Vayeshev* 25a-b (on *Zohar* I:182a). Now it would seem that scholars, too, need to occupy themselves with the performance of kindness, as our Sages, of blessed memory, said that (otherwise) “He has not even Torah.”

footnotes:
¹⁰³ Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572).
¹⁰⁴ Cf. Biurei Hazohar


###### Tanya, Part IV; Iggeret HaKodesh 5:21
[Tanya, Part IV; Iggeret HaKodesh 5:21](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:21)

אֶלָּא שֶׁהַתַּלְמִידֵי חֲכָמִים שֶׁתּוֹרָתָן עִיקָּר וְרוֹב יְמֵיהֶם בָּהּ, וּמִיעוּט יְמֵיהֶם בִּגְמִילוּת חֲסָדִים, הִנֵּה פְּעוּלַּת אִתְעָרוּתָם דִּלְתַתָּא לְעוֹרֵר חֶסֶד עֶלְיוֹן, לְהַמְשִׁיךְ וּלְהוֹרִיד אוֹר־אֵין־סוֹף הַמְלוּבָּשׁ בְּחָכְמָה עִילָּאָה, מְקוֹר תּוֹרַת ה׳ שֶׁבְּפִיהֶם, הוּא רַק לְעוֹלַם הַנְּשָׁמוֹת שֶׁבַּבְּרִיאָה עַל־יְדֵי עֵסֶק הַתַּלְמוּד, וְלַמַּלְאָכִים שֶׁבַּיְצִירָה עַל־יְדֵי לִימּוּד הַמִּשְׁנָה, יַעַן הֱיוֹת חַיּוּת הַנְּשָׁמוֹת וְהַמַּלְאָכִים נִשְׁפָּעוֹת מִצֵּירוּפֵי אוֹתִיּוֹת הַדִּיבּוּר, הִיא תּוֹרָה שֶׁבְּעַל פֶּה, – וּמְקוֹר הָאוֹתִיּוֹת הוּא מֵחָכְמָה עִילָּאָה כַּנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
However, as regards scholars of Torah whose study of the Torah is their principal (occupation) [and most of their time is spent in it, and but a small part of their time with the performance of kindness], the effect of their arousal from below, to arouse the Supreme *chesed* to call forth and bring downward the Light of the *En Sof* vested in the Supreme *chochmah* [the source of G–d’s Torah which is in their mouths], extends only to the realm of the souls that are in *Beriah* [through their occupation with Gemara], and to the angels that are in *Yetzirah* [through their occupation with Mishnah]. For the vivifications of the souls and angels effuse from the combinations of the letters of speech, i.e., the Oral Torah.¹⁰⁵, Gemara as far as *Beriah*, and Mishnah as far as *Yetzirah*; see *Likkutei Amarim*, Part I, end of ch. 40 and ch. 52; below, Epistle 26. But the origin of the letters is in the Supreme *chochmah*, as mentioned above.

footnotes:
¹⁰⁵ That is, the Torah which is studied and transmitted by word of mouth, referring to the Talmud and Rabbinic writings. The influence of the Oral Torah extends only as far as Yetzirah


###### Tanya, Part IV; Iggeret HaKodesh 5:22
[Tanya, Part IV; Iggeret HaKodesh 5:22](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:22)

אַךְ לְהַמְשִׁיךְ וּלְהוֹרִיד הֶאָרָה וְחַיּוּת מִבְּחִינַת הֶבֶל הָעֶלְיוֹן ה׳ תַּתָּאָה לָעוֹלָם הַזֶּה הַשָּׁפָל, שֶׁהוּא צִמְצוּם גָּדוֹל בְּיֶתֶר עֹז, לֹא דַי בְּאִתְעָרוּתָא דִלְתַתָּא שֶׁל תַּלְמִידֵי חֲכָמִים הָעוֹסְקִים מִיעוּט יְמֵיהֶם בִּצְדָקָה וּגְמִילוּת חֲסָדִים, אֶלָּא עַל־יְדֵי אִתְעָרוּתָא דְּבַעֲלֵי מִצְוֹת הָעוֹסְקִים רוֹב יְמֵיהֶם בִּצְדָקָה וּגְמִילוּת חֲסָדִים (וּכְמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים בְּחֵלֶק א׳ פֶּרֶק ל״ד). וְלָכֵן נִקְרְאוּ ״תָּמְכֵי אוֹרַיְיתָא״, וְהֵן בְּחִינוֹת וּמַדְרֵגוֹת נֶצַח וְהוֹד, לִהְיוֹתָן מַמְשִׁיכִין אוֹר הַתּוֹרָה לְמַטָּה לְעוֹלַם הָעֲשִׂיָּה.

**Kehot Publication Society (English Translation):**
Thus in order to call forth and bring downward an illumination and vivification from the level of the Supreme Breath [the “lower *hey*”¹⁰⁶ of *Atzilut*, the recipient and channel of the Supreme *chochmah*.] to this lowly world, which implies an extremely great contraction (*tzimtzum*), the arousal from below by the scholars of Torah [who for but a small part of their time occupy themselves with charity and the performance of kindness] is not sufficient. (This is effected) only through the arousal by those who perform the commandments, i.e., they who are occupied with charity and the performance of kindness for the major part of their life¹⁰⁷ by the author, ch. 3 and *Kuntres Acharon*, ad loc. (¹⁰⁸and as explained in *Likkutei Amarim*, Part I, ch. 34). That is why they are called the “supporters of Torah.”¹⁰⁹ I:8a (cf. Proverbs 3:18 and *Vayikra* *Rabbah* 25:1). They are the categories and levels of *netzach* and *hod*,¹¹⁰ III:53b.—In the “man image” of the *sefirot*, *netzach* and *hod* signify the “thighs” and the “loins”—which support the “body” (Torah); see *Tikkunei Zohar*, Introduction 17a and above, Epistle 1. (Cf. Addendum, *Mystical Concepts in Chassidism*.) because they cause the light of Torah to issue downward to the world of *Asiyah*.¹¹¹ I:8a, III:53b.

footnotes:
¹⁰⁶ Malchut
¹⁰⁷ In other words, their principal occupation is with the performance of kindness. But they, too, have to appoint and set aside times for the study of Torah (just as the scholars of Torah have to perform commandments as well); cf. Hilchot Talmud Torah
¹⁰⁸ Brackets appear in the text.
¹⁰⁹ Zohar
¹¹⁰ Zohar
¹¹¹ Cf. Zohar


###### Tanya, Part IV; Iggeret HaKodesh 5:23
[Tanya, Part IV; Iggeret HaKodesh 5:23](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:23)

וּבָזֶה יוּבַן לָמָּה נִקְרָא הַצְּדָקָה בְּשֵׁם ״מַעֲשֶׂה״, כְּמוֹ שֶׁכָּתוּב: ״וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם״, עַל שֵׁם שֶׁפְּעוּלָּתָהּ לְהַמְשִׁיךְ אוֹר ה׳ לְעוֹלַם הָעֲשִׂיָּה. וְזֶהוּ דִּקְדּוּק לְשׁוֹן זוֹהַר הַקָּדוֹשׁ: ״מַאן דְּעָבִיד שְׁמָא קַדִּישָׁא״ – ״דְּעָבִיד״ דַּיְיקָא, כִּי בְּאִתְעָרוּתָא דִלְתַתָּא בִּצְדָקָה וָחֶסֶד תַּתָּאָה מְעוֹרֵר חֶסֶד עֶלְיוֹן, לְהַמְשִׁיךְ אוֹר־אֵין־סוֹף מִבְּחִינַת חָכְמָה עִילָּאָה יוּ״ד שֶׁל שֵׁם, לְה׳ שֶׁל שֵׁם, בְּחִינַת הַדִּבּוּר וְרוּחַ פִּיו יִתְבָּרֵךְ, כְּדֵי לְהַשְׁפִּיעַ לְעוֹלַם הָעֲשִׂיָּה.

**Kehot Publication Society (English Translation):**
Now it is clear why charity is referred to as an “act,” as it is written: “And the *act* of *tzedakah* will be peace.”¹¹² For the effect (of charity) is to elicit the light of G–d to the world of *Asiyah*.¹¹³ means an act, or deed. And that is the meaning of the subtle phraseology of the sacred *Zohar*—“He who makes the Holy Name,” expressly saying “who makes.” For by an arousal from below [through charity and the nether *chesed*], one arouses the Supreme *chesed* to elicit the Light of the *En Sof* from the rank of the Supreme *chochmah* [the *yud* of the Name] to the *hey* of the Name [the aspect of “speech” and “breath” of His mouth, blessed be He]—to diffuse to the world of *Asiyah*.

footnotes:
¹¹² Isaiah 32:17; cf. below, Epistle 12.
¹¹³ Cf. below, Epistle 9. Asiyah


###### Tanya, Part IV; Iggeret HaKodesh 5:24
[Tanya, Part IV; Iggeret HaKodesh 5:24](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/5:24)

וְעַל דֶּרֶךְ מָשָׁל, לְהַבְדִּיל הַבְדָּלוֹת אֵין קֵץ, כְּמוֹ שֶׁאָדָם אֵינוֹ מְדַבֵּר אֶלָּא לַאֲחֵרִים (וְלֹא כְּשֶׁהוּא בֵּינוֹ לְבֵין עַצְמוֹ), וְאָז מְצַמְצֵם שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ בְּדִבּוּרוֹ אֲלֵיהֶם. וְהַמַּשְׂכִּילִים יָבִינוּ:

**Kehot Publication Society (English Translation):**
And, analogously speaking, though not to be compared in the least, just as a human being speaks only to others (¹¹⁴and not when he is alone), and then [when speaking to them] he contracts his intellect and thought.¹¹⁵ And the intelligent will understand.

footnotes:
¹¹⁴ Brackets appear in the text.
¹¹⁵ Speech is the outer manifestation of mind, of intellect, and thought; it reveals the inner thought. Thought itself is self-containing; it exists in isolation. Speech reveals nothing to the speaker, for he knows already, he has the original thought of which speech is a mere manifestation. Thus speech reveals to others. It is a communication directed to another. At the same time, speech is of necessity a limitation on thought. On the preverbalizing level one must seek the right letters, words, and expressions to reveal the inner thought. The intuitive concept, as it is in itself in the inner thought, cannot be expressed; it is too compact and concentrated. It needs to “come down,” to be analyzed and made intelligible in all its details. The words uttered are but vessels that contain, and are able to channel and reveal, the detailed ideas of the original, germinal thought. Cf. below, Epistle 20, and note 51, ad loc.