## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 7:1
[Tanya, Part IV; Iggeret HaKodesh 7:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:1)

**אַשְׁרֵינוּ** מַה טּוֹב חֶלְקֵנוּ וּמַה נָּעִים גּוֹרָלֵנוּ כוּ׳, ״ה׳ מְנָת חֶלְקִי וְכוֹסִי וְגוֹ׳״, ״חֲבָלִים נָפְלוּ לִי וְגוֹ׳״.

**Kehot Publication Society (English Translation):**
**SEVEN.** “Fortunate are we, how good is our portion, how pleasant our lot….”¹ “The L–rd is my allotted portion and my share…. Portions have fallen to me….”², Deuteronomy 53 (on Deuteronomy 11:26).

footnotes:
¹ Liturgy, Morning Prayers.
² Psalms 16:5 f. Cf. Sifrei


###### Tanya, Part IV; Iggeret HaKodesh 7:2
[Tanya, Part IV; Iggeret HaKodesh 7:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:2)

לְהָבִין לְשׁוֹן ״חֶלְקֵנוּ״ וְ״גוֹרָלֵנוּ״ צָרִיךְ לְבָאֵר הֵיטֵב לָשׁוֹן הַשָּׁגוּר בְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אֵין לוֹ חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל״, כִּי הֲגַם דְּלִכְאוֹרָה לֹא שַׁיָּיךְ לְשׁוֹן ״חֵלֶק״ כְּלָל בֵּאלֹקוּת יִתְבָּרֵךְ, שֶׁאֵינוֹ מִתְחַלֵּק לַחֲלָקִים חַס וְשָׁלוֹם.

**Kehot Publication Society (English Translation):**
To understand the phraseology “our portion” and “our lot,” it is necessary to explain properly a common expression in the sayings of our Sages, of blessed memory, viz.: “He has no part in the G–d of Israel.”³ 63b; *Zohar* II:3b; etc. It would seem that a term like “part” cannot possibly be applied to Divinity, blessed be He, because He is not divisible into parts, Heaven forfend.

footnotes:
³ E.g., Berachot


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

אַךְ הָעִנְיָן, כְּמוֹ שֶׁכָּתוּב בְּיַעֲקֹב: ״וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל״, פֵּירוּשׁ, כִּי הִנֵּה בֶּאֱמֶת הַקָּדוֹשׁ־בָּרוּךְ־הוּא כִּשְׁמוֹ כֵּן הוּא, כִּי אַף דְּאִיהוּ מְמַלֵּא כָּל עָלְמִין עֶלְיוֹנִים וְתַחְתּוֹנִים מֵרוּם הַמַּעֲלוֹת עַד מִתַּחַת לָאָרֶץ הַלֵּזוּ הַחוּמְרִית, כְּמוֹ שֶׁכָּתוּב: ״הֲלֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא״ – ״אֲנִי״ מַמָּשׁ, דְּהַיְינוּ מַהוּתוֹ וְעַצְמוּתוֹ כִּבְיָכוֹל וְלֹא כְּבוֹדוֹ לְבַד, אַף־עַל־פִּי־כֵן הוּא קָדוֹשׁ וּמוּבְדָּל מֵעֶלְיוֹנִים וְתַחְתּוֹנִים, וְאֵינוֹ נִתְפָּס כְּלָל בְּתוֹכָם חַס וְשָׁלוֹם כִּתְפִיסַת נִשְׁמַת הָאָדָם בְּגוּפוֹ עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁמְּבוֹאָר בְּמָקוֹם אַחֵר בַּאֲרִיכוּת.

**Kehot Publication Society (English Translation):**
However, the idea is, as it is written about Jacob: “And he called Him *E-l*, G–d of Israel.”⁴ The meaning of this is as follows. In truth, G–d, as His Name is, so is He.⁵, Part II, ch. 8 ff. See also *Kuzari* 2:2 and *Moreh Nevuchim* 1:51 ff. Though He permeates all the upper and lower worlds, from the peak of all levels to this lowly physical world [as it is written: “Do I not fill the heavens and the earth,”⁶ I Myself, indeed, meaning, His Being and His Essence, as it were, and not only His glory], even so, He is *kadosh* (holy)⁷, *Yitro*, s.v. *Bachodesh*, ch. 2 (on Exodus 19:6), and *Sifra*, beg. of *Kedoshim* (on Leviticus 19:2). and distinct from the upper and nether worlds, and is not at all contained in them, Heaven forfend, in the way, for example, that the soul of man is contained in the body, as explained elsewhere at length.⁸, Part I, ch. 42.

footnotes:
⁴ Genesis 33:20; commentaries, ad loc.
⁵ For He and His Name are entirely one (see below, note 9). G–d’s appellates are His attributes. The Divine attributes are of the Divine essence, and G–d is absolutely one with His essence. Cf. Likkutei Amarim
⁶ Jeremiah 23:24.
⁷ Denoting separateness; cf. Mechilta
⁸ Cf. Likkutei Amarim


###### Tanya, Part IV; Iggeret HaKodesh 7:4
[Tanya, Part IV; Iggeret HaKodesh 7:4](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:4)

וְלָזֹאת, לֹא הָיוּ יְכוֹלִים לְקַבֵּל חַיּוּתָם מִמַּהוּתוֹ וְעַצְמוּתוֹ לְבַדּוֹ כִּבְיָכוֹל, רַק הִתְפַּשְּׁטוּת הַחַיּוּת אֲשֶׁר הַקָּדוֹשׁ־בָּרוּךְ־הוּא מְחַיֶּה עֶלְיוֹנִים וְתַחְתּוֹנִים, הוּא עַל דֶּרֶךְ מָשָׁל, כְּמוֹ הֶאָרָה מְאִירָה מִשְּׁמוֹ יִתְבָּרֵךְ, שֶׁהוּא וּשְׁמוֹ אֶחָד, וּכְמוֹ שֶׁכָּתוּב: ״כִּי נִשְׂגָּב שְׁמוֹ לְבַדּוֹ״, רַק זִיווֹ וְ״הוֹדוֹ עַל אֶרֶץ וְשָׁמָיִם וְגוֹ׳״.

**Kehot Publication Society (English Translation):**
And for this reason they could not receive their vivification from His Being and Essence in itself, as it were. Rather, the extension of the vivification wherewith the Holy One, blessed is He, animates the upper and nether worlds, is, metaphorically speaking, as a radiation shining from His Name, blessed be He, for He and His Name are One,⁹ I:7b; II:86a. See also ibid., II:90b.—Cf. *Pirkei d’R. Eliezer*, ch. 3. and as it is written: “For His Name alone is exalted, [only His reflection and] His splendor are on the earth and the heavens….”¹⁰

footnotes:
⁹ Zohar
¹⁰ Psalms 148:13.


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

וְהֶאָרָה זוֹ מִתְלַבֶּשֶׁת מַמָּשׁ בָּעֶלְיוֹנִים וְתַחְתּוֹנִים לְהַחֲיוֹתָם, וְנִתְפֶּסֶת בְּתוֹכָם עַל־יְדֵי מְמוּצָּעִים רַבִּים, וְצִמְצוּמִים רַבִּים וַעֲצוּמִים, בְּהִשְׁתַּלְשְׁלוּת הַמַּדְרֵגוֹת דֶּרֶךְ עִלָּה וְעָלוּל וְכוּ׳.

**Kehot Publication Society (English Translation):**
This radiation actually vests itself in the upper and lower worlds in order to animate them. It is contained in them by means of many intermediaries and numerous, immense contractions, in a development of levels by way of cause and effect….


###### Tanya, Part IV; Iggeret HaKodesh 7:6
[Tanya, Part IV; Iggeret HaKodesh 7:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:6)

וְהִנֵּה, הֶאָרָה זוֹ, אַף שֶׁלְּמַעְלָה הִיא מְאִירָה וּמִתְפַּשֶּׁטֶת בִּבְחִינַת בְּלִי גְבוּל וְתַכְלִית, לְהַחֲיוֹת עוֹלָמוֹת נֶעְלָמִים לְאֵין קֵץ וְתַכְלִית, כְּמוֹ שֶׁכָּתוּב בְּאִדְרָא רַבָּא, אַף־עַל־פִּי־כֵן, בְּרִדְתָּהּ לְמַטָּה עַל־יְדֵי צִמְצוּמִים רַבִּים לְהַחֲיוֹת הַנִּבְרָאִים וְהַיְצוּרִים וְהַנַּעֲשִׂים, הִיא נֶחְלֶקֶת דֶּרֶךְ כְּלָל לְמִסְפַּר תַּרְיַ״ג, כְּנֶגֶד תַּרְיַ״ג מִצְוֹת הַתּוֹרָה, שֶׁהֵן הֵן תַּרְיַ״ג מִינֵי הַמְשָׁכוֹת הֶאָרָה זוֹ מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, לְהָאִיר לְנִשְׁמַת הָאָדָם הַכְּלוּלָה מֵרַמַ״ח אֵבָרִים וְשַׁסַ״ה גִידִים, אֲשֶׁר בַּעֲבוּרָהּ הוּא עִיקַּר תַּכְלִית יְרִידַת וְהַמְשָׁכַת הֶאָרָה זוֹ לְמַטָּה לְכָל הַנִּבְרָאִים וְהַיְצוּרִים וְהַנַּעֲשִׂים, שֶׁתַּכְלִית כּוּלָּן הוּא הָאָדָם, כַּנּוֹדָע:

**Kehot Publication Society (English Translation):**
Now, this radiation [though above it radiates and extends itself in unlimited and infinite fashion to animate innumerable, concealed worlds, as mentioned in the *Idra Rabbah*,¹¹ III:127b-145a, see there. nevertheless] as it descends netherward, by way of numerous contractions, to animate those that were created, formed and made, it is generally divided into 613 in number.¹² III:129a. These 613 gradations correspond to the 613 commandments of the Torah, which are the 613 kinds of conduits of this radiation from the light of the *En Sof*, blessed is He, to illumine man’s soul [which is made up of 248 “organs” and 365 “sinews”¹³ I:170b; *Makkot* 23b; see also *Zohar* II:25a.]. For the principal aim of the descent and efflux of this radiation, netherward, to all those created, formed, and made, is for (the soul’s) sake; for the purpose of them all is man, as known.¹⁴, Introduction 6a; that is, the whole creation is for the purpose of man who, in turn, is to serve G–d in, and with, the creation.—See also *Bereishit Rabbah* 1:4 and comment., ad loc.; *Zohar* II:108b, 275b, and III:306b. R. Saadiah Gaon, *Emunot Vedeot* 4, Intro. and ch. 1.

footnotes:
¹¹ Zohar
¹² See Zohar
¹³ The 248 operational precepts correspond to the 248 organs, and the 365 prohibitory precepts correspond to the 365 sinews. Cf. Zohar
¹⁴ Man—created last, was first in intent (G–d’s thought)—Tikkunei Zohar


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

**וְהִנֵּה,** מִסְפָּר זֶה הוּא בְּדֶרֶךְ כְּלָל, אֲבָל בְּדֶרֶךְ פְּרָט, הִנֵּה כָּל מִצְוָה וּמִצְוָה מִתְחַלֶּקֶת לִפְרָטִים רַבִּים לְאֵין קֵץ וְתַכְלִית, וְהֵן הֵן גּוּפֵי הֲלָכוֹת פְּרָטִיּוֹת שֶׁבְּכָל מִצְוָה – שֶׁאֵין לָהֶם מִסְפָּר, כְּמוֹ שֶׁכָּתוּב: ״שִׁשִּׁים הֵמָּה מְלָכוֹת״ הֵן ס׳ מַסֶּכְתּוֹת כוּ׳, ״וַעֲלָמוֹת אֵין מִסְפָּר״ הֵן הַהֲלָכוֹת כוּ׳, שֶׁהֵן הַמְשָׁכַת רָצוֹן הָעֶלְיוֹן כוּ׳.

**Kehot Publication Society (English Translation):**
Now this number is in a general way. More specifically, every single commandment subdivides into infinite details, which are the essentials of the detailed rulings of every commandment [which are without number, as it is written:¹⁵ “Sixty are the queens”—these are the sixty tractates…, “and maidens without number”—these are the rulings…¹⁶ III:216a; *Tikkunei Zohar*, Introduction 14b; *Zohar Chadash*, *Tikkunim* 98a; *et passim*. Cf. *Bamidbar Rabbah* 18:21 and *Shir Hashirim Rabbah* 6:14.]. For they are the efflux from the Supernal Will….¹⁷

footnotes:
¹⁵ Song of Songs 6:8.
¹⁶ Zohar
¹⁷ Cf. below, Epistle 29.


###### Tanya, Part IV; Iggeret HaKodesh 7:8
[Tanya, Part IV; Iggeret HaKodesh 7:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:8)

וְכֵן הוּא מַמָּשׁ בְּנִשְׁמַת הָאָדָם, כִּי הִנֵּה, כָּל הַנְּשָׁמוֹת שֶׁבָּעוֹלָם הָיוּ כְּלוּלוֹת בְּאָדָם הָרִאשׁוֹן, וְדֶרֶךְ כְּלָל, הָיְתָה נִשְׁמָתוֹ נֶחְלֶקֶת לְמִסְפַּר תַּרְיַ״ג: רַמַ״ח אֵבָרִים וְשַׁסַ״ה גִידִים, אַךְ דֶּרֶךְ פְּרָט, נֶחְלֶקֶת לְנִיצוֹצוֹת אֵין מִסְפָּר, שֶׁהֵן נִשְׁמוֹת כָּל יִשְׂרָאֵל מִימוֹת הָאָבוֹת וְהַשְּׁבָטִים עַד בִּיאַת הַמָּשִׁיחַ וְעַד בִּכְלָל, שֶׁיְּקוּיַּם אָז מַה שֶּׁכָּתוּב: ״וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם, אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר״ מֵרוֹב.

**Kehot Publication Society (English Translation):**
It is precisely so with man’s soul. For all the souls in the world were contained in Adam.¹⁸ 40:2, 3, and *Tanchuma*, *Ki Tissa* 12, as explained by the Arizal in *Shaar* *Hapessukim*, *Bereishit* 3; *et passim* in his other writings. In a general way his soul was divisible into the number 613: 248 “organs” and 365 “sinews”; but in a more specific way his soul was divisible into innumerable sparks¹⁹ 6 and 11.—which are the souls of all of Israel from the days of the Patriarchs and the tribes, to and including the coming of the Messiah, when Scripture will be fulfilled: “And the number of the children of Israel will be as the sand of the sea that cannot be measured nor counted”²⁰—“Because of the great quantity.”²¹

footnotes:
¹⁸ See Shemot Rabbah
¹⁹ Cf. Shaar Hagilgulim
²⁰ Hosea 2:1.
²¹ See Genesis 16:10.


###### Tanya, Part IV; Iggeret HaKodesh 7:9
[Tanya, Part IV; Iggeret HaKodesh 7:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:9)

וְהִנֵּה, ״שׁוּפְרֵיהּ דְּיַעֲקֹב מֵעֵין שׁוּפְרֵיהּ דְּאָדָם הָרִאשׁוֹן״, שֶׁתִּיקֵּן חֵטְא אָדָם הָרִאשׁוֹן, וְהָיְתָה נִשְׁמָתוֹ גַם כֵּן כְּלוּלָה מִכָּל הַנְּשָׁמוֹת שֶׁבְּיִשְׂרָאֵל, מֵעוֹלָם וְעַד עוֹלָם, וְהָיָה מֶרְכָּבָה לַתּוֹרָה שֶׁלְּמַעְלָה, שֶׁנִּקְרֵאת בְּשֵׁם ״אָדָם״, כְּמוֹ שֶׁכָּתוּב: ״וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם וְכוּ׳״, וּכְמוֹ שֶׁכָּתוּב: ״וְזֹאת לְפָנִים בְּיִשְׂרָאֵל כוּ׳״ – ״אֵין זֹאת אֶלָּא תּוֹרָה כוּ׳״, שֶׁהָיְתָה כְּלוּלָה וּמְלוּבֶּשֶׁת בְּנִשְׁמַת ״יִשְׂרָאֵל סָבָא״, הַכְּלוּלָה מִכָּל הַנְּשָׁמוֹת.

**Kehot Publication Society (English Translation):**
Now “The beauty of Jacob is a reflection of the beauty of Adam,”²² 84a; see also *Zohar* I:35b, 168a, 222a, etc., and ref. in following note. for he rectified the sin of Adam.²³ III:111b; also, *Zohar* II:141b and *Nitzutzei Orot*, ad loc.; cf. further *Zohar* I:142b and *Derech Emet*, ad loc.; and *Zohar* II:275b-276a. R. Natan Nata Schapiro, in his *Megaleh Amukot*, section *Toldot* (on Genesis 27:33; ed. Lublin 1912, 41a), explains how the rectification of Adam’s sin is implied in this saying by relating the word *shofrei* (beauty) to the root *shapper* (to correct, to cleanse)—as in Job 26:13 (see Ibn Ezra, ad loc.), and in accordance with the Rabbinic interpretation of Exodus 1:5 (quoted by Rashi, ad loc.). His soul, too, was composed of all the souls of Israel, in all times. And he was a vehicle for the Torah as it is above, which is referred to as *Adam*, as it is written:²⁴ “And on the likeness of the throne there was a likeness as the appearance of *Adam*…”;²⁵ I:71b-72a; and cf. ibid., 97a. also, it is written:²⁶ “And *zot* was within,²⁷ III:180a and the commentary of R. Moses Zacuto, ad loc.; see also *Pardes Rimonim* 16:4). Thus the verse now reads: “And *zot* (this, i.e., the Torah) was within, in Israel (i.e., Jacob),” i.e., engraved and marked in Israel. in Israel”—and “*Zot* refers only to the Torah….”²⁸ III:81b; *Zohar* *Chadash*, *Rut* 88d; see *Menachot* 53b. For the Torah was contained and vested in the soul of Israel the Patriarch²⁹ *Chadash*, *Rut*, 88c ff.; cf. *Or Hatorah*, *Nach* vol. 2, p. 1026 ff.—A literal translation should read: Israel the Old (*Yisrael Sabba*); a Midrashic term (cf. *Bereishit Rabbah* 68:11, 74:11; etc.), apparently to distinguish between the general term Israel and Israel the Patriarch (where the Scriptural reference can be interpreted either way). In Kabbalistic writings, though, a distinction is made between *Yisrael Sabba* and what the *Zohar* calls *Yisrael Zutta* (Israel the Young, or Small); see, e.g., *Zohar* II:43a, 216a; etc. See *Torah Or*, *Shemot* 50d.—which compounded all the souls.

footnotes:
²² Bava Metzia
²³ See Zohar
²⁴ Ezekiel 1:26.
²⁵ See Zohar
²⁶ Ruth 4:7.
²⁷ The conventional translation of לפנים is aforetimes, but the author emphasizes here its etymological meaning of within (cf. Zohar
²⁸ Zohar
²⁹ Zohar


###### Tanya, Part IV; Iggeret HaKodesh 7:10
[Tanya, Part IV; Iggeret HaKodesh 7:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:10)

וְזֶהוּ ״וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל״ – ״אֵל״ לְשׁוֹן הַמְשָׁכַת הַהֶאָרָה מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מֵהַהֶעְלֵם אֶל הַגִּילּוּי, לְהָאִיר בִּבְחִינַת גִּילּוּי בְּנִשְׁמָתוֹ, וּכְמוֹ שֶׁכָּתוּב: ״אֵל ה׳ וַיָאֶר לָנוּ״; וְאַחֲרָיו כָּל יִשְׁרֵי לֵב, הָעוֹסְקִים בַּתּוֹרָה וּבַמִּצְוֹת, מֵאִיר אוֹר ה׳ אֵין־סוֹף בָּרוּךְ־הוּא בִּבְחִינַת גִּילּוּי בְּנִשְׁמָתָם.

**Kehot Publication Society (English Translation):**
And this is the meaning of “And he called Him *E-l*, G–d of Israel”: *E-l*³⁰, denoting G–d’s grace and benevolence (*Zohar* III:30b-31a, 65a; *Tikkunei Zohar* 67a; cf. also *Mechilta*, *Beshalach*, on Exodus 15:2, and see *Pardes Rimonim* 1:10), *chesed* being the determinative motive “to diffuse without limit, even where compassion is not applicable at all” (see *below*, Epistle 15, and note 33, ad loc.). denotes the elicitation of the radiation from the light of the *En Sof*, blessed is He, from concealment to manifestation, to radiate manifestly in his soul, and as it is written:³¹ “*E-l* is the L–rd, and He gives us light.”³² passages cited above (note 30): “*E-l* always denotes an abundant radiation from the Supreme *chochmah*” (which derives from *keter*, the supernal will, and is the source of *chesed*). And after Jacob, the light of the *En Sof*, blessed is He, shines openly in all the upright of heart who occupy themselves with the Torah and the commandments.

footnotes:
³⁰ This Divine Name is related to chesed
³¹ Psalms 118:27.
³² Cf. Zohar


###### Tanya, Part IV; Iggeret HaKodesh 7:11
[Tanya, Part IV; Iggeret HaKodesh 7:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:11)

וּזְמַן גִּילּוּי זֶה בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז הַהֶאָרָה בְּמוֹחָם וְלִבָּם הוּא בִּשְׁעַת הַתְּפִלָּה, כְּמוֹ שֶׁמְּבוֹאָר בְּמָקוֹם אַחֵר.

**Kehot Publication Society (English Translation):**
Now, this manifestation in their mind and heart with an exceeding uplifting and abundant strength³³ occurs at the time of prayer, as explained elsewhere.

footnotes:
³³ Par. Genesis 49:3.


###### Tanya, Part IV; Iggeret HaKodesh 7:12
[Tanya, Part IV; Iggeret HaKodesh 7:12](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:12)

וְהִנֵּה, אַף שֶׁגִּילּוּי זֶה עַל־יְדֵי עֵסֶק הַתּוֹרָה וְהַמִּצְוֹת הוּא שָׁוֶה לְכָל נֶפֶשׁ מִיִּשְׂרָאֵל בְּדֶרֶךְ כְּלָל, כִּי תּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד לְכוּלָּנוּ, אַף־עַל־פִּי־כֵן, בְּדֶרֶךְ פְּרָט, אֵין כָּל הַנְּפָשׁוֹת אוֹ הָרוּחוֹת וְהַנְּשָׁמוֹת שָׁווֹת בְּעִנְיָן זֶה לְפִי עֵת וּזְמַן גִּלְגּוּלָם וּבוֹאָם בָּעוֹלָם הַזֶּה וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אֲבוּךְ בְּמַאי הֲוֵי זָהִיר טְפֵי, אָמַר לֵיהּ בְּצִיצִית כוּ׳״.

**Kehot Publication Society (English Translation):**
Though this manifestation through the occupation with Torah and the commandments is, generally, equal in every one of Israel [for we all have one Torah and one law³⁴], nevertheless, in a more specific way not all the souls (*nefesh*) or spirits (*ruach*) and souls (*neshamah*) are equal in this regard, depending on the occurrence and time of their reincarnation and their coming into this world; and as our Sages, of blessed memory, said:³⁵ 118b. “With what was your father more heedful? He answered him—with the *tzitzit*….”³⁶

footnotes:
³⁴ Par. Numbers 15:16.
³⁵ Shabbat
³⁶ That is, every soul is more intimately related to one particular precept than to all the others. Since the 613 commandments are the 613 general conduits for eliciting the radiation of the Divine light (see above, and cf. below Epistle 29), there will, thus, be a difference between the various individuals corresponding to the differences in the more intimate relationships to particular precepts.


###### Tanya, Part IV; Iggeret HaKodesh 7:13
[Tanya, Part IV; Iggeret HaKodesh 7:13](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:13)

וְכֵן, אֵין כָּל הַדּוֹרוֹת שָׁוִין. כִּי כְּמוֹ שֶׁאֵבְרֵי הָאָדָם, כָּל אֵבֶר יֵשׁ לוֹ פְּעוּלָּה פְּרָטִית וּמְיוּחֶדֶת, הָעַיִן לִרְאוֹת וְהָאֹזֶן לִשְׁמוֹעַ, כָּךְ בְּכָל מִצְוָה מֵאִיר אוֹר פְּרָטִי וּמְיוּחָד מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
Likewise, not all the generations are the same. For just as with the organs of man, every organ has its own special and particular function [the eye to see and the ear to hear], so, too, through every commandment there radiates a special and particular light from the light of the *En Sof*, blessed is He.


###### Tanya, Part IV; Iggeret HaKodesh 7:14
[Tanya, Part IV; Iggeret HaKodesh 7:14](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:14)

וְאַף שֶׁכָּל נֶפֶשׁ מִיִּשְׂרָאֵל צְרִיכָה לָבוֹא בְּגִלְגּוּל לְקַיֵּים כָּל תַּרְיַ״ג מִצְוֹת, מִכָּל מָקוֹם לֹא נִצְרְכָה אֶלָּא לְהַעֲדָפָה וּזְהִירוּת וּזְרִיזוּת יְתֵירָה, בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז, כְּפוּלָה וּמְכוּפֶּלֶת, לְמַעְלָה מַּעְלָה מִזְּהִירוּת שְׁאָר הַמִּצְוֹת. וְזֶהוּ שֶׁאָמַר ״בְּמַאי הֲוֵי זָהִיר טְפֵי״ – ״טְפֵי״ דַיְיקָא.

**Kehot Publication Society (English Translation):**
And though every soul of Israel needs to be reincarnated in order to fulfill *all* the 613 commandments,³⁷ 70 (132a) (in the light of ibid., p. 131), and R. Chaim Vital, *Shaar Hamitzvot*, Foreword; see also *Shaar Hagilgulim* 11; *et passim*.*—*See further on this subject: *Sefer Habahir* 38 (193); *Zohar* II:100a ff; *Zohar Chadash* 59a. Cf. also R. Menasseh ben Israel, *Nishmat Chaim* 4:6 ff. even so, this special care with a particular *mitzvah* is necessary only for the sake of an increase, and prudence, and additional zeal—with exceeding uplifting and strength, doubly and manifold, surpassing the zeal for the other commandments. And that is what he meant when he said “With what was he *more* careful?”³⁸ of Mezeritch, who in turn heard it from the Baal Shem Tov) will clarify this passage: “Every soul has a particular precept and a particular attribute which it needs to perform and develop. That is the meaning of what R. Yosef asked R. Yosef the son of Rabbah: ‘With what was your father more heedful (*zahir*)?’ After all, one is not to sit and evaluate the commandments of the Torah! But R. Yosef asked ‘in what was your father more *zahir*: in what precept did he have an illumination’ (taking *zahir* as an idiom of *zohar*—to shine; to brighten); not that he observed this precept only, but that the fulfillment of the precept of *Tzitzit—*with great care—gave him power and vitality in the observance of the other precepts.” See *Sefer Hasichot—5700*, p. 22; *Sefer Hamaamarim 5708*, p. 240, and the marginal notes by the Lubavitcher Rebbe, R. Menachem M. Schneerson, ad loc. Cf. Maimonides, Commentary on the Mishnah, *Makkot* 3:16. *Etz Chaim* 49:5.

footnotes:
³⁷ Tikkunei Zohar
³⁸ The following interpretation of this Talmudic passage by the author (which he received from his master, R. Dov Ber, the Maggid


###### Tanya, Part IV; Iggeret HaKodesh 7:15
[Tanya, Part IV; Iggeret HaKodesh 7:15](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/7:15)

וְהִנֵּה, יִתְרוֹן הָאוֹר הַזֶּה הַפְּרָטִי לִנְשָׁמוֹת פְּרָטִיּוֹת אֵינוֹ בִּבְחִינַת טַעַם וָדַעַת מוּשָּׂג, אֶלָּא לְמַעְלָה מִבְּחִינַת הַדַּעַת, שֶׁכָּךְ עָלָה בְּמַחֲשָׁבָה לְפָנָיו יִתְבָּרֵךְ, וְדוּגְמָתוֹ לְמַטָּה הוּא בְּחִינַת הַגּוֹרָל מַמָּשׁ:

**Kehot Publication Society (English Translation):**
Now, the advantage of this individual light to the individual souls is not in the category of apprehensible reason and knowledge, but transcends the faculty of knowledge. For thus it rose in the Mind before Him, blessed be He. And its model below is truly the notion of the “lot.”³⁹ (Kehot, 2012), p. 201 ff.)

footnotes:
³⁹ Which is also beyond reason and knowledge.—(This is not the conclusion of the letter. In the original there were a few more lines pleading for the support of the Torah scholars in the Holy Land. This conclusion is reproduced in Igrot Kodesh Admur Hazaken