## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 8:1
[Tanya, Part IV; Iggeret HaKodesh 8:1](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/8:1)

**זוֹרֵעַ** צְדָקוֹת, מַצְמִיחַ יְשׁוּעוֹת. הִנֵּה, מַה שֶּׁכָּתוּב לְשׁוֹן ״זְרִיעָה״ בְּמִצְוַת הַצְּדָקָה, וּכְמוֹ שֶׁכָּתוּב בַּפָּסוּק: ״זִרְעוּ לָכֶם לִצְדָקָה כוּ׳״, יוּבַן עַל פִּי מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״רַבִּי אֶלְעָזָר יָהִיב פְּרוּטָה לְעָנִי וַהֲדַר מַצְלֵּי, דִּכְתִיב: אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ״. פֵּירוּשׁ, כִּי גִּילּוּי אֱלֹקוּתוֹ יִתְבָּרֵךְ הַמִּתְגַּלֶּה בְּמַחֲשַׁבְתּוֹ שֶׁל אָדָם וְכַוָּנָתוֹ בִּתְפִלָּתוֹ, כָּל חַד לְפוּם שִׁיעוּרָא דִילֵיהּ, הוּא בְּתוֹרַת צְדָקָה ״וְחֶסֶד ה׳ מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו כוּ׳״.

**Kehot Publication Society (English Translation):**
**EIGHT.** “He sows *tzedakot* and causes *yeshu’ot* to sprout.”¹, p. 533, for an exposition of this section. The usage of an idiom of “sowing” in relation to the commandment of charity [and as it is written in the verse “Sow then for yourselves for *tzedakah*…”²] will be understood by what our Sages, of blessed memory, said:³ 10a. “Rabbi Eliezer gave a coin to a poor person and then prayed, as it is written:⁴ Through *tzedek* I will see Your face.”⁵, vol. 2, p. 463 ff. This means that the manifestation of His G–dliness, blessed be He, which becomes revealed in the thought of man and in his devotion during prayer,⁶, beg. of *Hilchot Keriat Shema*, par. 7 (s.v. *Amar Ravin*; ed. Zitomir 1862, vol. 1, 11a). each according to his own measure,⁷ 70 (135b); *Zohar* I:103b. is a means of “charity” and the “*chesed* of the L–rd eternally upon those who fear Him….”⁸

footnotes:
¹ Liturgy, Morning Prayers. Cf. Maamarei Admur Hazaken Haketzarim
² Hosea 10:12.
³ Bava Batra
⁴ Psalms 17:15.
⁵ Cf. Torat Shmuel—5633
⁶ Which is called the “service of his heart” (see below, note 11); cf. Or Zarua
⁷ Tikkunei Zohar
⁸ Psalms 103:17.


###### Tanya, Part IV; Iggeret HaKodesh 8:2
[Tanya, Part IV; Iggeret HaKodesh 8:2](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/8:2)

כְּלוֹמַר, שֶׁאוֹר ה׳ אֵין־סוֹף בָּרוּךְ־הוּא הַמֵּאִיר לְמַעְלָה בְּעוֹלָמוֹת עֶלְיוֹנִים, בְּהֶאָרָה רַבָּה בִּבְחִינַת גִּילּוּי רַב וְעָצוּם, עַד שֶׁבֶּאֱמֶת הֵן בְּטֵלִין בִּמְצִיאוּת וּכְלָא מַמָּשׁ חֲשִׁיבֵי קַמֵּיהּ וְנִכְלָלִין בְּאוֹרוֹ יִתְבָּרֵךְ, וְהֵן הֵן הַהֵיכָלוֹת עִם הַמַּלְאָכִים וְהַנְּשָׁמוֹת שֶׁבָּהֶן, הַמְבוֹאָרִים בַּזּוֹהַר הַקָּדוֹשׁ בִּשְׁמוֹתָם לִמְקוֹמוֹתָם בְּסֵדֶר הַתְּפִלָּה שֶׁסִּדְּרוּ לָנוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה, הִנֵּה, מִשָּׁם מֵאִיר הָאוֹר כִּי טוֹב לָעוֹלָם הַשָּׁפָל הַזֶּה, עַל ״יִרְאֵי ה׳ וְחוֹשְׁבֵי שְׁמוֹ״, הַחֲפֵצִים לְעָבְדוֹ בַּ״עֲבוֹדָה שֶׁבַּלֵּב זוֹ תְּפִלָּה״, וּכְמוֹ שֶׁכָּתוּב: ״וַה׳ יַגִּיהַּ חָשְׁכִּי״.

**Kehot Publication Society (English Translation):**
This means, the light of the L–rd, the *En Sof*, blessed is He, which radiates with a great illumination above in the upper worlds [which are the *hechalot* with the angels and souls in them, explained in the sacred *Zohar*⁹ I:38a ff.; ibid., 41a ff.; II:244b ff. by their names according to their places in the order of prayer arranged for us by the Men of the Great Assembly] is in a state of so great and immense a manifestation that these (supernal creatures) are truly in a state of self-nullification and esteemed as truly naught before Him, absorbed in His light, blessed be He. Now, this light, which is good,¹⁰ radiates from there to this lowly world, upon those that fear the L–rd and esteem His Name, who desire to worship Him by the “service of the heart—meaning prayer,”¹¹, Deuteronomy 42 (on Deuteronomy 11:13); *Taanit* 2a. and as it is written¹²: “And the L–rd will enlighten my darkness.”

footnotes:
⁹ Zohar
¹⁰ Par. Genesis 1:4.
¹¹ Sifrei
¹² II Samuel 22:29 (Psalms 18:29).


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

וְהִנֵּה, יְרִידַת הֶאָרָה זוֹ לְמַטָּה לָעוֹלָם הַזֶּה, נִקְרֵאת בְּשֵׁם ״חֶסֶד ה׳״, הַמְכוּנֶּה בְּשֵׁם ״מַיִם״, הַיּוֹרְדִים מִמָּקוֹם גָּבוֹהַּ לְמָקוֹם נָמוּךְ כוּ׳:

**Kehot Publication Society (English Translation):**
Now, the descent of this illumination downward to this world is called the “*chesed* of the L–rd”¹³—referred to as water,¹⁴ II:175b; III:255a and 257a; see also *Pardes Rimonim* 23:13, s.v. *Mayim*, and below, note 15. which descends from a high place to a low place….¹⁵ 69 (105a) (and 13 (70b)). See *below*, Epistle 12 and *Torah Or*, *Vayera* 14c.

footnotes:
¹³ See above, note 7.
¹⁴ Zohar
¹⁵ Cf. Tikkunei Zohar


###### Tanya, Part IV; Iggeret HaKodesh 8:4
[Tanya, Part IV; Iggeret HaKodesh 8:4](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/8:4)

**וְהִנֵּה,** מוּדַעַת זֹאת, שֶׁיֵּשׁ לְמַעְלָה גַּם כֵּן מִדַּת הַגְּבוּרָה וְהַצִּמְצוּם, לְצַמְצֵם וּלְהַסְתִּיר אוֹרוֹ יִתְבָּרֵךְ לְבַל יִתְגַּלֶּה לַתַּחְתּוֹנִים. אַךְ הַכֹּל תָּלוּי בְּ״אִתְעָרוּתָא דִלְתַתָּא״, שֶׁאִם הָאָדָם מִתְנַהֵג בַּחֲסִידוּת לְהַשְׁפִּיעַ חַיִּים וָחֶסֶד כוּ׳ כָּךְ מְעוֹרֵר לְמַעְלָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״בְּמִדָּה שֶׁאָדָם מוֹדֵד – בָּהּ מוֹדְדִין לוֹ״.

**Kehot Publication Society (English Translation):**
Now it is well known that above there is also an attribute of *gevurah*, and *tzimtzum*, to contract and conceal His light, blessed be He, to prevent it from becoming revealed to the lower worlds.¹⁶, Epistle 15. However, everything depends on the arousal from below.¹⁷, Epistle 5, note 83. For if man conducts himself with kindness by bestowing life and *chesed*, and so on, he arouses the same above, as our Sages, of blessed memory, said: “With the degree that man measures, it shall be measured to him.”¹⁸ 1:7.

footnotes:
¹⁶ See below
¹⁷ See above
¹⁸ Mishnah, Sotah


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

אֶלָּא דְּלִכְאוֹרָה זוֹ אֵינָהּ מִן הַמִּדָּה, כִּי אִם לְהַשְׁפִּיעַ לוֹ חַיֵּי הָעוֹלָם־הַבָּא לְבַד כְּנֶגֶד מַה שֶּׁהוּא מַשְׁפִּיעַ חַיֵּי עוֹלָם הַזֶּה, אֲבָל לֹא לְהַשְׁפִּיעַ לוֹ חַיֵּי הֶאָרַת אוֹר ה׳ [נוסח אחר: אֵין־סוֹף בָּרוּךְ־הוּא] מַמָּשׁ, שֶׁיָּאִיר וְיַגִּיהַּ חָשְׁכּוֹ בַּ״עֲבוֹדָה שֶׁבַּלֵּב זוֹ תְּפִלָּה״, שֶׁהִיא בְּחִינַת וּמַדְרֵגַת תְּשׁוּבָה עִילָּאָה כַּנּוֹדָע שֶׁהֲרֵי הִיא לְמַעְלָה מַּעְלָה מִכָּל חַיֵּי עוֹלָם־הַבָּא, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים כוּ׳״, וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר בַּאֲרִיכוּת, דְּעוֹלָם־הַבָּא אֵינוֹ אֶלָּא זִיו וְהֶאָרָה וְכוּ׳:

**Kehot Publication Society (English Translation):**
Though it would appear that this is not of the (same) measure: (man deserves) only that the life of the World to Come be granted to him, corresponding to his bestowal of life in this world; but not that the life from the illumination of the actual light of G–d¹⁹, blessed is He. be diffused to him to illumine and enlighten his darkness in “the service of the heart—which is prayer.” For the latter is a grade and level of “higher repentance” (*teshuvah ilaah*),²⁰, ch. 8 ff. (esp. ch. 10). as is well known, inasmuch as it surpasses exceedingly all the life of the World to Come , as our Sages, of blessed memory, said: “Better one hour of repentance and good deeds…,”²¹ 4:17. as explained elsewhere at length²², Part I, end of ch. 4. Cf. also *above*, Epistle 1, note 22. that the World to Come is but a gleam and reflection….²³ 17a and Maimonides, *Hilchot* *Teshuvah*, ch. 8.—See *above*, Epistle 1, note 22 and *Likkutei Torah*, *Derushim LiShemini Atzeret* 83d. While *teshuvah* *tataah* (lower *teshuvah*) corresponds to *malchut*, *teshuvah* *ilaah* transcends this level and corresponds to the higher *binah*. (See *Zohar* III:122a ff., and *Tikkunei* *Zohar* 6 (22a); *Iggeret Hateshuvah*, ch. 9.) He who stands in a mode of *teshuvah* is called *baal teshuvah*; the *Zohar* interprets this term literally as “possessed of *teshuvah*,” signifying an absolute unification with *teshuvah* and the level it represents. See *Zohar* II:106b and comm., ad loc.; cf. Maharal, *Derech Chaim* on *Avot* 4:17.

footnotes:
¹⁹ V. L.: the actual light of the En Sof
²⁰ For an explanation of this term see Iggeret Hateshuvah
²¹ Avot
²² Likkutei Amarim
²³ See Berachot


###### Tanya, Part IV; Iggeret HaKodesh 8:6
[Tanya, Part IV; Iggeret HaKodesh 8:6](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/8:6)

**אַךְ** הָעִנְיָן הוּא, עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁזּוֹרְעִין זְרָעִים אוֹ נוֹטְעִין גַּרְעִין, שֶׁהַשִּׁבּוֹלֶת הַצּוֹמַחַת מֵהַזֶּרַע, וְהָאִילָן וּפֵירוֹתָיו מֵהַגַּרְעִין, אֵינָן מַהוּתָן וְעַצְמוּתָן שֶׁל הַזֶּרַע וְהַגַּרְעִין כְּלָל, כִּי מַהוּתָם וְעַצְמוּתָם כָּלֶה וְנִרְקָב בָּאָרֶץ, וְכֹחַ הַצּוֹמֵחַ שֶׁבָּאָרֶץ עַצְמָהּ [נוסח אחר: עַצְמוֹ] הוּא הַמּוֹצִיא וְהַמְגַדֵּל הַשִּׁבּוֹלֶת וְהָאִילָן וּפֵירוֹתָיו. רַק שֶׁאֵינוֹ מוֹצִיא וּמְגַלֶּה כֹּחוֹ לַחוּץ מֵהַכֹּחַ אֶל הַפּוֹעַל, כִּי אִם עַל־יְדֵי הַזֶּרַע וְהַגַּרְעִין שֶׁנִּרְקָבִין בָּאָרֶץ וְכָלֶה כָּל כֹּחָם בְּכֹחַ הַצּוֹמֵחַ שֶׁבָּאָרֶץ, וְנִתְאַחֲדוּ וְהָיוּ לַאֲחָדִים, וְעַל־יְדֵי זֶה מוֹצִיא כֹּחַ הַצּוֹמֵחַ אֶת כֹּחוֹ אֶל הַפּוֹעַל, וּמַשְׁפִּיעַ חַיּוּת לְגַדֵּל שִׁבּוֹלֶת כְּעֵין הַזֶּרַע, אֲבָל בְּרִיבּוּי הַרְבֵּה מְאֹד בְּשִׁבּוֹלֶת אַחַת, וְכֵן פֵּירוֹת הַרְבֵּה עַל אִילָן אֶחָד, וְגַם מַהוּתָן וְעַצְמוּתָן שֶׁל הַפֵּירוֹת מְעוּלָּה בְּעִילּוּי רַב וְעָצוּם לְמַעְלָה מַּעְלָה מִמַּהוּתוֹ וְעַצְמוּתוֹ שֶׁל הַגַּרְעִין הַנָּטוּעַ. וְכֵן כְּהַאי גַּוְנָא בְּפֵירוֹת הָאָרֶץ הַגְּדֵלִים מִזֵּרְעוֹנִין כְּעֵין גַּרְעִינִין, כְּמוֹ קִשּׁוּאִים וּכְהַאי גַּוְנָא.

**Kehot Publication Society (English Translation):**
However, metaphorically speaking, the idea is like sowing seeds or planting kernels: the ear that sprouts from the seed, and the tree with its fruits from the kernel, their nature and essence are not that of the seed and kernel at all. For their²⁴ nature and essence has been spent and is decayed in the soil. It is the vegetative property in the soil itself which brings out and makes grow the ear, the tree, and its fruit; it is merely that it does not bring out and manifest its power outwardly, from potential to actuality, except through the seed and the kernel that are decayed in the soil and whose whole power has been consumed by the vegetative property in the soil—and they united and became one. And that is how the vegetative property actualizes its potential and effuses vitality to make grow an ear of the kind of the seed, though with a very great increase in every single ear, and likewise, many fruits on every single tree. Moreover, the very nature and essence of the fruits, too, excels in a great and immense magnitude over the nature and essence of the planted kernel. And it is likewise with the produce of the earth which grows from seeds just like kernels, as cucumber, and the like.

footnotes:
²⁴ I.e., of the seed and kernel.


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

וְהַכֹּל הוּא, מִפְּנֵי שֶׁעִיקַּר וְשֹׁרֶשׁ חַיּוּת הַפֵּירוֹת נִשְׁפָּע מִכֹּחַ הַצּוֹמֵחַ שֶׁבָּאָרֶץ, הַכּוֹלֵל חַיּוּת כָּל הַפֵּירוֹת. וְהַגַּרְעִינִין הַזְּרוּעִים בָּאָרֶץ, אֵינָן אֶלָּא כְּעֵין ״אִתְעָרוּתָא דִלְתַתָּא״, הַנִּקְרֵאת בְּשֵׁם ״הַעֲלָאַת מַיִּין נוּקְבִין״ בְּכִתְבֵי הָאֲרִיזַ״ל:

**Kehot Publication Society (English Translation):**
All this is so because the stem and root of the vitality of the fruits effuses from the vegetative property in the soil—which includes the vitality of all fruits—while the kernels that are sown in the ground are but like the arousal from below, which in the writings of the Arizal²⁵ is referred to as the “elevation of the *mayin nukvin*.”²⁶

footnotes:
²⁵ See above, Epistle 5, note 103.
²⁶ See above, Epistle 4, note 46.


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

**וְכָכָה** מַמָּשׁ עַל דֶּרֶךְ מָשָׁל, כָּל מַעֲשֵׂה הַצְּדָקָה שֶׁעוֹשִׂין יִשְׂרָאֵל, עוֹלֶה לְמַעְלָה בִּבְחִינַת ״הַעֲלָאַת מַיִּין נוּקְבִין״ לְשׁוֹרֶשׁ נִשְׁמוֹתֵיהֶן לְמַעְלָה, הַנִּקְרָא בְּשֵׁם ״כְּנֶסֶת יִשְׂרָאֵל״ וְ״אִימָּא תַּתָּאָה״ בִּלְשׁוֹן הַזֹּהַר, וּ״שְׁכִינָה״ בִּלְשׁוֹן הַגְּמָרָא, הַכְּלוּלָה מִכָּל מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, וּמְיוּחֶדֶת בָּהֶן בְּתַכְלִית, וְרֵאשִׁיתָן – הִיא מִדַּת הַחֶסֶד. וְעַל־יְדֵי הַעֲלָאָה זוֹ מִתְעוֹרֵר ״חֶסֶד ה׳״ מַמָּשׁ, שֶׁהוּא גִילּוּי אוֹרוֹ יִתְבָּרֵךְ, לֵירֵד וּלְהָאִיר לְמַטָּה לְנִשְׁמוֹת יִשְׂרָאֵל, בִּבְחִינַת גִּילּוּי רַב וְעָצוּם בִּשְׁעַת הַתְּפִלָּה עַל כָּל פָּנִים. כִּי אַף שֶׁ״לִּגְדוּלָּתוֹ אֵין חֵקֶר״, עַד דְּ״כוּלָּא קַמֵּיהּ כְּלָא חֲשִׁיבֵי״ הֲרֵי ״בְּמָקוֹם שֶׁאַתָּה מוֹצֵא גְּדוּלָּתוֹ, שָׁם אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ״, כְּ״מַיִם שֶׁיּוֹרְדִין כוּ׳״.

**Kehot Publication Society (English Translation):**
Now, metaphorically speaking, precisely like this, every act of charity that Jewish people perform ascends in the sense of an “elevation of the *mayin nukvin*,” upward—to the root of their souls above, which, in the phraseology of the *Zohar*, is referred to as *Knesset Yisrael* and *imma tataah*, and in the phraseology of the Talmud—as *Shechinah*.²⁷, the terms *Knesset Yisrael* and *Imma Tataah* are synonymous with *malchut* and *Shechinah*. (See *Pardes Rimonim* 23:1 and 11, s.v. *Eim Habanim* and *Knesset Yisrael*; *Likkutei Amarim*, Part I, ch. 52; below, Epistle 25.) There are some instances where this would not seem to be so, but see *Nitzutzei Orot* on *Zohar* II:85a (and on *Zohar* II:90a). See also *Shaarei Orah* (Gikatilla), end of ch. 1. The *Shechinah* compounds and is totally united with all the attributes of the Holy One, blessed is He, the first of which is the attribute of *chesed*. Now, through this elevation, the actual “*chesed* of the L–rd” is aroused, i.e., a revelation of His light, blessed be He, to descend and radiate in a great and immense state of manifestation to the souls of Israel below, at least during the time of prayer.²⁸ For though “His greatness is unfathomable”²⁹—to the extent that “all are esteemed as naught before Him,”³⁰ I:11b. even so, “where you find His greatness, there you find His humility,”³¹ 31a [according to the versions of *Pesikta Zutrata* (*Midrash Lekach Tov*) on Deuteronomy 10:17 and *Yalkut Shimoni*, Psalms 794 (on Psalms 68:5)]. as “waters, which descend….”³² 7a). In relation to G–d, the whole creation, all creatures, are insignificant, truly naught and nothing. His greatness, therefore, is not expressed through creation per se. Rather, His humility, that G–d created them nevertheless and cares for them by means of an intense and particular providence, this Divine humility expresses His greatness. Therefore, in the place where you find His greatness, there you find His humility: His humility being His greatness. (See *Likkutei Torah*, *Shir Hashirim* 40d; cf. also *Likkutei Amarim*, Part I, ch. 4.)

footnotes:
²⁷ In the Zohar
²⁸ See above, beginning of this epistle, and cf. above, end of Epistle 4.
²⁹ Psalms 145:3.
³⁰ Zohar
³¹ Megillah
³² As waters descend from a high place to a low place; a simile signifying humility (cf. Taanit


###### Tanya, Part IV; Iggeret HaKodesh 8:9
[Tanya, Part IV; Iggeret HaKodesh 8:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/8:9)

וְזֶהוּ שֶׁכָּתוּב: ״זָרַח בַּחֹשֶׁךְ אוֹר לַיְשָׁרִים, חַנּוּן וְרַחוּם וְצַדִּיק״, דְּעַל־יְדֵי שֶׁהָאָדָם ״חַנּוּן וְרַחוּם וְצַדִּיק״ ״צְדָקוֹת אָהֵב״, גּוֹרֵם לְאוֹר ה׳ שֶׁיִּזְרַח לְנִשְׁמָתוֹ הַמְלוּבֶּשֶׁת בְּגוּפוֹ, הָעוֹמֵד בַּחֹשֶׁךְ, שֶׁהוּא מַשְׁכָּא דְּחִוְיָא. וְזֶה נִקְרָא בְּשֵׁם ״יְשׁוּעָה״, כַּד אִתְהַפְּכָא חֲשׁוֹכָא לִנְהוֹרָא.

**Kehot Publication Society (English Translation):**
And this is the meaning of the verse: “He shines in the darkness as a light to the upright, He who is gracious, and merciful, and *tzaddik*.”³³ For man, by being gracious and merciful and “*tzaddik*—fond of *tzedakot*,”³⁴, ed. Buber, *Noach* 4 (see *Yalkut Shimoni*, Deuteronomy, end of 873). causes the light of G–d to shine to his soul which is vested in his body—which stands in darkness, being the “hide of the snake.”³⁵, Introduction 10b; above, Epistle 6, note 21. And this, when darkness is converted to light, is referred to as salvation (*yeshu’ah*).³⁶

footnotes:
³³ Psalms 112:4.
³⁴ Par. Psalms 11:7; see Tanchuma
³⁵ Tikkunei Zohar
³⁶ See above, end of Epistle 3.


###### Tanya, Part IV; Iggeret HaKodesh 8:10
[Tanya, Part IV; Iggeret HaKodesh 8:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/8:10)

וְזֶהוּ ״מַצְמִיחַ יְשׁוּעוֹת״, שֶׁיְּשׁוּעָה זוֹ צוֹמַחַת מִזְּרִיעַת הַצְּדָקָה שֶׁזּוֹרְעִין בָּאָרֶץ הָעֶלְיוֹנָה, ״אֶרֶץ חֵפֶץ״, הִיא הַשְּׁכִינָה וּכְנֶסֶת יִשְׂרָאֵל, שֶׁנִּקְרֵאת כֵּן עַל שֵׁם שֶׁמִּתְלַבֶּשֶׁת בַּתַּחְתּוֹנִים לְהַחֲיוֹתָם, כְּמוֹ שֶׁכָּתוּב: ״מַלְכוּתְךָ מַלְכוּת כָּל עוֹלָמִים״.

**Kehot Publication Society (English Translation):**
And this is the meaning of “He causes *yeshu’ot* to sprout.” For this salvation sprouts from [the sowing of] the charity sown in the “upper land,”³⁷, the *Shechinah*; cf. *Pardes Rimonim* 23:1, s.v. *Eretz HaElyonah*. “the land of delight”³⁸ signifies *Knesset Yisrael*; cf. *Pardes Rimonim* 23:1, s.v. *Eretz Chefetz*; *Kitzurim V’Hearot*, p. 99; *Mayim Rabbim 5636*, ch. 99]. (See also the commentaries of *Rashba* and *Maharsha* on *Eyn Yaakov*, *Taanit* 10a, that *eretz* without qualification refers to the Holy Land; and cf. *Pardes Rimonim* 23:1, s.v. *Eretz*.)—which is the *Shechinah*,³⁹ on Malachi 3:12. and *Knesset Yisrael*,⁴⁰ (see above, note 26). See above, note 37. so called because it⁴¹ (synonymous with *Shechinah* and *Knesset Yisrael*). vests itself in the lower worlds to animate them, as it is written:⁴² “Your sovereignty⁴³. is the sovereignty of all worlds.”⁴⁴ (*Shechinah*) embodies the supreme *chochmah* and causes the worlds to egress into manifest substantiality (see Addendum, *Mystical Concepts in Chassidism*). Though we speak of *malchut* on various levels, relating to the various worlds, it is *malchut* of *Atzilut* that is vested in them all. This is the meaning of “Your sovereignty (*malchut* of *Atzilut*) is the sovereignty (*malchut*) of all worlds.” See *Likkutei Amarim*, Part I, ch. 52; *Siddur Im Dach* 53c and cf. *Etz Chaim* 3:1. See also below, Epistle 20, and *Maamarei Admur Hazaken Haketzarim*, p. 43. And this applies most particularly when one sows in the nether Holy Land, which truly corresponds to it.⁴⁵), with respect to the general, as well as to the particular parts. (See *Zohar* I:156a-b; II:20a; III:9b.) The Sages, therefore, speak of the *terrestrial* Holy of Holies and its *celestial* counterpart; the *terrestrial* Temple and its *celestial* counterpart; the *terrestrial* Jerusalem, etc.; cf. Jerusalem Talmud, *Berachot* 4:5; *Shir Hashirim Rabbah* 3:19; *Mechilta* and *Midrashim* on Exodus 15:17; *Tanchuma*, *Pekudei* 1, 2; *Zohar* I:128b; etc. The *terrestrial* Holy Land, or Land of Israel, thus corresponds to the *celestial* one; see *Zohar* III:84a; and see below, notes 45 and 46. For then the seed is immediately absorbed in the upper land without any obstacle and hindrance whatsoever, because there is nothing whatsoever that divides and interrupts between the lands of life,⁴⁶ *Yonatan* ad loc.; Ezekiel 26:20, *Targum Yonatan* and commentaries, ad loc., as well as *Avot d’R. Nattan*, ch. 34; *Ketuvot* 111a; etc.) and correspondingly the celestial Land of Israel likewise; see *Zohar* I:115a; I:193a, and III:84a. See *Pardes Rimonim* 23:1, s.v. *Eretz HaChaim*. for it is the gate of Heaven.⁴⁷; see also the other comment., ad loc.). See also Genesis 28:17 and *Targum*, *Rashi*, ad loc. (see above, note 44). “This is none other than the House of G–d, and this is the Gate of Heaven”—the “Gate to G–d” (*Zohar* I:149b), the “Gate assuredly through which the blessings pass downward,” etc. (ibid., 150b.). Cf. also *Zohar* III:123b, and *Ibn Ezra* on Genesis 28:12. It is not so, however, outside the Holy Land, and suffice this for the initiated.

footnotes:
³⁷ The celestial model of the terrestrial Holy Land (see below, note 44) signifies malchut
³⁸ Malachi 3:12 [Eretz chefetz
³⁹ Cf. Targum Yonatan
⁴⁰ Another term for Shechinah
⁴¹ Malchut
⁴² Psalms 145:13.
⁴³ Malchut
⁴⁴ Malchut
⁴⁵ Everything in the celestial spheres has its corresponding model in the terrestrial world (and vice versa
⁴⁶ The terrestrial Land of Israel is referred to as the “Land of Life” (see Jeremiah 11:19 and Targum
⁴⁷ “G–d will bless you out of Zion” (Psalms 128:5), “for it is the Gate of Heaven” (Rashi


###### Tanya, Part IV; Iggeret HaKodesh 8:11
[Tanya, Part IV; Iggeret HaKodesh 8:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/8:11)

וּבִפְרָט מִן הַפְּרָט, כְּשֶׁזּוֹרְעִין בְּאֶרֶץ הַקֹּדֶשׁ הַתַּחְתּוֹנָה הַמְכֻוֶּונֶת כְּנֶגְדָּהּ מַמָּשׁ, שֶׁהַזְּרִיעָה נִקְלֶטֶת תֵּיכֶף וּמִיָּד בָּאָרֶץ הָעֶלְיוֹנָה, בְּלִי שׁוּם מְנִיעָה וְעִיכּוּב בָּעוֹלָם, מֵאַחַר שֶׁאֵין שׁוּם דָּבָר חוֹצֵץ וּמַפְסִיק כְּלָל בֵּין ״אַרְצוֹת הַחַיִּים״, כִּי ״זֶה שַׁעַר הַשָּׁמָיִם״ מַה־שֶּׁאֵין־כֵּן בְּחוּץ לָאָרֶץ, וְדַי לַמֵּבִין:

**Kehot Publication Society (English Translation):**
And this applies most particularly when one sows in the nether Holy Land, which truly corresponds to it.⁴⁵), with respect to the general, as well as to the particular parts. (See *Zohar* I:156a-b; II:20a; III:9b.) The Sages, therefore, speak of the *terrestrial* Holy of Holies and its *celestial* counterpart; the *terrestrial* Temple and its *celestial* counterpart; the *terrestrial* Jerusalem, etc.; cf. Jerusalem Talmud, *Berachot* 4:5; *Shir Hashirim Rabbah* 3:19; *Mechilta* and *Midrashim* on Exodus 15:17; *Tanchuma*, *Pekudei* 1, 2; *Zohar* I:128b; etc. The *terrestrial* Holy Land, or Land of Israel, thus corresponds to the *celestial* one; see *Zohar* III:84a; and see below, notes 45 and 46. For then the seed is immediately absorbed in the upper land without any obstacle and hindrance whatsoever, because there is nothing whatsoever that divides and interrupts between the lands of life,⁴⁶ *Yonatan* ad loc.; Ezekiel 26:20, *Targum Yonatan* and commentaries, ad loc., as well as *Avot d’R. Nattan*, ch. 34; *Ketuvot* 111a; etc.) and correspondingly the celestial Land of Israel likewise; see *Zohar* I:115a; I:193a, and III:84a. See *Pardes Rimonim* 23:1, s.v. *Eretz HaChaim*. for it is the gate of Heaven.⁴⁷; see also the other comment., ad loc.). See also Genesis 28:17 and *Targum*, *Rashi*, ad loc. (see above, note 44). “This is none other than the House of G–d, and this is the Gate of Heaven”—the “Gate to G–d” (*Zohar* I:149b), the “Gate assuredly through which the blessings pass downward,” etc. (ibid., 150b.). Cf. also *Zohar* III:123b, and *Ibn Ezra* on Genesis 28:12. It is not so, however, outside the Holy Land, and suffice this for the initiated.

footnotes:
⁴⁵ Everything in the celestial spheres has its corresponding model in the terrestrial world (and vice versa
⁴⁶ The terrestrial Land of Israel is referred to as the “Land of Life” (see Jeremiah 11:19 and Targum
⁴⁷ “G–d will bless you out of Zion” (Psalms 128:5), “for it is the Gate of Heaven” (Rashi