## Tanya, Part V; Kuntres Acharon

###### Tanya, Part V; Kuntres Acharon 4:1
[Tanya, Part V; Kuntres Acharon 4:1](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:1)

**לְהָבִין** מַה שֶּׁכָּתוּב בִּפְרִי עֵץ חַיִּים, דְּבִזְמַן הַזֶּה, עִיקַּר הַבֵּירוּר עַל יְדֵי הַתְּפִלָּה דַּוְקָא, אַף שֶׁתַּלְמוּד תּוֹרָה לְמַעְלָה מֵהַתְּפִלָּה.

**Kehot Publication Society (English Translation):**
To understand the passage in *Pri Etz Chaim*, that in the contemporary period the primary refinement¹, Part I, *Birur*. is only through prayer, though Torah study is superior to prayer. The explanation is:

footnotes:
¹ See Addendum, Glossary to Likkutei Amarim


###### Tanya, Part V; Kuntres Acharon 4:2
[Tanya, Part V; Kuntres Acharon 4:2](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:2)

הָעִנְיָן הוּא: שֶׁעַל־יְדֵי תּוֹרָה וּמִצְוֹת מוֹסִיפִין אוֹר בַּאֲצִילוּת כוּ׳, פֵּירוּשׁ, אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בְּכֵלִים דַּאֲצִילוּת – עַל־יְדֵי תַּלְמוּד תּוֹרָה – בִּפְנִימִית, דְּהַיְינוּ הַמְשָׁכוֹת הַמּוֹחִין:

**Kehot Publication Society (English Translation):**
Through Torah and *mitzvot*, additional Light²; Essay 1 and notes 3 and 9. is drawn forth into *Atzilut*…. This means that through Torah study the Light of the *En Sof*, blessed is He, is drawn into the vessels of *Atzilut*, into the inner aspect of the vessels. This Light is an extension and revelation of the Divine intellect.

footnotes:
² See Addendum, Glossary, Or


###### Tanya, Part V; Kuntres Acharon 4:3
[Tanya, Part V; Kuntres Acharon 4:3](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:3)

וּבְקִיּוּם הַמִּצְוֹת – בְּחִיצוֹנִית הַכֵּלִים, שֶׁהֵם בְּחִינוֹת נֶצַח־הוֹד־יְסוֹד, שֶׁבְּי׳ סְפִירוֹת ״זְעֵיר אַנְפִּין״ שֶׁבַּאֲצִילוּת, רַק שֶׁמִּתְלַבְּשִׁים בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, בְּתוֹרָה וּמִצְוֹת הַגַּשְׁמִיִּים שֶׁבָּעוֹלָם הַזֶּה.

**Kehot Publication Society (English Translation):**
Through mitzvah observance (the Light is drawn) into the external aspect of the vessels, meaning *netzach-hod-yesod* of the ten *sefirot* of the Minor Visage of *Atzilut*.³ are the penultimate attributes. On the ten *sefirot* see Addendum, Glossary. On Minor Visage see Essay 3, note 8. Subsequently they clothe themselves in *Beriah*, *Yetzirah*, and *Asiyah*,⁴ in the physical Torah and *mitzvot* in This World.

footnotes:
³ Netzach-hod-yesod
⁴ See references in Essay 1, note 3.


###### Tanya, Part V; Kuntres Acharon 4:4
[Tanya, Part V; Kuntres Acharon 4:4](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:4)

אֲבָל הַתְּפִלָּה, הִיא הַמְשָׁכַת אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה דַּוְקָא, לֹא בְּדֶרֶךְ הִתְלַבְּשׁוּת בִּלְבַד, רַק הָאוֹר מַמָּשׁ, לְשַׁנּוֹת הַנִּבְרָאִים מִכְּמוֹת שֶׁהֵם, שֶׁיִּתְרַפֵּא הַחוֹלֶה, וְיֵרֵד הַגֶּשֶׁם מִשָּׁמַיִם לָאָרֶץ וְיוֹלִידָהּ וְיַצְמִיחָהּ.

**Kehot Publication Society (English Translation):**
However, prayer calls forth the Light of the *En Sof*, blessed is He, specifically into *Beriah*, *Yetzirah*, and *Asiyah*, not merely through “garbs,”⁵ but the Light itself, to modify the state of creatures. The ill will be cured, for example, the rain will fall earthward that vegetation may sprout forth.

footnotes:
⁵ “Garbs” indicate concealment, adaptation. See note 70.


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

מַה־שֶּׁאֵין־כֵּן בְּתוֹרָה וּמִצְוֹת, שֶׁאֵין שִׁינּוּי בִּקְלַף הַתְּפִילִּין עַל־יְדֵי הֲנָחָתָן בָּרֹאשׁ וּבַזְּרוֹעַ. וְגַם בְּמִצְוֹת שֶׁעֲשִׂיָּיתָן הוּא גְּמַר מִצְוָתָן, הַשִּׁינּוּי הוּא עַל־יְדֵי אָדָם, וְלֹא בִּידֵי שָׁמַיִם כְּבִתְפִלָּה, שֶׁהִיא הַמְשָׁכַת הַחַיּוּת מֵאֵין־סוֹף בָּרוּךְ־הוּא, שֶׁהוּא לְבַדּוֹ כֹּל יָכוֹל:

**Kehot Publication Society (English Translation):**
On the other hand, through Torah and *mitzvot* there is no modification in the parchment of the *tefillin* through donning them on head and arm. Even those *mitzvot* that are fulfilled through making the object—that change is effected by man, and not by Heaven, as is the case with prayer. The latter calls forth the vivifying power from the Infinite, blessed is He, Who alone is all-capable.


###### Tanya, Part V; Kuntres Acharon 4:6
[Tanya, Part V; Kuntres Acharon 4:6](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:6)

וְהִלְכָּךְ, כְּדֵי לְהַמְשִׁיךְ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא לְמַטָּה, אִי אֶפְשָׁר בְּלִי הַעֲלָאַת ״מַיִּין נוּקְבִין״ מִלְּמַטָּה דַוְקָא.

**Kehot Publication Society (English Translation):**
Hence, calling forth the Light of the *En Sof*, blessed is He, into the lower world is impossible without the elevation of *mayin nukvin*⁶ does not penetrate to the finite worlds spontaneously. from below specifically.

footnotes:
⁶ See Essay 2, note 1. The the Light of the En Sof


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

מַה־שֶּׁאֵין־כֵּן לְתַלְמוּד תּוֹרָה שֶׁבַּאֲצִילוּת, הַמְיוּחֶדֶת בְּלָאו הָכֵי בַּמַּאֲצִיל בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
By contrast, Torah study affects *Atzilut*, which is united in any case with the Emanator, blessed is He.


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

וְהַעֲלָאַת ״מַיִּין נוּקְבִין״ בְּמוֹחוֹ וְלִבּוֹ שֶׁל אָדָם, הִיא בְּחִינַת ״רִשְׁפֵּי אֵשׁ״ בְּלִי גְבוּל, וְנִקְרֵאת ״מְאֹדֶךָ״, כְּדֵי לְעוֹרֵר בְּחִינַת אֵין־סוֹף, וְהַיְינוּ עַל־יְדֵי גְּבוּרוֹת דְּ״סַ״ג״, שֶׁהֵן הֵן הָרַפַּ״ח נִיצוֹצִין כוּ׳.

**Kehot Publication Society (English Translation):**
The elevation of *mayin nukvin* in the mind and heart of man is (the love of G–d in) a state of boundless flames of fire, and described as *meodecha*, to arouse the (Divine) state of Infinite.⁷ (Deuteronomy 6:5) refers to absolute devotion, unrestrained and without reservation. It is the state of infinity in mortal terms and can thus arouse the true Infinite. This is through the Severities of ס“ג,⁸, Part I, ch. 46, note 29. Each Name denotes another aspect of G–d. which constitute the 288 sparks….⁹.

footnotes:
⁷ Meodecha
⁸ Likkutei Amarim
⁹ See Addendum, Glossary, nitzotzot


###### Tanya, Part V; Kuntres Acharon 4:9
[Tanya, Part V; Kuntres Acharon 4:9](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:9)

וְלָכֵן נִקְרֵאת הַתְּפִלָּה – ״חַיֵּי שָׁעָה״, הִיא מַלְכוּת הַיּוֹרֶדֶת בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וְתוֹרָה – ״חַיֵּי עוֹלָם״, הוּא ״זְעֵיר אַנְפִּין״, כִּי רַמַ״ח פִּקּוּדִין הֵן מִתְחַלְּקִין בְּי׳ כֵּלִים דְּעֶשֶׂר סְפִירוֹת דִּ״זְעֵיר אַנְפִּין״ כוּ׳.

**Kehot Publication Society (English Translation):**
For this reason prayer is called “life of the moment,”¹⁰ 10a. for it is *malchut*¹¹ descending into *Beriah*, *Yetzirah*, and *Asiyah*. Torah (by contrast is called) “eternal life,”¹⁰ or the “Minor Visage,”12 for the 248 commandments divide into the ten vessels of the ten *sefirot* of the Minor Visage….

footnotes:
¹⁰ Shabbat
¹¹ See Essay 3, note 7.


###### Tanya, Part V; Kuntres Acharon 4:10
[Tanya, Part V; Kuntres Acharon 4:10](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:10)

וְהִנֵּה, בְּמָקוֹם אֶחָד כָּתַב שֶׁרַמַ״ח מִצְוֹת עֲשֵׂה – הֵן בְּה׳ חֲסָדִים וְשַׁסַ״ה לֹא תַעֲשֶׂה בְּה׳ גְּבוּרוֹת וְכוּ׳, וּבְמָקוֹם אַחֵר כָּתַב שֶׁהֵן תַּרְיַ״ג אָרְחִין נִמְשָׁכִין מֵחַד אָרְחָא כוּ׳, שֶׁהוּא לַבְנוּנִית וְכוּ׳.

**Kehot Publication Society (English Translation):**
Now, in one place we find that the 248 positive commandments are (rooted) in the Five Kindnesses¹³, Part II, ch. 4) that clothe the disembodied thought in “letters.” This is a limitation, placing bounds on the idea. In turn, only through verbalization can the recipient, the lower plane, absorb the idea. For the inferior, then, the limitation is beneficence, or the “Five Kindnesses.” Translator’s Notes to *On Learning Chassidus*; *Iggeret Hateshuvah*, ch. 4, note 16. and the 365 prohibitions in the Five Severities…. Elsewhere we find that there are 613 paths from one path…which is the pristine whiteness (*lavnunit* of supernal *keter*)….¹⁴ in the Divine will, where there is as yet no “coloration” or inclination toward any particular deed. The emotive attributes (love, fear. etc.), intense and powerful as they may be, are defined, hence limited. Even intellect at its most abstract already has some definition. The soul proper transcends all its powers and is relatively “boundless.” Will, particularly in its state of “whiteness,” is indivisible from the soul. Since the soul and its powers are analogous to G–d and the *sefirot*, the Divine will (origin of *mitzvot*) is a state of unity with Him.

footnotes:
¹³ “Severities” are limitations, withholding; “Kindnesses” are beneficence, granting. In their source, before they are translated into tangible forms of human kindness or sternness, they are quite abstract, removed from human context. Revelation proceeds by the stages of intellect, emotion, etc. Verbalization of the abstract thought is a limitation on the thought. The “Five Severities” are the five articulations (Likkutei Amarim
¹⁴ The “whiteness” refers to the source of mitzvot


###### Tanya, Part V; Kuntres Acharon 4:11
[Tanya, Part V; Kuntres Acharon 4:11](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:11)

אַךְ הָעִנְיָן, שֶׁכָּל הַמִּצְוֹת לְתַקֵּן רַמַ״ח אֵבְרֵי ״זְעֵיר אַנְפִּין״, עַל יְדֵי הַמְשָׁכַת אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בְּמוֹחִין, הַכְּלוּלִין בְּה׳ חֲסָדִים וְה׳ גְּבוּרוֹת, וּמְקוֹר הַמּוֹחִין הוּא לַבְנוּנִית כוּ׳, הוּא הָעֹנֶג וְחֵפֶץ הָעֶלְיוֹן לְהַמְשִׁיךְ הָאוֹר לְמַטָּה לְרַמַ״ח אֵבָרִין דִּ״זְעֵיר אַנְפִּין״, וּמִתְחַלֶּקֶת הַהַמְשָׁכָה לְתַרְיַ״ג הַמְשָׁכוֹת פְּרָטִיּוֹת, לְפִי בְּחִינַת עֵרֶךְ הַמִּצְוֹת, כְּגוֹן בִּצְדָקָה וּגְמִילוּת חֲסָדִים – נִמְשָׁךְ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא לְחִיצוֹנִיּוּת הַכְּלִי דְּחֶסֶד דִּ״זְעֵיר אַנְפִּין״, וּבְקִיּוּם הַדִּינִין – בְּחִיצוֹנִית גְּבוּרָה, וּבְרַחֲמִים כוּ׳.

**Kehot Publication Society (English Translation):**
The explanation is: all *mitzvot* are designed to “repair” the 248 organs¹⁵, ch. 1. of the Minor Visage through drawing the Light of the *En Sof*, blessed is He, into the (Divine) intellect as contained within the Five Kindnesses and Five Severities. The source of (this) intellect is the *lavnunit (of keter*)…, which is the supreme delight and desire to bring the light down into the 248 organs of the Minor Visage. The Light drawn forth divides into 613 individual streams according to the respective level of the *mitzvot*. For instance, through charity and kindness the Light of the *En Sof*, blessed is He, is drawn into the external aspect of the vessel of the Kindness of the Minor Visage while through observing a prohibition into the external aspect of Severity (of the Minor Visage), and through mercy (into *tiferet* of the Minor Visage)….

footnotes:
¹⁵ Iggeret Hateshuvah


###### Tanya, Part V; Kuntres Acharon 4:12
[Tanya, Part V; Kuntres Acharon 4:12](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:12)

וְדֶרֶךְ וּמַעֲבַר הַהַמְשָׁכָה, הוּא עַל־יְדֵי פְּנִימִיּוּת הַכֵּלִים וּמוֹחוֹתֵיהֶן, שֶׁהֵן דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים אוֹ טִבְעִיִּים, שֶׁהֵן בְּחִינוֹת מוֹחִין דְּקַטְנוּת וְגַדְלוּת.

**Kehot Publication Society (English Translation):**
The passage of the issuing Light is through the internality of the vessels and their intellects, which are love and reverence, intellectual or innate,¹⁶ meaning major or minor (Divine) intellect.

footnotes:
¹⁶ See Essay 1, note 3.


###### Tanya, Part V; Kuntres Acharon 4:13
[Tanya, Part V; Kuntres Acharon 4:13](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:13)

וְלָזֶה בִּיקֵּשׁ מֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם מְאֹד לְקַיֵּים הַמִּצְוֹת מַעֲשִׂיּוֹת הַתְּלוּיוֹת בָּאָרֶץ, שֶׁהֵן תַּכְלִית הַהִשְׁתַּלְשְׁלוּת, לְהַמְשִׁיךְ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא לְבָרֵר הַכֵּלִים דִּ״זְעֵיר אַנְפִּין״ דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, שֶׁבָּהֶן, הֵן הָרַפַּ״ח נִיצוֹצִין, עַל־יְדֵי תּוֹרָה וּמִצְוֹת מַעֲשִׂיּוֹת שֶׁבִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה דַּוְקָא.

**Kehot Publication Society (English Translation):**
This is the reason for Moses’ fervent plea to fulfill the *mitzvot* of performance contingent on the Land,¹⁷ Law, some agricultural laws (tithes. Sabbatical year, etc.) are operative only in *Eretz Yisrael*, for example. for these are the ultimate purpose in the gradual descent [i.e., Creation]—to call forth the Light of the *En Sof*, blessed is He, to purify the vessels of the Minor Visage of *Beriah*, *Yetzirah*, and *Asiyah*.¹⁸ *Learning Chassidus*; Essay 3, note 8. These worlds are the site of the 288 sparks. (The purification is effected) exclusively through Torah study and *mitzvot* requiring action in *Beriah*, *Yetzirah*, and *Asiyah*.

footnotes:
¹⁷ According to Biblical
¹⁸ See Translator’s Explanatory Notes to On


###### Tanya, Part V; Kuntres Acharon 4:14
[Tanya, Part V; Kuntres Acharon 4:14](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:14)

וְהִנֵּה, לְקִיּוּם מִצְוָה שֶׁאִי אֶפְשָׁר לַעֲשׂוֹת עַל־יְדֵי אֲחֵרִים מְבַטְּלִין תַּלְמוּד תּוֹרָה, וַאֲפִילוּ מַעֲשֵׂה מֶרְכָּבָה, וְכָל שֶׁכֵּן תְּפִלָּה שֶׁהִיא בְּחִינַת מוֹחִין וּדְחִילוּ וּרְחִימוּ שִׂכְלִיִּים, וְהַטַּעַם – כַּנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
To perform a mitzvah that cannot be delegated to another, one foregoes Torah study,¹⁹. even that of the *maaseh merkavah*,²⁰ and beyond question one forgoes prayer, which is the state of intellect and intellectual love and awe.²¹ The reason is as we have noted.

footnotes:
¹⁹ Moed Kattan 9a
²⁰ Ezekiel 1.
²¹ See note 16. In prayer one arouses the appropriate emotion, following the preparation of study and contemplation.


###### Tanya, Part V; Kuntres Acharon 4:15
[Tanya, Part V; Kuntres Acharon 4:15](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:15)

וְעוֹד זֹאת, שֶׁבֶּאֱמֶת מְאֹד גָּדְלָה וְגָבְהָה מַעֲלַת הַמִּצְוֹת מַעֲשִׂיּוֹת, וְכֵן לִימּוּדָם, עַל מַעֲלַת הַמּוֹחִין שֶׁהֵן דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים. כִּי הֲגַם דִּכְתִיב: ״וּלְדָבְקָה בוֹ״ עַל־יְדֵי מִדּוֹתָיו, מִכָּל מָקוֹם, אֵינֶנּוּ דָבֵק אֲפִילוּ בְּמִדּוֹת הָעֶלְיוֹנוֹת אֶלָּא בִּמְצִיאוּתָן, וְלֹא בְּמַהוּתָן, וּכְמוֹ שֶׁכָּתוּב: ״וְאָנֹכִי עָפָר וָאֵפֶר״.

**Kehot Publication Society (English Translation):**
In addition: the magnitude of the quality of *mitzvot* requiring action and their study far transcends the quality of intellect, meaning intellectual love and fear. For though the verse declares, “to cleave to Him”²²; *Nedarim* 65a. through His attributes, still one does not cleave to the essence of the Supreme attributes but only to their state of existence,²³, p. 21, note 6, defining knowledge of “existence” and knowledge of “essence” or “character.” in conformity with, “I am dust and ashes.”²⁴, Epistle 15, for an explanation of the verse.

footnotes:
²² Deuteronomy 11:22 and Rashi
²³ On the Teachings of Chassidus
²⁴ Genesis 18:27. See Iggeret Hakodesh


###### Tanya, Part V; Kuntres Acharon 4:16
[Tanya, Part V; Kuntres Acharon 4:16](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:16)

וְכָל שֶׁכֵּן בְּאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, דְּ״לֵית מַחֲשָׁבָה תְּפִיסָא בֵיהּ״ בְּאוֹרוֹ וְהִתְפַּשְּׁטוּת הַחַיּוּת מִמֶּנּוּ יִתְבָּרֵךְ, כִּי אִם בִּמְצִיאוּתוֹ, שֶׁהוּא שֶׁמְּחַיֶּה אֶת כּוּלָּם, וְלֹא בְּמַהוּתוֹ, אֲפִילוּ לָעֶלְיוֹנִים, כְּמוֹ שֶׁכָּתוּב: ״קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ צְבָאוֹת כוּ׳״, לְבַד ״עֲלוּלִים הַנֶּאֱצָלִים״ – מַשִּׂיגִים כָּל אֶחָד בְּ״עִילָּתוֹ״ כְּפִי הַסֵּדֶר שֶׁבְּ״עֵץ חַיִּים״ בְּהִתְלַבְּשׁוּת הַ״פַּרְצוּפִים״.

**Kehot Publication Society (English Translation):**
This is all the more true in terms of the Light of the *En Sof*, blessed is He, for no thought can apprehend Him in His radiance²⁵ or the extension of the life-force issuing from Him, blessed be He. One can grasp His existence, that He gives life to all, but not His essence.²³ This applies even to the supernal beings,26, p. 23; *Iggeret Hateshuvah*, ch. 4, note 14. as we find, “Holy holy holy is the L–rd of hosts….”²⁷ Only emanated “effects”²⁸ is not an “orderly” process. The created is a “thing,” while its antecedent is “nothing.” The gap is absolute. The final three of the Four Worlds are “creatures,” while *Atzilut* is “emanation,” united with the Emanator, G–d. can conceive their “cause,” according to the order in *Etz Chaim* in the investment of the visages.

footnotes:
²⁵ The term “radiance” and similar expressions indicate that it is not G–d’s essence but only an emanation from Him, comparable to the body of the sun and its light (radiance) or “extension.”
²⁷ Isaiah 6:3.
²⁸ Orderly progression involves the process of cause and effect, with a measurable relationship between them. The “cause” contains the “effect” in potential; the “effect” bears the impress of the “cause.” Intellect and emotion (see note 18) are examples. Creation ex nihilo


###### Tanya, Part V; Kuntres Acharon 4:17
[Tanya, Part V; Kuntres Acharon 4:17](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:17)

אֲבָל לֹא בְּנִבְרָאִים אֲפִילוּ בִּנְשָׁמוֹת דַּאֲצִילוּת, כְּמוֹ שֶׁכָּתוּב בְּמֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם: ״וְרָאִיתָ אֶת אֲחוֹרָי כוּ׳״.

**Kehot Publication Society (English Translation):**
However, creatures are denied this apprehension, even the souls of *Atzilut*, as we find regarding Moses, “You may see my hinderpart….”²⁹

footnotes:
²⁹ Exodus 33:23. See note 33.


###### Tanya, Part V; Kuntres Acharon 4:18
[Tanya, Part V; Kuntres Acharon 4:18](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:18)

מַה־שֶּׁאֵין־כֵּן מַעֲשֵׂה הַמִּצְוֹת ״מַעֲשֵׂה אֱלֹקִים הֵמָּה״ הֵנָּה בְּדֶרֶךְ הִשְׁתַּלְשְׁלוּת מִכֵּלִים דַּאֲצִילוּת לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה, מִמַּהוּתָן וְעַצְמוּתָן דְּחִיצוֹנִיּוּתָן, כְּמוֹ עַל דֶּרֶךְ מָשָׁל אֶתְרוֹג וּמִינָיו, הִלְבִּישׁ בָּהֶן הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִמַּהוּתָן וְעַצְמוּתָן דַּחֲסָדִים [פְּנִימִית] [פְּנִימִים] דִּ״זְעֵיר אַנְפִּין״, וְהַיְינוּ מִבְּחִינַת חִיצוֹנִיּוּתָן, כַּנּוֹדָע בְּכָל מִצְוֹת מַעֲשִׂיּוֹת.

**Kehot Publication Society (English Translation):**
But the performance of *mitzvot*—“these are the works of G–d.”³⁰, Part I, ch. 36; *Rashi* on Exodus 24:12. In the process of gradual descent¹⁸ from the vessels of *Atzilut* to *Beriah*, *Yetzirah*, and *Asiyah*, from the very nature23 and essence18 of their external aspect, as for example within the *etrog* and its “kinds,”31 the Holy One, blessed is He, clothed of the very essence³² or *tefillin*, say) is far superior to the awareness of G–d that is possible through the greatest of man’s intellectual and emotional resources. The key word in this paragraph is “essence,” and in the following contrasting paragraph the opposing term is “existence.” of the internal Kindnesses of the Minor Visage, meaning from their outward state, as is known in the case of all *mitzvot* of action.

footnotes:
³⁰ A play on Exodus 32:16, referring to the Tablets of the Ten Commandments. The Decalogue embodies all 613 precepts. See Likkutei Amarim
³² The “palpability,” to use a grossly inappropriate term, of G–d’s presence in the object of a performed mitzvah (etrog


###### Tanya, Part V; Kuntres Acharon 4:19
[Tanya, Part V; Kuntres Acharon 4:19](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:19)

מַה־שֶּׁאֵין־כֵּן הָאָדָם, אֲפִילוּ יֵשׁ לוֹ נְשָׁמָה דַאֲצִילוּת, מֵאַחַר שֶׁמְּלוּבֶּשֶׁת בְּגוּף, לֹא יוּכַל לִמְצוֹא בְּנַפְשׁוֹ וּלְהַשִּׂיג מַהוּתָן וְעַצְמוּתָן שֶׁל פְּנִימִית הַחֲסָדִים דִּ״זְעֵיר אַנְפִּין״ דַּאֲצִילוּת, (כִּי הָאֲצִילוּת הִיא בְּחִינַת ״חַיָּה״ בִּכְלָלוּת הָעוֹלָמוֹת אֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה, שֶׁהִיא בְּחִינַת מַקִּיף מִלְמַעְלָה וְאֵינָהּ מִתְלַבֶּשֶׁת בִּכְלִי כְּלָל) כִּי אִם מְצִיאוּתָן, עַל־יְדֵי דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים.

**Kehot Publication Society (English Translation):**
In contrast, man, even possessing a soul of *Atzilut*,³³) in the Creator, but they descend through the Worlds until they enter the body. The *Atzilut* soul retains its *Atzilut* character and is impervious to the “environment” of the lower Worlds. It continues its state of unity. The “*Beriah* soul” acquires the characteristics of that World and is immune to influence in the lower, and so on. See note 70. since it is clothed in a body, cannot detect and apprehend within his soul the character and essence of the inward Kindnesses of the Minor Visage of *Atzilut*. (For *Atzilut* is the state of *chaya*³⁴ is *Asiyah*, deed; *ruach* is *Yetzirah*, emotion, speech; *neshamah* is *Beriah*, intellect, thought; *chaya* is *Atzilut*. A fifth, highest aspect of the soul, is *yechidah*. The lowest three are abbreviated as *naran*. See Essay 1, note 16; *Iggeret Hateshuvah*, ch. 1, note 3. in the general Four Worlds, an encompassing18 state from above, and does not clothe itself within any vessel at all). Man’s capacity for apprehension is limited to their existence through intellectual love and fear.

footnotes:
³³ Moses has just been mentioned as one of these. Souls share a common source (see On Learning Chassidus
³⁴ The four names of the soul parallel the Four Worlds. Nefesh


###### Tanya, Part V; Kuntres Acharon 4:20
[Tanya, Part V; Kuntres Acharon 4:20](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:20)

וּמַה שֶּׁכָּתוּב: ״וְרָאִיתָ אֶת אֲחוֹרָי״, הוּא בְּדֶרֶךְ נְבוּאָה דַּוְקָא. (שֶׁהוּא הִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת, כְּמוֹ שֶׁכָּתוּב בְּרַעְיָא מְהֵימְנָא פָּרָשַׁת מִשְׁפָּטִים).

**Kehot Publication Society (English Translation):**
The statement, “You shall see my hinderpart,” is by means of prophecy only. (Prophecy entails divestment of the physical,³⁵ as explained in *Raaya Mehemna*, *Parashat Mishpatim*.)

footnotes:
³⁵ Except for Moses, all the Prophets were granted visions or dreams; theirs was not a conscious revelation—simultaneous revelation and continued awareness by the Prophet of his body and environment. The “trance” was a “divestment of the physical.”


###### Tanya, Part V; Kuntres Acharon 4:21
[Tanya, Part V; Kuntres Acharon 4:21](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:21)

וְהַיְינוּ הַטַּעַם, לְפִי שֶׁאִי אֶפְשָׁר לַנִּבְרָא לְהַשִּׂיג כְּלוּם בְּמַהוּת הָאֱלֹקוּת, שֶׁהוּא הַבּוֹרֵא, וּבְלִי הַשָּׂגָה – אֵין זוֹ הַלְבָּשָׁה וּתְפִיסָא וּדְבֵיקוּת אֲמִיתִּית.

**Kehot Publication Society (English Translation):**
This then is the reason: No creature is capable of grasping anything whatsoever of the essence²³ of G–dliness, the Creator. Without comprehension there is no investing, or grasp,36, Part I, ch. 3. or cleaving in the true sense.


###### Tanya, Part V; Kuntres Acharon 4:22
[Tanya, Part V; Kuntres Acharon 4:22](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:22)

מַה־שֶּׁאֵין־כֵּן הָאֶתְרוֹג עַל דֶּרֶךְ מָשָׁל, חַיּוּתוֹ נִמְשְׁכָה וְנִשְׁתַּלְשְׁלָה מִמַּהוּת חִיצוֹנִית דְּכֵלִים דְּנוּקְבָא דִּ״זְעֵיר אַנְפִּין״ דַּאֲצִילוּת, שֶׁהוּא בְּחִינַת אֱלֹקוּת, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שֶׁכָּל הַפֵּירוֹת הֵן בַּאֲצִילוּת, כִּי לַמֶ״ד כֵּלִים דַּאֲצִילוּת יָרְדוּ לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה (וְהֵן יוּ״ד מַאֲמָרוֹת שֶׁבָּהֶן נִבְרָא הָעוֹלָם, עַל־יְדֵי הִתְלַבְּשׁוּת בְּנוּקְבָא דַעֲשִׂיָּה, מַהוּת בְּמַהוּת) כִּי הַכֵּלִים דַּאֲצִילוּת נַעֲשׂוּ נְשָׁמָה בַּעֲשִׂיָּה שֶׁהִיא בְּחִינַת אֱלֹקוּת מַמָּשׁ, לְפִי שֶׁבַּאֲצִילוּת ״אִיהוּ וְגַרְמוֹהִי חַד״, הַמַּאֲצִיל וְהַנֶּאֱצָל, וְעַל־יְדֵי הִתְלַבְּשׁוּת מַהוּת הַנְּשָׁמָה בְּמַהוּת הַכֵּלִים דְּנוּקְבָא דַעֲשִׂיָּה – נִתְהַוָּה הָאֶתְרוֹג.

**Kehot Publication Society (English Translation):**
However, the *etrog*, by way of example, its life is drawn and descends from the very essence of the outer aspect of the vessels of *nukva* of the Minor Visage of *Atzilut*, which is a state of G–dliness, as stated in *Etz Chaim* that all the fruits are (rooted) in *Atzilut*. For the thirty vessels³⁷ “contain” the Light of the *En Sof*, a stage in its descent into finiteness. The lower stage of the superior plane becomes the higher stage (soul) of the lower plane, roughly in the manner of a chain of links. The “thirty” vessels invest the three inferior finite worlds—the ten (analogous to the ten *sefirot*) internal vessels in *Beriah*, the ten intermediate in *Yetzirah*, the ten externals in *Asiyah*. of *Atzilut* descended into *Beriah*, *Yetzirah*, and *Asiyah* (they are the Ten Utterances³⁸ 5:1; *Iggeret Hateshuvah*, ch. 4, note 16. by which the world was created) through enclothement in *nukva Asiyah*, essence in essence.³⁹, the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, suggests that the parenthesis ends here. For the vessels of *Atzilut* became the soul of *Asiyah*, which is actually a state of G–dliness. In *Atzilut* “He and the vessels are one,”⁴⁰, Epistle 20. Emanator and Emanation. Through clothing, the essence of soul in the essence of the vessels of *nukva* of *Asiyah*, the *etrog* came into being.

footnotes:
³⁷ The vessels of Atzilut
³⁸ Avot
³⁹ In his Comments and Corrections to Tanya
⁴⁰ See Iggeret Hakodesh


###### Tanya, Part V; Kuntres Acharon 4:23
[Tanya, Part V; Kuntres Acharon 4:23](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:23)

נִמְצָא, כְּשֶׁתּוֹפֵס הָאֶתְרוֹג וּמְנַעַנְעוֹ כְּהִלְכָתוֹ, הֲרֵי זֶה תּוֹפֵס מַמָּשׁ חַיּוּתוֹ הַמְלוּבָּשׁ בּוֹ מִנּוּקְבָא דַאֲצִילוּת, הַמְיוּחֶדֶת בְּאוֹר־אֵין־סוֹף הַמַּאֲצִיל בָּרוּךְ־הוּא.

**Kehot Publication Society (English Translation):**
The result is that in holding the *etrog* and waving it as the *halachah* requires, he is actually holding the life-force clothed within it of the *nukva* of *Atzilut* which is united with the Light of the *En Sof*, the Emanator, blessed is He.


###### Tanya, Part V; Kuntres Acharon 4:24
[Tanya, Part V; Kuntres Acharon 4:24](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:24)

מַה־שֶּׁאֵין־כֵּן בְּכַוָּונָתוֹ, אֵינוֹ מַשִּׂיג וְתוֹפֵס, אַף הַיּוֹדֵעַ הַסּוֹד. – אֶלָּא מְצִיאוּתָהּ, וְלֹא מַהוּתָהּ. אַךְ בְּלִימּוּד הִלְכוֹת אֶתְרוֹג מַשִּׂיג וְתוֹפֵס הָאֶתְרוֹג מַמָּשׁ וּמִצְוָתוֹ כַּהֲלָכָה, בִּבְחִינַת דִּבּוּר וּמַחֲשָׁבָה, וְכָל שֶׁכֵּן הַלּוֹמֵד הַסּוֹד. אֲבָל דַּוְקָא סוֹדוֹת הַמִּצְוָה, דְּלֹא גָרַע מִלִּימּוּד הִלְכוֹתֶיהָ, וְאַדְּרַבָּה כוּ׳, אַף שֶׁאֵינוֹ מַשִּׂיג הַמַּהוּת.

**Kehot Publication Society (English Translation):**
The reverse is true concerning his *kavanah* (intention). Here he does not grasp and seize its essence, even though he is familiar with the mystical (meanings involved).⁴¹, the esoteric or mystic interpretation of Torah, including Kabbalah. The initiated may be conversant and knowledgeable with the terms and concepts, but he cannot in this manner penetrate beyond “existence” in “essence.” Only the existence aspect is within reach. However, by learning the laws of *etrog* he does attain and grasp the *etrog* proper and its mitzvah appropriately, by speech and thought.⁴² of a mitzvah without the mitzvah. Even more so he who learns the *sod* aspect of the law. Here we speak of (studying) the *sod* aspect of the mitzvah specifically, which is not inferior to the study of its laws proper—quite the contrary…though he does not apprehend the essence.

footnotes:
⁴¹ Sod
⁴² Here speech and thought are the fulfillment of the mitzvah of learning. This is not comparable to kavanah


###### Tanya, Part V; Kuntres Acharon 4:25
[Tanya, Part V; Kuntres Acharon 4:25](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:25)

מַה שֶּׁאֵין כֵּן בְּסֵדֶר הַהִשְׁתַּלְשְׁלוּת, אַף אִם מַשִּׂיג הַמְּצִיאוּת, לֹא עָדִיף מִצַּד עַצְמוֹ כְּלִימּוּד הַמִּצְוֹת שֶׁמַּשִּׂיג וְתוֹפֵס הַמַּהוּת, וּמַעֲלֶה עָלָיו כְּאִלּוּ קִיֵּים בְּפוֹעַל מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב: ״זֹאת הַתּוֹרָה כוּ׳״.

**Kehot Publication Society (English Translation):**
This does not apply to study of the order of *hishtalshelut*, the orderly downward progression.¹⁸ Even if he does comprehend the existence state, it is not intrinsically as worthy as study of the *mitzvot*, where he comprehends and grasps the essential nature.43, p. 37 ff. This is considered (in certain cases) the equivalent of actual performance, as we find “This is the Torah….”⁴⁴ 110a.

footnotes:
⁴⁴ Leviticus 7:37; Menachot


###### Tanya, Part V; Kuntres Acharon 4:26
[Tanya, Part V; Kuntres Acharon 4:26](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:26)

אֶלָּא שֶׁיְּדִיעַת הַמְּצִיאוּת מֵהַהִשְׁתַּלְשְׁלוּת, הִיא גַּם כֵּן מִצְוָה רָמָה וְנִשָּׂאָה, וְאַדְּרַבָּה – עוֹלָה עַל כּוּלָּנָה, כְּמוֹ שֶׁכָּתוּב: ״וְיָדַעְתָּ הַיּוֹם כוּ׳״, ״דַּע אֶת אֱלֹקֵי אָבִיךָ כוּ׳״, וּמְבִיאָה לְ״לֵב שָׁלֵם״ כוּ׳, שֶׁהוּא הָעִיקָּר, וְהַשָּׂגַת הַמְּצִיאוּת הוּא לְהַפְשִׁיט מִגַּשְׁמִיּוּת כוּ׳.

**Kehot Publication Society (English Translation):**
Be it noted that knowledge of existence aspects of *hishtalshelut* is also a lofty mitzvah and an exalted one. On the contrary it outweighs them all, as we find, “Know this day…,”⁴⁵ and “Know the G–d of your fathers…,”⁴⁶ and it develops into a “whole heart…,”⁴⁷ which is the essential thing. Comprehension of existence entails divesting (this subject) from the physical….

footnotes:
⁴⁵ Deuteronomy 4:39.
⁴⁶ I Chronicles 28:9.
⁴⁷ Ibid.


###### Tanya, Part V; Kuntres Acharon 4:27
[Tanya, Part V; Kuntres Acharon 4:27](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:27)

רַק שֶׁזּוֹ הִיא מִצְוָה אַחַת מִתַּרְיַ״ג, וְהָאָדָם – צָרִיךְ לְקַיֵּים כָּל תַּרְיַ״ג, לְפִי שֶׁהֵן הִשְׁתַּלְשְׁלוּת הַמַּהוּת דְּחִיצוֹנִית דְּכֵלִים דַּאֲצִילוּת, לְכָךְ, צָרִיךְ לְהַרְבּוֹת בְּלִימּוּד כָּל הַתַּרְיַ״ג וְקִיּוּמָן בְּפוֹעַל מַמָּשׁ בְּמַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה, שֶׁהֵן בְּרִיאָה־יְצִירָה־עֲשִׂיָּה, לְבָרֵר בֵּירוּרִין אֲשֶׁר שָׁם.

**Kehot Publication Society (English Translation):**
However, this is but one mitzvah of the 613, and man must fulfill all 613, for they descend from the essence of the external aspect of the vessels of *Atzilut*. Hence one must abundantly study all 613 and fulfill them fully in practice in thought, speech, and deed. These are parallel to *Beriah*, *Yetzirah*, and *Asiyah*, to refine whatever needs refining within those worlds.


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

וְעוֹד זֹאת, שֶׁבֶּאֱמֶת הַבֵּירוּרִין שֶׁבִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה מֵרַפַּ״ח, עַל־יְדֵי תּוֹרָה וּמִצְוֹת בְּמַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה, גְּבוֹהִין בְּשָׁרְשָׁן מִנֶּפֶשׁ־רוּחַ־נְשָׁמָה שֶׁבָּאָדָם, כִּי הֵן מִ״סַּ״ג״ שֶׁבִּפְנִימִית ״אָדָם קַדְמוֹן״, וְנֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁכְּבָר נִתְקְנוּ עַל־יְדֵי ״מַ״ה״, הוּא יוֹצֵא מֵהַ״מֵּצַח״ הֶאָרָה בְּעָלְמָא. וְזֶהוּ שֶׁכָּתוּב: ״לִפְנֵי מְלוֹךְ מֶלֶךְ כוּ׳״. וְהַיְינוּ טַעֲמָא שֶׁהָאָדָם חַי בִּמְזוֹנוֹת דּוֹמֵם־צוֹמֵחַ־חַי, וּמְבָרְרָן בְּ״מַ״ה״ שֶׁבּוֹ, וְחַי בָּהֶם, לְפִי שֶׁהֵם מִ״סַ״ג״.

**Kehot Publication Society (English Translation):**
In addition: the truth is that the refinements in *Beriah*, *Yetzirah*, and *Asiyah* of the 288 sparks⁹ through Torah and *mitzvot* (that man fulfills) in thought, speech, and deed are superior in their source to the *nefesh-ruach-neshamah*34 of man. They are of ס“ג8 of the internal aspect of *Adam Kadmon*,48. while the *nefesh-ruach-neshamah*³⁴ that has already been corrected through מ“ה8 issues from the “forehead” (of *Adam Kadmon*) in the form of a mere reflection (of it). Hence the verse, “Before a king ruled….”49, see Translator’s Explanatory Notes to *On Learning Chassidus*), the Light of the *En Sof* shone forth “abundantly,” in greater measure than the absorptive capacities of the vessels. The “shattering of the vessels” took place, and the “sparks” scattered. This intolerable and unviable situation is called *tohu* (after Genesis 1:2) and refers to the period in the verse, “before a king ruled.” *Tikkun* took the place of *tohu*, a sharp diminution of Light and an increase in vessels, the process of downward progression with all the Worlds involved, culminating in our world. The mission of man is to call forth increased Divine light into the world, the “vessels.” Man is to elevate the fallen sparks by utilizing the material world for Divine purpose (performance of *mitzvot*, etc.), rather than indulgence, and by rejecting what G–d has forbidden him. For this reason man sustains himself on foods of the inorganic, vegetative, and living classes, and purifies them by the מ“ה8 within him, and lives through them because they are of ס“ג.8


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

וְעוֹד זֹאת, כְּמוֹ שֶׁכָּתוּב: ״וּפָנַי לֹא יֵרָאוּ״ – שֶׁפְּנִימִית הָעֶלְיוֹן אֵינוֹ יָכוֹל לֵירֵד לְמַטָּה, רַק חִיצוֹנִיּוּתוֹ וּבְחִינַת אֲחוֹרַיִים, שֶׁהוּא נוֹבְלוֹת חָכְמָה עִילָּאָה.

**Kehot Publication Society (English Translation):**
Furthermore, as we find, “My face shall not be seen,”⁵⁰ (my face) implies *pnimiyut* (inwardness). meaning that the inwardness of the Most High cannot descend below, only the external and the hinderpart, which are an attenuated form of the supreme wisdom.⁵¹

footnotes:
⁵⁰ Exodus 33:23. The Hebrew word panai
⁵¹ See Essay 6, notes 13-14.


###### Tanya, Part V; Kuntres Acharon 4:30
[Tanya, Part V; Kuntres Acharon 4:30](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:30)

וְעוֹד זֹאת, שֶׁהֲרֵי הַדִּבּוּר מִדִּבְרֵי חָכְמָה עִילָּאָה אֵינוֹ מוֹלִיד, וְהַטִּפָּה שֶׁנִּמְשְׁכָה מֵהַכְּלִי דְּחָכְמָה עִילָּאָה יֵשׁ בָּהּ כֹּחַ הַמּוֹלִיד וּמְהַוֶּוה יֵשׁ מֵאַיִן. וְגַם הַמְשָׁכַת חָכְמָה עִילָּאָה, כְּלוּלָה בָּהּ. וְהַטַּעַם, מִפְּנֵי שֶׁבָּהּ נִמְשָׁךְ מַהוּתָהּ וְעַצְמוּתָהּ דְּחָכְמָה עִילָּאָה.

**Kehot Publication Society (English Translation):**
Another point:⁵², Part I, ch. 2). If the extension of the “brain” (supreme wisdom) is merely thought or speech, then the generative power is lacking. Verbalizing any phrase of the supreme wisdom does not cause birth. The drop drawn from the vessel of the supreme wisdom has the power to cause birth and bring about existence *ex nihilo*. Besides, something of the supreme wisdom is included within it. The reason is that into it is drawn something of the essence18 and nature23 of the supreme wisdom.

footnotes:
⁵² In the innate shortcoming of speech and thought. The contrast is with the seminal “drop” that has the generative power, the offspring similar to the parent. The “drop” is drawn from the brain, the seat of intellect (see Likkutei Amarim


###### Tanya, Part V; Kuntres Acharon 4:31
[Tanya, Part V; Kuntres Acharon 4:31](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:31)

מַה־שֶּׁאֵין־כֵּן בְּדִבּוּר וּמַחֲשָׁבָה, וַאֲפִילוּ בְּהַשְׂכָּלַת הַשֵּׂכֶל בְּאֵיזוֹ חָכְמָה, הֲרֵי חָכְמָה זוֹ רַק הֶאָרָה מִתְפַּשֶּׁטֶת מִמַּהוּת הַשֵּׂכֶל שֶׁבַּנֶּפֶשׁ וְעַצְמוּתוֹ, וְהֶאָרָה זוֹ הִיא רַק לְבוּשׁ לְמַהוּתוֹ וְעַצְמוּתוֹ שֶׁל הַשֵּׂכֶל, וְהַשֵּׂכֶל הוּא הֶאָרָה וּלְבוּשׁ לְמַהוּת הַנֶּפֶשׁ. מַה־שֶּׁאֵין־כֵּן הַטִּפָּה, נִמְשָׁךְ בָּהּ גַּם מִמַּהוּת הַנֶּפֶשׁ וְעַצְמוּתָהּ הַמְלוּבֶּשֶׁת בְּמוֹחִין, וְלָכֵן מוֹלִידָה בְּדוֹמֶה לָהּ מַמָּשׁ.

**Kehot Publication Society (English Translation):**
In contrast, in thought and speech, even in intellectual conception⁵³ in any field of wisdom, the thought is a mere reflection, an extension⁵⁴ of the essence of intellect of the soul. Then, too, this radiance is a mere garment for the essence of the intellect. In turn, the intellect is a radiance and a garment for the soul proper. However, the drop has drawn into it also of the very essence of the soul, which is clothed within the brain. Hence it gives birth to offspring precisely similar to itself.

footnotes:
⁵³ Original, creative thinking, the intellectual activity closest to the source, the intellect.
⁵⁴ Every thought is of necessity a limitation of the power of intellect. The intellectual powers and the specific idea may be compared to the body of the sun and its rays. Intellect in turn is not the essence of soul, but a mere manifestation of soul. Thus the idea is several removes from the essence of the thinker.


###### Tanya, Part V; Kuntres Acharon 4:32
[Tanya, Part V; Kuntres Acharon 4:32](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:32)

וְזֶהוּ הַהֶפְרֵשׁ בֵּין עֲבוֹדַת הַמַּלְאָכִים הַיּוֹצְאִין מִ״נְּשִׁיקִין״ לְהַנְּשָׁמוֹת הַיּוֹצְאִין מֵהַכֵּלִים.

**Kehot Publication Society (English Translation):**
This is the difference between the service of angels, who are produced by “osculation,”⁵⁵, Part I, chs. 45 and 46. and that of souls, who issue from the vessels.

footnotes:
⁵⁵ Likkutei Amarim


###### Tanya, Part V; Kuntres Acharon 4:33
[Tanya, Part V; Kuntres Acharon 4:33](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:33)

אַךְ הַכֵּלִים דַּאֲצִילוּת נַעֲשׂוּ נְשָׁמָה לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וְהִלְכָּךְ, דְחִילוּ וּרְחִימוּ שִׂכְלִיִּים הֵן כְּמַלְאָכִים דִּ״נְשִׁיקִין״ מֵהֶאָרַת חִיצוֹנִית דְּחָכְמָה־בִּינָה־דַּעַת בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה.

**Kehot Publication Society (English Translation):**
But the vessels of *Atzilut* become the soul of *Beriah*, *Yetzirah*, and *Asiyah*, and therefore intellectual love and awe are comparable to the angels of the “osculation,” of the external aspect of *chabad*⁵⁶, the “intellectual” attributes of G–d or powers of the human soul. in *Beriah*, *Yetzirah*, and *Asiyah*.

footnotes:
⁵⁶ Chochmah-binah-daat


###### Tanya, Part V; Kuntres Acharon 4:34
[Tanya, Part V; Kuntres Acharon 4:34](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:34)

וְהַטַּעַם, מִשּׁוּם דִּפְנִימִית חָכְמָה־בִּינָה־דַּעַת וּמַהוּתוֹ וְעַצְמוּתוֹ שֶׁל אוֹר פְּנִימִי, אֵינוֹ יָכוֹל לְהִתְגַּלּוֹת, אֶלָּא עַל־יְדֵי הֶאָרַת הַכֵּלִים דַּוְקָא, הַיּוֹרְדִים לְמַטָּה כְּטִפַּת הָאָדָם מִמּוֹחִין, וּכְמוֹ שֶׁכָּתוּב: ״וּפָנַי לֹא יֵרָאוּ״.

**Kehot Publication Society (English Translation):**
The reason is that the inwardness of *chabad* and the essential nature of the inward Light cannot be revealed except through the radiance of the vessels exclusively that descend, as does the seminal drop of man issuing from the brain. Thus the verse, “My face cannot be seen.”50


###### Tanya, Part V; Kuntres Acharon 4:35
[Tanya, Part V; Kuntres Acharon 4:35](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:35)

וּבַר מִן כָּל דֵּין, אֲפִילוּ בִּנְשָׁמָה דַאֲצִילוּת, אַף שֶׁהִיא מִכֵּלִים דַּאֲצִילוּת, וְכֵן בְּנֶפֶשׁ־רוּחַ מִכֵּלִים דִּיצִירָה־עֲשִׂיָּה הִנֵּה רְחִימוּ [אולי צריך להיות: דְּחִילוּ וּרְחִימוּ] שִׂכְלִיִּים שֶׁלָּהֶם – מְעוֹרְרִים גַּם כֵּן בְּכֵלִים דִּיצִירָה־עֲשִׂיָּה בְּחִינַת הַעֲלָאָה מִמַּטָּה לְמַעְלָה בְּ״אִתְעָרוּתָא דִלְתַתָּא״, וְזֶהוּ בְּחִינַת הִסְתַּלְּקוּת לְבַד חַס וְשָׁלוֹם.

**Kehot Publication Society (English Translation):**
Besides all this, even a soul (*neshamah*) of *Atzilut*, though it is of the vessels of *Atzilut*, and equally in the case of *nefesh-ruach*³⁴ of the vessels of *Yetzirah*-*Asiyah*—their intellectual love [and fear] too arouse in the vessels of *Yetzirah*-*Asiyah*, the state of elevation from below upward, through an arousal from below.57, ch. 1, note 26. However, this is the state of departure⁵⁸ alone, G–d forbid.

footnotes:
⁵⁸ The author will shortly contrast two elevations, of vessels and of lights, the former alone being desirable. He will cite examples of light-vessel relationships, like soul and body, or emotion and deed. The soul must invest the body to give it life; emotion must inspire the deed. When the vessel “rises” to receive the light, the purpose is fulfilled. When the light “rises,” it removes itself from the vessel or instrument. Then soul does not vivify body, and emotion does not engender deed. In terms of the Divine light, the ascent of the vessel is its receptive ability fulfilled; ascent of light is the obscuring of G–d.


###### Tanya, Part V; Kuntres Acharon 4:36
[Tanya, Part V; Kuntres Acharon 4:36](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:36)

אֲבָל בְּחִינַת הַמְשָׁכָה מִלְמַעְלָה לְמַטָּה, הוּא עַל־יְדֵי מִצְוֹת מַעֲשִׂיּוֹת דַּוְקָא, לְהַמְשִׁיךְ אוֹר בַּכֵּלִים, וּבְחִיצוֹנִית הַכֵּלִים דַּוְקָא, שֶׁחִיצוֹנִיּוּת הָעֶלְיוֹן יוֹרֵד לְמַטָּה וּפְנִימִיּוּת הַתַּחְתּוֹן עוֹלֶה לְמַעְלָה. וְזֶהוּ שֶׁכָּתוּב בַּזֹּהַר פָּרָשַׁת פְּקוּדֵי הַנִּזְכָּר לְעֵיל ״דְּאִית סִדּוּרָא כוּ׳״.

**Kehot Publication Society (English Translation):**
But eliciting from above downward is of necessity through operational *mitzvot* to draw Light into the vessels and into the external aspect of the vessels, be it emphasized. The external aspect of the higher descends, while the internal of the lower rises higher. This is the intent of *Zohar* *Parashat Pekudei* cited above, that there is an order….


###### Tanya, Part V; Kuntres Acharon 4:37
[Tanya, Part V; Kuntres Acharon 4:37](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:37)

וּשְׁתֵּיהֶן צוֹרֶךְ גָּבוֹהַּ, הַעֲלָאָה וְהַמְשָׁכָה, עַל־יְדֵי הַעֲלָאַת ״מַיִּין נוּקְבִין״ מִ״סַּ״ג״, בִּבְחִינַת עוֹבָדָא וּמִלּוּלָא.

**Kehot Publication Society (English Translation):**
Both of these are needed for the Divine purpose, the elevation,⁵⁹ and the elicitation⁶⁰ through elevation of *mayin nukvin*6 from ס“ג8 by deed and speech.

footnotes:
⁵⁹ Of the inferior, the vessel or instrument, the recipient.
⁶⁰ Drawing the light, the superior, downward.


###### Tanya, Part V; Kuntres Acharon 4:38
[Tanya, Part V; Kuntres Acharon 4:38](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:38)

וְזֶהוּ תַּכְלִית הַהִשְׁתַּלְשְׁלוּת, לְהִתְגַּלּוֹת אוֹר עֶלְיוֹן לְמַטָּה, וְלֹא לַעֲלוֹת הַתַּחְתּוֹן לְמַעְלָה, שֶׁזֶּה, אֵינוֹ אֶלָּא לְפִי שָׁעָה. וְאַף גַּם זֹאת, דַּוְקָא עֲלִיּוֹת הַכֵּלִים לְאוֹרוֹת עֶלְיוֹנִים הִיא מַעֲלַת הַשַּׁבָּת וְיוֹם הַכִּפּוּרִים, אֲבָל לֹא עֲלִיּוֹת וְהִסְתַּלְּקוּת הָאוֹרוֹת חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב בִּפְרִי עֵץ חַיִּים.

**Kehot Publication Society (English Translation):**
This is the ultimate purpose of the downward progression18—to reveal the Higher Light below, and not to elevate the inferior. This elevation can only be momentary. Even so specifically the elevation of the vessels to the Supernal Lights is the quality of Shabbat and Yom Kippur, but not the elevations and departure58 of the Lights, G–d forbid, as written in *Pri* *Etz Chaim*.


###### Tanya, Part V; Kuntres Acharon 4:39
[Tanya, Part V; Kuntres Acharon 4:39](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:39)

וְנֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁל הָאָדָם לְגַבֵּי גוּפוֹ בָּעוֹלָם הַזֶּה חֲשִׁיבֵי כְּאוֹרוֹת לְגַבֵּי כֵּלִים, וְכֵן דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים לְגַבֵּי מִצְוֹת מַעֲשִׂיּוֹת דַּוְקָא. וְלָכֵן הִתְפַּלֵּל מֹשֶה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם תְּפִלּוֹת כְּמִנְיַן ״וָאֶתְחַנַּן״, עַל קִיּוּם מִצְוֹת מַעֲשִׂיּוֹת דַּוְקָא. וְהוּא הַדִּין לְדִבּוּר גַּשְׁמִי שֶׁל הִלְכוֹתֵיהֶן.

**Kehot Publication Society (English Translation):**
The *nefesh-ruach-neshamah*³⁴ of man compared to his physical body in This World is considered as lights compared to vessels. So, too, are intellectual fear and love compared to operational *mitzvot*. Therefore Moses offered (515) prayers, equivalent in number to *Va’etchanan*,61. for the fulfillment of *mitzvot* requiring action specifically. So, too,⁶² for the physical utterance of their laws.

footnotes:
⁶² These, too, are considered vessels.


###### Tanya, Part V; Kuntres Acharon 4:40
[Tanya, Part V; Kuntres Acharon 4:40](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:40)

אַךְ לְהָבִין, אֵיךְ הָאֶתְרוֹג שֶׁהוּא מֵרַפַּ״ח שֶׁלֹּא נִבְרְרוּ עֲדַיִין, וְכֵן קְלַף הַתְּפִילִּין, יַמְשִׁיךְ אוֹר בְּכֵלִים דִּזְעֵיר אַנְפִּין וְנוּקְבָא דַּאֲצִילוּת, שֶׁכְּבָר נִבְרְרוּ וְנִתְקְנוּ עַל־יְדֵי שֵׁם ״מַ״ה״ לִהְיוֹת בְּחִינַת אֱלֹקוּת?

**Kehot Publication Society (English Translation):**
We must understand how an *etrog*, which is of the 288 sparks that have not yet been refined, and the parchment of the *tefillin* can elicit Light into the vessels of *zun*⁶³ of *Atzilut*, that have already been so refined and rectified through the Name of מ“ה8 that they are a state of G–dliness.

footnotes:
⁶³ See Essay 6, note 7.


###### Tanya, Part V; Kuntres Acharon 4:41
[Tanya, Part V; Kuntres Acharon 4:41](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:41)

הִנֵּה הַמָּשָׁל לָזֶה – הִיא הַזְּרִיעָה וְהַנְּטִיעָה, שֶׁהַגַּרְעִין מְעוֹרֵר כֹּחַ הַצּוֹמֵחַ שֶׁבָּאָרֶץ, שֶׁהוּא דְּבַר ה׳: ״תַּדְשֵׁא הָאָרֶץ כוּ׳, עֵץ פְּרִי כוּ׳״, עַל־יְדֵי הַעֲלָאַת ״מַיִּין נוּקְבִין״ לְשָׁרְשׁוֹ, כָּכָה מְעוֹרְרִים הַקְּלָף וְהָאֶתְרוֹג – עַד רוּם הַמַּעֲלוֹת, שֶׁהוּא שֵׁם ״סַ״ג״ שֶׁלִּפְנֵי הַשְּׁבִירָה, שֶׁהוּא מַהוּת וְעַצְמוּת אוֹרוֹת שֶׁבְּ״אָדָם קַדְמוֹן״, וְלֹא הֶאָרָה בְּעָלְמָא כְּמוֹ שֵׁם ״מַ״ה״ שֶׁמִּמִּצְחוֹ.

**Kehot Publication Society (English Translation):**
An illustration for this could be the process of planting. The seed stimulates the power of growth within the soil, which is G–d’s command, “Let the earth sprout forth…fruit trees…”⁶⁴ through elevation of *mayin nukvin*⁶ to its source. In this manner the parchment and *etrog* arouse until the loftiest heights, meaning the Name of ס“ג,8 which is above the shattering of the vessels,65 which is the very essence of the Lights in *Adam Kadmon*,⁶⁶, p. 15 ff. and not merely a radiance,25 as is the Name of מ“ה,8 which issues from the “forehead.”

footnotes:
⁶⁴ Genesis 1:11.
⁶⁶ See On Learning Chassidus


###### Tanya, Part V; Kuntres Acharon 4:42
[Tanya, Part V; Kuntres Acharon 4:42](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:42)

וְכֵן בְּלִימּוּד וְעִיּוּן הִלְכוֹתֵיהֶן מְעוֹרֵר בְּחִינַת חָכְמָה־בִּינָה־דַּעַת שֶׁבְּעֶשֶׂר סְפִירוֹת דְּכֵלִים דִּזְעֵיר אַנְפִּין וְנוּקְבָא, וְעַד רוּם הַמַּעֲלוֹת גַּם כֵּן, בְּחִינַת חָכְמָה־בִּינָה־דַּעַת שֶׁבְּ״סַ״ג״ דִּפְנִימִית ״אָדָם קַדְמוֹן״, הַיּוֹצֵא דֶּרֶךְ הָ״עֵינַיִם״ כוּ׳.

**Kehot Publication Society (English Translation):**
Similarly, the study and careful examination of their⁶⁷ and *etrog*, the examples cited here. laws arouses the *chabad*56 of the ten *sefirot* of the vessels of *zun*63 and upward to the greatest heights, including *chabad* of ס“ג of the inner dimension of *Adam Kadmon* issuing through the “eyes (of *Adam Kadmon*)….”

footnotes:
⁶⁷ Tefillin


###### Tanya, Part V; Kuntres Acharon 4:43
[Tanya, Part V; Kuntres Acharon 4:43](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:43)

וְכָל הַנִּזְכָּר לְעֵיל הוּא בְּמִצְוֹת עֲשֵׂה, אֲבָל לֹא בְּלִימּוּד פְּרָטֵי הִלְכוֹת אִיסּוּרֵי לֹא תַעֲשֶׂה לִכְאוֹרָה, וּבִפְרָט בִּדְלָא שְׁכִיחֵי כְּלָל כְּמוֹ פְּרָטֵי הִלְכוֹת פִּיגּוּל וּכְהַאי גַּוְנָא.

**Kehot Publication Society (English Translation):**
All the foregoing concerns positive commandments, but not the study of particulars of the prohibitions it would seem, particularly those that do not occur in practice at all, for example, the detailed laws of *pigul*⁶⁸ and the like.

footnotes:
⁶⁸ Leviticus 7:18. See below, Essay 5.


###### Tanya, Part V; Kuntres Acharon 4:44
[Tanya, Part V; Kuntres Acharon 4:44](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:44)

אַךְ עוֹד זֹאת הַשָּׁוֶה בַּכֹּל, כִּי כָּל דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים שֶׁל הַמַּלְאָכִים הֵן בְּחִינוֹת נִבְרָאִים מֵאַיִן לְיֵשׁ, וְהֵן בְּחִינוֹת נֶפֶשׁ רוּחַ דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה.

**Kehot Publication Society (English Translation):**
There is yet a common characteristic that all intellectual fear and love of the angels are considered created *ex nihilo* and are *nefesh-ruach* of *Beriah*, *Yetzirah*, and *Asiyah*.


###### Tanya, Part V; Kuntres Acharon 4:45
[Tanya, Part V; Kuntres Acharon 4:45](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:45)

אֲבָל פְּרָטֵי הַהֲלָכוֹת – הֵן הַמְשָׁכוֹת חָכְמָה עִילָּאָה דְהַמַּאֲצִיל בָּרוּךְ־הוּא הַמְלוּבֶּשֶׁת בְּגַשְׁמִיּוּת, וְהַלְבָּשָׁה זוֹ, אֵינָהּ כְּהַלְבָּשַׁת חָכְמָה עִילָּאָה בִּדְחִילוּ וּרְחִימוּ שִׂכְלִיִּים, דְּהָתָם, הַלְּבוּשׁ הוּא מַעֲלִים וּמַסְתִּיר לְגַמְרֵי, כְּהֶסְתֵּר וְהֶעְלֵם הָאָרֶץ הַחוּמְרִיִּית לְגַבֵּי חָכְמָה עִילָּאָה הַמְלוּבֶּשֶׁת בָּהּ, כְּמוֹ שֶׁכָּתוּב: ״כּוּלָּם בְּחָכְמָה עָשִׂיתָ״, וְהַיְינוּ, חִיצוֹנִיוּת דְּחִיצוֹנִיּוּת דְּכֵלִים דְּמַלְכוּת דַּאֲצִילוּת שֶׁבַּעֲשִׂיָּה, שֶׁהִיא מְסוּתֶּרֶת לְגַמְרֵי בְּרוּחַ־נֶפֶשׁ דַּעֲשִׂיָּה, וְכֵן בִּבְרִיאָה הִיא מְסוּתֶּרֶת לְגַמְרֵי בְּרוּחַ־נֶפֶשׁ, שֶׁהֵם בְּחִינוֹת נִבְרָאִים בְּהֶסְתֵּר וְהֶעְלֵם הַבּוֹרֵא מֵהַנִּבְרָא.

**Kehot Publication Society (English Translation):**
But the detailed laws are drawn from the supreme wisdom of the Emanator, blessed is He, which is clothed in the physical object. This investment is not similar to that of the supreme wisdom in intellectual fear and love, for there the garment conceals and completely obscures, just as the gross earth thoroughly conceals the supreme wisdom clothed within it, as it is written, “You have made them all with wisdom.”⁶⁹, the Divine wisdom, invests even the lowliest; even the most exalted is considered as trivial as the lowliest (*Asiyah*, deed) before Him. This supreme wisdom is the exterior of the exterior of the vessels of *malchut* of *Atzilut* found in *Asiyah*, absolutely hidden in the *ruach-nefesh* of *Asiyah*. So, too, in *Beriah* it is completely hidden in the *ruach-nefesh* (of *Beriah*); they are creatures, and Creator is concealed from the created.

footnotes:
⁶⁹ Psalms 104:24. “All” includes the highest stage to the lowest. Chochmah


###### Tanya, Part V; Kuntres Acharon 4:46
[Tanya, Part V; Kuntres Acharon 4:46](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:46)

מַה־שֶּׁאֵין־כֵּן הַהֲלָכוֹת, הֲרֵי הֶאָרַת הַחָכְמָה מְאִירָה בָּהֶן בְּגִילּוּי, וּלְבוּשׁ הָעֲשִׂיָּה הוּא דֶּרֶךְ מַעֲבָר לְבַד, כְּמוֹ בְּיוֹם טוֹב, שֶׁחֶסֶד דַּאֲצִילוּת הַמְלוּבָּשׁ לְגַמְרֵי בְּחֶסֶד דִּבְרִיאָה מְחַיֶּה עוֹלָם הַזֶּה הַגַּשְׁמִי, עַל־יְדֵי מַעֲבַר חֶסֶד דִּיצִירָה וַעֲשִׂיָּה, הַנִּקְרָא גַּם כֵּן הִתְלַבְּשׁוּת, שֶׁאִם לֹא כֵן, לֹא הָיָה פּוֹעֵל בְּגַשְׁמִיּוּת עוֹלָם הַזֶּה.

**Kehot Publication Society (English Translation):**
This is not so, however, with regard to the laws—a radiance of wisdom illuminates them openly. The garment of *Asiyah* is merely by way of passage,⁷⁰ as on holy days when *chesed* of *Atzilut* which is completely clothed in *chesed* of *Beriah* vivifies the physical world through passage by way of *chesed* of *Yetzirah* and *Asiyah*. This, too, is properly called investment, for otherwise it could not affect the physical aspects of This World.

footnotes:
⁷⁰ In descent from plane to plane, there may be adaptation, acquisition of the traits of the lower. The subject manifests itself through its newly acquired “garments” in which it is now clothed. Another sort of descent involves no adaptation. It is merely a “passage” through the lower plane, without adopting “garments.” See note 33.


###### Tanya, Part V; Kuntres Acharon 4:47
[Tanya, Part V; Kuntres Acharon 4:47](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:47)

וְאַף שֶׁגַּשְׁמִיּוּת עוֹלָם הַזֶּה וַדַּאי מַסְתִּיר לְגַמְרֵי אֲפִילוּ הַחֶסֶד דַּעֲשִׂיָּה, מִכָּל מָקוֹם, הַהֲלָכָה עַצְמָהּ – אֵינָהּ גַּשְׁמִיּוּת מַמָּשׁ, שֶׁהִיא בְּחִינַת רָצוֹן הַנִּמְשָׁךְ מֵחָכְמָה עִילָּאָה לְהָקֵל אוֹ לְהַחֲמִיר, רַק שֶׁיּוֹרֵד וּמֵאִיר בִּבְחִינַת גִּילּוּי בְּגַשְׁמִיּוּת, כְּמַיִם הַיּוֹרְדִים מִמָּקוֹם גָּבוֹהַּ כוּ׳, וְהַדָּבָר הַגַּשְׁמִי עַצְמוֹ שֶׁבּוֹ מְדַבֶּרֶת הַהֲלָכָה, בֶּאֱמֶת – הוּא מַסְתִּיר לְגַמְרֵי, כְּמוֹ ״הַמַּחֲלִיף פָּרָה בַּחֲמוֹר״, וְכֵן בְּשַׂר הַפִּיגּוּל אוֹ לֹא פִיגּוּל וְכָשֵׁר.

**Kehot Publication Society (English Translation):**
Now although the physical nature of This World unquestionably conceals completely even the *chesed* of *Asiyah*, still the law proper is not actually physical; it is the (Divine) will, drawn from the supreme wisdom for leniency or severity in the verdict. It does descend and illuminate in revealed fashion in the realm of the physical, as water descends from a high place…. The physical object itself which the law discusses really does utterly obscure, as for example the law of exchanging a cow for a donkey,⁷¹ 100a. or flesh that is *pigul*,68 or is not *pigul* and is kosher.

footnotes:
⁷¹ Bava Metzia


###### Tanya, Part V; Kuntres Acharon 4:48
[Tanya, Part V; Kuntres Acharon 4:48](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:48)

רַק הַהֲלָכָה בְּעַצְמָהּ עִם הַטַּעַם הַנִּגְלֶה, הִיא מִבְּחִינַת מַלְכוּת דִּבְרִיאָה וִיצִירָה דִּבְחִינַת נְשָׁמָה, שֶׁהוּא אֱלֹקוּת, הַמְחַיֶּה וּמְהַוֶּה נֶפֶשׁ־רוּחַ דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, שֶׁהֵן דְּחִילוּ וּרְחִימוּ שֶׁל הַמַּלְאָכִים וְהַנְּשָׁמוֹת וְחָכְמָה־בִּינָה־דַּעַת שֶׁלָּהֶם, מֵאַיִן לְיֵשׁ.

**Kehot Publication Society (English Translation):**
Just the law itself and its revealed rationale are *malchut* of *Beriah* and *Yetzirah*, of the state of *neshamah*, which is G–dliness that vivifies and brings into being *ex nihilo*, the *nefesh-ruach* of the *Beriah*, *Yetzirah*, and *Asiyah*, which are the awe and love of angels and souls and their *chabad*.


###### Tanya, Part V; Kuntres Acharon 4:49
[Tanya, Part V; Kuntres Acharon 4:49](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:49)

וְלָכֵן הִיא מְרַוָה צִמְאוֹנָם קוֹדֶם שֶׁיָּרְדָה לָעוֹלָם הַזֶּה, כְּמַיִם הַיּוֹרְדִים כוּ׳. וְגַם אַחַר שֶׁיָּרְדָה לַעֲשִׂיָּה, הִיא לְמַעְלָה מַּעְלָה מִבְּחִינַת חָכְמָה־בִּינָה־דַּעַת דַּעֲשִׂיָּה, אֲפִילוּ דִּבְחִינַת נְשָׁמָה – שֶׁהִיא אֱלֹקוּת.

**Kehot Publication Society (English Translation):**
Hence it⁷² slakes their thirst before its descent into This World like waters falling…. Even after descending into *Asiyah* it is far above *chabad* of *Asiyah*, even the state of *neshamah* which is G–dliness.

footnotes:
⁷² The law.


###### Tanya, Part V; Kuntres Acharon 4:50
[Tanya, Part V; Kuntres Acharon 4:50](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:50)

וְהַטַּעַם, מִשּׁוּם דְּחָכְמָה־בִּינָה־דַּעַת דַּעֲשִׂיָּה דִּבְחִינַת נְשָׁמָה הוּא מְקוֹר הַחַיּוּת דְּחָכְמָה־בִּינָה־דַּעַת דְּנֶפֶשׁ־רוּחַ וְתוֹלְדוֹתֵיהֶן, וְהִתְהַוּוּתָן מֵאַיִן לְיֵשׁ עִם תּוֹלְדוֹתֵיהֶן, עַד סוֹף הָעֲשִׂיָּה, הִיא הָאָרֶץ וְכָל צְבָאָהּ.

**Kehot Publication Society (English Translation):**
The reason is that *chabad* of *Asiyah* of the state of *neshamah* is the source of life of *chabad* of *nefesh-ruach* and their offspring, and of *their* creation *ex nihilo* with *their* offspring, until the ultimate stage of *Asiyah*, namely the earth and all its hosts.


###### Tanya, Part V; Kuntres Acharon 4:51
[Tanya, Part V; Kuntres Acharon 4:51](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:51)

אֲבָל חָכְמָה־בִּינָה־דַּעַת דַּהֲלָכוֹת בְּטַעֲמֵיהֶן שֶׁבְּמַלְכוּת דִּבְרִיאָה וִיצִירָה, עִנְיַן הַחָכְמָה – הִיא בְּתִיקּוּן פַּרְצוּפֵי הָאֲצִילוּת, שֶׁבָּהֶן תְּלוּיִן כָּל טַעֲמֵי הַמִּצְוֹת, מִצְוֹת עֲשֵׂה – בְּה׳ חֲסָדִים, וּמִצְוֹת לֹא תַעֲשֶׂה – בְּה׳ גְּבוּרוֹת. וּמִשּׁוּם הָכֵי נַמֵי, כְּשֶׁיָּרְדוּ לְהִתְלַבֵּשׁ בַּנִּבְרָאִים – הֵן בְּמַלְכוּת דִּבְרִיאָה־וִיצִירָה דִּבְחִינַת נְשָׁמָה דַוְקָא, שֶׁהוּא מִכֵּלִים דַּאֲצִילוּת, וְלֹא בִּבְחִינַת נֶפֶשׁ־רוּחַ.

**Kehot Publication Society (English Translation):**
But *chabad* of the laws with their rationales are in *malchut* of *Beriah*-*Yetzirah*. The aim of the *chochmah* is the rectification of the visages of *Atzilut*, upon whom are dependent all the rationales of the positive commandments in the Five Kindnesses and of the prohibitions in the Five Severities. Therefore, even when they descend to be clothed in creatures, they are in *malchut* of *Beriah*-*Yetzirah* of the state of *neshamah* specifically, which is of the vessels of *Atzilut*, and not of *nefesh-ruach*.


###### Tanya, Part V; Kuntres Acharon 4:52
[Tanya, Part V; Kuntres Acharon 4:52](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:52)

וְאַף דְּחָכְמָה־בִּינָה־דַּעַת דִּבְרִיאָה־יְצִירָה דִּבְחִינַת נְשָׁמָה, שֶׁגָּבְהָה מְאֹד מַעֲלָתָן עַל בְּחִינַת מַלְכוּת דִּבְרִיאָה יְצִירָה דִּנְשָׁמָה, וְאַף־עַל־פִּי־כֵן הֵן מָקוֹר לְחָכְמָה־בִּינָה־דַּעַת דִּבְרִיאָה־יְצִירָה שֶׁל בְּחִינוֹת נֶפֶשׁ־רוּחַ שֶׁהֵן הַמַּלְאָכִים? לֹא קָשֶׁה מִידֵי – דְּבֶאֱמֶת הַמַּלְאָכִים וְהַנְּשָׁמוֹת אֵינָן אֶלָּא מִטִּפָּה הַנִּמְשֶׁכֶת מֵחָכְמָה־בִּינָה־דַּעַת דִּנְשָׁמָה לִ״יסוֹד זְעֵיר אַנְפִּין״ וְנִיתַּן לְ״נוּקְבָא״, וּמִשָּׁם יָצְאוּ בִּבְחִינַת ״לֵידָה״. כִּי אַף אִם תִּמְצָא לוֹמַר שֶׁנִּבְרְאוּ מֵהֶאָרַת הַכֵּלִים דְּנוּקְבָא דַאֲצִילוּת, הֲרֵי, הֵם הַיּוֹרְדִים וְנַעֲשִׂים נְשָׁמָה.

**Kehot Publication Society (English Translation):**
Now although *chabad* of *Beriah*-*Yetzirah* of the *neshamah* state are far superior in quality over *malchut of* *Beriah*-*Yetzirah* of *neshamah*, still they are the source for *chabad* of *Beriah*-*Yetzirah* of the state of *nefesh-ruach*, namely the angels. This is not a question at all. The angels and souls are only of a drop drawn from *chabad* of the *neshamah* to the attribute of *yesod* in the Minor Visage, then transmitted to *nukva*, and from there going forth in a state of “birth.” For even if it is proposed that they are created from the radiance of the vessels of *nukva* of *Atzilut*, they themselves descend and become *neshamah*.


###### Tanya, Part V; Kuntres Acharon 4:53
[Tanya, Part V; Kuntres Acharon 4:53](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:53)

אֲבָל עַצְמוּת חָכְמָה־בִּינָה־דַּעַת דִּנְשָׁמָה, מִתְפַּשֵּׁט בְּו׳ קְצָווֹת דִּזְעֵיר אַנְפִּין וְנוּקְבָא, וְשָׁם הֵם שִׁיתָּא סִדְרֵי מִשְׁנָה וּגְמָרָא.

**Kehot Publication Society (English Translation):**
But the essence of *chabad* of *neshamah* extends into the “six sides”⁷³ of *zun*,63 and there they are the Six Orders of Mishnah and the Gemara.

footnotes:
⁷³ The four compass points, above and below.


###### Tanya, Part V; Kuntres Acharon 4:54
[Tanya, Part V; Kuntres Acharon 4:54](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:54)

וּמַה שֶּׁכָּתוּב בְּעֵץ חַיִּים (וְשַׁעַר הַיִּחוּדִים) שֶׁעַל־יְדֵי הַכַּוָּונָה נַעֲשֶׂה לְבוּשׁ נְשָׁמָה, וְעַל־יְדֵי הַתּוֹרָה לְבוּשׁ רוּחַ דְּרוּחַ עַל־יְדֵי מִשְׁנָה דִיצִירָה, וְרוּחַ דִּנְשָׁמָה דִבְרִיאָה עַל־יְדֵי הַגְּמָרָא, יֵשׁ לוֹמַר דְּהַיְינוּ דַוְקָא עַל־יְדֵי תּוֹרַת הָאָדָם בָּעוֹלָם הַזֶּה הָעוֹלָה לְמַעְלָה. אֲבָל הַתַּלְמוּד עַצְמוֹ שֶׁנִּיתַּן בְּסִינַי הוּא בִּנְשָׁמָה, וְלָכֵן הוּא מְבָרֵר הָרוּחַ, וְכֵן בְּמִשְׁנָה דִיצִירָה.

**Kehot Publication Society (English Translation):**
As to the statement in *Etz Chaim* (and in *Shaar Hayichudim*) that through *kavanah* (intention) there is formed a garment of *neshamah* and through Torah study—a garment of *ruach*-of-*ruach* of *Yetzirah* through Mishnah, and for *ruach*-of-*neshamah* of *Beriah* through Gemara. This can be understood as referring only to Torah studied by man in This World that ascends above. But Talmud itself that was given on Sinai is in *neshamah*. Therefore it refines *ruach*. So, too, with Mishnah of *Yetzirah*.


###### Tanya, Part V; Kuntres Acharon 4:55
[Tanya, Part V; Kuntres Acharon 4:55](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:55)

וְאַף אִם תִּמְצָא לוֹמַר, שֶׁגַּם הַנִּיתָּן מִסִּינַי הוּא בְּרוּחַ דִּבְרִיאָה־יְצִירָה, הֲרֵי נוֹדָע, שֶׁכָּל מַלְאָךְ שֶׁהוּא שָׁלִיחַ מִלְמַעְלָה, אֲזַי נִקְרָא בְּשֵׁם ה׳ מַמָּשׁ הַשּׁוֹכֵן בְּקִרְבּוֹ מַה־שֶּׁאֵין־כֵּן כְּשֶׁאֵינוֹ שָׁלִיחַ יֵשׁ לוֹ שֵׁם אַחֵר כְּפִי עֲבוֹדָתוֹ, וַאֲזַי קוֹרֵא ״קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ כוּ׳״, כְּלוֹמַר שֶׁשֵּׁם ה׳ מוּבְדָּל מִמֶּנּוּ, וְכֵן הוּא מַמָּשׁ בִּבְחִינַת הִתְלַבְּשׁוּת הַתַּלְמוּד בִּבְחִינַת רוּחַ דִּבְרִיאָה, וְהַמִּשְׁנָה בְּרוּחַ דִיצִירָה, הֵם שְׁלוּחֵי ה׳, דְּהַיְינוּ כֵּלִים דְּנוּקְבָא דַאֲצִילוּת, הַחִיצוֹנִים בַּתַּלְמוּד, וְהָאֶמְצָעִים בַּמִּשְׁנָה.

**Kehot Publication Society (English Translation):**
If it be suggested that even what was given at Sinai is in *ruach* of *Beriah*-*Yetzirah*, it is known that every angel, as an emissary from on High, is called by the Name of G–d⁷⁴ 38b. literally, for He dwells within the angel. However, when he is not a messenger he has some other name according to his function. Then he proclaims, “Holy holy holy is G–d…,”27 meaning that the name of G–d is removed, distant from him. So it is actually in the state of investment of the Talmud, in the *ruach* state of *Beriah*, and the Mishnah in the *ruach* of *Yetzirah*—they are messengers of G–d, meaning vessels of *nukva* of *Atzilut*: the external state in Talmud, the intermediate state in Mishnah.

footnotes:
⁷⁴ Cf. Sanhedrin


###### Tanya, Part V; Kuntres Acharon 4:56
[Tanya, Part V; Kuntres Acharon 4:56](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:56)

אֲשֶׁר הַמִּשְׁנָה וְהַתַּלְמוּד שֶׁבָּהֶם נִמְשָׁכִים מִ״יסוֹד אַבָּא״, הַמְקַבֵּל מֵ״חָכְמָה סְתִימָאָה״ דַ״אֲרִיךְ אַנְפִּין״, שֶׁבּוֹ מְלוּבָּשׁ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, וְנִמְצָא, שֶׁאוֹר־אֵין־סוֹף, הוּא שֵׁם ה׳, שׁוֹכֵן בְּרוּחַ דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, בְּמִקְרָא וּמִשְׁנָה וְתַלְמוּד, וּכְשֶׁהָאָדָם לוֹמֵד, מַמְשִׁיךְ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בָּעוֹלָם הַזֶּה לִהְיוֹת נִכְלָל וּבָטֵל בְּאוֹרוֹ יִתְבָּרֵךְ, ״כִּי זֶה כָּל הָאָדָם״.

**Kehot Publication Society (English Translation):**
Thus Mishnah and Talmud contain issue of *yesod abba* which receives from *chochmah stimaah* of the Major Visage, in which is clothed the Light of the *En Sof*, blessed is He. The result is that the the Light of the *En Sof*, namely the Name of G–d, dwells in *ruach* of *Beriah*, *Yetzirah*, and *Asiyah* in Scripture, Mishnah, and Talmud. When man studies he draws forth the Light of the *En Sof*, blessed be He, into This World, that it be included and nullified in His Light, blessed be He. For this is all of man.⁷⁵

footnotes:
⁷⁵ Ecclesiastes 12:13.


###### Tanya, Part V; Kuntres Acharon 4:57
[Tanya, Part V; Kuntres Acharon 4:57](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:57)

וְזֹאת הָיְתָה עֲבוֹדַת רַבִּי שִׁמְעוֹן בַּר יוֹחָאִי וְכָל הַתַּנָּאִים וְאַמוֹרָאִים בַּנִּגְלֶה, לְהַמְשִׁיךְ אוֹרוֹ יִתְבָּרֵךְ, וּלְבָרֵר בֵּירוּרֵי נוֹגַהּ כָּל מֶשֶׁךְ זְמַן הַגָּלוּת דְּשָׁלְטָא אִילָנָא דְּטוֹב וָרַע, כְּמוֹ שֶׁכָּתוּב: ״עֵת אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם כוּ׳״, כִּי זֶהוּ תַּכְלִית הַהִשְׁתַּלְשְׁלוּת שֶׁיֵּרֵד הָעֶלְיוֹן לְמַטָּה וְיִהְיֶה לוֹ דִּירָה בַּתַּחְתּוֹנִים, כְּדֵי לְהַעֲלוֹתָן ״לְמֶהֱוֵי אֶחָד בְּאֶחָד״.

**Kehot Publication Society (English Translation):**
This was the service of Rabbi Shimon bar Yochai and all the *Tannaim* and *Amoraim* in the revealed Torah⁷⁶, p. 17.—to call forth His Light, blessed be He, and to make these refinements of *nogah*⁷⁷; *Iggeret Hateshuvah*, ch. 6, note 3. all through the period of the exile. Exile is the time of dominion of the Tree of Good and Evil,⁷⁸ as we find, “The time that man dominates man….”⁷⁹ For this is the purpose of the descent, that the Higher descend below, and there be an “abode for Him among the lowly,”⁸⁰, note 13. in order to elevate them to become one in one.⁸¹ II:135a.

footnotes:
⁷⁶ See On the Teachings of Chassidus
⁷⁷ See Addendum, Glossary, Kelipat Nogah
⁷⁸ ibid. note 8.
⁷⁹ Ecclesiastes 8:89.
⁸⁰ See On the Teachings of Chassidus
⁸¹ Zohar


###### Tanya, Part V; Kuntres Acharon 4:58
[Tanya, Part V; Kuntres Acharon 4:58](https://torahapp.org/share/book/Tanya/s/Part%20V%3B%20Kuntres%20Acharon/r/4:58)

מַה־שֶּׁאֵין־כֵּן עֲבוֹדַת הַמַּלְאָכִים, דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים, אֵינָהּ בִּבְחִינַת הַמְשָׁכָה כְּלָל וּכְלָל, רַק הִסְתַּלְּקוּת כוּ׳. וּבָזֶה יוּבַן מַה שֶּׁנִּבְרָאִים מַלְאָכִים מֵאַיִן לְיֵשׁ עַל־יְדֵי עֵסֶק הַתּוֹרָה אֲפִילוּ שֶׁלֹּא בְכַוָּונָה, שֶׁהוּא בְּחִינַת רוּחַ בִּלְבַד – שֶׁאֵינָהּ אֱלֹקוּת כְּלָל, אֶלָּא לְפִי שֶׁאַף־עַל־פִּי־כֵן שֵׁם ה׳ שׁוֹכֵן וְכוּ׳, וְדַי לַמֵּבִין:

**Kehot Publication Society (English Translation):**
In contrast, the service of the angels with intellectual fear and love does not call forth at all; rather there is departure58 alone…. Thus we may understand how angels are created *ex nihilo* through study of Torah, even without *kavanah*, which is a state of *ruach* alone, which is not G–dliness at all. Still, nevertheless, the name of G–d does dwell…. This will suffice for the knowing.