## Tanya, Part V; Kuntres Acharon

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

**וּלְהָבִין** פְּרָטֵי הַהֲלָכוֹת דְּלָא שְׁכִיחֵי כְּלָל, וְאֶפְשָׁר שֶׁלֹּא הָיוּ מֵעוֹלָם בִּמְצִיאוּת, מִכָּל שֶׁכֵּן שֶׁלֹּא יִהְיוּ לֶעָתִיד לָבֹא, כְּמוֹ פְּרָטֵי דִּינֵי פִּיגּוּל וּכְהַאי גַוְנָא.

**Kehot Publication Society (English Translation):**
To understand the details of the laws that never occur at all, and probably never actually existed, and certainly will not come to pass in the Time To Come, for example, the detailed laws of *pigul*¹ and the like.

footnotes:
¹ Leviticus 7:18.


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

הִנֵּה מוּדַעַת זֹאת, שֶׁכָּל אִיסּוּר שֶׁבָּעוֹלָם יֵשׁ לוֹ שֹׁרֶשׁ וּמְקוֹר חַיִּים בַּקְּלִיפּוֹת, שֶׁאִם לֹא כֵן לֹא הָיָה יָכוֹל לִהְיוֹת בִּמְצִיאוּת בָּעוֹלָם בִּלְתִּי הַשְׁפָּעָה עֶלְיוֹנָה. וַאֲפִילוּ הַמְסַלְסֵל בְּשַׂעֲרוֹ וּכְהַאי גַּוְנָא, מְקַבֵּל חַיּוּתוֹ בְּרֶגַע זוֹ מֵהֵיכְלוֹת הַקְּלִיפּוֹת, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר. וְהִלְכָּךְ, גַּם פְּרָטֵי הָאִיסּוּרִים שֶׁלֹּא בָאוּ לִידֵי מַעֲשֶׂה מֵעוֹלָם בָּעוֹלָם הַזֶּה הַגַּשְׁמִי, מִכָּל מָקוֹם שָׁרְשֵׁי חַיּוּתָם הֵן בִּמְצִיאוּת בְּפוֹעַל מַמָּשׁ בְּהֵיכְלוֹת הַקְּלִיפּוֹת.

**Kehot Publication Society (English Translation):**
It is known that every prohibited thing in this world has a source and root of life in *kelipot*.², Part I, *Kelipot*. Otherwise, it could not exist in this world, without the flow (of life) from above. Even one who dandifies his hair, and the like, receives his life-force at that moment from the chambers of *kelipot*, as explained in *Zohar*. Therefore even the particular prohibitions that never became practical issues in this physical world, still the source of their life does actually exist in the chambers of the *kelipot*.

footnotes:
² See, Addendum, Glossary to Likkutei Amarim


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

וְגַם הַפְּרָטִים שֶׁיּוּכַל לִהְיוֹת שֶׁלֹּא הָיוּ וְלֹא יִהְיוּ לְעוֹלָם בִּמְצִיאוּת, כְּגוֹן טָעוּת וּשְׁגָגוֹת, שֶׁטָּעָה וְקָרָא לַתְּשִׁיעִי עֲשִׂירִי כוּ׳ וּכְהַאי גַּוְנָא, דְּלֹא שַׁיָּיךְ בְּמֵזִיד לִהְיוֹת קְלִיפָּה שׁוֹרָה עַל זֶה, וְיוּכַל לִהְיוֹת דִּכְהַאי גַּוְנָא אֵינוֹ בִּמְצִיאוּת בְּהֵיכְלוֹת הַקְּלִיפּוֹת [הגהה מאדמו״ר בעל צמח צדק זכרונו לברכה נשמתו עדן: נִרְאֶה לִי, מַה שֶּׁכָּתַב ״וְיוּכַל לִהְיוֹת״, אַלְמָא – דְּלָא בְּרִירָא לֵיהּ, הַיְינוּ מִשּׁוּם שֶׁהַשְּׁגָגוֹת בָּאוֹת מִנּוֹגַהּ, אִם כֵּן, יֵשׁ לוֹמַר, דְּיֵשׁ לָהֶם שֹׁרֶשׁ בְּהֵיכָלוֹת דְּנוֹגַהּ]. מִכָּל מָקוֹם, עַל כָּל פָּנִים יֶשְׁנוֹ בִּמְצִיאוּת, לְהַבְדִּיל, בְּחָכְמָה עִילָּאָה, שֶׁנִּתְפַּשְּׁטָה בִּפְרָט זֶה לְמֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם בְּסִינַי, [כַּמַּאֲמָר: ״מַה] שֶׁכָּל תַּלְמִיד וָתִיק עָתִיד לְחַדֵּשׁ כוּ׳״, וְכָל פְּרָטֵי הָאִבַּעְיוֹת דְּרַבִּי יִרְמְיָה, וּ״כְרָכַתּוּ כוּ׳״ פֶּרֶק ד׳ דְּחוּלִּין.

**Kehot Publication Society (English Translation):**
There are instances that possibly never did and can never actually occur, for instance errors and unwitting misdeeds like erroneously calling the ninth “tenth…”³ 59a. and the like, eventualities that cannot be deliberate so that the *kelipah* may inhabit it. Possibly in these circumstances, it does not exist in the chambers of the *kelipot*. [*Gloss by the Tzemach Tzedek*: It appears to me that his use of the word “possibly,” implying uncertainty, is because unwitting errors come from *nogah*.⁴, ch. 6, note 3. Therefore it may be that their origin is in the chambers *of nogah*.] In any event, it does exist *lehavdil*⁵ in the supreme wisdom and issued and descended in this detail to Moses on Sinai, [as the expression, “Whatever] any valid student will originate…”⁶ 2:4. and all the detailed queries of R. Yirmiah,⁷ 23a. and (detailed queries such as) “If she wrapped him…” in ch. 4 of *Chullin*.⁸

footnotes:
³ Leviticus 27:32; Bechorot
⁴ Note 2; Iggeret Hateshuvah
⁵ “To separate,” a demarcation between the sacred and the profane.
⁶ “…was revealed to Moses on Sinai.” Jerusalem Talmud, Peah
⁷ See Bava Batra
⁸ 70a.


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

כִּי הִתְפַּשְּׁטוּת חָכְמָה עִילָּאָה הִיא בִּבְחִינַת ״אֵין־סוֹף״ הַמְלוּבָּשׁ בָּהּ בְּפוֹעַל מַמָּשׁ, וְכָל פְּרַט הֲלָכָה, הוּא שַׁעַר נִמְשָׁךְ מֵחָכְמָה עִילָּאָה, דְּ״יָסַד בְּרַתָּא״, וּמְלוּבָּשׁ בָּהּ, וּמִמֶּנָּה נִמְשָׁךְ וּמִתְלַבֵּשׁ בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה.

**Kehot Publication Society (English Translation):**
For the extension of the supreme wisdom is Infinite, since the Infinite is actually clothed in it. Every particular of the law is a “hair”⁹ drawn from the supreme wisdom that “established the daughter,”¹⁰, wisdom. “Daughter” is *malchut* of *Atzilut*. and is clothed in it, and is drawn from it to be invested in *Beriah*, *Yetzirah*, and *Asiyah*.

footnotes:
⁹ See Essay 6, note 10.
¹⁰ “Father” is chochmah


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

וְנוֹדָע, כִּי יְנִיקַת הַקְּלִיפּוֹת מֵאֲחוֹרַיִים דְּי׳ סְפִירוֹת דִּקְדוּשָּׁה, וּבִפְרָט מִלְּבוּשִׁים דְּי׳ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וּבִפְרָט דִּיצִירָה וַעֲשִׂיָּה הַמְעוֹרָבִים בַּקְּלִיפּוֹת, כַּנּוֹדָע, שֶׁיְּנִיקָתָם מִבְּחִינַת הַלְּבוּשִׁים.

**Kehot Publication Society (English Translation):**
It is known that the nurture of the *kelipot* is from the backpart of the ten sacred *sefirot*, and more precisely from the garments of the ten *sefirot* of *Beriah*, *Yetzirah*, and *Asiyah*, and more precisely, from *Yetzirah*-*Asiyah* that are intermingled with *kelipot*, as is known that their nurture is from the state of garments.


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

וְעַל־יְדֵי עֵסֶק הַהֲלָכוֹת בְּדִבּוּר וּמַחֲשָׁבָה מִתְפָּרְשִׁים וּמִתְפָּרְדִים מֵהַקְּדוּשָּׁה, כְּמוֹ שֶׁכָּתוּב בַּתִּיקּוּנִים וְרַעְיָא מְהֵימְנָא: ״לְאַפְרָשָׁא [כוּ׳]״. וְהַיְינוּ – כַּנּוֹדָע מִמַּה שֶּׁאָמְרוּ: ״עַל שֶׁלֹּא בֵּרְכוּ בַּתּוֹרָה תְּחִלָּה״ כוּ׳, שֶׁהוּא עַל־יְדֵי הַמְשָׁכַת אוֹר־אֵין־סוֹף בְּחָכְמָה עִילָּאָה הַמְלוּבֶּשֶׁת בָּהֶן, וּ״בְחָכְמָה אִתְבְּרִירוּ״ – בְּאוֹר־אֵין־סוֹף שֶׁבָּהּ.

**Kehot Publication Society (English Translation):**
Through the study of the laws, in speech and in thought, they¹¹. become separated and distinct from the sacred. It is so stated in *Tikkunim* and *Raaya Mehemna*, “To separate […] (the *kelipot* from holiness through Torah study).” This accords with what is known from what they said, “For they did not recite the Torah blessing before….”¹² 81a. This was in answer to the prophet’s query (Jeremiah 9:11), “Why was the land destroyed?” The meaning here is that the people of those times failed to elicit the Light of the *En Sof* into their Torah study (the Hebrew word ברך, meaning “bless,” also signifies “draw down” (see Mishnah, *Kilayim* 7:1)). Evil cannot be separated from good by the Torah on its own; the Torah must be studied in the proper manner. This (separation) is effected by calling forth the Light of the *En Sof* into the supreme wisdom clothed in them (the laws). “Through *chochmah* (wisdom) are they refined”¹³, Epistle 21, quoting *Zohar*; *Sefer Hamaamarim 5708*, p. 206, note 11.—through the Light of the *En Sof* that is within it.

footnotes:
¹¹ The kelipot
¹² Nedarim
¹³ See Iggeret Hakodesh


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

וְהַמְשָׁכָה זוֹ נַעֲשַׂה עַל־יְדֵי דְּיוֹקָן הָעֶלְיוֹן שֶׁל הָאָדָם, הָעוֹסֵק גַּם כֵּן בַּהֲלָכוֹת אֵלּוּ לְמַעְלָה בְּשָׁרְשׁוֹ, בְּנוּקְבָא דִ״זְעֵיר אַנְפִּין״ דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה.

**Kehot Publication Society (English Translation):**
This (Light) is drawn into the supreme wisdom by the supernal “likeness”¹⁴ of man who is also occupied with these laws above in his source in *nukva* of the Minor Visage¹⁵ of *Beriah*, *Yetzirah*, and *Asiyah*.

footnotes:
¹⁴ See Essay 1.
¹⁵ See Essay 3, note 8.


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

וּבָזֶה יוּבַן חִיּוּב כָּל נֶפֶשׁ־רוּחַ־נְשָׁמָה לְהַשְׁלִים כָּל הַתַּרְיַ״ג בְּמַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁהֵן פְּרָטֵי הַהֲלָכוֹת, וּצְרִיכוֹת לָבֹא בְּגִלְגּוּל לְהַשְׁלִים הַתּוֹרָה בִּפְשַׁט־רֶמֶז־דְּרוּשׁ־סוֹד, כְּדֵי לְבָרֵר כָּל הַבֵּירוּרִין הַנּוֹגְעוֹת לָהֶם מִכָּל הָרַפַּ״ח, שֶׁהִיא קוֹמַת אָדָם שְׁלֵמָה, תַּרְיַ״ג בְּחִינוֹת כְּלָלִיּוֹת וּפְרָטִיּוֹת.

**Kehot Publication Society (English Translation):**
Thus we can understand the requirement that every *nefesh-ruach-neshamah*¹⁶, ch. 7, note 1. fulfill all 613 commandments in thought, speech, and deed, meaning all the details of the laws. They must again descend into the mundane world to fulfill the Torah in all four *Pardes*¹⁷, Part I, ch. 4, note 4. aspects in order to refine all that pertain to them of the 288.¹⁸. This constitutes the complete structure of man, the 613 categories, general and particular.

footnotes:
¹⁶ Addendum, Glossary; Iggeret Hateshuvah
¹⁷ Likkutei Amarim
¹⁸ Sparks. See Addendum, Glossary, Nitzotzot


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

אֲבָל לֶעָתִיד לָבֹא, כְּשֶׁיּוּשְׁלַם הַבֵּירוּר, יִהְיֶה עֵסֶק הַתּוֹרָה בִּבְחִינַת ״עֲשֵׂה טוֹב״ לְבַד – לְהַעֲלוֹת הַנֶּפֶשׁ־רוּחַ־נְשָׁמָה מַעְלָה מַּעְלָה עַד אֵין סוֹף, וְגַם בְּשַׁסַ״ה לֹא תַעֲשֶׂה בְּשָׁרְשָׁן לְמַעְלָה, שֶׁהֵן גְּבוּרוֹת קְדוֹשׁוֹת, וּלְהַמְתִּיקָן בַּחֲסָדִים בְּרַמַ״ח מִצְוֹת עֲשֵׂה, וּלְכָלְלָן יַחַד.

**Kehot Publication Society (English Translation):**
But in the Time to Come, when the refinement is culminated, then the study of Torah will be in the form of “Do good”¹⁹ alone. (Its purpose will be) to elevate *nefesh-ruach-neshamah* ever and infinitely higher, and also in the 365 prohibitions, to elevate them to their source, the Sacred Severities, and to “sweeten” them with Kindnesses of the 248 positive commandments and to unite them.

footnotes:
¹⁹ Psalms 34:15, “Turn away from evil and do good.”


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

וְעַל כֵּן, הַתּוֹרָה כוּלָּהּ נִצְחִית בִּכְלָלָהּ וּבִפְרָטָהּ, שֶׁגַּם פְּרָטֵי הַהֲלָכוֹת דְּשַׁסַ״ה לֹא תַעֲשֶׂה, הֵן הֵן עֲנָפִים מֵהַכְּלָלוֹת, וְיֵשׁ לְכוּלָּם שֹׁרֶשׁ לְמַעְלָה בְּה׳ גְּבוּרוֹת דִּקְדוּשָּׁה, כְּמוֹ הַשַׁסַ״ה לֹא תַעֲשֶׂה עַצְמָן, שֶׁהֵן לְמַעְלָה בְּחִינַת הַדָּם הַמְחַיֶּה הָאֵבָרִים דְּכֵלִים דִּ״זְעֵיר אַנְפִּין״:

**Kehot Publication Society (English Translation):**
Thus is the entire Torah eternal in general and in detail. Even the individual laws of the 365 prohibitions are branches of the generalities. All of them have a source above in the Five Severities²⁰ of sanctity, just as the 365 prohibitions themselves as they are above in the state of “blood” that vivifies the vessels of the Minor Visage.

footnotes:
²⁰ See Essay 4, note 13.