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

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

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

footnotes: ³ E.g., Berachot

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

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

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

footnotes: ⁹ Zohar ¹⁰ Psalms 148:13.

This radiation actually vests itself in the upper and lower worlds in order to animate them. It is contained in them by means of many intermediaries and numerous, immense contractions, in a development of levels by way of cause and effect….

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

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

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

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

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

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

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

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

And this is the meaning of “And he called Him E-l, G–d of Israel”: E-l³⁰, denoting G–d’s grace and benevolence (Zohar III:30b-31a, 65a; Tikkunei Zohar 67a; cf. also Mechilta, Beshalach, on Exodus 15:2, and see Pardes Rimonim 1:10), chesed being the determinative motive “to diffuse without limit, even where compassion is not applicable at all” (see below, Epistle 15, and note 33, ad loc.). denotes the elicitation of the radiation from the light of the En Sof, blessed is He, from concealment to manifestation, to radiate manifestly in his soul, and as it is written:³¹ “E-l is the L–rd, and He gives us light.”³² passages cited above (note 30): “E-l always denotes an abundant radiation from the Supreme chochmah” (which derives from keter, the supernal will, and is the source of chesed). And after Jacob, the light of the En Sof, blessed is He, shines openly in all the upright of heart who occupy themselves with the Torah and the commandments.

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

Now, this manifestation in their mind and heart with an exceeding uplifting and abundant strength³³ occurs at the time of prayer, as explained elsewhere.

footnotes: ³³ Par. Genesis 49:3.

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

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

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

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

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

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

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