אַחַר דְּרִישַׁת שָׁלוֹם וְחַיִּים, פֵּתַח דְּבָרַי יָעִיר אֹזֶן שׁוֹמַעַת תּוֹכַחַת חַיִּים

After greetings of peace and life, may my opening words awaken the ear to listen to reproof of life Like the majority of the letters, this one begins with words of blessing and peace originating in biblical sources.

אֲשֶׁר הוֹכִיחַ ה׳ חַיִּים עַל יְדֵי נְבִיאוֹ וְאָמַר: ״חַסְדֵי ה׳ כִּי לֹא תָמְנוּ וגו׳״ (איכה ג, כב) וַהֲוָה לֵיהּ לְמֵימַר ‘כִּי לֹא תָמוּ' כְּמוֹ שֶׁכָּתוּב

with which the living God rebuked through His prophet, saying, "It is the Lord's kindnesses that we have not ceased..." (Lam. 3:22). It seems

"כִּי לֹא תַמּוּ חֲסָדֶיךָ וגו׳״.

that it should have said "ki lo tamu ," that the kindnesses have not ceased, as it is written elsewhere (in the Amida prayer), "For Your kindnesses have not ceased [lo tamu ]…." The life-giving rebuke that the author of the Tanya refers to is the reproof that God gave "through His prophet." The author then raises a question regarding the precise phraseology of this verse, citing a counterexample from the Amida prayer: If the verse refers to the kindnesses, that they have not ceased, it should have said lo tamu rather than lo tamnu, which implies that "we have not ceased."

וְיוּבַן עַל פִּי מַה שֶּׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ (חלק ג קלג ,ב): אִית חֶסֶד וְאִית חֶסֶד, אִית ‘חֶסֶד עוֹלָם׳ כו׳, וְאִית חֶסֶד עִילָּאָה דְּהוּא ‘רַב חֶסֶד׳ כו׳.

This can be understood based on the what is written in the holy Zohar (3:113b): "There is Ḥesed , and there is another type of Ḥesed : There is world-centered Ḥesed… and there is supernal Ḥesed , which is called abundant Ḥesed …." In order to grasp the reason behind the unusual wording of the verse and its status as "reproof of life," it is necessary to understand the Zohar's statement that there are two types of Ḥesed: world-centered Ḥesed, which is a lower level of Ḥesed, and supernal Ḥesed, which is also called abundant Ḥesed. These are both forms of divine kindness, but the difference is that world-centered Ḥesed is God's kindness in relation to the world, the divine kindness that is manifest and active within the world, whereas abundant Ḥesed is on a higher plane. It is not defined by its association with the world, but rather from the perspective of God Himself. It is therefore called the kindness of God and supernal kindness, since it transcends the limitations of the world.

כִּי הִנֵּה מוּדַעַת זֹאת הַתּוֹרָה נִקְרֵאת ‘עוֹז׳ שֶׁהוּא לְשׁוֹן גְּבוּרָה, וּכְמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: תַּרְיָ״ג מִצְוֹת נֶאֶמְרוּ לְמֹשֶׁה מִסִּינַי מִפִּי הַגְּבוּרָה (מכות כג, ב),

It is known that the Torah is called oz , might, which is an expression of Gevura, as our Sages stated, "Six hundred thirteen commandments were said to Moses at Sinai from the mouth of the Almighty [Gevura ]" (Makkot 23b), To grasp this point, we must first clarify several ideas regarding the relationship between God's holy attributes and the world in general. The Torah is called oz, or might, which the Sages derived from the verse "The Lord gives strength [oz ] to His people" (Ps. 29:11). This is an expression of the attribute of Gevura. There are many appellations for God: great, powerful, awesome, among others. But in the context of the giving of the Torah, He is called Gevura, "Almighty," indicating that the giving of the Torah was an expression of divine strength.

וּכְדִכְתִיב ״מִימִינוֹ אֵשׁ דָּת לָמוֹ״ (דברים לג, ב), פֵּירוּשׁ, שֶׁהַתּוֹרָה מְקוֹרָהּ וְשָׁרְשָׁהּ הוּא רַק חַסְדֵי ה׳ הַמְכוּנִּים בְּשֵׁם ‘יָמִין׳,

and it is also written, "From His right, a fiery law for them" (Deut. 33:2), meaning that the source and root of the Torah is nothing but kindnesses of God, which are called the right side. This verse is part of the description of the giving of the Torah, where fire represents God's attribute of Gevura, while the right side represents Ḥesed (as opposed to the left, which is Gevura ). In that case, there seems to be a contradiction in the expression "from His right, a fiery law." If it was given from "His right," through the attribute Ḥesed, then that which was given should be through the attribute of Ḥesed, not fire, or Gevura. The author of the Tanya proceeds to explain that Ḥesed represents the array of giving and flow, of movement from the inside outward, from the source to the environs. Its path is one of spreading out and expansion. This is in contrast to Gevura, which represents constriction and limits and entails a focus on specific points and particular definitions, as will be explained below. Moreover, Ḥesed and revelation is part of the essence of the Torah.

דְּהַיְינוּ הַמְשָׁכַת בְּחִינַת אֱלֹהוּתוֹ יִתְבָּרַךְ וְהֶאָרָה מֵאוֹר אֵין סוֹף בָּרוּךְ הוּא אֶל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים

That is, the drawing down of Godliness and illumination from the light of Ein Sof, blessed be He, to the higher and lower worlds Divine revelation is the essence of the Torah. Beyond its manifest content, the Torah is the expression of the light of Ein Sof and divine revelation in the world. The Torah is the hand sent forth to the world, the finger of God that crosses all partitions, bridging the chasm between the Divine and man and reaching all the way down to the depths.

עַל יְדֵי הָאָדָם הַמַּמְשִׁיךְ הָאוֹר עַל עַצְמוֹ, בְּקִיּוּם רְמַ״ח מִצְווֹת עֲשֵׂה,

comes about through the actions of man, who draws the light upon himself by performing the 248 positive commandments, This bond that is established between God and man through the Torah is not unilateral. It is not forged only through the revelation of God's desire to form a connection with man. It is also attained "through [the actions of] man, who draws the light upon himself by performing the 248 positive commandments." After the giving of the Torah, the relationship between God and man developed into one of mutual cooperation: on the one hand, through divine illumination, which pierces the infinite empty chasm that exists between the Divine and creation and is revealed in the Torah, and on the other hand, through the agency man, who binds himself to the Torah and God through the mitzvot, which constitute the divine will. This is, after all, the whole purpose of a mitzva: to forge a relationship between man and God.

שֶׁהֵן רְמַ״ח אֵבָרִים דְּמַלְכָּא.

which are the 248 limbs of the king. The purpose of the Torah and mitzvot is to draw down the revelation and presence of the Divine in the world. They provide a framework, a system of vessels, to receive divine revelation in this world. This framework is likened to the human body, which contains 248 limbs. In terms of the revelation, they are called "limbs of the king," since the divine revelation generally unfolds through the divine attribute of Malkhut, Kingship, and thus the particulars of the revelation are like the limbs of the king. Furthermore, the 248 limbs of the king are the 248 positive commandments, the mitzvot of the King who commands us. In view of this, when we perform the mitzvot, it is as though we are constructing the image of the King within the reality of this world.

פֵּירוּשׁ, רְמַ"ח כֵּלִים וּלְבוּשִׁים לַהֶאָרָה [נִרְאֶה דְּצָרִיךְ לוֹמַר "לְהַהֶאָרָה"] מֵאוֹר אֵין סוֹף בָּרוּךְ הוּא הַמְלוּבָּשׁ בָּהֶן

This means that the positive commandments constitute 248 vessels and garments for the illumination of the light of Ein Sof, blessed be He, that is clothed in them Identifying the 248 positive commandments as the 248 limbs of the king adds another layer of meaning to these mitzvot. They are not isolated units but parts of an organic whole. Moreover, just as the limbs of the body are external tools that reveal the life-giving faculties of the soul within, so too the mitzvot are tools of expression and receptacles for the divine illumination that is enclothed in them. For the divine light to be revealed in the world, it requires a vessel, certain modes of expression, which are called garments. These garments are not merely random expressions of divine revelation, but are parts of a unifying system that fashions, in its entirety, the revelation of God within the world.

(וּמֵאוֹר זֶה יוּמְשַׁךְ לוֹ דְּחִילוּ וּרְחִימוּ בְּכָל מִצְוָה כַּנּוֹדָע).

(and from this light, fear and love of God are also drawn down on him through every mitzva he performs, as is known). When a person performs a mitzva, he receives his own personal light, which illuminates his soul, from the light of Ein Sof that is drawn to the world. For that person, the illumination is substantial and real. It is not merely a subjective experience but a true emotional and cognitive connection, an actual encounter with the Divine. Yet the experience, awareness, and exhilaration are only byproducts of the mitzva, which at most indicate that a connection was formed but does not prove anything about the essential nature or strength of this bond. We see that the giving of the Torah in general is an act of kindness from God, in the sense that it constitutes the divine revelation in the world, the manner in which God reveals Himself on earth. The Torah is a gift from above to below, the expansion and revelation of the Divine through all the firmaments all the way down to our world. It is God's greatest act of kindness, since He gives the world this unparalleled gift: the ability to connect to Him. The Talmud states that the word anokhi, the first word of the Ten Commandments, is an acronym for ana nafshi ketivat yehavit, "I myself wrote [and] gave." (Shabbat 105a). The plain meaning of this statement is that God declared, "I Myself wrote and gave the Torah." In kabbalistic writings this is interpreted on a deeper level, as "I wrote Myself and gave." This is the essence of the giving of the Torah: that God gives Himself, so to speak. Until this point, the author of the Tanya focused on God's kindness in giving us the Torah "from His right arm," which enables us to illuminate all the worlds when we perform a mitzva. The author now turns his attention to the aspect of Gevura in the giving of the Torah, the fire referred to in the verse.

רַק שֶׁהַמְשָׁכָה זוֹ נִתְלַבְּשָׁה תְּחִלָּה בְּמִדַּת גְּבוּרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הַמְכוּנָּה בְּשֵׁם ״אֵשׁ״, שֶׁהִיא בְּחִינַת צִמְצוּם הָאוֹר וְהַחַיּוּת הַנִּמְשָׁכוֹת מֵאוֹר אֵין סוֹף בָּרוּךְ הוּא, כְּדֵי שֶׁתּוּכַל לְהִתְלַבֵּשׁ בְּמַעֲשֵׂה הַמִּצְוֹת, שֶׁרוּבָּן כְּכוּלָּן הֵם בִּדְבָרִים חוֹמְרִיִּים,

But this flow of divine light is first clothed in the attribute of Gevura of the Holy One, blessed be He, which is called "fire" and which constitutes the constriction of the light and life force that are drawn down from the light of Ein Sof, blessed be He, so that it can become enclothed in the performance of the mitzvot, which are almost entirely performed with material objects, In order for the Torah, which contains the divine revelation, to be revealed in this material world, within mitzvot that are limited and circumscribed in certain specific ways, it has to go through a process of inestimable constriction. This constriction and limitation of the great kindness and revelation constitutes the attribute of Gevura, through which the Torah could be given to a material world.

כְּצִיצִית וּתְפִילִּין וְקָרְבָּנוֹת וּצְדָקָה.

such as tzitzit and tefillin, sacrifices and charity. Tzitzit are made from wool, while tefillin must be fashioned from parchment and ink and sacrifices consist of animals. The mitzva of charity, in particular, which is universal in nature, in that it rectifies the entire material world in general, as explained elsewhere, is defined by material parameters.

וְאַף מִצְוֹת שֶׁהֵן בְּרוּחָנִיּוּת הָאָדָם כְּמוֹ יִרְאָה וְאַהֲבָה, אַף עַל פִּי כֵן הֵן בִּבְחִינַת גְּבוּל וּמִדָּה וְלֹא בִּבְחִינַת אֵין סוֹף כְּלָל.

Even mitzvot involving a person's spirit, such as the commandments to fear and love God, are nevertheless of a limited, measured nature and are by no means infinite, Our world is distinct not only because it is a material world, but because it is limited. The spiritual aspects of man and the world are also not boundless; they too are circumscribed. Although their spiritual dimensions and designations are not restricted in terms of length and weight and such, they are most certainly constrained and limited. Thus, even those mitzvot that might appear to be entirely spiritual and not physical at all, such as the fear and love of God, have defined limits. Even though these are not fulfilled through physical actions but through the soul's faculties, by developing feelings of love and awe toward God, they are still confined by certain parameters.

כִּי אַהֲבָה רַבָּה לַה׳, בְּלִי קֵץ וּגְבוּל וּמִדָּה, אֵין הָאָדָם יָכוֹל לְסוֹבְלָהּ בְּלִבּוֹ וְלִהְיוֹת קַיָּים בְּגוּפוֹ אֲפִילּוּ רֶגַע.

for it is impossible for a person to bear a great love for God that is without end, limit, or measure in his heart and maintain his bodily existence even for a second. It might seem that love and awe in themselves have no boundaries, but in practice our love is minimal and limited, the kind that we can bear. Even if the soul itself can tolerate a greater and more powerful love, a person in this world, as a soul within a body, is unable to abide such emotion. The amalgamation of soul and body greatly reduces each of their capabilities.

וּכְמַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁבִּשְׁעַת מַתַּן תּוֹרָה, שֶׁהָיְתָה הִתְגַּלּוּת אֱלֹהוּתוֹ יִתְבָּרַךְ וְאוֹר אֵין סוֹף בָּרוּךְ הוּא בִּבְחִינַת דִּיבּוּר וְהִתְגַּלּוּת – פָּרְחָה נִשְׁמָתָן כו׳.

As our Rabbis stated, when the Torah was given, when God's divinity and the light of Ein Sof, blessed be He, were manifest as speech, their souls departed from their bodies. At the giving of the Torah there was a revelation of the Divine in the world to the extent that the Jewish people achieved an unlimited degree of love of God, and immediately "their souls departed [from their bodies]." As mortals they could not bear it. Their souls could not contain such feelings and still remain in their bodies.

וְהִנֵּה לְפִי שֶׁהַמִּצְוֹת נִיתְּנוּ לָנוּ עַל יְדֵי הִתְלַבְּשׁוּת בְּמִדַּת גְּבוּרָה וְצִמְצוּם הַהֶאָרָה כו׳,

Because the commandments were given to us by being enclothed in the attribute of Gevura and through the constriction of the illumination of the divine light, The mitzvot were not given as abstract concepts or in general terms, but rather "from the mouth of the Gevura, the Almighty," in a constricted manner and with certain material limitations. Although a mitzva itself is an illumination of Ein Sof, the mitzvot do not reach us as an unconstrained expression of Ein Sof. Rather, they come within our confines, within the boundaries of the world.

לָכֵן רוֹב הַמִּצְוֹת יֵשׁ לָהֶן שִׁיעוּר מְצוּמְצָם.

therefore most of the commandments have a limited measure to their performance. An essential part of every mitzva is the measurement that applies to it. We are required to do a specific act at a specific time in a specific way. Any more or less than this measure, and it is no longer a mitzva. Sometimes the act is no longer desirable and might even be harmful.

כְּמוֹ אוֹרֶךְ הַצִּיצִית י״ב גּוּדָּלִין, וְהַתְּפִילִּין אֶצְבָּעַיִם עַל אֶצְבָּעַיִם, וּמְרוּבָּעוֹת דַּוְקָא, וְהַלּוּלָב ד׳ טְפָחִים, וְהַסּוּכָּה ז׳ טְפָחִים וְהַשּׁוֹפָר טֶפַח, וְהַמִּקְוֶה מ׳ סְאָה. וְכֵן בַּקָּרְבָּנוֹת, יֵשׁ לָהֶן שִׁיעוּר מְצוּמְצָם לִזְמַן, כְּמוֹ כְּבָשִׂים בְּנֵי שָׁנָה, וְאֵילִים בְּנֵי שְׁתַּיִם, וּפָרִים כו׳.

For example, the length of tzitzit must be at least twelve thumb-breadths, and tefillin must be at least two fingerbreadths by two fingerbreadths, and they must be square. A lulav must be at least four handbreadths long, while a sukka must be at least seven handbreadths tall, and a shofar must be at least one handbreadth long. A mikveh must contain at least forty se'a of water. The same is true of the sacrifices; they have a limited measure in terms of timing. For example, lambs must be in their first year, rams must be in their second year, as well as bulls, and so on. Each mitzva is limited in its own area. In other words, all the mitzvot were given from the mouth of the Gevura – that is, through Gevura, with constriction and restraint.

וְכֵן בְּמַעֲשֵׂה הַצְּדָקָה וּגְמִילוּת חֲסָדִים בְּמָמוֹנוֹ, אַף שֶׁהִיא מֵהָעַמּוּדִים שֶׁהָעוֹלָם עוֹמֵד עֲלֵיהֶם, וּכְדִכְתִיב: ״עוֹלָם חֶסֶד יִבָּנֶה״ (תהלים פט ,ג),

So too with regard to the act of charity and to kind deeds that one performs with his money: Although charity is one of the pillars on which the world stands, as it is written, "The world is built with kindness" (Ps. 89:3), it nevertheless has a set limit, namely, one-fifth of one's income to fulfill the mitzva in the most desirable manner and one-tenth for an average measure, and so on. Ḥesed, which is the quality of giving and unrestrained bounty, is one of the foundations on which the world is sustained. Yet even the mitzvot of charity and kind deeds that are required of us have a set limit: One may give no more than one-fifth of his property or income to charity, and this is the amount for a person who fulfills the mitzva in the most desirable fashion. This is the upper limit, in accordance with the dictum that "one who dispenses [his money to charity] should not dispense more than one-fifth" (Ketubot 50a).

וְזֶה נִקְרָא ‘חֶסֶד עוֹלָם׳ פֵּירוּשׁ ״חֶסֶד אֵל כָּל הַיּוֹם״ (תהלים נב, ג),

This divine Ḥesed clothed in the commandments is called world-centered kindness, meaning "the kindness of the Almighty that is all day long" (Ps. 52:3). The divine Ḥesed enclothed in the mitzvot that have a set limit is the world-centered kindness mentioned at the beginning of the letter, the Ḥesed that is confined within the boundaries of the world in which it operates. World-centered kindness can be defined with the verse "The kindness of the Almighty is all day long." "Day" represents the world, as in the six days of Creation and the six supernal attributes with which the world was created. The kindness that is drawn into the "day," or world, is enclothed within the attributes of the world, functioning through them. For this reason, it is called world-centered kindness.

הַמִּתְלַבֵּשׁ בְּעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים עַל יְדֵי אִתְעָרוּתָא דִּלְתַתָּא,

This is the kindness that is clothed in the higher and lower worlds through an awakening from below, In order for the infinite Ḥesed to descend and be enclothed in world-centered kindness, within the limitations of the world, there must be something below that will awaken it for this purpose. In a certain sense, this Ḥesed depends on the world itself, on its level of preparation and readiness to receive it. In the terminology of the Zohar, this is achieved through an awakening from below.

הִיא מִצְוַת הַצְּדָקָה וְחֶסֶד שֶׁעוֹשִׂים בְּנֵי אָדָם זֶה עִם זֶה.

namely, through the mitzva of charity and the kindness that people do for one another. One might think that in order to awaken divine kindness, we would have to perform kindness toward God. Why, then, does the author of the Tanya say that it is drawn through the kindness that people perform with each other? The principle of measure for measure, of receiving reward in kind, applies to divine kindness, yet in this instance, measure for measure does not refer to what we do for God. Such a gesture is meaningless to God: "If you are righteous, what have you given Him…?" (Job 35:7). Likewise, one who prays is not doing God a favor. If someone dons tefillin, God is not thereby in his debt. He does not need man's benevolence or his mitzvot, no matter how grand their scale. Consequently, God bestows kindness in response to the acts of kindness that people perform for each other, the haves for the benefit of the have-nots.

וּלְפִי שֶׁהָעוֹלָם הוּא בִּבְחִינַת גְּבוּל וּמִדָּה מֵהָאָרֶץ עַד לָרָקִיעַ ת״ק שָׁנָה, וְכֵן מֵרָקִיעַ לְרָקִיעַ כו׳ (חגיגה יג, א), וְשִׁית אַלְפֵי שְׁנֵי הָוֵי עָלְמָא כו׳,

Since the world is finite and limited, as the Talmud states, "From the earth to the firmament is a walking distance of five hundred years, and a similar distance exists between each and every one of the firmaments…" (Ḥagiga 13a), and "The world will exist for six thousand years... " (Rosh HaShana 31a), The world was created with boundaries. Everything it contains is circumscribed and limited, such as the distance from the earth to the firmament. Although a walking distance of five hundred years is immense, it is still limited. With respect to the dimension of time as well, the world is constrained and delineated. The world, then, is not immeasurable, but rather it is entirely composed of dimensions and proportions.

לָכֵן נִיתַּן שִׁיעוּר וּמִדָּה גַּם כֵּן לְמִצְוַת הַצְּדָקָה וְהַחֶסֶד שֶׁבַּתּוֹרָה, כְּמוֹ לִשְׁאָר מִצְוֹת הַתּוֹרָה.

therefore the mitzva of charity and kindness in the Torah was also given a set measure, just like the rest of the Torah's commandments. Since the world consists of measures and limits, and man is circumscribed and restricted in his physical form, the mitzvot of charity and kind deeds were also given with limits. Although limitless at its essence, the mitzva of charity entered the framework of a boundary when it entered this limited world. Within this framework, charity awakens God's kindness so that He bestows vitality and blessings on the world in accordance with its limitations. This is world-centered kindness.

אַךְ הַיְינוּ דַּוְקָא לְשׁוֹמֵר הַתּוֹרָה וְלֹא סָר מִמֶּנָּה יָמִין וּשְׂמֹאל, אֲפִילּוּ כִּמְלֹא נִימָא.

Yet this set limit given to charity applies only to one who keeps the Torah, without veering from it right or left even by a hairbreadth. The limits imposed on the mitzva of charity – one-tenth for an average measure and one-fifth as the most desirable ratio – were provided with respect to one who follows the letter of the law in other areas of life. If a person eats, sleeps, and conducts himself in all matters according to the requirements of the law, he can do the same when it comes to charity as well.

אֲבָל מִי שֶׁהֶעֱבִיר עָלָיו הַדֶּרֶךְ, חַס וְשָׁלוֹם, מֵאַחַר שֶׁהֶעֱוָה דַּרְכּוֹ, לָתֵת מִגְרָעוֹת בַּקֹּדֶשׁ הָעֶלְיוֹן,

But regarding one who has strayed from the path of the Torah, God forbid, because he has corrupted his path, thus diminishing the flow of supernal holiness, When a person strays from the path of the Torah, he "diminishes the flow of supernal holiness," since he has damaged the entire framework of holiness.

שֶׁגָּרַע עֶרְכּוֹ, בְּחִינַת הַמְשָׁכָתוֹ מַה שֶּׁהָיָה יָכוֹל לְהַמְשִׁיךְ מִבְּחִינַת אֱלֹהוּתוֹ וְהֶאָרַת הָאוֹר מֵאוֹר אֵין סוֹף בָּרוּךְ הוּא, אִילּוּ הָיָה שׁוֹמֵר הַתּוֹרָה וּמְקַיְּימָהּ כְּהִלְכָתָהּ,

since he has diminished its value in terms of its flow into the world, by not drawing down what he could have drawn down from God's divinity and from the illumination of the light from the light of Ein Sof, blessed be He, had he kept the Torah and fulfilled it properly, The author of the Tanya proceeds to clarify what it means to "diminish the flow of supernal holiness." It means that one has "diminished its value" because he had the potential, based on his soul's source and capabilities, to attain certain achievements, to achieve loftier levels, and he should have acted accordingly, but he failed to do so.

הֲרֵי מְעוּוָּת זֶה לֹא יוּכַל לִתְקֹן

such corruption cannot be fixed This corruption cannot be fixed by means of a normal drawing down of the divine light. In other words, when a person is required to perform a mitzva, he has to invest a certain amount of time and energy. But if he has neglected to fulfill the mitzva altogether, and he wants to make up for his shortcoming, he can no longer make do with the same degree of investment that was required for the performance of that mitzva at the outset.

כִּי אִם בְּהַמְשָׁכַת הָאוֹר הָעֶלְיוֹן, שֶׁלְּמַעְלָה מֵהָעוֹלָמוֹת וְאֵינוֹ מִתְלַבֵּשׁ בָּהֶן, הַנִּקְרָא 'חֶסֶד עִילָּאָה' וְ'רַב חֶסֶד'. לְפִי שֶׁמֵּאִיר וּמִתְפַּשֵּׁט בִּבְחִינַת אֵין סוֹף, בְּלִי גְּבוּל וּמִדָּה, מֵאַחַר שֶׁאֵינֶנּוּ מְצוּמְצָם תּוֹךְ הָעוֹלָמוֹת אֶלָּא בִּבְחִינַת מַקִּיף עֲלֵיהֶן מִלְמַעְלָה,

except by drawing down the supernal light, which transcends the worlds and is not enclothed in them. This light is called "supernal Ḥesed " and "abundant Ḥesed ," for this light illuminates and shines infinitely, without limit or measure, since it is not constricted within the worlds but encompasses them from above, The corruption cannot be fixed from within the world. It is impossible to change the laws of reality from the inside, and yesterday's deficiency cannot be mended within the world's framework. The rectification and completion of what was not drawn forth and not performed in its proper time and place can be attained only through the power of kindness that comes from without, from beyond that reality, which does not enter it but surrounds it and its laws. The encompassing light, which does not apply specifically to any point in time and place, can be drawn forth in some manner to any person at any time and place. The author of the Tanya will go on to clarify how a person can awaken and draw the encompassing light into his life.

מֵרֵישׁ כָּל דַּרְגִין עַד סוֹף וכו׳.

from the top of all spiritual levels to the end of all spiritual levels. The encompassing effect always operates on the entire system, since to the influence of the Divine affects every level in the system, whether low or high. It encompasses and incorporates all of them together.

וּכְשֶׁהָאָדָם מַמְשִׁיכוֹ לְמַטָּה, בְּמַעֲשָׂיו וְ'אִתְעָרוּתָא דִּלְתַתָּא',

When a person draws the supernal Ḥesed down below through his actions and an awakening from below, The drawing down of the encompassing light is not the same as the inner light. We do not actually draw down the encompassing light but merely awaken it from below. An interest is awakened, as it were, and the vessels are prepared, and then in its own time and manner it issues forth and flows down. The rule is that the awakening from above depends on the awakening from below. The actions and intentions of man below effect the awakening and flow of the light of Ein Sof from above.

אֲזַי אוֹר עֶלְיוֹן זֶה מֵאִיר וּמִתְפַּשֵּׁט תּוֹךְ הָעוֹלָמוֹת, וּמְתַקֵּן כָּל מְעוּוָּת וְכָל מִגְרָעוֹת שֶׁנִּיתְּנוּ בַּ'קֹּדֶשׁ הָעֶלְיוֹן', וּמְחַדֵּשׁ אוֹרָן וְטוּבָן בְּיֶתֶר שְׂאֵת וְיֶתֶר עָז, בִּבְחִינַת אוֹר חָדָשׁ מַמָּשׁ.

then this supernal light illuminates and spreads within the worlds, rectifying all corruption and every deficiency that had been caused to the supernal holiness, renewing their light and goodness with greater magnitude and greater power, literally infusing them with a new light. The rectification of the deficiencies within the world can be achieved only by drawing down the encompassing light – not the measured light of world-centered Ḥesed but the light of abundant Ḥesed that comes directly from Ein Sof. Since it is from Ein Sof, it fills in all the deficiencies and fashions things afresh. This light, which comes from outside the system, is called a "new light," in contrast to the old light, which is the life force of the worlds in their current state. The old light is the one that is formed and placed within the boundaries and laws of the world, which are the laws of nature and of the soul, and to a certain extent even the laws of the Torah and the mitzvot. When there is a deficiency and corruption in reality, it cannot be repaired by its own power, but only by means of a light that is renewed, the light from which the whole world was initially created, so that the whole world can be created afresh.

לָכֵן אָמְרוּ: ״בְּמָקוֹם שֶׁבַּעֲלֵי תְּשׁוּבָה עוֹמְדִין״ וכו׳ (ברכות לד, ב).

Therefore the Sages said, "In the place where penitents stand, even the full-fledged righteous do not stand" (Berakhot 34b). Through teshuva, repentance, which is essentially the act of rectifying and perfecting defects, one can draw down the divine light from the level of Ein Sof itself. This is beyond the level that a righteous person, who has always preserved his level and boundaries, can reach. The tzaddik has attained his optimal state of being. He has used his faculties, abilities, and circumstances to the maximum. But the penitent, who touches the infinite, can go beyond even these limits.

וְהִנֵּה עִיקַּר הַתְּשׁוּבָה הוּא בַּלֵּב כִּי עַל יְדֵי הַחֲרָטָה מֵעוּמְקָא דְּלִבָּא

The essence of repentance is in the heart, because through the regret that one feels from the depths of the heart, Repentance is achieved, not primarily through a particular action, such as fasting or bringing a sacrifice, but through what unfolds within a person's heart. The regret he feels in the depths of his heart, after he has worked on himself as much as he can, is the point at which he manages to do more. The expression "from the depths of the heart" serves to emphasize that this is not the kind of regret that caters to others, to improve one's relationships. It is a fundamental change, where a person breaches his own limits, beyond what he could have done on his own. This is the prerequisite for true rectification and perfection of the self.

מְעוֹרֵר עוֹמֶק אוֹר הָעֶלְיוֹן הַזֶּה.

one awakens the depth of this supernal light. By truly reaching the depths of one's heart, one thereby "awakens the depth of this supernal light." This phrase recalls a similar phrase in Sefer Yetzira, "the highest depths" (1:5), a paradoxical expression that conveys exactly this point of breaking forth to make contact with the Divine. A person discovers within the recesses of his soul the essence of infinity, and from there he can reach the "highest depths," the depths of reality, what lies beyond visible existence. This is the reason that throughout the days of repentance, Psalm 130, which begins, "Out of the depths I call to You, Lord," is recited. From the depths of the human soul one can reach the heights of supernal illumination. From the regret that lies deep within the heart, at that point where one is truly touched, when he feels that his whole life depends on his repentance and rectification, it is from there that he draws forth the divine light in truth.

אַךְ כְּדֵי לְהַמְשִׁיכוֹ לְהָאִיר בְּעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים צָרִיךְ אִתְעָרוּתָא דִּלְתַתָּא מַמָּשׁ, בִּבְחִינַת מַעֲשֶׂה,

But in order to draw down this light so that it may shine in the higher and lower worlds, there must be an actual awakening from below in the form of an action, Granted, repentance is first and foremost an internal transformation that takes place within the heart, but for this change to have a real impact on reality, he must give it expression in the world of action. In order for the light of Ein Sof to reach down to the worlds and maintain a proper hold within them, it is not enough for a person to have internal feelings. He must perform some action that expresses those feelings and carve out an impression in reality outside himself.

דְּהַיְינוּ מַעֲשֵׂה הַצְּדָקָה וְחֶסֶד בְּלִי גְּבוּל וּמִדָּה.

namely, an act charity and kindness without limit or measure. Of course, a person's actions cannot really be without limit or measure, because for man the very concept of that which is boundless is itself limited. Yet a person can be unlimited in relation to his limited essence. If there are restrictions, he can go beyond them. Accordingly, if he breaks through the existing framework of constraints, he can perform an act that is reminiscent of infinity: He can bestow "abundant kindness," giving more than he is obligated to give.

דִּכְמוֹ שֶׁהָאָדָם מַשְׁפִּיעַ רֹב חֶסֶד, פֵּירוּשׁ ח"ס

For just as a person bestows abundant kindness [ḥesed ] on another, meaning ḥas dalet , "have pity on one who lacks," referring to a destitute pauper who has nothing of his own, setting no limit or measure to his giving and bestowing, The word for kindness, ḥesed, is a composite of ḥas dalet, the dalet implying the Aramaic word for "one who lacks." Since the pauper has nothing to give in return, the giver sets "no limit or measure to his giving and bestowing." True ḥesed, then, constitutes giving to a pauper who has nothing of his own, who is owed nothing and cannot give anything in return for the donation. Under these conditions, the giving does not depend at all on the recipient's merits, or what the giver may receive from him, but on absolute, unconditional kindness without any restrictions on the part of the giver.

כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁפִּיעַ אוֹרוֹ וְטוּבוֹ בִּבְחִינַת חֶסֶד עִילָּאָה הַנִּקְרָא ‘רַב חֶסֶד׳, הַמֵּאִיר בִּבְחִינַת אֵין סוֹף, בְּלִי גְּבוּל וּמִדָּה, תּוֹךְ הָעוֹלָמוֹת

so too the Holy One, blessed be He, bestows His light and goodness from the level of supernal Ḥesed, called "abundant Ḥesed ," which illuminates infinitely, without

עֶלְיוֹנִים וְתַחְתּוֹנִים.

limit or measure, within the higher and lower worlds. The awakening from below leads to an awakening from above; the action below creates the action above. When one gives to a pauper without the restrictions, beyond the limits of his ability, God responds in kind. He too gives to all the worlds in the manner of "abundant kindness," without limit or measure.

שֶׁכּוּלָּם הֵם בִּבְחִינַת דְּלֵי"ת אֶצְלוֹ יִתְבָּרַךְ, דְּלֵית לְהוֹן מִגַּרְמֵיהוֹן כְּלוּם, וְכוּלָּא קַמֵּיהּ כְּלָא חֲשִׁיבֵי.

All the worlds are considered lacking before God, in that they have nothing of their own. Everything before Him is considered nothingness. All the worlds are like paupers in relation to God. They are considered as nothing in relation to the Creator, who brings them to life from nothingness and an absolute void.

וְעַל יְדֵי זֶה נִתְקְנוּ כָּל הַפְּגָמִים שֶׁפָּגַם הָאָדָם בַּעֲוֹנוֹתָיו לְמַעְלָה, בְּעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים.

Through this act of charity, all the blemishes that a person caused above in the higher and lower worlds through his sins are rectified. If a person gives without limits, God does likewise. God's unlimited gift, which is given in response to man's immeasurable effort, can rectify and amend all the flaws man has caused, both the defects of an individual person in particular and all the flaws of humankind in general. This applies both above, in the supernal reality, the root of everything, and also below, in this low, material world where we are meant to build a dwelling place for God.

וְזֶהוּ שֶׁכָּתוּב: ״עֲשֹׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַה׳ מִזָּבַח״ (משלי כא, ג), לְפִי שֶׁהַקָּרְבָּנוֹת הֵן בִּבְחִינַת שִׁיעוּר וּמִדָּה וּגְבוּל. מַה שֶּׁאֵין כֵּן בִּצְדָקָה, שֶׁיּוּכַל לְפַזֵּר בְּלִי גְּבוּל לְתַקֵּן עֲוֹנוֹתָיו.

This is the meaning of the verse "Acting with charity and justice is preferential to the Lord than sacrifice" (Prov. 21:3), for the sacrifices have a set measure, limit, and parameter, unlike charity, which one may dispense without any limit at all, in order to rectify his sins. Performing acts of charity and justice below toward others is even better and more desirable than offering a sacrifice to God above. The sacrifices have defined parameters: what kind of animal must be brought, how old it must be, when it should be offered, when it is eaten, and so on. If a person deviates from these parameters, whether he does more or less, the sacrifice is not valid. A sacrifice, like charity, serves to atone for one's transgressions, but it atones only in proportion and measure, if performed in the particular manner prescribed by Torah law. By contrast, the atonement of charity comes from a loftier place, even higher in a sense than the will that is contained in the mitzvot. It derives from the root of the will itself, so that it can compensate for the particulars of the will that the person lacked when he fulfilled the mitzvot. This is the very essence of charity, that it is not bound by any measure or parameters. One does not contribute charity according to what is due but as an unconditional gift. Since it is not limited, it draws from the God's kindness, which is immeasurable and which can rectify all defects.

וּמַה שֶּׁאָמְרוּ ״הַמְבַזְבֵּז אַל יְבַזְבֵּז יוֹתֵר מֵחוֹמֶשׁ״ (כתובות נ, א) הַיְינוּ דַּוְקָא בְּמִי שֶׁלֹּא חָטָא אוֹ שֶׁתִּקֵּן חֲטָאָיו בְּסִיגּוּפִים וְתַעֲנִיּוֹת כָּרָאוּי לְתַקֵּן כָּל הַפְּגָמִים לְמַעְלָה.

As for the statement of our Sages that "one who dispenses his money to charity should not dispense more than one-fifth" (Ketubot 50a), this refers only to one who has not sinned or who has rectified his sins through the appropriate self-afflictions and fasts necessary to rectify all the blemishes above. This directive of the Sages not only limits one's obligation, but establishes that it is prohibited to give more. This does not contradict the claim made here, that charity is boundless, because the Sages' statement refers to someone who has not sinned. Such an individual is not required to bestow an unconditional gift on the needy in order to bring about a rectification of his soul. Consequently, the sum he gives does not serve the purpose of rectifying and healing the soul, but is ordinary charity and falls within the scope of the mitzva according to the halakha. Alternatively, the person in question might have already rectified his sins by other means. When a person has corrected his flaws through self-afflictions and fasting, he has achieved atonement in some measure, and in a certain sense he has attained rectification in accordance with the law, like someone who has brought a sacrifice. Therefore, he too does not need the divine Ḥesed that has no measure.

אֲבָל מִי שֶׁצָּרִיךְ לְתַקֵּן נַפְשׁוֹ עֲדַיִין, פְּשִׁיטָא דְּלָא גָּרְעָה רְפוּאַת הַנֶּפֶשׁ מֵרְפוּאַת הַגּוּף, שֶׁ"אֵין כֶּסֶף נֶחְשָׁב״ (דברי הימים ב ט, כ), ״וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ״ כְּתִיב (איוב ב, ד).

But as for one who must still rectify his soul, it is obvious that the healing of the soul is no less important than the healing of the body, that in that case, "silver is not considered anything" (II Chron. 9:20) and "everything that a man has he will give for his life" (Job 2:4). Someone who is seeking to achieve the rectification of his soul does not give charity like someone who is fulfilling the mitzva, but as someone who seeking a remedy for a physical illness. Every individual makes a budget for himself: how much he will set aside for each of his own needs and how much he will provide for others. But when a person is fighting for his life, for his very existence, all such calculations lose their meaning, and he will give everything he has, and even more, to save himself.

וְהִנֵּה מִדַּת חֶסֶד זוֹ, בְּלִי גְּבוּל וּמִדָּה, נִקְרֵאת עַל שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא – ‘חַסְדֵי ה׳׳. כְּדִכְתִיב: ״וְחֶסֶד ה׳ מֵעוֹלָם וְעַד עוֹלָם כו׳״ (תהלים קג, יז).

This degree of kindness, without limit or measure, is called by the name of the Holy One, blessed be He, as in "the kindnesses of the Lord," as it is written, "The kindness of the Lord is forever..." (Ps. 103:17). This description of God's kindnesses does not refer to the one who performs them, but to the essence of the acts of kindness themselves: This is kindness without limit or measure. Since God is infinite, His kindnesses are likewise infinite, boundless, and immeasurable.

כִּי הֲגַם שֶׁכָּל יִשְׂרָאֵל הֵם רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים, בְּרַם יֵשׁ גְּבוּל וּמִדָּה לְרַחֲמֵי הָאָדָם, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא ‘אֵין סוֹף בָּרוּךְ הוּא׳ וּלְמִדּוֹתָיו אֵין סוֹף, כְּדִכְתִיב: ״כִּי לֹא כָלוּ רַחֲמָיו וכו׳״ (איכה ג, כב).

Although all of Israel are compassionate and kind, there is still a limit and measure to human compassion. But the Holy One, blessed be He, is called Ein Sof, blessed be He, the Infinite One, and His attributes are likewise infinite, as it is written, "For His mercies have not ended..." (Lam. 3:22). Even if someone is merciful and kind by nature, his compassion is inevitably limited. By contrast, God's mercy has no limit in any respect whatsoever.

וְזֶה שֶׁאָמַר הַנָּבִיא אַחַר הַחוּרְבָּן וְהַגָּלוּת ״חַסְדֵי ה׳ כִּי לֹא תָמְנוּ וגו׳״,

This is the meaning of the prophet's statement after the destruction of the Temple and the onset of exile: "It is the Lord's kindnesses that we have not ceased [lo tamnu ]... " (Lam. 3:22). The author of the Tanya now returns to the question with which he began the letter: What is the meaning of the phrase "It is the Lord's kindnesses that we have not ceased [ki lo tamnu ]," which was formulated after the destruction of the Temple, when the world in general, and souls in particular, were now in an incomplete state.

פֵּירוּשׁ: לְפִי שֶׁ״לֹא תָמְנוּ״ – שֶׁאֵין אָנוּ תְּמִימִים וּשְׁלֵמִים בְּלִי שׁוּם חֵטְא וּפְגָם בַּנֶּפֶשׁ וּבְעוֹלָמוֹת עֶלְיוֹנִים,

This implies that since lo tamnu , that we are not perfect and complete, without any sin or blemish in the soul or in the higher worlds, The word tam has two virtually opposite meanings: In one sense it connotes something that is finished or ceased, and it also connotes perfection. Here the author of the Tanya applies the second meaning, so that one can read the verse as saying, "It is the Lord's kindnesses, because we are not perfect." We ask for God's kindness because we are not perfect, because we are incomplete. Furthermore, every flaw that a person creates through his sins is effectively a double defect: It brings about a blemish both in his own soul and in the higher worlds. The flaw exists in all the worlds, but in the lower worlds it is not currently apparent. At present, it is manifest only at its spiritual root, which is in the higher worlds.

עַל כֵּן צְרִיכִין אָנוּ לְהִתְנַהֵג בְּ'חַסְדֵי ה'', שֶׁהֵם בְּלִי גְּבוּל וְתַכְלִית,

we must therefore behave in accordance with "the Lord's kindnesses," which are without limit or end Since we are not perfect, and there are deficiencies and flaws in our being that must be amended and perfected specifically through the unlimited kindness of God, we must therefore practice the mitzva of charity in the manner of God's kindnesses, by giving without limitation ourselves.

כְּדֵי לְעוֹרֵר עָלֵינוּ רַחֲמִים וְ׳חֶסֶד עִילָּאָה׳ שֶׁהוּא ‘רַב חֶסֶד׳ וְרַחֲמִים בְּלִי גְּבוּל וְתַכְלִית. כְּמוֹ שֶׁכָּתוּב: ״כִּי לֹא כָלוּ רַחֲמָיו וגו׳״.

in order to awaken compassion and supernal kindness, which constitutes abundant kindness and compassion without limit or end, upon ourselves, as it is written at the conclusion of the verse, "For His mercies have not ended…." The supernal kindnesses and mercies of God, which stem from His essence, so to speak, are unlimited. It is only through God's kindness that we can perfect the deficiencies and flaws in our souls and in the world. The only way to awaken these kindnesses is by performing unlimited kindness ourselves, at the very least acts of kindness that defy our limits, the restraints of our character, and our financial resources.

וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּצְדָקָה, שֶׁיַּעֲשׂוּ גַּם אִם יִהְיוּ פְּטוּרִים מִדִּינָא כִּי ״אֵין בֶּן דָּוִד בָּא״ כו׳ (סנהדרין צז, א).

This is the meaning of our Rabbis' statement that the Jewish people will be redeemed only through charity that they will perform even when they are legally exempt, for "the son of David, the Messiah, will not come until the peruta will cease from the purse" (Sanhedrin 97a). In order to bring about the redemption, to emerge from the state where "we are not perfect," we must give charity even when we are legally exempt from giving charity. The author of the Tanya proceeds to cite a statement of the Sages regarding the time of the Messiah's arrival. He interprets it to mean that the Messiah will come, not due to our poverty and destitution, but when we give without limit, "until the peruta will cease from the purse" – from the giver's purse, since he is not legally required to donate so much.