״עוֹטֶה אוֹר כַּשַּׂלְמָה וגו׳״ (תהלים קד,ב).

The verse states, "Enveloping with light as if with a cloak…" (Ps. 104:2). Now, the Arizal writes in his Likkutei Torah, in Parashat Ki Tisa and Parashat Vayikra, that the level of comprehension attained by Moses, our teacher, may he rest in peace, did not draw from the inner dimension of supernal Ḥokhma , which is called " Abba of Atzilut ," and all the more so, it did not draw from the sefira of Keter, which is called " Arikh Anpin, " which transcends supernal Ḥokhma. This epistle begins with a quote from Tanakh. The author of the Tanya generally begins the epistles in Iggeret HaKodesh, as well as many of his hasidic discourses, with a biblical verse. Occasionally he brings a quote from the Sages as well, that relates to the verse, and sometimes he raises questions on the verse. He then explains these matters and answers the questions according to the hasidic approach. In this epistle, the connection between the opening verse and the rest of the epistle is not explained. However, a connection can be inferred by looking at other places where this verse is quoted in the works of the author of the Tanya. "Enveloping light as if with a cloak" conveys the subject of this epistle, which is concerned with how divine influence descends from above: The inner light is enclothed in an outer garment. "Light" refers to the highest levels of supernal matter, and "cloak" refers to the garments, the external forms in every world and on every level, in which the light is enclothed so that it can descend, be revealed, and illuminate that particular realm. The Torah is the great light, the "secret" of God Himself. It is found within everything that God has created and conveyed. Little by little, this lofty secret is revealed below, descending from one world to the next and from one time to the next, until the essence of all the worlds reaches the lowest realm, our physical world. This epistle describes the way in which the light descends from world to world and from concealment to concealment. It is not extinguished, nor does it lose any of its radiance or holiness, as alluded to in the verse "enveloping light as if with a cloak." First, the author of the Tanya clarifies concepts related to Moses's comprehension of the Torah. The Torah was given to us through Moses, and an insight into how he understood it enables us to understand the way in which he transmitted it to us. Likkutei Torah of the Arizal was commonly found among the early hasidim. The author of the Tanya quotes it frequently in his writings. It is a collection of sermons arranged according to the parashiyot of the Torah, Prophets, and Writings. Appended to it is another work, Ta'amei HaMitzvot, which explains the mystical reasons for several of the mitzvot mentioned in each parasha. It has been noted that the ideas presented here are not quoted exactly as they are written in Likkutei Torah. Rather, they are derived from the ideas in that work. In Parashat Ki Tisa there, it is explained at length that Moses is from the secret of the back side (aḥor ) of the knowledge of Zeir Anpin, and this is why it is said, "You will see My back [aḥorai ]" (Ex. 33:23). In Parashat Vayikra a similar idea is expounded upon regarding the small letter alef in the word vayikra, which signifies a considerable constriction and is like the back side of the original. The ideas cited here in the name of the Arizal are stated in the words of the author of the Tanya, and we may interpret and relate to them in the same way as we interpret and relate to the rest of this epistle. Moses's comprehension is not his own private concern. Moses was the greatest prophet and the "father" of the prophets: All the prophets were his students, and all their prophecies are like offshoots of his prophecy. Moreover, the entire Torah that is in our possession, the Written Torah and the Oral Torah, was given to us through Moses's prophecy. Moses's comprehension is therefore the source of our whole comprehension of God, and accordingly, it is important that we understand its essence. The highest level of revelation is within Ḥokhma. The same is true with regard to the soul: The first moment of understanding in the soul takes place through Ḥokhma, which is like a flash of light that receives input from the inconceivable "ayin " in a single instant. At this initial point, comprehension is at its deepest. It is totally pure and all-encompassing. This is before we understand what it is and certainly before we grasp its meaning. Supernal Ḥokhma is called "the father of Atzilut." The terms "father" and "mother" refer to Ḥokhma and Bina, respectively. Accordingly, this is the sefira of Ḥokhma of the world of Atzilut: the highest sefira of the highest world. Why does the author of the Tanya mention the fact that supernal Ḥokhma is called "Abba of Atzilut "? This remark appears to be redundant. One possible explanation is that the term "supernal Ḥokhma " refers not only to the world of Atzilut, but also to the realms above Atzilut, such as Ḥokhma of Akudim, or Adam Kadmon, and even higher realms. Therefore, he adds that it is called "Abba of Atzilut," which means Ḥokhma of the world Atzilut. This emphasizes the fact that Moses's comprehension did not extend to supernal Ḥokhma: It did not even extend to Ḥokhma of the world of Atzilut, which is the lowest level of supernal Ḥokhma. Once again, there is a double definition here: "the sefira of Keter, which is called Arikh Anpin (long face)." Arikh Anpin is another partzuf, just like "father," "mother," and so on. Since the author of the Tanya wrote that Moses's comprehension did not reach the inner dimension of Ḥokhma of Atzilut, one may have thought that it did reach the external dimension of Keter. It was therefore necessary to state that it did not.

כִּי אִם בִּבְחִינַת אֲחוֹרַיִים דְּחָכְמָה הַמִּתְלַבְּשִׁים בַּבִּינָה הַמִּתְלַבֶּשֶׁת בְּ־ז׳ סְפִירוֹת תַּחְתּוֹנוֹת שֶׁנִּקְרָאוֹת ‘זְעֵיר אַנְפִּין׳ סוֹד הַתּוֹרָה, וּמִתְפַּשֶּׁטֶת עַד סוֹף ד' סְפִירוֹת הַתַּחְתּוֹנוֹת שֶׁהֵן נהי"מ.

Rather, Moses's comprehension extended to the external dimensions of Ḥokhma , which are clothed in Bina, which in turn is clothed in the seven lower sefirot, called Zeir Anpin. The enclothement of Ḥokhma in Zeir Anpin is the secret of the Torah. Within Zeir Anpin, Ḥokhma extends to the bottom of the four lowest sefirot, Netzaḥ (Dominance), Hod (Splendor), Yesod (Foundation) and Malkhut (Kingship). From here, the author of the Tanya will discuss that which Moses did comprehend in his prophetic vision: The external dimensions of Ḥokhma are not the inner essence of Ḥokhma. Rather, they are what is revealed on the outside. Bina is the garment that enclothes these dimensions. It is like a vessel for the light of Ḥokhma. Comprehension extends to the light that is enclothed, and this pertains to the external dimension, for the inner dimension is never enclothed. Moses's comprehension extended to the external dimension of Ḥokhma. In other words, it did not extend to Ḥokhma itself, but to the side of Ḥokhma that is perceived in other realities. Every utensil in the material world has a particular purpose: A cup is used to hold liquids, a knife is used for cutting, and so forth. However, in order for the utensil to be used for its intended purpose, it must have an exterior, a side that connects with the external environment. In this sense, the "exterior," or "back," of Ḥokhma is that which is enclothed, that which connects to the level that receives from Ḥokhma, which is Bina. After having discussed the enclothement of the external dimension of Ḥokhma within Bina, the author of the Tanya continues: After Ḥokhma is enclothed in Bina, Bina is enclothed in the seven emotive sefirot: Ḥesed (Kindness), Gevura (Restraint), Tiferet (Beauty), Netzaḥ (Dominance), Hod (Splendor), Yesod (Foundation), and Malkhut (Kingship). The composite of the seven lower sefirot is more than just a group of individual sefirot. Like in the human soul, the attributes form an all-encompassing entity much like a world or an individual. They act as one unit that possesses a head and feet, a front and a back, and its own particular purpose and way. In Kabbala, an entity like this is called a partzuf. The partzuf of the emotive sefirot is called Zeir Anpin, which means "small face" in Aramaic. Partzuf means "face," and refers to an entire level. This partzuf is called "small" because relative to the large "long face," Arikh Anpin, it is small. Arikh Anpin pertains to the all-encompassing sefira of Keter, which contains all ten sefirot from Keter to Malkhut. Zeir Anpin is like a microcosm of the large entity of Arikh Anpin. The "secret of the Torah," which is essentially the subject of this epistle, refers to the wondrous way in which the Torah progresses from being God's pure essential Ḥokhma, and descends to a level compatible with our world. Here, it is concerned with practical commandments, both positive and negative, and with classifying all things: What is holy and what is impure, what is permitted and what is forbidden, and the way in which every aspect of life can be channeled toward holiness. Zeir Anpin, of the world of Atzilut, relative to the worlds of created beings, describes God's "face," which is turned toward us, as it were. This is why it is called the "small face," for it relates to the world. On the other hand, Arikh Anpin, the large face, signifies the broad view from above, from God's perspective. This "face" that looks at the world, from above, sheds light and shines with the true form and essence of every aspect of reality. This is the Torah: the holy perspective that reveals within this small, lowly world how things truly are, unearths the meaning of everything, and moreover, cultivates the manifestation of God Himself, who relates to us with His Ḥesed, Gevura, Tiferet, and so forth. Within Zeir Anpin, the sefirot are further divided into "internal" and "external." In the most general sense, Ḥesed, Gevura, and Tiferet are "internal," and Netzaḥ, Hod, Yesod, and Malkhut are "external." In the soul, the attributes are similarly divided into two types: Ḥesed, Gevura, and Tiferet are the emotive attributes, and they define the soul's real, intrinsic feelings. Netzaḥ, Hod, Yesod, and in a certain sense even Malkhut, are the sefirot that process one's internal world and connect them to the "outside," defining what they mean, what to do with them, how to do it, and so forth.

וְשָׁם הָיְתָה הַשָּׂגַת נְבוּאָתוֹ בִּבְחִינַת פְּנִימִיּוּת, דְּהַיְינוּ מִבְּחִינַת פְּנִימִיּוּת דְּנהי״מ.

There, the comprehension of Moses's prophecy extended to the inner dimensions, that is, the inner dimension of Netzaḥ, Hod, Yesod and Malkhut . Every level, even if it is entirely "external," consists of both an internal dimension and an external dimension. Therefore, although Netzaḥ, Hod, Yesod, and Malkhut pertain to the connection and "outside" affect toward other people, they contain an inner dimension as well. This inner dimension, like in the soul, is concerned with the "inner" meaning of the flow. It relates to the enjoyment and meaning that a person derives from the influence that he has on others. Moses was privy to apprehending the inner dimension of supernal Netzaḥ, Hod, Yesod, and Malkhut. This means that he did not grasp God's inner being (Ḥokhma, Bina, Da'at [Knowledge], Ḥesed, Gevura, Tiferet ), but only the realm of God's influence within the worlds (Netzaḥ, Hod, Yesod, Malkhut ). However, he grasped the inner dimension of these: the essential meaning of divine influence from God's own perspective. God's divine vitality creates of all the worlds and gives them life. The inner dimension of this, therefore, is the Torah and the words of the prophets, which express God's side of divine influence: His love, His gratification when we do His will, and the opposite when we do not. This is what comprised Moses's prophetic comprehension.

אֲבָל לְמַעְלָה מִנהי״מ לֹא הָיְתָה לוֹ שׁוּם הַשָּׂגָה בַּפְּנִימִיּוּת כִּי אִם בִּבְחִינַת אֲחוֹרַיִים דְּחָכְמָה הַמְּלוּבָּשִׁים בַּבִּינָה הַמְּלוּבֶּשֶׁת וּמִתְפַּשֶּׁטֶת תּוֹךְ פְּנִימִיּוּת דְּנהי״מ בְּסוֹד ‘נוֹבְלוֹת חָכְמָה׳ שֶׁלְּמַעְלָה – תּוֹרָה שֶׁהִיא בִּבְחִינַת 'זְעֵיר אַנְפִּין', וּכְדִכְתִיב: ״וְרָאִיתָ אֶת אֲחוֹרָי וּפָנַי לֹא יֵרָאוּ״ (שמות לג,כג) עַיֵּין שָׁם, וּבְשַׁעַר הַנְּבוּאָה, פֶּרֶק א׳.

But in the sefirot higher than Netzaḥ, Hod, Yesod and Malkhut , he did not have any comprehension of their internal dimensions. He only comprehended the external dimension of Ḥokhma, clothed in Bina, which is clothed in and extends into the inner dimensions of Netzaḥ, Hod, Yesod and Malkhut, by the secret of the "vestige of Ḥokhma above, which is Torah." As mentioned above, this secret of the Torah is the level of Zeir Anpin, reflected by the verse, "you will see My back, but My face will not be seen" (Ex. 33:23). See there in the Arizal's Likkutei Torah and in Sha'ar Hanevua, chap. 1. Moses did not comprehend the inner dimension of the cognitive or emotive sefirot. He did, however, comprehend the inner dimension of Netzaḥ, Hod, Yesod, and Malkhut. This is the difference between Moses's prophetic comprehension and the comprehension of the rest of the world: Like its existence, the world receives its comprehension from the external dimension of Netzaḥ, Hod, Yesod, and Malkhut. This seems to be a repetition of an idea that was already stated previously. Perhaps to emphasize the power of this concept which shows how the inner dimension that is revealed in the lowest of realms embodies the entire spectrum of spiritual progressive descent, all the way up to the highest level. In other words, when Moses comprehended the inner dimension of Netzaḥ, Hod, Yesod, and Malkhut, he did not just grasp the inner dimensions of Netzaḥ, Hod, Yesod, and Malkhut, but also that which is enclothed in them: Ḥokhma, Bina, and so forth. This is the overarching rule: comprehending inner essence on any level includes and reflects the inner dimensions of all levels, up to the very highest. The external dimension connects to, and is enclothed in, the lower levels, and therefore its comprehension is separate from that which is above it and in a certain sense also conceals that which is above it. In contrast, the inner dimension is not enclothed in the lower levels, but actually enclothes the higher levels. Consequently, all levels, including the most supernal, are revealed and reflected within the inner dimension. The term novlot, "vestige," refers to fruits that fell from the tree before they were fully ripened. This is a metaphor for the Torah that is in our possession: It constitutes supernal Ḥokhma, yet it has "fallen" from its place in the higher realm, and is no longer directly connected to the heavenly source of its life-force and development. Novlot are still the same fruits, but because they have fallen and become, to all appearances, detached from the tree, the tree's essential life force is not apparent within them, neither in their taste nor in their appearance. Zeir Anpin pertains to the emotive sefirot, and the emotive sefirot establish connections, such as: I love this, I fear that, I do this, I do not do that. In a sense, this is the essence of the Torah that is revealed to us: categorization of objects in the world. The Torah tells us which items are kosher and which are not, for example. The connection between this and supernal Ḥokhma is not clear: It lies in the secret of "the vestige of Ḥokhma above." The Torah finds its source is supernal Ḥokhma, yet descends to the lower realms, and along the way, becomes enclothed in garment after garment. This also occurs within the soul, where Ḥokhma is pulled down toward the external, emotive attributes. These attributes express only the final verdict of the soul regarding a particular matter: One desires an object or does not desire it, an item is kosher or not kosher, and so on. The author of the Tanya cites the words of the Arizal concerning Moses's level of comprehension. This idea is expressed through the verse in Parashat Ki Tisa. Moses beseeched God, "Please show me Your glory" (Ex. 33:18), and the response was that he could grasp the external dimension but not the internal. Likkutei Torah is the work of the Arizal that was cited at the beginning of this epistle. Sha'ar HaNevua is likewise a work of the Arizal, in which it is explained at length what prophecy is, what makes Moses's prophecy different from that of the other prophets, and more. Up to this point, the author of the Tanya has been quoting the words of the Arizal. Moving forward, he goes on to develop these ideas further, offering an explanation that is based on the deepest, most mystical levels of the Torah, which have been handed down to us, by the scholars of truth, in the Zohar and in the writings of the Arizal.

וְלִכְאוֹרָה יֵשׁ לְהַפְלִיא, הֲרֵי נֶאֱמַר ״וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה״ (דברים לד,י), וְאֵיךְ הִשִּׂיג הָאֲרִיזַ״ל יוֹתֵר מִמֶּנּוּ וְדָרַשׁ כַּמָּה דְּרוּשִׁים בִּבְחִינַת פְּנִימִיּוּת, אֲפִילּוּ בִּסְפִירוֹת וּמַדְרֵגוֹת רַבּוֹת שֶׁלְּמַעְלָה מֵהַחָכְמָה וְכֶתֶר דַּאֲצִילוּת?

But it seems surprising. After all, the verse states, "There has not risen another prophet in Israel like Moses" (Deut. 34:10). How is it then, that the Arizal comprehended more than Moses, and taught a number of teachings concerning the internal dimensions, even of many sefirot and spiritual levels that transcend Ḥokhma and Keter of Atzilut? Moses was the greatest of the prophets, and no other human being was ever able to comprehend on the same level or to the same degree that he did. It says here that Moses grasped only the lower sefirot and the external dimensions of the sefirot of the world of Atzilut. However, in the writings of the Arizal, there are descriptions of much higher levels, and not only their external dimensions, but also their inner dimensions. Moreover, not only are the sefirot of the world of Atzilut described, but so are levels that lie beyond it.

אַךְ הָעִנְיָן הוּא פָּשׁוּט וּמוּבָן לַכֹּל, שֶׁיֵּשׁ הֶפְרֵשׁ גָּדוֹל בֵּין הַשָּׂגַת חַכְמֵי הָאֱמֶת כְּרַשְׁבִּ״י וְהָאֲרִיזַ״ל, שֶׁהִיא הַשָּׂגַת חָכְמָה וְדַעַת, וּבֵין הַשָּׂגַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם וּשְׁאָר הַנְּבִיאִים בִּנְבוּאָה הַמְּכוּנָּה בַּכָּתוּב בְּשֵׁם רְאִיָּה מַמָּשׁ, ״וְרָאִיתָ אֶת אֲחוֹרָי״ (שמות לג,כג), ״וָאֶרְאֶה אֶת ה׳״ (ישעיהו ו,א), ״וַיֵּרָא אֵלָיו ה׳״ (בראשית יח,א).

But the truth is plainly obvious to all that there is a big difference between the comprehension of the kabbalists like Rabbi Shimon bar Yochai and the Arizal – which is a comprehension that they were privy to due to their wisdom and knowledge – and the comprehension of Moses, our teacher, may he rest in peace, and the other prophets. Moses and the prophets experienced prophecy, which the Torah calls actual seeing, as in the verses "you will see My back" (Ex. 33:23); "I saw the Lord" (Is. 6:1); "The Lord appeared to him" (Gen. 18:1).The level of Rabbi Shimon bar Yoḥai's comprehension is expressed in the Zohar. The level of comprehension in the writings of the Arizal and his disciples comprises another layer of mystical teachings in addition to those of the Zohar. The two types of comprehension are completely dissimilar. The comprehension of the kabbalists came through their intellectual faculties; their wisdom, understanding, and knowledge. On the other hand, Moses's comprehension and that of the other prophets is prophetic. There is no way to compare their levels of comprehension. First, we must discern the nature of the comprehension in question and the way in which it is acquired. Then, it is possible to compare different levels of this comprehension. Comprehension through the intellectual faculties is something that we have a frame of reference to recognize and understand. Prophetic comprehension, on the other hand, is a type of comprehension that most people do not experience, and therefore it requires some explanation. Prophetic comprehension is referred to in Tanakh in terms of sight. The author of the Tanya brings examples of this. The first verse that he cites is about Moses, the second is about Isaiah, and the third is about Abraham. All levels of prophetic revelation are referred to as "seeing," not only the prophecy of Moses, which was higher than all other prophecies and was, in a sense, on the level of the giving of the Torah itself. Isaiah did not convey original teachings but rather rebuked the people and called on them to observe the Torah's commandments, yet his prophecy is also described in these terms. Even the prophecy of Abraham, which took place before the Torah was given, is referred to in this way.

וְאַף שֶׁזֶּהוּ דֶּרֶךְ מָשָׁל וְאֵינָהּ רְאִיַּית עֵין בָּשָׂר גַּשְׁמִי מַמָּשׁ, מִכָּל מָקוֹם הַנִּמְשָׁל צָרִיךְ לִהְיוֹת דּוֹמֶה לַמָּשָׁל, וּכְתַרְגּוּם "וַיֵּרָא אֵלָיו ה'" (בראשית יח,א): ״וְאִתְגַּלְּיָא לֵיהּ

Although this is merely a metaphor and doesn't mean vision of the physical eye in the literal sense, nevertheless, the analogue must be similar to the analogy. Thus, Onkelos translates the verse, "The Lord appeared

וכו׳״, שֶׁהוּא בְּחִינַת הִתְגַּלּוּת, שֶׁנִּגְלָה אֵלָיו הַנֶּעְלָם בָּרוּךְ הוּא בִּבְחִינַת הִתְגַּלּוּת.

to him" as " God became revealed to him…," reflecting a divine revelation, in which the hidden God, Blessed be He, became openly manifest to Abraham. The physical eye sees the physical realm, yet prophetic vision is certainly not physical. It is on such a high and pure level that it sees only the Divine. It does not register physicality visually, nor does it see spirituality. It sees God's will, wisdom, thoughts, and speech. They are enclothed in whatever level that the prophet has attained, and yet they are beyond any created level. The concept of physical vision here is only a metaphor. Prophetic vision must be similar to physical vision, for the verses of Tanakh draw a parallel between them. In order to understand their connection, we must consider another, more abstract term for vision. Onkelos translates prophetic comprehension, which is, as mentioned above, similar to physical vision, a revelation. This term does not signify a physical vision. Nonetheless, spiritual vision is a kind of revelation. Unlike all the other senses, vision does not refer only to the sensing of an object. Rather, it indicates revelation. This is not a revelation in the sense that we discover one detail and then another and try to construct an image of the object in our minds. Rather, the object itself is revealed at once, as with physical vision, where the entire object is perceived instantaneously just as it is. Only after this stage can the mind analyze what it has seen, learn more details about it, and draw conclusions. However, "vision" itself refers to the overall, unmediated perception of the object as a whole. Revelation means that the very message is revealed and is present. The person who perceives it is, at that moment, inactive. Similarly, when a person comes to a new place such as a new school, a "world" in and of itself, he is not yet familiar with all the rooms, people, or relationships in the place, yet he is there. This is the stage of revelation: The divine display itself is present and visible even though the person does not yet understand it and certainly cannot yet explain to others what he sees. That which the prophet "sees" in his prophecy is the reality into which he has been absorbed. During the prophecy, he is not in the ordinary realm, but rather "there," in the place that he sees in the prophecy. According to all his senses, he is there: It becomes his entire reality. There is a second stage of prophecy, in which the prophet conveys to us what occurred "there." He describes what he saw in his own words. This is subject to the individual prophet and his personal level. The ideas of the prophecy are expressed through his unique conceptualizations. Yet the essence of prophecy is the Divine Presence that is revealed to the prophet and into which he is immersed at that moment. This is what is being discussed when we address the level of Moses's comprehension. The advantage of revelation at this level is its palpable clarity. It is the same experience as when a person sees and senses the physical reality around him. This is real in every sense of the word, even more so than something that the person hears about, although he may understand what it is, how it behaves, and so forth.

מַה שֶּׁאֵין כֵּן בְּהַשָּׂגַת חַכְמֵי הָאֱמֶת שֶׁלֹּא נִגְלָה אֲלֵיהֶם הֲוָיָ״ה, בִּבְחִינַת הִתְגַּלּוּת, רַק שֶׁהֵם מַשִּׂיגִים תַּעֲלוּמוֹת חָכְמָה הַנֶּעְלָם [נוּסָּח אַחֵר: בַּנֶּעְלָם] וּמוּפְלָא מֵהֶם.

By contrast, the comprehension of the kabbalists, to whom Havaya was not openly revealed, but who merely comprehend intellectually, without vision, the secret wisdom that is concealed [another version: the secret wisdom within the concealed] and beyond them. The name of Havaya itself is not revealed to the kabbalists. In our world, the name of Havaya is enclothed in the name of Elokim and the name of Adnut, but it itself is not manifest. The prophet sees the essence of the matter just as it is the higher realm, beyond the concealing confines of our world. The kabbalist, however, cannot see this. Rather, he "hears" of it from below. He hears of the reality of the matter from those who can see it. The kabbalists comprehend that which is within the realm of the concealed. This is in tandem with the second version included here, "within the concealed." The prophet is actually in that realm, so he comprehends it with all his senses and spiritual faculties, just as we comprehend the physical reality in which we are located. The kabbalist, however, comprehends by means of his wisdom. He is not truly in that realm. He receives information about it and images of it. He may encounter people, or angels, who have been there, and he may even experience certain things as though he were there, but he himself is not actually there. This is why it says that the kabbalist comprehends "the secret wisdom." He comprehends matters that are not revealed to him, but remain concealed to him. For the kabbalist, the concealed remains concealed and is never truly revealed. However, his strength lies in his ability to absorb that which is concealed, that which is essentially beyond him, into his spiritual faculties, intellect, and emotions. He understands and relates to such matters, some to a greater degree and some to a lesser.

וְלָכֵן אָמְרוּ: ״חָכָם עָדִיף מִנָּבִיא״ (בבא בתרא יב,א), שֶׁיָכוֹל לְהַשִּׂיג בְּחָכְמָתוֹ לְמַעְלָה מַעְלָה מִמַּדְרֵגוֹת שֶׁיּוּכְלוּ לֵירֵד לְמַטָּה בִּבְחִינַת הִתְגַּלּוּת לַנְּבִיאִים בְּמַרְאֵה נְבוּאָתָם כִּי לֹא יוּכְלוּ לֵירֵד וּלְהִתְגַּלּוֹת אֲלֵיהֶם, רַק מַדְרֵגוֹת הַתַּחְתּוֹנוֹת, שֶׁהֵן נהי״מ.

Therefore, the Sages have said, "a sage is greater than a prophet" (Bava Batra 12a), for with his wisdom a sage can comprehend spiritual levels far higher than the levels that can be revealed below to the prophets with their prophetic vision. This is because only the lowest levels, namely, Netzaḥ , Hod , Yesod and Malkhut, are able to descend and be revealed to the prophets. Clearly, this talmudic statement is not saying that a sage is superior to a prophet, but rather that there is an aspect of wisdom that is on a higher level than prophecy. The sage's comprehension does not require direct experience of a matter. External understanding, through messengers or other means, is adequate. As a result, the sage's comprehension can reach higher and farther. By analogy, imagine a traveler who walks on foot through different places, in the wind and rain, encountering the people and animals that reside there. In this way, he discovers those regions. A different person, however, could access an online map and move from one country to another with just one click. The person who physically travels to a place certainly has the more real experience. Nevertheless, he is limited by his humanity. He cannot travel extremely far, nor reach an exceedingly large number of places. In contrast, a person with books and maps can "reach" farther. He can "experience" an incalculable number of places, and he can do so in a short amount of time. This is comparable to the sage's advantage over the prophet. Prophetic comprehension involves the revelation of the object itself. The prophet ascends and experiences it in its supernal place. For this to occur, there must be a real, essential connection between the "giver" (the source) and the "receiver." They must truly meet, and this is possible only in the realm that the receiver's essence can relate to. A receiver cannot receive from the inner essence of a giver, from his intellect and emotions, exactly as they are. Rather, he can receive only that which derives from the giver's intellect and emotions, or in other words, their external aspect. This refers to the attributes of Netzaḥ, Hod, Yesod, and Malkhut. In contrast, the kabbalist does not need to comprehend the concept itself. He can hear about it, or see images or an outline of it. He could create a whole system of names and symbols, and through this, relate to vast, high levels even though they have no direct connection to his character or essence.

שֶׁהֵן הֵן הַיּוֹרְדוֹת תָּמִיד וּמִתְגַּלּוֹת מֵהַמַּשְׁפִּיעַ לְהַמְּקַבֵּל בִּבְחִינַת מוֹחִין וְחַיּוּת, כַּיָּדוּעַ לְיוֹדְעֵי חֵן

It is those lowest levels that always descend from the higher level of a giving source and are revealed to the lower, receiving level on an intellectual level, as a creative force, as known to those initiated in the esoteric wisdom of Kabbala that the Netzaḥ , Hod , Yesod and Malkhut of the higher spiritual level are clothed in the lower level to give it life. This is because they are the means by which the life force flows down from the higher level to the lower level. This happens in progressive descents between all the worlds and spiritual levels. It is explained in the works of Kabbala that every flow from above to below in the unfolding succession of the worlds occurs in the same manner: The lower sefirot (Netzaḥ, Hod, Yesod, and Malkhut ) of the upper level are enclothed in the upper (cognitive) sefirot of the lower level. Divine vitality from the moḥin and life force cannot descend as is, in the exact same state, just as a person cannot transfer his intellect or emotions directly to another person. The transfer from person to person is accomplished through words, speech, and so on, which are converted into "moḥin" in the other individual. That individual absorbs, understands, and tries to internalize these matters as best he can, enclothing them in his wisdom, understanding, and knowledge. The emotive and cognitive elements of the higher level are enclothed in speech, which is Malkhut, the final sefira. However, here too, it is not the higher attributes that are enclothed in speech, but only the lower attributes, the external dimension of the inner attributes (Hesed, Gevura, Tiferet ). These are Netzaḥ, Hod, and Yesod.

וְלָכֵן גַּם כֵּן הֵן הֵן הַמִּתְגַּלּוֹת לַנְּבִיאִים בִּבְחִינַת הִתְגַּלּוּת מַמָּשׁ.

Therefore, they are also the levels that are revealed to the prophets in an openly manifest way. Prophetic comprehension takes place through the actual revelation of the higher realm. This means that Netzaḥ, Hod, Yesod, and Malkhut of the higher realm are revealed within the prophet's spiritual faculties. This is the reality that the prophet sees and feels.

וּבְתוֹכָן מְלוּבָּשׁ אוֹר הַבִּינָה שֶׁהִיא בְּחִינַת הֲבָנַת הָאֱלֹהוּת מֵאוֹר [נוּסָּח אַחֵר: וְאוֹר] אֵין סוֹף בָּרוּךְ הוּא, וּבְתוֹכָהּ מְלוּבָּשִׁים אֲחוֹרַיִים דְּחָכְמָה, שֶׁהִיא מַדְרֵגָה שֶׁלְּמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה בֶּאֱלֹהוּת בָּרוּךְ הוּא, כִּי שֵׁם חָכְמָה מוֹרֶה עַל מְקוֹר הַשֵּׂכֶל וְהַהֲבָנָה.

Now, clothed in them is the light of Bina, which is the understanding of Godliness from the light of Ein Sof , [another version: and the light of Ein Sof, ] blessed be He. Clothed in Bina, in turn, are the external levels of Ḥokhma. Now, Ḥokhma is the level that transcends intellect and the understanding of God's Divine being, blessed be He, for the term Ḥokhma reflects the source of intellect and understanding. The sefirot of Netzaḥ, Hod, Yesod, and Malkhut are revealed to the prophets, and within these revelations, the higher sefirot are also revealed: the emotive (Ḥesed, Gevura, Tiferet ) and the cognitive (Ḥokhma, Bina, Da'at ). The cognitive sefirot are not only revealed as the source of the emotive sefirot, but also in and of themselves. For Bina does not mean only an understanding of the worlds, but also an understanding of the Divine, of the way in which God is perceived as an understandable entity, so to speak. Of course, an understandable image is necessarily some kind of reflection of the worlds. However, there is a difference, which lies in the question: What is the subject? Here, the subject being perceived is the light of Ein Sof, not the world. The world merely contains the vessels and concepts through which we think of the Divine. In the unfolding succession of the worlds, the external dimension of the higher level is enclothed in the inner dimension of the lower, receiving level. The same thing occurs between Ḥokhma and Bina: The external dimension of Ḥokhma is enclothed in the inner dimension of supernal Bina, which is the understanding of the Divine. Ḥokhma itself is beyond the intellect and the understanding of the Divine. As was explained in Likkutei Amarim (chap. 18), Ḥokhma is composed of the letters ko'aḥ ma, "the power of what." This indicates nullification and that which cannot be grasped. The link between Ḥokhma and Bina is the same as the link between that which can and cannot be comprehended, between reality and that which precedes it, between "nothingness" and "existence." Bina is likened to a river: The waters of the river flow and diverge in plain sight, yet the river itself begins at a concealed source of water. This is Ḥokhma, which is compared to a spring. Likewise, prophecy is revealed and illuminated on the lowest and most external levels of the sefirot, and ultimately in the physical realm. Yet its source is in supernal Ḥokhma or even higher, for Ḥokhma is the opening and the vessel for the actual revelation of Ein Sof. Until now, this epistle has dealt with prophetic comprehension in general, and that of Moses in particular: its nature, its quality, and its various levels. However, prophecy does not pertain only to the prophet himself. Rather, it is relevant and even binding on all individuals, including the prophet. The authoritative status of prophecy is the result of the fact that it is a direct revelation. The prophet sees and knows it rather than merely hearing about it. Consequently, no one can negate it. The substance of the prophecy is the crucial element, particularly in the case of Moses's prophecy, which is the vessel through which we received the Torah. Accordingly, this epistle will explore the giving of the Torah: how it descends from on high, from a place no thought can occupy, to each of us, and penetrates our intellect and emotions, as well as our thoughts, speech, and actions.

וְלָכֵן אָמְרוּ בַּזֹּהַר דְּאוֹרַיְיתָא מֵחָכְמָה נָפְקַת, כִּי טַעֲמֵי מִצְוֹת לֹא נִתְגַּלּוּ וְהֵם לְמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה.

Therefore, it is stated in the Zohar (3:28a) that "the Torah is derived from Ḥokhma," for the reasons behind the mitzvot were not revealed, and they transcend the intellect and understanding. Like the prophecy that is revealed to the prophet, the Torah that is revealed to us reaches the lower, physical, tangible realm. Its hidden source, on the other hand, is beyond comprehension. It lies in supernal Ḥokhma or even higher. Ḥokhma is enclothed in intellect and understanding. However, the rationales for the mitzvot are beyond Ḥokhma and they are not enclothed or revealed in intellect or understanding. Each mitzva in the Torah is a revelation of the essential divine will, on the level of Keter, higher than Ḥokhma and all the other sefirot. Therefore, the rationales for the mitzvot cannot be grasped by any faculty lower than Ḥokhma. Every mitzva has an explanation, however, it is relegated to the level of concealed Ḥokhma, to the light of Ein Sof, which transcends the farthest reaches of human apprehension. Every so often, a glimmer of the actual reason for a mitzva is revealed in certain places within the revealed Torah. This will be discussed below.

וְגַם בְּאֵיזֶהוּ מְקוֹמָן, שֶׁנִּתְגַּלָּה וְנִתְפָּרֵשׁ אֵיזֶה טַעַם הַמּוּבָן לָנוּ לִכְאוֹרָה – אֵין זֶה הַטַּעַם הַמּוּבָן לָנוּ לְבַדּוֹ תַּכְלִית הַטַּעַם וּגְבוּלוֹ, אֶלָּא בְּתוֹכוֹ מְלוּבָּשׁ פְּנִימִיּוּת וְתַעֲלוּמוֹת חָכְמָה שֶׁלְּמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה.

Even in those places where some ostensibly understandable reason for a mitzva has been revealed and transmitted to us, this understandable reason alone is not the ultimate and full reason for the mitzva. Rather, within it is clothed the inner, mysterious dimension of Ḥokhma that transcends intellect and understanding. There are sections of the Written and Oral Torah that disclose the reasoning behind a mitzva. For example, the king is prohibited from having many horses, so that "He shall not return the people to Egypt" (Deut. 17:16). One is commanded to honor his father and mother "so that your days will be extended" (Ex. 20:12). We are obligated to don tefillin because "It shall be a sign for you on your arm and a remembrance between your eyes" (Ex. 13:9). Most of the monetary laws, for instance, can be explained simply in terms of establishing a just society. The rationales given in the Torah do not explain the entire reason for a particular mitzva in such a way that there is nothing else left to be said about the matter. Some of the rationales merely expand on that commandments' parameters and spiritual implications. Others relate to the reasons for the act and its consequences, yet they do not entirely encompass the whole matter to the point where we can unequivocally say that this is the whole reason, and that were it not for this reason, the mitzva itself would not exist. Within the given rationale lies the essential, true reason for the mitzva, which cannot be defined on the level of the intellect or simple understanding, but only on the deeper, concealed level of Ḥokhma. As is explained in Kabbala, "The rationales are within Ḥokhma." We are able to understand different aspects of each object: What it is comprised of, what it does, and so on. However, these matters are within the bounds of Bina, the understanding of discrete details. As has already been mentioned, Bina is like the sense of hearing: We hear one thing from one person and something else from another, and sometimes we are able to form an image of the object in our minds. However, only through sight are we able to observe the object as a whole. Only in the flash of light that we receive on the level of Ḥokhma, which is compared to the sense of sight, can the essential reason for a matter be grasped. This applies to everything in the world, but with regard to the rationales for the mitzvot, it has an even deeper, more palpable significance. Worldly phenomena are extensions or products of other factors. They are the "external dimensions" of one level or another, as was explained earlier. Accordingly, they do not possess their own essential, inner reason. They can be explained only through their connection to something else, to the complex whole if which they are a part. With regard to the mitzvot, however, apart from the overall reason of doing God's will, each one possesses an essential reason of its own. Each mitzva constitutes the essential will of God, in all time periods and situations. God desires that the mitzva be performed in exactly that way, for that specific reason. Enclothed in each mitzva is a unique rationale from the inner, hidden dimension of Ḥokhma, which transcends intellect and understanding.

וְכֵן בְּכָל דִּיבּוּר וְדִיבּוּר שֶׁיָּצָא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא לַנְּבִיאִים הַכְּתוּבִים בַּתַּנַ״ךְ, הֵן דִּבְרֵי תוֹכָחָה וְהֵן סִיפּוּרֵי מַעֲשִׂיּוֹת, מְלוּבָּשׁ בְּתוֹכָם בְּחִינַת חָכְמַת אֱלֹהוּת שֶׁלְּמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה.

The same applies to every single statement that emerged from God's mouth and was transmitted to the Prophets, which are written in the Tanakh, whether words of rebuke or narratives of events. Within them is clothed divine Ḥokhma that transcends the intellect and understanding. God's words in the Torah and prophecies likewise constitute His essential, inner speech. Inner speech reveals God Himself. It does not conceal Him like the external speech through which the world was created. Instead, it reveals Him through the terminology of this world and the souls within it: what He wants, "thinks," "feels," and so on. Not only does every mitzva possess a rationale, but every word and letter in the Torah and Prophets also has an essential, spiritual nucleus, a part of divine Ḥokhma, which transcends intellect and understanding.

כַּנִּרְאֶה בְּחוּשׁ מֵעִנְיַן הַקְּרִי וְהַכְּתִיב, כִּי הַקְּרִי הוּא לְפִי הַהֲבָנָה הַנִּגְלֵית לָנוּ, וְהַכְּתִיב הוּא לְמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה, שֶׁתֵּיבָה זוֹ כִּכְתִיבָתָהּ אֵין לָהּ לְבוּשׁ בִּבְחִינַת הַהֲבָנָה, וּבִקְרִיאָתָהּ בַּפֶּה יֵשׁ לָהּ לְבוּשׁ. וְכֵן הָעִנְיָן בְּאוֹתִיּוֹת גְּדוֹלוֹת שֶׁבַּתַּנַ"ךְ, שֶׁהֵן מֵעָלְמָא עִילָּאָה וּמְאִירוֹת מִשָּׁם בְּגִילּוּי בְּלִי לְבוּשׁ כִּשְׁאָר הָאוֹתִיּוֹת.

This is seen clearly from the concept of the written form and vocalized form of certain words in the Tanakh. The vocalized form accords with our understanding of the word as revealed to us, while the written form transcends the intellect and understanding. This means that this word as it written has no garment and cannot be clothed in the realm of understanding, but when it is read by mouth, it has a garment. The same concept applies to the enlarged letters that appear in the Tanakh; their enlarge format indicates that they are derived from a supernal world, and shine openly from there, without any garment concealing them, as is the case with the rest of the letters. Although divine wisdom cannot be seen with the human eye or the human mind, there are nevertheless traces of it that can be perceived with the sense of sight and the intellect. Like all words, the words of divine speech in the Torah present in two ways: in the form of written letters, and in the form of oral expression. There is usually no perceptible difference between the spoken and the written form: We read what is written and articulate it, and the assumption is that the meaning of what we have read and what we have spoken aloud is the same. However, there are numerous words in the Torah in which there is a noticeable difference. These words are written in one way and according to the oral tradition they are read in a different way. The works of Kabbala explain that there is deep meaning to these discrepancies. We vocalize words according to our conscious understanding of life. The difference between the spoken and the written form is that the written form is the expression of the object alone. A person can see it, but he has no part in its expression. In contrast, when one reads a word aloud, it is no longer just the object, but rather it is the object as it is expressed by the individual. The person is now involved in the mode of expression. On a deeper level, the written word is not enclothed in the human soul. Although there is concealed meaning that descends and is enclothed in the letters, it is not enclothed by means of the supernal intellect in such a way that it can also be enclothed in the intellect of the soul. Rather, the written form of the words of the Torah are the essential, supernal content itself, precisely as it is in the higher realm. In contrast, vocalization is enclothed in human garments and human terms, and therefore in the higher realm, too, this type of expression is enclothed in the intellect. As has been stated, we are unable to see or comprehend the inner meaning, which is in the concealed dimension of Ḥokhma. However, when the entire difference between two words, the vocalized form and the written form, is that in one, the inner meaning is enclothed, and in the other it is not enclothed, we can understand clearly that there is a difference between them. This is one way to understand the difference between the spoken and written forms of a word. When we know that the difference stems from the fact that in one of them, supernal Ḥokhma is enclothed in understanding and comprehension, and in the other, it is not – we are able to perceive the fact that this word of the Torah contains divine Ḥokhma, which is beyond the intellect. In several places in Tanakh there are letters that are larger or smaller than the other letters. The disproportion indicates that these letters convey additional meaning on a higher level. We are generally unable to grasp such meaning. Nonetheless, we are able to see the disparity in size, and it demonstrates to us the fact that there is something else, something deeper, to be found here. We know that there are written forms of particular words that are not the same as their vocalized forms. Even if we cannot grasp the deeper meaning that they convey, the very fact that such vessels exist in our world is evidence that this kind of meaning is also present in other commandments, words, and letters where it is not overtly apparent.

וְהִנֵּה בְּחִינַת חָכְמַת אֱלֹהוּת בָּרוּךְ הוּא, הַמְלוּבֶּשֶׁת בְּתַרְיָ״ג מִצְוֹת הַתּוֹרָה, נִקְרֵאת בְּשֵׁם בְּחִינַת אֲחוֹרַיִים דְּחָכְמָה, כִּי כָּל 'אֲחוֹרַיִים' שֶׁבַּסְּפִירוֹת הֵן מַדְרֵגוֹת הַחִיצוֹנוֹת וְהַתַּחְתּוֹנוֹת בְּמַעֲלָה שֶׁבִּסְפִירָה זוֹ מַה שֶּׁיּוּכְלוּ לֵירֵד וּלְהִתְפַּשֵּׁט לְמַטָּה לְהִתְלַבֵּשׁ בַּבְּרוּאִים לְהַחֲיוֹתָם.

Now, the level of Divine Ḥokhma clothed in the 613 mitzvot of the Torah is called the "back of Ḥokhma," for the back of any of the sefirot refers to the most external and lowliest levels of that sefira, whatever is able to descend and expand below to be clothed in creations to sustain them. Divine Ḥokhma is, as mentioned above, concealed. It is enclothed in the revealed dimension of the Torah in such a way that we are able to relate to it, whether through the intellect and understanding involved in Torah study, or the active performance of a mitzva. The sefirot are not one-dimensional or simple. Rather, they are complex systems that consist of different parts and levels. They have an upper and a lower dimension, as well as an inner and an external dimension. Within this complex structure, the "back" intrinsically expresses a lower degree of essence and relates to that which is outside the sefira. The external dimension is on a lower level and it reveals less of the essential, inner light. As stated above, the "innermost dimension" refers the essence itself. No one is capable of relating to this because external aspects of an essence are needed to forge some connection with something outside of it. Similarly, the only one who can relate to a person's true essence is the individual himself. And even he himself must tap in to the deepest, innermost aspect of his being to recognize his own quintessence. Other people can relate only to that individual's "external dimensions." The closer one is to him, the more internal this connection can be. It may reach the individual's thoughts or even his emotions. One who is distant from the individual, however, can connect only to that which is most external: his speech, and sometimes only his physical actions. Likewise, it is the external dimensions of the sefirot that are able to descend and sustain the creations.

וּבְחִינַת הַפָּנִים הִיא הַסְּפִירָה עַצְמָהּ הַמְּיוּחֶדֶת בַּמַּאֲצִילָה אֵין סוֹף בָּרוּךְ הוּא בְּתַכְלִית הַיִּחוּד, כְּגוֹן דֶּרֶךְ מָשָׁל סְפִירַת חָכְמָה שֶׁהִיא מְיוּחֶדֶת בְּמַאֲצִילָהּ אֵין סוֹף בָּרוּךְ הוּא בְּתַכְלִית הַיִּחוּד.

By contrast, the "face" of the sefira is the sefira itself, which is united with its Creator, the light of Ein Sof , blessed be He, in the ultimate union. For example, by way of analogy, the sefira of Ḥokhma , which is united with its Emanator, Ein Sof , blessed be He, in the ultimate union. Similarly, a human being's inner spiritual faculties, that which he thinks or feels inside, do not have any particular purpose. They are simply the way in which he knows, feels, and so on. These faculties are united with him: They express his wisdom, his love, and so forth.

כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא וְחָכְמָתוֹ אֶחָד (כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל), וּמַה שֶּׁמֵּאִיר וּמִתְפַּשֵּׁט מֵחָכְמָתוֹ יִתְבָּרַךְ לְמַטָּה בַּתַּחְתּוֹנִים, שֶׁהֵם בַּעֲלֵי גְבוּל וְתַכְלִית וּמִתְלַבֵּשׁ בָּהֶם, נִקְרָא ‘אֲחוֹרַיִים׳.

For the Holy One, Blessed be He, and His wisdom are one (as explained above); whatever shines forth and expands from God's wisdom below in the lower worlds, which are finite and limited beings, and is clothed in them, is called the "back." God and His wisdom are one. Therefore, Ḥokhma itself does not shine and fill the creations. As has been explained, something's essence must be revealed through its external dimension, and cannot manifest through its inner dimension alone. The lower worlds, the worlds of created beings, are limited. Their purpose is clearly defined. The light of God's Ḥokhma that is enclothed in the lower worlds does not merely surround lower beings: providing the backdrop of their existence. If that were the case, it could not change them or influence them in any way. Rather, it is like the inner light that is enclothed within their defined parameters; in particular worlds and souls, in their Ḥokhma, Bina, Da'at, and so on. It is even enclothed in a person's speech and his performance of the mitzvot, as mentioned above. This is not referring to the inner aspect of the light of Ḥokhma itself, but to its external aspect.

וְנִקְרָא גַּם כֵּן בְּחִינַת עֲשִׂיָּה שֶׁבַּאֲצִילוּת. פֵּירוּשׁ עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁבָּאָדָם הַתַּחְתּוֹן, שֶׁיֵּשׁ בְּנִשְׁמָתוֹ ה' מַדְרֵגוֹת זוֹ לְמַטָּה מִזּוֹ, שֶׁהֵן בְּחִינוֹת: הַשֵּׂכֶל וְהַמִּדּוֹת וּמַחֲשָׁבָה וְדִבּוּר וּמַעֲשֶׂה,

It is also called Asiya (Action) of the world of Atzilut (Emanation). To explain by way of analogy, it is like the soul of a physical person, which consists of five levels, one below the other, that is, intellect, emotion, thought, speech and action. The part of supernal Ḥokhma that shines and is enclothed in the lower worlds is still supernal Ḥokhma and Torah. However, it is the external aspect of supernal Ḥokhma. This is the Torah that is revealed to us, which is, as stated, "the vestige of Ḥokhma above." It is also called Asiya of Atzilut. Each of the four worlds – Atzilut, Beria, Yetzira, and Asiya – contains each of the four worlds within it. Therefore, it is possible to speak of a level in the world of Atzilut that is called Asiya of Atzilut. Just as the lower sefirot are the external aspect with respect to the higher sefirot, the same is true regarding the worlds: Asiya of Atzilut is the external aspect of Atzilut. It is that which descends from Atzilut and is enclothed in the lower worlds in order to provide them with vitality. In order to explain the concept of Asiya of Atzilut in a more tangible way, the author of the Tanya draws an analogy to the human soul: This version of the five levels of the soul, found in several places in the Tanya, is not the well-known list of nefesh, ruaḥ, neshama, ḥaya, and yeḥida. It is a list that refers to the revelation of the soul through succession. Nefesh, ruaḥ, neshama, ḥaya, and yeḥida point to levels of the soul itself, or in essence, to five different "souls." We refer to them much like we do the different worlds and sefirot. In other words, they are beings that exist in and of themselves. They interact with each other and receive from each other, but do not evolve from each other. In contrast, the levels of intellect, emotion, thought, speech, and action refer to the light that passes through and is revealed within the levels of the soul, as well as outside of it. As levels of the light's revelation, rather than measures of the reality in which the light is revealed, these levels evolve from one another and are linked like cause and effect. The light that is manifest on one level is revealed to a greater extent on another. On the one hand, all the vitality and reality of the "effect" derives from the "cause," yet it is close enough to the "cause" to be able to recognize it and its absolute existential dependency on it. All this binds the five levels into one entity. They are not five separate points of revelation but rather a spectrum of revelation ranging from Ḥokhma to Asiya.

וְהַמַּעֲשֶׂה הִיא הַתַּחְתּוֹנָה שֶׁבְּכוּלָּם, שֶׁהַחַיּוּת הַמִּתְפַּשֵּׁט מֵהַנְּשָׁמָה וּמְלוּבָּשׁ בְּכֹחַ הַמַּעֲשֶׂה הוּא כְּאַיִן לְגַבֵּי הַחַיּוּת הַמִּתְפַּשֵּׁט מִמֶּנָּה וּמְלוּבָּשׁ בְּכֹחַ הַדִּבּוּר, שֶׁהוּא כְּאַיִן לְגַבֵּי הַחַיּוּת הַמִּתְפַּשֵּׁט מִמֶּנָּה וּמְלוּבָּשׁ בְּמַחֲשָׁבָה וּמִדּוֹת וְשֵׂכֶל.

Action is the lowest of them all, for the life force that expands from the soul to be clothed in the power of action is considered like nothing compared to the life force that expands from the soul to be clothed in the power of speech, which in turn is considered like nothing compared to the life force that expands from the soul to be clothed in the powers of thought, emotion and intellect. Action is the lowest level of the revelation of the soul. As has been stated, we are not speaking here of the levels themselves – intellect, emotion, and so on – but rather of the revelation of the life force that flows in them from the soul itself. This life force is first revealed on the level of the intellect, in a person's recognition of the existence and nature of something. The second level is emotion, where one's connection to that thing is established: whether it is good or bad for him, whether or not he desires it, and so on. The difference between these two levels is immense. Emotion does not relate to the entire scope of consciousness, but only to one's personal, emotional conclusions concerning the object. With regard to the revelation of the soul, that which is revealed through emotion is insignificant compared to that which is revealed through the intellect. The third level, thought, is a garment that enclothes the soul. A garment tries to convey to the outside, through signs and symbols, what is happening on the inside. Here too, that which a person can think of and define with thought is like nothing with respect to the soul's actual consciousness and emotion. We feel something deep, vast, and full, and we assign it a symbol. Such external symbols are significant to the individual who receives them, but they are inconsequential in relation to the objects that they represent. The same is true with regard to the connection between speech and thought and between action and speech. These connections convey the essential dynamic of what hasidic teachings mean when they speak of unfolding succession: The lower level evolves entirely from the level above it, and therefore it does not occupy any place in that higher level. It has nothing more than what it receives from its originating "cause," and as a result it is like "nothing" with respect to it.

כֵּן עַל דֶּרֶךְ זֶה מַמָּשׁ, הִיא בְּחִינַת חָכְמָתוֹ יִתְבָּרַךְ, מַה שֶּׁיּוּכַל לְהִתְפַּשֵּׁט מִמֶּנָּה (לְהַשְׁפִּיעַ) [לְהִתְלַבֵּשׁ] בַּתַּחְתּוֹנִים כּוּלָּם, הֵם כְּאַיִן לְגַבֵּי בְּחִינַת פָּנִים, הַמְיוּחָד בַּמַּאֲצִיל בָּרוּךְ הוּא, דְּכוּלָּא קַמֵּיהּ כְּלָא חֲשִׁיב.

God's wisdom is exactly the same way. Whatever can expand forth from it (to be clothed) in the lower worlds is considered like nothing compared to the inner dimension of divine Ḥokhma which is united with its Emanator, blessed be He, for everything before Him is considered nothingness. In accordance with the analogy drawn above, God's Ḥokhma is like the human soul. It is united with Ein Sof, the Creator Himself. There is a flow that expands from God's Ḥokhma into the "unfolding succession of the worlds," which includes all the sefirot and each of the physical worlds: Beria, Yetzira, and Asiya. These three worlds correspond to the three garments: thought, speech, and action. The flow enters its receiving vessel and is enclothed in it. On all levels where the life force expands, it relates only to the external dimension of Ḥokhma. The result is an external culminating sign of the life force. However, as stated, this is insignificant relative to the life force itself, and all the more so with regard to the Creator, who is the source of the life force.

וְהַהַשְׁפָּעָה לְכָל הַנִּבְרָאִים כּוּלָּם, שֶׁהֵם בַּעֲלֵי גְּבוּל וְתַכְלִית, נֶחְשֶׁבֶת יְרִידָה וְצִמְצוּם כִּבְיָכוֹל לְגַבֵּי הַמַּאֲצִיל אֵין סוֹף בָּרוּךְ הוּא עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁנֶּחְשֶׁבֶת יְרִידָה וְצִמְצוּם לְשֵׂכֶל הָאָדָם הַמַּשְׂכִּיל, הַמְצוּמְצָם בְּאֵיזֶה עֲשִׂיָּה גַּשְׁמִיּוּת וְחוֹמְרִית מַמָּשׁ.

The divine flow that gives life to all creations, which are finite, limited beings, is considered a descent and constriction, as it were, compared to the Emanator, the light of Ein Sof , blessed be He, by way of analogy, just as it is considered a descent and constriction for the intellect of a thinking person when it is constricted in some entirely physical and mundane act. The creations – the physical words, the spiritual worlds, and all that is in them – are immeasurably vast from our perspective, yet in truth they are finite and limited. Their limits are immense and exceedingly lofty, but they are still limits. Consequently, with regard to the Creator, who is infinite, the flow toward the creations, which sustains them and gives them life, is considered a "descent" and a "constriction." The intellect of a thinking person can engage in extremely abstract concepts that are on the level of the spiritual realm and even higher. Therefore, when a person's intellect engages in physical activities that pertain to his finances, his home, his food, and so forth, this constitutes a significant descent. As was described above, the descent and constriction span five levels, from the revelation of the soul in the intellect to its revelation in the limited spiritual capacity of physical action.

וְלָכֵן מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, שֶׁהִשִּׂיג עַד אֲחוֹרַיִים דְּחָכְמָה, זָכָה שֶׁתִּנָּתֵן עַל יָדוֹ הַתּוֹרָה שֶׁהִיא ‘נוֹבְלוֹת חָכְמָה׳ שֶׁלְּמַעְלָה. פֵּירוּשׁ, מַה שֶּׁנּוֹבֵל מִמֶּנָּה וְיוֹרֵד לְמַטָּה וּמִתְלַבֵּשׁ בַּתּוֹרָה גַּשְׁמִיּוּת שֶׁלָּנוּ שֶׁעִיקָּרָהּ וְתַכְלִיתָהּ הוּא קִיּוּם הַמִּצְוֹת לֹא תַעֲשֶׂה וַעֲשֵׂה בְּפוֹעַל וּמַעֲשֶׂה מַמָּשׁ.

Therefore, Moses, our teacher, may he rest in peace, whose comprehension extended to the external dimension of Ḥokhma, merited that the Torah be given through him. The Torah is the "vestige of Ḥokhma above," meaning, it is what is shed from Ḥokhma, and descends below and is enclothed in our physical Torah, whose primary focus and whose ultimate purpose is performance of the mitzvot, the prohibitory mitzvot and the obligatory mitzvot, in actual action and deed. Now, the author of the Tanya connects these ideas to that which was discussed at the beginning of the epistle: Moses's comprehension and the nature of the Torah. The verse "enveloping with light as if with a cloak" describes the way that light – the light of Ḥokhma and Torah – descends into the worlds. This process originally took place through Moses, who was the greatest of all the prophets. Through his prophecy, he grasped the truth and conveyed it into the lower reality, where he and all the children of Israel resided. As has been explained, in the process of descent, the external dimension of the higher level becomes enclothed in the lower level, and this continues, one level after the next. Because Moses grasped the external aspect of supernal Ḥokhma, he was able to bring it into the lower realm, and accordingly, the Torah was given through him. If he had grasped the inner dimension of Ḥokhma, he would not have been able to bring it down, for the inner dimension (penimiyut ) does not move downward. This can be seen in God's words to Moses: "You will not be able to see My face [panai ], as man shall not see Me and live" (Ex. 33:20). One who sees the inner dimension is no longer "among the living." Instead, he is incorporated into supernal Ḥokhma, which is subsumed in Ein Sof and no longer relates to human beings or their world. Therefore, by virtue of the fact that Moses grasped the revelation of the external dimension of Ḥokhma, as described in the verse "You will see My back," he merited to have the Torah given through him. The Ḥokhma of the Torah, as we know it, is divine Ḥokhma, but not in the form that it exists above. Divine Ḥokhma descended and was enclothed in all the various levels of all the worlds until it eventually became the Torah that is enclothed in our physical world. Until now we have discussed the descent of light from Ḥokhma, from the initial revelation of Ein Sof until the level of action. Seemingly, there is no elevation involved in this, but only descent and an increasing degree of distance and concealment, until the point where the light can descend no further. Nonetheless, in the final portion of this epistle, there is a change in focus: What is truly important and what is not? What is truly "above" and what is "below"? In the higher worlds, it is possible to intend, with the mind and emotions, to fulfill the mitzvot on a spiritual level. One does not require a body, nor physical surroundings, for this. However, fulfilling the mitzvot through action is possible only in the material world. The fact that the unfolding succession continues and does not stop in some upper world, but rather descends into this world, is a sign that the essential focus and purpose of the Torah lie in this world, is the observance of the mitzvot through real actions.

כְּמַאֲמַר ״הַיּוֹם לַעֲשׂוֹתָם״ (דברים ז,יא), וְ״גָּדוֹל תַּלְמוּד שֶׁמֵּבִיא לִידֵי מַעֲשֶׂה״ (קידושין מ,ב),

As the verse states, "Today, to perform them" (Deut. 7:11), and the Talmud states, "Study is greater, as it leads to action" (Kiddushin 40b). Similarly, "One who studies not for the sake of action, it would have been better for him had his placenta turned over…" (Jerusalem Talmud, Shabbat 1:2). Indeed, every person must be reincarnated as many times as necessary until he physically performs all the 613 mitzvot, as known from the Arizal. The author of the Tanya brings proof of this idea from the words of the Sages. On the verse "today, to perform them," the Talmud states, "Today [is the time] to do them, [in this world,] and tomorrow [is] not [the time] to do them" (Eiruvin 22a). "Today" refers to the present day and the current circumstances. From our perspective, this means that the soul is in the body, in the physical world. Only through the physical body and the concealment of the Divine can the mitzvot be carried out in practice. "Tomorrow" refers to the World to Come, the spiritual realm, in which the soul and its concept of the self, continue to exist, albeit without the body and without the ability to fulfill the mitzvot through action. From the verse "today, to perform them," we learn that physical action takes place specifically in this world. However, we do not yet know if this is more important than the spiritual experience. To answer this, the author of the Tanya quotes a passage from the Talmud. The Sages disagreed with regard to which is more important: study or action. This is an important question that pertains to all realms, not only our world, which is where physical action occurs. More generally, the question can be expressed in the following terms: In which direction is the whole progression moving? What is the objective? The answer, "Study is greater, as it leads to action," is complex. On the one hand, it states that study is greater, yet on the other hand, the rest of the sentence says almost the opposite: Why is study great? Because it "leads to action." There are many hasidic discourses that discuss this matter, but simply put, it may be said that "Study is greater" describes the reality. This is how the worlds are structured at present. The spiritual is above the physical. General principles are more exalted than specific life instances, influencing them and setting them in motion. However, the phrase "leads to action" indicates that the purpose of everything is, in fact, action. Therefore, with regard to worldly action, the ruling is that "Study is greater," for through study, we have more success in our actions. Nevertheless, on the larger scale, according to the full, true reckoning, the whole purpose is action, and study is great only because it leads to action. Accordingly, physical action is more important than its spiritual manifestation. However, we do not yet know the extent of this concept. The next statement that is brought from the Sages says that if a person studies Torah not in order to act, it would have been better if he had not been born. Since the entire purpose of the spiritual reality, and of spiritual endeavors such as Torah study, is physical action, if a spiritual experience does not lead to physical action there is no justification for it. In such a case, all the stages of spiritual cognition and emotion lack value and meaning. Instead, they are viewed as essentially flawed, as something that did not reach the point it was supposed to reach. The entire being of a person who studies not for the sake of action, lacks purpose. Action is so important that a person's entire existence in this world is for the sake of this alone. If one does not perform acts of holiness, there is no point or meaning to his existence here, to the joining of his body with his soul. However, we have not yet seen whether this is significant only with regard to the union of body and soul, or whether it is also consequential with regard to the holy soul itself. Put another way, we do not yet know if it is significant to the human being (a soul within a body), or to God Himself, as it were, that God sends the soul into this world again and again until it has fulfilled His supernal will. Therefore, the author of the Tanya includes the teaching of the Arizal. Reincarnation refers to the soul's return to this world. It is enclothed in a different body for an additional life cycle in order to finish carrying out all the mitzvot physically. In the spiritual realm, the soul can fulfill all the mitzvot in one life cycle, and it can do so without ever descending into this world. However, physical action is so critical that if the soul does not fulfill this objective the first time it descends into a body, it must descend again and again, for only through action is it able to find the sole elements that it lacks from Ein Sof Himself, which is the only way that it will be able to truly unite with God.