אִיהוּ וְחַיּוֹהִי חַד אִיהוּ וְגַרְמוֹהִי חַד בְּהוֹן

He and His life forces are one, and His attributes are one in them. This opening sentence, adapted from the introduction to Tikkunei Zohar (3b), is also the motto of the whole discourse, as well as the key that unlocks it. Indeed, in many hasidic works where this text is quoted, it is referred to as "The one that begins,'He and His life forces are one.'" The first word, "He," is referring to God Himself. The rest of the sentence thus requires clarification, for the assertion that something is one with God is at first glance incomprehensible.

(פֵּירוּשׁ, עֶשֶׂר סְפִירוֹת דַּאֲצִילוּת

(This is referring to the ten sefirot of Atzilut . The ten sefirot of the world of Atzilut are what being "one with God" is referring to. We identify the sefirot of Atzilut with God Himself, for God is enclothed in them when He reveals Himself within the worlds. These sefirot are not a garment that "is created" and that conceals, but rather one that is a pure expression of the Divine and is not tainted by the presence of any other entity. This garment is solely revelatory; no matter which angle one views it from, he discerns the Divine. The ten sefirot of Atzilut are the means by which we see and relate to the Divine.

‘חַיּוֹהִי׳ הֵן הָאוֹרוֹת וְ׳גַּרְמוֹהִי׳ הֵן הַכֵּלִים

"His life forces" are the lights, and "His attributes" are the vessels, Lights and vessels are the two most basic components of reality in all of the worlds. From the lowest realm to the world of Atzilut, there is no being that is not composed of these two constituents. "His life forces" corresponds to light, which reveals its source but is not in itself a distinct reality. "His attributes" are the vessels, much like the various body parts, which serve as vessels for the soul's life force: The feet reveal the capacity to walk, the head reveals the capacity to think, and so on. The lights are unbound, and therefore the fact that they are one with the Divine is more understandable. The distinction between the lights and the vessels serves to emphasize the fact that the vessels are also unbound. Indeed, it is mainly the vessels that are discussed below, and how they are one with the Infinite One.

שֶׁכּוּלָּן אֱלֹקוּת

as they are all divinity, The sefirot of Atzilut, the lights as well as the vessels, are entirely a revelation of the Divine. Ḥokhma of Atzilut is divine Ḥokhma, and Ḥesed (Kindness) of Atzilut is divine Ḥesed. We are unable to comprehend Ein Sof beyond the sefirot, so this constitutes our comprehension of the Divine. Nonetheless, the phrase "as they are all divinity" here refers to something more: Within the sefirot and vessels of Atzilut, there is truly a revelation of divine power, of Ein Sof Himself, as will be explained below.

מַה שֶּׁאֵין כֵּן בִּבְרִיאָה יְצִירָה עֲשִׂיָּה כו׳)

which is not the case for Beria , Yetzira and Asiya …) In each world, there are ten sefirot. The sefirot sustain that world and reveal the Divine within it. However, the sefirot of the created worlds are not united with the Divine with the same total unity as are the sefirot of the world of Atzilut.

וְצָרִיךְ לְהָבִין הֵיטֵב, אֵיךְ הָאֵין סוֹף חַד עִם גַּרְמוֹהִי הֵן הַכֵּלִים? הֲרֵי הַכֵּלִים הֵן בִּבְחִינַת גְּבוּל וְתַכְלִית כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים

It is necessary to achieve a full understanding – how is Ein Sof one with the attributes, which are the vessels? After all, the vessels represent limits and finitude, as written in Etz Ḥayyim. Although we are discussing the sefirot of Atzilut, it is not clear how a defined, bound entity, as abstract as it may be, can be one with Ein Sof. Ein Sof is that which is beyond any definition or binding, while the ten sefirot are the definitions of Ḥokhma, Ḥesed, Gevura (Restraint), and so forth. This question pertains to the "attributes," the vessels and not the lights. Light itself does not possess a defined reality: It is a radiance that emanates from Ein Sof. For the most part, the limitations of the sefirot derive from the vessels.

אָמְנָם הַכַּוָּונָה הִיא לוֹמַר שֶׁהֵן אֱלֹקוּת לִבְרוֹא יֵשׁ מֵאַיִן כְּמוֹ הָאֵין סוֹף

But the meaning is that they are divinity with respect to creating existence from nothingness, like Ein Sof , In truth, the light of Ein Sof is not one with the vessels. The Zohar is speaking of a different kind of unity: the unity of action. Two objects that are completely disconnected can be united through an action that is unique to them alone. Here, there is an action that only God can perform: creating existence from nothingness. This does not refer to creating something from something else that already exists, but rather something new from absolute nothingness. This kind of creation is also found in the vessels of Atzilut, in relation to the created worlds. With respect to the higher realm of Atzilut, the creations are truly "existence from nothingness." This explanation is founded on the idea that the dividing line between the Divine and the world, between existence and nothingness, runs between Atzilut and Beria. Atzilut is not essentially a "creation." Consequently, within this line between Atzilut and Beria, and particularly in the vessels of Atzilut, which are what "move" into Beria, God's capacity to create "existence from nothingness" is revealed. Unity of action does not mean that the two perform exactly the same action. Rather, the action that Ein Sof alone performs is revealed within the vessels of Atzilut. It can be manifest only in these vessels. To help us understand this matter, the author of the Tanya begins by explaining the meaning of "existence from nothingness." Like many abstract concepts, it is impossible to explain this phrase by itself. Instead, it is juxtaposed to a similar yet distinct concept.

וְלֹא בִּבְחִינַת הִשְׁתַּלְשְׁלוּת עִילָּה וְעָלוּל לְבָד

and not simply through the unfolding succession of cause and effect. Everything in reality originated from something that existed before it. There are two main ways in which this occurs: "existence from existence" and "existence from nothingness." "Existence from existence" occurs by way of "unfolding succession": Each object evolves from a different object, and from every reality, another reality is created. The relationship between two objects is that of cause and effect. The causal relationship operates in two directions: top-down and bottom-up. Top-down refers to the fact that the "effect" is created from the "cause," while bottom-up refers to the "effect" recognizing its "cause." In contrast to the relationship between cause and effect, "existence from nothingness" refers to an entirely new creation that is formed from total nothingness. There is no causal connection between creator and that which is created. The creation is not the outcome of any other creation that had a prior existence. The Creator created it, but the creation plays no role in the act of creation. There was no process, causal or otherwise, that preceded it, to which it has a connection. That which is "above" the creation is not physical matter or a "cause": It is "nothingness." Therefore, there is no "bottom-up" perspective through which the creation can comprehend its Creator. "Existence from existence" resembles how a person creates objects from other objects, such as a vessel that one forms from clay and energy. Similarly, a human being can connect two thoughts. He can relate an outcome to its cause and thus understand the origins that brought about the outcomes that he is able to see. Consequently, it is stated in Kabbala that "unfolding succession" refers to the relationship between the created worlds, Beria, Yetzira, and Asiya, and between the components of each of these worlds, all the way down to the spaces in the physical world of Asiya. In contrast, "existence from nothingness" does not refer to the connections between the worlds, but to the connection between the Divine and the worlds. Ein Sof, the Divine, can be defined as the Creator of "existence from nothingness." As described above, the same connection exists between Atzilut and the worlds of Beria, Yetzira, and Asiya, for Atzilut is not like those worlds. Rather, it is the manifestation of Ein Sof as He creates the worlds "from nothingness."

וּמַה שֶּׁכָּתַב הרמ"ק עִנְיַן הִשְׁתַּלְשְׁלוּת, עִילָּה וְעָלוּל, וְכֵן הוּא בַּזּוֹהַר הַקָּדוֹשׁ פָּרָשַׁת בְּרֵאשִׁית הַיְינוּ בְּהִשְׁתַּלְשְׁלוּת הַסְּפִירוֹת בַּסְּפִירוֹת עַצְמָן

As for that which Rabbi Moshe Kordevero wrote, that unfolding succession occurs through cause and effect, and the same is implied in the holy Zohar , Parashat Bereshit , that is referring to the unfolding succession of the sefirot within the sefirot themselves Rabbi Moshe Kordevero and the Zohar (1:19b and onward) also speak of the connections between the sefirot of the world of Atzilut. These sources appear to contradict that which is written here, that unfolding succession occurred only in the worlds of Beria, Yetzira, and Asiya. However, they are referring to unfolding successions between the sefirot of Atzilut, not to the unfolding successions that occur in relation to the other worlds. Unfolding succession can occur only between components of the same entirety. Consequently, it occurs within the created worlds, but not between the Divine and the creations. Just as it occurs within the boundaries of Beria, Yetzira, and Asiya, it happens within the world of Atzilut as well. The "world of Atzilut " is not like the other worlds, yet it is still a world in the sense that it is a "whole." It is an entity of divine revelation and of supernal sefirot. It is a world with respect to the divine essence, which is at more elevated and loftier levels. Therefore, there can be "unfolding succession" between the sefirot of Atzilut, even though relative to us, Atzilut is the "nothingness" that is beyond unfolding succession, and we are elements of "reality," which are transmuted from one another.

(בִּבְחִינַת הַכֵּלִים)

(with regard to the vessels). One can speak of unfolding succession with regard to the vessels of the sefirot of Atzilut, but not with regard to the lights within those vessels. The lights within Atzilut are absolutely simple. They are the direct illumination and revelation of Ein Sof Himself. There is one revelation, and it is not divided into different levels. Therefore, there is no unfolding succession between levels with respect to the lights, but only with respect to the vessels. This parenthetical statement pertains to Atzilut in particular since that is where the lights are first enclothed in the vessels. Lights are not really enclothed in vessels before Atzilut. Furthermore, in the worlds below Atzilut, light is the outcome of unfolding succession. It descends from a light that has already been enclothed in vessels.

שֶׁנִּקְרָאוֹת ‘בְּלִי מָה׳ בְּסֵפֶר יְצִירָה שֶׁאֵינָן בִּבְחִינַת יֵשׁ וּמַהוּת מוּשָּׂג

They are called " beli ma " ("nothingness"; see Job 26:7) in Sefer Yetzira , for they do not have a substance and a defined essence, The ten sefirot that are one with Ein Sof are called beli ma, connoting beli mahut, "without essence." In any case, they lack a comprehensible essence. Although we are talking about a defined number of sefirot, which have a defined essence, they are called beli ma. This is because we, who are "creations," cannot comprehend them. Our comprehension is limited to the realm of "existence," or "substance." "Substance" can be defined and related to, while "nothingness" is totally incomprehensible. The essence of the sefirot lies in the realm of "nothingness." We can comprehend this realm's existence, but not its essence.

וּכְמוֹ הָאֵין סוֹף, דְּלֵית מַחֲשָׁבָה תְּפִיסָא בֵּיהּ כְּלָל וּכְמוֹ שֶׁכָּתוּב: ״וּפָנַי לֹא יֵרָאוּ״ (שמות לג,כג)

like Ein Sof , whom no thought can comprehend at all, as it is written, "But My face shall not be seen" (Ex. 33:23), With regard to our comprehension, the essence of the sefirot is the same as Ein Sof, God Himself, who is of course above and beyond the ten sefirot. Moses asks God, "Please show me Your glory" (Ex. 33:18), and God answers him, "You will see My back, but My face will not be seen" (Ex. 33:23). This statement can be understood to relate to all of human understanding: The "face," which is in the spiritual, inner realm, can never be comprehended. It is comparable to a person's inner self, what he thinks and feels, as opposed to what he communicates to others. A human being can never convey his true inner self to someone else, and this is all the more true with regard to God's "face": It cannot be seen or understood. Only God's "back," that which He reveals to the outside, that which relates to the creations and to the particular individual, can be comprehended by that individual. Generally speaking, the sefirot of Atzilut, which are united with God, are part of the "inner realm." On the other hand, God's revelation in the worlds is the expression of His "external dimension." His revelation in the worlds is analogous to the way an individual speaks to others or performs an action in this world. In contrast, His revelation in Atzilut corresponds to that which the person understands and feels within his soul. Concerning the revelation of a person's spiritual faculties such as knowledge or love, it is impossible to distinguish between the soul and the faculties through which the revelation takes place, for the person, his soul, and its faculties are one. So too with regard to the Divine, the understanding within the level of Atzilut is divine understanding, which is understood by God. Likewise, Ḥesed of Atzilut is divine Ḥesed, and so forth. This is the unity between God and the sefirot of Atzilut. In any case, that which He understands, we do not understand. If even Moses himself could not comprehend the essence of the sefirot of Atzilut, which constitute God's "face," where did his comprehension of these levels come from, and furthermore, where does our (external) comprehension of these levels come from?

וּנְבוּאַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם וְהַשָּׂגָתוֹ הָיְתָה מִפֶּרֶק עֶלְיוֹן דְּנֶצַח דז״א.

while the prophecy of Moses our teacher, may he rest in peace, and his comprehension, was from the upper portion of Netzaḥ of Zeir Anpin . As explained in epistle 19, Moses' (inner) comprehension did not extend to the inner realm of Atzilut, but only to its external dimension. Human beings cannot comprehend the divine intellect and understanding that is manifest in the sefirot of Ḥokhma, Bina (Understanding), and Da'at (Knowledge). They can, however, comprehend the effects and expression of the divine intellect within the sefirot of Atzilut, which are referred to in Kabbala as the partzuf of Zeir Anpin, or "Small Face." In fact, the effects and expression of the divine intellect can be comprehended only in the lower sefirot of Zeir Anpin: Netzaḥ, Hod (Splendor), Yesod (Foundation), and Malkhut (Kingship). These sefirot relate to the outside: to the created beings and their perceptions. The author of the Tanya is explaining that Moses' comprehension came from below and reached the highest point of Netzaḥ. The author of the Tanya now returns to his main point. In order to explain his earlier statement that the sefirot are divine with respect to creating existence from nothingness, but not with respect to transmutation, he expounds on the concept of transmutation.

וּבַהִשְׁתַּלְשְׁלוּת, הֶעָלוּל הוּא מוּקָּף מֵהָעִילָּה וּבָטֵל בִּמְצִיאוּת אֶצְלוֹ

In an unfolding succession, the effect is encompassed by the cause, and is subsumed in its reality, As stated above, unfolding succession refers to the connection between cause and effect. This is a close and essential connection: The effect is not separate from the cause, but is encompassed within it. The author of the Tanya states that the effect does not have its own essence. Unlike when something is created "from nothingness," nothing about it is obviously new. Rather, it develops and detaches from the existing entity.

כְּזִיו הַשֶּׁמֶשׁ בַּשֶּׁמֶשׁ

like the radiance of the sun in the sun, This idea can be better understood through a physical example, which is cited several times in the Tanya. Light cannot be separated from its source. It has no reality in and of itself. If it is separated from its source, then it does not exist. As is explained in the Tanya, it sometimes seems as if the light is a separate entity. For example, the sunlight that shines on the earth appears to exist independently of the sun. However, this is only because we cannot see the sun itself when we see this light. Likewise, divine light (and speech) appears to exist independently because we do not see the divine Speaker at the same time. God, however, is present everywhere, and thus the most appropriate analogy is to sunlight that is within the sun itself. There, it is clear that the sunlight is not a separate entity, but is encompassed within the sun. The effect is encompassed and subsumed in the cause: another example. Elsewhere in the works of Chabad, an additional example is brought, which pertains to the human, spiritual experience: the example of a teacher and student. The teacher has his own intellect and way of understanding, and the student has his. Before the teacher begins teaching, the student's intellect is encompassed within that of the teacher. The teacher's intellect incorporates every aspect of what he knows and has known in the past. Even after the teacher has finished teaching and the student's intellect exists within the student, ostensibly separate from the teacher's intellect, it is still encompassed within the teacher's intellect. The entirety of the student's learning is like a light that emanates from the teacher's intellect. It is completely subsumed in the teacher's intellect and has no essence of its own.

כְּמוֹ שֶׁכָּתוּב בַּפַּרְדֵּס מֵהָרָמָ״ק (שער ו פרק ו).

as written in Pardes Rimmonim, by Rabbi Moshe Kordevero (6:6). Pardes Rimmonim discusses the unfolding succession that occurs between the sefirot: In unfolding succession, the effect is subsumed and encompassed within the cause; thus there can be no reality of "existence from nothingness," whether between the sefirot or between the different spiritual levels in the higher worlds.

וְאַף גַּם צִמְצוּמִים רַבִּים מְאֹד לֹא יוֹעִילוּ לִהְיוֹת גֶּשֶׁם עָב כֶּעָפָר מֵהִשְׁתַּלְשְׁלוּת הָרוּחָנִיּוּת מִשְּׂכָלִים נִבְדָּלִים

And even a very great many constrictions will not be effective to form physical matter as dense as dust, from the unfolding succession of spiritual from transcendent intellects, "Transcendent intellects" are entirely spiritual and are wholly distinct from our material conceptions. Consequently, physical matter cannot be transmuted from them. There are a certain number of stages of constriction and unfolding succession that must take place for a small "existence" to evolve from a greater one. However, when there is no connection between two entities, when they are not on the same conceptual plane, no number of constrictions or transitions can link them. Thus the transition from spiritual to physical is an example of "existence from nothingness."

אֲפִילּוּ

even of the angels, Unlike the divine intellect, which is all-encompassing, angels are distinct spiritual beings. They are appointed to connect the Divine, which is separate and infinite, to the creations within the worlds. Even the greatest angel relates only to one part of the world. For example, each animal on the divine chariot, such the face of the lion, the face of the ox, and so on (see Ezek. 1:10), relates to one aspect of creation. Although these beings possess immense spirituality, they are each concerned with only one aspect of creation, and thus cannot bring about the creation of physical reality, no matter how many stages are involved.

אֶלָּא לִהְיוֹת רוּחַ הַבְּהֵמָה מִפְּנֵי שׁוֹר

except in there being an animal spirit from "the face of the ox," The angel that is "the face of the ox" on the divine chariot cannot create a physical ox. However, it can create the "spirit" of the ox. Every physical reality in the world has a spiritual force that gives it life. The "animal spirit" is the unique abstract form of a specific animal. The "face of the ox," on the other hand, is the general spiritual force pertaining to the concept of "the animal." It is the source of all animals, and of all the "animalism" found in human beings and in the world. There is a vast distance between the "face of the ox" and the "animal spirit." In one sense, they signify the full scope of what the mind is able to perceive, from the smallest detail to the general rule that applies to a matter in its entirety. Nonetheless, even this extends only as far as the animal spirit, and not to the physical animal itself. The final stage, the transition from individual spirituality to physical reality, is not merely an additional step in the process. It is a transition of a different kind. It does not constitute "existence from existence," but rather "existence from nothingness."

כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר וְעַיֵּין שָׁם.

as explained elsewhere; see there. These other works written by the author of the Tanya are not mentioned to provide a source for the matter under discussion, but rather to expand on it. The emphasis here is on the great descent of "existence" from "nothingness." In Torah Or, however, the emphasis is on the ascent within "existence." Existence is on a very low level, but due to this very fact, we can understand that its origins are exceedingly high. The vast disparity attests not only to the lowliness of the lower realm, but to the loftiness of its supernal source, which is so high that it cannot be comprehended below. When a source is in the realm of comprehension (and unfolding succession), the lower realm is subsumed in it and is not "existence from nothingness." However, when the source is so high that it cannot be comprehended, that which is created from it can sense itself to be "existence from nothingness," meaning it was created from the high source but does not perceive any relationship between them.

וְיֵשׁ מֵאַיִן נִקְרָא ‘בְּרִיאָה׳ בִּלְשׁוֹן הַקּוֹדֶשׁ

And something coming into being as existence from nothingness is called " beria " (creation) in the sacred tongue (Hebrew). The term "beria " describes the transition, the leap, from "nothingness" to "existence." Regardless of the number of stages of evolution, of cause and effect, that may be traversed, none can lead from "Creator" to "creation." Likewise, there is no sequence of thought and comprehension through which a creation is able to comprehend its Creator. As stated, something akin to this leap is found also in the created worlds, between the spiritual realm and the physical realm. Regardless of the number of steps that may be taken, the spiritual cannot become physical, and likewise, the physical can never comprehend the spiritual with the means at its disposal.

וַהֲגַם שֶׁהַיֵּשׁ הַנִּבְרָא הוּא גַּם כֵּן כְּלָא חֲשִׁיב קַמֵּיהּ דְּהַיְינוּ שֶׁבָּטֵל בִּמְצִיאוּת

Granted that the entity [yesh ] that was created is also considered nothingness before Him; that is, it is subsumed in His divine reality, When we say that a particular creation is "existence from nothingness," this means that it is not subsumed in the Creator. Rather, it perceives itself to be an "existing" being. The author of the Tanya explains that this does not mean that the creation truly is an "existence." Instead, it appears to be an "existence," because from its perspective, the Creator is "nothingness." This is because the creation is not situated "before" the Creator, but rather is found behind barriers and concealments that obscure His presence, and as a result it seems as though He is not there. The creation is "existence" in the shadow of the Creator. It is like a small light that shines in a shaded area. However, when the creation is "before Him," when the shadow is removed and the great light is revealed, and the Creator can be seen together with the creation, then the creation is like nothing. It is subsumed in the divine reality.

לְגַבֵּי הַכֹּחַ וְהָאוֹר הַשּׁוֹפֵעַ בּוֹ מֵהַכֵּלִים דְּעֶשֶׂר סְפִירוֹת דאבי״ע

in relation to the force and light which courses through it from the vessels of the ten sefirot of Atzilut , Beria , Yetzira, and Asiya , The creation is not subsumed only to the essence and being of God, who is beyond the bounds of the world and of creation. Rather, it is nullified also in relation to the sefirot in which God is revealed, and through which He creates and gives life to the worlds. The creations are thus nullified not only in the divine light within the sefirot, but also in relation to the vessels of the sefirot. Furthermore, they are nullified not only with regard to the sefirot of Atzilut, but also in relation to the sefirot of the other three worlds. The world of Atzilut consists of ten sefirot. These are the universal sefirot, which pertain to all the worlds. In addition, each world has its own ten sefirot: the sefirot of Beria, the sefirot of Yetzira, and the sefirot of Asiya. In each world, the ten sefirot are the embodiment of the Divine: divine Ḥokhma, divine Ḥesed, and so forth. In other words, the Divine is revealed in each world through the sefirot of that world. For example, in the world of Beria there is Ḥokhma of Beria, Ḥesed of Beria, and so forth; and in the world of Yetzira there is Ḥokhma of Yetzira, and so forth. Thus with regard to each world, the divine revelation in the sefirot is akin to the "Creator" in relation to a creation. Likewise, it corresponds to the soul in relation to the body, light in relation to its vessel, and the spiritual dimension in relation to the physical dimension.

שֶׁהַקַּו אוֹר אֵין סוֹף בָּרוּךְ הוּא מֵאִיר בָּהֶם

in which the line of the light of Ein Sof , blessed be He, illuminates, As explained at the beginning of Etz Ḥayyim, this line refers to the light that illuminates the space that remains after a constriction. It is called a "line" because it is an "inner" light that enters the vessels. In contrast, light that is a "circle" encompasses the vessels but does not enter them. The source of the "circle" is the light of Ein Sof in its pre-constriction state. The "line" is therefore the divine light that illuminates the worlds through the vessels of the ten sefirot. The divine light illuminates divine Ḥesed within the vessel of Ḥesed, divine Ḥokhma within the vessel of Ḥokhma, and so on. The vessels, which are the sefirot in the different worlds, adapt the light to each particular world. For example, the sefira of Ḥesed of the world of Beria reveals a light of Ḥesed that pertains to Beria. In any case, the divine light, which is the light of the primordial line, radiates part of the light of Ein Sof in all of the sefirot within all of the worlds. Consequently, even though the light of Ein Sof passes through the sefirot, all creations are nullified before it, just as they are subsumed to the Creator Himself.

וּכְזִיו הַשֶּׁמֶשׁ בַּשֶּׁמֶשׁ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים חֵלֶק ב.

like the radiance of the sun in the sun, as explained in Likkutei Amarim , part 2. It is explained in Sha'ar HaYiḥud VeHa'emuna (chap. 3) that the nullification of the creations in relation to the Creator is analogous to the nullification of sunlight within the sun. Sunlight has no reality in and of itself, separate from its source. Likewise, the light of the "line" and all the creations that exist within it are completely subsumed to the Divine, the source of this light. This analogy, which was already mentioned in this letter, is cited here once again in order to emphasize the asymmetry that it contains. On earth, sunlight is perceived as a real, self-contained "entity," because we do not see it alongside the sun itself. However, on the surface of the sun, this light is nothing.

הַיְינוּ קַמֵּיהּ דַּוְקָא, שֶׁהִיא יְדִיעָתוֹ יִתְבָּרַךְ מִלְמַעְלָה לְמַטָּה אֲבָל בִּידִיעָה שֶׁמִּמַּטָּה לְמַעְלָה הַיֵּשׁ הַנִּבְרָא הוּא דָּבָר נִפְרָד לְגַמְרֵי, בִּידִיעָה וְהַשָּׂגָה זוֹ שֶׁמִּמַּטָּה, כִּי הַכֹּחַ הַשּׁוֹפֵעַ בּוֹ אֵינוֹ מוּשָּׂג כְּלָל וּכְלָל

Yet this applies specifically "before Him," which is His knowledge, from above to below. However, with regard to knowledge that is from below to above, the created entity is a completely separate thing, in this knowledge and comprehension from below, as the force that courses through it is not comprehensible in the slightest. With regard to the sun, there can be light that is "before" the sun, within the sun itself, and light that is far from the sun and concealed from it. However, the meaning of "before Him," with regard to God, is unclear, for God is everywhere, and nothing is "external" to Him or distant from Him. The author of the Tanya defines this term: "Before Him" pertains to God's knowledge of the creations, from above to below. The creations' reality is entirely nullified in this knowledge. In contrast, the creations' knowledge, from below to above, is a limited knowledge that cannot comprehend Ein Sof. Accordingly, within this knowledge a creation is a real entity, and the incomprehensible Divine is "nothingness."

וְגַם אֵין עֲרוֹךְ זֶה לָזֶה כְּלָל וּכְלָל

Also, there is no comparison between them whatsoever, In addition to the fact that created "existence" cannot possibly comprehend the force that forms and sustains it, and accordingly, it constitutes an "existence" that is not nullified, there is an ontological disparity between them, not merely an epistemological one. This is a crucial point, because an ontological gap means that the "existence" is not merely an illusion. Rather, it is a reality that is desired by God. It has a purpose, and it exists as a result of His inner will. The idea that it is "existence from nothingness" because it cannot comprehend its source through da'at taḥton is an important element of its divine service. It can nonetheless be subsumed in God's knowledge, for its entire being is dependent on God's knowledge.

לָא מִינֵּיהּ וְלָא מִקְצָתֵיהּ מֵהָעֵרֶךְ שֶׁמֵּהֶעָלוּל אֶל הָעִילָּה, שֶׁהֶעָלוּל יוֹדֵעַ וּמַשִּׂיג אֵיזֶה הַשָּׂגָה בְּעִילָּתוֹ וּבָטֵל אֶצְלוֹ עַל יְדֵי יְדִיעָה וְהַשָּׂגָה זוֹ

not from the whole nor from part of it, from the value of the effect to the cause. For the effect knows and attains a certain comprehension of its cause and is nullified in relation to it by means of this knowledge and comprehension. While "existence from nothingness" signifies a relationship in which no comparison can be made, a "cause and effect" relationship incorporates comparison. The cause is in the same conceptual realm as the effect. This pertains to the effect's highest level, the summit of its comprehension. On this level, the effect is able to comprehend the reality and essence of the cause, the fact that the cause is the source of its existence. Consequently, the effect perceives itself as nullified in relation to the cause.

וְגַם בְּמַהוּתָם וְעַצְמוּתָם אֵין הֶפְרֵשׁ גָּדוֹל כָּל כָּךְ, רַק שֶׁזֶּה עִילָּה וְזֶה עָלוּל

Likewise, with regard to their existence and essence there is no great difference, only that this is a cause and this an effect, In terms of their essence, cause and effect belong to the same realm and their essence is aligned in the same manner. The difference between them pertains to their respective levels: One is higher and the other is lower. Nonetheless, they are successive levels.

וְלָא מִינֵּיהּ וְלָא מִקְצָתֵיהּ,

but there is not the slightest measure of the difference between the essence of a created entity and the

מֵאַיִן לְיֵשׁ וְלָכֵן נִקְרָא ‘יֵשׁ מֵאַיִן׳ דַּוְקָא.

essence of the force and light that courses through it and brings it to existence from nothingness. Therefore, it is called specifically "existence from nothingness." The difference between cause and effect is not the same as the difference between a created being and the force that causes it to exist. Like this force, the cause influences the effect and brings it into existence. However, the force is essentially distinct from the creation. It is neither of the same type, nor of the same order of magnitude. Consequently, the creation is called "existence" in comparison to this force, which is called "nothingness." That which forms the creation is of a completely different essence. It is incomprehensible and is not found on the same plane of reality, and as a result, we refer to it as "nothingness." In order to clarify what he wrote at the beginning of this letter, that the sefirot are like the Divine with respect to the creation of "existence from nothingness," the author of the Tanya has explained the concept of "existence from nothingness." He explained that the term beria, creation, pertains to this concept. "Existence," the creation, stands on one side of an infinite and incomprehensible chasm, and on the other side there is "nothingness," the Creator. Now, the author of the Tanya goes on to explain that the border between "existence" and "nothingness" is not only the border between this world and the essence of Ein Sof. It relates also to the more subtle and complex definitions of "existence" and "nothingness." This allows space for the concept of the sefirot as the Divine with respect to the creation of "existence from nothingness."

וְהִנֵּה רֵאשִׁית הַיֵּשׁ הַנִּבְרָא וּתְחִילָּתוֹ הֵן הַכֵּלִים דְּעֶשֶׂר סְפִירוֹת דבי״ע

Now, the beginning of the created entity and its initial state are the vessels of the ten sefirot of Atzilut , Beria , Yetzira, and Asiya , The phrase "the beginning of the created entity and its initial state" indicates that the created entity does not comprise one fixed point but rather a wide range of levels and definitions. The line separating the Creator from the creation is not a fixed one. Instead, there are various fine lines that wind between the worlds, between the lights and the vessels, and between the definitions of "existence" and "nothingness," as will be explained below. "The beginning of the created entity" refers to the vessels of the ten sefirot of the worlds of Beria, Yetzira, and Asiya. It was explained above that each world has ten sefirot. They are the revelation of the Divine in that world, which forms the world and sustains it through Ḥokhma, Ḥesed, Gevura, and so forth. Thus, the term "created entity" chiefly refers to the created worlds themselves, as well as all that they contain. The divine light that shines in a particular world is the light of the ten sefirot of that world, and "the beginning of the created entity" is a reference to the vessels of these sefirot. The sefirot occupy a unique position between Ein Sof and the creations. From the perspective of the creations, the sefirot are an expression of the Divine and there is no separation between them and the Divine. However, from the perspective of Ein Sof, the sefirot are distinct essences, light within vessels, which relate to the "created entity." In this sense, the line between "existence" and "nothingness" passes through the sefirot as well, and the precise location of its passage is yet to be determined. The first distinction is between the "lights" and the "vessels." This is why the author of the Tanya states here that the beginning of the created entity relates to the vessels.

וְגַם הָאוֹרוֹת נֶפֶשׁ רוּחַ וְנִבְרְאוּ מִבְּחִינַת הַנְּשָׁמָה דְּעֶשֶׂר סְפִירוֹת דִּבְרִיאָה יְצִירָה עֲשִׂיָּה שֶׁהוּא אֱלֹקוּת

and also the lights – nefesh and ruaḥ – were created from the level of the neshama of the ten sefirot of Beria , Yetzira, and Asiya , which is divinity, Moreover, within the category of the "lights," there is another, more subtle distinction that concerns "the beginning of the created entity." With regard to the light within the sefirot, there are different levels, just as there are in the soul that inhabits the body. These levels are nefesh, ruaḥ, and neshama. Neshama, the highest level, is the expression of the Divine, the Creator, both in relation to the vessels of the ten sefirot and in relation to the light on the levels of nefesh and ruaḥ. The levels of nefesh and ruaḥ pertain to the "created entity."

וְהֵן הַלָּמֶ״ד כֵּלִים דְּמַלְכוּת דַּאֲצִילוּת.

and they are the thirty vessels of Malkhut of Atzilut . The neshama animates, with divine vitality, the sefirot in the created worlds. This level of "neshama " in each world – Beria, Yetzira, and Asiya – derives from the thirty vessels of Malkhut of Atzilut. As explained previously, the world of Atzilut is the expression of the Divine in relation to the created worlds. The divine light flows from there. It becomes enclothed in each of the other worlds and gives them life. The sefira of the world of Atzilut that descends and is enclothed in the other worlds is Malkhut. The formation of any "created entity" that is separate and distinct occurs in the sefira of Malkhut. Just as human speech is a spiritual force that connects to others, divine speech, Malkhut of Atzilut, is the attribute that relates to the "created entity." As stated elsewhere, the essence of Malkhut is the concept of "There is no king without a nation." Kingship has no reality unless the king rules over other people who are separate from him and far inferior to him. Malkhut and sovereignty signify rulership over some other being. This being can be ruled over only if it perceives itself as separate. The attribute of Malkhut is thus the key to the existence of the separate "created entity." Any such reality, on any level, derives in one way or another from the sefira of Malkhut. Malkhut is concerned with the "vessels." The lights embody that which is within, and the vessels signify the external dimension, that which relates to the other. In human communication, it is not the speaker's intentions and thoughts that are transmitted to the hearer. Instead, it is the letters of the alphabet, the "vessels" of speech rather than its "lights." Why are there thirty vessels? Each set of ten sefirot is the expression of the Divine in relation to the specific world in question. Consequently, these frameworks are not mere unfolding successions that descend from the world that preceded them. Rather, the light within each set of sefirot is connected to the Divine within Atzilut, and to Malkhut of Atzilut. However, the Malkhut of Atzilut that gives life to the ten sefirot of Beria bears no resemblance to that which gives life to the sefirot of Yetzira, nor that which gives life to the sefirot of Asiya. The difference lies in the fact that there are three levels of vessels within Malkhut: internal, middle, and external. Thus, there are three levels, each of which comprises all of the ten sefirot, and these are the thirty vessels of Malkhut. The inner ten become the soul of the sefirot of Beria, and likewise, the middle ten are drawn into Yetzira and the external ten are drawn into Asiya.

וְכֵן בַּאֲצִילוּת מֵחִיצוֹנִיּוּת הַכֵּלִים דְּעֶשֶׂר סְפִירוֹת דַּאֲצִילוּת שֶׁהֵן אֱלֹקוּת ‘נִבְרְאוּ׳ הַהֵיכָלוֹת דַּאֲצִילוּת

The same is the case for Atzilut : From the externality of the vessels of ten sefirot of Atzilut , which are divinity, the palaces of Atzilut were "created," Even within the world of Atzilut, there is a comparable transition from that which is divine to that which is worldly, from "nothingness" to "existence." There is "existence" in the world of Atzilut, although it is more subtle than the "existence" in other worlds. It is not a true "created entity," but rather what is referred to elsewhere as "emanated existence." Nonetheless, in terms of the inner dimension of Atzilut, this too is "existence from nothingness." The ten sefirot of Atzilut, the lights and the vessels of that world, reveal the Divine, not only in relation to the worlds of Beria, Yetzira, and Asiya, but also in relation to the reality that they create in Atzilut itself. This is the transition that is referred to here. The reality that is formed is known as "the palaces of Atzilut," and it constitutes "existence" with respect to the sefirot of Atzilut.

שֶׁמִּתְלַבֵּשׁ בָּהֶן בְּחִינַת הָעִיגּוּלִים דְּעֶשֶׂר סְפִירוֹת

in which the aspect of the "circles" of the ten sefirot is enclothed, As mentioned, palaces are a scope, rather than specific objects. Thus, the light that is enclothed in the palaces, which gives them life and sustains them, is that of the "circles." It is not an Inner Light, but an encompassing one, which creates an encompassing reality, that of the palace. The aspect of the "circles" of the ten sefirot is enclothed in the palaces. As explained earlier, the light of the "line," is the Inner Light that moves from level to level and creates a connection of unfolding succession between cause and effect. This is an unbroken connection in which the effect comprehends its cause. Accordingly, the effect can never be a separate entity from the cause. The line is the light's path. It comprises one line that extends from above to below. In contrast, with regard to the Encompassing Light of the circle, the "receiver" is unable to comprehend it, and as a result, this light forms the reality of "existence." Although generally speaking, Encompassing Light is on a higher level than Inner Light, it facilitates the creation of the more distant reality, which is seemingly separate from its supernal source. As explained, this is the reality of the palaces, which resembles a world, and likewise, in a certain sense, a "vessel" and the human body. The light is not constricted in order to enter a particular boundary or vessel. Consequently, it encompasses a "whole." This encompassing "perimeter" is like a foundation upon which each object grows and develops in its unique way. Thus, the palaces of Atzilut are the place within the world of Atzilut that contains the entities of "emanated existence."

וְגַם גּוּפוֹת הַמַּלְאָכִים דַּאֲצִילוּת, שֶׁהֵן בְּחִינַת ‘יֵשׁ׳

as well as the bodies of the angels of Atzilut , which are considered as "substance," The bodies of the angels of Atzilut were likewise created from the external dimension of the vessels of the sefirot of Atzilut. The palaces of Atzilut are a "place," and every place has a "soul." This refers to beings that exist in that place and reveal its Inner Light. The angels of Atzilut are such beings.

וּכְמוֹ שֶׁכָּתוּב: ״וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה״ (איוב ד,יח)

as it is written: "And to His angels He attributes misconduct" (Job 4:18) – The simple interpretation of this verse is concerned with the deficiency of the angels. "His angels" are the angels near Him, the angels in Atzilut. Just like God's servants in the lower worlds, the angels of Atzilut are deficient in some sense, despite the fact that they are His own angels and are close to Him.

שֶׁאֵינָן בִּבְחִינַת בִּיטּוּל לְגַמְרֵי כְּעָלוּל לְגַבֵּי עִילָּתוֹ.

for they are not entirely subsumed, like an effect in relation to its cause. The word tahala in the verse comes from the term for light. The light of the angels is not perfect, for they are not entirely subsumed in holiness. The angels possess a body, which assigns to them their own reality and thus conceals the infinite divine light to some degree. As stated at the outset, an "effect" is completely subsumed in its "cause." Because the effect is able to comprehend its cause and the fact that it is the sole source of its entire existence, any feelings experienced by the effect necessarily derive from and exist within the cause. "Existence," on the other hand, whether large or small, occurs in the space that is not subsumed, in the fog that obscures its ability to perceive its source. After explaining the meaning of "existence" in the world of Atzilut – the palaces and the bodies of the angels – the author of the Tanya goes on to discuss "nothingness," the beings in the world of Atzilut that are an expression of the Divine.

אַךְ נִשְׁמוֹת הַמַּלְאָכִים שֶׁיָּצְאוּ מִזִּיוּוּג הַנְּשִׁיקִין

However, the souls of the angels that emerged through the act of coupling of kissing, Unlike the bodies of the angels, their souls do not constitute "existence." Rather, an angel's soul is something more spiritual. It is like a flow of the light of the sefirot into the angel's reality. This spiritual flow is called "coupling of kissing." It is like the kiss of a human being, which constitutes a more spiritual connection relative to physical coupling.

וְכֵן נִשְׁמוֹת הָאָדָם שֶׁיָּצְאוּ מִזִּיוּוּג דזו״נ דַּאֲצִילוּת

and likewise the souls of man that emerged through the act of coupling of Zeir Anpin and Nukva of Atzilut , The human soul in Atzilut is on an even deeper level than the souls of the angels in Atzilut. For this reason, and because it is ultimately enclothed in a physical body, the human soul emerges through the coupling of Zeir Anpin and Nukva, whereas the souls of the angels emerge, as explained above, through the coupling of kissing. The difference between these two types of "coupling" is like the difference between spiritual coupling and physical coupling. The coupling of Zeir Anpin and Nukva is analogous to physical human coupling. This does not result only in the creation of a spiritual reality. Instead, it can produce an actual physical reality, another human being, who is not merely a spiritual illumination that derives from the father or mother, but rather is a real, complete reproduction of the father and mother. Likewise, in the higher realm of Atzilut, Zeir Anpin and Nukva embody the "male" and "female" in relation to the worlds. Zeir Anpin is the "small face" of Atzilut. It comprises the attributes that reflect the inner dimension of Atzilut in a way that relates to the worlds. Nukva is Malkhut, the source of all the worlds as they are manifest in Atzilut. This refers to the Divine Presence, which permeates everything and gives life to all things, even the very lowest, by means of divine life force. The coupling of Zeir Anpin and Nukva is thus the most comprehensive definition of the union of giver and receiver, of God and the worlds. While "coupling of kissing" is on a deep level, a kind of preparation for union within the divine being, the coupling of Zeir Anpin and Nukva constitutes a true union with Malkhut, with reality, and with the "other." From this type of union, the souls that are enclothed in a body in our world emerge, becoming separate beings. Each one is like a copy, or a "child," of God Himself.

קוֹדֶם שֶׁיֵּרְדוּ לבי״ע אֵינָן בִּכְלָל ‘יֵשׁ׳ וְדָבָר נִפְרָד בִּפְנֵי עַצְמוֹ, אֶלָּא הֵן מֵעֵין בְּחִינַת אֱלֹקוּת

before they descended to Beria , Yetzira, and Asiya , they are not in the category of "existence" and a separate thing in and of themselves. Rather, they are a kind of divinity The souls are destined to descend to the worlds of Beria, Yetzira, and Asiya, and to be enclothed in the physical body. However, before they descend, they are rooted in a higher realm, the world of Atzilut. The souls are like something "divine" in the sense that they are not separate beings. They are a part of the divine and contain nothing that is not divine. However, they do not possess Godliness in all its infinite scope. A specific angel or soul has already been designated, and it will become a creation once it has descended into the created worlds and become enclothed in the vessels of Beria, Yetzira, and Asiya. However, while it is still in Atzilut, it is comparable to an internal desire or thought that relates only to the self, as though painting a picture on the inside that will correspond to the external actuality. In the supernal realm of Atzilut, this desire is united with the Divine, the One who desires and envisages it. However, there is still no connection to the worlds and their boundaries at this point. There is no consideration of precisely how and to what extent the soul will be manifest within these boundaries.

בְּצִמְצוּם עָצוּם

in an immense constriction. The souls are a kind of divinity, but immensely constricted.

וּכְעֵין הַכֵּלִים דְּעֶשֶׂר סְפִירוֹת דַּאֲצִילוּת שֶׁהֵן בִּבְחִינַת גְּבוּל, עַל יְדֵי צִמְצוּם אוֹר הָאֵין סוֹף הוּא הַקַּו

And they are like the vessels of the ten sefirot of Atzilut , which are considered limits, by means of the constriction of the light of Ein Sof , which is the line The souls in the world of Atzilut are like the vessels of the sefirot of Atzilut. As stated at the beginning of this letter, these vessels are united with the Divine. They are part of the divine "nothingness" rather than the "existence" in that realm. The following passage applies to both the souls and the sefirot of Atzilut, although below, in the parenthetical statement and afterward, it seems to refer only to the souls. The vessels of the sefirot and the souls in Atzilut are limited as a result of the constriction of the light of Ein Sof. The dimensions of the constricted light of Ein Sof are severely limited. When this light enters the empty space formed by the constriction of Ein Sof and becomes enclothed in all the vessels and worlds, it is referred to in Kabbala as the "line."

הַמְלוּבָּשׁ בְּנֶפֶשׁ רוּחַ נְשָׁמָה שֶׁלָּהֶם וּכְמוֹ צִמְצוּם הָרִאשׁוֹן לִהְיוֹת חָלָל וכו׳

that is enclothed in their nefesh , ruaḥ, and neshama , and like the first constriction, for there to be a void… The "line" is the constricted light of Ein Sof, that is enclothed in the vessels. In Atzilut, the vessels are the ten sefirot of Atzilut, and in the soul, they are the levels of nefesh, ruaḥ, and neshama. It is well known that of the five levels of the soul – nefesh, ruaḥ, neshama, ḥaya, and yeḥida – the lower three souls' light is enclothed in these three levels as an inner light. In contrast, the soul's light shines within ḥaya and yeḥida as a surrounding light. The constriction of the line that is enclothed in the sefirot and souls of Atzilut is like a continuation of the very first constriction. The significance of this statement, that the constricted light in the vessels of the sefirot and in the soul is like the first constriction, lies in the fact that the transition point from Ein Sof to the limited realm and the creations is not far beyond us, at the inception of the unfolding succession. Rather, it penetrates the sefirot, the worlds, and the soul. It may be said that this transition point, as well as the Infinite One Himself, is with us in all places, and is not found only in the realms far above us. The following parenthetical statement relates to what was said above. The description of the order of unfolding succession, from the sefirot of Atzilut to the created worlds, addressed the unique status of the palaces, angels, and souls in the world of Atzilut. The palaces and the bodies of the angels are distinguished from the souls of the angels and the souls of human beings. The palaces and the bodies of the angels constitute "existence" in relation to the sefirot. The souls, on the other hand, are not "existence." They are not separate entities, but are a kind of expression of the Divine and the sefirot. However, this description of the souls pertains to when they are still in the world of Atzilut. The parenthetical statement addresses the possibility that certain souls could descend into the worlds in the same state that they are in in the world of Atzilut. Would these souls then be "existence" or "nothingness"?

(וְאַף גַּם לְאַחַר שֶׁיָּרְדוּ הַנֶּפֶשׁ רוּחַ נְשָׁמָה דַּאֲצִילוּת לְעוֹלָם הַזֶּה לַצַּדִּיקִים הָרִאשׁוֹנִים

(And even so, after the nefesh , ruaḥ, and neshama of Atzilut descended to this world, to the first tzaddikim, Souls that descend to the worlds just as they are in Atzilut are conferred upon the great tzaddikim, those who possess what is called "a soul of Atzilut." Even while they are in the physical body, such souls think and feel as though they were in the world of Atzilut.

אֶפְשָׁר שֶׁלֹּא נִשְׁתַּנָּה מַהוּתָן לִהְיוֹת דָּבָר נִפְרָד מֵאֱלֹקוּת, וְלָכֵן הָיוּ מִסְתַּלְּקוֹת כְּשֶׁרָצוּ לַחֲטוֹא בְּטֶרֶם יֶחְטְאוּ.

it is possible that their essence did not change to become a separate thing from divinity, and therefore they would depart when they wanted to sin, before they would sin. Even when they descend into this world, these souls are still in Atzilut. In all their manifestations, they comprise one essence and revelation, and it is united with God just like it is in the world of Atzilut. These souls do not become part of the physical world, but rather they are borne on it for as long as this remains possible. Since the Divine is completely concealed here, this world is capable of sin. Our world can take on the form of kelippa, and this does not contradict its reality. The world's "reality" refers to the order of things, which can be seen as flowing from and receiving from the Divine, yet can also be seen as standing on their own. Thus, in its essence, the physical world can take on the form of sin and kelippa. This is not true in the higher worlds, and it is certainly impossible in the world of Atzilut, whose entire essence is a direct, unmediated expression of the Divine. Consequently, a soul of Atzilut can be in the physical world as long as there is no sin there, and all is arranged in a way that does not contradict the divine revelation. The world might not reveal the Divine, but in any event, it must not express the opposite. However, from the moment that the matter of "sin" arises as a possibility, the souls of Atzilut can no longer remain in the world, and they depart. The line between "existence" and "nothingness" in the world of Atzilut runs between the palaces and the bodies of the angels, which constitute "emanated existence," and the human souls and the souls of the angels, which constitute "nothingness." The author of the Tanya comments that there are other worlds beyond this, which, like the souls, constitute "nothingness," and not "existence."

וְקָרוֹב לוֹמַר שֶׁגַּם הָאֲלָפִים וּרְבָבוֹת עָלְמִין דְּיָתְבִין בַּגּוּלְגַּלְתָּא דְּאָרִיךְ אַנְפִּין וּזְעֵיר אַנְפִּין, אֵינָן עָלְמִין מַמָּשׁ, כְּעֵין הַהֵיכָלוֹת דַּאֲצִילוּת וּבְחִינַת ‘יֵשׁ׳, אֶלָּא כְּעֵין נִשְׁמוֹת הַמַּלְאָכִים שֶׁיָּצְאוּ מִזִּיוּוּג הַנְּשִׁיקִין

It is reasonable to say that even the thousands and myriads of worlds that are seated in the skull [ gulgalta ] of Arikh Anpin and Zeir Anpin are not actual worlds, like the palaces of Atzilut, and considered a substance, but rather are like the souls of angels that emerged through the act of coupling of kissing The "skull" refers to Keter (Crown), which is higher than Atzilut. It corresponds to the human skull, which is superior to the brain and also encompasses it. Like the human souls and the souls of the angels, which were discussed in connection with the palaces of Atzilut, the worlds in the skull do not constitute "existence." They are not a separate entity, but rather are a kind of expression of the Divine. These spiritual manifestations arise from the spiritual "coupling of kissing." They are analogous to the emotions that result from a kiss between two people, in contrast to the actual, living child that results from physical coupling.

וְנִקְרְאוּ עָלְמִין לְגַבֵּי בְּחִינַת הַגּוּלְגַּלְתָּא וְדִיקְנָא)

and are called worlds in relation to the skull and beard.) These higher worlds, which are located in the skull, are referred to as "worlds," olamot. This word derives from the term he'elem, concealed. The Divine is concealed in these worlds. As a result, they perceive themselves as separate entities, as "existence," but only in relation to the skull and the beard. These worlds do not obscure the divine light in Atzilut at all. Nonetheless, they are called "worlds," because they conceal the Divine on a level that is higher than Atzilut: the level of the skull and the beard. Now, the author of the Tanya returns to that which he was discussing before the parentheses: The souls, which, like the sefirot of Atzilut, are a kind of expression of the Divine.

אַךְ אֵינָן אֱלֹקוּת מַמָּשׁ לִבְרוֹא יֵשׁ מֵאַיִן

Yet they are not actual divinity, to create existence from nothingness, These souls are like the sefirot of Atzilut. However, they are not exactly the same. As explained earlier, the sefirot of Atzilut are actually divine. The shared aspect between God Himself and the sefirot is defined as the ability to create existence from nothingness.

מֵאַחַר שֶׁכְּבָר יָצְאוּ וְנִפְרְדוּ מֵהַכֵּלִים דְּעֶשֶׂר סְפִירוֹת, שֶׁבָּהֶן מְלוּבָּשׁ הַקַּו מֵאוֹר אֵין סוֹף שֶׁהָאוֹר הוּא כְּעֵין הַמָּאוֹר

since they already emerged and were separated from the vessels of the ten sefirot , in which the line is enclothed, from the light of Ein Sof . For the light is like the luminary itself, The souls came from the inner dimension of the vessels of Atzilut. They were not a separate entity, and were subsumed to the vessels. Nonetheless, once they emerged from the vessels, they were no longer the same thing. The line that comes from the light of Ein Sof, which carries the power of Ein Sof to form existence from nothingness, is no longer manifest in the souls: It does not act through them to create existence from nothingness. Light is merely a glimmer of the luminary. Nonetheless, since there is nothing in the light aside from the luminary, it transmits and expresses part of the luminary's essence that is "like the luminary" because what the light emits is a pure expression of the luminary's essence.

הוּא

which is the essence and being of the Emanator, blessed be He, and is not the effect of some preceding cause, God forbid. The luminary's essence is that of emanator and creator. Nothing else emanated it. It emanates other entities, and it alone is the original source. This kind of reality does not exist in our world, where every reality was preceded by a different one. Consequently, it is incomprehensible to the human mind. This is exactly what the author of the Tanya is teaching here: Beyond that which is familiar to us, there is something that is not created or emanated. Instead, it is the Creator and the Emanator, who is above all that is created and emanated. This is God Himself.

וְלָכֵן הוּא לְבַדּוֹ בְּכֹחוֹ וִיכָלְתּוֹ לִבְרוֹא יֵשׁ מֵאַיִן וְאֶפֶס הַמּוּחְלָט מַמָּשׁ בְּלִי שׁוּם עִילָּה וְסִיבָּה אַחֶרֶת קוֹדֶמֶת לַיֵּשׁ הַזֶּה.

Therefore, He alone has the power and ability to create existence from nothingness and actual absolute nullity, without any other cause or reason that preceded this existence. Since God was not created by something that preceded Him, He alone is able to create existence from nothingness. None of the creations or emanations can do so. Before God, there was no "existence," but only absolute and total nothingness. The idea of God as "one" coheres with the idea of God as the Creator of existence from nothingness. God's unity makes it impossible for any other reality to coexist with Him. He alone, set apart from all the worlds, is able to start from absolute zero and create existence from nothingness.

וּכְדֵי שֶׁיִּהְיֶה הַ׳יֵּשׁ׳ הַזֶּה, הַנִּבְרָא בְּכֹחַ הָאֵין סוֹף, בַּעַל גְּבוּל וּמִדָּה נִתְלַבֵּשׁ אוֹר אֵין סוֹף בְּכֵלִים דְּעֶשֶׂר סְפִירוֹת דַּאֲצִילוּת וּמִתְיַיחֵד בְּתוֹכָן בְּתַכְלִית הַיִּחוּד עַד ‘דְּאִיהוּ וְגַרְמוֹהִי חַד׳ לִבְרוֹא בָּהֶן וְעַל יָדָן, בְּרוּאִים בַּעֲלֵי גְּבוּל וְתַכְלִית

In order for this "substance," which is created through the power of Ein Sof , to have a limit and measure, the light of Ein Sof becomes enclothed in the vessels of the ten sefirot of Atzilut and is united within them in the ultimate union, until "He and His attributes are one," creating with them and through them creatures of limits and finitude, Just as the luminary, or Emanator, is infinite, the light that it emits is also infinite, for the light is like the luminary. However, "created entities" are by nature limited. By definition, a "substance," or "existence," must have a "border" that separates it from Ein Sof. In the phrase "He and His attributes are one," "He" refers to the luminary, as well as the light that is like the luminary, while "attributes" refers to the vessels of the ten sefirot, which are finite. Only through the complete union of these can finite creations be formed. The creations are brought into being by means of the finite sefirot, and the light that is enclothed in these sefirot. The phrase "limits and finitude" indicates that a creation's limits are its very end and purpose. The purpose of creation is realized through these limits.

וּבִפְרָט עַל יְדֵי הִתְלַבְּשׁוּתָן בבי״ע.

especially by means of their enclothing in Beria , Yetzira, and Asiya . The created worlds, Beria, Yetzira and Asiya, and in particular this world, the physical world of action, constitute the main limits that are the purpose of the creations, and the final outcome of unfolding succession.

אָמְנָם מוּדַעַת זֹאת שֶׁעִיקַּר הִתְהַוּוּת הַיֵּשׁ וְדָבָר נִפְרָד לְגַמְרֵי

However, it is known that the main coming into existence of a substance and an entirely separate entity "Existence from nothingness" is not comprised of only one level. As mentioned, there is a subtle degree of "existence" in the world of Atzilut, and more discernible levels in the created worlds. Three additional levels are discussed here: "entirely," "separate," and "entity." Each one relates to one of the three created worlds: Beria, Yetzira, and Asiya. The lower down a world is in the unfolding succession, the darker and more closed off it is. The "existence" within it is more separate and pronounced, until ultimately it perceives itself to be completely independent, as though there is no higher force that forms it and gives it life.

הוּא מִמַּלְכוּת דַּאֲצִילוּת

is from the Malkhut of Atzilut , In order to connect to the finite creations, the light of Ein Sof is enclothed in all ten sefirot of Atzilut. However, the formation of the separate "existence" takes place primarily through Malkhut of Atzilut. This sefira gathers the light from all the sefirot and conveys it to the domain of the other worlds. Similarly, in the soul, Malkhut is speech, which combines the faculties of the soul – the intellect and emotions – and releases them in the appropriate form and garments so that others are able to receive them. Apart from the fact that Malkhut is the last of the ten sefirot of Atzilut, and accordingly, it is the outcome of all their activities, there are also deeper reasons why Malkhut is the source of the other worlds' existence. The author of the Tanya goes on to outline these reasons.

שֶׁנַּעֲשָׂה עַתִּיק דִּבְרִיאָה

which becomes the Atik Yomin (Ancient of Days) of Beria , Malkhut of Atzilut is the Keter of the world of Beria. The inner dimension of Keter is called Atik. This signifies "ancient," or "beyond," or "detached," as in the verse "He who moves [hama'etik ] mountains" (Job 9:5). The full name of this level is Atik Yomin: that which is beyond worldly time and dimensions. A physical crown that a person wears is not part of his body like his head or heart is. It is above him and separate from him, yet it belongs to him. Likewise, Keter belongs to the ten sefirot, yet it is distinct from them and connects to that which is beyond them. Essentially, Keter is the mediator between the ten sefirot and that which is above them. Keter of Atzilut is the mediator between the Emanator and the emanated, Keter of Beria is the mediator between Beria and Atzilut, and so forth. As with any mediator, Keter contains something from both of the levels that it connects. The external dimension of Keter relates to and encompasses the world and sefirot that are below it. This dimension is called Arikh Anpin: the long, large, all-encompassing face. On the other hand, the inner dimension of Keter is Atik Yomin. It is distinct from the world and sefirot that are below Keter. Instead, it relates to the reality that is above and beyond the ten sefirot. Thus, Malkhut of Atzilut, which becomes the Atik of Beria, is the source and sustainer of the world of Beria, yet at the same time, it is detached from it. This combination of impact and distance creates the reality of a separate "existence" below. It receives the flow of the life force and sustenance, yet it does not perceive Malkhut of Atzilut, which is "Atik," separate from it. Instead, it sees itself as a separate entity.

כִּי ‘אֵין מֶלֶךְ בְּלֹא עָם׳ וכו׳

as "there is no king without a people…" This concept is now explained in another way. The phrase "There is no king without a nation" is mentioned in the ancient works in relation to the sefira of Malkhut. It indicates that this sefira exists and has meaning only when there is an "am." In its most basic sense, this is referring to an actual nation: the people over whom the king rules. The king cannot be called a king if he has no people to rule over. However, on a deeper level, the word am can be explained differently. It derives from the term imum, dimming, as in the phrase "dying [omemot ] coals." This refers to any object whose source of vitality and existence does not shine within it in a way that is clear and revealed. Rather, it is blurred and concealed. As a result, it is not subsumed to its inner source, but appears to be a distinct, independent entity. "There is no king without a nation" means that one is not "king" over himself or his children, for children are subsumed to their parents and are essentially united with them. He is "king" only over others. Other attributes do not have this requirement, even when they relate to others. For example, a person may possess the attribute of kindness. If there are other people around him, he can express this attribute through giving. However, even if he does not reveal his kindness, he is still a kind person: The qualities of kindness are found in his essence. With regard to the attribute of kingship (Malkhut ), however, if the one who is ruled over is removed, nothing remains of the essence of kingship. Malkhut refers to power and authority, and power is something that is held over others. There is no power involved if an act would have been carried out in any case. When a person's hand performs his will, for example, it has no choice in the matter and no desire to do anything else. There is power and Malkhut only when there is a conflicting desire that must be changed, whether by means of coercion or persuasion. As explained with regard to the phrase in the prayer book, "And His kingdom they willingly accepted upon themselves," Malkhut exists only when it is willingly accepted by another.

וְגַם רִיבּוּי הַנִּבְרָאִים וְהִתְחַלְּקוּתָן, שֶׁנִּבְרְאוּ בְּכֹחַ הָאֵין סוֹף יָחִיד וּמְיוּחָד בְּתַכְלִית הוּא עַל יְדֵי רִיבּוּי הָאוֹתִיּוֹת

In addition, the multitude of created beings and their divisions, which were created through the

הַיּוֹצְאִין מִמַּלְכוּת, פִּי ה'

power of Ein Sof, who is absolutely, completely one, is achieved by means of the multiplicity of the letters that emerge from Malkhut , the mouth of God, Thus, Malkhut creates "existence from nothingness." Now, the author of the Tanya describes an additional aspect of Malkhut: God is absolutely and entirely "one," whereas creation is comprised of a multitude of creatures that are distinct from one another. Accordingly, in addition to its state of "existence from nothingness," creation's state as a "plurality" derived from "unity" is likewise unique to the sefira of Malkhut. Malkhut is the speaking mouth, the five organs of articulation from which the letters that "speak" and create the worlds emerge. While the other sefirot do not contain letters, but one indivisible, internal concept, Malkhut is a multitude of letters. Ḥokhma, for example, perceives one overall picture. In the emotive sefirot, too, the internal emotion is one, just as the soul is one. Speech, on the other hand, breaks down knowledge and emotions into many different letters and words. Of course, letters and words combine to form particular meanings. Nonetheless, only the letters themselves are transmitted. They are the essence of speech.

"וּבְרוּחַ פִּיו כָּל צְבָאָם״ (תהלים לג,ו) וה׳ מוֹצְאוֹת הַפֶּה הֵן מה׳ גְּבוּרוֹת דְּנוּקְבָּא.

"by the breath of His mouth, all their hosts" (Ps. 33:6). The five organs of articulation are from the five aspects of Gevura , restraining forces, of Nukva . "The heavens" refers to the spiritual reality, the source and vitality of our physical reality. "All their host" are the multitudes of angels who convey the spiritual abundance into the worlds and divide it among them. There are many angels are because they are "by the breath of His mouth": They are created and sustained by means of the letters of divine speech, of which there are a vast number when one considers all their combinations. The pronunciations of the twenty-two letters result from the voice being employed in twenty-two different ways. First, however, the voice is divided into five parts. As in human speech, these are the five organs of articulation: the throat, palate, tongue, teeth, and lips. They form the twenty-two letters, which join together in countless different combinations, and these combinations create the worlds. Divine light, like the human voice, is divided up by the aspects of Gevura. Gevura is the force that separates and limits, while Ḥesed is the connecting and unifying force. Thus, the five aspects of Gevura are what break down the simple voice at the outset, dividing it up into the five organs of articulation.

וּלְזֹאת נִקְרֵאת עָלְמָא דְּאִתְגַּלְיָא

For this reaon, Malkut is called the revealed world, As mentioned above, Malkhut is divine speech. It corresponds to human speech, which is revealed to other people, while the other faculties of the soul are concealed from them.

כִּי בָּהּ נִגְלֶה כֹּחַ אוֹר אֵין סוֹף לִבְרוֹא יֵשׁ מֵאַיִן, שֶׁלֹּא עַל יְדֵי עִילָּה וְעָלוּל.

since in it the strength of the light of Ein Sof is revealed, to create existence from nothingness, not through cause and effect. "Existence from nothingness" is a type of creation that does not occur through cause and effect. Here, a deeper reason is given for why Malkhut is called "the revealed world." The capacity of Malkhut to reveal the divine light in the lowest realms, so that it is perceived as "existence from nothingness," derives from a supernal power that is manifest in Malkhut. This power is essentially higher than all the other sefirot. It was explained in epistle 5 that with regard to human speech, the information conveyed may be on a lower level than that which is found within the intellect and emotions, the faculties of the soul. Nonetheless, the capacity of speech to flow outward, toward others, reveals a higher force, which the other spiritual faculties do not possess. This force comes from beyond the human being, from Keter, which is what enables the person to convey part of himself to the outside, to other people. Thus the term "the revealed world" is not used to diminish Malkhut of Atzilut in relation to the other sefirot because of the fact that it is revealed, whereas they are concealed due to their loftiness. Rather, it expresses the superiority of Malkhut of Atzilut, which reveals the power of the light of Ein Sof Himself, while the other sefirot reveal only what is within them. It said at the beginning of this epistle that only God Himself can create "existence from nothingness." Consequently, any creation of "existence from nothingness" is from Him, and it is possible to say that He is revealed in that place. The power of Ein Sof is revealed specifically through Malkhut of Atzilut, because "existence," that which is separate from the higher "nothingness," is formed through this sefira.

אֲבָל ט׳ סְפִירוֹת הָרִאשׁוֹנוֹת, נֶאֶצְלוּ בְּהִשְׁתַּלְשְׁלוּת עִילָּה וְעָלוּל וְאוֹר הָאֵין סוֹף הוּא מְלוּבָּשׁ בַּחָכְמָה לְבַדָּהּ.

The first nine sefirot , by contrast, emanated through unfolding successions of cause and effect, and the light of Ein Sof is enclothed in Ḥokhma alone. The nine sefirot of Atzilut that are above Malkhut did not emanate through the process of "existence from nothingness," in which the power of Ein Sof is manifest. Instead, they emanated from one another through unfolding successions of cause and effect: In each level, the level directly above it is revealed, but nothing higher than that. As mentioned above, the light of Ein Sof Himself is manifest only in the transition of "existence from nothingness," which constitutes a transformation to a completely different essence and world. This light is not revealed in the sefirot that evolve from one another by way of cause and effect, with the exception of Ḥokhma. Ḥokhma is the first sefira and it receives from the "nothingness" beyond the limits of the sefirot. Consequently, the verse states, "Wisdom, where [me'ayin ] will it be found?" (Job 28:12). This can be interpreted to mean that Ḥokhma comes from the light of Ein Sof, which is "ayin," "nothingness." Thus Ḥokhma alone is an emanation of Ein Sof, a kind of "existence from nothingness." However, after Ḥokhma itself, there is no creation of "existence from nothingness" in the nine sefirot above Malkhut. There is only cause and effect, which is akin to "existence from existence."

וְזֶה שֶׁנֶּאֱמַר: ‘נָעוּץ תְּחִלָּתָן בְּסוֹפָן׳ (ספר יצירה פרק א משנה ז).

This is the meaning of the statement: "Their beginning is affixed to their end" (Sefer Yetzira 1:7). This statement describes the connection, that exists within every system/structure between beginnings and endings. The initial thought that constitutes the very beginning of a process is revealed in its conclusion, which is where the original intention is fully realized. Here, as in Sefer Yetzira, this is mentioned in relation to the sefirot. There is a special connection between the "beginning" and "end" of the sefirot, between Keter, which is above the sefirot, and Malkhut, which influences the worlds below the sefirot. In the soul, too, there is a connection between a person's initial, internal desire, and the act that is ultimately carried out in accordance with that desire. The desire is brought to fruition only through the act, and it is formed only through the act. The act is the only thing that can be said to embody the desire itself.

כִּי כֶּתֶר הוּא מְמוּצָּע בֵּין הַמַּאֲצִיל לַנֶּאֱצָלִים

For Keter is a mediator between the Emanator and the emanated, The mystical works contain various interpretations of the status of Keter. Some include it among the sefirot, while others state that it is part of Ein Sof. It is concluded that Keter of Atzilut is a mediator between the Emanator and the emanated. In all other realms, too, Keter is a mediator between successive worlds. A mediator is one who stands in the middle, between two levels. It does not entirely belong to either one of them, for it contains something from both.

וְיֵשׁ בּוֹ בְּחִינָה הָאַחֲרוֹנָה שֶׁל הָאֵין סוֹף.

and it contains the final aspect of Ein Sof . Every mediator contains something from each of the two levels that it stands between. Thus in Keter of Atzilut, there is something from Atzilut and something from the Emanator, Ein Sof. When Keter is affixed to Malkhut it conveys that essence of Ein Sof, of God Himself, to Malkhut. As explained above, this is the power of Ein Sof that is found in Malkhut, the power to create "existence from nothingness." Nonetheless, the "final aspect of Ein Sof " is not derived from the inner dimension of Ein Sof, but the external dimension. To some degree, it may be regarded as the "conclusion" of Ein Sof. This is analogous to two people who are very different from one another, such as one who is spiritually great and the other spiritually deficient. They cannot meet on the spiritual plane, through their wisdom or emotions. However, they are able to meet in the practical results of their internal processes.

וְלָכֵן נִקְרָא ‘כֶּתֶר מַלְכוּת׳ כִּי אֵין כֶּתֶר אֶלָּא לַמֶּלֶךְ

This is why it is called Keter of Malkhut (Crown of Sovereignty), for no one but a king has a crown, The sefira of Keter is called Keter of Malkhut. Since "Their beginning is affixed to their end," Keter is designated for Malkhut. It is bound to Malkhut, and they are essentially one. Kings have crowns, whereas sages, warriors, and so forth, do not. Likewise, with regard to the sefirot, Keter relates to Malkhut more closely than any of the other sefirot. As explained above, the power of Ein Sof within Keter, the ability to create "existence from nothingness," is revealed only through Malkhut. This phrase emphasizes the unity of the concepts of Keter and Malkhut: There is no such thing as a crown without a king, and likewise, there is no such thing as a king without a crown. They are two sides of the same coin. Keter connotes surrounding and encompassing. It signifies that which is beyond the scope and confines of reality. It refers specifically to the crown of a king, for the king is raised above his kingdom, and is separate from his nation. Consequently, Malkhut signifies power, for this is the only way that a king is able to relate to his "nation," to those beings that are separate from him. Because of the very fact that he is elevated and distinct, the king allows, and sustains, the existence of this distant, separate reality. This is akin to the creation of "existence from nothingness."

וְגַם כִּי בְּחִינָה אַחֲרוֹנָה דְּאֵין סוֹף הִיא מַלְכוּת דְּאֵין סוֹף.

and also because the final aspect of Ein Sof is the Malkhut of Ein Sof . The essential connection between Keter and Malkhut is clear from all sides. Previously, it was described how we see Keter from below, conveying its light and flow to Malkhut. However, the connection between them is also apparent from above. In essence, Keter is Malkhut, for at its source, it is the Malkhut of Ein Sof. In relation to the worlds, Ein Sof is the "Keter," which is separate from, and elevated above, everything else. Accordingly, Malkhut of Ein Sof has the essence of Keter.

וְלָכֵן גַּם הַמַּלְכוּת דַּאֲצִילוּת נִקְרָא כֶּתֶר מִמַּטָּה לְמַעְלָה

Therefore, the Malkhut of Atzilut is also called Keter , below and above, Thus, when viewed from above, Keter is Malkhut, and when viewed from below, Malkhut is Keter. Consequently, from all angles, Malkhut is Keter. What is the meaning of mimata lemala, "below and above"? Ostensibly, mimata, literally "from below," indicates the world of Beria: Just as Malkhut of Ein Sof is the Keter of Atzilut, Malkhut of Atzilut is the Keter of the created worlds. While this is indeed true, based on what is written below, mimata lemala refers primarily to the world of Atzilut itself, rather than to the transition between worlds. In other words, the power of Ein Sof in Malkhut of Atzilut does not relate only to the worlds of Beria, Yetzira, and Asiya, which are like "existence from nothingness" with respect to this sefira. Rather, from all possible angles, this is the reality. Regardless of which level we look at, and from which perspective, Malkhut is Keter, in relation to both that which is below it and that which is above it. This is because the power of the light of Ein Sof, which is beyond any definition, is revealed within Malkhut. Accordingly, just as Keter emits the light of Ein Sof from above, Malkhut emits it from below, in a different way. Elsewhere, two types of light are discussed: direct light and returning light. Direct light is the light of the ray, which illuminates from above to below. It is analogous to visible light that emanates from its source and increasingly diminishes as it moves further away from it, eventually reaching a point where it ceases to flow. Returning light corresponds to light that is reflected from below, from that faraway place where the light no longer penetrates. Direct light is referred to as "direct" because it shines directly from the luminary onto whichever object it reaches. Returning light is the light that is sent back from the threshold where the direct light vanishes. Direct light refers to the unfolding succession in its current state, as we see it. From its abstract, spiritual source above, it descends, unfolding and becoming more and more material as it moves further down. Similarly, within the human being, every action begins on the higher plane of the soul, within one's consciousness. From there, it descends to the realm of emotion and relationship, and from there, to thought, speech, and action. In contrast, returning light refers to the uncertain, inner unfolding of the same. One's actual deeds constitute the end of the process, and accordingly, it can be said that action precedes and causes all the other stages, even the most spiritual and abstract. Direct light is obvious and apparent: It is the world that was formed by the Creator, and this the world that we perceive at first sight. On the other hand, returning light is never clear. The place that returns it possesses no light of its own, and it is uncertain that it will be light, that it will shine, as it were, even on the Creator Himself, for this depends on how the human being reacts down below, in the physical world. The returning light is a mystery that God has concealed since the beginning of Creation. It may be said that direct light is revealed because it comprises God's "speech" to the worlds and the souls. This is the speech that forms us and is directed toward us. In contrast, returning light is concealed, because it is not intended for us or our world, but for God Himself. From His concealed place on high, God Himself asked the question "Which is the direct light?" and He alone receives the answer "The returning light." This "answer" is what Malkhut sends back from the lowest realm. As a result, it is higher than all direct light, because it is the "speech" that addresses God Himself, who is above all worlds and limits. Thus Malkhut is the tenth and final sefira with respect to the path of the direct light that comes from above. However, it is the first sefira with respect to the returning light that comes from below. This is the meaning of what is written here, that Malkhut is Keter "mimata lemala," "below and above."

וּמַה גַּם כִּי בְּרִיאַת הַנְּשָׁמוֹת מִמֶּנָּה לִהְיוֹת יֵשׁ וְדָבָר נִפְרָד בִּפְנֵי עַצְמוֹ בְּעוֹלַם הַבְּרִיאָה

and especially as the creation of souls occurs through it, to become a substance and a separate entity in and of itself in the world of Beria . This is another aspect of the revelation of the power of Ein Sof in Malkhut of Atzilut. It was explained above that the creation of "existence from nothingness" occurs through the power of Ein Sof (Keter ) alone. In addition, there is also a true revelation of Ein Sof in the creation of souls. When a soul descends and is enclothed in the lower world, it perceives itself as "existence," as a separate entity, much like the lower world itself. Nonetheless, the soul is truly a part of the Divine, and the creation of the soul, whereby it is drawn down into the created worlds, is a revelation of the power of Ein Sof through Malkhut. This revelation is revealed by the Inner Light into the worlds, into the "existence" where the Divine is not manifest. When an internal revelation like this develops and ascends properly, it will be deeper and more essential than the revelation of the encompassing light of Ein Sof in Keter.

וְנִקְרָא בְּשֵׁם לֵידָה

This is called birth, In Kabbala, the creation of the souls into the lower worlds through Malkhut of Atzilut is called "birth." Above, the author of the Tanya discussed the "souls of Atzilut." These souls exist in the world of Atzilut, and the most exceptional ones descend, in their "Atzilut " state, into the created worlds. However, in truth, all souls originate in Atzilut. The souls that are referred to as souls of Beria, Yetzira, or Asiya are called this by virtue of their revelation in those worlds: They are enclothed in the vessels and forms of a particular world. They are found in Atzilut within the general source of all souls: Their component parts derive from it, and those components are part of the essence of the congregation of Israel, of all Jewish souls. However, as individual souls, they are not in Atzilut. Accordingly, their descent into the created worlds is seen as a "birth." When a fetus is in the womb, it is part of its mother. It becomes a distinct individual only upon being born. This does not pertain only to the body, but also to the soul, which is no longer subsumed in the supernal source of all souls, but is enclothed in the physical body and world. The moment of birth is the moment of the formation of a person's unique self. From that point on, he begins to feel things like hunger and fear. However, unlike other creations, the soul is a part of God even after birth. No matter where it is, it is an expression of the Divine. It is the divine element within the human being and the world, and it reveals and illuminates God to the extent that it is able to do so. Thus the soul, which was formed through Malkhut of Atzilut (also referred to as "the congregation of Israel," the gatherer of all Jewish souls), is not only a product of the power of Ein Sof, like the worlds themselves are. It also manifests the light of Ein Sof wherever it is found.

כִּקְרִיעַת יַם סוּף, דִּ׳בְעַתִּיקָא תַּלְיָא׳.

like the splitting of the Red Sea, which "depends on the level of Atik ." It is stated in Kabbala that the splitting of the Red Sea is analogous to the birth of all souls. The kabbalistic works explain the calendar year in terms of the life cycle of the soul: its birth, development, and coupling, followed by birth once again. The seventh day of Passover, when the Red Sea was parted, is identified as the day when the souls were born. The Zohar states that the splitting of the Red Sea "depends on the level of Atik " (Zohar 2:48a). It was explained above that Atik is the inner dimension of Keter, or in other words, the power of Ein Sof within Keter. Thus, the splitting of the Red Sea, like the birth of the souls, depends on Atik, the power of Ein Sof, since Ein Sof is the only One with the capacity to create "existence from nothingness." From this perspective, the splitting of the Red Sea is not merely "existence" that originates from "nothingness," but rather "existence" that reveals the "nothingness" within all the "existence" in this world.

וְגַם כָּל גִּידּוּל הַנְּשָׁמוֹת כָּל ז׳ חֳדָשִׁים, מִזִּיוּוּג שֶׁל שְׁמִינִי עֲצֶרֶת עַד שְׁבִיעִי שֶׁל פֶּסַח

Likewise, the entire growth of the souls all seven months, from the coupling of Shemini Atzeret until the seventh day of Passover, Here, the author of the Tanya goes into further detail about the souls' birth. Shemini Atzeret is the culmination and conclusion of the festivals that fall in the month of Tishrei. It couples with Malkhut (the Divine Presence), for on Shemini Atzeret, Malkhut receives a new flow from God. This flow issues from the essence of Ein Sof and is absorbed into Malkhut. This is why we start saying morid hageshem, "He makes the rain fall," in our prayers on Shemini Atzeret. Accordingly, the winter months, until the seventh day of Passover, are the months of "gestation."

הוּא כְּמוֹ גִּידּוּל זו״נ בְּבֶטֶן אִימָּא עִילָּאָה שֶׁהוּא עַל יְדֵי אוֹרוֹת עֶלְיוֹנִים מֵאִימָּא עִילָּאָה, וּמִלְמַעְלָה לְמַעְלָה

is like the growth of Zeir Anpin and Nukva in the belly of the "Higher Mother," which occurs by

עַד אֵין סוֹף הַמִּתְלַבֵּשׁ בָּהּ כָּל ט׳ אוֹ ז׳ יַרְחֵי לֵידָה.

means of the supernal lights from the "Higher Mother," and even higher, until Ein Sof , which enclothes itself in it throughout the nine or seven months of birth. The development of the soul before its birth is akin to the growth of Zeir Anpin and Nukva in the belly of the "Higher Mother," which is Bina. Zeir Anpin and Nukva are compared to children, and Bina is their "mother." Before Zeir Anpin and Nukva are revealed, before they begin to influence the worlds, they are encompassed within Bina like a fetus in the womb. Like the fetus, they receive nourishment from that which their "mother" ingests, namely, the supernal lights of Bina itself, which Bina receives from Ḥokhma, and Ḥokhma receives from Ein Sof. Thus during these months, there is no revelation or birth of "existence from nothingness." Nonetheless, the spiritual preparation for this takes place. All those higher forces, the forces of Ein Sof, are gathered together. Coupling, gestation, and birth in the soul. For an emotion to be "born" in the human soul, and even more so, for speech or action to be "born," the stages of "coupling" and "gestation" must first take place. "Coupling" refers to the union of Ḥokhma and Bina, the father and mother of everything that happens within the human being. There is a flash of consciousness, or Ḥokhma, and this is absorbed by Bina. In the stage of "gestation," the person contemplates and integrates the matter, and the insight grows and takes on a particular form. Finally, at "birth," the emotion itself is born. It is no longer incorporated within the intellect, in Bina, but can perceive itself as totally separate, and behave accordingly. For example, if someone bumps into a person, and the person who he collided with does not think about it further, then nothing happens. However, the flash of a thought may enter his mind that perhaps the other person was attempting to hurt him. He might continue to contemplate this, ruminating over the idea that the person planned the act, considering what he may have been thinking, and so forth. The more he thinks about it and paints a picture of it in his mind, the more this picture grows and evolves, and ultimately, a feeling of fierce anger is generated. This feeling can then become independent of one's understanding, and of what actually took place. The same thing can occur with regard to love for another person, and likewise, as is explained at length in other hasidic works, with regard to the "holy" emotions: love of God and fear of God. One's contemplation must be continuous, one step after another, and it must take place over the course of time. The process and time are essential to the "birth" of a real, viable, concrete emotion such as love or fear.

וְכָכָה הוּא בִּבְרִיאַת נְשָׁמוֹת וּמַלְאָכִים לְעוֹלַם הַבְּרִיאָה

So too, with regard to the creation of souls and angels for the world of Beria . Above, it was explained that the souls of humans and angels that descend into the worlds are formed through Malkhut of Atzilut. Their creation is comparable to the development of Zeir Anpin and Nukva in Atzilut. Malkhut of Atzilut is like the "(lower) mother" of the souls born in the world of Beria.

וְגַם כָּל עִיקָּר וְשֹׁרֶשׁ הַטִּיפָּה שֶׁמְּקַבֶּלֶת וּמִתְעַבֶּרֶת מז״א

In addition, the whole essence and root of the drop that it receives and with which it is impregnated by Zeir Anpin is from the mind of father and mother, Zeir Anpin is the male "counterpart" of Malkhut. Through it, Malkhut conceives and gives birth to the souls. This is akin to physical intercourse, where the woman receives a "drop" that contains the essential male forces necessary for a child to grow, and the essential forces that will exist within the child. Malkhut receives the drop from Zeir Anpin (the emotive sefirot ). However, the source of the drop is not in Zeir Anpin, but in the "mind of father and mother," which are Ḥokhma and Bina. In ancient texts, it is common to represent the source of a man's semen as being in his brain. Just like in the physical world, every birth, the formation of every new being, is the result of coupling. On all levels, the union of male and female is the only thing that can create a new entity that is not merely an extension of that which existed previously. This is true with regard to the spiritual dimension of the soul, and likewise with regard to the divine being in the world of Atzilut. The "drop" that Zeir Anpin places within Malkhut derives from the union of the higher levels, Ḥokhma and Bina.

וּבְכָל זִיוּוּג נִמְשֶׁכֶת לְאַבָּא וְאִמָּא מֵאֲרִיךְ אַנְפִּין וְעַתִּיק יוֹמִין וּמִלְמַעְלָה לְמַעְלָה עַד אֵין סוֹף.

and in each coupling it is drawn to father and mother, from Arikh Anpin and Atik Yomin , and even higher, until Ein Sof . Furthermore, each coupling of "father and mother" is drawn from a coupling on an even higher level. "Coupling" refers to the joining of male and female, two opposites. A connection between opposites is possible only by virtue of a flow from above, because that which connects them cannot be a part of either one of them. Rather, it must come from a higher place that incorporates both of them. Both must recognize and accept its superiority and authority. Moreover, coupling does not evoke a flow only from the level above it. Essentially, it evokes the entire unfolding succession, because each flow from above stems from an even higher level. Here, the lower coupling in Atzilut, the union of Zeir Anpin and Malkhut, which leads to the birth of the souls, starts with a flow that is higher than both of these dimensions: a flow from the brain. This flow into the lower realm derives from the higher coupling in Atzilut, the union of "father" and "mother," or Ḥokhma and Bina. The coupling of "father" and "mother" is drawn from Keter: from Arikh Anpin, the external dimension of Keter, which relates to the worlds, and beyond that, from Atik Yomin, the inner dimension of Keter, the Emanator in relation to Himself up to Ein Sof. The process is similar within the soul, and likewise, in the human body. Prior to the creation of the "drop," both in the male and the female, a hidden biological and psychological process takes place. This process leads to the formation of the "drop": for example, the structure and essence of the sperm cell. The process is a personal, internal one. Even the individual himself is usually not aware of it. Thus in the soul, Ḥokhma and Bina, which are the "father" and "mother," come together and form a particular insight. However, one may ask why this specific flash of Ḥokhma is created, and furthermore, why it is formed in this particular manner. Moreover, what causes a person to understand it the way that he does? When we consider these questions, it becomes clear that there are entire systems of preconsciousness in the innermost dimensions of the soul, and these give rise to each specific insight.

רַק שֶׁהַכֹּל בְּהֶעְלֵם בַּמּוֹחִין

Only, everything is concealed in the mind The internal processes through which the light of Ein Sof passes into Malkhut are concealed, just as a person's consciousness and thoughts are invisible from the outside. They are concealed in the "mind," for this is the term used to represent the Inner Light that comes from above. In contrast, the "attributes" embody the connection between this light and the lower realm.

עַד לֵידַת הַנּוּקְבָּא, הַנְּשָׁמוֹת וְהַמַּלְאָכִים וְהַהֵיכָלוֹת לְעוֹלַם הַבְּרִיאָה

until the Nukva gives birth to the souls, angels, and the palaces for the world of Beria . Nukva is Malkhut, and this "birth" is "existence from nothingness." The power of Ein Sof is found throughout the unfolding succession, in every one of its stages. However, it is not revealed within all of these stages. It is analogous to a fetus that is concealed in its mother's womb: It cannot be seen, and its development is hidden. It is revealed only at its birth. When it becomes revealed within a particular form of "existence," it expresses, whether directly or indirectly, all that is above it: the fact that it has a "father" and "mother," and so forth.

נִמְצָא שֶׁזֶּהוּ גִּילּוּי אוֹר אֵין סוֹף מַמָּשׁ עַל יְדֵי הָעִיבּוּר וְהַלֵּידָה.

It follows that this is an actual manifestation of the light of Ein Sof , by means of the gestation and birth. The stages of gestation and birth conclude a process that begins, as mentioned previously, before the onset of the unfolding succession. Accordingly, the force of creation and birth that is revealed in Malkhut is not merely a manifestation of Malkhut. Moreover, it is not just a manifestation of Atzilut either. Rather, through this "birth," the creation of "existence from nothingness," Ein Sof Himself is revealed.

וּבָזֶה יוּבַן הֱיוֹת הַמִּצְוֹת בְּמַלְכוּת ה׳ שֶׁל שֵׁם הֲוָיָ״ה, וְהַתּוֹרָה בִּזְעֵיר אַנְפִּין,

Now we can understand the fact that the mitzvot are in Malkhut , the final letter heh of the name of Havaya , whereas the Torah is in Zeir Anpin , the vav of the name of Havaya , Having explained the concept of "Their beginning is affixed to their end" on a general, theoretical level, the author of the Tanya goes on to discuss its meaning and application with regard to an individual's life and divine service. The final letter heh of the name of Havaya symbolizes Malkhut, while the vav symbolizes Zeir Anpin. The connection between the Torah and mitzvot as we know them is akin to the connection between Zeir Anpin and Malkhut. Malkhut is the present reality, the final outcome of all higher levels, forces, and processes. Zeir Anpin, on the other hand, is the inner dimension of all the higher spiritual forces with respect to Malkhut. It gives expression, in the lower realm, to everything in the higher realm. Thus Torah corresponds to Zeir Anpin. It comprises all teachings, insights, and communications from above, presenting the ideal image of how reality should be. The mitzvot, on the other hand, correspond to Malkhut, for they constitute the physical implementation of these teachings.

הֲגַם שֶׁלְּמַעְלָה בַּאֲרִיךְ אַנְפִּין

and also that above, in Arikh Anpin , Arikh Anpin, the large or "long" face, is the larger domain beyond the world of Atzilut, which includes the world of Atzilut within it. In this space, the relationship between the Torah and the mitzvot is different. The partzuf of Arikh Anpin is associated with Keter of Atzilut. This level is above Atzilut, yet it is connected to that which is below it. It contains the source of everything in the world of Atzilut, including the Torah and mitzvot of that world. However, in Arikh Anpin, the Torah and mitzvot are in a different form, for it contains the abstract source of the mitzvot. In the world of Atzilut, only the effect, or "impression," of this form is present. The difference is not merely that one form is more abstract than the other. As will be explained below, it is like the difference between a seal and the impression that it makes. That which protrudes in the seal is depressed in the impression, and vice versa.

הַמִּצְוֹת הֵן בַּגּוּלְגַּלְתָּא, בַּלַּבְנוּנִית, הִיא הָאוֹרְחָא דִּבְפַלְּגוּתָא דְּשַׂעֲרֵי דְּמִתְפַּלְּגָא לְתַרְיָ״ג אוֹרְחִין דְּאוֹרַיְיתָא שֶׁבִּזְעֵיר אַנְפִּין.

the mitzvot are in the skull, in the whiteness, which is the path of the splitting of hairs, which split into the 613 paths of the Torah that is in Zeir Anpin . In Arikh Anpin, the mitzvot are in the "skull." The human skull is the bone that encloses the brain from above, and similarly, with regard to the sefirot, the "skull" is Keter, which surrounds the cognitive forces from above. In the higher realm of Arikh Anpin, the "skull" is "Keter of Keter." The skin that can be seen between the hairs on the human head is referred to as the "whiteness." Elsewhere, this is compared to the white of a piece of parchment that can be seen between the written letters. The whiteness is also described as "the path between the hairs." The hairs represent the Inner Light that is drawn from the Encompassing Light through immense constriction. The path between the hairs, on the other hand, symbolizes the path of the Encompassing Light itself from world to world. This is like a physical path that people walk on from place to place, which is free of weeds (which represent the hairs). This path splits into 613 separate paths, which signify the 613 mitzvot, for the mitzvot are called "the paths of God." These paths connect God Himself, in the most supernal realm, to the world of Asiya, where the mitzvot are performed. At the source in Arikh Anpin, there is one path, but in Zeir Anpin of Atzilut, which illuminates the other worlds, it separates into the 613 mitzvot. These can also be described as the 613 "body parts" of the King. The presence of the mitzvot in the "skull" indicates that their source is in the simple divine will that is beyond the intellect. Furthermore, this source is in the "whiteness," the path between the "hairs" that grow from the skull. The hairs symbolize the constriction and the emergence of Ḥokhma from the skull. They signify the Inner Light that is derived from the Encompassing Light. In contrast, the whiteness represents a higher level within the Encompassing Light itself: the ancient divine will, which is not constricted and drawn out as Inner Light. Even when it descends to the world of action, this level is an encompassing garment. Even in the lower realm, it resembles the simple divine will itself. It is above the intellect and beyond any definition. Having explained that the source of the mitzvot in Arikh Anpin is in Keter of Arikh Anpin, or "Keter of Keter," the author of the Tanya goes on to indicate where the source of the Torah is in Arikh Anpin.

וְשֹׁרֶשׁ הַתּוֹרָה, דְּנָפְקָא מֵחָכְמָה עִילָּאָה הוּא בְּמוֹחָא סְתִימָאָה דַּאֲרִיךְ אַנְפִּין

The source of the Torah, which emerges from the supernal wisdom, is in the sealed mind of Arikh Anpin , The Torah emerges from supernal wisdom, which is Ḥokhma of Atzilut. The Torah's source is in the "sealed mind of Arikh Anpin," which is the level of concealed Ḥokhma, also referred to as Ḥokhma of Keter.

וְהַיְינוּ הַחָכְמָה דְּטַעֲמֵי הַמִּצְוֹת

and this is the wisdom of the reasons for the mitzvot, The concealed Ḥokhma of Keter, which is higher than the Ḥokhma of the revealed Torah, is the wisdom of the divine meaning within the mitzvot. One aspect of Ḥokhma is concerned with the definitions of the mitzvot and how they should be performed. This aspect connects to the lower worlds. It relates to the way in which the Torah meets the world of action, and how the supernal will within the mitzvot moves from world to world until the mitzvot are physically carried out. However, at its source, in Keter, Ḥokhma does not relate to the act of the mitzva, but rather to its inner meaning, the meaning of the supernal will itself. The mitzva is performed in the lower realm, but its reason is revealed only above, in the concealed reality of Keter, which is beyond Ḥokhma. That is where the divine meaning behind the practical mitzvot is revealed. Thus in Atzilut, the Torah is in Zeir Anpin and the mitzvot are in Malkhut: In other words, Torah is above and the mitzvot are below. However, in Arikh Anpin, which precedes Atzilut, this relationship is reversed: Torah is in Ḥokhma of Keter, while the mitzvot are higher up, in Keter of Keter. Below, the author of the Tanya explains this in accordance with the aforementioned principle of "Their beginning is affixed to their end," which refers to Keter and Malkhut.

אֶלָּא שֶׁהוּא כְּחוֹתָם הַמִּתְהַפֵּךְ

except that it is like a reversed seal. A wax seal, for example, leaves an impression that is the exact opposite of itself: Whatever is on the right on the seal is on the left in the impression, whatever protrudes is depressed, and so forth. This "inversion" represents the relationship between that which is in Atzilut and that which is in Keter (Arikh Anpin ), which is above Atzilut. The higher levels are able to descend further, and consequently, when a level descends to an extremely low point, this indicates that its source is very high. The source of the mitzvot is exceedingly high, and as a result, when they move into the worlds, they reach the lower levels. Conversely, the Torah's source is lower, and accordingly, the Torah is higher in Atzilut and in relation to the other worlds.

וְנָעוּץ תְּחִלָּתָן בְּסוֹפָן הוּא כֹּחַ הָאֵין סוֹף בָּרוּךְ הוּא, לִבְרוֹא יֵשׁ מֵאַיִן, וְלֹא עַל יְדֵי עִילָּה וְעָלוּל, שֶׁיִּהְיֶה הֶעָלוּל מוּקָּף מֵעִילָתוֹ וּבָטֵל בִּמְצִיאוּת

And "Their beginning is affixed to their end" is the strength of Ein Sof , blessed be He, to create existence from nothingness, not by means of cause and effect, with the effect encompassed by its cause and negated in existence, The concept of the "inverted seal" is akin to that of "Their beginning is affixed to their end." As explained above, "their beginning" refers to Keter, which is higher even than Ḥokhma, the first level of Atzilut. "Their end," on the other hand, pertains to the physical creations that are below Atzilut, in the created worlds. The strength of Ein Sof is beyond all the worlds, but it is revealed in Malkhut, in the force that creates "existence from nothingness." This is a reference to the lower worlds, which are created through Malkhut. The sefirot in the world of Atzilut are connected to one another by means of "cause and effect" relationships. In a "cause and effect" relationship, the effect recognizes the cause. It perceives the fact that the cause is the source of its entire existence, and that it has no reality without this cause. Consequently, the effect is entirely subsumed in the cause.

רַק יִהְיֶה הַיֵּשׁ דָּבָר נִפְרָד מֵאֱלֹקוּת בִּכְדֵי שֶׁיִּהְיֶה הַמַּאֲצִיל בָּרוּךְ הוּא מֶלֶךְ עַל כָּל הַנִּפְרָדִים עַל יְדֵי שֶׁיְּקַיְּימוּ מִצְוֹתָיו שֶׁיְּצַוֶּה עֲלֵיהֶם

but with the substance as a separate thing from divinity, so that the Emanator, blessed be He, will be King over all separate entities, by means of their fulfilling His mitzvot that He commands them. A creation that is formed as "existence from nothingness" is separate from its source. It cannot comprehend the source's essence, and moreover, it might not even be aware of its existence. Thus, by definition, the created entity views itself as separate from the Creator, or in other words, from the Divine. As explained, Malkhut which is kingship, is applicable only if there are entities that are separate from the ruler. God desired to be King, and consequently, beings were created that bear a separate/distinct "existence". Nonetheless, their existence by itself does not give rise to Malkhut. For Malkhut to be established, these created beings must express their relationship to it. If a king declares his sovereignty by issuing a command to the people, the people must express their recognition of his rule by fulfilling the command of their own free will. As the prayer states, "His kingdom they willingly accepted upon themselves." In other words, the king's desire for sovereignty is not sufficient to establish a kingdom. The desire and will of the nation are also necessary. The people's desire is separate and distinct from the king's. It is the desire to accept the king's rule and fulfill his commands.

וְ׳סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה׳.

And "the final stage of action is first in thought." This phrase, from the piyyut Lekha Dodi, describes the other side of the phrase "Their beginning is affixed to their end." It expresses how the final stage of action, God's Kingship over the separate beings in the world of action, was present at the inception of "thought," which preceded speech and action. It was in the internal desire for Malkhut, which is referred to as Keter of Malkhut. Thus, the source of the holy deeds, the practical mitzvot, are the highest source of holiness. Henceforth, the author of the Tanya discusses the virtues of the practical mitzvot.

וְלָכֵן אָמְרוּ בַּיְּרוּשַׁלְמִי: וְלֵית לֵיהּ לְרַבִּי שִׁמְעוֹן שֶׁמַּפְסִיק לַלּוּלָב? וכו׳

In the same vein, it is stated in the Jerusalem Talmud: "But doesn't Rabbi Shimon maintain that one pauses from his Torah study for the mitzva of lulav ?" The rabbis of the Jerusalem Talmud discuss various situations where a person is required to halt what he is doing in order to recite Shema or Amida. Rabbi Shimon bar Yoḥai takes an extreme approach with regard to the importance of Torah study. He posits that a person should not interrupt his Torah study, even for the purpose of reciting Shema. Nonetheless, it becomes clear that even Rabbi Shimon acknowledges that one must suspend his Torah study in order to perform a practical mitzva that has a fixed time and cannot be carried out later, such as the taking of the lulav.

וְכָל הַלּוֹמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ שֶׁנִּתְהַפְּכָה שִׁלְיָיתוֹ עַל פָּנָיו וכו׳

And: "Whoever studies without the intent to put into practice would have been better off if the placenta he was in was twisted around…" This statement is made by Rabbi Yoḥanan in the abovementioned discussion in the Jerusalem Talmud. He is emphasizing the importance of the practical mitzvot. With regard to Torah study, study that relates to action is superior. This means study that is undertaken in order to act. The imagery here indicates that the entire reason a person is brought into the world is to perform mitzvot. For spiritual endeavors alone, there is no need for a physical body. Consequently, regarding a person who studies Torah without the intent to put it into practice, it would have been better if he had not been born.

כִּי הַשִּׁלְיָא נוֹצְרָה תְּחִלָּה מֵהַטִּיפָּה וְהִיא לְבַדָּהּ הָיְתָה עִיקַּר הַוָּלָד עַד מ׳ יוֹם, שֶׁהִתְחִילָה צוּרַת הַוָּלָד

For the placenta was initially formed from the drop, and it alone was the essence of the child until forty days after conception, when the child began to take shape. Here, the author of the Tanya explains the abovementioned image. The placenta is the vessel through which the fetus is formed during gestation. Before the fetus has any form or definition, the placenta is the major entity. According to the Sages, this stage lasts until forty days after conception. At that point, the fetus's essential structure has been formed, and its basic characteristics, such as its gender, have been defined. Before the fortieth day, there is only the reality that preexists the fetus: the reality of the placenta. This early reality continues to develop, and it is fully realized only after the person's birth and growth, when he performs a physical act with his body. If a person does not perform this act, he negates the whole course of human development by way of the placenta. In a certain sense, he reverts back to that earlier, placental stage. The author of the Tanya emphasizes the fact that this does not mean a return to the state that existed prior to conception, but rather the state that existed at the very beginning of conception, before the fetus came into being. In a certain sense, this refers to the period before the soul truly descends into the body. The groundwork and intention for this event are present, but there is not yet any connection between body and soul. There is bodily matter, namely the placenta, and there is a soul that is destined to enter into it. However, there is no real connection whereby the physical matter takes shape in accordance with the soul and its worldly role, and whereby the soul assumes the constraints of the physical body. Thus the author of the Tanya is describing neither the body nor the soul, but rather the soul that is within the body. When the soul within the body carries out God's commandments in the physical world of Asiya, it is realizing this connection by uniting the different parts of the whole. However, if the soul within the body does not carry out the mitzvot, all of this has no meaning for man himself and his descent to the world. It is as though he does not exist at all, and the only thing that remains is what existed previously: the placenta alone.

וְכָכָה הַמִּצְוֹת הֵן עִיקַּר הַתּוֹרָה וְשָׁרְשָׁהּ הֲגַם שֶׁהַמִּצְוָה הִיא גּוּפָנִית וְהַתּוֹרָה הִיא חָכְמָה, רַק שֶׁזֶּה בְּחִיצוֹנִיּוּת וְזֶה בִּפְנִימִיּוּת

So too, the mitzvot are the essence and root of the Torah, especially as a mitzva is corporeal and the Torah is wisdom, only that this one is in the externality and that one is in the internality, The source of the mitzvot is higher, yet they occur only in the lower, external layer of this world. On the other hand, the source of the Torah is lower, but it is manifest in the inner dimension of our world, in the spiritual reality of the intellect. Because the source of the mitzvot is so high, it has no expression in the inner dimension of our lowly world. Its manifestation is entirely external. We are incapable of comprehending the magnitude of the mitzvot: All we can do is perform them. This is the meaning of the idea that the mitzvot are in the external dimension.

וּכְדִלְקַמָּן.

as will be explained below. Later on in this letter, the author of the Tanya explains these elements of our divine service, Torah study, and mitzva observance. However, he does not return to this topic specifically, aside from a brief remark at the end of the letter. It is possible that he wrote more, and that the text he is referring to is no longer in our possession. This accords with the publishers' note at the end of the letter, "Until here we have found of his holy writing." However, it is also possible that the author of the Tanya is referring to the ideas that emerge based on the words that he writes below, despite the fact that they are not stated explicitly. Now, the author of the Tanya returns to the central theme of the letter: the creation and unfolding succession of the worlds from "nothingness" wherever Ein Sof reaches and creates "existence from nothingness."

וְהִנֵּה, כְּמוֹ כֵן, מִזִּיוּוּג זו״ן דבי״ע נִבְרְאוּ מֵאַיִן לְיֵשׁ כָּל הַנִּבְרָאִים וְהַנּוֹצָרִים וְהַנַּעֲשִׂים

Now, in the same manner, all the created, formed, and fashioned entities were created from "nothingness" to "existence," from the coupling of Zeir Anpin and Nukva of Beria , Yetzira, and Asiya , As discussed earlier, the souls of the world of Atzilut were "born" out of the union of Zeir Anpin and Nukva of Atzilut. Through this union, they emerged from "nothingness" in the form of "existence." Likewise, the creations in the world of Beria were formed through the union of Zeir Anpin and Nukva of the world of Beria; the creations in the world of Yetzira were formed through the union of Zeir Anpin and Nukva of the world of Yetzira; and the creations in the world of Asiya were formed through the union of Zeir Anpin and Nukva of the world of Asiya. With regard to each world, the joining of the sefirot of Zeir Anpin and Nukva is what forms the world itself, as well as the souls and angels within it.

עַל יְדֵי אוֹר הַנְּשָׁמָה שֶׁבְּתוֹכָן שֶׁהִיא אֱלֹקוּת

by means of the light of the soul within them, which is divinity, As mentioned at the beginning of the epistle, what creates "existence from nothingness" is Ein Sof Himself, and His revelation in the form of the divine light within all things. The sefirot are "the Divine" with respect to the worlds. Within the sefirot, the light is "the Divine" with respect to the vessels. And within the light itself, the light on the level of neshama is "the Divine" with respect to the lights that are on the levels of nefesh and ruaḥ. As explained, the line between "existence" and "nothingness," between the Divine and the world, does not have one fixed path. Rather, it enters all places. In a certain sense, the same pattern is replicated on each subsequent level. Each time, there is a shift from the more general context to the more specific. This is how we must relate to the definitions given here, as well as the flexible use of kabbalistic terms.

מֵהַכֵּלִים דְּעֶשֶׂר סְפִירוֹת דְּמַלְכוּת דַּאֲצִילוּת.

from the vessels of the ten sefirot of Malkhut of Atzilut . The light of the soul is the manifestation of the Divine within the ten sefirot of each of the created worlds. It is drawn into those sefirot from Malkhut of Atzilut. Malkhut of Atzilut is a sefira of the world of Atzilut, and the world of Atzilut itself is the manifestation of the Divine in relation to all of the worlds. Specifically, as mentioned at the beginning of the letter, Malkhut of Atzilut contains thirty vessels. This is because each of the ten sefirot has an internal, a middle, and an external vessel. The ten internal vessels become the "soul" of the world of Beria; the ten middle vessels become the "soul" of the world of Yetzira; and the ten external vessels become the "soul" of the world of Asiya. Thus we understand, and this point is further strengthened later on in the letter, that the line of divine Inner Light, the light of Ein Sof Himself, runs from above to below throughout the unfolding succession of the worlds. The unfolding succession begins above the world of Atzilut and extends all the way to the world of Asiya. It occurs by means of the vessels' descent and division among the different worlds. The light described here, the light of the soul, reaches all the way to Zeir Anpin and Nukva of Asiya, and comes directly from Malkhut of Atzilut. It carries the divine essence wherever it goes, and this essence is what creates "existence from nothingness."

וְגַם בְּתוֹכָהּ, הֶאָרַת הַקַּו דְּאוֹר אֵין סוֹף, הַמְלוּבָּשׁ בַּאֲצִילוּת

Within it, as well, is the illumination of the line of the light of Ein Sof , which is enclothed in Atzilut , The light of the line flows into Malkhut of Atzilut. In Kabbala, the "line" is the light drawn into the space formed by constriction, from the light of Ein Sof that precedes constriction. Unlike the light of Ein Sof before constriction, the line's light has a "top," a "bottom," and directionality. The "top" is the line's starting point in the light of Ein Sof, and the "bottom" is the path it travels and illuminates. The line itself becomes smaller and smaller at each level as it moves further away from the top. These attributes of the line are what enable it to emit the light of Ein Sof even into the vessels. For the Ein Sof is not purely an infinite, encompassing reality. Rather, it is able to relate, to a certain extent, to the creations. It is in the world of Atzilut that the light of the ray begins to shine within the vessels, for while Atzilut is a reality of lights within vessels, it is a divine reality. This means that it is completely nullified and transparent with regard to the Infinite One, and its vessels, even those of Malkhut of Atzilut, are able to enclothe and reveal the light of Ein Sof that is in the line.

עַד הַפְּרָסָא.

until the perasa (the partition). The direct, revealed light of Ein Sof reaches the partition between the world of Atzilut and the world of Beria. This perasa is the essential divider between the divine reality and the created reality. Below it, the light of Ein Sof is no longer fully revealed. As will be explained, the light of Ein Sof does enter the realm below the perasa, but it is not as visible there as it is in Atzilut. Below the perasa, there is only an "illumination of the illumination" of Ein Sof, which portrays His presence and nature.

וְהֶאָרַת הַקַּו שֶׁהָיָה מֵאִיר בְּכֵלִים דְּעֶשֶׂר סְפִירוֹת דְּמַלְכוּת, בָּקַע הַפְּרָסָא עִמָּהֶם, וּמֵאִיר בָּהֶם בבי״ע

The illumination of the line, which cast its light in the vessels of the ten sefirot of Malkhut , split the perasa with them, and casts its light upon them in Beria , Yetzira, and Asiya , As explained, Malkhut of Atzilut is what creates the worlds of Beria, Yetzira, and Asiya by means of the power of Ein Sof that is manifest within it. In other words, the vessels of Malkhut of Atzilut, together with the light of Ein Sof that radiates within them, descend, and thereupon, they form and give life to the worlds of Beria, Yetzira, and Asiya. The power of Ein Sof within Malkhut that creates "existence from nothingness" is thus drawn into the created reality. It continuously forms this reality and gives it life, even though it is not revealed in it, and even though the limited and separate reality of the creations seems to contradict the reality of Ein Sof. Nonetheless, the light of Ein Sof is found in each of the worlds. It is the aspect of the soul within each one: It gives life to that world, yet it also exists within it as the light of Ein Sof.

כְּמוֹ בַּאֲצִילוּת מַמָּשׁ.

exactly as in Atzilut . The light of Ein Sof in the worlds of Beria, Yetzira, and Asiya is exactly the same as it is in Atzilut. This fact is emphasized here because it is not self-evident. Ein Sof is not as clearly revealed in the created worlds as He is in the world of Atzilut. Nonetheless, He is present, not relatively or nearly, but truly. The difference arises from the created worlds, which willfully conceal themselves. However, the line of the light of Ein Sof flows from above to below in these worlds exactly as it does in Atzilut. Below, the author of the Tanya explains that the light emitted by the line can indeed be found in the lower realm, but first and foremost, the line itself is to be found there. The light emitted by the line is enclothed in the vessels of Atzilut, and it descends within them, through the perasa, to the worlds of Beria, Yetzira, and Asiya, just as the external dimension of the higher realm descends to the inner dimension of the lower realm. The line itself is present in the lower realm just as it is in the higher realm. It is the essential Inner Light, and it is akin to the initial, essential desire that achieves its ultimate objective. It is the "end" that is affixed to the "beginning." Similarly, when a person explains a particular matter, the explanation descends by means of the vessels of the giver to the vessels of the receiver, and it continues in this way, moving downward, from giver to receiver. However, throughout this process there is an additional element: the desire to give, and the pleasure derived from giving. This is all-encompassing and unchanging from start to finish.

וְכֵן גַּם הַקַּו בְּעַצְמוֹ, הַמְלוּבָּשׁ בְּסִיּוּם וְסוֹף נה״י דְּאָדָם קַדְמוֹן

The same is true of the line itself, which is enclothed in the conclusion and end of Netzaḥ , Hod, and Yesod of Adam Kadmon , As explained above, the light emitted by the line is enclothed in the vessels of Atzilut, and furthermore, it splits the perasa. The line itself, however, is not enclothed in Atzilut, nor in any single part of it. It is enclothed only in the fundamental structure that encompasses the entire line. This structure is called Adam Kadmon. Adam Kadmon is the first and broadest partzuf. It encompasses the entire line, from when it emerges from the light of Ein Sof until it stops flowing. This is indicated in its name. Adam is the structure, the partzuf. It is analogous to the human body and soul in the physical world, and to the ten sefirot, which are also referred to as adam. This particular adam is kadmon: It comes before (kodem ) every other partzuf and structure. This does not simply mean that it is the first one. Rather, it precedes everything: the beginning, the middle, and the end. It is the structure that enclothes the line itself, before its light shines on any level. In our human understanding, it is possible to compare Adam Kadmon to God's "original thought," or "original desire," concerning everything that will eventually exist. "I will reign" was God's earliest thought, which arose before He emanated, created, or said anything. It embodies His desire to be King. Earlier, it was explained that the existence of the "King" necessarily entails the existence of all the worlds, because the worlds comprise the reality of the "nation" that accepts God's Kingship. The original thought is not merely the beginning of a process that goes on to unfold. It is the thought of God, who is all-knowing and all-powerful. Consequently, before the existence of time, it includes everything that has happened, that will happen, and that could happen before the thought is fully realized. Moreover, just as Adam Kadmon ends in Asiya, this thought, too, reaches the lowest level of the world of Asiya. Thus "original desire" contains everything that will ever have existence, although these objects are not yet situated within the vessels or boundaries that will contain them in reality. Accordingly, the line encompasses the potential for everything that exists in actuality, down to the lowest level of Asiya. This is what the author of the Tanya goes on to explain.

שֶׁהוּא סוֹף רַגְלֵי הַיּוֹשֶׁר שֶׁלּוֹ, הַמִּסְתַּיְּימִים בְּמַלְכוּת דַּעֲשִׂיָּה.

which is the end of Adam Kadmon's "feet of straight lines" [raglei hayosher ], which conclude in the Malkhut of Asiya . Adam Kadmon is all-encompassing in the same way as "original desire." It spans from "main" Keter to the lowest point of Netzaḥ, Hod, and Yesod of Adam Kadmon. These three sefirot of Adam Kadmon are the "feet" of Malkhut of Asiya, the lowest point in the entire unfolding succession.

הִנֵּה הֶאָרַת הַקַּו מְאִירָה מִשָּׁם, וּמִתְלַבֶּשֶׁת בְּאוֹר הַנְּשָׁמָה דְּעֶשֶׂר סְפִירוֹת דבי״ע שֶׁהוּא אֱלֹקוּת.

Now, the illumination of the line shines from there, and is enclothed in the light of the soul of the ten sefirot of Beria , Yetzira, and Asiya , which is divinity. As explained, the ten sefirot of each world contain lights and vessels. The light within a vessel corresponds to the soul within a body. Accordingly, this light has various levels, which are analogous to the levels of nefesh, ruaḥ, and neshama in the soul. The border between the realm of the Creator and the realm of the creations, between the world and the Divine, runs between the vessels and lights of the sefirot, and within the lights, between the levels of nefesh and ruaḥ, which are "the worlds," and neshama, which is the expression of the Divine. Thus, the light of the divine line itself, whose essence is not revealed even in the world of Atzilut, illuminates the lower realm. There, the line's initial purpose is fulfilled, for it gives expression to its essence. This light is enclothed in all the levels of the unfolding succession, in the "light of the neshama " within each separate world and level, and this too reveals the line's essence. Two different types of illumination have been discussed here. Above, the author of the Tanya described the revelation that descends in the vessels of Atzilut, traverses the perasa, and enters the sefirot of the worlds, moving from Beria to Yetzira and then to Asiya. The further this light descends, the more it is concealed and separated from its source. In contrast, here, the author of the Tanya describes an illumination that is not a revelation in the usual sense. It does not occur in the intellectual and emotional vessels of a particular world or soul. Rather, it is akin to a bestowal of essence, which is received by the final stage of action. At that level, the initial desire is fulfilled. It illuminates all the previous levels, and within them, reveals the starting point, reawakening the potential that arises from desire, and the pleasure that is felt when it is realized.

וְהֶאָרָה דְּהֶאָרָה מִתְלַבֶּשֶׁת בְּנֶפֶשׁ רוּחַ דְּעֶשֶׂר סְפִירוֹת דִּבְרִיאָה יְצִירָה עֲשִׂיָּה וְאַף גַּם בְּכָל הַכֵּלִים שֶׁלָּהֶם

An illumination of the illumination is enclothed in nefesh and ruaḥ of the ten sefirot of Beria , Yetzira, and Asiya , as well as in all their vessels, The illumination of the line is enclothed in the level of neshama within the ten sefirot in the worlds of Beria, Yetzira, and Asiya, while an illumination of this illumination, which is an effect even further from the source, is enclothed in the levels of nefesh and ruaḥ. As mentioned earlier, the vessels of the sefirot and the lights of nefesh and ruaḥ make up the outer dimension of the sefirot. The inner dimension, the aspect of the Divine within the sefirot, is the illumination of the line itself that is present in all things. On the other hand, the outer dimension and the vessels are the illumination of the inner dimension, also called the illumination of the illumination.

וְהֶאָרָה דְּהֶאָרָה דְּהֶאָרָה, הוּא בְּכָל הַנִּבְרָאִים וְנוֹצָרִים וְנַעֲשִׂים כְּמוֹ שֶׁכָּתוּב: ״הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת כּוּלָּם״ (נחמיה ט,ו).

and an illumination of the illumination of the illumination is found in all created, formed, and fashioned entities, as it is written: "The seas and everything that is in them, and You sustain them all" (Neh. 9:6). The "illumination of the illumination of the illumination" is likewise fundamentally different from the "illumination of the illumination." If "illumination" is a revelation of the Divine and "the illumination of the illumination" corresponds to divine action, then "the illumination of the illumination of the illumination" is akin to the outcome of the action. The "illumination of the illumination of the illumination" is that which is formed by means of the divine force within the sefirot. This term pertains to all the beings on every level, or in other words, all the creations in the worlds of Beria, Yetzira, and Asiya. God Himself gives life to all of the creations, and sustains them on every level. This is referring to God's initial intention, the "original thought" of Adam Kadmon, which is one with God's essence. The creations of Beria, Yetzira, and Asiya bring this thought to fruition through their existence and life force.

וְכָל זֹאת בִּבְחִינַת הִתְפַּשְּׁטוּת הַחַיּוּת לְהַחֲיוֹתָם.

All this is by the expansion of the life force, in order to sustain them. The different levels of illumination, such as "illumination," "illumination of illumination," and so on, are stages in the illumination and expansion of the life force from the light of Ein Sof. However, they pertain only to the "illumination" of Ein Sof. Consequently, unlike the actual light of Ein Sof, the illumination is enclothed in a "garment" and animates all objects in accordance with their scope, boundaries, and vessels. This divine illumination is referred to as "the light that fills all worlds."

אָמְנָם מְצִיאוּתוֹ וּמַהוּתוֹ שֶׁל אוֹר הָאֵין סוֹף אֵינוֹ בְּגֶדֶר מָקוֹם כְּלָל

However, the existence and essence of the light of Ein Sof is not in the category of a place at all, With regard to the light that fills all worlds, there is always a place that is filled and given life by the light. In contrast, the light of Ein Sof Himself is not identified with any particular space. In fact, the light of Ein Sof does not relate to the concept of space at all. With regard to this light, reality is not divided into separate places or periods of time, and it does not distinguish between the creations of Atzilut, the creations of Beria, and so on. The light of Ein Sof is beyond all such definitions, and consequently, they do not limit or affect it in any way.

וְסוֹבֵב כָּל עָלְמִין בְּשָׁוֶה, וְ״אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא״ (ירמיה כג,כד), בְּהַשְׁוָואָה אַחַת וְ׳לֵית אֲתָר פָּנוּי מִינֵּיהּ׳ אַף בָּאָרֶץ הַלֵּזוּ הַגַּשְׁמִית

וְסוֹבֵב כָּל עָלְמִין בְּשָׁוֶה, וְ״אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא״ (ירמיה כג,כד), בְּהַשְׁוָואָה אַחַת וְ׳לֵית אֲתָר פָּנוּי מִינֵּיהּ׳ אַף בָּאָרֶץ הַלֵּזוּ הַגַּשְׁמִית but rather it encompasses all worlds equally, and this is expressed in the verse "Do I not fill the heavens and the earth – the utterance of the Lord?" (Jer. 23:24), in a single equalization, and "there is no space devoid of Him," even on this corporeal earth, The light of Ein Sof is akin to a circle: Everything that the circle encompasses is equally "surrounded" by it. The statement that this light is not defined by space does not mean that it is not present in every aspect of reality. Rather, it indicates that it is indeed present in all things, and moreover, it is equally present in everything. It is present in the lowest realm to the same degree that it is present in the highest realm, because "high" and "low" have no meaning with respect to the light of Ein Sof. This divine illumination is called "the light that encompasses all worlds." Hasidism teaches that the verse "Do I not fill the heavens and the earth" refers to the light that encompasses all worlds. "Heaven" and "earth" are the broadest concepts of space: The heavens constitute the entire upper realm, and the earth constitutes the entire lower realm. It is not clear how it is possible to fill both of these realms equally, without them being on the same level. Rather, the light that "fills all worlds" encompasses the heavens and the earth separately. It fills each one in a different way and with a different light. Together, the heavens and the earth can be filled only by God, or in other words, by the light of Ein Sof Himself, which encompasses all worlds. As mentioned, this light fills everything, and it is present everywhere, in both the higher realm and the lower realm, in equal measure. One might have thought that this lofty aspect of the Divine would occur only in the vast, infinite, upper realm. Therefore, the author of the Tanya clarifies that it pertains to the physical world as well.

רַק שֶׁהוּא בִּבְחִינַת מַקִּיף וְסוֹבֵב, וּכְמוֹ שֶׁנִּתְבָּאֵר הַפֵּירוּשׁ(פרק מח).

only that He is considered to encompass and surround it, as the meaning was explained in Likkutei Amarim (chap. 48). Chapter 48 of Likkutei Amarim emphasizes what was stated above: One should not think that the light that "encompasses all worlds" is present only in the higher realm, surrounding the worlds. In fact, it is present also in the lower realm, within all things. However, it is not enclothed in any "garments." Instead, it envelops each object. It does not animate the object from within. Rather, it constitutes the space that allows the object to exist in its current form. It provides the object with its place, its essential nature, and its processes.

וְלֹא הִתְפַּשְּׁטוּת וְהִתְלַבְּשׁוּת הַחַיּוּת לְהַחֲיוֹתָם וּלְהַוּוֹתָם מֵאַיִן לְיֵשׁ

It is not the expansion and enclothing of the life force, to sustain them and to bring them into being from nothingness to existence; rather, it is by means of the illumination of the illumination of the illumination…, from the line, as stated above. The life force is enclothed in the creations, and this animates and sustains them in the form of revealed, visible entitles. This process does not occur by means of the encompassing light, for this light is concealed in relation to the creations. Instead, it occurs by means of the light that fills all worlds. The light that fills all worlds descends from level to level, becoming more constricted each time it does so. It is the "illumination" of the line's light, then the "illumination of the illumination," and so on.

וְגַם מֵאוֹר אֵין סוֹף הַסּוֹבֵב וּמַקִּיף לְאַרְבַּע עוֹלָמוֹת אבי״ע בְּשָׁוֶה, מֵאִיר אֶל הַקַּו הַפְּנִימִי דֶּרֶךְ הַכֵּלִים דְּעֶשֶׂר סְפִירוֹת

Furthermore, the light of Ein Sof , which surrounds and encompasses equally the four worlds of Atzilut , Beria , Yetzira, and Asiya , shines onto the inner line, by way of the vessels of the ten sefirot of Beria , Yetzira, and Asiya . Thus, the light that "encompasses all worlds" surrounds all the worlds in equal measure, and furthermore, it is beyond them all and serves as the foundation for their very existence. However, it also extends its infinite illumination into the worlds. This means that the power of Ein Sof enters into the framework of Beria, Yetzira, and Asiya, and manifests itself in specific places and forms. Ostensibly, this is impossible: If the light is infinite, it is "Surrounding Light." On the other hand, if it is "Inner Light," it is not infinite, but limited. Therefore, the author of the Tanya explains here that Ein Sof enters the worlds by means of the vessels of the ten sefirot, and not by means of the lights. Generally, we regard a vessel as something that restricts the light within it. However, in a certain sense, it "encompasses" the light. Therefore, on every level, the vessel signifies the limitation of the light, and that which is beyond the light. Yet it also signifies that which is beyond the limitation of the light, namely, all the light that is not revealed in the vessel, since it is "infinite" and beyond revelation. Consequently, the light of Ein Sof is able to enter the worlds through the vessels.

וּבְהֶאָרָתוֹ תּוֹךְ הַכֵּלִים נוֹתֵן בָּהֶם כֹּחַ וָעוֹז לִבְרוֹא יֵשׁ מֵאַיִן.

By means of its illumination within the vessels, it grants them the strength and might to create existence from nothingness. One might ask how the light of Ein Sof, the light that encompasses all worlds, is revealed in the worlds, in view of the fact that it cannot be manifest within worldly limits. The answer is that it is revealed through the power to create "existence from nothingness," which it conveys to the vessels of each world. As explained at the beginning of this letter, the ability to create "existence from nothingness" comes solely from Ein Sof. Here, the author of the Tanya refers specifically to the ability to create "existence from nothingness," and not to the act of creation itself, since it is impossible to have a true revelation of Ein Sof, of God Himself, in the worlds of Beria, Yetzira, and Asiya. The ability to create "existence from nothingness" is an expression of the power of Ein Sof. However, the creation, and the creations themselves, are not Ein Sof. Rather, they are the "illumination of the illumination of the illumination" of the light that fills all worlds.

וּמֵאַחַר שֶׁהַבְּרִיאָה הִיא עַל יְדֵי הַכֵּלִים לָזֹאת הֵם הַנִּבְרָאִים בִּבְחִינַת רִיבּוּי וְהִתְחַלְּקוּת וּגְבוּל וְתַכְלִית וּבִפְרָט עַל יְדֵי הָאוֹתִיּוֹת כַּנִּזְכָּר לְעֵיל.

Since the creation is through the vessels, they are therefore created in the form of multiplicity, division, limit, and finitude, especially by means of the letters, as stated above. As mentioned, the vessels "encompass" the Inner Light, and accordingly, they are able to give expression to the encompassing light. In contrast, the Inner Light found in the vessels comprises only that which is revealed within it. Consequently, it evolves from one illumination to the next by way of "cause and effect," but it does not have the ability to generate anything not contained within it, or in other words, to create "existence from nothingness." The vessels are external and limited relative to the light, and in contrast to the light's oneness, they generate a multitude of creations. Similarly, the light within the soul is one entity, but when it is bound by the vessels of the soul's faculties, which include all the different kinds of emotion and comprehension, it is split into many diverse, clearly defined sections. The letters are the vessels of the sefira of Malkhut, the vessels of "speech." Through these vessels, the flow moves outward to the creations, from one entity to another. This is analogous to human speech. The vessels of the soul define the properties of a person's soul as they are manifest in his thoughts and feelings. However, speech and the letters that comprise it go even further. In speech, concepts are not represented in a subjective manner, but in a way that enables them to be conveyed to others. When letters are "liberated" from their speaker, they become a separate entity, and what results are countless additional interpretations and combinations of these letters that are in no way connected to the person who uttered them. The thoughts and emotions of a specific individual are limited by what he understands, feels, and knows. However, once he expresses them outwardly through speech, any other individual can hear and interpret them in accordance with his own perceptions and feelings, and there is no end to the possible interpretations.

וְעוֹד זֹאת יָתֵר עַל כֵּן, עַל כָּל הַנִּזְכָּר לְעֵיל, הֶאָרָה דְּהֶאָרָה דְּהֶאָרָה וְכָל הַנִּזְכָּר לְעֵיל הִיא מַרְאָה כֹּחָהּ וִיכָלְתָּהּ בִּיסוֹד הֶעָפָר הַגַּשְׁמִי, בְּגִילּוּי עָצוּם בְּיֶתֶר עָז מִיְּסוֹדוֹת הָעֶלְיוֹנִים מִמֶּנּוּ

What is more, in addition to everything stated above, the illumination of the illumination of the illumination, and all that was mentioned earlier, displays its power and ability in the element of the corporeal earth, in an immense manifestation and great power, from the elements that are higher than it, Although the surrounding lights shine in all places, their manifestation is strongest in the lower realms. The first part of this sentence is difficult to follow. However, it appears to reflect a transition: It summarizes that which was stated above so that it can base the latter material on it. The element of earth is the lowest of all the levels in the lowest of all the worlds. The physical realm is found below all the spiritual worlds, and furthermore, earth is the lowest of the four elements of the physical world, which are wind, fire, water, and earth. As explained elsewhere, these four elements correspond to other, higher levels, such as the four worlds, and the partzufim of the sefirot. The element of earth can therefore be equated with Malkhut of Malkhut, for in a certain sense it is the realization of the attribute of Malkhut. Accordingly, the divine power of Ein Sof is more fully revealed within this element than it is on any higher level.

וְגַם מִצְּבָא הַשָּׁמַיִם שֶׁאֵין בְּכֹחָם וִיכָלְתָּם לְהוֹצִיא יֵשׁ מֵאַיִן תָּמִיד, כִּיסוֹד הֶעָפָר הַמַּצְמִיחַ תָּמִיד יֵשׁ מֵאַיִן

even from the hosts of heaven, which do not have the power and ability to bring forth existence from nothingness consistently, like the element of earth, which is always sprouting existence from nothingness, This manifestation is greater than the manifestation in the other earthly elements, but moreover, it is greater than the manifestation in the heavenly elements. The hosts of heaven are God's servants in the spiritual realm. They have constant love and fear of Him, and they praise Him and do His will with utter devotion, without a trace of their own essence. Nonetheless, the divine manifestation in the physical element of earth is greater than the divine manifestation in these beings. As explained above, the ability to bring forth "existence from nothingness" is essentially different: It is beyond all other powers of creation and influence. Consequently, the upper elements, the angels and the hosts of heaven, do not possess this ability. Even if they were to concentrate all their efforts on this objective, they would not be able to achieve it even once. This power is not acquired by accumulating other powers. It has an entirely different essence, and it is not found in the upper realms, but only in the element of earth. Accordingly, the earth is continually growing "something" from "nothing," for this is its essential nature.

הֵם עֲשָׂבִים וְאִילָנוֹת

namely herbs and trees Where there was previously nothing but earth, plants continually emerge and grow. There is a spiritual force in the earth, known as "the power of growth." Through this force, the earth produces vegetation, thus creating "existence from nothingness." Of course, a seed must be planted in the earth before this happens, but the seed simply indicates to the "power of growth" how it will ultimately be manifest: as grain or an apple tree, for example. The seed is not a tiny "entity" that grows into a plant. In fact, it is consumed into "nothingness" when the new entity sprouts. Thus new growth from the earth is "existence from nothingness," rather than a preexisting entity in a new form.

(וְהַמַּזָּל הַמַּכֶּה וְאוֹמֵר ‘גְּדַל׳, הַיְינוּ לְאַחַר שֶׁכְּבָר צָמַח הָעֵשֶׂב, וְאֵינוֹ אוֹמֵר לוֹ לִצְמוֹחַ מֵאַיִן לְיֵשׁ אֶלָּא מִקּוֹטֶן לְגוֹדֶל וְלָשֵׂאת פְּרִי כָּל מִין וּמִין בִּפְרָטֵי פְּרָטִיּוּת. אֲבָל בְּטֶרֶם יִצְמַח לְמִי יֹאמַר כָּל מַזָּל וּמַזָּל לְכָל עֵשֶׂב וְעֵשֶׂב בִּפְרָטֵי פְּרָטִיּוּת?)

(and as for the constellation which strikes and declares "grow," that occurs after the herb has already sprouted. It does not tell it to sprout in a manner of existence from nothingness, but from a small to a large size and to bear fruit, each and every species in all of its particular details. Before it sprouts, however, to whom would each and every constellation, of each and every herb, instruct with all the particular details?) Here, the author of the Tanya further explains the metaphor of the "power of growth." He refers to the Sages' pronouncement that "You find no blade of grass below that does not have a constellation of stars in the heavens that protects it and strikes it, telling it,'Grow.'" Ostensibly, this contradicts what was stated above, that plants grow from the earth in the manner of "existence from nothingness." The "constellation" of a blade of grass is its concealed source before it has a physical form, yet after it has received a name and has been designated as a separate entity in relation to all other worldly beings. Thus, each blade of grass grows from its own dedicated spiritual source. This seems like "cause and effect" and "existence from existence," rather than "existence from nothingness." The relationship between the blade of grass and the constellation, in which the constellation says, "Grow," and the grass grows, arises only after the grass has been formed from nothingness. This is comparable to the flow of life force in the unfolding succession of "cause and effect." The life force determines the scope and nature of the outcome, but not its size and form. The outcome's existence comes from the power of Ein Sof alone. Likewise, the flow and nature of the life force in the grass are determined by the constellation. However, the grass's creation from nothingness takes place by means of the "power of growth" in the earth, which is the power of Ein Sof to create "existence from nothingness."

מֵהַכֹּחַ הַצּוֹמֵחַ שֶׁבּוֹ, שֶׁהוּא אַיִן וְרוּחָנִי וְהֵם גַּשְׁמִיִּים.

from its power of growth, which is insubstantial and spiritual, whereas they are corporeal. The "power of growth" in the earth is a spiritual force, whereas plants are physical entities. As stated, the transition from spiritual to physical is a transition from "nothingness" to "existence." An increase in spiritual power does not bring about physical creation. When a physical entity appears, its arrival cannot be explained in terms of the spiritual forces that preceded it. There is no spiritual level that clearly leads to physical creation. Consequently, when a physical entity emerges from the spiritual realm, it is always a surprise, because it is "something from nothing." As explained, when "existence" is formed from "nothingness," the power of Ein Sof is manifest. This power is beyond both the physical and the spiritual, and when it enters the inner system, it brings with it something entirely new. Now, the author of the Tanya addresses the question of why this power is revealed in the element of earth, the lowest point of the unfolding succession.

וְאֵין זֹאת אֶלָּא מִשּׁוּם דְּרַגְלֵי אָדָם קַדְמוֹן מִסְתַּיְּימִים בְּתַחְתִּית עֲשִׂיָּה

This is the case only because the feet of Adam Kadmon culminate at the bottom of Asiya , As stated, Adam Kadmon is the partzuf, the very first form, that enclothes the line that emanates following constriction. Consequently, it encompasses the entire length of the line, from the point where it emerges from the light of Ein Sof before constriction, until the lowest level of the world of Asiya. The kabbalistic works contain a schematic representation of a circle with a line extending into it from one point on the circumference. The line reaches close to the other side of the circle, but does not actually touch it.

וְתַחַת רַגְלָיו מֵאִיר אוֹר אֵין סוֹף בָּרוּךְ הוּא הַסּוֹבֵב כָּל עָלְמִין בְּלִי הֶפְסֵק רַב בֵּינֵיהֶם רַק עִיגּוּלֵי אָדָם קַדְמוֹן לְבַדּוֹ.

and under his feet the light of Ein Sof , blessed be He, illuminates, He who surrounds all the worlds without any great break between them, with the sole exception of the encircling lights of Adam Kadmon . Thus the line that emerged from the circle approaches the circle once again, coming as near as it possibly can, at its endpoint, which is under the feet of Adam Kadmon. Only the surrounding light of Adam Kadmon separates the feet of Adam Kadmon, which enclothe the line all the way to its lowest point, from the larger circle on its other side. It was explained above that there are two aspects to the unfolding succession: circles and straight lines. The straight lines represent the light of the line, which is enclothed and revealed in the worlds, at every level, in accordance with each level's nature. The circles are the lights that surround each level and world. Along the length of the line, the partzufim and worlds evolve from one another. The higher structures incorporate the lower, more segmented structures, and the circles that surround the higher structures encompass the circles of the lower structures. Since the first and highest structure, or partzuf, is Adam Kadmon, it encompasses all the others: Its head is beyond all boundaries, and its feet reach the bottom of Asiya. Likewise, the surrounding light of Adam Kadmon is the circle that surrounds all the worlds and domains along the line. Above Adam Kadmon is the light of Ein Sof, which encompasses everything, and all levels are subsumed in it. In the spiritual realm, distances are measured in "levels." The closest thing to the all-encompassing light of Ein Sof is only one level away from it, and this is the level of the circles of Adam Kadmon. The lowest level of Asiya is exceptional because it is the closest point to the light of Ein Sof prior to constriction. However, its proximity to the light of Ein Sof has no obvious effect on it, since there is no direct connection between them, no light that shines directly from one to the other. Instead, the light is concealed from this level. It is like a reality that exists just beyond its border, a reality that affects it profoundly. In a certain sense, this reality creates a different atmosphere. It produces a strong will to go beyond the limits, and additionally, it generates the capacity to achieve this. This is precisely what the author of the Tanya is referring to here: the power to create "existence from nothingness," or in other words, the actual ability to grow grass and trees from the earth.

וְגַם הַקַּו מֵאוֹר אֵין סוֹף הַמִּסְתַּיֵּים בְּסִיּוּם רַגְלֵי אָדָם קַדְמוֹן

In addition, the line from the light of Ein Sof that culminates at the conclusion of the feet of Adam Kadmon illuminates from below to above, in the form of returning light, There is another way in which the light of Ein Sof is manifest in the lowest level of Asiya, which is the lowest world: The surrounding light is not the only light that shines with tremendous strength in the lowest level of Asiya, the "feet of Adam Kadmon." The direct light has almost no energy when it reaches the bottommost point, yet it returns with a new vigor that stems from below. When the light that descends from the top of the line reaches the point where it cannot descend any further, it is reflected back up. The returning light returns along the same path on which the direct light descended. Since it simply returns to all the places where the direct light has already been, it does not appear to reveal anything new. However, the returning light is fundamentally new and different because of the fact that it comes from below: Ostensibly, it emanates from the world, from human beings, rather than from God. Therefore, as explained elsewhere, although it does not appear to reveal anything that the direct light did not reveal already, on a deeper level it is referred to as a "new light." It has never before entered the world, and consequently, it carries the power of Ein Sof, which is beyond the revelations of the direct light.

כְּמוֹ

just as the light that is enclothed in Arikh Anpin , father and mother, and Zeir and Nukva , of Atzilut , illuminates via a returning light from Malkhut of Atzilut . These are the partzufim of the world of Atzilut, in descending order: Arikh Anpin is part of the sefira of Keter; father and mother are Ḥokhma and Bina, the cognitive sefirot; and Zeir and Nukva are the emotive sefirot and Malkhut. The direct and returning light in the world of Atzilut were discussed earlier in this letter. In Atzilut, the vessels are completely permeable to the light within them, and the light within them is completely permeable to the light of Ein Sof. At the lowest level of Atzilut, in Malkhut, the permeability ceases, and the light is reflected back up.

וּמַלְכוּת דַּאֲצִילוּת הִיא בְּחִינַת כֶּתֶר מִמַּטָּה לְמַעְלָה וְ׳נָעוּץ תְּחִלָּתָן בְּסוֹפָן׳ וְכָכָה הוּא בְּסִיּוּם הַקַּו דְּאוֹר

And that Malkhut of Atzilut is a form of Keter , from below to above, and "their beginning is

אֵין סוֹף, הַמִּסְתַּיֵּים בְּסִיּוּם הַיּוֹשֶׁר דְּרַגְלֵי אָדָם קַדְמוֹן.

affixed to their end." This is also the situation at the culmination of the line of the light of Ein Sof , which culminates at the conclusion of the straight feet of Adam Kadmon . Thus in a sense, Malkhut is the source of the returning light, which flows from below, just as Keter is the source of the direct light, which flows from above. The highest sefira, Keter, is affixed to the lowest sefira, Malkhut, since each of these sefirot embodies both the element of Keter and the element of Malkhut. Both contain the source of a "new light," which was not received from any higher level, and which illuminates the entire world of Atzilut. The symmetry of the direct and returning light in the world of Atzilut is present also on a wider scale: that of the entire line. This is the scale of Adam Kadmon, which begins above Atzilut and ends at the lowest point of Asiya.

מֵאִיר מִמַּטָּה לְמַעְלָה, לִבְחִינַת אוֹר הַנְּשָׁמָה דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה, שֶׁהוּא אֱלֹקוּת מַמָּשׁ מֵחִיצוֹנִיּוּת הַכֵּלִים דְּמַלְכוּת דַּאֲצִילוּת.

It illuminates from below to above, in the form of the light of the soul of the Malkhut of Malkhut of Asiya , which is actual divinity, from the externality of the vessels of Malkhut of Atzilut . As mentioned, the light of the neshama within each world is "the Divine" in relation to the light of the nefesh, the light of the ruaḥ, and the vessels of that world. It forms the border between the Divine and the world. This border runs through all worlds in the exact same place. Thus at the lowest point of Asiya, also called Malkhut of Malkhut of Asiya, the returning light shines first into the lowest vessel that is able to receive it: "the Divine" within the lowest level of Asiya. Like the "Divine" on all levels of Beria, Yetzira, and Asiya, the light of the neshama of Malkhut of Malkhut of Asiya receives from the external dimension of the vessels of Malkhut of Atzilut. Atzilut is essentially divine, and Malkhut of Atzilut is the element of Atzilut, of the Divine, that descends into the worlds. That which descends within Malkhut of Atzilut is the external dimension of the vessels. Similarly, speech, which corresponds to Malkhut, is conveyed from one person to another. First and foremost, speech transmits letters and words: not their meanings, but their external forms and pronunciations. There is a back-and-forth motion of "running and returning" between the direct light and the returning light. The returning light comes from below. It conveys powers that are beyond any that existed previously: powers of creation. However, the returning light does not actually create anything. It transmits the power to reveal the divine light of Ein Sof, yet it does not reveal it in practice. Only the direct light, which comes from above, from the divine aspect of each world and level, reveals the Divine and creates "existence from nothingness." The author of the Tanya describes the returning light that comes from the lowest point of Asiya and illuminates the divine element within Asiya. Although it is in Asiya, the divine light is truly divine. It is part of the line, the light of Ein Sof that proceeds through the worlds of Beria, Yetzira, and Asiya from the vessels of Atzilut.

וּלְפִי מַה שֶּׁכָּתוּב בְּסֵפֶר הַגִּלְגּוּלִים, פֶּרֶק כ׳, הוּבָא בְּלִקּוּטֵי אֲמָרִים מִתְלַבֶּשֶׁת תְּחִלָּה הֶאָרָה זוֹ שֶׁל הַקַּו דְּאוֹר אֵין סוֹף בְּאוֹר הָאֲצִילוּת שֶׁבָּעֲשִׂיָּה וּמִמֶּנָּה לִבְרִיאָה וִיצִירָה שֶׁבָּעֲשִׂיָּה, וּמֵהֶן

According to what is written in Sefer HaGilgulim , chapter 20, as cited in Likkutei Amarim , this illumination of the line of the light of Ein Sof is first enclothed in the light of the Atzilut that is in Asiya , from where it proceeds to Beria and Yetzira that is in Asiya , and from them to the form of the light of the soul of the Malkhut of Malkhut of Asiya . Now, the author of the Tanya again describes the divine light's descent into the worlds. Sefer HaGilgulim is a work by the Arizal. The works cited here outline the descent of the light of Ein Sof to the lowest levels of the worlds, as well as the lowest levels of the soul. They explain that the world of Asiya enclothes ten sefirot of Asiya, and these in turn enclothe ten sefirot of Yetzira. Within the ten sefirot of Yetzira, there are ten sefirot of Beria; within the ten sefirot of Beria, there are ten sefirot of Atzilut; and within the ten sefirot of Atzilut is the light of Ein Sof. The aforementioned sources address the descent through the four worlds. The principles are the same here, although the author of the Tanya focuses either on the specifics of the world of Asiya, or on the wider scale: the entire line of the light of Ein Sof. There is a kabbalistic principle that the same structures are repeated in all things. Thus within the world of Asiya, there are four levels. These levels correspond to the four worlds, and they too are called Atzilut, Beria, Yetzira, and Asiya. The light of Ein Sof is enclothed in the world of Asiya in the same way as it is enclothed in the four worlds: First, it is enclothed in Atzilut of Asiya, and from there, it proceeds to Beria of Asiya, Yetzira of Asiya, and Asiya of Asiya. The final level of its enclothement, which the author of the Tanya refers to here, may also be described as "Atzilut of Asiya of Asiya of Asiya." As mentioned, this is the lowest level that enclothes "the Divine."

וְעַל יְדֵי זֶה יֵשׁ כֹּחַ וָעוֹז בְּסִיּוּם הַכְּלִי דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה שֶׁבִּיסוֹד הֶעָפָר, וְהוּא מַאֲמַר ״תַּדְשֵׁא הָאָרֶץ וכו׳״ (בראשית א,יא) לִהְיוֹת פּוֹעֵל בְּקֶרֶב הָאָרֶץ תָּמִיד לְעוֹלָם וָעֶד

In this manner, the conclusion of the vessel of the Malkhut of Malkhut of Asiya , which is in the element of earth, has power and might. This is the meaning of the utterance "Let the earth sprout grasses…" (Gen. 1:11), to be constantly active in the midst of the land forever and ever Thus there are three types of light that illuminate this level, the Malkhut of Malkhut of Asiya: the illumination from the line of the light of As a result of all this illumination, this level has a unique power that derives from Ein Sof: the power to perpetually create "existence from nothingness." This capacity is revealed through the power of growth within the earth. The "power of growth," which generates "existence from nothingness," and in a certain sense forms all life on earth, is the embodiment of the verse "Let the earth sprout grasses." This is one of the ten utterances through which the world was created. Because this utterance is embodied in the physical earth, it contains a power that is derived from Ein Sof alone: It is able to continue creating "existence from nothingness" unceasingly, without any limitations. Only one of the ten utterances, "Let the earth sprout," has been mentioned so far in this letter. This utterance contains the creative power of Ein Sof: the capacity to form "existence from nothingness." Here, in parentheses, the author of the Tanya comments on the difference between this utterance and the others.

(בְּחִינַת אֵין סוֹף, וְלֹא בִּלְבַד בְּשֵׁשֶׁת יְמֵי בְּרֵאשִׁית;

(in the form of Ein Sof , and not in the six days of Creation alone, as in the utterance "Let the waters swarm" and the utterance "Let the earth bring forth living creatures," from the Ḥokhma of Malkhut of Malkhut of Asiya , The power to create "existence from nothingness" contained within the utterance "Let the earth sprout" endures forever. However, this is not the case with regard to the other utterances. For example, the species of the animal kingdom were created through the utterances made on the fifth and sixth days. As mentioned, these utterances, too, continue to be stated in perpetuity. They continue to create and sustain each being that is formed from nothingness. However, they do not continue to create new beings that did not exist previously. Instead, they "renew the old." In contrast, the utterance "Let the earth sprout" is enclothed in the physical earth, and consequently, it becomes the power of growth within the earth. This power continues to create new beings unceasingly, even after the six days of Creation. Everything that the earth generates, at all times, comes from total "nothingness." The seed that is planted in the earth returns to "nothingness": It does not function as a small entity that evolves into a larger one, or as a single unit that multiplies. A person may find it difficult to accept this distinction between animal and plant life. However, his difficulty is with the analogy, and it should not hinder his ability to understand the underlying concept. The physical earth symbolizes the lowest level of the lowest realm. At this level, the power of creation is constantly being nourished by the returning light that comes from below, as well as the surrounding light, which "encompasses all worlds" and is adjacent to this level. This does not occur in the case of an utterance that receives its life force only from above. The light of Ein Sof that emanates from above comes from Ḥokhma. It is enclothed in Ḥokhma, both in the world of Atzilut and in the worlds below Atzilut. "Ḥokhma of Malkhut of Malkhut of Asiya " is the level of Ḥokhma that pertains to the lowest level of Malkhut, which is the divine speech that forms the reality of physical action.

שבז׳ יְמֵי בְּרֵאשִׁית הֵאִיר בָּעוֹלָם הַזֶּה הֶאָרָה מֵאוֹר אֵין סוֹף בְּחֶסֶד חִנָּם בְּלִי הַעֲלָאַת מַיִין נוּקְבִין כְּלָל)

for in the seven days of creation there shone in this world an illumination from the light of Ein Sof , through gratuitous kindness, without any elevation of the feminine waters). This light of Ein Sof, through Ḥokhma of the divine speech of the utterances, the "new" aspect of that speech which did not previously exist, was there only during the six days of Creation. After the six days of Creation, however, the speech was no longer completely new and unprecedented. Instead, it was like an extension of the first utterances, which had not ended. The first time each utterance was spoken, it was expressed through gratuitous kindness. Gratuitous kindness is performed without being requested, without anything being given in return. In the six days of Creation, the world did not ask for anything or give anything, because it did not yet exist. However, once the world existed, it no longer received by means of gratuitous kindness. Now, it receives only if it "asks" first. It receives only in such a manner that it perpetuates its previous existence, only if its existence yesterday justifies and gives rise to its continued existence today. The hasidic works, citing the Zohar, explain that "an awakening from above is contingent upon an awakening from below." Similarly, the Arizal writes that the flow of masculine waters from above comes only after the elevation of the feminine waters from below. Accordingly, gratuitous kindness is akin to "existence from nothingness," because it does not emerge from any other existence, but rather from "nothingness." It has no apparent cause. Thus, the power of Ein Sof that creates "existence from nothingness" flowed into the ten utterances only during the six days of Creation. Subsequently, this flow was determined by the actions of the world, specifically of human beings, who have free will. This kind of flow is comparable to "existence from existence." Although we recite, "In His goodness He renews the work of Creation each day," this refers to that which existed the previous day, and to the renewal, once again, of the old. It is not describing something genuinely new, which is not derived from some other creation. In contrast, the utterance "Let the earth sprout" is, as mentioned, the power of growth within the earth. Every day, it generates totally new entities in the earth that did not exist previously, just as it did in the six days of Creation. The utterances of the other days of Creation are analogous to a speech delivered from a podium. The speaker articulates a particular idea that he has thought of, and the listeners hear it. Subsequently, each time one of the listeners asks a question or requests an explanation, the speaker reveals additional aspects of the topic. These additions depend on the listeners: If they do not ask anything, no new aspects are revealed, and the speech above remains as it was. On the other hand, the utterance "Let the earth sprout" takes the form of the power of growth in the earth, which comes from below. It is comparable to the force that propels people to ask questions and to request more. This force leads the individual to believe in the Ein Sof above, even though he cannot see Him. Likewise, as a result of this force, the individual comes to understand that it is both possible and vital to ask for more and more year after year.

לְהַצְמִיחַ עֲשָׂבִים וְאִילָנוֹת וּפֵירוֹת, מֵאַיִן לְיֵשׁ תָּמִיד, מִדֵּי שָׁנָה בְּשָׁנָה, שֶׁהוּא מֵעֵין בְּחִינַת אֵין סוֹף, שֶׁאִם יִתְקַיֵּים עוֹלָם הַזֶּה רִיבּוּי רִבְבוֹת שָׁנִים יַצְמִיחוּ מִדֵּי שָׁנָה בְּשָׁנָה.

This served to sprout herbs, trees, and fruit, consistently from nothingness to existence, year in year out, which is a kind of Ein Sof , for if this world will last for many multitudes of years, they will sprout from year to year. Now, the author of the Tanya returns to discuss the power of growth, which is constantly producing truly new entities within the earth. Herbs, trees, and fruit signify three ways that Ein Sof is expressed in our world: Herbs demonstrate continuous reproduction; trees exhibit incalculable growth in relation to their seeds; and fruit possesses an essentially different quality from its seeds, which makes it akin to "existence from nothingness." The power of growth in the earth is infinite: There is no limit to what is able to grow. However, there is a certain quantity that may be produced each year. Plant growth is cyclical, and the previous year's growth impacts the current year's. If there were truly no limits, then this growth would not constitute creation. Ein Sof enters the realm of the creations and is revealed within its limits. Nonetheless, when plant growth continues to occur every year for many years, the power of Ein Sof is revealed within it. The utterance "Let the earth sprout" is unique in that it is not revealed through the creation of the heavens, the earth, or the earth's contents. Rather, it is revealed through the creative power itself: the raw, all-encompassing power of creation that enters the earth. As mentioned, the earth is Malkhut, which is the last of all the levels. Accordingly, the divine light that is concealed in this level contains the power of Ein Sof: the power to continue creating "existence from nothingness" indefinitely, like Ein Sof Himself.

אֶלָּא שֶׁיֵּשׁ מֵהֶן, עַל יְדֵי הַעֲלָאַת מַיִין נוּקְבִין, וְהֵם הַזְּרוּעִים וְהַנְּטוּעִים, וְאַף עַל פִּי כֵן הֵם כְּמוֹ יֵשׁ מֵאַיִן, שֶׁהַגַּרְעִין הַנָּטוּעַ אֵין לוֹ עֵרֶךְ כְּלָל לְגַבֵּי הַפְּרִי וְגַם נֶגֶד כָּל הָאִילָן עִם הָעֲנָפִים וְהֶעָלִין, וְכֵן בְּמִינֵי זֵרְעוֹנִים וִירָקוֹת, וְגַם בְּמִינֵי תְּבוּאָה לְהִתְהַוּוֹת מֵאוֹת גַּרְעִינִין מִגַּרְעִין אֶחָד הוּא כְּמוֹ יֵשׁ מֵאַיִן, וּמִכָּל שֶׁכֵּן הַקַּשִּׁין וְהַשִּׁבֳּלִים.

However, there are some of them that come into being by means of the elevation of the feminine waters, and they are those that are sown and planted. Even so, they are like things that are created in the manner of existence from nothingness, as the planted kernel has no value at all relative to the fruit, nor in relation to the whole tree, with the branches and leaves. The same applies to types of seeds and vegetables, and also types of produce – the formation of hundreds of seeds from a single seed is like creation in the manner of existence from nothingness, all the more so straw and stalks. Although it was stated above that the power of growth within the earth is "existence from nothingness," and there is no visible cause that induces it, we see sprouting after seeds are sown, and growth after small seedlings are planted, and these processes resemble "existence from existence." However, the seed is not of the same order as the plant. The fact that it has no value in relation to the plant shows that this is not a case of "existence from existence." The formation of "existence from existence" occurs when a small being becomes larger. The original entity is still evident in the new entity. Although it may have changed, it is of the same order as the new entity. Here, the seed is not evident in the fruit's appearance or sweetness, the tree's size, or the ear of grain's abundance and the quality of these seeds in the ear of grain. Some plants grow even though human beings did not plant them. This means that the essential ability to generate plant life does not depend solely on "the elevation of the feminine waters," on human actions and prayers. Rather, this ability is an infinite, divine, creative power: the power to create "existence from nothingness." Below, the author of the Tanya discusses the difference between vegetation that grows naturally and vegetation that is planted. In kabbalistic terms, this is the difference between a flow that derives from the elevation of the feminine waters, and one that does not.

וְהִנֵּה הַפֵּירוֹת שֶׁעַל יְדֵי הַעֲלָאַת מַיִין נוּקְבִין, הִיא הַזְּרִיעָה וְהַנְּטִיעָה, הֵם מְשׁוּבָּחִים מְאֹד מְאֹד מֵהָעוֹלִים מֵאֲלֵיהֶן מִכֹּחַ הַצּוֹמֵחַ לְבַדּוֹ שֶׁבָּאָרֶץ.

Now, these fruits, that are formed by means of the elevation of the feminine waters, which is sowing and planting, are of exceedingly better quality than those that rise of their own accord, merely through the strength of that which sprouts in the earth. Fruits that are sown and planted are larger, more abundant, and better tasting. However, their superiority mainly in the fact that they provide for human needs. Plants that grow naturally do not take human needs into account. They include thistles and weeds, as well as trees that do not produce fruit. They are not necessarily essential or beneficial to humans or animals. On a deeper level, the power of growth within the earth does not sustain only plant life, but also the higher levels: the animal kingdom and humankind. Thus, plants have an additional purpose that is not connected solely to themselves, which is to nourish and sustain animals and humans. In this regard, planted vegetation is superior, not only from the human perspective, but also from the perspective of the plants themselves, since it fulfills the aforementioned purpose.

וּמִזֶּה נַשְׂכִּיל הַמְשָׁכוֹת אוֹרוֹת עֶלְיוֹנִים באבי״ע (שֶׁהוּא תַּכְלִית בְּרִיאַת הָאָדָם) כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.

From this we can learn about the drawing of the supernal lights in Atzilut , Beria , Yetzira, and Asiya (which is the purpose of the creation of man), as explained elsewhere. Based on what we know about the power of growth in the physical earth, and the fact that the plants are superior when they are produced by means of human labor, we are able to learn about the flow of light in general, even in the spiritual realm. A flow, or a light, that emanates from above by means of an awakening from below, "the elevation of the feminine waters," is superior to a flow that does not emanate by means of an awakening from below. The flow of the light of Ein Sof into the world by means of human effort, and the superiority of this flow over the flow that emanates by itself, is described in detail elsewhere. This superiority is the purpose of the creation of the world in general, and the creation of humankind in particular. Our efforts in this world constitute the elevation of the feminine waters. The world is comprised of a mixture of good and evil, and the individual's task is to choose the good: to identify it and to separate it from the evil. When a person does this, the good ascends and the evil descends, and this, in essence, is the elevation of the feminine waters. The elevation of the feminine waters is "superior" because it is followed by the flow of the masculine waters from above. As explained, the quantity and quality of the lights contained in this flow would have been impossible without the elevation of the feminine waters. A flow that descends continuously, not as a result of the elevation of the feminine waters, is entirely superficial. It is a general flow that sustains the external structures but does not relate to their content and significance. It spreads out, reaching both those who need it and those who do not, both the good and the evil. All in all, it sustains the worlds superficially without giving expression to their inner purpose, which is the revelation of the Divine. In order to focus the flow so that it reveals holiness in the world and in our souls, there must be an elevation of the feminine waters: Good must be chosen and separated from evil, and the concealment, the lower reality, must be nullified. Subsequently, the flow from above will be for good and not evil. It will reveal the Divine rather than conceal Him, and it will be endlessly spacious rather than through scarcity and sorrow. The flow of the masculine waters above the feminine waters. Elsewhere, it is explained that this is what occurs today, when people are required to labor and rectify (see Or HaTorah, Gen. 4a). However, in the future, once the rectification is complete, there will be another, even higher reality. In fact, this reality already exists in a certain sense, since the highest realms incorporate the future. Today, the flow of the masculine waters, which occurs by means of the elevation of the feminine waters, is determined according to the scope of the feminine waters. This is analogous to a response given to a question, a response that relates directly to what was asked, to the concepts used by the questioner, but does not extend beyond this. On a higher level, however, it is possible to have an awakening from above that is not caused by an awakening from below, a flow that is not determined by the receiver's petition, or the limits of his vessels, but rather by the Giver. In other words, this is a flow of Ein Sof that will be found in the external realm as well as the inner realm, so that even physical matter will constitute a divine revelation. This future reality is described in the verses "For the earth will be filled with knowledge" (Isa. 11:9), and "All flesh will see" (40:5).

וּמִזֶּה יוּבַן הֵיטֵב בְּעִנְיַן סֵדֶר מַדְרְגוֹת דּוֹמֵם צוֹמֵחַ חַי מְדַבֵּר, שֶׁהֵן בְּחִינַת עָפָר מַיִם אֵשׁ רוּחַ.

And through this, one can fully understand the matter of the order of classifications: mineral, vegetable, animal, and articulate, which correspond to the four categories of earth, water, fire, and wind. From the fact that the power of Ein Sof is manifest in the physical earth to a greater degree than it is manifest in the higher levels, we are able to understand the order, from highest to lowest, of the four classes of matter: mineral, vegetable, animal, and human. These classes correspond to the four elements: Earth corresponds to mineral, water to vegetable, fire to animal, and wind to human. With regard to the four elements, there is a clear progression from highest to lowest. Although at first glance the classes of matter appear to be ordered in the same way as the four elements, with human at the top and mineral at the bottom, it is possible to discern a different order.

שֶׁאַף שֶׁהַחַי הוּא לְמַעְלָה מֵהַצּוֹמֵחַ וְהַמְדַבֵּר לְמַעְלָה מֵהַחַי, אַף עַל פִּי כֵן הַחַי נִיזּוֹן וְחַי מֵהַצּוֹמֵחַ וְהַמְּדַבֵּר מְקַבֵּל חַיּוּתוֹ מִשְּׁנֵיהֶם.

For although the animal is above the vegetable, and the articulate is above the animal, even so the animal is sustained and lives from the vegetable, and the articulate receives his vitality from them both. This question arises in many hasidic discourses: Since humans are on a higher level than animals, and animals are on a higher level than plants, why does the flow from above to below not adhere to this order? After all, a higher level is by nature closer to the source, and life force flows from this level to the levels below it. The elements of the human soul, for example, follow this order: from wisdom to understanding, from the intellect to the emotions, and so forth. Nonetheless, in reality, the order is reversed: Animals receive their life force from the plants that they eat, and humans receive their life force from both plants and animals. The explanation given here is that, as mentioned, the power of Ein Sof, which is the force of creation and life, is revealed in the lowest level, the element of earth at the bottom of Asiya. This is where the power of growth, which perpetually produces vegetation from the earth, is manifest. Subsequently, animals and humans, living beings, receive this life force from the plants, which are below them. It was also explained that this flow is called "returning light": It returns from the bottom of Asiya, giving life to the levels above it as it ascends. This light carries the power of Ein Sof, the aspect of Keter that illuminates in it, both from the top of the line and the circles of Adam Kadmon, which are adjacent to it.

וְגַם חָכְמָה וְדַעַת, שֶׁאֵין הַתִּינוֹק יוֹדֵעַ לִקְרוֹת אַבָּא וְאִימָּא עַד שֶׁיִּטְעוֹם טַעַם דָּגָן כו׳ (בבא קמא עב,א): וַעֲדַיִין לָא אַכִילְנָא בִּישְׂרָא דְּתוֹרָא כו.׳

This is the case even for wisdom and knowledge, as a child does not know how to call "father" and "mother" until he has tasted the taste of grain…; and "because I had not yet eaten ox meat…" (see Bava Kamma 72a). This matter is also revealed in the human soul. Wisdom and knowledge are the highest levels of the soul, yet they are contingent on physical sustenance. When a child is able to tell the difference between his parents and others, and to perceive their existence to some extent, even if not their essence, this is a very significant stage in his development. According to the Sages, he cannot reach this stage while he is still exclusively breastfeeding, but only once he has begun to eat plant products and to receive vitality from them. Similarly, in the Talmud, Rabbi Naḥman explains that he made an incorrect statement the previous day because he had not yet eaten meat when he uttered it. In other words, a lack of physical sustenance impacted on his intellectual and spiritual abilities.

כִּי הוּא בְּחִינַת אוֹר חוֹזֵר מִמַּטָּה לְמַעְלָה, מִתַּחְתִּית הָעֲשִׂיָּה, שֶׁמִּתְגַּלֵּית שָׁם בְּיֶתֶר עָז הֶאָרָה דְּהֶאָרָה כו׳

For it has the form of returning light, from below to above, from the bottom of Asiya , where the illumination of the illumination manifests with great power…, The flow that a person receives from eating animals and plants, which are inferior to him, is "returning light." This is the light that ascends from the lowest point reached by the direct light. As mentioned, the direct light becomes more and more constricted as it descends, taking the form of "an illumination of an illumination," and so on. The point from which the light returns is not simply the next stage of the direct light's path. Rather, it is a turning point, a new beginning. The direct light is exceedingly strong where it begins in the higher realm, for it has just emerged from the luminary. Likewise, the point of reflection is akin to a new luminary, which shines the light all the way back to the highest realm, even more strongly than the direct light when it first emerged.

מֵאוֹר אֵין סוֹף הַסּוֹבֵב כָּל עָלְמִין, וּמֵהַקַּו אוֹר אֵין סוֹף שֶׁבְּסִיּוּם רַגְלֵי הַיּוֹשֶׁר דְּאָדָם קַדְמוֹן בִּבְחִינַת אוֹר חוֹזֵר כַּנִּזְכָּר לְעֵיל.

from the light of Ein Sof , who surrounds all the worlds, and from the light of Ein Sof at the conclusion of the straight feet of Adam Kadmon , in the form of returning light, as stated above. This illumination in the lower realm is from the light of Ein Sof Himself, which encompasses all worlds. This refers to the great circle that surrounds all space, but shines more strongly at the bottom of Asiya, which is closest to it, as explained. It was stated that the returning light is greater than the direct light. One might have thought that the opposite was true. In the physical world, for example, the light that is reflected from the moon is weaker than the direct light that strikes it, and the same is true of the light that is reflected from a mirror. The advantage of the returning light is not readily apparent, and moreover, it is indeed weak and lacking in relation to the parameters of the direct light. Nonetheless, it is possible to look at this matter in a different way. The returning light is stronger than the direct light, even at the point where the direct light first emerges. The direct light embodies revelation, proceeding from God's essence, to His will and wisdom, to His relationships and actions. Consequently, this light is revealed, since it "speaks" to us and our vessels. The returning light, on the other hand, does not involve any kind of revelation, because it is not directed at the world, but rather at God Himself. This is the hidden advantage of the returning light: It does not illuminate the external dimension of creation, but the inner dimension of the supernal intent to create. The direct light may be compared to that which a person desires, thinks, understands, and does, while the returning light corresponds to the hidden, underlying factors that lead him to desire, think, and do these things. The author of the Tanya explains that the returning light comes from the light that encompasses all worlds, and moreover, the light that encompasses all worlds is the concealed foundation of the worlds' entire existence and the illumination of the direct light. When the returning light comes back to the light that encompasses all worlds, it first draws its power from that encompassing light. Put another way, the returning light is greater than the direct light in the same way that light is greater than darkness, and the penitent is greater than the tzaddik. The Talmud states, "In the place where penitents stand, even the full-fledged righteous do not stand" (Berakhot 34b). This is explained at length in numerous places.

וְיוּבַן הֵיטֵב בָּזֶה, טוּב טַעַם וָדַעַת, מַה שֶּׁמַּלְאָכִים עֶלְיוֹנִים שֶׁבַּמֶּרְכָּבָה, פְּנֵי שׁוֹר וּפְנֵי נֶשֶׁר, נֶהֱנִים מְאֹד וְנִיזּוֹנִים וּמִסְתַּפְּקִים מֵרוּחַ הַבְּהֵמָה וְהָעוֹף הָעוֹלֶה אֲלֵיהֶם מֵהַקָּרְבָּנוֹת שֶׁעַל גַּבֵּי הַמִּזְבֵּחַ

In this context, one can fully understand, with intellectual discernment and awareness, the fact that the higher angels in the divine chariot, the face of an ox and the face of an eagle, receive great enjoyment and are sustained and satisfied from the spirit of the animals and fowl that ascends to them from the sacrifices that are upon the altar, The higher angels mentioned in the vision of the divine chariot (Ezek. 1:10) are called "the face of an ox" and "the face of an eagle," because they are the source of all the animals and birds on earth. Obviously, the divine chariot does not contain a physical ox or a physical eagle. Rather, these terms refer to the highest forms of these creatures, such as a love and fear of God that have the strength of a beast and the swiftness of a bird, metaphorically speaking. Generally, we perceive these angels as conferring vitality on all animals and birds, in both the spiritual and physical realm: The "animal life force," in addition to the creatures that graze in the field. Indeed, the direct light proceeds in this way, from above to below. However, there is also movement in the opposite direction, whereby the higher angels receive their vitality from the physical animals in the lower realm. The returning light proceeds in this way, from below to above. An animal that is sacrificed on the altar, which ascends and is consumed by the altar's fire, is a manifestation of the returning light. It ascends from the beast's physical body, elevating all the animals in the entire world along with it. This includes each and every corporeal creature, as well as the animal elements in the soul and the spiritual worlds. This ascent is one aspect of the returning light. It conveys vitality and power to the entire animal kingdom, all the way to its highest levels, namely, the face of an ox, the face of an eagle, and so on. The advantage of this flow is the fact that it is not simply the illumination of the direct light that comes from above in the ordinary manner. Instead, this illumination derives from the power of Ein Sof, and it is released by means of the rectification and elevation of the lower realm through the act of bringing sacrifices.

וּכְדִקְדּוּק לְשׁוֹן הַזּוֹהַר הַקָּדוֹשׁ (חלק ג רמא,א): וְאִתְהַנְיָין מִיסוֹדָא וְעִיקָּרָא דִּילְהוֹן.

as in the precise formulation of the holy Zohar (3:241a): "And they receive enjoyment from their element and essence." The Zohar describes the relationship between the higher angels in the divine chariot and the sacrifices that are brought on the altar. The higher angels, the face of an ox and the face of an eagle, derive enjoyment from the sacrifices. This is because the root of the animals' descent from the higher angels is revealed in the physical creatures that ascend upon the altar.

וְאַחֲרֵי הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה, דַּעַת לַנָּבוֹן נָקָל לְהָבִין עַל יְדֵי כָּל הנ״ל גּוֹדֶל מַעֲלַת הַמִּצְוֹת מַעֲשִׂיּוֹת, אֲשֶׁר הֵן תַּכְלִית יְרִידַת הַנְּשָׁמוֹת לָעוֹלָם הַזֶּה הַגַּשְׁמִי כְּמוֹ שֶׁכָּתוּב: ״הַיּוֹם לַעֲשׂוֹתָם״ (דברים

After these words and truth, "knowledge comes easy to the discerning man," to understand by means of all the above arguments the great virtue of the practical mitzvot. For they are the purpose of the descent

ז,יא), וְיָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי עוֹלָם הַבָּא.

of souls to this corporeal world, as it is written: "Today, to perform them" (Deut. 7:11), and a single hour spent in repentance and good deeds in this world is better than the entire life of the World to Come. To conclude this letter, the author of the Tanya returns to the significance of the practical mitzvot, which was discussed above. From this letter, whose scope is deeper and higher than that of all the others, we understand that the power of Ein Sof, which is above all worlds, is revealed at the lowest level of Asiya. This is expressed in the tremendous importance of the practical mitzvot, which are performed with the body. Not only are they preferred over more spiritual forms of divine service according to halakha, but they have immense inherent value as well. The purpose of the world's creation, and of the soul's descent into the body, are fulfilled only through the performance of the practical commandments. Through these mitzvot, the returning light ascends and gives life to all the worlds by means of a new, elevated light. Regarding the verse cited here, the Sages state, "Today [is the time] to do them, [in this world,] and tomorrow [is] not [the time] to do them" (Eiruvin 22a). "Today" refers to this world, where the soul is enclothed in the physical body. This is the time for performing the practical mitzvot. The term "good deeds" refers to the practical mitzvot, for these are deeds that are entirely "good." God, who is "good," commanded that they be carried out, and He Himself performs them in His own way. Furthermore, when we perform them, the light of "goodness" shines in all the worlds. Repentance, too, takes place in the lower realm. Repentance constitutes a return to God, and on the largest scale, it embodies that which was explained above with respect to the light that returns from the physical world. These closing words serve as a summation of the epistle's conclusion. After the exceedingly deep, spiritual topics addressed in the letter, they act as a sort of "seal" that is applied to the "outside" of the document.

עַד כָּאן מָצָאנוּ מִכְּתַב יָדוֹ הַקְּדוֹשָׁה.

Until here we have found of his holy writing. The sons of the author of the Tanya were the publishers of Iggeret HaKodesh, and they added this remark. In Kitzurim VeHe'arot LeSefer Likkutei Amarim (p. 40), it is stated with regard to this letter, "This is the holy writing of the Rebbe himself, whose words are like gold. He wrote it exactly one week before he fell ill and was taken by God. He was summoned to the heavenly academy at the conclusion of the holy Sabbath, Parashat Shemot, in the year 5573." This addition is unusual. Nothing similar to it was added by the publishers anywhere else in this work. It is possible that they added it here because of the tremendous holiness of this particular text, in order to distinguish it from other epistles. Other letters were edited to make them suitable for the general population. However, the editors did not touch this text: It was published exactly as written, from beginning to end. Moreover, for those hasidim who read the text and are unable to comprehend it fully, it is impossible to sum it up except to say, "Until here we have found of his holy writing."