וְהִנֵּה לְתוֹסֶפֶת בֵּיאוּר תֵּיבַת "לַעֲשׂוֹתוֹ".

Let us further clarify the term "to perform it." Here the author of the Tanya revisits the theme of the book, namely, the verse "Rather, the matter is very near to you, in your mouth and in your heart, to perform it" (Deut. 30:14). Why is it so important to emphasize that the service of God involves action?

וְגַם לְהָבִין מְעַט מִזְּעֵיר תַּכְלִית בְּרִיאַת הַבֵּינוֹנִים וִירִידַת נִשְׁמוֹתֵיהֶם לָעוֹלָם הַזֶּה לְהִתְלַבֵּשׁ בַּנֶּפֶשׁ הַבַּהֲמִית שֶׁמֵּהַקְּלִיפָּה וְסִטְרָא אָחֳרָא,

Let us also understand a small fraction of the purpose of the creation of beinonim and their souls' descent into this world to be clothed in the animal soul, which derives from the kelippa and sitra aḥara , The idea of "in your mouth and in your heart to perform it" is part of the broader understanding of the essential nature of a beinoni and his role in this world. As was explained, unlike the tzaddik, the beinoni will never be able to fully resolve the issues in his life. He can neither completely repair himself nor the world. The first question requiring clarification is: What does a beinoni accomplish in the world? Why did God take a pure soul and place it into an impossible setting, a life filled with unending struggle, unsolvable problems, and unanswerable questions? Even the advice presented in this book does not intend to solve his problems, but only to temper them, not curing the illness but ameliorating the pain so it is not intolerable. This is not a rare situation confined to a limited number of beinonim. It is equally applicable to all, since the beinoni is, in a sense, each and every one of us. Perhaps we are not at present on the actual level of a beinoni, but we certainly have the potential to be one. The beinoni is an idealization of the human construct, but not an impossible one. The question concerning the purpose of the beinoni is a question about man and the world in general, which have been created with inherent imperfection: For what purpose did the soul descend into this world, to be clothed in a body and an animal soul?

מֵאַחַר שֶׁלֹּא יוּכְלוּ לְשַׁלְּחָהּ כָּל יְמֵיהֶם וְלִדְחוֹתָהּ מִמְּקוֹמָהּ מֵחָלָל הַשְּׂמָאלִי שֶׁבַּלֵּב,

since they will not, during their lifetime, be able to banish or expel it, i.e., the animal soul, from its place in the left chamber of the heart, The divine and the animal souls struggle over control of the totality of a person's being, which in the case of a beinoni is an unremitting battle. Through great effort, a beinoni can gain control of the garments of his soul, utterly repelling the animal soul and preventing it from intruding on the beinoni's thoughts, words, and actions. Having said this, he will never be able to banish the animal soul itself, along with its impulses and desires for mundane matters, from its abode in the "left chamber of his heart" (as explained previously in chap. 9).

שֶׁלֹּא יַעֲלוּ מִמֶּנָּה הִרְהוּרִים אֶל הַמּוֹחַ,

so that no distracting thoughts will arise from it to the brain, The animal soul itself, which can never be repaired, remains at full strength in its place in the left chamber of the heart. From there it constantly transmits thoughts and ideas into the brain. The beinoni can control his thinking, but only regarding conscious thought. He can avoid consciously thinking about certain topics and can force himself to think about others. But he cannot control the thoughts that constantly intrude into his consciousness from the depths of his soul, since it is not subject to conscious control. In that sense, the beinoni will forever be engaged in an unending struggle to control his thoughts and overcome temptation.

כִּי מַהוּתָהּ וְעַצְמוּתָהּ שֶׁל נֶפֶשׁ הַבַּהֲמִית שֶׁמֵּהַקְּלִיפָּה הִיא בְּתָקְפָּהּ וּבִגְבוּרָתָהּ אֶצְלָם כְּתוֹלַדְתָּהּ,

for in the case of the beinonim, the essence and being of the animal soul, deriving from the kelippa , retains its full power and might as at birth, The beinoni is born with an animal soul and an evil inclination which remain fixed and unchanging within him throughout his life. As a person's life unfolds, he develops and grows, and the animal soul and the evil inclination grow with him. A toddler has an immature perspective of the world, mirrored by the limited capacity of his evil inclination. A three-year-old wants colored paper and marbles. As he grows older and develops a more mature understanding of life, he desires a different kind of colored paper (money). Despite the change in the object of one's desire, the basic way a person's animal soul pulls him toward what he wants remains the same. An adult does not have the desires of a young child, not because he has conquered them, but because his desires have changed shape. It could very well be that even now, as an adult, he desires these things, and perhaps with a greater intensity.

רַק שֶׁלְּבוּשֶׁיהָ אֵינָם מִתְלַבְּשִׁים בְּגוּפָם, כַּנִּזְכָּר לְעֵיל.

except that its garments do not clothe themselves within their body, as mentioned above (chap. 12). The "garments" of the animal soul refers to its expression and realization. The point here is that although the animal soul is ever-present in the beinoni, nevertheless, it does not succeed in materializing itself in his body. The animal soul in a beinoni is like that of a wicked person, but the beinoni is able to prevent the evil within him from being clothed and manifest, and so in every outward respect he is exactly like the righteous. The beinoni perforce contains two opposing forces within himself. These unalterable forces never weaken, nor are they capable of defeating one another. As a result, he lives in constant tension, with no opportunity for respite. In a single moment of complacency, if for but one instant he lowers his guard, he is liable to lose everything. The beinoni is like a hand grenade that lacks a safety pin, such that if one loosens his grip for only a moment, it explodes. There have been people who spent many years proceeding along the path of the righteous and the just, but in one moment of weakness they discovered that festering deep within were the same desires shared by the wicked.

וְאִם כֵּן, לָמָּה זֶּה יָרְדוּ נִשְׁמוֹתֵיהֶם לָעוֹלָם הַזֶּה, לִיגַע לָרִיק חַס וְשָׁלוֹם, לְהִלָּחֵם כָּל יְמֵיהֶם עִם הַיֵּצֶר וְלֹא יָכְלוּ לוֹ?

If so, why then did their souls descend into this world, to toil in vain, God forbid, to fight the evil inclination all their lives and be unable to vanquish it? This constant tension a beinoni faces and is unable to resolve forces him to repeatedly confront an unanswerable question: What is the purpose of this unending and indecisive battle? A soul descends into this world, resides here for seventy years or so, experiences suffering and struggles, and in that entire time reaches no resolution. What is the justification for such an extensive, inconclusive process?

וּתְהִי זֹאת נֶחָמָתָם לְנַחֲמָם בְּכִפְלַיִים לְתוּשִׁיָּה וּלְשַׂמֵּחַ לִבָּם בַּה' הַשּׁוֹכֵן אִתָּם בְּתוֹךְ תּוֹרָתָם וַעֲבוֹדָתָם.

But let this answer to follow be their consolation, to comfort them with a double measure of wisdom, and to gladden their hearts in God who dwells among them, in their Torah and divine service. As was explained in previous chapters, there are aspects of the struggle, toil, and suffering of life within which the beinoni can find solace and even joy. Though he may not always see reason for rejoicing in his individual situation, he can still delight in the closeness to God generated through his Torah study and divine service. There is no guarantee that when a person fulfills a mitzva he will feel closeness to God. Similarly, if one studies a particularly technical section of the Talmud, he is not assured a powerful religious experience. But there is a guarantee that someone who immerses himself in Torah and mitzvot will merit becoming objectively close to God, even though he may not feel it.

וְהוּא בְּהַקְדִִּים לְשׁוֹן הַיָּנוֹקָא [בַּזֹּהַר פָּרָשַׁת בָּלָק (קפז, א)] עַל פָּסוּק: "הֶחָכָם עֵינָיו בְּרֹאשׁוֹ" (קהלת ב, יד): וְכִי בְּאָן אֲתָר עֵינוֹי דְּבַר נַשׁ כו'? אֶלָּא קְרָא הָכֵי הוּא וַדַּאי:

For this purpose, we must preface our explanation to the above question with the words of the Yanuka [Zohar, Parashat Balak, 187a] on the verse "The wise man's eyes are in his head" (Eccles. 2:14). The Zohar asks, "But where else could a person's eyes be? Rather, the meaning of the verse is certainly as follows: One of the figures appearing in the Zohar is the Yanuka, the young child. In our context, he is quoted as questioning the verse in Ecclesiastes "The wise man's eyes are in his head." The verse demands explanation, as the eyes of every person are in his head. What then is the intent of the verse that specifically states that the eyes of a wise person are in his head?

דִּתְנַן: לָא יְהָךְ בַּר נַשׁ בְּגִילּוּיָא דְּרֵישָׁא אַרְבַּע אַמּוֹת. מַאי טַעֲמָא? דִּשְׁכִינְתָּא שָׁרְיָא עַל רֵישֵׁיהּ.

As we learned: A person should not walk four cubits with an uncovered head. What is the reason? For the Divine Presence dwells upon his head. We cover our heads not only when we are in a holy place or involved in a holy endeavor, but at all times and in all places. This is because the Divine Presence, which is everywhere, constantly rests on a person's head. Covering our heads symbolizes our awareness of God's presence surrounding and resting upon us everywhere and at all times.

וְכָל חָכָם עֵינוֹהִי וּמִילּוֹי בְּרֵישֵׁיהּ אִינּוּן, בְּהַהוּא דְּשָׁרְיָא וְקַיְימָא עַל רֵישֵׁיהּ. וְכַד עֵינוֹי תַּמָּן, לִנְדַּע דְּהַהוּא נְהוֹרָא דְּאַדְלֵיק עַל רֵישֵׁיהּ – אִצְטְרִיךְ לְמִשְׁחָא.

Now, the eyes and words of every wise person are in his head, that is, with the One who rests and reveals Himself upon his head. When his eyes are focused there, he must know that the light that shines above his head requires oil. The expression "the eyes and words of every wise person are in his head" refers to the wise person focusing his attention and awareness on the light of the Divine Presence, which dwells and reveals itself upon his head. This awareness leads to the knowledge that this light that shines above his head requires oil.

בְּגִין דְּגוּפָא דְּבַר נַשׁ אִיהוּ פְּתִילָה, וּנְהוֹרָא אַדְלֵיק לְעֵילָּא. וּשְׁלֹמֹה מַלְכָּא צָוַח וְאָמַר: "וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר" (קהלת ט, ח). דְּהָא נְהוֹרָא דִּבְרֹאשׁוֹ אִצְטְרִיךְ לְמִשְׁחָא וְאִינּוּן עוּבְדָאן טָבָאן. וְעַל דָּא "הֶחָכָם עֵינָיו בְּרֹאשׁוֹ". עַד כָּאן לְשׁוֹנוֹ.

The Zohar explains the analogy: For a person's body is the wick, and the light that shines above him is the light of the Divine Presence. Concerning this, King Solomon cried out, saying:'May the oil on your head not be lacking' (Eccles. 9:8), for the light above his head requires oil, namely, good deeds. It is in this regard that'the wise man's eyes are in his head.'" Here end the Yanuka's words in the Zohar. In this analogy, a person's soul is symbolized by a lamp, as in the verse "The spirit of man is the lamp of the Lord" (Prov. 20:27). The wick of the lamp is the person's body, and the flame burning on the wick is the light of the Divine Presence, which dwells upon one's head (that is, atop the wick). The fire takes hold of the wick, but the wick itself does not burn. Instead, it serves as a means for the oil to burn. The wick serves as a focal point by which the fire is localized. It is the channel for the oil (meaning, good deeds) to burn. This then is the meaning of the verse "The wise man's eyes are in his head," namely, the wise man is attentive and careful in order to ensure that the "oil" on his head should never be lacking. He must see to it that he never lacks good deeds, for it is through them that the Divine Presence dwells and shines upon his head.

וְהִנֵּה בֵּיאוּר מָשָׁל זֶה, שֶׁהִמְשִׁיל אוֹר הַשְּׁכִינָה לְאוֹר הַנֵּר שֶׁאֵינוֹ מֵאִיר וְנֶאֱחָז בַּפְּתִילָה בְּלִי שֶׁמֶן, וְכָךְ אֵין הַשְּׁכִינָה שׁוֹרָה עַל גּוּף הָאָדָם שֶׁנִּמְשַׁל לִפְתִילָה, אֶלָּא עַל יְדֵי מַעֲשִׂים טוֹבִים דַּוְוקָא.

The meaning of this analogy is as follows: The light of the Divine Presence is compared to the light of a lamp, in that it neither shines nor takes hold of the wick without oil. Similarly, the Divine Presence will not rest upon a person's body, which is compared to a wick, except by virtue of good deeds alone. The meaning of this analogy that "the spirit of man is the lamp of the Lord" is that although the light of the candle is dependent on the wick, the wick is not consumed by the fire, but rather the oil is absorbed by the wick. A wise man's eyes are in his head in the sense that he must always make certain that the oil in his head is never lacking. In other words, he must make it a priority of his to constantly supply fuel for the fire so that it can burn continuously without consuming the wick. How does one sustain this divine fire, the light of the Divine Presence that illuminates a person? The answer is through good deeds (the "oil"). When a person fulfills the mitzvot in this world, he thereby creates a bridge linking the Divine and the physical world. On the other hand, oil cannot burn by itself. A wick is required to serve as an interface between the oil and the fire. This is comparable to the role of man, a soul within a body, who fulfills the mitzvot with his physical actions. The mitzvot are meaningless and insubstantial without man (the wick) who actualizes them. So it is the human being who causes the good deeds, the mitzvot, to come to fruition and have meaning. Only when a human being, with his body, and with a soul inhabiting his body, performs the mitzvot, does the Divine Presence take hold of him, burning and shining through him into the world.

וְלֹא דַּי לוֹ בְּנִשְׁמָתוֹ שֶׁהִיא חֵלֶק אֱלוֹהַּ מִמַּעַל, לִהְיוֹת הִיא כְּשֶׁמֶן לִפְתִילָה.

It is not sufficient that his soul, which is a veritable portion of God above, serve as oil for the wick. This statement touches upon the core of one of the most fundamental questions regarding the essence of man's service of God: Why does the light of the Divine Presence require our good deeds? Why is the soul incapable of shining on its own? Why is it unable to serve alone as both the oil and the wick? Why is the pure and holy soul inadequate vis-à-vis bearing the light of the Divine Presence, thereby maintaining the connection between man and God? Why does a person need to perform specific, external actions, that is, good deeds, in order to connect to God? Would it not be logical that a more internal, deep love and awe of God serve as an efficacious means of doing so?

מְבוֹאָר וּמוּבָן לְכָל מַשְׂכִּיל, כִּי הִנֵּה נִשְׁמַת הָאָדָם, אֲפִילּוּ הוּא צַדִּיק גָּמוּר עוֹבֵד ה' בְּיִרְאָה וְאַהֲבָה בְּתַעֲנוּגִים,

It is obvious and understandable to every intelligent person that with regard to man's soul, even if he is a completely righteous individual, serving God with fear and a love on the level of love of delights, The level of fear referred to here is the most sublime level, namely, fear of His exaltedness. The level of "love of delights" refers to that of one who is enraptured in his love of God and needs nothing else.

אַף עַל פִּי כֵן, אֵינָהּ בְּטֵילָה בִּמְצִיאוּת לְגַמְרֵי, לִיבָּטֵל וְלִיכָּלֵל בְּאוֹר ה' מַמָּשׁ לִהְיוֹת לַאֲחָדִים וּמְיוּחָדִים בְּיִחוּד גָּמוּר. רַק הוּא דָּבָר בִּפְנֵי עַצְמוֹ – יְרֵא ה' וְאוֹהֲבוֹ.

nevertheless, his soul is not utterly nullified from existence, literally nullified to and absorbed within the light of God so that they are united and unified in total unity. Rather, the person, along with his soul, is a separate entity, defined as one that fears God and loves Him. Even a soul with an unsurpassable rank, such as that found within a complete tzaddik, is still not perfectly and totally unified with the divine being. Even at its peak of love and fear of God, the soul remains an independent entity, one that experiences love toward another. In this case, the object of this person's love is God. Hence, there remain two distinct entities: the lover and the beloved. Even when the soul reaches its ultimate purified state, it merits only to be close to God, yearning and aspiring toward the Divine, but never fully nullified to or unified with God.

מַה שֶּׁאֵין כֵּן הַמִּצְוֹת וּמַעֲשִׂים טוֹבִים, שֶׁהֵן רְצוֹנוֹ יִתְבָּרַךְ,

This is not the case with regard to the mitzvot and good deeds, both of which are God's will. A mitzva is not the expression of the person but the will of God. In this sense, the mitzva a person fulfills is not part of himself the way his love and fear of God is, as mentioned above. This being the case, a mitzva one performs has the capacity to unite with God in total unity.

וּרְצוֹנוֹ יִתְבָּרַךְ הוּא מְקוֹר הַחַיִּים לְכָל הָעוֹלָמוֹת וְהַבְּרוּאִים, שֶׁיּוֹרֵד אֲלֵיהֶם עַל יְדֵי צִמְצוּמִים רַבִּים וְהֶסְתֵּר פָּנִים שֶׁל רָצוֹן הָעֶלְיוֹן בָּרוּךְ הוּא וִירִידַת הַמַּדְרֵגוֹת, עַד שֶׁיּוּכְלוּ לְהִתְהַוּוֹת וּלְהִבָּרְאוֹת יֵשׁ מֵאַיִן וְדָבָר נִפְרָד בִּפְנֵי עַצְמוֹ, וְלֹא יִבָּטְלוּ בִּמְצִיאוּת כַּנִּזְכָּר לְעֵיל.

Now God's will is the source of life for all the worlds and created entities, descending to them by means of many constrictions and the concealed countenance ( panim ) of God's supernal will and by descending many levels until they can come into being and be created as an existence out of nothingness and as separate entities, so that they will not be nullified from existence, as mentioned above (chaps. 21–22). The divine will is the sole source and vivifying "soul" of all existence, but it is hidden. The life force that flows from it descends level by level through layers of concealment until created beings are brought into existence out of nothingness. That is, they perceive themselves as new creations (creations out of nothingness) that may perhaps be causally related to their Creator, but they still see themselves as independent from Him. They are capable of loving and fearing God, yearning for and connecting to Him, but it is all within the fundamental perspective that they exist as independent entities, distinguishable from the divine existence. This perspective is the defining element that characterizes creation as creation. That which is God is not the world, and that which is the world feels, by the nature of its parameters, that it is not God.

מַה שֶּׁאֵין כֵּן הַמִּצְוֹת שֶׁהֵן פְּנִימִית רְצוֹנוֹ יִתְבָּרַךְ וְאֵין שָׁם הֶסְתֵּר פָּנִים כְּלָל,

Whereas with regard to the mitzvot, which are God's innermost ( penimi ) will, and with regard to which there is no concealed countenance ( panim ) whatsoever, The various elements comprising the world all exist and receive their life force from the back (or "hind") aspect of the divine will. By contrast, the mitzvot are the innermost aspect of the divine will. This innermost aspect constitutes God's foremost objective and ultimate goal, while the "hind" aspect of His will relates to the external means used to achieve that goal. In every part of existence there is a front and back. For example, when describing a knife blade, we speak of its sharp edge and blunt spine, i.e., the back of the blade. The blade may be regarded as the "innermost" side, that is, the part that serves the intended function and purpose of the knife. The back of the knife is merely a technical component enabling the "innermost" side to achieve the intended goal: to cut. A more abstract example is that of a person who is giving a public address. His words have both an internal and external aspect. Two different people in the audience hearing the same speech will notice different things. One may focus on the speaker's content and intent, the "innermost" side. The other may remember the "hind," i.e., outer, components: his speaking style, jokes, and analogies that "clothe" and conceal his innermost content. In the same way, all the components constituting the world, from the highest forms of life to the lowest elements, exist in a concealed state and are an expression of "concealed countenance" (panim ), which means that the innermost (penimi ) aspect of God's will is concealed. The very fact that the creation seems distinct from God conceals Him and forms the divide between God and the world. By contrast, the mitzvot alone are direct expressions of God's innermost will.

אֵין הַחַיּוּת שֶׁבָּהֶם דָּבָר נִפְרָד בִּפְנֵי עַצְמוֹ כְּלָל, אֶלָּא הוּא מְיוּחָד וְנִכְלָל בִּרְצוֹנוֹ יִתְבָּרַךְ, וְהָיוּ לַאֲחָדִים מַמָּשׁ בְּיִחוּד גָּמוּר.

the life force within them is not a distinct entity in and of itself at all, but rather it is unified and merged with God's will, literally becoming one, with complete unity. A mitzva, as it is manifest here in this world, is the will of God. Although the mitzva appears in our world clothed in a material garb, that garb does not have its own identity. Rather, the mitzva is the pure expression of the unmediated inner divinity, without any distortion of an added sense of self-identity of the item with which the mitzva is performed. In a dark, distorted world, the mitzva is the unadulterated expression of the Divine. In a world wherein all created entities conceal, a mitzva, by contrast, is unique in that it reveals. The intent here is not of a revelation of the transcendent that bursts forth and shatters the natural order of things. Instead, it refers to a quiet, powerfully deep revelation occurring within and alongside the systems of nature, essentially indicating that the combination of particular things within the world arranged in a specific manner expresses the will of God. There is a mitzva to affix a mezuza. This mitzva is comprised of a number of mundane details with which specific actions are performed in the most natural of ways. All of these mundane details and the physical actions associated with them combine to become a single, wondrous unity with the Divine; this is the very definition of a mitzva. A genuine connection between the physical world and God cannot be generated by the world itself, as the signs and symbols that pass from one side of existence to the other can be created only by God. Therefore, as long as a person speaks to God in his own personal language, through his personal experiences, although this may resonate with the person, it does not truly speak to God. It is not actually transmitted to the supernal realm, from the finite to the infinite. In order to create a true connection with the other side, one must communicate in its language. Therefore, "speech" between a person and God is possible only by means of the language of Torah and mitzvot, which in this sense is God's language, the language He gave us with which to communicate with Him.

וְהִנֵּה עִנְיַן הַשְׁרָאַת הַשְּׁכִינָה הוּא גִּילּוּי אֱלֹקוּתוֹ יִתְבָּרַךְ וְאוֹר אֵין סוֹף בָּרוּךְ הוּא בְּאֵיזֶה דָּבָר,

Now the concept of the dwelling of the Divine Presence refers to the revelation of His Godliness and the light of Ein Sof , blessed be He, within a particular object, Elsewhere (Iggeret HaKodesh, epistle 25), the author of the Tanya distinguishes between the terms "the dwelling of the Divine Presence" and "the enclothing of the Divine Presence." The "enclothing of the Divine Presence" refers to the Divine Presence in its capacity to manifest itself within and vivify all of existence, including neutral entities such as trees and rocks, as well as the existence of holiness and the existence of kelippa, the latter operating, as it were, counter to the Divine Presence itself. The Divine Presence enclothed within every being is the divine force which brings about and animates that being. But this force functions within that object in a powerful state of concealment, to the extent that the entity can be so dense that its existence hides the divine energy within. By contrast, the "dwelling of the Divine Presence" within a particular object refers to the revelation of the Divine Presence both within and through the particular entity it creates and vivifies. Examples of this include the manifestation and revelation of the Divine Presence in the Temple, in a prophet experiencing a state of prophecy, and in the words of Torah spoken by a Jew at any time (the four cubits of halakha ).

וְהַיְינוּ לוֹמַר שֶׁאוֹתוֹ דָּבָר נִכְלָל בְּאוֹר ה' וּבָטֵל לוֹ בִּמְצִיאוּת לְגַמְרֵי, שֶׁאָז הוּא שֶׁשּׁוֹרֶה וּמִתְגַּלֶּה בּוֹ ה' אֶחָד. אֲבָל כָּל מַה שֶּׁלֹּא בָּטֵל אֵלָיו בִּמְצִיאוּת לְגַמְרֵי – אֵין אוֹר ה' שׁוֹרֶה וּמִתְגַּלֶּה בּוֹ.

that is to say, that particular object becomes merged with the light of God and is utterly nullified from existence to it, for only then is it something within which the One God dwells and reveals Himself. However, the light of God neither dwells nor is revealed within anything that is not utterly nullified from existence to Him. When the Divine Presence dwells within a person, place, or situation, the implication is that it no longer has an independent existence. It is impossible for something to exist independently while simultaneously serving as a vessel for the revelation of the Divine Presence. The object must therefore be nonexistent for the divine being to be revealed within it. The vessel for divine revelation must be transparent. If it is perceived as or views itself as an independent entity, it then is blocked, either partially or completely, from the divine radiance, and the Divine Presence cannot rest within it.

וְאַף צַדִּיק גָּמוּר שֶׁמִּתְדַּבֵּק בּוֹ בְּאַהֲבָה רַבָּה, הֲרֵי לֵית מַחֲשָׁבָה תְּפִיסָא בֵּיהּ כְּלָל בֶּאֱמֶת,

Even in the case of a completely righteous person who cleaves to Him with a great love, nevertheless, no thought of his can truly grasp Him at all, As defined in chapter 10 above, a completely righteous person is not only someone who does no evil in deed, word, or thought, for this is the rank of a beinoni. Rather, he is someone whose quintessential nature, deepest yearnings, and most hidden desires are completely identified with God. He cleaves to Him with every fiber of his soul, experiencing "a great love," referring to the highest levels of closeness with God that a person can attain. Even so, the thoughts of the completely righteous person, and certainly the thoughts of anyone on a lower level, cannot truly grasp God. That is to say, although every thought comprehends something, a truly complete grasp of God does not exist.

כִּי אֲמִיתַּת "ה' אֱלֹקִים אֱמֶת" (ירמיה י, י) הוּא יִחוּדוֹ וְאַחְדּוּתוֹ שֶׁהוּא לְבַדּוֹ הוּא וְאֶפֶס בִּלְעָדוֹ מַמָּשׁ.

for the truth of the verse "The Lord God is true" (Jer. 10:10) is His unity and oneness, as He is absolutely alone and there is literally nothing besides Him. Similarly, Rambam (Sefer HaMadda, Hilkhot Yesodei HaTorah 1:4) states: "'For the Lord God is true' – He alone is the truth, and nothing else possesses truth like His truth. This is what is meant when the Torah states,'There is no other besides Him' (Deut. 4:35). It means that there is no other entity besides Him that is true as He is." The phrase "The Lord God is true" implies that God is the only truth, relative to which all else is not true. The phrase "For the Lord God is true" also indicates that God is the true and exclusive existence, as there is absolutely no other existence outside of Him.

וְאִם כֵּן זֶה הָאוֹהֵב, שֶׁהוּא יֵשׁ וְלֹא אֶפֶס – לֵית מַחֲשָׁבָה דִּילֵיהּ תְּפִיסָא בֵּיהּ כְּלָל,

It follows, that with regard to this person who loves God and who is by definition a separate being and not nonexistent, no thought of his can grasp Him at all, Even the greatest tzaddik, master of spiritual gifts and abilities, is unable to attain a level of thought that grasps Him. This is because if the thought could truly grasp "the Lord God is true," it would understand that in actuality there is no other existence besides God. There is an expression attributed to the philosophers of the Middle Ages that states, "If I knew Him, I would be Him." This means that for a person to know God, not merely to know about Him, but to truly know Him, is to be Him. Therefore, if someone claims to know God, then they by definition do not truly know Him. Love of God is similar to knowledge of Him, in the sense that one who loves, even the most sublime level of love, still exists as the lover, a being distinct from the beloved – God. However hidden it may be, there still exists a "someone" who loves or knows God, and whenever there is that someone, there is an unbridgeable gulf between them and the Divine. Human experiences are ultimately just that – human experiences – and so they form the gaping chasm of the vacated space that separates our existence as finite beings from the true, infinite, divine existence. Even the pinnacle of human truth remains limited as such. This is in contrast to the notion of "God is true," a perspective that not only is not human, but that looms threateningly over all existence, since such a notion bears the implication that there truly is "nothing besides Him." Thus, when a person exists as an independent being and is "not nonexistent," the result is that "no thought of his can grasp Him at all," meaning he is incapable of truly comprehending the notion of "the Lord God is true."

וְאֵין אוֹר ה' שׁוֹרֶה וּמִתְגַּלֶּה בּוֹ, אֶלָּא עַל יְדֵי קִיּוּם הַמִּצְוֹת שֶׁהֵן רְצוֹנוֹ וְחָכְמָתוֹ יִתְבָּרַךְ מַמָּשׁ, בְּלִי שׁוּם הֶסְתֵּר פָּנִים.

and the light of God does not dwell or reveal itself within him, except through the fulfillment of the mitzvot, which are literally God's will and wisdom, without any concealed countenance. The advantage of a mitzva is not in the fact that through performing it a person can purify his body or soul, or that it is a method of enhancing and maintaining the social order. Rather, its true value lies in the fact that it is a medium by which God Himself traverses the unfathomable gap of infinity in a process of revelation, not unlike the process of Creation, and says to man: "Such and such is My will; such and such is My thought. While engaged in these things, you are engaging in something objective: Me." Based on this perspective, no matter to what degree a person intellectualizes the mitzvot and imbues them with layers of meaning and feeling, he is ultimately creating mere scaffolding to assist him to relate to them. There is nothing wrong with employing these methods; people need them, either temporarily or even for a lifetime, because as human beings we find it difficult without them. But fundamentally, the connection between man and God exists within the action itself, not because the action is good, nice, and useful, but because it is the will of God. A similar point exists with regard to Torah study (see chap. 4 above). Torah is God's wisdom, yet the bulk of the Torah a person studies deals with very basic topics, mundane concepts which are readily understood. Examples of such subjects include oxen and donkeys, wool and tzitzit, and so forth. On the surface, engaging in these commonplace matters bears no relation to God's divine wisdom, which no thought can grasp; on the contrary, these concepts are easily comprehensible. In order to better understand this we ought to recall the analogy the author of the Tanya employs in chapter 4, of a person who embraces the king while the latter is wearing multiple layers of garments. Despite there being several layers of clothing separating the person and the king, ultimately, he is embracing the king. Similarly, God's wisdom is embedded in the Torah we possess, wrapped in layer upon layer of "garments." The idea presented here is that the value of this exterior garment within which the Torah is wrapped, e.g., its ethical values or therapeutic powers, is not as important as the core truth of its inner essence: that the King Himself lies within it. Notwithstanding the ancillary benefits these garments provide, the Torah at its core is God's pure and unalloyed will and wisdom.

הַגָּהָה: (וְכַאֲשֶׁר שָׁמַעְתִּי מִמּוֹרִי עָלָיו הַשָּׁלוֹם, פֵּירוּשׁ וְטַעַם לְמַה שֶּׁנֶּאֱמַר בְּעֵץ חַיִּים, שֶׁאוֹר אֵין סוֹף בָּרוּךְ הוּא אֵינוֹ מִתְיַיחֵד אֲפִילּוּ בְּעוֹלַם הָאֲצִילוּת, אֶלָּא עַל יְדֵי הִתְלַבְּשׁוּתוֹ תְּחִלָּה בִּסְפִירַת חָכְמָה. וְהַיְינוּ מִשּׁוּם שֶׁאֵין סוֹף בָּרוּךְ הוּא, הוּא אֶחָד הָאֱמֶת, שֶׁהוּא לְבַדּוֹ הוּא וְאֵין זוּלָתוֹ, וְזוֹ הִיא מַדְרֵגַת הַחָכְמָה וכו').

Gloss: This follows what I heard from my teacher, the Maggid of Mezeritch, of blessed memory, in explanation and rationale for that which is stated in Etz Ḥayyim , that the light of Ein Sof , blessed be He, is not united even in the world of Atzilut , unless it is first clothed in the sefira of Ḥokhma . This is because Ein Sof , blessed be He, is the true One, that is, He is absolutely alone and there is nothing besides Him, and this is the level of Ḥokhma , and so forth. The author of the Tanya corroborates his above assertion, namely, that the light of Ein Sof dwells and is fully manifest in something that is completely nullified within Him. The author's teacher, the Maggid of Mezeritch, concurs with this, as deduced from his explanation of a passage in Etz Ḥayyim according to which the light of Ein Sof is united, even in the world of Atzilut, only by first being clothed in the sefira of Ḥokhma. The underlying principle here is that in all the worlds, both higher and lower, the innermost aspect of the divine light is revealed only through the sefira of Ḥokhma. This is because Ein Sof is the true One, completely alone and with nothing besides Him. This is the level of Ḥokhma, through which this innermost aspect is revealed. As was explained above (see chaps. 3, 19, and commentary there), the word Ḥokhma is comprised of the letters that spell koaḥ ma, which can be understood to mean "the power of nothingness." This alludes to the idea that the power to fully absorb something lies at a point which itself is nothing. This is also true regarding a person's soul. Ḥokhma is the power of listening; it is the initial absorption of something into one's consciousness. This capacity is essentially the ability to nullify oneself. It is the capability to be nothing, to not have any independent existence, as that would otherwise constitute an interposition and an interference. Therefore, only the power of Ḥokhma, which is nothing, is able to serve as the vessel to transmit and reveal Ein Sof, which is everything. This gloss is intended to shed light on the central question this chapter addresses: Why is a person unable to attain true attachment to God by means of his soul alone? Why are qualities such as love and contemplation of the Divine incapable of effectuating "the dwelling of the Divine Presence"? Thus far, it has been explained that the qualities of the soul, whatever they may be, are unable to achieve an absolute fusion with the Divine resulting from the nullification of their own individual existence, as does oil that is consumed by fire. Consequently, the soul on its own cannot achieve that level of contact with Ein Sof; it is incapable of attaining that degree of amalgamation with the One Truth besides which there is nothing else. The gloss now adds that when we speak of the "dwelling of the Divine Presence" in the sense that it reveals the most profound essence of the light of Ein Sof, not via the sefira of Ḥokhma, we must understand that this phenomenon does not exist even in the world of Atzilut, nor in the purest soul whose root is in Atzilut. The only exception to this, as noted earlier in this chapter, is when a person fulfills a mitzva. When this occurs, he merges with the essence of that mitzva, and thus becomes integrated within God's innermost will.

וְהִנֵּה כְּשֶׁהָאָדָם עוֹסֵק בַּתּוֹרָה אֲזַי נִשְׁמָתוֹ, שֶׁהִיא נַפְשׁוֹ הָאֱלֹהִית עִם שְׁנֵי לְבוּשֶׁיהָ הַפְּנִימִיִּם לְבַדָּם, שֶׁהֵם כֹּחַ הַדִּבּוּר וּמַחֲשָׁבָה, נִכְלָלוֹת בְּאוֹר ה' אֵין סוֹף בָּרוּךְ הוּא וּמְיוּחָדוֹת בּוֹ בְּיִחוּד גָּמוּר. וְהִיא הַשְׁרָאַת הַשְּׁכִינָה עַל נַפְשׁוֹ הָאֱלוֹקִית, כְּמַאֲמַר רַבּוֹתֵינוּ ז"ל: שֶׁאֲפִילּוּ אֶחָד שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה שְׁכִינָה עִמּוֹ (ברכות ו, א).

When a person engages in Torah study, his neshama , i.e., his divine soul, along with its two innermost garments alone, namely, the faculties of speech and thought, are then absorbed in the light of God, Ein Sof , blessed be He, and are unified with it in complete unity. This constitutes the dwelling of the Divine Presence upon his divine soul. This is in accordance with our Rabbis' statement that "even regarding one who sits and engages in Torah study, the Divine Presence is with him" (Berakhot 6a). Torah study employs the innermost garments of one's soul, i.e., thought and speech. When a person thinks and speaks about Torah, his thoughts and words become Torah. It follows that the person is transformed into a vehicle by which to express the Torah, the supreme manifestation of Godliness in the world. This constitutes the dwelling of the Divine Presence upon one's divine soul, as evidenced by the talmudic passage. The phrase "The Divine Presence is with him" refers to the idea that it rests upon his divine soul; that is, there occurs the revelation of God as the source of divine light, unimpeded by the exterior casing of the world. All this takes place within one who engages in Torah study. The very act of engaging in Torah study constitutes one's intimate attachment to the divine wisdom contained therein. In that sense, the particular topic of study and the level of depth one delves into it matters less than the basic fact of his involvement in Torah study. When a person studies Torah, he generates a circuit of divine flow in the world, one of holiness that radiates from the greatest heights to the deepest depths. Granted, Torah exists in the world even without him, but on its own it leaves no imprint. Only when a person engages in its study does he create the revelation, as he becomes a medium through which the connection with the Divine Presence is reignited. As was previously stated, when a person studies Torah, he closes one circuit. The Torah, which appears in this world as spoken words and as thoughts, is connected to the divine essence that is beyond this world. Through this unification of the Divine that is revealed in the world, with the divine essence that is beyond the world, between Kudsha Berikh Hu (God in His transcendence) and Shekhintei (the Divine Presence within the world), the Divine Presence is able to rest upon the divine soul within a person.

אַךְ כְּדֵי לְהַמְשִׁיךְ אוֹר וְהֶאָרַת הַשְּׁכִינָה גַּם עַל גּוּפוֹ וְנַפְשׁוֹ הַבַּהֲמִית, שֶׁהִיא הַחִיּוּנִית הַמְלוּבֶּשֶׁת בְּגוּפוֹ מַמָּשׁ, צָרִיךְ לְקַיֵּים מִצְוֹת מַעֲשִׂיּוֹת הַנַּעֲשׂוֹת עַל יְדֵי הַגּוּף מַמָּשׁ, שֶׁאָז כֹּחַ הַגּוּף מַמָּשׁ שֶׁבַּעֲשִׂיָּה זוֹ נִכְלָל בְּאוֹר ה' וּרְצוֹנוֹ, וּמְיוּחָד בּוֹ בְּיִחוּד גָּמוּר.

But in order to draw down the light and illumination of the Divine Presence also upon his body and animal soul, the vital soul, which is literally clothed in his body, one must fulfill practical mitzvot, which are performed by means of the physical body itself, as then the literal energy of the body that is utilized in performing this action is absorbed in the light and will of God, and is unified with Him in complete unity. The animal soul is comprised of elements on varying levels. There are extremely subtle and abstract elements that relate to a person's animal state of being as it pertains to the more refined human level. There are also superficial and less refined elements that animate a person's animal state of being pertaining to the baser, more animal level, meaning that of a physical creature who lives in a physical world. This baser aspect of the animal soul is called the "vital soul." In order to extend the Divine onto the vital soul, in which the entire scope of one's physical being lies, one must fulfill practical mitzvot, that is, those performed with a physical action. Therefore, it is insufficient to study Torah, using mere words and thoughts; it is also necessary to fulfill the divine mitzvot with physical actions. When one fulfills a practical mitzva with his body, the energy of the vital, animating soul in his body, expressed, for example, through the ability to move his hands or to walk, becomes part of the mitzva and is absorbed in the light of God, becoming "unified with Him in complete unity."

וְהוּא לְבוּשׁ הַשְּׁלִישִׁי שֶׁל נֶפֶשׁ הָאֱלוֹקִית.

This is the third garment of the divine soul. The garment of action is the third of the divine soul's three garments, which are thought, speech, and action. When the divine soul clothes itself in all three of these garments and operates through them, a person becomes attached to God with his entire being.

וַאֲזַי גַּם כֹּחַ נֶפֶשׁ הַחִיּוּנִית שֶׁבְּגוּפוֹ מַמָּשׁ שֶׁמִּקְּלִיפַּת נוֹגַהּ, נִתְהַפֵּךְ מֵרַע לְטוֹב, וְנִכְלָל מַמָּשׁ בִּקְדוּשָּׁה, כַּנֶּפֶשׁ הָאֱלוֹקִית מַמָּשׁ,

Then the energy of the vital soul, deriving from kelippat noga , and which is literally in his body, is also transformed from evil to good, and is actually absorbed in holiness, literally like the divine soul, Kelippat noga is the entity that interfaces between holiness and the completely impure kelippot, between good and evil. The energy of the vital, animating soul, which derives from kelippat noga, is not intrinsically connected to holiness, but its trajectory can be changed and its direction shifted. Thus, in an action of holiness, in the performance of a mitzva, even the vital soul is transformed from evil to good, and, like the divine soul, it becomes absorbed in holiness. When a person performs a mitzva, every component of his body and physical being that relates to the action of that mitzva, such as the hand that straps on tefillin and the energy utilized in that act, is integrated in the mitzva. At that moment, the vital soul, along with the divine soul, is intimately connected with the one God.

מֵאַחַר שֶׁהוּא הוּא הַפּוֹעֵל וְעוֹשֶׂה מַעֲשֵׂה הַמִּצְוָה, שֶׁבִּלְעָדוֹ לֹא הָיְתָה נֶפֶשׁ הָאֱלוֹקִית פּוֹעֶלֶת בַּגּוּף כְּלָל,

since it is the vital, animal soul itself that performs and does the physical act of the mitzva. Without this soul, the divine soul could not act through the body at all, The divine soul cannot act through the body without the mediating presence of the vital, animal soul.

כִּי הִיא רוּחָנִיִּית, וְהַגּוּף גַּשְׁמִי וְחוֹמְרִי, וְהַמְּמוּצָּע בֵּינֵיהֶם הִיא נֶפֶשׁ הַחִיּוּנִית הַבַּהֲמִית הַמְלוּבֶּשֶׁת בְּדַם הָאָדָם שֶׁבְּלִבּוֹ וְכָל הַגּוּף.

since it is spiritual, while the body is physical and material. The intermediary between them is the vital, animal soul, which is clothed in a person's blood, which is in his heart and entire body. There is no direct contact between the spiritual and physical. The only way they can be bridged is by means of the vital, animal soul, which serves as an intermediary between the pure soul and the physical body. Consequently, when a person fulfills a mitzva using his body, it forms a connection between all the elements of his being and the light of Ein Sof. The animal soul, which provides the physical infrastructure for the mitzva's execution, links the divine soul – which has attained a deeply intimate connection to God – with the corporeal body, the element that executed the physical act of the mitzva.

וְאַף שֶׁמַּהוּתָהּ וְעַצְמוּתָהּ שֶׁל נֶפֶשׁ הַבַּהֲמִית שֶׁבְּלִבּוֹ, שֶׁהֵן מִדּוֹתֶיהָ הָרָעוֹת, עֲדַיִין לֹא נִכְלְלוּ בִּקְדוּשָּׁה,

Although the essence and being of the animal soul that is in his heart, i.e., the animal soul's evil attributes, have not yet been absorbed into holiness, When a person performs a mitzva (and, as was explained previously, a beinoni can be in a perpetual state of "performing mitzvot" in his thoughts, words, and actions), his animal soul becomes absorbed into the holiness of that mitzva. It is absorbed as part of the bond forged at that time between the physical world and God. Despite this connection between the physical and the Divine, the animal soul itself is not changed at its core. It remains an animal soul that is drawn to the physical and attracted to the other side that is not divine. As the author of the Tanya taught earlier, a beinoni must remain constantly aware of this fact, and consequently regard himself as wicked (see chap. 1). In other words, the beinoni must understand the potential danger he is in. For if he merely slackens his grip on the reins of self-restraint, he will be relegated to the status of a wicked person. The dwelling of the Divine Presence within the children of Israel follows the directive mentioned in the verse "They shall make for Me a sanctuary, and I will dwell within them" (Ex. 25:8). The Torah does not say "within it [i.e., the sanctuary]" but rather "within them," that is, within each individual person. Located within the sanctuary was the Holy of Holies, the locus of the Divine Presence. All types of people were integral elements of the sanctuary, including those like Koraḥ, Datan, and Aviram. This is also true within the makeup of an individual. When one fulfills a mitzva, he acts as a sanctuary for God, despite there being evil aspects that still exist within him. Only certain rare individuals succeed in transforming the nature of their souls and purifying them through and through. Most people must content themselves with the knowledge that their darker aspects are buried under many layers, and at best they need to make certain that they are not brought to the fore, as alluded to in the verse "A shameful matter shall not appear among you" (Deut. 23:15).

מִכָּל מָקוֹם מֵאַחַר דְּאִתְכַּפְיָן לִקְדוּשָּׁה, וּבְעַל כָּרְחָן עוֹנִין אָמֵן וּמַסְכִּימִין וּמִתְרַצִּין לַעֲשִׂיַּית הַמִּצְוָה, עַל יְדֵי הִתְגַּבְּרוּת נַפְשׁוֹ הָאֱלוֹקִית שֶׁבַּמּוֹחַ שֶׁשַּׁלִּיט עַל הַלֵּב,

nevertheless, since these evil attributes are subjugated to holiness, and begrudgingly answer amen, agreeing to and accepting the performance of the mitzva through the strengthening of his divine soul, which is in the brain that rules over the heart, A person who is able to overcome the attributes of the animal soul and perform a mitzva has in essence succeeded in quieting the power of the animal soul within him and forced it to participate in a holy matter. Even if he experiences inner conflict ("two peoples are in your womb" [Gen. 25:23]), it is never manifest in practice. He either fulfills the mitzva or he does not. In order to perform an action, all the disparate parts of the soul must cooperate. At the very least, the discordant elements cannot interfere when the action is being executed.

וְהֵן בְּשָׁעָה זוֹ בִּבְחִינַת גָּלוּת וְשֵׁינָה כַּנִּזְכָּר לְעֵיל, וּלְכָךְ אֵין זוֹ מְנִיעָה מֵהַשְׁרָאַת הַשְּׁכִינָה עַל גּוּף הָאָדָם בְּשָׁעָה זוֹ.

and at this moment they are in a state of exile and sleep, as mentioned above (chaps. 13, 19); therefore, this is not an obstacle preventing the Divine Presence from dwelling upon the person's body at this moment, The Divine Presence is able to dwell, unimpeded, upon the person when he is involved in a mitzva because the evil attributes of the animal soul are neither aroused nor enclothed in the body, but are dormant.

דְּהַיְינוּ, שֶׁכֹּחַ נֶפֶשׁ הַחִיּוּנִית הַמְלוּבָּשׁ בַּעֲשִׂיַּית הַמִּצְוָה

meaning, the energy of the vital soul that is clothed in the performance of the mitzva For example, when a person extends his hand and gives charity, that movement serves as a garment for the vital soul. The same applies to all mitzvot. Yet the mitzva of charity is a particularly striking example of this, because in it are clothed the full force and focus of the vital soul, which had been completely invested in the money that this person is now giving to charity.

הוּא נִכְלָל מַמָּשׁ בְּאוֹר ה' וּמְיוּחָד בּוֹ בְּיִחוּד גָּמוּר.

is literally absorbed in God's light and is unified with it in complete unity. The particular element of the animal soul and body that participates in fulfilling the mitzva becomes absorbed into the supernal holiness, since it becomes a part of the mitzva. This is because a mitzva cannot be performed without the participation of the body and animal soul. The essence of a mitzva is that it creates a bond between the divine essence that issues the command and the person who is the object and executor of the command – doing so with his body and soul – forming one cohesive entity of holiness.

וְעַל יְדֵי זֶה מַמְשִׁיךְ הֶאָרָה לִכְלָלוּת נֶפֶשׁ הַחִיּוּנִית שֶׁבְּכָל הַגּוּף וְגַם עַל הַגּוּף הַגַּשְׁמִי,

One thereby draws down a ray of light upon the totality of the vital soul that permeates the entire body, as well as upon the physical body, The energy directly involved in executing a mitzva is not the sole aspect of one's being connected to it. Not only does the vital soul not interfere with the performance of the mitzva, but in a way it grants it its tacit approval. Consequently, the entirety of the vital soul plays a role in the physical fulfillment of the mitzva.

בִּבְחִינַת מַקִּיף מִלְמַעְלָה מֵרֹאשׁוֹ וְעַד רַגְלָיו.

this light being expressed as an encompassing light from above, surrounding them from head to toe. The concepts of inner light and encompassing light are borrowed to some degree from the world in which we live. If one were to describe them in a more abstract sense, inner and encompassing lights are two types of influence. The inner influence derives from an internal sensation in which a person comprehends and senses something and acts based on that comprehension and those feelings. This type of influence is common, for instance, when one is studying Torah. There is an additional type of influence, also quite common, which is described as being encompassing. An encompassing influence does not become absorbed within one's intellect or feelings. Rather, one is merely situated in a particular atmosphere, in a place and environment that influence him without his knowing and feeling it. In this sense, the dwelling of the Divine Presence upon a person who performs a mitzva is characterized as an encompassing influence (an "encompassing light"). The person is unaware of this influence, as it is inherently unable to be grasped. Yet since his soul and body are vital partners in the performance of the mitzva, it is impossible for them not to experience some degree of resonance with or acknowledgement of the influence (or "light") engendered by the mitzva.

וְזֶהוּ שֶׁנֶּאֱמַר (בזהר שם): דִּשְׁכִינְתָּא שָׁרְיָא עַל רֵישֵׁיהּ, "עַל" דַּיְיקָא. וְכֵן: אַכָּל בֵּי עֲשָׂרָה שְׁכִינְתָּא שָׁרְיָא (סנהדרין לט, א).

This is the meaning of that which is stated (Zohar, Parashat Balak, 187a), "For the Divine Presence dwells upon his head"; the term "upon" is used specifically. Likewise the Talmud states, "The Divine Presence dwells upon every gathering of ten Jews" (Sanhedrin 39a). Both the Zohar and Talmud use the term "upon," alluding to the fact that the Divine Presence is atop and above one's head, meaning in an encompassing manner, and not "in his head," meaning in an internal manner. One who experiences the Divine Presence in his head has attained the status of a prophet who merits seeing the revelation of God's presence."

וְהִנֵּה כָּל בְּחִינַת הַמְשָׁכַת אוֹר הַשְּׁכִינָה, שֶׁהִיא בְּחִינַת גִּילּוּי אוֹר אֵין סוֹף בָּרוּךְ הוּא, אֵינוֹ נִקְרָא שִׁינּוּי חַס וְשָׁלוֹם בּוֹ יִתְבָּרַךְ וְלֹא רִיבּוּי. כִּדְאִיתָא בְּסַנְהֶדְרִין (שם), דַּאֲמַר לֵיהּ הַהוּא מִינָא לְרַבָּן גַּמְלִיאֵל: אָמְרִיתוּ 'כָּל בֵּי עֲשָׂרָה שְׁכִינְתָּא שָׁרְיָא', כַּמָּה שְׁכִינְתָּא אִית לְכוּ? וְהֵשִׁיב לוֹ מָשָׁל מֵאוֹר הַשֶּׁמֶשׁ הַנִּכְנָס בְּחַלּוֹנוֹת רַבִּים כו'.

No amount of drawing down the light of the Divine Presence, meaning the revelation of the light of Ein Sof , blessed be He, is considered a change in Him, God forbid, nor does it indicate a plurality. As it is stated in Sanhedrin (39a) that a certain heretic said to Rabban Gamliel: "You say that the Divine Presence dwells upon any gathering of ten Jews. How many Divine Presences do you have?" Rabban Gamliel replied to him with an analogy of the sun's light, which enters through many windows, and so forth. As was mentioned earlier, the Divine Presence is manifest wherever a person performs a mitzva. This might lead one to think that God has undergone a change, God forbid, as He reveals Himself differently in different contexts. Alternatively, one might erroneously presume that there are multiple elements within God, since the Divine Presence apparently manifests itself in multiple places simultaneously. The incident recorded in the Talmud provides a resolution to this misconception. Rabban Gamliel's analogy teaches that although the windows differ from one another in shape and location, and the light passing through them is ostensibly unique to each one, the fact of the matter is that it is the same sunlight that shines through them all.

וְהַמַּשְׂכִּיל יָבִין.

The intelligent person will understand. This analogy alludes to the concept of the dwelling of the Divine Presence. Any time a person merits attaining a certain degree of utter self-nullification to God, namely, through altruistic Torah study and performance of mitzvot, it is as though he has opened a window to the Divine. The exact characteristics of the window itself are less important than the dwelling of the Divine Presence that shines and is revealed through it.