וְהִנֵּה כַּאֲשֶׁר יִתְבּוֹנֵן הַמַּשְׂכִּיל בִּגְדוּלַּת אֵין סוֹף בָּרוּךְ הוּא, כִּי כִּשְׁמוֹ כֵּן הוּא, אֵין סוֹף וְאֵין קֵץ וְתַכְלִית כְּלָל לָאוֹר וְחַיּוּת הַמִּתְפַּשֵּׁט מִמֶּנּוּ יִתְבָּרַךְ בִּרְצוֹנוֹ הַפָּשׁוּט,

When the intelligent person reflects on the greatness of Ein Sof , blessed be He, he will realize that as His name implies, so is He. Namely, God is infinite, and there is no end or limit whatsoever to the light and light force that emanate from God's simple will, In Hebrew, the name of an object expresses its essence, and this is the case with regard to God's name as well. The name Ein Sof, which connotes the Infinite One, is an expression of God's essence in relation to the world. The name constitutes the light and life force that He issues forth to the countless worlds and this light is like God Himself: infinite and without any limit whatsoever.

וּמְיוּחָד בְּמַהוּתוֹ וְעַצְמוּתוֹ יִתְבָּרַךְ בְּתַכְלִית הַיִּחוּד.

which is united with His essence and being in perfect unity. The light and life force emanate from God's will, which has no limitations or any particular form. Unlike the will of a human being, the will of God, who is omnipotent and infinite, is not limited in any way and it is inseparable from Him. Like God Himself, His name and His will are infinite.

וְאִילּוּ הָיְתָה הִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת מֵאוֹר אֵין סוֹף בָּרוּךְ הוּא, בְּלִי צִמְצוּמִים,

Had the worlds devolved from the light of Ein Sof , blessed be He, without constrictions, There is an inherent difference, a gap that cannot be bridged, between the light of Ein Sof and the created beings, between the infinite and the finite. For the finite worlds to have been brought into existence, for them to be able to receive the life from Ein Sof, who is infinite, there had to have been constrictions of that light as it descended through the worlds. The light of Ein Sof, by definition, shines unrestrained, without boundaries, while created beings, by nature, have limits. Without constrictions, the creation could not possibly have contained the light.

רַק כְּסֵדֶר הַמַּדְרֵגוֹת מִמַּדְרֵגָה לְמַדְרֵגָה, בְּדֶרֶךְ עִלָּה וְעָלוּל, לֹא הָיָה הָעוֹלָם הַזֶּה נִבְרָא כְּלָל כְּמוֹ שֶׁהוּא עַתָּה בִּבְחִינַת גְּבוּל וְתַכְלִית,

but according to a sequence of levels, descending from level to level by means of cause and effect, this world would not have been created in its current limited and finite state at all, In a causal system, there is always a direct relationship between the cause and the effect. This is the implication of the term hishtalshelut that the author of the Tanya uses here in reference to the devolvement of the worlds, which shares a root with the Hebrew word for chain, shalshelet. Such a system is like a chain in which each link is joined to the next, and there are no breaks between the highest link and the lowest. If the worlds had devolved from Ein Sof without qualitative leaps from one state of reality to a completely different state of reality, without undergoing any concealments, but only by means of a direct causal progression maintaining one state of reality, the process of devolvement would not have resulted in the formation of this finite world.

מֵהָאָרֶץ לָרָקִיעַ – מַהֲלַךְ ת"ק שָׁנָה. וְכֵן בֵּין כָּל רָקִיעַ לָרָקִיעַ וְכֵן עוֹבִי כָּל רָקִיעַ וְרָקִיעַ.

where the walking distance from the earth to the firmament is five hundred years, and the same distance exists between each and every one of the firmaments, and so too is the thickness of each and every one of the firmaments. Our world has boundaries on all sides. It is a realm of physical space and dimensions. As the Sages describe it, the distance from the earth to the firmament is distance one would walk for five hundred years; so is the distance from one firmament to the next, as well as the thickness of each firmament. This distance is extremely far, yet it is still measurable, specific, and limited. The realities of all the worlds are likewise measurable and limited. The expanses that the Talmud describes are certainly beyond the grasp of the physical, human senses, and one will struggle to comprehend such dimensions in physical terms. When the Talmud goes on to measure the feet and ankles of holy entities such as ḥayot, which are also a walking distance of five hundred years each, even that is not possible. It must be acknowledged, then, that even regarding the first measurements, the Sages refer not only to physical distances but also to dimensions beyond that which is physical, to spiritual realms, to the very highest planes of existence, which transcend the physical plane. Yet the fact that the Sages describe these realms with physical measurements shows that even these realms are finite.

וַאֲפִילּוּ עוֹלָם הַבָּא וְגַן עֵדֶן הָעֶלְיוֹן, מְדוֹר נִשְׁמוֹת הַצַּדִּיקִים הַגְּדוֹלִים וְהַנְּשָׁמוֹת עַצְמָן, וְאֵין צָרִיךְ לוֹמַר הַמַּלְאָכִים, הֵן בִּבְחִינַת גְּבוּל וְתַכְלִית,

Even the World to Come and the higher level of the Garden of Eden, the dwelling place of the souls of the great tzaddikim, and even the souls themselves, and, needless to say, the angels are limited and finite, The higher level of the Garden of Eden is the realm where the souls of the righteous bask in the radiance of the Divine Presence. Not only is this abode of these souls finite, but even the souls themselves are finite, and not only when enclothed in a body. The angels, which are on a lower level than these souls, are certainly finite.

כִּי יֵשׁ גְּבוּל לְהַשָּׂגָתָן בְּאוֹר אֵין סוֹף בָּרוּךְ הוּא, הַמֵּאִיר עֲלֵיהֶן בְּהִתְלַבְּשׁוּת חָכְמָה בִּינָה דַּעַת כו'.

for there is a limit to their apprehension of the light of Ein Sof , blessed be He, which shines on them through being enclothed in the sefirot of Ḥokhma , Bina , Da'at , and so forth. The limitations of an angel do not fall into the same parameters with which we measure an area of ​​land. Some variables are measured in kilometers; others are measured according to their weight, luminosity, or some other factor. Higher, spiritual beings, while abstract and limitless in terms of material definitions, are limited in other dimensions. Although they are not definable on a scale of centimeters, pounds, or seconds, they are limited with regard to the extent of their comprehension. Because there is a limit to their existence, there is a limit to their apprehension, and the limit of their comprehension is what determines the limit of their existence.

וְלָכֵן יֵשׁ גְּבוּל לַהֲנָאָתָן שֶׁנֶּהֱנִין מִזִּיו הַשְּׁכִינָה וּמִתְעַנְּגִין בְּאוֹר ה', כִּי אֵין יְכוֹלִין לְקַבֵּל הֲנָאָה וְתַעֲנוּג בִּבְחִינַת אֵין סוֹף מַמָּשׁ, שֶׁלֹּא יִתְבַּטְּלוּ מִמְּצִיאוּתָן וְיַחְזְרוּ לִמְקוֹרָן.

Therefore, there is a limit to their pleasure as they enjoy the splendor of the Divine Presence and delight in the divine light, for they are not able to receive pleasure and delight at an actual infinite level without being nullified from their existence by returning to their source. Since the angels and souls are essentially limited, they can comprehend and take pleasure only in a limited portion of the infinite divine light. Unable to grasp the infinite, they are unable to receive anything that is beyond their capacity to contain. Even the highest, most ethereal creatures have an upper limit in terms of how much they are able to comprehend. If they receive anything beyond that, they will be consumed. The Talmud recounts that before God created human beings, He created a group of ministering angels and asked them, "Shall We make man in Our image?" (Gen. 1:26), and they answered, "What is a mortal that You remember him, a man that You take him into account?" (Ps. 8:5). At this, God stretched out His small finger among them and burned them with fire. Even the supernal angels, the creatures most remote from the physical realm, and with whom God even consulted, as it were, regarding the creation of humankind, cannot bear a level of enlightenment that is beyond their comprehension, even if it is no greater than the measure of one small finger. Certainly, then, all the other creatures, worlds, and souls can endure only an extremely limited degree of illumination. Even if it seems immense from their perspective, it is greatly restricted with respect to God.

וְהִנֵּה פְּרָטִיּוּת הַצִּמְצוּמִים, אֵיךְ וּמָה, אֵין כָּאן מְקוֹם בֵּיאוּרָם,

While this is not the place to explain the intricate details of how the constrictions occurred and what their nature is, The kabbalistic works explain some of the details of the constrictions and their progression from the infinite to the finite, including what occurred at each stage in the creation of the worlds. The Tanya, which is primarily meant to guide the individual in his divine service, does not attempt to explain these matters unless they are necessary for understanding the topic under discussion. Thus, the author of the Tanya mentions the constrictions here, not in order to explain this subject as a particular topic of theoretical study, but only in order to shed light on the subject at hand and to relate it to the topic of divine service.

אַךְ דֶּרֶךְ כְּלָל הֵן הֵם בְּחִינַת הֶסְתֵּר וְהֶעְלֵם הַמְשָׁכַת הָאוֹר וְהַחַיּוּת שֶׁלֹּא יָאִיר וְיוּמְשַׁךְ לַתַּחְתּוֹנִים בִּבְחִינַת גִּילּוּי לְהִתְלַבֵּשׁ וּלְהַשְׁפִּיעַ בָּהֶן וּלְהַחֲיוֹתָם, לִהְיוֹת יֵשׁ מֵאַיִן, כִּי אִם מְעַט מִזְּעֵר אוֹר וְחַיּוּת,

nevertheless, in general they constitute that which conceals and hides the flow of light and life force so that the light and life force will not overtly radiate and flow to the lower creations. Rather, they are enclothed and channeled into them to grant them life so that they may be brought into

בִּכְדֵי שֶׁיִּהְיוּ בִּבְחִינַת גְּבוּל וְתַכְלִית.

existence out of nothingness with only a minuscule amount of light and life force so that they will be limited and finite. Through constriction, the transition from giver to receiver is by nature indirect and involves a leap from one state of reality to another. By contrast, the relationship between a cause and an effect is direct and constant. Then there is always a relationship between the giver and the receiver, since they share the same state of being and the receiver is able to perceive the giver. Constriction, on the other hand, creates an immeasurable, essential gap between them because they are two entirely different realities. Through the constriction, only a miniscule amount of light and life force pass from the Creator to His creations so that they are limited with respect to God, who is infinite and without limit.

שֶׁהִיא הֶאָרָה מוּעֶטֶת מְאֹד וּמַמָּשׁ כְּלָא חֲשִׁיבֵי לְגַבֵּי בְּחִינַת הֶאָרָה בְּלִי גְּבוּל וְתַכְלִית, וְאֵין בֵּינֵיהֶם עֵרֶךְ וְיַחַס כְּלָל.

This is a minute illumination, which is considered literally as nothingness relative to the unlimited, infinite illumination, and there is no proportional relationship or point of reference between them whatsoever. No relationship exists between the limited and the limitless. There is only empty space. On one side of the space, there is the creation, and on the other, the Creator. In the middle lies the mysteries of creation, of crossing from the infinite to the finite. This transition entails constriction and the leap from one state of being to another entirely different state of being so that there is no connection whatsoever between the two sides.

כַּנּוֹדָע פֵּירוּשׁ מִלַּת ‘עֵרֶךְ‘ בְּמִסְפָּרִים, שֶׁאֶחָד בְּמִסְפָּר יֵשׁ לוֹ עֵרֶךְ לְגַבֵּי מִסְפַּר אֶלֶף אֲלָפִים, שֶׁהוּא חֵלֶק אֶחָד מִנִּי אֶלֶף אֲלָפִים.

As is known, the term "proportional value" with regard to numbers means, for example, that the number one relative to the number one million has a value of one millionth. It is easy to determine the relative value of any two numbers. Although the difference between the number one and the number one million is extremely large, their values are still comparable. Each number is numerically related to every other number.

אֲבָל לְגַבֵּי דָּבָר שֶׁהוּא בִּבְחִינַת בְּלִי גְּבוּל וּמִסְפָּר כְּלָל – אֵין כְּנֶגְדּוֹ שׁוּם עֵרֶךְ בְּמִסְפָּרִים. שֶׁאֲפִילּוּ אֶלֶף אַלְפֵי אֲלָפִים וְרִיבּוֹא רְבָבוֹת אֵינָן אֲפִילּוּ כְּעֵרֶךְ מִסְפַּר אֶחָד לְגַבֵּי אֶלֶף אַלְפֵי אֲלָפִים וְרִבּוֹא רְבָבוֹת, אֶלָּא כְּלָא מַמָּשׁ חֲשִׁיבֵי.

However, with regard to an entity that is infinite and has no numeration whatsoever, no number has a proportional value relative to it. Even a billion or a trillion do not have the value of even one billionth or trillionth in comparison to infinity. Rather, they are considered literally as nothing. It is impossible to determine any numerical ratio relative to infinity. All numbers are numerically related to all other numbers, but there is no relationship between any number and infinity. Relative to infinity, every number is equal to zero.

וְכָכָה מַמָּשׁ הִיא בְּחִינַת הַהֶאָרָה מוּעֶטֶת זוֹ הַמִּתְלַבֶּשֶׁת בָּעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים, לְהַשְׁפִּיעַ בָּהֶם לְהַחֲיוֹתָם, לְגַבֵּי עֵרֶךְ אוֹר הַגָּנוּז וְנֶעְלָם, שֶׁהוּא בִּבְחִינַת אֵין סוֹף, וְאֵינוֹ מִתְלַבֵּשׁ וּמַשְׁפִּיעַ בָּעוֹלָמוֹת בִּבְחִינַת גִּילּוּי לְהַחֲיוֹתָם,

In literally the same way, this infinitesimal illumination, which is enclothed in the higher and lower worlds to be channeled into them and sustain them, is as nothing in relation to the quality of the hidden and concealed light, which is infinite and does not become enclothed or channeled into the worlds in a revealed manner to sustain them This finite reality must be sustained by means of a light and life force that are also limited and constricted. The infinite divine light is far beyond all of reality and is not measured in the same terms. It is impossible for there to be a measurable relationship between the infinite light and the worlds, which, despite their immense size, are limited.

אֶלָּא מַקִּיף עֲלֵיהֶם מִלְמַעְלָה, וְנִקְרָא 'סוֹבֵב כָּל עָלְמִין'.

but rather surrounds them from above and is referred to as "encompasses all worlds." The concept of the divine light encompassing all worlds is mentioned frequently in the writings of the author of the Tanya and is crucial to understanding them. It is usually mentioned in contrast to "filling all worlds," which refers to the immanent aspect of the Divine, where it permeates every single minutia of reality, giving it existence and sustaining it. By contrast, there is a higher, transcendent divine essence that surrounds and encompasses all of reality. That the light fills all worlds relates to the inner vitality of everything, which is revealed more as one delves deeper into a creation's essence. That it encompasses all worlds, on the other hand, pertains to that which is concealed, never to be revealed within reality but always beyond it.

וְאֵין הַפֵּירוּשׁ ‘סוֹבֵב וּמַקִּיף מִלְמַעְלָה‘ בִּבְחִינַת מָקוֹם חַס וְשָׁלוֹם,

This does not mean that it encompasses and "surrounds from above" in the sense of physical space, God forbid, It is easy to visualize concepts in terms of images and diagrams drawn from the material reality, where there are objects that are inside and others that are outside. In view of this, one might envision the concept of encompassing the worlds by imagining a large circle drawn around an inner light. But it is important to keep in mind that such physical images do not reflect the true reality. One should not think that the encompassing light is found only above and around and not below and within.

כִּי לֹא שַׁיָּיךְ כְּלָל בְּחִינַת מָקוֹם בְּרוּחָנִיּוּת.

because the dimension of physical space does not apply whatsoever to the spiritual realm. One cannot say that God is found in heaven and not on earth. The definition of space, where a certain object is found in a particular geographical place and not in any other place, belongs only to the realm of physical matter. Consequently, the spiritual concepts of "fills all worlds" and "encompasses all worlds" have no relation to geographical space and certainly this is the case with regard to the Divine. These terms are employed only to convey how the relationship between the Divine and the world exists on two planes: within everything and beyond everything. The first is metaphorically called "fills all worlds" and the second, "encompasses all worlds." Yet these terms are certainly not meant to be understood in the physical sense.

אֶלָּא רוֹצֶה לוֹמַר ‘סוֹבֵב וּמַקִּיף מִלְמַעְלָה‘ לְעִנְיַן בְּחִינַת גִּילּוּי הַשְׁפָּעָה,

Rather, it means that it "encompasses and surrounds from above" in reference to the manifestation of the flow of sustenance, The flow of sustenance and life force that brings the world into existence cannot be divided or defined according to worldly limits. It is found in every place toward which it is channeled, both inside and outside, within and around, whether the recipient is aware of it or not. Yet the manifestation of this flow of sustenance within the worlds may be described in terms of inside and outside, "encompassing" and "filling." The manifestation of this sustenance, unlike the sustenance itself, is defined by the knowledge of its recipient. If the recipient does not know of it and cannot define it in his own terms, it may be said that it only "encompasses and surrounds from above." In the same vein, a person can transmit content, knowledge, and emotion through words. These words will have an impact on the listener to the extent that the listener can understand these words. In this sense, the individual is a vessel that can receive this influence, this flow of words. But content can also be transmitted in the sense of encompassing. A particular melody or mood can affect a person even if he does not understand its "language." Some kind of indefinable, incomprehensible force takes effect beyond the barriers of knowledge and intellectual awareness.

כִּי הַהַשְׁפָּעָה שֶׁהוּא בִּבְחִינַת גִּילּוּי בָּעוֹלָמוֹת נִקְרֵאת בְּשֵׁם 'הַלְבָּשָׁה', שֶׁמִתְלַבֶּשֶׁת בָּעוֹלָמוֹת, כִּי הֵם מַלְבִּישִׁים וּמַשִּׂיגִים הַהַשְׁפָּעָה שֶׁמְּקַבְּלִים.

because the flow of sustenance that is manifest in the worlds is referred to by the term "enclothed," since it is clothed within the worlds, for the worlds clothe and perceive the flow they receive. Every revelation is an enclothing because the recipient incorporates the essence of the flow within himself. By contrast, that which is unattainable and beyond all perception is referred to as "encompassing." In view of this, encompassing and filling can occur in the same place, but one is absorbed internally, while the other only surrounds. The difference between them is not spatial, but depends on the receiver's capacity to receive or enclothe the flow of sustenance. When the recipient can take in and relate to the flow he receives, he can absorb it internally. When he cannot relate to it with his limited intellect or emotion, the flow is said to encompass him. Another example of enclothing in this sense is speech, which enclothes thought. This does not refer to the physical location of either thought or speech, but rather thought constitutes the internal content of speech, and speech reveals the thought to the outside world. In the same vein, the divine sustenance gives life to the world, and it is apparent that this flow constitutes the world's content and meaning in its every aspect, both overall and in its minutiae. This is the internal flow that fills the worlds and is enclothed within the worlds.

מַה שֶּׁאֵין כֵּן הַהַשְׁפָּעָה שֶׁאֵינָהּ בִּבְחִינַת גִּילּוּי, אֶלָּא בְּהֶסְתֵּר וְהֶעְלֵם, וְאֵין הָעוֹלָמוֹת מַשִּׂיגִים אוֹתָהּ, אֵינָהּ נִקְרֵאת 'מִתְלַבֶּשֶׁת' אֶלָּא 'מַקֶּפֶת' וְ'סוֹבֶבֶת'.

By contrast, the flow that is not manifest but is concealed and hidden, not perceived by the worlds, is not referred to as "enclothed" in the worlds but rather as "surrounds" and "encompasses." Something that cannot be incorporated into that which it influences because it is above and beyond all its dimensions, yet nevertheless has an impact on it, is considered to be encompassing and surrounding. A surrounding flow is no less impactful than an internal flow. Sometimes it is even stronger and influential. Yet the recipient is unable to perceive it. Something envelops and surrounds him, leading him to certain feelings and actions, but he has no awareness of it. When a flow surrounds not just one person or group, but all the worlds, this is referred to as "encompassing all worlds." It surrounds and affects the worlds, yet none of them can perceive it.

הִלְכָּךְ, מֵאַחַר שֶׁהָעוֹלָמוֹת הֵם בִּבְחִינַת גְּבוּל וְתַכְלִית, נִמְצָא שֶׁאֵין הַשְׁפָּעַת אוֹר אֵין סוֹף מִתְלַבֵּשׁ וּמִתְגַּלֶּה בָּהֶם בִּבְחִינַת גִּילּוּי רַק מְעַט מִזְּעֵר, הֶאָרָה מוּעֶטֶת, מְצוּמְצֶמֶת מְאֹד, וְהִיא רַק כְּדֵי לְהַחֲיוֹתָם בִּבְחִינַת גְּבוּל וְתַכְלִית.

Therefore, since the worlds are limited and finite, it follows that only an exceedingly minute and constricted illumination of the flow of the light of Ein Sof , whose essence is infinite, becomes enclothed and manifest within them in a revealed way, and this is only in order to sustain them as limited and finite creations. Essentially, there can be no defined relationship between the infinite and the finite. The connection that can exist between them is not a connection to God Himself, but merely to a diminished, constricted illumination of the divine light. This minute illumination is sufficient to light up all the finite, limited worlds, bringing them into existence and sustaining them, each with its own limitations and purpose.

אֲבָל עִיקַּר הָאוֹר בְּלִי צִמְצוּם כָּל כָּךְ נִקְרָא 'מַקִּיף' וְ'סוֹבֵב', מֵאַחַר שֶׁאֵין הַשְׁפָּעָתוֹ מִתְגַּלֵּית בְּתוֹכָם, מֵאַחַר שֶׁהֵם בִּבְחִינַת גְּבוּל וְתַכְלִית.

But the principal light, which has not been constricted to such an extent, is referred to as encompassing and surrounding, since its flow is not manifest within the worlds because they are limited and finite. There is an infinite gap between the infinite and the finite, and this creates the essential distinction between the internal flow and the surrounding flow, between that which fills all worlds and that which encompasses all worlds. The internal flow must necessarily be finite and limited, just as its recipients, their lives and reality, are finite and limited, relative to the encompassing, infinite light, which is completely distinct and unknowable. Yet even the surrounding light, that which encompasses all worlds, is a form of revelation, and therefore it too is characterized by some degree of limitation. This is the implication of the author of the Tanya's description of the surrounding light, "the principal light, which has not been restricted to such an extent." Though unknowable, the surrounding light is manifest in the world and acts upon everything. Moreover, it is actually the essence of reality. Just as the primary essence of the light is encompassing, so too the essence of reality, the great secret of our existence, encompasses. What we can actually perceive and understand in our reality is in this sense less important and less real. What is truly important, what truly determines our reality, is the encompassing essence that we are entirely unable to perceive, understand, or resonate with. All finite reality is thus a paradox whose solution is found not within the world but beyond it. The reality of matter, of the self, and ultimately of a world that can deny the existence of the Creator who brings it into being is itself an expression of the infinite, of Ein Sof. The fact that God has constricted His divine light to allow for the existence of the worlds is itself a manifestation of His divine light. This finite, limited, most distant point is where the most complete, and only, expression of the Divine is found. A being that recognizes the force that gives it life and nullifies itself in the face of it is giving expression to the light that fills it and and is constricted within it. On the other hand, a being that cannot recognize the force that brought it into existence and sustains it, living instead with the awareness that it is a separate, independent entity, is itself giving expression to the existence of the Divine, which encompasses all worlds and cannot be perceived or understood yet sustains everything in existence.

וְהַמָּשָׁל בָּזֶה, הִנֵּה הָאָרֶץ הַלֵּזוּ הַגַּשְׁמִיּוּת. אַף שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ,

To illustrate this, consider this physical earth: Although the earth is filled with His glory, The author of the Tanya offers a simple example of encompassing light from the reality that all can see, that of our physical world. The physical earth, which expresses and reveals only the most minimal life force, is filled at all times with the infinite divine light, the glory of God Himself.

וְהַיְינוּ אוֹר אֵין סוֹף בָּרוּךְ הוּא, כְמוֹ שֶׁכָּתוּב: "הֲלֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא, נְאוּם ה'" (ירמיה כג, כד),

which is the light of Ein Sof , blessed be He, as the verse states, "Do I not fill the heavens and the earth? – the utterance of the Lord" (Jer. 23:24), The author of the Tanya adds that the glory of God is the light of God Himself and not merely the illumination of His glory. The words of the verse "Do I not fill…?" are unequivocal: God Himself, in His infiniteness, exists and is found within this physical earth just as He exists in every other reality and on every other plane.

אַף עַל פִּי כֵן, אֵין מִתְלַבֵּשׁ בְּתוֹכָהּ בִּבְחִינַת גִּילּוּי הַהַשְׁפָּעָה, רַק חַיּוּת מְעַט מִזְּעֵר, בְּחִינַת דּוֹמֵם וְצוֹמֵחַ לְבַד.

only a minuscule amount of life force, on the level of that which can sustain inanimate and vegetative matter alone, is nevertheless enclothed within the world as a revealed flow. The divine life force that is manifest in the physical world is infinitesimal. Only that which is necessary for the sake of a creation's existence and growth is apparent. The world cannot perceive the divine light itself except in a constricted, limited sense within the world's bounds. At the very most, God is revealed in the world as its Creator and Ruler, but beyond that, it is as though He is not there.

וְכָל אוֹר אֵין סוֹף בָּרוּךְ הוּא נִקְרָא סוֹבֵב עָלֶיהָ, אַף שֶׁהוּא בְּתוֹכָהּ מַמָּשׁ, מֵאַחַר שֶׁאֵין הַשְׁפָּעָתוֹ מִתְגַּלֵּית בָּהּ יוֹתֵר, רַק מַשְׁפִּיעַ בָּהּ בִּבְחִינַת הֶסְתֵּר וְהֶעְלֵם,

All the light of Ein Sof , blessed be He, that is not manifest in the world is referred to as encompassing the world, even though it is actually within it, since its flow is not manifest beyond this but only flows within it in a concealed and hidden way, The difference between filling and encompassing is therefore not a matter of location but of enclothing, of the ability to absorb and reveal the flow. When the recipient can relate to it, when he is aware of it and expresses this awareness in his life and actions, the flow is considered to be filling him. By contrast, any flow whose essence the recipient does not internalize and reveal by means of his spiritual faculties, intellect, and emotions, is an encompassing flow. Although the verse states, "Do I not fill the heavens and the earth?" the flow of the divine light, and its existence relative to the world, is encompassing since the essence of the Divine, in its infiniteness, is not revealed in heaven or on earth. On the other hand, that which is enclothed, which is apparent in heaven and on earth and possesses a certain life force, such as a physical form with a defined size and shape or the capacity to grow, constitutes the constricted flow that the world receives, which is internal and filling. "Do I not fill" refers to the aspect of the light that encompasses all worlds, because the infinite, divine essence fills and permeates all of reality equally. Reality does not divide it or absorb it at any point. The divine essence is, as it were, invisible to reality. "Do I not fill the heavens and the earth?" does not say anything in particular with regard to heaven and earth, since their reality cannot relate to what that means. Therefore, even though their entire reality comes from the Divine, it is as though He does not exist for heaven and earth.

וְכָל הַשְׁפָּעָה שֶׁבִּבְחִינַת הֶסְתֵּר נִקְרָא ‘מַקִּיף מִלְמַעְלָה‘,

and any flow in a state of concealment, imperceptible by the receiver, is referred to as encompassing from above "Above" in this context does not relate to physical space because above and below are the same with regard to that which is encompassing so that the author of the Tanya could have said "encompassing from below" just as well. Whether it says above, below, or adjacent, the meaning is the same: God is not found on the same plane as the worlds. The worlds may be able to perceive themselves and the others, but this does not include that which encompasses, although the Divine is found within them.

כִּי עָלְמָא דְּאִתְכַּסְיָא הוּא לְמַעְלָה בְּמַדְרֵגָה מֵעָלְמָא דְּאִתְגַּלְיָא.

because the concealed world is on a higher level than the revealed world. The term "above" is used here in the sense of spiritual level, not in terms of physical location, to describe that which is on another plane. It is concealed and separate from all revealed levels. Similarly, the nothingness that is beyond existence is described as being dark, without light. As the Zohar expresses it, "[This] supernal crown, although it is an ancient light, a pure, polished light, it is black." In the physical realm too, we label all electromagnetic waves with wavelengths longer than infrared or shorter than ultraviolet as darkness. Since we cannot see the light of those waves, they appear dark. The term "above," like the term "darkness," is just a way of using language to express that which is invisible and beyond the realm of concepts that human beings can perceive.

וּלְקָרֵב אֶל הַשֵּׂכֶל יוֹתֵר הוּא בְּדֶרֶךְ מָשָׁל:

This concept can be made more intelligible by way of an analogy: The author of the Tanya brings an analogy to help us grasp the concepts of encompassing and filling in a deeper and more tangible way and achieve a clearer intellectual understanding. Furthermore, it prevents the individual from applying these ideas to the physical realm, which would be a crude and incorrect interpretation. The analogy does not come from the physical realm, but it is familiar, since it is drawn from the human experience.

כְּמוֹ הָאָדָם שֶׁמְּצַיֵּיר בְּדַעְתּוֹ אֵיזֶה דָּבָר שֶׁרָאָה אוֹ שֶׁרוֹאֶה,

It is comparable to a person who depicts in his mind an object he has seen or currently sees. When a person sees an image or tries to remember a picture he saw in the past, an image forms in his mind that comprises his personal perception of what he saw.

הִנֵּה אַף שֶׁכָּל גּוּף עֶצֶם הַדָּבָר הַהוּא וְגַבּוֹ וְתוֹכוֹ וְתוֹךְ תּוֹכוֹ, כּוּלּוֹ מְצוּיָּיר בְּדַעְתּוֹ וּמַחֲשַׁבְתּוֹ, מִפְּנֵי שֶׁרָאָהוּ כּוּלּוֹ אוֹ שֶׁרוֹאֵהוּ, הִנֵּה נִקְרֵאת דַּעְתּוֹ מַקֶּפֶת הַדָּבָר הַהוּא כּוּלּוֹ, וְהַדָּבָר הַהוּא מוּקָּף בְּדַעְתּוֹ וּמַחְשַׁבְתּוֹ,

Although the entire body of that object, including its exterior, interior, and innermost core, are wholly depicted in his mind and thoughts because he has seen it entirely or currently sees it, it is considered that his mind encompasses that object in its entirety, and that object is encompassed in his mind and thoughts. When a person thinks about a safety pin, for example, he calls up an image of a safety pin in his mind, which he can scrutinize from all angles and in any way he wishes. That image is said to be encompassed in his thoughts. This is true of any subject of a person's thoughts, whether it is a physical object or a spiritual topic. It is encompassed within his mind commensurate with the extent of his understanding and perception. In this analogy, the concepts of surrounding and internal lose their physicality. When one contemplates a complex machine, for example, it is possible that his mind encompasses only its exterior and not its interior. He perceives its external form, and perhaps also its function, yet he is unable to grasp its internal workings. In this case, while he is encompassing the device's exterior, its interior in a sense encompasses him. It is there, hovering over him, encompassing him, but he is unable to let it in since he cannot apprehend it. Such a circumstance, where it is not obvious what is encompassing and what is being encompassed, has no meaning in the physical realm.

רַק שֶׁאֵינוֹ מוּקָּף בְּפוֹעַל מַמָּשׁ, רַק בְּדִמְיוֹן מַחֲשֶׁבֶת הָאָדָם וְדַעְתּוֹ.

Yet it is not actually and literally encompassed, only in the imagination of the person's thoughts and mind. In the analogy, the subject of the person's thoughts is not actually and literally found inside his head. Rather, he can call up an image of it in his mind and contemplate it in his thoughts. When one thinks about a particular object, and all the more so about an abstract concept, he does not actually contain it inside him. It is merely an image, a reflection of that thing within his consciousness. The object itself has its own essential, meaningful existence outside and independent of the person's reality.

אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב בֵּיהּ: "כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם" כו' (ישעיה נה, ח), הֲרֵי מַחֲשַׁבְתּוֹ וְדַעְתּוֹ, שֶׁיּוֹדֵעַ כָּל הַנִּבְרָאִים, מַקֶּפֶת כָּל נִבְרָא וְנִבְרָא מֵרֹאשׁוֹ וְעַד תַּחְתִּיתוֹ וְתוֹכוֹ וְתוֹךְ תּוֹכוֹ, הַכֹּל בְּפוֹעַל מַמָּשׁ.

By contrast, the Holy One, blessed be He, about whom it states, "For My thoughts are not your thoughts…" (Isa. 55:8), His thoughts and knowledge, which knows all created beings, actually and literally encompasses each and every creation from top to bottom, including its interior and innermost core. We cannot compare our thoughts to God's, because they are so essentially different, in a completely different category. The analogy of human thought certainly cannot correspond precisely to the reality of divine thought. Our thoughts are in another realm and on a different plane than the reality. In a certain sense, they are less real than the reality because they contain only an external, marginal component of the subject being pondered. God's thoughts, on the other hand, are more real than the reality. They do not merely take in a likeness of the world but encompass all of reality so that the entire world, including its exterior and its interior, its major components and its intricate details, is a reflection and a likeness within divine thought. Rambam conveys this idea in the introduction to his work Mishneh Torah: "All entities are dependent on Him, while He is not dependent on them nor a single one of them. Therefore, the truth of His being is incomparable to the truth of any other individual being. This is implied in the prophet's statement'But the Lord God is truth' (Jer. 10:10). That is, He alone is true, and no other entity possesses truth that compares to His truth." God is the one true reality, and all created beings are secondary, for they have no independent existence apart from God's reality and truth.

לְמָשָׁל, כַּדּוּר הָאָרֶץ הַלֵּזוּ, הֲרֵי יְדִיעָתוֹ יִתְבָּרַךְ מַקֶּפֶת כָּל עוֹבִי כַּדּוּר הָאָרֶץ וְכָל אֲשֶׁר בְּתוֹכוֹ וְתוֹךְ תּוֹכוֹ עַד תַּחְתִּיתוֹ, הַכֹּל בְּפוֹעַל מַמָּשׁ, שֶׁהֲרֵי יְדִיעָה זוֹ הִיא חַיּוּת כָּל עוֹבִי כַּדּוּר הָאָרֶץ כּוּלּוֹ וְהִתְהַוּוּתוֹ מֵאַיִן לְיֵשׁ.

For instance, consider this planet Earth. God's knowledge actually and literally encompasses the entire breadth of the Earth and all that is in it and its innermost core to its lowest depths in its entirety. This is because this knowledge constitutes the life force of the entire breadth of the entire planet Earth and its creation, when it was brought forth into existence from nothingness. Here the author of the Tanya adds an idea that is not emphasized by Rambam. The world exists because God thinks of it, because it is present within His mind. God thinks about something, and His knowledge constitutes its formation from nothingness. God's knowledge thus constitutes the existence of every minutia and aspect of reality, because each and every one exists only by virtue of their being encompassed in His knowledge. If it is not known to Him, it does not exist.

רַק שֶׁלֹּא הָיָה מִתְהַוֶּה כְּמוֹת שֶׁהוּא עַתָּה, בַּעַל גְּבוּל וְתַכְלִית וְחַיּוּת מוּעֶטֶת מְאֹד, כְּדֵי בְּחִינַת דּוֹמֵם וְצוֹמֵחַ, אִם לֹא עַל יְדֵי צִמְצוּמִים רַבִּים וַעֲצוּמִים שֶׁצִּמְצְמוּ הָאוֹר וְהַחַיּוּת שֶׁנִּתְלַבֵּשׁ בְּכַדּוּר הָאָרֶץ, לְהַחֲיוֹתוֹ וּלְקַיְּימוֹ בִּבְחִינַת גְּבוּל וְתַכְלִית, וּבִבְחִינַת דּוֹמֵם וְצוֹמֵחַ בִּלְבַד.

Yet it would not have come into being in its current state as a finite and limited entity with an exceedingly minute degree of life force sufficient only for inanimate and vegetative matter of which the world is comprised without numerous and immense constrictions that constricted the light and life force that is enclothed in the planet Earth to grant it life and sustain it in its finite and limited state with the qualities of inanimate and vegetative matter alone. As stated above, all of reality exists only within the confines of divine knowledge, which encompasses all worlds. But the formation and differentiation of particular entities, as they perceive themselves within their reality as distinct from all other entities, is brought about through the inner divine light, which is exceedingly constricted commensurate with the specific boundaries of each creation. In the supernal, divine knowledge that encompasses all worlds, everything, small and large, light and dark, is the same, as the verse states, "If you have sinned, how have you acted against Him?… If you are righteous, what have you given Him?" (Job 35:6–7). But each inanimate object, plant, and so forth is formed through constrictions because God is concerned that it be exactly as it is supposed to be. This constitutes His involvement in the many immense constrictions that occur within the boundaries of the worlds, what is referred to as the Divine filling all worlds. The concept of constriction in relation to God does not mean that He does not know about something, for this is impossible. Rather, it is expressed in the fact that He does know – that He knows things that are limited and that He knows them in their limited form. It is expressed in the fact that He is concerned with what a particular worm eats on any given day and what a particular individual does and does not do. In the words of the Zohar, God is involved in the "everyday affairs" of ordinary individuals, unlike a king who involves himself only with major affairs of state. In a very limited sense, even a human being can think about an entire system of worlds and at the same time think about his shoelace. He is able to think of the totality of everything and, simultaneously, of one particular detail. From the perspective of the knower, these two things are the same. The difference between them lies within the object itself, in which the constriction is revealed. This is the secret of creation, that God Himself, who is infinite, knows all and can do all, yet He is involved in mundane, everyday matters.

אַךְ יְדִיעָתוֹ יִתְבָּרַךְ הַמְיוּחֶדֶת בְּמַהוּתוֹ וְעַצְמוּתוֹ,

However, God's knowledge, which is unified with His essence and being, This self-knowledge, that which God Himself thinks to Himself, as it were, which is not constricted within the worlds, encompasses. It is separate and distinct from the worlds and not enclothed within them.

כִּי הוּא הַמַּדָּע וְהוּא הַיּוֹדֵעַ וְהוּא הַיָּדוּעַ. וּבִידִיעַת עַצְמוֹ כִּבְיָכוֹל יוֹדֵעַ כָּל הַנִּבְרָאִים, וְלֹא בִּידִיעָה שֶׁחוּץ מִמֶּנּוּ כִּידִיעַת הָאָדָם. כִּי כּוּלָּם נִמְצָאִים מֵאֲמִיתָּתוֹ יִתְבָּרַךְ.

because He is the knowledge, He is the knower, and He is the known object itself, and through knowledge of His self, as it were, He knows all created beings, and not with a knowledge that is external to Himself – as in the case of human knowledge, because all creations are derived from God's reality, The knowledge possessed by God's essence and being is one with His actual essence and being. In the human mind, there is a difference between the subject, or the self, and the object of one's thoughts, which is outside the self. Certainly there is a difference between knower, knowledge, and knowing. God's knowledge of reality, however, is not a knowledge of something extrinsic. The whole of reality is real only within the truth of the divine reality. God knows all His creations and all of reality just as a human being knows his own imaginative creations, which exist only in the way he imagines them. The world, and everything that happens in it, exists only within God's mind, where He conceives of all creations and events within His thoughts. In this sense, God, His knowledge, and the object of His knowledge are all one.

וְדָבָר זֶה אֵין בִּיכוֹלֶת הָאָדָם לְהַשִּׂיגוֹ עַל בּוּרְיוֹ וכו'.

and this concept is beyond human ability to clearly comprehend and so on – is viewed as encompassing and surrounding. Despite all the comparisons, God's knowledge is completely alien in comparison to human knowledge, and therefore we are unable to attain a true picture of it. This is even more striking because it is not a distant and concealed matter, but rather it is closer to us than anything. God's knowledge is found in all of reality, down to the most minute details of our existence. Nevertheless, our knowledge cannot grasp it. This is the idea of "encompasses all worlds."

הַגָּהָה:

Gloss: As Rambam, of blessed memory, stated, and the sages of the Kabbala concurred with him, The idea that God is the knower, the knowledge, and the known, is stated by Rambam, and although their general approach to Jewish thought is entirely different from his, the kabbalists agree with Rambam with regard to this matter.

כְּמוֹ שֶׁכָּתוּב בַּפַּרְדֵּס מֵהָרַמַּ"ק ז"ל, וְכֵן הוּא לְפִי קַבָּלַת הָאֲרִ"י ז"ל,

as stated in Pardes Rimmonim by Rabbi Moshe Kordevero, of blessed memory. It is also in accord with the esoteric teachings of the Arizal, Rabbi Moshe Kordevero describes a similar idea to Rambam's statement that God is the knower, knowledge, and known, but in connection with all the sefirot, all of God's divine attributes. Likewise, within the broader conception of Lurianic Kabbala, Rambam's words are shown to be correct and relevant. The Lurianic Kabbala builds a more comprehensive worldview than previous approaches. Thus, it does not negate the truths put forward by earlier kabbalists, nor even those of Rambam and other, entirely different approaches. Rather, all of them have a place. This is similar to the relationship between the theory of relativity and Newtonian physics. Relativity does not negate the old laws of physics but only establishes the fact that they refer to certain cases within an immeasurably more complex system.

בְּסוֹד הַצִּמְצוּם וְהִתְלַבְּשׁוּת אוֹרוֹת בְּכֵלִים,

which convey the secret of the tzimtzum , constriction, and the enclothing of the lights within vessels, According to several commentaries, the author of the Tanya is relating here to the words of the Maharal, mainly in the introduction to Gevurot Hashem. The Maharal states there that one cannot impose any kind of boundary on God, including an intellectual one. In light of this, the statement that He is knowledge, knower, and so forth constitutes a limitation and should not be said in reference to God. In general, the author of the Tanya agrees with the Maharal. But he explains here that according to Lurianic Kabbala there is also a place for Rambam's words. This refers to the world of Atzilut, where the divine light is constricted into the ten sefirot, the "lights within vessels," in such a way that He, the light, and the vessels are all one. This is where Rambam's statement that God is knowledge, knower, and knowing applies.

כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל פֶּרֶק ב'.]

as explained above in chapter 2.

הֲרֵי יְדִיעָה זוֹ, מֵאַחַר שֶׁהִיא בִּבְחִינַת אֵין סוֹף, אֵינָהּ נִקְרֵאת בְּשֵׁם 'מִתְלַבֶּשֶׁת' בְּכַדּוּר הָאָרֶץ, שֶׁהוּא בַּעַל גְּבוּל וְתַכְלִית,

Since this aspect of God's knowledge is infinite, it is not referred to in terms of being enclothed within the Earth, which is limited and finite, Since this knowledge is God's knowledge of Himself, and He is infinite, it too is bound to the infinite, and this infinite knowledge cannot fit into the earth's boundaries and limitations.

אֶלָּא מַקֶּפֶת וְסוֹבֶבֶת, אַף שֶׁיְּדִיעָה זוֹ כּוֹלֶלֶת כָּל עוֹבְיוֹ וְתוֹכוֹ בְּפוֹעַל מַמָּשׁ, וּמְהַוָּוה אוֹתוֹ עַל יְדֵי זֶה מֵאַיִן לְיֵשׁ, וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.

but rather is referred to as "encompasses and surrounds," even though this knowledge actually and literally envelops the entire breadth and interior of the Earth, and thus brings it into existence from nothingness, as explained elsewhere (Sha'ar HaYiḥud VeHa'emuna, chap. 7). We are encompassed by God's knowledge, and He is not encompassed by our knowledge. His knowledge of us, and of all creatures, is knowledge of both the exterior and the interior. Our entire existence is found within His knowledge, and our whole being is His knowledge. This is the solution to the apparent contradiction, where the verse "Do I not fill the heavens and the earth?" refers to One who encompasses all worlds. As it states in Shir HaYiḥud, a poem dedicated to the theme of Jewish faith, "His glory encompasses all and fills all.… No one in the midst [of existence] is separated from You. Even the narrowest place does not exist without Your presence," yet at the same time, as the Sha'ar HaYiḥud goes on to state, "no wisdom can grasp You; no mind can attain You." God fills all of existence. There cannot be a place where He is not found. He is both above and below, both here and there, yet He is not in any place, for all places exist only within His knowledge. God fills the heavens and the earth, yet no being is able to apprehend this aspect of Him; no point in reality can grasp it. This is what it means that God's light encompasses all worlds.