רַק שֶׁהַבְּרוּאִים מִתְחַלְּקִים לְמִינֵיהֶם בִּכְלָלוֹת וּבִפְרָטוֹת עַל יְדֵי שִׁינּוּיֵי הַצֵּירוּפִים וְחִילּוּפִים וּתְמוּרוֹת כַּנִּזְכָּר לְעֵיל, כִּי כָּל אוֹת הִיא הַמְשָׁכַת חַיּוּת וְכֹחַ מְיוּחָד פְּרָטִי.

Yet the creations are divided into their general and specific classes through variations of the letter combinations, substitutions, and exchanges, as stated above (chap. 1), for each letter is a crystallization of a particular, unique life force and power. This chapter revisits topics that were addressed in the first chapter, among them the compartmentalization of those all-encompassing creative powerhouses, the ten utterances, through various letter combinations and exchanges. Each of the ten utterances comprises the creative force of one category of created content. The utterance "Let there be a firmament... " (Gen. 1:6) dictates the existence of the entire firmament; "Let the earth sprout grasses" (Gen. 1:11) fabricates vegetation, and so on. Though each molecule of reality receives its life force directly from God through these ten utterances, the utterance itself does not manifestly dictate the specific form of a given created entity. This chapter examines the avenues through which those comprehensive creative powers become categorized into countless creative forces, each of which sustains and gives life to one of the infinitely intricate details of existence. The ten utterances of Creation appear in the Torah as one possible sequence of the twenty-two letters. Every letter embodies a unique and particular creative force. When those same letters are combined in other formations through letter exchanges and other conversions, they formulate a virtually infinite number of combinations.

וּכְשֶׁנִּצְטָרְפוּ אוֹתִיּוֹת הַרְבֵּה לִהְיוֹת תֵּיבָה, אֲזַי מִלְּבַד רִיבּוּי מִינֵי כֹּחוֹת וְחַיּוּת הַנִּמְשָׁכִים כְּפִי מִסְפַּר הָאוֹתִיּוֹת שֶׁבַּתֵּיבָה, עוֹד זֹאת הָעוֹלָה עַל כּוּלָּנָה – הַמְשָׁכַת כֹּחַ עֶלְיוֹן וְחַיּוּת כְּלָלִית הַכּוֹלֶלֶת וּשְׁקוּלָה כְּנֶגֶד כָּל מִינֵי הַכֹּחוֹת וְהַחַיּוּת פְּרָטִיּוֹת שֶׁל הָאוֹתִיּוֹת וְעוֹלָה עַל גַּבֵּיהֶן, וְהִיא מְחַבַּרְתָּן וּמְצָרַפְתָּן יַחַד לְהַשְׁפִּיעַ כֹּחַ וְחַיּוּת לָעוֹלָם הַנִּבְרָא בְּתֵיבָה זוֹ לִכְלָלוֹ וְלִפְרָטָיו.

When many letters are combined to form a word, then besides the multiple types of powers and life forces that are drawn down according to the number of letters in the word, there is, in addition, surpassing all the individual powers, the drawing down of a supernal power and general life force that encompasses and is equivalent to the sum of all the various types of individual powers and life forces generated by the individual letters and surpasses them all. It connects and combines them together to bestow power and life force to the world that was created by this word, both to its general elements and its particulars. Just as forces that operate together are not simply a conglomeration of energies, the letters that make up a word do not formulate an arbitrary combination of letters. Sefer Yetzira depicts this dynamic as "Two stones build two houses," meaning that two stones are not just two stones – they are two potential houses. The structure of a house is far more than a pile of stones and is determined not just by its constituent materials but by the sequence of the placement of those very materials. Two letters, therefore, can create two houses – alef-bet or bet-alef  – depending on the sequence of the letters, the placement of the "stones." Every combination of letters, and every variation in their sequence, affects reality in a different way and therefore builds a distinct "house." A word is far more than a technical combination of letters. Each word as a whole generates a new entity that possesses characteristics and meaning that are not defined by each of its constituent parts. To use an allegory, the combination of two totally innocuous chemical elements may produce a fatal poison that has properties nonexistent in either of the two elements. Similarly, the essence of a word is not simply a product of its constituent letters, nor can it be deduced from each of them alone. A word as a whole bears more significance and meaning than the letters on their own because the word dictates the nuanced connotation and conclusive meaning of every individual letter. Since the letters represent forces of creation, the cosmic combining of letters is far more than an arbitrary linking of one letter to another. Combining those letters to form words is not just a word game. The words formed by the letter combinations can actually create worlds. The difference between a person who merely studies Kabbala and a kabbalist is the difference between toying with letter combinations and utilizing them to wield the forces of creation. While the former may arrive at interesting theoretical conclusions, he does not manipulate forces and certainly does not create worlds. Then there are those like Betzalel, who knew the art of combining the letters that created the heaven and earth, or the Sages, who actually created a calf to eat in honor of Shabbat through wisdom gleaned from Sefer Yetzira. One can play around with the letters theoretically, and even learn things from those letters, but he cannot create actual realities. (One may even dabble in Sefer Yetzira, and there are those who do, yet they do not create any calves to eat for Shabbat, neither in the physical realm nor in the spiritual plane.)

הַגָּהָה: וּלְפִי שֶׁכָּל אוֹת וְאוֹת מִכ״ב אוֹתִיּוֹת הַתּוֹרָה הִיא הַמְשָׁכַת חַיּוּת וְכֹחַ מְיוּחָד פְּרָטִי שֶׁאֵינוֹ נִמְשָׁךְ בְּאוֹת אַחֶרֶת, לְכָךְ גַּם תְּמוּנָתָן בִּכְתַב כָּל אוֹת הִיא בִּתְמוּנָה מְיוּחֶדֶת פְּרָטִית הַמּוֹרָה עַל צִיּוּר הַהַמְשָׁכָה וְהִתְגַּלּוּת הָאוֹר וְהַחַיּוּת וְהַכֹּחַ הַנִּגְלֶה וְנִמְשָׁךְ בְּאוֹת זוֹ אֵיךְ הוּא נִמְשָׁךְ וְנִתְגַּלֶּה מִמִּדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וּרְצוֹנוֹ וְחָכְמָתוֹ וכו׳.

Gloss: Since each and every letter of the twenty-two letters comprising the Torah is a crystallization of a unique, particular life force and power that is not drawn down through another letter, therefore also the written form of each letter has a unique, particular shape that depicts the pattern of the flow and the manifestation of the light, life force, and power that is manifest and drawn down by this letter, that is, how it is drawn down and manifest from the attributes of the Holy One, blessed be He, and His will, wisdom, and so on.

כְּגוֹן דֶּרֶךְ מָשָׁל בְּתֵיבוֹת שֶׁבְּמַאֲמַר ״יְהִי רָקִיעַ״ וגו׳ שֶׁנִּבְרְאוּ בָּהֶן ז׳ רְקִיעִים וְכָל צְבָא הַשָּׁמַיִם אֲשֶׁר בָּהֶם,

For example, to illustrate: It is through the words of the utterance "Let there be a firmament... " (Gen. 1:6) that the seven firmaments and all the celestial hosts contained in them were created. The word rakia, firmament, is the general term for a divider that serves as the medium between different realities. The firmament does not consist of one uniform level. Many verses in Tanakh mention "the heavens and the heavens of heavens" (e.g., Deut. 10:14), implying that there are heavens that themselves possess heavens. Specifically, there are seven firmaments, one higher than the other: Vilon (Curtain), Rakia (Expanse), Sheḥakim (Heights), Zevul (Abode), Ma'on (Dwelling), Makhon (Foundation), and Aravot (Thick Darkness). These seven firmaments are not physical entities but rather spiritual entities whose functions are to distinguish between worlds. An entity that separates between two realities simultaneously serves as their intermediary. The relationship between medium and division determines the nature and essence of each firmament at each successive level.

כְּמַאֲמַר רַבּוֹתֵינוּ ז״ל: ״שְׁחָקִים, שֶׁבּוֹ רֵחַיִים עוֹמְדוֹת וְטוֹחֲנוֹת מָן לַצַּדִּיקִים וכו׳

As our Rabbis stated, " Sheḥakim , heights, is the one in which mills stand and grind manna for the righteous.... The firmament called Sheḥakim mediates between a spiritual world in which the ministering angels eat manna and the physical world wherein manna serves as food that nourishes the physical body. (Though physical manna is the most spiritual of all foods, perfectly absorbed by the body and producing no waste, it is physical nonetheless.)

זְבוּל שֶׁבּוֹ יְרוּשָׁלַיִם וּבֵית הַמִּקְדָּשׁ וּמִזְבֵּחַ וכו׳ מָכוֹן שֶׁבּוֹ אוֹצְרוֹת שֶׁלֶג וְאוֹצְרוֹת בָּרָד״ וכו׳ (חגיגה יב, ב).

Zevul , abode, is the location of the heavenly Jerusalem, the heavenly Temple, and the heavenly altar.... ​Makhon, dwelling place, is where there are storehouses of snow and storehouses of hail... " (Ḥagiga 12b). King Solomon proclaimed, "I have built You an abode [zevul ], a seat for Your dwelling forever" (I Kings 8:13). While the simple meaning of the word zevul is abode, a deeper look discloses a loftier intention: "I built You a Temple below corresponding to the Temple above in the firmament called Zevul." This reflects the kabbalistic approach to the relationship between the lower world and the upper worlds. The upper worlds maintain perfect paradigms, and the purpose of the lower world is to emulate those paradigms and to manifest their models. King Solomon's Temple was a "seat," or a physical manifestation, "for Your dwelling forever" – for God's supernal dwelling.

שֶׁכְּלָלוּת הָרְקִיעִים נִבְרְאוּ וְחַיִּים וְקַיָּימִים בִּכְלָלוּת תֵּיבוֹת אֵלּוּ שֶׁבְּמַאֲמַר ״יְהִי רָקִיעַ״ וכו׳,

The firmaments in general were created and enlivened and are sustained through the totality of these words comprising the utterance "Let there be a firmament... " The complete inner workings of the firmaments, both their functions as screens and barriers, as well as their functions as connecters between one realm and the next, are "enlivened and are sustained through the totality of these words comprising the utterance'Let there be a firmament....'"

וּפְרָטֵי הַבְּרוּאִים שֶׁבְּז׳ רְקִיעִים נִבְרָא כָּל פְּרָט מֵהֶם וְחַי וְקַיָּים

and each individual creation in the seven firmaments was created and lives and is sustained The three different words that the author of the Tanya employs to describe the existence of every detail within the seven firmaments are the same words he uses to denote the existence of the firmament in its entirety. These three words for existence signify three fundamentally distinct degrees by which a created being is infused with the life force: beria, creation; ḥayut, vitality; and kiyum, sustenance. "Creation" establishes the initial, foundational form, "vitality" infuses life into that form, and "sustenance" preserves the existence of the created entity with its particular properties so that its essential being will not be nullified or altered.

מֵאֵיזֶה צֵירוּף אוֹתִיּוֹת מִתֵּיבוֹת אֵלּוּ אוֹ חִילּוּפֵיהֶן וּתְמוּרוֹתֵיהֶן, שֶׁהֵן כְּפִי בְּחִינַת חַיּוּת הַנִּבְרָא הַפְּרָטִי הַהוּא.

through a particular letter combination formed from these words, or through their substitutions and exchanges, which correspond to the life force within that particular creation. A single entity does not receive its life force directly from the all-encompassing utterance in its entirety. The utterance engenders infinitely intense creative energy, whereas each individual creation exists within specific limitations of size, space, and characteristics. Each created entity receives its vitality from only a portion of the letters in the utterance, or from an exchange of those letters, as explained above in chapter 1. The individual creation receives its vitality, as the author of the Tanya puts it, "through a particular letter combination [formed] from these words," meaning from the particular letters (or letter exchanges) of the corresponding, all-encompassing utterance. Every creation that exists in the firmament originates in the utterance "Let there be a firmament," and every fiber of vegetable and plant life originates in "Let the earth sprout grasses." The individual letters comprising the utterance lose their neutrality and become embodied with the particular creative power of their context in that utterance. As mentioned above, the word and the utterance take on a new essential meaning beyond the letters that form them. The alef in the word or, "light," spelled alef-vav-resh, as it functions in the utterance "Let there be light," and the alef of tadshe, "sprout," spelled tet-dalet-shin-alef, from the utterance "Let the earth sprout grasses," do not share the same essence. The belonging of a letter to a particular utterance and a particular word endows it with a specific and unique meaning and creative force. Solely for the sake of example, a letter that represents an element in chemistry has particular characteristics and functions in one compound, while in another compound that same element takes on a different role. The N for nitrogen in ammonia plays a different role than that very same N in a different molecule. Similarly, the letters that constitute the utterance "Let there be a firmament" are imbued with the specific creative forces needed to create, enliven, and sustain every individual creation that exists within each firmament. In another utterance, those letters would be imbued with the creative forces needed to create, enliven, and sustain a different aspect of creation.

כִּי כָּל שִׁינּוּי צֵירוּף הוּא הַרְכָּבַת וַאֲרִיגַת הַכּוֹחוֹת וְהַחַיּוּת בְּשִׁינּוּי, שֶׁכָּל אוֹת הַקּוֹדֶמֶת בַּצֵּירוּף הִיא הַגּוֹבֶרֶת וְהִיא הָעִיקָּר בִּבְרִיאָה זוֹ וְהַשְּׁאָר טְפֵילוֹת אֵלֶיהָ וְנִכְלָלוֹת בְּאוֹרָהּ, וְעַל יְדֵי זֶה נִבְרֵאת בְּרִיָּה חֲדָשָׁה.

For any variation in a letter combination constitutes the merging and interweaving of the powers and life forces in a different form. Every antecedent letter in the combination is the dominating influence, and it is primary in this creation, and the following letters are subordinate to it and are encompassed in its light. Through this process of forming different letter combinations, a new creation is created. Every combination of letters that comprise a divine utterance is the formula for the existence of the corresponding individual creations. Each combination serves as the code to each entity's existence and comprises the true name of that creation. The uniqueness of each combination lies not only in the selection of letters but also in the sequence of the letters. Two words may be comprised of the same letters, but they are not the same words. Different sequences formulate different meanings. As a force of creation, the sequence of the letters has the power to alter the essence of each entity and therefore bears no less significance than the letters themselves. The essence of a created entity manifests predominantly through the first letter of its name and then the second, then the third, and so on. The first letter is most central to the meaning of the word; it serves as the basis of the meaning upon which the second letter is built. The second letter then becomes the base that influences the connotation of the third letter. This resembles the way in which the sequence of the various elements in a chemical formula express the relationship between them and ultimately determine the meaning of each letter in the formula – and the meaning of the formula as a whole. Groups of letters that appear in particular sequences as inseparable units also lend deeper meaning to a given word. One example is the combination of letters that form the name of Havaya that appears in people's names, for example, Yoav, Yehoshua, and Yehuda. The name Eliyahu even contains combinations from two of God's names.

וְכֵן בְּחִילּוּפֵי אוֹתִיּוֹת אוֹ תְּמוּרוֹתֵיהֶן נִבְרָאוֹת בְּרִיאוֹת חֲדָשׁוֹת פְּחוּתֵי הַמַּעֲלָה בְּעֵרֶךְ הַנִּבְרָאִים מֵהָאוֹתִיּוֹת עַצְמָן.

Similarly, through the substitution of letters or their exchanges are created new creations of lesser stature relative to those created directly from the letters of the original utterance themselves. The letter combinations of the original creative utterance are the primary, direct forces of creation. By contrast, a letter combination conjugated from the letters of the utterance form the secondary powers of creation that receive their vitality from the primary forces. These secondary forces are necessarily qualitatively and quantitatively less intense than the primary force. Every transformation and exchange of the letters is an additional step away from the power of its source, in ever-greater degrees of refraction. The further these new formulations are from their origins, the more specific and constricted are the creations that they enliven and sustain.

כִּי הֵן דֶּרֶךְ מָשָׁל דּוּגְמַת אוֹר הַמֵּאִיר בַּלַּיְלָה בָּאָרֶץ מִן הַיָּרֵחַ‌, וְאוֹר הַיָּרֵחַ הוּא מֵהַשֶּׁמֶשׁ, וְנִמְצָא אוֹר שֶׁעַל הָאָרֶץ הוּא אוֹר הָאוֹר שֶׁל הַשֶּׁמֶשׁ.

For these substituted letters are analogous to the light that illuminates the Earth at night, which originates from the moon, and the moonlight itself originates from the sun, so that the light reaching the Earth is actually a reflection of the light of the sun. Even though the light of the moon is essentially the light of the sun (since the moon reflects the sun's light), there is a difference between the light of the sun and the light of the moon. The light of the sun is the original light, and the moonlight is secondary. Sometimes the moon is even illuminated from the retro-reflection of its own light backscattered from the Earth. This is analogous to tertiary and quaternary reflections. There is one source of light, but it has many different manifestations. It may appear directly, without any mediums, or through one, two, or more mediums, each of which alters the characteristics and overtones of the light. The transition from the primary light to the secondary light is, in a certain sense, the meaning of tzimtzum. The change that the light undergoes is not just quantitative but also qualitative. The light not only becomes dimmer but also different, to the extent that a person looking at the secondary light cannot perceive the primary light at all. All created entities exist and are sustained from non-primary light sources and therefore lack the ability to see and comprehend the initial divine light. The perception of created beings with regard to the primary light resembles that of nocturnal creatures who only ever see the light of the moon. Even though every ray of light they see is essentially the light of the sun, they are totally unaware of the sun's existence. If those night creatures were human, they would likely even deny the very existence of the sun.

וְכָכָה מַמָּשׁ, דֶּרֶךְ מָשָׁל, הָאוֹתִיּוֹת שֶׁבַּמַּאֲמָרוֹת הֵן כְּלָלוּת הַמְשָׁכַת הַחַיּוּת וְהָאוֹר וְהַכֹּחַ מִמִּדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרוֹא הָעוֹלָמוֹת מֵאַיִן לְיֵשׁ וּלְהַחֲיוֹתָן וּלְקַיְּימָן כָּל זְמַן מֶשֶׁךְ רְצוֹנוֹ יִתְבָּרַךְ, וּמִכְּלָלוּת הַמְשָׁכָה וְהֶאָרָה גְּדוֹלָה הַזּוֹ הֵאִיר ה׳ וְהִמְשִׁיךְ מִמֶּנָּה תּוֹלְדוֹתֶיהָ כַּיּוֹצֵא בָּהּ וַעֲנָפֶיהָ שֶׁהֵן תּוֹלְדוֹת וְהַמְשָׁכַת הָאוֹר מֵהָאוֹתִיּוֹת, וְהֵן הֵן חִילּוּפֵי אוֹתִיּוֹת וּתְמוּרוֹתֵיהֶן וּבָרָא בָּהֶן בְּרוּאִים פְּרָטִים שֶׁבְּכָל עוֹלָם.

In the very same way, figuratively speaking, the letters of the utterances comprise the totality of the drawing down of the life force, light, and power from the attributes of the Holy One, blessed be He, to create worlds from nothingness and enliven and sustain them as long as He wills it. From the totality of this drawing down and great illumination, God radiated and drew from the utterance its similar offshoots and branches, which constitute the offshoots and drawing down of the light from the letters of the original utterance. These offshoots themselves constitute the letter substitutions and their exchanges, and He created through them the particular creations in each world. Although this analogy employs the example of physical light, the same is literally true in the referent: The utterances are the primary light that creates the entire foundation of reality. The further combinations of those letters, and their exchanges and transformations, express the progression of the primary creative force and its tzimtzum, level after level, until they inform the innumerable specific, defined energies that give life to the intricate details of the material world. As explained in the previous chapters, the utterances are not distinct realities but rather are unified with His attributes, which are in turn one with His wisdom and will. Creative utterance and divine will are inseparable, and therefore the existence of the world through the ten utterances depends essentially on divine will. The author of the Tanya thus specifies that the creation and maintenance of the world endures only for "as long as He wills it." If God would stop desiring life for one instant, the universe would cease to exist. The book concludes at its starting point, by explaining that the existence of the world is not independent but rather its existence is entirely contingent upon the word of God that is constantly uttered within it. The firmament that stretches over the earth exists because God perpetually utters, "Let there be a firmament." With His divine speech, He created light and the firmament and man, and the utterances that created them are continually uttered in order to sustain their existence. It is not simply that God spoke and the world came into existence, but rather God speaks and therefore the world continually exists.

וְכֵן הֵאִיר ה׳ עוֹד וְהִמְשִׁיךְ וְהוֹרִיד הֶאָרָה דְּהֶאָרָה דְּהֶאָרָה מֵהֶאָרוֹת הָאוֹתִיּוֹת.

God subsequently radiated further and drew down a glimmer of a glimmer of a glimmer from the original illuminations of the letters. This phrase makes apparent the extent to which the author of the Tanya is precise with his wording. He uses the word he'ara, "glimmer," four times each with a slight variation. Each mention of this word parallels one of the four worlds – Atzilut, Beria, Yetzira, and Asiya  – which correspond to the four general levels of progression and drawing down of the divine light to the lowest creation in the physical world.

וְכֵן הִמְשִׁיךְ עוֹד וְהוֹרִיד עַד לְמַטָּה מַטָּה בִּבְחִינַת הִשְׁתַּלְשְׁלוּת,

He subsequently drew down the illumination even further and brought it down to the lowest depths, through various transmutations, The process of creation works on two different planes. The first plane entails the endless channeling of the all-encompassing general categories of reality into specific entities. The second plane involves devolvement of the life force that originates in the ten utterances from a higher level to a lower level, from the spiritual and transcendental to our physical stratum of existence.

עַד שֶׁנִּבְרָא הַדּוֹמֵם מַמָּשׁ כַּאֲבָנִים וְעָפָר,

until actual inanimate matter was created, such as stones and earth, This process of devolvement entails a progressive constriction and diminishing of the life force of creation from the all-encompassing supernal creations, whose comprehension is incomparably greater than ours, level after level, until ultimately that life force enlivens and brings into existence the lowest plane, the literally inanimate, which lacks any semblance of consciousness or awareness.

וּשְׁמוֹתֵיהֶן אֶבֶן וְעָפָר, הֵם חִילּוּפִים דְּחִילּוּפִים כו׳ וּתְמוּרוֹת דִּתְמוּרוֹת כו׳, כַּנִּזְכָּר לְעֵיל.

and their names, even (stone) and afar (earth), consist of substitutions of substitutions of the letters and so on and exchanges of exchanges and so on, as stated above (chap. 7). The letter combinations are the creative forces that descend from level to level until they crystallize into a stone or form a single grain of sand. These letters comprise the "molecular formula," or the name, of that created entity. When Adam formulated names for each of the creations, these names were not representational titles but rather, as the verse relates, "whatever the man would call every living creature, that was its name" (Gen. 2:19). "Name" entails essence, the formulaic building blocks of a creation's very existence. The Midrash portrays this story as an expression of Adam's wisdom, for even the angels did not know the names of the animals. Only Adam bore the gift of a penetrating eye that was capable of probing the depth of a particular entity below to unearth the supernal forces that formed it and brought it into existence. The name of every creation, as previously mentioned, is its soul. It is the life force that generates the existence of every entity, including inanimate stone, earth, and sand. This constitutes, as mentioned at the beginning of this book, divine providential involvement in the most minuscule of details. God's word vivifies every created entity down to every single speck of dust. God says, as it were, to each speck of dust, "Behave as follows, in this instant, in that exact spot." Otherwise, if He didn't, the speck of dust would instantaneously disappear, like space and time themselves, like the cosmic reality of the entire created universe – all of which are the word of God who speaks within them.

נִשְׁלַם חֵלֶק שֵׁנִי בְּעֶזְרַת ה׳ יִתְבָּרַךְ וְיִתְעַלֶּה.

This concludes the second part of the Tanya , with the help of God, may He be blessed and exalted. Although the words "This concludes the second part [of the Tanya ]" appear here, apparently Sha'ar HaYiḥud VeHa'emuna was never fully completed. Accordingly, in several of the early printings of this book, the word ḥaser, "incomplete," appears at the end. One of Rabbi Shneur Zalman's distinguished students, Rabbi Aharon HaLevi Horowitz, the first Rebbe of Strashelye, wrote in the introduction to his own work, Sha'arei HaYiḥud VeHa'emuna (a commentary and supplement to this book), "Time did not allow the holy Rebbe, may his soul rest in Eden, to finish his sacred book, Sha'ar HaYiḥud VeHa'emuna as he wished and intended." This is apparent from the book itself, which does not provide an entirely thorough, perfectly clear understanding of its main topics: faith in the unity of existence and the relationship between the higher unification and the lower unification, as proposed at the beginning of the book. Certain questions are left unresolved. Rabbi Shneur Zalman's students and followers therefore attempted to supplement where it seems lacking, and these issues resurface throughout Chabad literature, in all its streams and through the generations. This chapter, the last in