Tanya (Likkutei Amarim) Reader

Concerning this yirah tataah (“lower fear”), which is directed toward the fulfillment of His commandments, in both areas of “Turn away from evil and do good,”1 Psalms 34:15. it was said, “Where there is no fear [of G–d], there is no wisdom.”2 Avot 3:17. It comprises a quality of “smallness”3 Referring to the “natural” fear defined in chs. 41 and 42. and a quality of “greatness.” The latter being the quality of fear that has its origin in contemplation on the greatness of G–d—that He fills all worlds, and “From the earth to the heaven is a distance of 500 years…and [similarly] from one heaven to the next…the feet of the Chayot measure up to them all…,”4 Chagigah 13a. and similarly on the evolvement of all the worlds, one above the other to the topmost heights—nevertheless this fear is called an “external” and “inferior” fear because it is derived from the worlds which are “garments” of the King, the Holy One, blessed is He, Who conceals and hides and clothes Himself in them, to animate them and give them existence, that they may exist ex nihilo, and so on, yet [this fear] is the gate and entrance5 I.e., a preliminary and prerequisite. to the fulfillment of the Torah and commandments.

As for the yirah ilaah (“higher fear”), however, a fear stemming from a sense of shame, an inner fear that derives from the inward aspects of G–dliness within the worlds, it was said concerning it that “Where there is no wisdom, there is no fear,”6 Avot 3:17. for חכמה is [made up of the letters] כ״ח מ״ה,7 See above, ch. 19. and “Chochmah comes from ayin” (nothing),8 A paraphrase of Job 28:12. and “Who is wise?

He who sees that which is born.”9 Tamid 32a. Note the reinterpretation. That is to say, he sees how everything originates and comes into being ex nihilo by means of the word of G–d and the breath of His mouth, blessed be He. As is written, “And by the breath of His mouth all their hosts.”10 Psalms 33:6. Therefore, the heavens and the earth and all their hosts are truly nullified in reality, within the word of G–d and the breath of His mouth, and are accounted as nothing at all, as nought and nothingness indeed, just as the light and brightness of the sun are nullified within the body of the sun itself.

And let not man regard himself as an exception to this principle, for also his body and nefesh and ruach and neshamah are nullified in reality in the word of G–d, Whose word, blessed be He, is united with His thought, and so on, as has been explained above at length [chs. 20 and 21], taking as an example the human soul, one utterance of whose speech and thought are veritably as nothing, and so forth.

This is what is meant by the verse, “Behold, the fear of the L–rd, that is wisdom.”11 Job 28:28. However, one cannot attain this fear and wisdom except in the fulfillment of the Torah and commandments through the lower, external fear. And this is what is meant by the statement, “Where there is no fear, there is no wisdom.”12 Avot 3:17. Now, in love, too, there are two grades—ahavah rabbah (“great love”) and ahavat olam (“eternal love”).13 Lit. “worldly” love, i.e., of this world, a love of G–d derived from contemplation of G–d in nature, as explained later on.

“Great love” is an ecstatic love, and it is “a fiery flame that rises of itself.” It comes from above in a manner of a “gift” to him who is perfect in fear, as is known from the saying of the Rabbis, of blessed memory, “The way of a man is to search for a woman.”14 Kiddushin 2b. For love is called “man” or “male,” as is written, “He has remembered His lovingkindness,”15 Psalms 98:3; a play on the word זכר (“remembered”) which can be read by merely changing one vowel as זכר (“male”). while a woman [symbolizes] “fear of G–d,” as is known.16 A reference to Proverbs 31:30.

Cf. Zohar III:42b, where the whole ch. 31 of Proverbs is interpreted allegorically. “Male seeking female” is here metaphorically explained as “love seeking fear” in order to fulfill itself. Without the prerequisite of fear, it is impossible to attain to this “great love,” for this love originates from the realm of Atzilut, wherein are no sundering or separateness, G–d forbid. Ahavat olam, however, is that which comes from the understanding and knowledge of the greatness of G–d, the En Sof, blessed is He, Who fills all worlds and encompasses all worlds and before Whom everything is accounted as nothing at all, like the nullity of one utterance within the intelligent soul while it still remains in its thought or in the desire of the heart, as has been explained earlier.17 Ch. 20.

For as a result of such contemplation, the attribute of love that is in the soul will be divested of its garments, i.e., it will not clothe itself in anything of pleasure or enjoyment, whether physical or spiritual, to love it, and will not desire anything whatsoever in the world other than G–d alone, the Source of the vitality of all enjoyments, for they are all nullified in reality and are accounted as nothing at all, compared with Him, there being no manner of comparison or similitude between them, G–d forbid, just as there is no comparison between that which is absolutely nought and nothing—and everlasting life.

As is written, “Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth. My flesh and my heart yearn, Rock of my heart….”18 Psalms 73:25-26. And this will be explained later.19 Ch. 48.

Also one whose soul’s quality of love is not clothed at all in any physical or spiritual enjoyment is able to kindle his soul as with burning coals and an intense fire and a flame that strives heavenward through the contemplation referred to above, as will be enlarged upon later. This quality of love sometimes precedes fear, according to the quality of the daat which fathers it, as is known. [For daat incorporates both chasadim and gevurot, which are love and fear, and sometimes the chasadim descend and manifest themselves first.]

Therefore it is possible for a wicked and a sinful person to repent by virtue of the love that is born in his heart at the time he remembers the L–rd his G–d. At any rate, fear, too, is included therein [in the love], as a matter of course, except that it is in a stage of “minuteness” and “concealment,” namely, the fear of sin, of rebelling against Him, G–d forbid, while the love is in a revealed state in his heart and mind.

However, such a case is but an accidental and spontaneous occurrence, or an “emergency prescription” through G–d’s particular providence as the occasion requires, as happened with Rabbi Eliezer ben Durdaya.20 Avodah Zarah 17b. However, the order of service, which is determined by and depends on man’s choice, is to begin with the fulfillment of the Torah and commandments through the “lower” fear in its state of “minuteness” at least, to “turn away from evil and do good,” so as to illuminate his divine soul with the light of the Torah and its commandments, whereupon the light of love will also shine forth upon it [for the word ואהבת—“And you shall love”—has a numerical value twice that of אור—“light”21 Alluding to the light of Torah and its commandments, which arouses the light of love.—as is known to the students of Kabbalah].

Each of the said two grades of love—the “great love” and the “eternal love”—is subdivided into many shades and gradations without limit in each individual according to his capacity. As is written in the holy Zohar1 Zohar I:103b. on the verse, “Her husband is known in the gates,”2 Proverbs 31:23. Cf. Compiler’s Foreword, note 17. that “This refers to the Holy One, blessed is He, Who makes Himself known and attaches Himself to every one according to the extent ‘which one measures in one’s heart….’”

Therefore fear and love are called “The secret things known to the L–rd our G–d,”3 Deuteronomy 29:28. while the Torah and commandments are those things which are “revealed to us and to our children to do….”4 Ibid. For we have all one Torah and one law, insofar as the fulfillment of all the Torah and commandments in actual performance is concerned. It is otherwise with fear and love, which vary according to the knowledge of G–d in the mind and heart, as has been mentioned above.5 Chs. 42, 43.

Yet there is one love which incorporates something of all the distinctions and gradations of both “great love” and “eternal love,” and is found equally in every Jewish soul, as our inheritance from our Patriarchs. And that is what the Zohar says on the verse, “My soul; I desire You at night…,”6 Isaiah 26:9. that “One should love the Holy One, blessed is He, with a love of the soul and the spirit, as these are attached to the body, and the body loves them,” and so forth.7 Zohar III:67a. This love of G–d is equated with the love of life itself—somewhat less altruistic than the love defined further on.

This is the interpretation of the verse, “My soul, I desire You,” which means “Since You, O L–rd, are my true soul and life, therefore I desire You.” That is to say, “I long and yearn for You like a man who craves the life of his soul, and when he is weak and exhausted he longs and yearns for his soul to revive in him; and also when he goes to sleep he longs and yearns for his soul to be restored to him when he awakens from his sleep.

So do I long and yearn to draw the Light of the En Sof, blessed is He, the Life of true life, within me through occupation in the Torah when I awaken during the night from my sleep,” for the Torah and the Holy One, blessed is He, are one and the same. As the Zohar says, ibid., “Out of love for the Holy One, blessed is He, a man should rise each night and exert himself in His service until the morning….”

A great and more intense love than that—one which is likewise concealed in every soul of Israel as an inheritance from our ancestors—is that which is defined in Raaya Mehemna, “Like a son who strives for the sake of his father and mother, whom he loves even more than his own body, soul, and spirit…,”8 Cf. end ch. 10 and ch. 43. for “Have we not all one Father?”9 Malachi 2:10. And although [one may ask], who is the man and where is he, who dares presume in his heart to approach and attain even a thousandth part of the degree of love of “the faithful shepherd” [Moses]?

Nevertheless a minute portion and particle of his great goodness and light illumines the community of Israel in each generation, as is stated in the Tikkunim10 Tikkun 69, pp. 112a; 114a. Cf. Iggeret Hakodesh, end sect. 27. that “an emanation from him is present in every generation,” “to illumine them,”11 Cf. Zohar III:216b; 273a. and so forth. Only this glow is in a manner of great occultation and concealment in the souls of all Israel.

But to bring forth this hidden love from its veil and concealment to [a state of] revelation, to be manifest in his heart and mind, is “not beyond reach nor is it afar off, but the word is very near to you, in your mouth and in your heart.”12 Cf. Deuteronomy 30:11, 14. That is to say, it should be habitual on his tongue and voice to arouse the intention of his heart and mind, so as to immerse his thought in the Life of life, the En Sof, blessed is He, for He is literally our true Father and the Source of our life, and to awaken our love for Him like the love of a son for his father.

And when he accustoms himself to this continually, habit will become nature. Even if it appears to him at first sight that this is an illusion, he need not be concerned because it is intrinsically the absolute truth by virtue of the “hidden love.” But the purpose of its emergence into the open is in order to translate it into action, namely, the occupation in the Torah and commandments which he studies and performs as a result of it, with the intention to bring gratification before Him, blessed be He, like a son serving his father.

Concerning this it was said that “A good thought is united by the Holy One, blessed is He, to a deed,”13 Kiddushin 40a. providing the “wings” to soar upward, as explained earlier.14 Ch. 39; cf. also ch. 16. As for the “gratification,” it is akin, by way of the illustration used earlier,15 Ch. 31. to the joy of a king whose son returns to him after liberation from captivity, or from the fact that it has been made possible for Him to have a habitation down here, as already mentioned.16 End ch. 41, and ch. 31.

But even in regard to the abovementioned [love, in the] category of “My soul, I desire You,” it is readily possible to bring it out of [its] concealment into the open through constant practice, with mouth and heart in full accord. However, even if he cannot bring it into a revealed state in his heart, nevertheless he can occupy himself in the Torah and commandments “for their own sake” through portraying the idea of this love in the contemplation of his mind, and “A good thought is united by the Holy One, blessed is He….”

The said two distinctions of love—though they are an inheritance for us from our Patriarchs, and like a natural instinct in our souls, and so, too, is the fear that is contained in them, which is the fear of being sundered, G–d forbid, from the Source of our life and our true Father, blessed is He—are, nevertheless, not termed “natural” fear and love unless they be in the mind and thought alone and in the latency of the heart.

Then their station is in the ten sefirot of Yetzirah to where they bring up with them the Torah and commandments of which they have been the inspiration and cause. But when they are in a manifest state in the heart, they are called in the Zohar re’uta d’liba (“heart’s desire”) and they are stationed in the ten sefirot of Beriah, to where they bring up with them the Torah and commandments which have been induced by them.

For their emergence from the latency and concealment of the heart into a state of “revelation” comes through the faculty of daat, i.e., through a powerful fixation of the mind and an intense concentration—touching the depth of the heart pre-eminently and continuously—on the En Sof, blessed is He, as to how He is our very life and our blessed true Father. And it is well known what is written in the Tikkunim,17 Tikkun 6. that “there in the world of Beriah nests the ‘Supernal Mother,’”18 The attribute of Binah of the world of Atzilut. which is the contemplation of the light of the En Sof, blessed is He, the Giver of life, which is in accordance with the teaching of Elijah, “Binah is the heart, and with it does the heart understand.”19 Tikkunei Zohar, Introduction 17a. Furthermore, these two distinctions of love, that have been referred to above, contain a quality of love which is greater and more sublime than the intelligent fear and love, the love termed above as ahavat olam (“eternal love”).

Nonetheless a person must strain his intellect to apprehend and attain also the distinction of “eternal love” referred to above,20 Ch. 43. which stems from understanding and knowledge of the greatness of G–d, in order thereby to fan the blaze of the fiery love, with glowing coals and an intense fire and a flame that rises heavenward, so that “not even many waters can extinguish it…nor rivers quench it….”21 Song of Songs 8:7.

Hebrew text should read וגו' instead of וכו' as the quotations refer to a Scriptural text. For there is a superiority and excellence in the quality of love burning like fiery coals and an intense flame, and so on, which comes from the understanding and knowledge of the greatness of the En Sof, blessed is He, over the two distinctions of love referred to above, when they are not like fiery coals and a blaze, and so forth, similar to the superiority and excellence of gold over silver, and so on, as will be explained later.22 Ch. 50.

Besides, this is the whole man and his raison d’etre, that one may know the glory of the L–rd and the majestic splendor of His greatness, each according to the limit of his capacity, as is written in Raaya Mehemna, Parashat Bo, “In order that they may know Him…,”23 Zohar II:42b. and as is known.

There is yet another direct road open to man, namely, to occupy himself with the Torah and commandments for their own sake through the attribute of our Patriarch Jacob, peace unto him, this being the attribute of mercy.1 Pardes, Shaar 23, ch. 10. It is first to arouse in his mind great compassion before G–d for the Divine spark which animates his soul that has descended from its Source, the Life of life, the En Sof, blessed is He, Who pervades all worlds and transcends all worlds and in comparison with Whom everything is accounted as nothing.

Yet it [this spark] has been clothed in a “serpent’s skin” which is far removed from the light of the King’s Countenance, at the greatest possible distance, since this world is the nadir of the coarse kelipot…. And especially when he will recall all his actions and utterances and thoughts since the day he came into being, unworthy as they were, causing the King to be “fettered by the tresses”2 Song of Songs 7:6.—“by the impetuous thoughts of the brain,”3 Tikkunei Zohar 6.

Another meaning of רהטים is “gutters” (comp. Genesis 30:38). Thus מלך אסור ברהטים could be rendered “The King bound in the gutters.” Cf. Vayikra Rabbah 31:4. for “Jacob is the cord of his inheritance,”4 Deuteronomy 32:9.

Note the interpretation of the word חבל, usually translated in this verse by “lot.” as in the illustration of one pulling a rope, and so forth.5 Tugging at a rope at one end vibrates the other—a figure to illustrate how every action below causes a corresponding reaction On High. See Iggeret Hateshuvah, ch.5. This is the esoteric doctrine of the “exile of the Shechinah.” This is the meaning of the verse, “And Jacob kissed Rachel and lifted up his voice and wept.”8 Genesis 29:11.

For “Rachel” represents Knesset Israel,9 Comp. Bereishit Rabbah 71, 3; 82, 11. the community of Israel, the fount of all souls, and “Jacob”—with his supernal attribute, the attribute of Mercy in Atzilut—is the one who arouses great compassion for her. “And he lifted up his voice”—upward to the fount of the Higher Mercies, called the “Father of Mercies,” and their source; “and he wept”—to awaken and draw from there abundant compassion upon all the souls and upon the fount of the community of Israel, to raise them from their exile and to unite them in the yichud elyon (higher unity) of the light of the En Sof, blessed is He, on the level of kisses,” which is “The attachment of spirit with spirit,” as is written, “Let him kiss me with the kisses of his mouth,”10 Song of Songs 1:2. which means the union of the word of man with the word of G–d, namely, the halachah.11 Shabbat 138b. So, too, are coupled thought with thought, act with act, the latter referring to the active observance of commandments and, in particular, the act of charity and loving-kindness.

For “chesed (kindness) is the [Divine] right arm,”12 Tikkunei Zohar, Introduction 17a. and this is, as it were, an actual “embrace,” as it is written, “And his right arm embraces me,”13 Song of Songs 2:6. while the occupation in the Torah by word of mouth and concentrated thought constitute, as it were, actual “kisses.” Concerning this it is written, “And let him return to the L–rd, and have mercy upon Him,”6 Note the deviation from the standard translation (“that He may have mercy upon him”).

The ambiguity of the word וירחמהו permits both renditions. arousing great compassion toward G–d Who dwells among us, as is written, “Who dwells among them in the midst of their uncleanness.”7 Leviticus 16:16. In this way, a person is able to attain the distinction of ahavah rabbah (“great love”) in the consciousness of his heart, as is written, “To [the house of] Jacob who redeemed Abraham,”14 Isaiah 29:22. as has been explained elsewhere.15 See above, end ch. 32. See Torah Or 51a-b.

There is yet another good way for a man, which is suitable for all and “very near” indeed, to arouse and kindle the light of the love that is implanted and concealed in his heart, that it may shine forth with its intense light, like a burning fire, in the consciousness of the heart and mind, to surrender his soul to G–d, together with his body and [material] possessions, with all his heart, and all his soul, and all his might, from the depth of the heart, in absolute truth, especially at the time of the recital of the Shema and its blessings, as will be explained.

This [way] is to take to heart the meaning of the verse, “As water mirrors the reflection of a face, so is the heart of man to man.”1 Proverbs 27:19. This means that as [in the case of] the likeness and features of the face which a man presents to the water, the same identical face is reflected back to him from the water, so indeed is also the heart of a man who is loyal in his affection for another person, for this love awakens a loving response for him in the heart of his friend also, cementing their mutual love and loyalty for each other, especially as each sees his friend’s love for him.

Such is the common nature in the character of every man, even when they are equal in status. How much more so when a great and mighty king shows his great and intense love for a commoner who is despised and lowly among men, a disgraceful creature cast on the dunghill, yet he [the king] comes down to him from the place of his glory, together with all his retinue, and raises him and exalts him from his dunghill and brings him into his palace, the royal palace, in the innermost chamber, a place such as no servant nor lord ever enters, and there shares with him the closest companionship with embraces and kisses and spiritual attachment2 “Embraces”—performance of the precepts; “kisses”—precepts performed orally (esp. prayer); “spiritual attachment” (lit., “attachment of spirit to spirit”)—meditation and comprehension.

In other words, complete communion by thought, word, and deed. with all heart and soul—how much more will, of itself, be aroused a doubled and redoubled love in the heart of this most common and humble individual for the person of the king, with a true attachment of spirit, heart, and soul, and with infinite heartfelt sincerity. Even if his heart be like a heart of stone, it will surely melt and become water, and his soul will pour itself out like water, with soulful longing for the love of the king.

In a manner corresponding in every detail to the said figure and image but to an infinitely greater degree, has the L–rd our G–d dealt with us. For His greatness is beyond comprehension, and He pervades all worlds and transcends all worlds; and from the holy Zohar, as also from the Arizal,3 See above, ch. 2, note 9. it is known of the infinite multitude of hechalot and worlds, and of the countless myriads of angels in each world and hechal.

So does the Gemara note, “It is written, ‘Is there any numbering of His hosts?’4 Job 25:3. Yet, it is also written, ‘A thousand thousands serve Him, and ten thousand times ten thousand stand before Him….’”5 Daniel 7:10. The discrepancy is explained by the answer, “A thousand thousands…is the quota of one ‘troop,’ but His troops are innumerable.”6 Chagigah 13b. Yet, before Him, all of them are accounted as nothing at all and are nullified in their very existence, just as one word is truly nullified in relation to the essence and being of the articulate soul while the utterance was still held in its [faculty of] thought, or in the will and desire of the heart, as has been explained above at length.7 Ch. 20.

All these [angels] ask, “Where is the place of His glory?” And they answer, “The whole earth is full of His glory,”8 Isaiah 6:3. that is, His people, Israel. For the Holy One, blessed is He, forsakes the higher and lower creatures, choosing none of them but Israel His people, whom He brought out of Egypt—“the obscenity of the earth,”9 Genesis 42:9. the place of filth and impurity—“not through the agency of an angel, nor of a saraf…but the Holy One, blessed is He, Himself in His glory”10 Passover Haggadah. descended there, as is written, “I have come down to deliver them…,”11 Exodus 3:8. in order to bring them near to Him in true closeness and unity, with a truly soulful attachment on the level of “kisses” of mouth to mouth, by means of uttering the word of G–d, namely, the halachah, and the fusion of spirit to spirit, namely, the comprehension of the Torah and the knowledge of His will and wisdom, all of which is truly one [with G–d]; also with a form of “embrace,” namely, the fulfillment of the positive precepts with the 248 organs, for the 248 ordinances are the 248 “organs” of the King, as has been explained.12 Ch. 23.

These, in a general way, are divided into three categories—right, left, and center—namely, chesed (kindness), din (stern justice) and rachamim (mercy)—the two arms and the body, and so forth.13 Tikkunei Zohar, Introduction. This is the meaning of [the text of the benedictions] “Who has sanctified us with His commandments”: like one who betrothes14 The word קדשנו (“who sanctified us”) may be tendered “who has betrothed us” (קדושין—betrothal). a wife that she may be united with him with a perfect bond, as is written, “And he shall cleave to his wife, and they shall be one flesh.”15 Genesis 2:24.

Exactly so, and even infinitely surpassing, is the union of the divine soul that is occupied in Torah and commandments, and of the vivifying soul, and their garments referred to above, with the light of the En Sof, blessed is He. Therefore did Solomon, peace unto him, in the Song of Songs compare this union with the union of bridegroom and bride in attachment, desire, and pleasure, with embrace and kissing.

This is also the meaning of “Who has sanctified us with His commandments,” by means of which He has raised us to the heights of the Holiness of the Supreme One, blessed is He, which is the holiness of the Holy One, blessed is He, Himself. Kedushah (“holiness”) is a term indicating separateness, in that the Holy One, blessed is He, is apart from the worlds, namely, His quality of “encompassing all worlds,” which cannot be clothed within them.

For through the union of the soul with, and its absorption into, the light of the En Sof, blessed is He, it attains the quality and degree of the actual holiness of the En Sof, blessed is He, since it unites itself with, and is integrated into, Him, blessed be He, and they become One in reality. This is the meaning of the verse, “And you shall be holy to Me, for I the L–rd am holy, and I have separated you from other peoples that you should be Mine,”16 Leviticus 20:26. and “You shall do all My commandments and be holy to your G–d; I am the L–rd your G–d….”17 Numbers 15:40-41.

The meaning is that through fulfillment of the commandments I become your G–d, [in the same sense] as “the G–d of Abraham,” “the G–d of Isaac,” and so on, called thus because the Patriarchs were a “chariot” for Him,18 See above, ch. 18, note 3. blessed be He, and they were nullified and absorbed into His light. So it is with the soul of every Israelite at the time he occupies himself with Torah and commandments.

Therefore the Rabbis, of blessed memory, made it obligatory for us to rise and remain standing in the presence of every one who is engaged in a commandment, even if the latter is uncultured and illiterate.19 Kiddushin 33a. This is because the L–rd dwells and clothes Himself in this man’s soul at such time, though his soul is unconscious of it because of the barrier of the bodily grossness which has not been purified and which dims the eyes of the soul [preventing it] from seeing Divine visions, as experienced by the Patriarchs and others of their stature, who “saw their world during their lifetime.”20 See above, ch. 14.

This is also the meaning of what Asaf said, under Divine inspiration, on behalf of the whole community of Israel in exile: “I was a boor and did not understand, like an animal was I with You. Yet I was always with You.”21 Psalms 73:22-23. This means that even though I am like an “animal” when I am with You, being unaware of, and insensitive to, this union in my soul, which should bring down on it fear and awe first, followed by a great love of delights, or a burning [love] like fiery coals, similar to the quality of the tzaddikim, whose corporeality has been purified, for, as is known, daat22 Implicit in the words ולא אדע. connotes a sensitivity of the soul, comprising chesed (kindness) and gevurah (sternness)23 I.e., love and fear.—yet “I was always with You,” for the corporeality of the body does not prevent the union of the soul with the light of the En Sof, blessed is He, Who fills all worlds, and as is written, “ Even the darkness obscures not from You.”24 Psalms 139:12, here interpreted “obscures (me) not from You.”

Thereby will be understood the severity of the punishment for transgressing the prohibition of work on Shabbat or that of unleavened bread on Passover, which [prohibition] equally applies to all. For even in the soul of an uncultured and completely illiterate person shines the light of the sanctity of Shabbat or the Festival; hence he faces capital punishment by karet25 “Cutting off” of the soul; Divine punishment through premature or sudden death. or stoning for the profanation of this sanctity.

Similarly, [transgression involving] the slightest amount of leaven, or the handling of muktzeh,26 Anything forbidden to be used or handled on Shabbat and Festivals. tarnishes the sanctity which rests on his soul, just as it would the sanctity of the soul of a tzaddik, for we have all one Torah. [And as for the use of the plural form behemot,27 In Psalms 73:22, quoted earlier. this is an intimation that before Him, blessed be He, even the so-called daat elyon (“supernal knowledge”)—which comprises chesed and gevurah—is like “beasts” i.e., a physical creation, when compared with the light of the En Sof, as is written, “You have made them all with wisdom,”28 Psalms 104:24. and this is called behemah rabbah (“a great beast”), as is explained elsewhere.

And this is the Name of ב“ן,29 The Name of Havaya spelled out fully (each of the four letters—phonetically) in Hebrew letters produces four variations, or Names, numerically equivalent to the numbers 45 (שם מ"ה), 52 (שם ב"ן), 63 (שם ס"ג), and 72 (שם ע"ב). with the numerical equivalent of בהמה (beast), preceding Atzilut.]

“In every generation and every day a person is obliged to regard himself as if he had that day come out of Egypt.”1 The Mishnah (Pesachim 10:5) does not contain the words “and every day” and “that day,” which the author inserts. This refers to the release of the divine soul from the confinement of the body, the “serpent’s skin,” in order to be absorbed into the Unity of the light of the En Sof, blessed is He, through occupation in the Torah and commandments in general, and in particular through accepting the Kingdom of Heaven during the recital of the Shema, wherein the person explicitly accepts and draws over himself His Unity, blessed be He, when he says, “the L–rd is our G–d, the L–rd is One.”2 Deuteronomy 6:4.

It has previously been explained3 Ch. 46. that “our G–d” is understood in the same way as “the G–d of Abraham,” and so forth,4 “…the G–d of Isaac, and the G–d of Jacob”—Liturgy (Amidah). Cf. Mechilta on Exodus 3:15. because he became nullified and absorbed into the Unity of the light of the En Sof, blessed is He, except that Abraham merited this by reason of his works and his advancing in holiness from degree to degree, as is written, “And Abram journeyed, going on and on…”5 Genesis 12:9.

In our case, however, it is a heritage and a gift, in that He has given us His Torah and has clothed in it His will and wisdom, blessed be He, which are united with His Essence and Being, blessed be He, in perfect unity; and surely this is as if He gave us His very self, as it were. In this sense the Zohar6 II:140b. commented on the verse, “That they bring Me an offering.” 7 Exodus 25:2. [For the expression לי [“to Me”] has the same meaning as אותי [“Me”]; hence the text should have read “Me and an offering,”8 Literally “…take Me and an offering.” except that both are one and the same.

Study it well there.] This is the interpretation of “And You, L–rd our G–d, have given us, in love…,”9 Liturgy, Amidah for Festivals. [and] “For by the light of Your Countenance You gave us, L–rd our G–d….”10 Liturgy, end of Amidah. The emphasis is on “You gave us…our G–d.” Therefore the only thing that precludes us from the attachment of the soul to His Unity and light, blessed be He, is the will, that is, if the human being does not will it at all, G–d forbid, to cleave to Him….

But immediately he does so desire, and he accepts and draws upon himself His G–dliness, blessed be He, and declares, “the L–rd is our G–d, the L–rd is One,” then his soul is spontaneously absorbed into His Unity, blessed be He, for “Spirit evokes spirit and draws forth spirit.”11 I.e., bestows an extra measure of spirituality. Zohar II:162b. This is a form of “Exodus from Egypt.” Therefore it was ordained that the paragraph concerning the Exodus from Egypt be read specifically during the recital of the Shema,12 Cf. Berachot 13a; Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 58:1. although it is a commandment by itself and not appertaining to the commandment of the recital of the Shema, as is stated in the Talmud and Codes,13 Berachot 21a; Shulchan Aruch, ibid., 67:1-2. for they are actually the same thing.

Likewise, the paragraph referring to the Exodus from Egypt also concludes, “I am the L–rd your G–d.”14 Numbers 15:41. This also accords with what has been explained earlier.

Even though the particular aspects of the nature of the occultation and concealment of the light of the En Sof, blessed is He, in the descent of the worlds—until this material world was created—are too numerous to count and are of many diverse kinds, as is known to those who have tasted of the Tree of Life,1 The Kabbalah. yet in general there are three levels of powerful and comprehensive “contractions,” giving rise to three comprehensive worlds, each category consisting of myriads upon myriads of particulars.

These are the three worlds of Beriah, Yetzirah and Asiyah, for the world of Atzilut is G–dliness itself. In order to create the world of Beriah, which consists of the higher souls and angels, whose service to G–d is in the sphere of chabad [the intellectual faculties] which are clothed in them and are apprehended by them and from which they receive influence, there preceded a powerful “contraction,” as mentioned above.

So, too, from Beriah to Yetzirah. For the minute portion of light which clothes itself in the world of Beriah is still in a category of infinity in relation to the world of Yetzirah and is unable to clothe itself in the latter except through a contraction and occulation. So, too, from Yetzirah to Asiyah. [An elaborate explanation of these three “contractions,” in order to make them more accessible to our poor intellect, is given elsewhere.2 The doctrine of tzimtzum is more fully discussed in Likkutei Amarim, Part II, ch. 4 ff.

See also above, ch. 48, note 4.] The purpose of all the “contractions” is the creation of the material human body and the subjugation of the sitra achara to bring about the pre-eminence of light supplanting darkness—when a person elevates his divine soul and his vivifying soul together with their garments and all the powers of the body to G–d alone, as has been discussed earlier at length,3 Chs. 35-37. for this is the purpose of the descent of the worlds.

To quote [again] “As water mirrors the reflection of a face”: As the Holy One, blessed is He, has, as it were, laid down and set aside, figuratively speaking, His great infinite light and has stored it away and concealed it by means of three different kinds of “contractions”—and all this because of His love for lowly man, in order to raise him up to G–d, for “Love impels the flesh,”4 Bava Metzia 84a. how much more, and an infinite number of times more, is it fitting that a man also should relinquish and set aside all he possesses, both spiritually and physically, and renounce everything in order to cleave to Him, blessed be He, with attachment, desire, and longing, without any hindrance, within or without, neither of body nor soul, nor money, nor wife and children.

Thereby will be understood the true reason and meaning of the Rabbinical enactment ordaining the recitations of the blessings of the Shema: two preceding it….5 Mishnah, Berachot 1:4. For it would appear, at first glance, that they have no connection whatsoever with the recital of the Shema, as Rashba6 Rabbi Solomon ibn Aderet, 13th cent. Spanish Talmud exegete and codifier. and other codifiers have stated.

Why, then, were they termed “Blessings of the Shema?” And why were they ordained to be recited specifically before it? But the reason is that the essence of the recital of the Shema is to fulfill the injunction “With all your heart…,” namely, “with both your natures…,”7 Berachot 54a. that is to say, to overcome anything that deters from the love of G–d. For “your heart” alludes to the wife and children, to whom a man’s heart is, by his very nature, bound.

So have the Rabbis, of blessed memory, commented on the verses, “For He spoke, and it came to be,”8 Psalms 33:9. that this refers to the wife; “He commanded, and it endured,”9 Ibid. that this refers to the children;10 Shabbat 152a. and by “your soul and your might” is understood, literally, your life and sustenance—renouncing everything for the love of G–d. But how can physical man attain to this level?

It is, therefore, to this end that the blessing of Yotzer Or11 Liturgy, First Blessing Preceding the Morning Shema. was introduced first, for [in this blessing] there is said and repeated at length the account and order of the angels “standing in the heights of the universe” in order to proclaim the greatness of the Holy One, blessed is He—how all of them are nullified in His light, blessed be He, and “proclaim in awe…and hallow…declaring in reverence, ‘Holy…’12 Isaiah 6:3.” meaning that He is apart from them, and He does not clothe Himself in them in a “revealed” state, but “the whole earth is full of His glory,” namely, the community of Israel above and Israel below, as has been explained earlier.

So, too, “the Ofanim and holy Chayot with a mighty sound…[declare] ‘Blessed be the glory of the L–rd from its place,’”13 Ezekiel 3:12, cited in the aforementioned blessing. for they neither know, nor do they apprehend His place, as we say, “for He alone is exalted and holy.”14 Liturgy, ibid. Then follows the second blessing, “With an everlasting love You have loved us, L–rd, our G–d.”15 According to the Lurianic rite—אהבת עולם.

In the Ashkenazic rite—אהבה רבה. That is to say that He set aside all the supernal, holy hosts and caused His Shechinah to dwell upon us, so that He be called “our G–d,” in the same sense that He is called “the G–d of Abraham,” as explained earlier.16 Chs. 46 and 47. This is because “love impels the flesh.” Therefore it is called ahavat olam (“worldly love”), for this is the so-called “contraction” of His great and infinite light, taking on the garb of finitude, which is called olam (“world”), for the sake of the love of His people Israel, in order to bring them near to Him, that they might be absorbed into His Unity and Oneness, blessed be He.

This is also the meaning of “[You have bestowed upon us] exceedingly abounding mercy,”17 Liturgy cited in note 16. namely, exceeding the nearness of G–d toward all the hosts above; “…and You have chosen us from among all nations and tongues,” which refers to the material body which, in its corporeal aspects, is similar to the bodies of the gentiles of the world; “and have brought us near…that we may thank You…”—the interpretation of “thanks” will be given elsewhere; “and proclaim Your Unity…”18 Ibid.—to be absorbed into His Unity, blessed be He, as has been explained above.

When the intelligent person will reflect on these matters in the depths of his heart and brain, then—as water mirrors the image of a face—his soul will spontaneously be kindled and it will clothe itself in a spirit of benevolence, willingly to lay down and resolutely to abandon all he possesses, in order only to cleave to Him, blessed be He, and to be absorbed into His light with an attachment and longing, and so forth, in a manner of “osculation” and the attachment of spirit to spirit, as has been explained earlier.

But how does the attachment of spirit to spirit take place? To this end it is stated [further on], “And these words shall be…upon your heart. And you shall speak of them….”19 From the first portion of the Shema (Deuteronomy 6:4-9). As is explained in Etz Chaim that the union of “osculation” is essentially the union of chabad with chabad,20 The attachment of the intellectual faculties of man to those of G–d embodied in the Torah. that is, concentration in the Torah; while the mouth, as the outlet of the breath and its emergence into a revealed state represents the category of speech engaged in words of the Torah, for “By the word that proceeded out of the mouth of G–d does man live.”21 Deuteronomy 8:3.

However, one does not fulfill one’s duty by meditation and deliberation alone until one expresses the words with his lips in order to draw the light of the En Sof, blessed is He, downward [even] to the vivifying soul which dwells in the blood of man—which is produced by [the intake of food from] the mineral, vegetable, and animal [worlds]—thus to raise them all to G–d, together with the entire Universe and to cause them to be absorbed in His Unity and Light, blessed be He, which will illumine the world and its inhabitants in a revealed manner, “And the glory of G–d will be revealed, and together all flesh will see ….”22 Isaiah 40:5.

For this is the purpose of the descent of all the worlds, that the glory of the L–rd may pervade this world especially, in a revealed manner, to “change darkness to light and bitterness to sweetness,” as has been explained above at length.23 Chs. 36, 37. And this is the essence of man’s kavanah in his service: to draw the light of the En Sof, blessed is He, down below. However, the initiative must come through the elevation of the mayin nukvin24 Feminine waters. See above, end ch. 10. to surrender to Him his soul and possessions, as has been explained above.

All the distinctions and gradations of love, that have been mentioned above, derive from the “right side,” from the distinction of “priest, man of grace”1 Zohar I:256b; 258b. and are called kesef hakodoshim (“longing for holy things”)2 כסף הקדשים—lit. “holy silver” (cf. II Kings 12:5). etymologically, as in “For you longed repeatedly3 נכסף נכספת—from the same root as כסף. for your father’s house.”4 Genesis 31:30.

There is, however, yet another distinction of love which excels them all, as gold is superior to silver, and this is a love like fiery coals from the distinction of the supernal gevurot from binah ilaah (supernal understanding).5 Chochmah and binah in the intellect have their counterparts chesed and gevurah in the middot. This is when, through contemplation on the greatness of the En Sof, blessed is He, before Whom everything is truly accounted as nought, the soul is kindled and flares up toward the glory of the splendor of His greatness in order to gaze on the glory of the King, like glowing coals of a mighty flame which surges upward, striving to be parted from the wick and the wood on which it has taken hold.

This is brought on by the preponderance of the element of Divine fire that is in the divine soul. In consequence of this it develops a thirst, as is written, “My soul thirsts for You”;6 Psalms 63:2. next it attains the distinction of “lovesickness”;7 Song of Songs 2:5. and then it reaches a state of very rapture of the soul (כלות הנפש) as is written, “Indeed, my soul pines.”8 Psalms 84:3. From here [supernal gevurot] issues forth the root of the Levites9 Whereas the priest is the man of chesed, the Levite symbolizes gevurah, as explained in many sources of Kabbalah and Chasidut.

Cf. e.g., Likkutei Torah, Bamidbar 1c; Korach 54a f; Va’etchanan 8b. [on earth] below [and in the World to Come, when the world will be exalted, they will become the priests, as the Arizal10 See above, ch. 2, note 9. commented on the verse, “But the priests, the Levites,”11 Ezekiel 44:15. that the Levites of today will become the priests of the future]. The service of the Levites was to raise the voice of melody and thanksgiving, with song and music, with tunefulness and harmony, in a manner of “advance and retreat”12 The counterpart of the ecstatic worship by the angels (Chayot); cf. Ezekiel 1:14. which is the distinction of the intense love resembling the flame that flashes out of the lightning, as is mentioned in the Gemara [Chagigah, ch. 2].13 Chagigah 13b. It is impossible to elucidate this matter clearly in writing.

Yet every warmhearted and intelligent person gifted with understanding, who deeply binds his mind and contemplation to G–d, will discover the goodness and light which are treasured up in his intelligent soul, each according to his capacity—[“there is one who is affected [in one way]…and there is one who is affected [in another], and so forth”]—prefacing it with the fear of sin, in order to be completely parted from evil, that the iniquities may not interpose…, G–d forbid.

The order of the service in occupying oneself with the Torah and commandments, a service derived from the category of the said intense love, is in the manner of “retreat” alone, as is written in Sefer Yetzirah, “And if your heart hastens, return to the One.”14 1:8. Cf. Tikkunei Zohar, Introduction 7a. The interpretation of [the phrase] “if your heart hastens” is the craving of the soul that is in the right side of the heart —when it gains sway15 …over the left part, i.e., over the natural desires of the animal soul. and bursts into flame and grows so exceedingly enraptured that the very soul is consumed with a desire to pour itself out into the embrace of its Father, the Life of life, blessed is He, and to leave its confinement in the corporeal, physical body, in order to attach itself to Him, blessed be He—then one must take to heart the teaching of the Rabbis, of blessed memory, that “against your will you live”16 Avot 4:22. in this body, animating it for the purpose of drawing downward the higher life from the Life of life, blessed is He, through the life-giving Torah, that there may be a dwelling in the lower world for His Oneness, blessed be He, in a revealed state.

As has been explained above, and as is explained in the holy Zohar,17 II:135a. “that there be ‘One in One,’ the meaning of which is that the yichud hane’elam (hidden Unity) shall become a category of the ‘revealed world.’” And this is the interpretation of the text, “Come, my beloved….”18 “…let us go out into the field…” (Song of Songs 7:12), alluding to the consummation of love in the “field,” i.e., this material world.

Or perhaps it refers to the well-known Shabbat hymn, “Come my Beloved to meet the Bride.” From this will be understood the adage of the Rabbis, “against your will you live; against your will….”19 Avot 4:22. What then should one’s desire be? The answer will be found elsewhere20 See Torah Or 2a; 25b, et al. in the lengthy explanation of this Mishnah, “against your will you live”—with the aid of the Life of life, blessed is He.

Now, just as in the human soul the principal manifestation of the general vitality is in the brain, while all the organs receive merely a light and potency which shines to them from the source of the manifestation of the said vitality in the brain, so indeed, figuratively speaking, is the essential manifestation of the general stream of vitality, animating the worlds and the creatures therein, clothed and contained in His will, wisdom, understanding, and knowledge, blessed be He, which are called the “intelligence,” and these are those which are clothed in the Torah and its commandments.

The manifestation of this general flow of life is the source of the vitality which the worlds receive, each one in particular. Only a glow is diffused and shines forth from this source in a similar manner as the light radiates from the sun, by way of example, or as the powers of the organs of the body derive from the brain, as discussed above.1 In the previous chapter. It is this source which is called the “world of manifestation,” or “matron,” or “nether matriarch,” or “Shechinah,”2 Literally “indwelling,” from the word ושכנתי in the quoted verse. from the Scriptural phrase, “That I may dwell among them.”3 Exodus 25:8.

For this source is the beginning of the revelation of the light of En Sof, which extends to and illumines the worlds in a “revealed” manner. From this source there extends to each individual thing the particular light and vitality suitable for it, and it [the light] dwells and is clothed in them, thereby animating them. Therefore it is figuratively called “mother of the children” and “community of Israel,” for from this source have emanated the souls of Atzilut and have been created the souls of Beriah, and so forth, all of them being derived only from the extension of the vitality and light from this source which is called “Shechinah,” resembling the radiation of light from the sun.

But as for the Shechinah itself, namely, the origin and core of the manifestation whereby the En Sof, blessed is He, illumines the worlds in a “revealed” form and which is the source of all streams of vitality in all the worlds [their entire vitality being no more than the light which is diffused from it like the light radiated from the sun], the worlds cannot endure or receive the light of this Shechinah, that it might actually dwell and clothe itself in them—without a “garment” to screen and conceal its light from them, so that they may not become entirely nullified and lose their identity within their source, like the nullification of the light of the sun in its source, namely, in the sun itself, where this light cannot be seen, but only the integral mass of the sun itself.

But what is this “garment” which is able to conceal and clothe [the Shechinah] yet will not [itself] be completely nullified within its light? This is His will, blessed be He, and His wisdom, and so forth, which are clothed in the Torah and its commandments that are revealed to us and to our children, for “the Torah issues from wisdom,”4 Zohar II:85a and 121a. which is chochmah ilaah (supernal wisdom) that is immeasurably higher than the world of manifestation, for “He is wise, but not with a knowable wisdom,” and so forth.

And as has previously been explained, the light of the En Sof, blessed is He, is clothed in and united with the supernal wisdom, and He, blessed be He, and His wisdom are One, only that it has descended by means of obscuring gradations, from grade to grade, with the descent of the worlds, until it has clothed itself in material things, namely, the 613 commandments of the Torah. As [this wisdom] came down by descents from world to world, the Shechinah, too, came down and clothed itself in it in each world.

This is the shrine of the “Holy of Holies,” which is contained in each world. So also has it been stated in the Zohar and Etz Chaim that the Shechinah—which is malchut d’Atzilut [being the manifestation of the light and vitality of the En Sof, blessed is He, which illumines the worlds, wherefore it is called the “word of G–d” and the “breath of His mouth,” as it were, as in the case of human beings, by way of example, speech reveals to the hearers the speaker’s secret and hidden thought]—clothes itself in the shrine of the Holy of Holies of Beriah, namely, the chabad (chochmah, binah, daat) of Beriah.

Through the latters’ clothing themselves in the malchut d’Beriah, there have been created the souls and the angels which exist in the world of Beriah. From there also descends the [wisdom of the] Talmud that we possess. It has already been previously explained5 Chapter 39. in the name of Tikkunim that in the world of Beriah there shine and flow forth the chochmah, binah, and daat (chabad) of the En Sof, blessed is He, in a powerfully contracted manner, in order that the souls and the angels, which are limited and finite beings, shall be able to receive the influence from these categories of chabad.

Therefore from there also originates the Talmud, which is also a category of chabad, for the Talmud consists of the reasons and interpretations of the halachot in clearly defined terms. These reasons and interpretations are a category of chabad, while the halachot themselves derive from the middot of the En Sof, blessed is He, namely, kindness, justice, mercy, and so on, from which originate permission and prohibition, license and restriction, liability and blamelessness, as is explained in the Tikkunim.

By virtue of the clothing of malchut d’Atzilut in malchut d’Beriah it clothes itself in the shrine of the Holy of Holies of Yetzirah, this being the chabad of Yetzirah. When the latter are clothed in the malchut d’Yetzirah, there are formed the ruchot6 Sing. ruach, the second of the three grades comprising the human soul (nefesh, ruach, neshamah). and the angels which belong in [the world of] Yetzirah.

From there, too, comes the Mishnah that we possess, which comprises the legal decisions that are likewise derived from chabad of the En Sof, blessed is He. Only that the categories of chabad, that is, the reasons and interpretations of the halachot, are clothed and hidden within the laws themselves and are not in a revealed form, while the elements of the halachot [themselves], which are in a revealed form, are the very reflection of the attributes of the En Sof, blessed is He, in their revealed form.

Thus, it has been explained above in the name of the Tikkunim, namely, that six sefirot nest in Yetzirah. They comprise, in general, two extensions—right and left—acting either with forbearance from the aspect of kindness, that is to say, to permit a thing to ascend to G–d, or acting forbiddingly, and so on.7 Things permitted (“unchained” or “released”) are said to be determined by the aspect of chesed, while the things forbidden (“chained”) are determined by the aspect of gevurah.

Cf. ch. 7. And all this is according to the chochmah ilaah d’Atzilut (higher wisdom of Emanation); in which binah and daat are contained, and they are united with the En Sof, blessed is He, for in all of them are clothed chabad of Atzilut with which the light of the En Sof, blessed is He, is united in a perfect union. In a like manner the Shechinah descended and clothed itself in the shrine of the Holy of Holies of Asiyah.

Each of those three worlds is subdivided into myriads of gradations, which are also called particular worlds, and malchut d’Atzilut which is clothed in the malchut NOTE: Thereby will be understood the text of the verse, “Your kingship (malchutecha) is a kingship over all worlds.”8 Psalms 145:13. of each particular world—descends and clothes itself in the shrine of the Holy of Holies, namely, the chabad, which is in the world below it in rank.

It is from the Shechinah which is clothed in the shrine of the Holy of Holies of each and every general or particular world that light and vitality are extended and diffused to the whole world and the creatures contained therein, the souls, angels, and so forth, for all of them were created by the ten fiats in the act of Creation, these being the “word” of G–d which is termed “Shechinah.”

At the time the First Temple stood, in which the Ark and Tables [of the Decalogue] were housed in the Holy of Holies, the Shechinah, i.e., malchut d’Atzilut, that is, the aspect of the “revealed” light of the En Sof, blessed is He, dwelled there and was clothed in the Ten Commandments, far higher and stronger, and with a greater and mightier revelation, than its revelation in the shrines of the Holy of Holies above in the upper worlds.

For the Ten Commandments are the all-embracing principles of the whole Torah, which comes from the chochmah ilaah (higher wisdom)1 Zohar II:85a; 121a. that is far higher than the world of manifestation. In order to engrave them on material tablets of stone it (the Shechinah) did not descend degree by degree, parallel to the order of descent of the worlds down to this material world. For this material world functions through the garment of material nature, while the Tables [of the Decalogue] are “The work of G–d, and the writing is the writing of G–d,”2 Exodus 32:16. beyond the nature of this material world which is derived from the effulgence of the Shechinah in the shrine of the Holy of Holies of Asiyah (“Action”), whence issues light and vitality to the world of Asiyah, in which this our world also is contained.

But the category of the higher wisdom of Atzilut, consisting of the totality of the Torah as it is epitomized in the Decalogue, has clothed itself in malchut of Atzilut and of Beriah alone, and they alone, united as they are with the light of the En Sof, blessed is He, that is within them, are referred to as the “Shechinah” which rested in the Holy of Holies of the First Temple, through its clothing itself in the Ten Commandments, which were engraved in the Tables [reposing] in the Ark, by miraculous means and by the work of the Living G–d [this being the “hidden” world which nests in the world of Beriah, as is known to to the students of Kabbalah].

As for the Second Temple, in which did not repose the Ark and Tables [of the Decalogue],3 Yoma 21b. our Rabbis, of blessed memory, said that the Shechinah did not abide there.4 Ibid. 96. This refers to the category of the Shechinah which used to abide in the First Temple—which was not of the ordinary descent of the worlds. But in the Second Temple it abided according to the order of gradual descent, of malchut d’Atzilut vested in malchut d’Beriah and the latter in malchut d’Yetzirah, and the latter in the shrine of the Holy of Holies of Asiyah which in turn was clothed in the Holy of Holies of the Temple here below.

In it rested the Shechinah, i.e., malchut d’Yetzirah, which was clothed in the Holy of Holies of Asiyah. Therefore no man was permitted to enter there, except the High Priest on the Day of Atonement. However, since the Temple was destroyed, there remains to the Holy One, blessed is He, but “the four cubits of halachah alone.”5 Berachot 6a. Hence each individual who sits by himself and occupies himself in the Torah, the Shechinah is with him, as is stated in the first chapter of Berachot.6 Ibid.

The phrase “the Shechinah is with him” means in the order of the gradual descent and investment of malchut d’Atzilut in malchut d’Beriah, and Yetzirah and Asiyah. For the 613 commandments of the Torah are by and large active precepts, as are also those which are fulfilled by word and thought, such as Torah study, Grace after meals, the recital of the Shema and Prayer, for it has been ruled that contemplation has not the validity of speech, and one has not fulfilled one’s obligation by contemplation and kavanah alone, until he gives utterance with his lips; and it has been ruled that the motion of the lips is considered an “action.”

The 613 commandments of the Torah, together with the seven commandments of our Rabbis, combine to total the numerical equivalent of כתר (“crown”) which is the the will of the Supreme One, blessed is He, which is clothed in His wisdom, blessed be He, and they are united with the light of the En Sof, blessed is He, in a perfect union. “The L–rd has founded the earth with wisdom,”7 Proverbs 3:19. which refers to the Oral Law that is derived from the higher wisdom, as is written in the Zohar, “The Father [chochmah] begat the daughter8 Zohar III:248a; 256b. [i.e., malchut, the Oral Law].”

And this is what the Yenuka meant when he said that “the supernal light that is kindled on one’s head, namely, the Shechinah, requires oil,”9 Zohar III:187a. Cf. Tanya, chs. 35, 51. that is, to be clothed in wisdom, which is called “oil from the holy anointing,”10 Exodus 30:31. as is explained in the Zohar, that “these are the good deeds,” namely, the 613 commandments, which derive from His wisdom, blessed be He.

Thereby the light of the Shechinah can cling to the wick, i.e., the vivifying soul in the body, which is metaphorically called a “wick.” For just as in the case of a material candle, the light shines by virtue of the annihilation and burning of the wick turning to fire, so does the light of the Shechinah rest on the divine soul as a result of the annihilation of the animal soul and its transformation from darkness to light and from bitterness to sweetness in the case of the righteous, or at least through the destruction of its garments, which are thought, speech, and action, and their transformation from the darkness of the kelipot to the Divine light of the En Sof, blessed is He, which is clothed and united in the thought, speech, and action of the 613 commandments of the Torah, in the case of benonim.

For as a result of the transformation of the animal soul, originating from the kelipat nogah, [a transformation] from darkness to light, and so forth, there is brought about the so-called “ascent of the feminine waters”11 See above, end ch. 10. to draw the light of the Shechinah, i.e., the category of the “revealed” light of the En Sof, blessed is He—over one’s divine soul [principally dwelling] in the brain of the head.

Thereby will also be clearly understood the text “For the L–rd Your G–d is a consuming fire,”12 Deuteronomy 4:24. as is explained elsewhere.13 Likkutei Torah, Shelach 40b; Re’eh 34c; Haazinu 78d, et al. CONCLUSION OF THE FIRST PART WITH THE HELP OF G-D, MAY HE BE BLESSED AND EXALTED.