Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 21, Class 1

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This pastoral letter was written by the Alter Rebbe to rouse those of his followers who had pledged an annual contribution to Kollel Chabad. This fund supported their fellow Chasidim who had settled in the Land of Israel, where they now studied Torah and engaged in Divine service. The Alter Rebbe here urges that instead of waiting until the end of the year, his followers should give part of the promised sum weekly or at least monthly. For apart from the quality of alacrity, the eager promptness that ought to be displayed during the performance of mitzvot in general and the mitzvah of tzedakah (“charity”) in particular, there is an additional quality involved, as will soon be explained.

The Alter Rebbe begins this epistle by greeting his fellow Jews as “lovers of G‑d’s Name.”¹ This appellation especially suits those helping their brethren who serve G‑d in the Holy Land. For upon this land “G‑d’s gaze is fixed constantly,”² and this verse uses G‑d’s ineffable Name Havayah, indicating that the Land is directly illuminated and animated by the sublime level of Divinity indicated by that singular and unique Name.

כא 21 

‘Having first duly inquired after the welfare of those who love [G‑d’s] Name,

 אַחַר דְּרִישַׁת שְׁלוֹמָם, כְּמִשְׁפָּט לְאוֹהֲבֵי שְׁמוֹ,

those among the people who willingly volunteer to practice the righteous charitability of G‑d toward His Holy Land

אֶל הַמִּתְנַדְּבִים בָּעָם, לַעֲשׂוֹת צִדְקַת ה’ עִם אַרְצוֹ הַקְּדוֹשָׁה,

by giving every year a set sum of money for [the inhabitants of] our Holy Land (May it be rebuilt and established speedily, in our days!),

לָתֵת מִדֵּי שָׁנָה בְּשָׁנָה חוֹק הַקָּצוּב מָעוֹת אֶרֶץ הַקּוֹדֶשׁ, תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְיָמֵינוּ,

“may my word [call]”³ to them and “my speech trickle like dew”⁴

אֲלֵיהֶם תִּטּוֹף מִלָּתִי, וְתִזַּל כַּטַּל אִמְרָתִי,

in order to bestir those who are [naturally] swift, for “One hurries only the swift,”⁵

לְזָרֵז לִזְרִיזִים,

and to strengthen weak hands,⁶ for their unquestioned willingness⁷ is hampered only by their poverty,

וּלְחַזֵּק יָדַיִם רָפוֹת

so that they should contribute moneys for the Land of Israel every week, or at least every month,⁸ from the amount assigned for the year, proportionately,

בְּמַתַּן דָּמִים מָעוֹת אֶרֶץ יִשְׂרָאֵל מִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ, וּלְפָחוֹת מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ, מֵעֶרְכּוֹ הַקָּצוּב לְעֵרֶךְ שָׁנָה,

as well as all the “dedicated money”⁹ that each individual was inspired to donate annually (without a vow) for the support of our brethren who live in the Holy Land.

וְכָל כֶּסֶף הַקֳּדָשִׁים אֲשֶׁר עָלָה עַל לֵב אִישׁ לְהִתְנַדֵּב בְּלִי נֶדֶר לְפַרְנָסַת אַחֵינוּ יוֹשְׁבֵי אֶרֶץ הַקּוֹדֶשׁ, מִדֵּי שָׁנָה בְּשָׁנָה.

It would seem that in these last few lines, the Alter Rebbe means to add the following: Not only are the amounts that were always given in previous years to be given henceforth on a weekly or monthly basis, but additional amounts are to be divided likewise.

For, first of all, everyone knows the great virtue of alacrity with respect to all commandments, which is spoken of repeatedly in the words of our Sages, of blessed memory. [For example:] “At all times should one be prompt in [fulfilling] a commandment.”¹⁰

כִּי הִנֵּה, מִלְּבַד הַיָּדוּעַ לַכֹּל גּוֹדֶל מַעֲלַת הַזְּרִיזוּת בְּכָל הַמִּצְוֹת, הַנֶּאֱמַר וְנִשְׁנָה בְּדִבְרֵי רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: “לְעוֹלָם יַקְדִּים אָדָם לִדְבַר מִצְוָה כוּ’”,

So, too, it is [the merit of] “the eager promptness of our father Abraham”¹¹ (peace upon him), who hastened to the akedah, the binding of Isaac,¹² that stands by us and our children, for ever.

וּזְרִיזוּתֵיהּ דְּאַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם הִיא הָעוֹמֶדֶת לָעַד, לָנוּ וּלְבָנֵינוּ עַד עוֹלָם,

For the akedah itself, which G‑d constantly recalls, is not really regarded as so great a test in relation to the stature of our father Abraham, peace upon him,

כִּי הָעֲקֵדָה עַצְמָהּ אֵינָהּ נֶחְשָׁבָה כָּל כָּךְ לְנִסָּיוֹן גָּדוֹל לְעֵרֶךְ מַעֲלַת אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם,

especially considering that G‑d Himself said to him, “Please take your son…[and bring him as an offering].”¹³

בְּשֶׁגַּם, כִּי ה’ דִּיבֶּר בּוֹ: “קַח נָא אֶת בִּנְךָ כוּ’”

After all, there have been numerous saintly individuals who gave their lives for the sanctification of G‑d, even though He did not speak to them.

וַהֲרֵי כַּמָּה וְכַמָּה קְדוֹשִׁים שֶׁמָּסְרוּ נַפְשָׁם עַל קְדוּשַּׁת ה’ גַּם כִּי לֹא דִיבֶּר ה’ בָּם.

How, then, can this be considered such a great test for Abraham when G‑d Himself commanded him to offer his son?

The point is that our father Abraham (peace upon him) did this with wondrous alacrity, for, as the verse testifies, “Abraham rose very early and [himself¹⁴] saddled his donkey,”¹⁵

רַק שֶׁאַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם עָשָׂה זֹאת בִּזְרִיזוּת נִפְלָאָה,

in order to demonstrate—to others as well—his joy and eager desire to fulfill the will of his Master and to bring gratification to his Maker.

לְהַרְאוֹת שִׂמְחָתוֹ וְחֶפְצוֹ לְמַלֹּאות רְצוֹן קוֹנוֹ וְלַעֲשׂוֹת נַחַת רוּחַ לְיוֹצְרוֹ.

Rabbi Yosef Yitzchak Schneersohn, sixth Lubavitcher Rebbe, explains in a discourse dated the 12th of Tammuz 5709¹⁶ that the Divine service of penitents should involve affecting others as well. Now, the challenge of the akedah required that Abraham, the epitome of love and kindness, reverse his essential nature, in which the attribute of chesed predominated, and act with all the severity of the attribute of gevurah. (Hence, G‑d answers, “I now know that you fear G‑d.”¹⁷) In this diametrical reversal, Abraham resembled a penitent. And, like a penitent, he sought to share with others his delight at fulfilling G‑d’s will.

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FOOTNOTES

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1.Note by the Rebbe: “See also Iggeret Hakodesh, in Epistle 5 above, where the Alter Rebbe states that by giving tzedakah, one ‘makes the Holy Name’; [moreover,] tzedakah is motivated by the attribute of kindness, whose inner dimension is love.”

2.Deuteronomy 11:12.

3.Cf. Job 29:22.

4.Deuteronomy 32:2.

5.Makkot 23a; Sifrei, Bamidbar, sec. 1.

6.Cf. Isaiah 35:3.

7.

Note by the Rebbe: “For, as the text continues, we are speaking of those who had been ‘inspired to donate.’”

8.Note by the Rebbe: “It will be observed that in the quoted verse (at the conclusion of the Book of Isaiah), ‘every week’ [lit., ‘every Shabbat’] refers to the Shabbat day at the conclusion of the week while ‘every month’ refers to the beginning of the month, Rosh Chodesh.”

9.II Kings 12:5.

10.Nazir 23b; Bava Kama 38b.

11.Chullin 16a.

12.Genesis 22:1-19.

13.Ibid. v. 2.

14.See commentary of Rashi there.

15.Ibid. v. 3.

16.Sefer Hamaamarim 5709, p. 184.

17.Genesis 22:12; see also Sefer Hamaamarim—Kuntreisim, vol. 2, p. 642.

18.Pesachim 4a, et al.

Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 20, Class 16 (final)

 There are, though, some [plants, trees, and fruit] that result from a [prior] “elevation of mayin nukvin,” i.e., whose seeds serve as the abovementioned arousal from below, which calls forth the power of vegetative growth within the earth, namely, those which are sown and planted.

אֶלָּא שֶׁיֵּשׁ מֵהֶן עַל־יְדֵי הַעֲלָאַת “מַיִּין נוּקְבִין”, וְהֵם הַזְּרוּעִים וְהַנְּטוּעִים,

Nevertheless, these [too] are like yesh me’ayin,

וְאַף־עַל־פִּי־כֵן, הֵם כְּמוֹ יֵשׁ מֵאַיִן,

for the planted seed is of no estimation whatsoever in relation to the fruit nor in relation to the whole tree with the branches and leaves.

שֶׁהַגַּרְעִין הַנָּטוּעַ אֵין לוֹ עֵרֶךְ כְּלָל לְגַבֵּי הַפְּרִי, וְגַם נֶגֶד כָּל הָאִילָן עִם הָעֲנָפִים וְהֶעָלִין,

Whereas the difference between the fruit and its source in the kernel is mainly qualitative (as in the taste, for example), the difference between the kernel and the resultant tree is more quantitative.

By both of these criteria, then, the growth of a tree from a seed possesses an element of yesh me’ayin.

The same applies to the various species of seeds and vegetables and to the various species of grain: That hundreds of kernels should come into being from a single kernel resembles yesh me’ayin,

וְכֵן בְּמִינֵי זֵרְעוֹנִים וִירָקוֹת, וְגַם בְּמִינֵי תְּבוּאָה לְהִתְהַוּוֹת מֵאוֹת גַּרְעִינִין מִגַּרְעִין אֶחָד, הוּא כְּמוֹ יֵשׁ מֵאַיִן,

and how much more so, with respect to their straw and spikes, which are so much more different from the parent kernel, and thus even more conspicuously come into being as if “from nothing.”

וּמִכָּל שֶׁכֵּן הַקַּשִּׁין וְהַשִּׁבֳּלִים.

Now,⁵⁹ these fruits that [grow] by means of an “elevation of mayin nukvin,” i.e., by sowing and planting, are far, far superior to those that come up independently, only from the vegetative property in the soil.

וְהִנֵּה, הַפֵּירוֹת שֶׁעַל־יְדֵי הַעֲלָאַת “מַיִּין נוּקְבִין”, הִיא הַזְּרִיעָה וְהַנְּטִיעָה – הֵם מְשׁוּבָּחִים מְאֹד מְאֹד מֵהָעוֹלִים מֵאֲלֵיהֶן מִכֹּחַ הַצּוֹמֵחַ לְבַדּוֹ שֶׁבָּאָרֶץ,

And from this, we will be able to understand [the concept of] the elicitation of the supernal orot, the Divine illuminations, [that are drawn down] in the Worlds of Atzilut, Beriah, Yetzirah, and Asiyah,

וּמִזֶּה נַשְׂכִּיל הַמְשָׁכוֹת אוֹרוֹת עֶלְיוֹנִים בַּאֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה

The lights that are drawn down to this world in response to man’s Divine service surpass by far the lights that are granted through “an arousal from above” as an unearned gift.

(⁶⁰which is the ultimate purpose for the creation of man,)

(שֶׁהוּא תַּכְלִית בְּרִיאַת הָאָדָם),

as is explained elsewhere.

כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.

And from this, from the earlier explanation of the paradox of or chozer, whereby it is specifically in the lowest levels of Asiyah that the light of sovev kol almin and the light of the kav rebound most intensely,

וּמִזֶּה

we can clearly understand the subject of the order of the levels [of created beings]—the inorganic, the vegetative, the animal, and the articulate being (i.e., man),

יוּבַן הֵיטֵב בְּעִנְיַן סֵדֶר מַדְרֵגוֹת: דּוֹמֵם, צוֹמֵחַ, חַי, מְדַבֵּר,

which correspond to and are expressed within the composition of all created beings as the elements of Earth, Water, Fire, and Air.

שֶׁהֵן בְּחִינוֹת עָפָר, מַיִם, אֵשׁ, רוּחַ,

For though the animal [level] is higher than the vegetative [level],⁶¹ and the articulate being is higher than the animal,

שֶׁאַף שֶׁהַחַי הוּא לְמַעְלָה מֵהַצּוֹמֵחַ, וְהַמְדַבֵּר – לְמַעְלָה מֵהַחַי,

nevertheless, the animal is nourished and lives by the vegetative, and the articulate being receives his vitality from them both,

אַף־עַל־פִּי־כֵן, הַחַי נִיזּוֹן וְחַי מֵהַצּוֹמֵחַ, וְהַמְדַבֵּר מְקַבֵּל חַיּוּתוֹ מִשְּׁנֵיהֶם,

and even wisdom and knowledge,

וְגַם חָכְמָה וָדַעַת,

for, as the Gemara states, “A child does not know how to call ‘father’ and ‘mother’ until it has tasted grain.”⁶²

שֶׁ”אֵין הַתִּינוֹק יוֹדֵעַ לִקְרוֹת ‘אַבָּא’ וְ’אִימָּא’ עַד שֶׁיִּטְעוֹם טַעַם דָּגָן כוּ’”,

[It is likewise written,] “I had not yet eaten the meat of oxen….”⁶³

וַ”עֲדַיִין לָא אֲכִילְנָא בִּישְׂרָא דְתוֹרָא כוּ’”,

This was the explanation which R. Nachman gave to Rava as to why the previous evening, he had been unable to give the better answer to his query that he had now given. Thus, we see that the meat of a mere animal is able to stimulate the mind of man.

The key to this paradox, whereby the animal kingdom is nourished by the inferior vegetative kingdom and man needs both of these inferior orders of creation, has been explained above:

For this is an instance of or chozer, the light that is reflected from the lower levels to the higher, from the lowest level of Asiyah,

כִּי הוּא בְּחִינַת “אוֹר חוֹזֵר” מִמַּטָּה לְמַעְלָה, מִתַּחְתִּית הָעֲשִׂיָּה,

where there is an exceedingly strong manifestation of the radiance of the radiance, and so on, of the glimmer of a glimmer of a glimmer that is found within the physical earth,

שֶׁמִּתְגַּלֵּית שָׁם בְּיֶתֶר עֹז, הֶאָרָה דְהֶאָרָה כוּ’

from the [infinite] Ein Sof-light that encircles all worlds, i.e., from the degree of sovev kol almin that transcends all worlds equally,

מֵאוֹר־אֵין־סוֹף הַסּוֹבֵב כָּל עָלְמִין,

and from the kav from the Ein Sof-light at the culmination of the “feet” of the yosher of adam kadmon—the final level of the internalized illumination that is found in all worlds. This illumination shines there:

וּמֵהַ”קַּו” אוֹר־אֵין־סוֹף שֶׁבְּסִיּוּם “רַגְלֵי הַיּוֹשֶׁר” דְּ”אָדָם קַדְמוֹן”

in a mode of or chozer, as stated above.

בִּבְחִינַת “אוֹר חוֹזֵר”, כַּנִּזְכָּר לְעֵיל.

This will enable one to gain a reasoned understanding

וְיוּבַן הֵיטֵב בָּזֶה טוּב טַעַם וָדַעַת,

how it is that the supernal angels of the Merkavah, the “Celestial Chariot,” namely, the “Face of the Oxen” and the “Face of the Eagle,”

מַה שֶּׁמַּלְאָכִים עֶלְיוֹנִים שֶׁבַּמֶּרְכָּבָה “פְּנֵי שׁוֹר” וּ”פְנֵי נֶשֶׁר”,

derive great enjoyment, and are nourished and content,

נֶהֱנִים מְאֹד וְנִיזּוֹנִים וּמִסְתַּפְּקִים

from the spirit of the cattle and fowl that ascends to them from the sacrifices on the altar.

מֵרוּחַ הַבְּהֵמָה וְהָעוֹף הָעוֹלָה אֲלֵיהֶם מֵהַקָּרְבָּנוֹת שֶׁעַל גַּבֵּי הַמִּזְבֵּחַ,

The phrase, אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי (“My sacrifice, the bread of My burnt offerings…”⁶⁴), may be understood on a nonliteral level to mean that the sacrifices provide sustenance for G‑d’s “fires,” i.e., for the angels.

As the holy Zohar expresses it precisely, “They derive enjoyment from their element and essence”⁶⁵: the spiritual root (as opposed to the animal component) of the sacrifices is reflected back to its angelic source in a mode of or chozer.

וּכְדִקְדּוּק לְשׁוֹן הַזּוֹהַר הַקָּדוֹשׁ: “וְאִתְהַנְיָין מִיסוֹדָא וְעִיקָּרָא דִילְהוֹן”.

Now, after these words and this truth, knowledge comes easily to the discerning,

וְאַחֲרֵי הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה דַּעַת לְנָבוֹן נָקָל

to understand through all the above the sublime worth of the practical commandments, those performed with physical objects and with man’s physicality,

לְהָבִין, עַל־יְדֵי כָּל הַנִּזְכָּר לְעֵיל, גּוֹדֶל מַעֲלַת הַמִּצְוֹת מַעֲשִׂיּוֹת,

for [these commandments] are the ultimate purpose for the descent of souls to this physical world,

אֲשֶׁר הֵן תַּכְלִית יְרִידַת הַנְּשָׁמוֹת לָעוֹלָם הַזֶּה הַגַּשְׁמִי,

as it is written, “Today [is the time] to do them.”⁶⁶

כְּמוֹ שֶׁכָּתוּב: “הַיּוֹם לַעֲשׂוֹתָם”,

I.e., specifically “today,” in this world of action, are we provided with the opportunity to perform mitzvot with physical objects whose creation came about from G‑d’s very essence and which contain the concealed power of His very being. By performing mitzvot with these objects, we release this concealed power.

[It is likewise written,] “Better one hour of repentance and good deeds in this world than all the life of the World to Come.”⁶⁷

וְ”יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי עוֹלָם־הַבָּא”:

At this point, the first publishers of Iggeret Hakodesh wrote: Until here we found of his holy writing.

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FOOTNOTES

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59. Note by the Rebbe: “The relevance here of this passage (regarding the superiority of fruits that are planted) is not immediately apparent. “It could be seen as being connected with the above discussion of the superior quality of those mitzvot that come at the ‘end’ (and likewise as being connected with the conclusion of this epistle on the sublime worth of practical mitzvot). For even with regard to all the things that now, too, are bestowed upon us by way of gratuitous kindness, if they are [earned] by means of the performance of a mitzvah or through mortal prayer, they too are ‘far, far superior’ (משובחים מאד מאד). “Compare the explanation in Likkutei Torah of how the Spies’ complaint was negated by the response that the Land was ‘very, very’ good (טובה הארץ מאד מאד).”

60. Parentheses are in the original text.

61. Note by the Rebbe: “[It is superior] also with regard to its creation; ‘nevertheless, [it] is nourished…[by the vegetative].’ (This enables us to understand why the element of Earth is not mentioned here, for everything comes from the Earth. It may likewise be said that for this reason, even after having been created, [everything] depends on it and is nourished by it.)”

62. Berachot 40a.

63. Bava Kama 71a.

64. Numbers 28:2.

65. III, 341a.

66. Deuteronomy 7:11; Eruvin 22a.

67. Avot 4:17.

Furthermore, in addition to all that was mentioned above,⁴⁸

וְעוֹד זֹאת, יֶתֶר עַל כֵּן עַל כָּל הַנִּזְכָּר לְעֵיל,

which descends into a created being utterly concealed, being then 

הֶאָרָה דְהֶאָרָה דְהֶאָרָה,

i.e., 

וְכָל הַנִּזְכָּר לְעֵיל

inasmuch as 

הִיא מַרְאָה כֹּחָהּ וִיכָלְתָּהּ בִּיסוֹד הֶעָפָר הַגַּשְׁמִי בְּגִילּוּי עָצוּם,

(viz., Fire, Air, and Water)

בְּיֶתֶר עֹז מִיסוֹדוֹת הָעֶלְיוֹנִים מִמֶּנּוּ, וְגַם מִצְּבָא הַשָּׁמַיִם,

(

שֶׁאֵין בְּכֹחָם וִיכָלְתָּם לְהוֹצִיא יֵשׁ מֵאַיִן תָּמִיד,

like the element of Earth that constantly makes something (yesh) sprout from nothing (ayin), namely the herbs and trees that constantly grow from the earth’s vegetative power.

כִּיסוֹד הֶעָפָר הַמַּצְמִיחַ תָּמִיד יֵשׁ מֵאַיִן, הֵם עֲשָׂבִים וְאִילָנוֹת

Even those plants that result from sowing and planting are produced in a manner that resembles yesh me’ayin, for the seed or seedling disintegrates and serves merely to arouse the vegetative power.

(⁴⁹As for the mazal, the individual angel of destiny, “that strikes [each herb] and says, ‘Grow!’”—

(וְהַמַּזָּל הַמַּכֶּה וְאוֹמֵר “גְּדַל”,

Our Sages teach that “there is no blade of grass below that does not have a mazal above that strikes it and says to it, ‘Grow!’”⁵⁰ Would it not seem, then, that in addition to the earth’s vegetative power, there is another factor in growth?

this takes place [only] after the plant has already sprouted.

הַיְינוּ לְאַחַר שֶׁכְּבָר צָמַח הָעֵשֶׂב,

Once the plant exists as a created entity, it merely has to grow taller, the tree has to produce fruit with a certain taste, and so on—and these stages relate to the mazal.

The mazal does not tell it to sprout ex nihilo into substantiality but only to grow from being small to being large or to bear fruit of its own particular species.

וְאֵינוֹ אוֹמֵר לוֹ לִצְמוֹחַ מֵאַיִן לְיֵשׁ אֶלָּא מִקּוֹטֶן לְגוֹדֶל, וְלָשֵׂאת פְּרִי כָּל מִין וּמִין בִּפְרָטֵי פְּרָטִיּוּת.

In Or Hatorah,⁵¹ the Tzemach Tzedek explains that the mazal sends forth an arousal to the power of growth that is found within the grass or tree, causing it to grow. The basic cause of growth, however, lies in the abovementioned vegetative power.

Elsewhere,⁵² the Tzemach Tzedek explains that the above-quoted “smiting” means that the mazal illumines the particular tree or grass with which it is connected, causing it to be drawn to its source and hence to grow ever larger.

For before it sprouts, to whom would the individual mazal of each particular herb ordain all its details?)

אֲבָל בְּטֶרֶם יִצְמַח לְמִי יֹאמַר כָּל מַזָּל וּמַזָּל לְכָל עֵשֶׂב וְעֵשֶׂב בִּפְרָטֵי פְּרָטִיּוּת)

[The abovementioned plants of the earth grow, then,] from the vegetative property within it, which is insubstantial and spiritual, while they are physical.

מֵהַכֹּחַ הַצּוֹמֵחַ שֶׁבּוֹ, שֶׁהוּא אַיִן וְרוּחָנִי, וְהֵם גַּשְׁמִיִּים.

What we have here, then, is yesh from ayin, which, as explained above, derives from the essence of the Ein Sof and finds expression in the element of Earth. Why specifically there?

This is so only because the “feet” of adam kadmon culminate at the lowest level of Asiyah,

וְאֵין זֹאת, אֶלָּא מִשּׁוּם דְּרַגְלֵי “אָדָם קַדְמוֹן” מִסְתַּיְּימִים בְּתַחְתִּית עֲשִׂיָּה,

The “feet” (i.e., the last and lowliest levels) of adam kadmon, the Primordial Thought that encompasses all the levels of creation, concludes in the lowest degrees of the nethermost world, the World of Asiyah, and specifically, in the lowly element of Earth within it.

And “below His feet,” i.e., below the lowest levels of adam kadmon, radiates the [infinite] Ein Sof-light which encircles (i.e., transcends) all worlds,

וְתַחַת רַגְלָיו מֵאִיר אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַסּוֹבֵב כָּל עָלְמִין,

At the very “place” at which there ceases the indwelling Divine illumination that permeates all the worlds, there begins the “encompassing” degree of Divine light that transcends all the worlds.

without any great interruption between them, except for the Iggulim of adam kadmon alone.

בְּלִי הֶפְסֵק רַב בֵּינֵיהֶם, רַק עִיגּוּלֵי “אָדָם קַדְמוֹן” לְבַדּוֹ.

The Primordial Thought of adam kadmon consists of two modes of illumination—yosher (lit., “straightness,” i.e., a permeating mode) and Iggulim (lit., “circles,” i.e., a transcendent mode). Where the former mode ceases and there remains only the latter (which is not absolute infinity like the Ein-Sof light that transcends all worlds), there is found the absolutely infinite illumination of the Ein-Sof light that transcends all worlds equally.

Also, the kav of the Ein Sof-light, culminating at the end of the “feet” of adam kadmon, radiates from below upward, in a mode of or chozer, a reflected light.

וְגַם הַ”קַּו” מֵאוֹר־אֵין־סוֹף הַמִּסְתַּיֵּים בְּסִיּוּם רַגְלֵי “אָדָם קַדְמוֹן” מֵאִיר מִמַּטָּה לְמַעְלָה בִּבְחִינַת “אוֹר חוֹזֵר”,

As mentioned above, this is a light that rebounds upward with increased intensity from a surface which blocks its further downward progress. Hence, for example, the atmosphere closest to the earth’s surface is warmer than the atmosphere in altitudes which are nearer to the sun. In the same way, when the beam of the kav, whose function is to infuse the inner reaches of all created beings with Divine light, reaches the furthest stages of the Divine thought that encompasses all worlds and created beings, it bounces back with sharper impetus: it is now an or chozer.

This is like the investment [of the kav] in arich anpin, abba and imma, and za and nukva of Atzilut, which radiates as an or chozer from malchut of Atzilut,

כְּמוֹ שֶׁהַמְלוּבָּשׁ בַּ”אֲרִיךְ אַנְפִּין” וְ”אַבָּא וְאִמָּא” וּ”זְעֵיר אַנְפִּין וְנוּקְבָא” דַּאֲצִילוּת – מֵאִיר בְּאוֹר חוֹזֵר מִמַּלְכוּת דַּאֲצִילוּת,

and malchut of Atzilut, [if the sefirot are considered] from below upward, is [thus] a category of keter, as mentioned earlier in this epistle,

וּמַלְכוּת דַּאֲצִילוּת הִיא בְּחִינַת כֶּתֶר מִמַּטָּה לְמַעְלָה,

and “their beginning is wedged in their culmination.”

וְ”נָעוּץ תְּחִלָּתָן בְּסוֹפָן”.

With regard to malchut, this means that the “beginning” of keter, which is loftier than chochmah, is to be found within malchut. With regard to the kav, it means that the “beginning” of the kav is wedged in the culmination of the “feet of adam kadmon,” which ends in the nethermost levels of the World of Asiyah, in the element of Earth.

Since the purpose of the kav is to reveal Divinity, the element of Earth best reveals that aspect of G‑d’s infinity which expresses itself in creating yesh from ayin, as the Alter Rebbe now concludes.

It is likewise at the culmination of the kav of the Ein Sof-light, culminating at the ending of the yosher of the “feet” of adam kadmon:

וְכָכָה הוּא בְּסִיּוּם הַ”קַּו” דְּאוֹר־אֵין־סוֹף הַמִּסְתַּיֵּים בְּסִיּוּם הַ”יּוֹשֶׁר” דְּרַגְלֵי “אָדָם קַדְמוֹן”

I.e., when the “feet” of the lowest levels of adam kadmon descend into the interior of the various levels all the way down to the very lowest level, the element of Earth at the lowest level of Asiyah—

it (i.e., the kav) [then] radiates from below upward, from the glimmer of a glimmer of a glimmer that is found within the physical earth to the category of the light of the neshamah of the malchut of the malchut of Asiyah,

מֵאִיר מִמַּטָּה לְמַעְלָה לִבְחִינַת אוֹר הַנְּשָׁמָה דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה,

This light, the light of the neshamah, is in fact the lowest level of spirituality within Asiyah. For Asiyah is the lowest of the worlds; malchut is the final sefirah within Asiyah; and of the ten component sefirot that comprise malchut, “malchut of malchut” is the lowest.

Nevertheless, since it is, after all, the light of the neshamah, which is actual Divinity, as the Alter Rebbe now goes on to say.

which is actual Divinity, originating in the chitzoniyut (the exterior aspect) of the kelim of malchut of Atzilut, which, as said above, becomes the “light of the neshamah of Beriah, Yetzirah, and Asiyah.”

שֶׁהוּא אֱלֹקוּת מַמָּשׁ, מֵחִיצוֹנִיּוּת הַכֵּלִים דְּמַלְכוּת דַּאֲצִילוּת.

In this lowest level of the light of the neshamah, that which is in Asiyah, there is found the illumination of the final degrees of Asiyah (i.e., that which in created beings is the final level), and this “enables” the Ein Sof to reveal its capacity for creating yesh from ayin as demonstrated in the above-described constant power of growth.

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Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 20, Class 13

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Also, from the [transcendent Ein Sof-] light that “encircles” and “encompasses” the Four Worlds—Atzilut, Beriah, Yetzirah, and Asiyah—uniformly,

וְגַם מֵאוֹר־אֵין־סוֹף הַסּוֹבֵב וּמַקִּיף לְאַרְבַּע עוֹלָמוֹת אֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה בְּשָׁוֶה,

there is a radiance to the inner kav, by way of the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah.

מֵאִיר אֶל הַקַּו הַפְּנִימִי דֶּרֶךְ הַכֵּלִים דְּי’ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה,

The kelim thus encompass and transcend the light that is vested within them.

By its radiance within the kelim, it endows them with power and strength to create yesh from ayin.

וּבְהֶאָרָתוֹ תּוֹךְ הַכֵּלִים נוֹתֵן בָּהֶם כֹּחַ וָעוֹז לִבְרוֹא יֵשׁ מֵאַיִן.

It has already been explained that the creation of the respective beings of each of the Four Worlds comes about through the kelim of the sefirot of that particular world. Their ability to create yesh from ayin (which can come about only from the essence of the Ein Sof-light that encompasses all worlds) results from the radiance of the encompassing light within them.

Now, because creation takes place by means of the kelim, which are finite and diverse, and the infinite light radiates within and through them,

וּמֵאַחַר שֶׁהַבְּרִיאָה הִיא עַל־יְדֵי הַכֵּלִים,

created beings are numerous and diverse, limited and finite,

לָזֹאת הֵם הַנִּבְרָאִים בִּבְחִינַת רִיבּוּי וְהִתְחַלְּקוּת וּגְבוּל וְתַכְלִית,

especially since [the Divine radiation which brought them into being is revealed] by means of the letters, as explained above, for these letters (of speech) are even more finite and more diverse than the kelim.

וּבִפְרָט עַל־יְדֵי הָאוֹתִיּוֹת, כַּנִּזְכָּר לְעֵיל.

To summarize: Both the indwelling aspect (the kav) and the transcendent (“encompassing”) aspect of the [infinite] Ein Sof-light are present not only within the sefirot, the neshamah, nefesh-ruach, and the kelim of each of the worlds but also within all the created beings of these worlds. The difference lies only in the degree of manifestation—whether it be a “radiance,” a “radiance of a radiance,” or a “radiance of a radiance of a radiance.”

When the creative light is present at the first and most direct level (“radiance”), though it is not the essence of the [infinite] Ein Sof-light that is manifest, the light will still be of the same nature; it retains the same mahut. When it manifests as a “radiance of a radiance,” the creative light will be essentially different and merely bear some external resemblance to its source in the manner of its manifestation; only its metziut remains Divine. When, however, it is manifest as a “radiance of a radiance of a radiance,” as is the case with all created beings, it does not retain even the metziut of the original radiance; the Divine radiance merely descends into the metziut of the created being.

Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 20, Class 12

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The same is the case (not only with the ray of the kav that is vested within the kelim of Atzilut, but) also with the kav itself, which is vested in the conclusion and end of the netzach, hod, and yesod of adam kadmon,

וְכֵן, גַּם הַ”קַּו” בְּעַצְמוֹ הַמְלוּבָּשׁ בְּסִיּוּם וְסוֹף נֶצַח־הוֹד־יְסוֹד דְּ”אָדָם קַדְמוֹן”,

i.e., the end of [the kav’s] “feet of yosher” which conclude in malchut of Asiyah:

שֶׁהוּא סוֹף רַגְלֵי הַיּוֹשֶׁר שֶׁלּוֹ הַמִּסְתַּיְּימִים בְּמַלְכוּת דַּעֲשִׂיָּה,

A radiance from the kav radiates from there—from netzach, hod, and yesod of adam kadmon—and vests itself in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity.

הִנֵּה הֶאָרַת הַ”קַּו” מְאִירָה מִשָּׁם וּמִתְלַבֶּשֶׁת בְּאוֹר הַנְּשָׁמָה דְּי’ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה שֶׁהוּא אֱלֹקוּת.

Adam kadmon (lit., “Primordial Man”), “Who observes and looks to the end of all generations,” represents the first Divine thought concerning and encompassing all of creation. The particulars that are found within this thought serve as the basis of life for all of creation.

Within this level are to be found two modes of emanation called Iggulim (lit., “circles”) and yosher (lit., “straightness”). The former (transcendent) mode of emanation encompasses all of creation equally while the latter (immanent) mode of emanation animates the various levels of creation by permeating each according to its particular rank.

The concluding level of yosher (the “feet” of yosher) of adam kadmon comes to an end in the very last level of the lowest World (which is Asiyah), i.e., at the sefirah of malchut of Asiyah. It is with regard to this level that the Alter Rebbe states above that the radiation from the kav that illuminates even as far as malchut of Asiyah “vests itself in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity.”

(The fact that it does so is not due to its vestiture in the kelim of Atzilut but is because of the kav that radiates within adam kadmon and as such is to be found within all levels of creation, even as far as the last level of malchut of Asiyah. For malchut of Asiyah too derives from the primordial thought of adam kadmon.)

And a radiance of [this] radiance [of the kav] vests itself (not only in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, but also) in the nefesh-ruach of the ten sefirot of Beriah, Yetzirah, and Asiyah,

וְהֶאָרָה דְהֶאָרָה, מִתְלַבֶּשֶׁת בְּנֶפֶשׁ־רוּחַ דְּי’ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה,

and also in all their kelim (i.e., in the kelim of the sefirot of Beriah, Yetzirah, and Asiyah),

וְאַף גַּם בְּכָל הַכֵּלִים שֶׁלָּהֶם.

Though these kelim are not actual Divinity, they are nevertheless irradiated by a glimmer of a glimmer of the kav. It is not the investment of the kav within the kelim of Atzilut that brings this about, for Atzilut only illuminates and is vested within that which may be called Divinity. Rather, the Primordial Thought of adam kadmon causes the kav itself (which transcends Atzilut) to irradiate a glimmer of a glimmer of its light even within the kelim of the sefirot of Beriah, Yetzirah, and Asiyah.

while a radiance of [that] radiance of the [original] radiance is immanent in all the beings that were created in the World of Beriah, formed in the World of Yetzirah, and made in the World of Asiyah,

וְהֶאָרָה דְהֶאָרָה דְהֶאָרָה, הוּא בְּכָל הַנִּבְרָאִים וְנוֹצָרִים וְנַעֲשִׂים,

This enables all created beings to be imbued with the Divine purpose of their creation, a purpose which is to be fulfilled by them. This intent, which originates in the Primordial Thought of adam kadmon, is the animating force of all created beings.

The meaning of “a radiance of a radiance of the radiance” is as follows: While a radiance of something is not the same as the object itself, nevertheless, it is of the same nature. For example, the radiance of the kav is still basically Divinity; it is of the same mahut (“essential nature”). By contrast, “a radiance of a radiance” (such as “a radiance of a radiance of the kav”) differs from the kav in essence, though still resembling it in the manner of its external manifestation; its metziut is the same.

This is why the “radiance of the radiance” vests itself in the nefesh-ruach of the sefirot of Beriah, Yetzirah, and Asiyah. For they are not of the same mahut as their antecedent sefirot in Atzilut, inasmuch as the sefirot in Atzilut are actual Divinity while they are not. However, the sefirot of Beriah, Yetzirah, and Asiyah are similar to the sefirot in Atzilut, for they have in common the spiritual manifestation (the metziut) of kelim and sefirot. True, they are not actual Divinity, but neither are they a manifestation (a metziut) of created beings.

Proceeding one step further, “a radiance of a radiance of the radiance” does not even share the metziut, the outward manifestation, of the original radiation. Thus, “a radiance of a radiance of the radiance” of the kav vests itself within all created beings—within all entities that are yesh—which were “created, formed, and made.”

as it is written, “The seas, and all that they contain [were made by You], and You give life to them all.”⁴⁴

כְּמוֹ שֶׁכָּתוּב: “הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם, וְאַתָּה מְחַיֶּה אֶת כּוּלָּם”,

I.e., life-force is drawn down from “You”—from the [infinite] Ein Sof-light—into all of creation, by way of “a radiance of a radiance of the radiance” of the kav.

Now all this is by way of an extension of the vital force to animate them.

וְכָל זֹאת בִּבְחִינַת הִתְפַּשְּׁטוּת הַחַיּוּת לְהַחֲיוֹתָם.

With regard to this indirect mode of illumination, there is a difference in the manner of vestiture—in Atzilut; in the light of the neshamah of Beriah, Yetzirah, and Asiyah; in the nefesh-ruach and the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah; and ultimately, in all created beings.

However, the essence and nature of the [infinite] Ein Sof-light is in no way subject to space; hence, it cannot be said that this light is to be found in Atzilut in one manner and in another manner in the lower three worlds of Beriah, Yetzirah, and Asiyah and all their ramifications:

אָמְנָם, מְצִיאוּתוֹ וּמַהוּתוֹ שֶׁל אוֹר הָאֵין־סוֹף – אֵינוֹ בְּגֶדֶר מָקוֹם כְּלָל,

rather, it encompasses all worlds equally.

וְסוֹבֵב כָּל עָלְמִין בְּשָׁוֶה,

[Thus, G‑d says,] “I fill the heavens and earth”⁴⁵—uniformly.

וְ”אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא” בְּהַשְׁוָואָה אַחַת,

Likewise, “There is no place—or spiritual level—devoid of Him,”⁴⁶ even in this physical world.

וְ”לֵית אֲתַר פָּנוּי מִינֵּיהּ” אַף בָּאָרֶץ הַלֵּזוּ הַגַּשְׁמִית,

[The Divine light is present,] however, [only] in an “encompassing” and “encircling” manner—not in a palpable indwelling, but in a concealed transcendence,

רַק, שֶׁהוּא בִּבְחִינַת מַקִּיף וְסוֹבֵב,

as this concept (i.e., makif, or sovev kol almin) is explained in Likkutei Amarim.⁴⁷

וּכְמוֹ שֶׁנִּתְבָּאֵר הַפֵּירוּשׁ בְּלִקּוּטֵי אֲמָרִים,

As to the presence in the worlds of the very essence and nature of the [infinite] Ein Sof-light, this is not by way of an extension and investment of the life-force, thereby animating them and bringing them into being from ayin to yesh.

וְלֹא הִתְפַּשְּׁטוּת וְהִתְלַבְּשׁוּת הַחַיּוּת לְהַחֲיוֹתָם וּלְהַוּוֹתָם מֵאַיִן לְיֵשׁ,

For even creation ex nihilo, though it involves a concealed power of the Ein Sof-light, is by definition an act of revelation and expansion that takes place by means of the sefirot and spiritual levels that draw down and reveal this concealed power. This cannot result directly from the essence of the Ein Sof-light that is utterly concealed within creation.

Rather, [this extension of life-force and creative power emanates] only by means of a radiance from a radiance of the radiance, etc., from the kav, as discussed above.

כִּי אִם עַל־יְדֵי הֶאָרָה דְהֶאָרָה דְהֶאָרָה וְכוּ’ מֵהַ”קַּו”, כַּנִּזְכָּר לְעֵיל.

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FOOTNOTES

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44.  Nehemiah 9:6.

45.  Jeremiah 23:24.

46.  Tikkunei Zohar 57 (91b).

47.  Tanya, ch. 48.

וְהִנֵּה, כְּמוֹ כֵן מִזִּיוּוּג זְעֵיר אַנְפִּין וְנוּקְבָא דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה נִבְרְאוּ מֵאַיִן לְיֵשׁ כָּל הַנִּבְרָאִים וְהַנּוֹצָרִים וְהַנַּעֲשִׂים,

As explained above, malchut of Atzilut as well as the union of za and nukva of Atzilut creates the souls and angels of the World of Beriah, creatures which are created in a manner of yesh. And as explained above, this comes about through the power of the Ein Sof and the kav that is vested in malchut in general and in the union of za and nukva in particular.

So, too, the union of za and nukva of Beriah, Yetzirah, and Asiyah results in the creation of the beings that pertain to these worlds (and, as the Alter Rebbe will conclude, here too there is a vestiture of a glimmer of the kav, the infinite Ein Sof-light).

by the light of the neshamah within them—for it (the neshamah) is Divinity of the kelim of the ten sefirot of malchut of Atzilut.

עַל־יְדֵי אוֹר הַנְּשָׁמָה שֶׁבְּתוֹכָן, שֶׁהִיא אֱלֹקוּת, מֵהַכֵּלִים דְּי’ סְפִירוֹת דְּמַלְכוּת דַּאֲצִילוּת,

The ten kelim of malchut of Atzilut descend into the sefirot of Beriah, Yetzirah, and Asiyah to serve as the neshamah and Divinity of the sefirot of Beriah, Yetzirah, and Asiyah.

In it, within malchut of Atzilut, there is also present the radiance of the kav from the [infinite] Ein Sof-light,

וְגַם בְּתוֹכָהּ הֶאָרַת הַ”קַּו” דְּאוֹר־אֵין־סוֹף

Since the light of the kav is similar to its source, the Luminary, it can bring about the creation of yesh from ayin, as explained above.

which is vested in Atzilut as far as the Parsa, the curtain or veil that screens off Atzilut from Beriah, so that the light of Beriah, Yetzirah, and Asiyah will be utterly different from the essence of the G‑dly light in Atzilut.

הַמְלוּבָּשׁ בַּאֲצִילוּת עַד הַ”פַּרְסָא”,

This radiance of the kav, that radiated in the kelim of the ten sefirot of malchut of Atzilut,

וְהֶאָרַת הַ”קַּו” שֶׁהָיָה מֵאִיר בַּכֵּלִים דְּי’ סְפִירוֹת דְּמַלְכוּת

pierced the Parsa together with them and radiates in them—in the thirty kelim of malchut of Atzilut that becomes a neshamah for Beriah, Yetzirah, and Asiyah—in Beriah, Yetzirah, and Asiyah, just as in Atzilut itself.

בָּקַע הַ”פַּרְסָא” עִמָּהֶם, וּמֵאִיר בָּהֶם בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה כְּמוֹ בַּאֲצִילוּת מַמָּשׁ.

This aspect of the illumination of the kav that previously radiated within the kelim of Atzilut remains constant even beyond the Parsa between Atzilut and Beriah, Yetzirah, and Asiyah that causes the light of the latter three worlds to be completely different from that of Atzilut. For the thirty kelim of malchut of Atzilut pierce the Parsa and hence retain their Divine characteristics, becoming the light and soul of Beriah, Yetzirah, and Asiyah. The same is therefore true of the ray of the kav that is within them and thus also pierced the Parsa together with them so that it too radiates within the light of the soul of Beriah, Yetzirah, and Asiyah, thereby creating and animating the beings that populate those three worlds.

Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 20, Class ​1​0.

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It will now be understood—in terms of the sefirot and the corresponding letters of the Divine Name—why the mitzvot are in malchut, the [latter] hey of the Four-Letter Name of G‑d,

וּבָזֶה יוּבַן, הֱיוֹת הַמִּצְוֹת בְּמַלְכוּת – ה’ שֶׁל שֵׁם הַוָיָ‘,

while the Torah is in z’eyr anpin, the vav of the Four-Letter Name of G‑d.

וְהַתּוֹרָה בִּ”זְעֵיר אַנְפִּין” – וָא”ו שֶׁל שֵׁם הַוָיָ’,

Though on a higher plane—as mitzvot and Torah are found in the level of keter—in arich anpin, the mitzvot are in the gulgalta (lit., the “skull” that encompasses the mochin) and, more specifically, in the “whiteness” (i.e., in the level of chesed of the gulgalta, or chesed of arich anpin),

הֲגַם שֶׁלְּמַעְלָה בַּ”אֲרִיךְ אַנְפִּין” הַמִּצְוֹת הֵן בְּ”גוּלְגַּלְתָּא”, בְּ”לַבְנוּנִית”,

i.e., the “path” that is in the parting of the se’arot (lit., the “hairs”) which divide into the 613 paths (i.e., effusions) of the Torah as it is in z’eyr anpin,

הִיא הָ”אוּרְחָא” דִּבְ”פַלְגוּתָא דְשַׂעֲרֵי”, דְּמִתְפַּלְגָא לְתַרְיַ”ג אוּרְחִין דְּאוֹרַיְיתָא שֶׁבִּ”זְעֵיר אַנְפִּין”,

Thus, mitzvot are on the encompassing level of gulgalta that transcends the level of mochin,

and the root of the Torah which [merely] issues from the supernal chochmah, though it ultimately derives from a root which is loftier than supernal chochmah is in the “concealed mochin” of arich anpin, which is the wisdom underlying the reasons for the commandments.

וְשֹׁרֶשׁ הַתּוֹרָה דְּנָפְקָא מֵ”חָכְמָה עִילָּאָה” הוּא בְּ”מוֹחָא סְתִימָאָה” דַּ”אֲרִיךְ אַנְפִּין”, וְהַיְינוּ, הַחָכְמָה דְּטַעֲמֵי הַמִּצְוֹת,

The “concealed mochin” of arich anpin that utterly transcends comprehension contains the wisdom underlying the reasons for the commandments. These reasons will first be revealed with the revelation of the “concealed mochin,” when Mashiach comes.

Insofar as Torah and the mitzvot are rooted in keter, then, the mitzvot are on a higher plane than Torah; Torah is rooted in “concealed chochmah,” the level of mochin in keter, while the mitzvot are rooted in gulgalta, the encompassing level of keter that transcends mochin.

Why is it, then, that in their standing within the sefirot and within the corresponding letters of the Four-Letter Name of G‑d, Torah is loftier than mitzvot? For the mitzvot are situated in malchut, and in the corresponding final letter hey of the Divine Name, while Torah is in z’eyr anpin, and in the corresponding letter vav of the Divine Name.

This is the question which the Alter Rebbe now answers:

However, this is like an inverted seal.

אֶלָּא שֶׁהוּא כְּחוֹתָם הַמִּתְהַפֵּךְ,

The stamp of an engraved seal leaves an impression which is the exact opposite of itself: right becomes left and left becomes right; whatever protrudes becomes indented, and whatever was indented, protrudes.

So, too, the “protruding” or superior level of mitzvot in keter descends by means of Hishtalshelut within the sefirot in an “indented” or lower manner while the “indented” or lower level of the Torah descends within the sefirot in a “protruding” or loftier manner.

Thus, “Their beginning is wedged in their culmination”: The “beginning” or superior level of keter in which the mitzvot are rooted descends and is “wedged” at the culmination of the lowest level of the sefirot, viz., the sefirah of malchut,

וְ”נָעוּץ תְּחִלָּתָן בְּסוֹפָן”,

that being the power of the blessed Ein Sof to create yesh from ayin, “something” from “nothing,” (for, as explained above, the power of keter is vested within malchut,)

הוּא כֹּחַ הָ”אֵין־סוֹף” בָּרוּךְ־הוּא לִבְרוֹא יֵשׁ מֵאַיִן,

and not by way of ilah and alul, whereby the alul (the effect) would be encompassed by its ilah (the cause), and essentially nonsubsistent [relative to it],

וְלֹא עַל־יְדֵי עִילָּה וְעָלוּל, שֶׁיִּהְיֶה הֶעָלוּל מוּקָּף מֵעִילָּתוֹ וּבָטֵל בִּמְצִיאוּת,

Such a manner of creation could not possibly fulfill the Divine intent in creation.

but in such a way that the yesh should be—in its self-perception—an entity distinct from [its source in] Divinity,

רַק יִהְיֶה הַיֵּשׁ דָּבָר נִפְרָד מֵאֱלֹקוּת,

so that the blessed Emanator can be King over all such [self-styled] separate beings,

בִּכְדֵי שֶׁיִּהְיֶה הַמַּאֲצִיל בָּרוּךְ־הוּא מֶלֶךְ עַל כָּל הַנִּפְרָדִים,

through their fulfillment of the commandments that He will command them.

עַל־יְדֵי שֶׁיְּקַיְּימוּ מִצְוֹתָיו שֶׁיְּצַוֶּה עֲלֵיהֶם,

It is only thereby that G‑d’s desire to reign over created beings is fulfilled. For, as explained above, His sovereignty can find expression only over creatures who consider themselves to be separate entities from Him but who nevertheless nullify their will to His through their actual performance of mitzvot.

Moreover, “The final act—those mitzvot that are performed with physical objects—was present in the beginning (תְּחִלָּה) of thought,” in the level of thought that transcends even the “first” Divine thought (רֵאשִׁית חָכְמָה). Within this sublime level, a Divine intent desires the fulfillment of those mitzvot which involve physicality.

וְ”סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה”.

That is why the Sages asked in the Jerusalem Talmud:⁴³ “Is then R. Shimon not of the opinion that one interrupts [Torah study] in order to fulfill the commandment of lulav?!…”—i.e., that even Torah study defers to a mitzvah, the time for whose performance has arrived.

וְלָכֵן אָמְרוּ בִּירוּשַׁלְמִי: “וְלֵית לֵיהּ לְרַבִּי שִׁמְעוֹן שֶׁמַּפְסִיק לְלוּלָב וְכוּ’”,

The Sages asked this question in response to R. Shimon’s earlier statement that he and his colleagues would not interrupt their Torah study even for the recitation of the Shema. Their assumption was that whatever would be true of the mitzvah of lulav would also be true with regard to the recitation of the Shema.

The Jerusalem Talmud then goes on to differentiate between Shema and other commandments with regard to interrupting one’s Torah study, explaining that both Shema and Torah study involve learning. Surely, however, R. Shimon would interrupt his Torah study for the performance of practical commandments in their proper time.

Insertion by the Rebbe: “And even Torah study itself presupposes the prior performance of the mitzvot—for they are its beginning and on them depends its very existence (as in the forthcoming analogy on [the relationship between] the afterbirth and the child).”

Moreover, as theJerusalem Talmudproceeds to quote R. Yochanan, “Whoever learns with the intention not to practice, it were better for him had his afterbirth turned over…,” and he would not have been born.

וְ”כָל הַלּוֹמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ שֶׁנִּתְהַפְּכָה שִׁלְיָיתוֹ עַל פָּנָיו וְכוּ’”,

Why does the Jerusalem Talmud relate to the afterbirth instead of simply stating that “it were better for him had he not been born”?

For the afterbirth was formed first by the seminal drop, and until the fortieth day, when the embryo begins to take on form, it alone was the essential substance of the embryo.

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

In like manner, the commandments are the essence and root of the Torah, even though a commandment is corporeal and the Torah is wisdom, hence ethereal,

וְכָכָה הַמִּצְוֹת הֵן עִיקַּר הַתּוֹרָה וְשָׁרְשָׁהּ, הֲגַם שֶׁהַמִּצְוָה הִיא גוּפָנִית וְהַתּוֹרָה הִיא חָכְמָה,

Insertion by the Rebbe: “This does not raise a problem as to the consequent standing of the Torah relative to the mitzvot, for the reason explained above [using the analogy of the inverted seal].”

except that this (the lofty standing of the mitzvot) is on an external (makif) level while the other (the Torah) exists on an internal level, and thus infuses the mitzvot with vitality and soul,

רַק שֶׁזֶּה בְּחִיצוֹנִיּוּת וְזֶה בִּפְנִימִיּוּת,

as will be explained below.

וּכְדִלְקַמָּן.

Thus, should a person study Torah and not intend to perform the mitzvot, he is lacking the very root and foundation of the Torah, and it would thus have been better for him had his afterbirth turned over.

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FOOTNOTES

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43.  Shabbat 1:2. Note by the Rebbe: “It will be observed that this entire discussion appears earlier in the Jerusalem Talmud, in Tractate Berachot (1:2), except that there, the sukkah precedes the lulav, whereas in Tractate Shabbat, the lulav precedes the sukkah. It would therefore appear reasonable to assume that [the Alter Rebbe] preferred to cite specifically this tractate (presumably because the law at hand applies primarily to Shabbat). Somewhat problematic, however, is the fact that the expression used in both discussions (as recorded in current editions of the Talmud) is ‘to make a lulav and to make a sukkah,’ whereas the difference between these cases is self-evident. See the Alter Rebbe’s Shulchan Aruch, Orach Chaim, beginning of sec. 641. At any rate, this is not the forum for a lengthy discussion.” See also Likkutei Sichot, vol. 20, p. 267, footnote 10, and the sources listed there.