Tanya/ Iggeres Ha’Kodesh – The Holy Epistle, Epistle 19, Class 1

____

In order to “enable” the Ein Sof-light, by definition infinite, to create worlds, which are finite, an intermediary is needed—to bridge the chasm between infinity and finitude. This intermediary, Torah,¹ is alluded to in our opening verse, “He enwraps [Himself with] light as [with] a garment….”²

Now any intermediary must itself partake of each of the levels it bridges.³ Torah thus comprises both “light” and “garment.” The “light” of the Torah is its infinite inwardness, “[whose] measure is longer than the earth….”;⁴ the “garment” of the Torah refers to its finite and revealed exterior, which relates to the finite worlds. In the letter before us, the Alter Rebbe explains how the revealed “garment” (the nigleh) of the Torah has concealed within it the inward “light” (the pnimiyut) of the Torah. He also clarifies the difference between the comprehension of the Torah and prophetic comprehension.

19. “He wraps [Himself with] light as [with] a garment…”

יט ”עוֹטֶה אוֹר כַּשַּׂלְמָה וְגוֹ’”.

This verse speaks of “light” hidden within a “garment.” The Alter Rebbe will explain here how the “light” of the Torah that transcends revelation is vested in a concealing “garment.”

In Likkutei Torah of R. Yitzchak Luria, of blessed memory, Parashat Ki Tissa and Parashat Vayikra, it is stated⁵ that Moses our Master, peace to him, did not apprehend the pnimiyut (i.e., the most inward and profound level) of supernal chochmah,

הִנֵּה, בְּ”לִקּוּטֵי תּוֹרָה” שֶׁל הָאֲרִיזַ”ל פָּרָשַׁת כִּי תִשָּׂא וּפָרָשַׁת וַיִּקְרָא כָּתַב, כִּי הַשָּׂגַת מֹשֶׁה רַבֵּנוּ עָלָיו־הַשָּׁלוֹם לֹא הָיְתָה בִּבְחִינַת פְּנִימִיּוּת דְּחָכְמָה עִילָּאָה,

which is called “abba of Atzilut,”

הַנִּקְרָא “אַבָּא דַאֲצִילוּת”,

The degree of Divinity called supernal chochmah is not limited to the sefirah of chochmah in the World of Atzilut: it also possesses a number of levels that transcend it, such as chochmah of keter, chochmah of adam kadmon, and so on. The Alter Rebbe is now explaining that not only were these loftier levels of supernal chochmah beyond Moses’ apprehension, but so, too, was even the pnimiyut of the chochmah of Atzilut (i.e., abba of Atzilut).

and a fortiori, not the sefirah of keter, called arich anpin, that transcends [chochmah].

וְכָל שֶׁכֵּן בִּסְפִירַת הַכֶּתֶר שֶׁלְּמַעְלָה מִמֶּנָּה, הַנִּקְרָא “אֲרִיךְ אַנְפִּין”,

For the very name arich anpin (lit., “the long countenance”) implies a level of Divinity of infinite extent and hence is beyond the reach of any soul clothed in a body.

_______

FOOTNOTES

____________ 

1. See Yahel Or (Glosses of the Tzemach Tzedek) on this verse.

2. Psalms 104:2.

3. See Likkutei Sichot, vol. 19, p. 11 ff., and references there.

4. Job 11:9.

5. Note by the Rebbe: “A close examination of Likkutei Torah shows how all that appears here in this letter is derived from it and, specifically, by combining the passage in Ki Tissa with that in Vayikra.”