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Igeret Hateshuva
Chapter 4וְאוּלָם כָּל הַנִּזְכָּר לְעֵיל הוּא לִגְמַר הַכַּפָּרָה וּמֵירוּק הַנֶּפֶשׁ לַה׳ אַחַר הַתְּשׁוּבָה,
However, all that was stated above regarding penances such as fasting and charity applies to the culmination of the atonement and scouring of the soul before God, which occur only after the repentance, The author emphasizes that these penances are additional and subsequent to the act of repentance. They are not part of the repentance process itself.
כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל מֵהַגְּמָרָא פֶּרֶק קַמָּא דִּזְבָחִים (ז, א) דְּעוֹלָה דּוֹרוֹן הִיא לְאַחַר שֶׁרִיצָּה הַפְּרַקְלִיט וכו׳.
in accordance with the Talmud's statement in the first chapter of Zevaḥim (7a) cited above, that the burnt offering is comparable to the gift presented only after the advocate appeases the king on his behalf.... As explained in chapter 2, the concept of the burnt offering lies behind all the self-mortification practices mentioned in the previous chapters. They too represent a sacrifice, a gift that man offers God after repenting. Like the burnt offering, they do not constitute actual repentance, but rather serve as an augmentation to endear the individual once again to God and restore their former bond.
אָמְנָם הַתְחָלַת מִצְוַת הַתְּשׁוּבָה וְעִיקָּרָהּ לָשׁוּב עַד ה׳ בֶּאֱמֶת וּבְלֵב שָׁלֵם
But the beginning of the mitzva of teshuva and its essence, namely, to truly and wholeheartedly return to God, As mentioned in the first chapter, the essence of repentance lies in a person's heart, where he feels regret for the past and resolution for the future. The sincere decision to change is the sole ingredient of true repentance and nothing else. Then, when a person returns to God, he merits compassion and absolution. As the prophet says, "Let him return to the Lord, and He will have mercy on him" (Isa. 55:7).
הַהֶכְרֵחַ לְבָאֵר הֵיטֵב בְּהַרְחָבַת הַבֵּיאוּר.
requires a thorough and comprehensive explanation. The author of the Tanya now delves into an exploration of the inception and root of the concept of teshuva. Though it is a familiar topic, it is not simple to understand. What does it mean when we say that a person becomes distanced from God or returns to Him? How can one be closer or farther from God? This obviously does not imply spatial distance. The deeper, more abstract understanding demands elucidation.
בְּהַקְדֵּים מַה שֶּׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ (ח״ג קכב, א) בְּבֵיאוּר מִלַּת הַתְּשׁוּבָה עַל דֶּרֶךְ הַסּוֹד: תָּשׁוּב ה׳. ה׳ תַּתָּאָה תְּשׁוּבָה תַּתָּאָה, ה׳ עִילָּאָה תְּשׁוּבָה עִילָּאָה.
We will preface this explanation with a statement in the holy Zohar (3:122a) that explains the word teshuva , repentance, according to the mystical interpretation. The Zohar states that the word teshuva is comprised of the words tashuv heh , "the letter heh is to be returned." Restoring the lower heh constitutes lower-level repentance; restoring the upper heh constitutes higher-level repentance. The Zohar expounds upon the concept of repentance by pointing to the etymology of the Hebrew word for repentance, teshuva. The letter heh in the word refers to the heh in the name of Havaya. In light of this, the word teshuva (which literally means "return") can be interpreted as saying that the letter heh is to be returned to its position in the name of Havaya. Yet the letter heh appears twice in the name. This necessarily implies two levels of repentance, one corresponding to the "upper heh," or the first heh in the name, and the other to the "lower heh," or the final heh in the name.
וְגַם מַה שֶּׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ בִּקְצָת מְקוֹמוֹת (זהר ח״א סב, א; ריט, ב; ח״ב ריד, ב) שֶׁאֵין תְּשׁוּבָה מוֹעֶלֶת לְפוֹגֵם בְּרִיתוֹ וּמוֹצִיא זֶרַע לְבַטָּלָה. וְהוּא דָּבָר תָּמוּהַּ מְאֹד שֶׁאֵין לְךָ דָּבָר עוֹמֵד בִּפְנֵי הַתְּשׁוּבָה וַאֲפִילּוּ עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וכו׳.
Also, we must explain that which the holy Zohar states in a few places (1:62a, 1:219b, 2:214b), that repentance is not effective for someone who mars his covenant of circumcision and emits semen for naught. This is quite perplexing, for there is a general principle that nothing stands in the way of repentance, not even idolatry, forbidden sexual relations, or murder. A person may repent even for the most egregious sins such as idolatry, illicit sexual relations, and murder. He can achieve atonement even after committing them, yet for sins that "mar the covenant," repentance is ineffective.
וּפֵירֵשׁ בְּרֵאשִׁית חָכְמָה (שער הקדושה פרק יז) שֶׁכַּוָּנַת הַזֹּהַר שֶׁאֵין מוֹעֶלֶת תְּשׁוּבָה תַּתָּאָה כִּי אִם תְּשׁוּבָה עִילָּאָה וכו׳.
The Reshit Ḥokhma (Sha'ar HaKedusha, chap. 17) explains that the Zohar means that though lower-level repentance is ineffective for the sin of emitting semen for naught, higher-level repentance is effective.... This reference proves that there is indeed a path of repentance for every sin. Some, however, require higher-level repentance.
הִנֵּה לְהָבִין זֹאת מְעַט מִזְּעֵיר
In order to understand even a small fraction of this, Before exploring these levels of repentance, and the subject of repentance in general, we must first understand the true nature of transgression. This chapter and those that follow aim not to define what is forbidden – that is the role of halakhic works – but rather to clarify the essence of a transgression and the blemish it causes. Only then can the nature of repentance be understood, along with the nature of its reparation.
צָרִיךְ לְהַקְדִּים מַה שֶּׁמְּבֹאָר מֵהַכָּתוּב וּמִדִּבְרֵי רַבּוֹתֵינוּ ז״ל עִנְיַן הַכָּרֵת וּמִיתָה בִּידֵי שָׁמַיִם:
we need to first explain the subject of karet and death at the hand of Heaven based on verses from Tanakh and statements of our Rabbis: The Torah contains many verses that ascribe karet as the punishment for a transgression, for example, "That person shall be excised" (Num. 15:31). There are also sins whose punishment is death at the hand of Heaven, as the Torah states, "They shall not bear sin for it and die on its account" (Lev. 22:9). The Sages have even tallied the transgressions that come with these punishments.
כְּשֶׁעָבַר עֲבֵירָה שֶׁחַיָּיבִים עָלֶיהָ כָּרֵת הָיָה מֵת מַמָּשׁ קוֹדֶם חֲמִשִּׁים שָׁנָה. וּבְמִיתָה בִּידֵי שָׁמַיִם מֵת מַמָּשׁ קוֹדֶם שִׁשִּׁים שָׁנָה,
One who committed a transgression punishable by karet would literally die before the age of fifty. For a transgression punishable by death at the hand of Heaven, he literally dies before the age of sixty, The author of the Tanya specifies that the individual "literally dies" to emphasize that he does not accept Ramban's position that there is a type of karet that affects only the soul.
כַּחֲנַנְיָה בֶן עַזּוּר הַנָּבִיא, בְּיִרְמְיָה
like Ḥananya son of Azur the prophet, as described in the book of Jeremiah When Ḥananya son of Azur prophesied a false prophecy, Jeremiah the prophet said to him, "This year you will die because you spoke fabrication against the Lord" (Jer. 28:16), and right afterward, "Ḥananya the prophet died during that year... " (Jer. 28:17). He literally died in this world by the hand of Heaven because of his sin.
(וְלִפְעָמִים גַּם בְּמִיתָה בִּידֵי שָׁמַיִם נִפְרָעִין לְאַלְתַּר, כְּמוֹ שֶׁמָּצִינוּ בְּעֵר וְאוֹנָן),
(and sometimes death at the hand of Heaven is even exacted immediately, as we find with regard to Er and Onan). The Sages explain that Er and Onan's sin was emitting semen for naught, the punishment of which is death at the hand of Heaven. The text attests that they each died immediately after their sin.
וַהֲרֵי נִמְצְאוּ בְּכָל דּוֹר כַּמָּה וְכַמָּה חַיָּיבֵי כָּרֵיתוֹת וּמִיתוֹת וְהֶאֱרִיכוּ יְמֵיהֶם וּשְׁנוֹתֵיהֶם בַּנְּעִימִים.
Yet in each generation there are numerous sinners liable to karet or death at the hand of Heaven, and their days and years are extended and lived in comfort. It seems that some people who deserve the premature death of karet live past the age of fifty or sixty, and their lives are even comfortable and pleasant. To explain this contradiction that arises from simply observing reality, the author of the Tanya must explain the nature of karet on a more fundamental level: What does it mean for the soul to be excised, and how does this actually manifest itself? To lay the foundation to his answer, the author of the Tanya begins by describing the nature of the divine soul.
אַךְ הָעִנְיָן יוּבָן עַל פִּי מַה שֶּׁכָּתוּב: ״כִּי חֵלֶק ה׳ עַמּוֹ״ וגו׳ (דברים לב, ט).
The issue can be resolved with the verse "For the portion of the Lord is His people... " (Deut. 32:9). This verse, which defines a certain aspect of the relationship between man and God, will serve as a basis for understanding the essence of man's divine soul throughout the next few chapters and, afterward, for understanding the punishment of karet.
חֵלֶק מִשֵּׁם הֲוָיָ״ה בָּרוּךְ הוּא,
This means, "The soul of a Jew is a portion of God's name of Havaya ," The word "portion" is not rendered here in the connotation of His chosen portion, but rather, literally, as part of the Divine, of the name that represents His essence, the name of Havaya.
כְּדִכְתִיב: ״וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים״ (בראשית ב, ז) וּמַאן דְּנָפַח מִתּוֹכוֹ נָפַח וכו׳.
as it is written, "And He blew into his nostrils the soul of life" (Gen. 2:7), and, as explained in the name of the Zohar, "One who blows, from within himself he blows.... " When a person blows, he transmits a tangible, internal part of himself: "From within himself he blows."
וְאַף שֶׁאֵין לוֹ דְּמוּת הַגּוּף וכו׳ חַס וְשָׁלוֹם,
Even though God does not have a physical form and so forth, God forbid, The phrase "He blew into his nostrils" is a physical description like "God spoke" and obviously cannot be attributed to God, who is incorporeal and bears no resemblance to our physical bodies at all.
אַךְ דִּבְּרָה תּוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם
the Torah nevertheless speaks in the language of men This principle, found in many places in rabbinic literature,
כִּי כְּמוֹ שֶׁיֵּשׁ הֶפְרֵשׁ וְהֶבְדֵּל גָּדוֹל בָּאָדָם הַתַּחְתּוֹן עַל דֶּרֶךְ מָשָׁל בֵּין הַהֶבֶל שֶׁיּוֹצֵא מִפִּיו בְּדִבּוּרוֹ לַהֶבֶל הַיּוֹצֵא עַל יְדֵי נְפִיחָה,
to convey an analogy: There is a major difference and distinction, with regard to mortal man, between the air emitted from his mouth when he speaks and the air emitted by forceful blowing. When the Torah states that "God spoke," it clearly does not imply that God speaks like a human being. Likewise, "He blew into his nostrils the soul of life" obviously does not imply a physical blowing action. However, the similarities and differences between speech and blowing in the human realm and speech and blowing in relation to God do reflect the inner workings of the Divine. By understanding every detail of the metaphor through the lens of "mortal man," one can glean something of the dynamic between speech and blowing in reference to the Divine. The author of the Tanya thus explains that, while both entail the emittance of air from the lungs, essential differences distinguish the two.
שֶׁבַּיּוֹצֵא בְּדִיבּוּרוֹ מְלוּבָּשׁ בּוֹ כֹּחַ וְחַיּוּת מְעַט מִזְּעֵיר וְהוּא בְּחִינַת חִיצוֹנִיּוֹת מִנֶּפֶשׁ הַחַיָּה שֶׁבְּקִרְבּוֹ, אֲבָל בַּיּוֹצֵא בְּכֹחַ הַנּוֹפֵחַ דְּמִתּוֹכוֹ נָפַח מְלוּבָּשׁ בּוֹ כֹּחַ וְחַיּוּת פְּנִימִית מִבְּחִינַת הַנֶּפֶשׁ הַחַיָּה וכו׳.
The air emitted when one speaks embodies a minuscule amount of energy and life force, and this comprises only the external aspect of the vital soul within him, whereas the air that he blows with force, he blows from that which is within himself. That air embodies the internal energy and life force of the vital soul.... According to observable reality, when a person speaks, he emits much less air than when he blows. The difference does not just lie in the quantity or intensity of the air flow but in its source. Where does it come from? How deep and internal is the source of the air? Speech emits air from the external part of the person, transmitting anything that he desires to articulate. When a person blows, however, he emits air from his innermost self, from that essential place within that precedes awareness and thought.
כָּכָה מַמָּשׁ עַל דֶּרֶךְ מָשָׁל,
So too, figuratively speaking, this is actually analogous to the Creation itself, One must take precautions when moving from the analogy to its interpretation. On the one hand, the relationship between the two is actual and precise. On the other hand, the metaphor is still only "figuratively speaking." There will always be a schism between the image and its message, the analogy and its referent.
הַמַּבְדִּיל הַבְדָּלוֹת לְאֵין קֵץ.
though distinguished by infinite distinctions. Though the metaphor by definition is distinct from the actual message, and there are infinite differences between them, much can be understood through the metaphor regarding internality versus externality. Another layer of insight emerges regarding the degree of focus required for blowing versus speaking. When a person blows from within, he cannot speak at the same time. He can hardly do anything else. Conversely, when a person is speaking, he can do many other things simultaneously. The deeper a person engages, the more essential his giving. He thus becomes more and more focused, and engaging in any other endeavor becomes impossible.
יֵשׁ הֶפְרֵשׁ עָצוּם מְאֹד לְמַעְלָה בֵּין כָּל צְבָא הַשָּׁמַיִם וַאֲפִילּוּ הַמַּלְאָכִים, שֶׁנִּבְרְאוּ מֵאַיִן לְיֵשׁ וְחַיִּים וְקַיָּימִים מִבְּחִינַת חִיצוֹנִיּוּת הַחַיּוּת וְהַשֶּׁפַע שֶׁמַּשְׁפִּיעַ אֵין סוֹף בָּרוּךְ הוּא לְהַחֲיוֹת הָעוֹלָמוֹת.
There is a vast difference in the supernal realm between all the celestial hosts, even the angels, which were all created from nothingness, and the human soul. Their existence is derived from the external aspect of the life force and life-giving sustenance that Ein Sof , blessed be He, issues forth to sustain the worlds' existence. Though the angels too were created from nothingness, and their existence is sustained by the word of God, like the rest of the universe, they are enlivened by "the external aspect of the life force." Certain strata of divine effluence stem from the internal aspect of the life force and some from the external aspect. The vitality of all the worlds, including that which creates angels, stems from externality.
וּבְחִינָה זוֹ נִקְרֵאת בְּשֵׁם ״רוּחַ פִּיו״ עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁכָּתוּב: ״וּבְרוּחַ פִּיו כָּל צְבָאָם״ (תהלים לג, ו),
This external aspect is metaphorically referred to as "the breath of His mouth," as it is written, "By the word of the Lord were the heavens made; by the breath of His mouth, all their hosts" (Ps. 33:6). This parallels human speech, which is an external tool used by man to express himself, compared to his thoughts and certainly his emotions, which are more internal.
וְהִיא בְּחִינַת חַיּוּת הַמְלוּבֶּשֶׁת בָּאוֹתִיּוֹת שֶׁבַּעֲשָׂרָה מַאֲמָרוֹת
It is this aspect of the life force that is embodied in the letters of the ten utterances of Creation God created the world through the ten utterances, expressed by the ten times that the phrase "God said" appears in the first chapter of Genesis.
(שֶׁהֵן בְּחִינוֹת כֵּלִים וְהַמְשָׁכוֹת וכו׳ כְּמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים חֵלֶק ב׳ פֶּרֶק י״א).
(which are vessels and channels for the flow of the life force and so on, as stated above in Likkutei Amarim , part 2 [Sha'ar HaYiḥud VeHa'emuna ], chapter 11). The letters are external vessels, providing form and structure for the divine light to manifest.
וּבֵין נִשְׁמַת הָאָדָם שֶׁנִּמְשְׁכָה תְּחִלָּה מִבְּחִינַת פְּנִימִיּוּת הַחַיּוּת וְהַשֶּׁפַע שֶׁמַּשְׁפִּיעַ אֵין סוֹף בָּרוּךְ הוּא, כְּמוֹ שֶׁכָּתוּב: ״וַיִּפַּח״ וכו׳ (בראשית ב, ז),
By contrast, the human soul originates from the internal aspect of the life force and life-giving sustenance that Ein Sof , blessed be He, bestows, as it is written, "And He blew into his nostrils the soul of life" (Gen. 2:7). Just as the blowing of air precedes speech and flows from a more internal place, so too the soul of man, sourced in the innermost aspect of the Divine, is more internal relative to all the worlds created through speech.
וְאַחַר כָּךְ יָרְדָה בְּסֵתֶר הַמַּדְרֵגָה גַּם כֵּן
Subsequently, the soul, like the angels and worlds, also descended through concealed stages From its source, where it is unified with the Divine, the soul too descended through the letters of divine speech, the ten utterances, in the same way as the angels and the worlds. The words beseter hamadrega, "through concealed stages," is a reference to the verse "My dove, in the clefts of the rock, in the covert of the terrace" (Song. 2:14). "My dove" refers to the soul in its source, united with all the individual souls of the people of Israel – all united with the Divine. The Hebrew word for terrace, madrega, also means level or stage. The verse then reads, "God's'dove,' the Jewish soul, descends'through stages of concealment.'" It descends level after level, until the divine nature of the soul's root becomes obscured.
עַל יְדֵי בְּחִינַת הָאוֹתִיּוֹת שֶׁבְּמַאֲמַר ״נַעֲשֶׂה אָדָם״ וכו׳ (בראשית א, כו) כְּדֵי לְהִתְלַבֵּשׁ בְּגוּף עוֹלָם הַזֶּה הַתַּחְתּוֹן.
through the letters of the utterance "Let Us make man in Our image, in Our likeness" (Gen. 1:26), so that it could be clothed in a physical body of this lower world. "And He blew into his nostrils the soul of life" refers to the aspect of man's being that transcends all the worlds. Yet in order for his lofty soul to descend into a physical body to enliven it, to fight its struggles, to partake in its endeavors – so that its descent will be meaningful – it must move down through the letters of the ten utterances with which God created the world, specifically the utterance "Let Us make man in Our image, in Our likeness" (Gen. 1:26).
וְלָכֵן נִקְרְאוּ הַמַּלְאָכִים בְּשֵׁם אֱלֹקִים בַּכָּתוּב, וּכְמוֹ שֶׁכָּתוּב: ״כִּי ה׳ אֱלֹקֵיכֶם אֱלֹקֵי הָאֱלֹקִים״ גו׳ (דברים י, יז), ״הוֹדוּ לֵאלֹקֵי הָאֱלֹקִים״ גו׳ (תהלים קלו, ב), ״וַיָּבֹאוּ בְּנֵי הָאֱלֹקִים לְהִתְיַיצֵּב״ גו׳ (איוב א, ו).
Thus the Tanakh often refers to the angels, the most sublime of beings created by divine speech, as elohim , as in the verse "For the Lord your God, He is the God of gods [ elohim ]... " (Deut. 10:17), and the verse "Give thanks to the God of heavenly powers [ elohim ]... " (Ps. 136:2), and the verse "The children of the great [ elohim ] came to stand before the Lord" (Job 1:6). In all these verses, angels are referred to as elohim. The meaning implied is that God is the "God of angels," that the "heavenly powers" mentioned here are the angels, and so on. Many other verses throughout Tanakh employ this word to refer to angels.
לְפִי שֶׁיְּנִיקַת חַיּוּתָם הִיא מִבְּחִינַת חִיצוֹנִיּוּת שֶׁהִיא בְּחִינַת הָאוֹתִיּוֹת לְבַד, וְשֵׁם אֱלֹקִים הוּא בְּחִינַת חִיצוֹנִיּוּת לְגַבֵּי שֵׁם הֲוָיָ״ה בָּרוּךְ הוּא.
Angels are referred to as elohim since they derive their life force from the external aspect of the divine life force, which is comprised solely of the letters of the utterances, and the name Elokim is external relative to God's name of Havaya . Letters are external relative to the content within them. Like a vessel compared to the light that fills it, speech is an external expression of that which is internal. This dynamic between letters and their content resembles the relationship between the name of Havaya and the name Elokim. Havaya is a proper noun that refers to God's essence, as opposed to the name Elokim, which expresses His externality, His outward manifestation. The name Elokim corresponds to the attribute of judgment; it is the divine name that expresses the natural order. Thus the gematriya of Elokim equals hateva, nature. It conveys the structure and natural progression of the worlds from one level to the next. According to this, the worlds, including their spiritual components, such as angels, do not stem from God's internal essence but rather from His external manifestation, characterized by the name Elokim. All the angels, "the children of Elokim," belong to the structure of the world, not to its internal content. They are the background, the tool through which the inner intention of reality expressed by the name of Havaya, is made manifest.
אֲבָל נִשְׁמַת הָאָדָם שֶׁהִיא מִבְּחִינַת פְּנִימִיּוּת הַחַיּוּת הִיא חֵלֶק שֵׁם הֲוָיָ״ה בָּרוּךְ הוּא. כִּי שֵׁם הֲוָיָ״ה מוֹרֶה עַל פְּנִימִיּוּת הַחַיּוּת שֶׁהִיא לְמַעְלָה מַעְלָה מִבְּחִינַת הָאוֹתִיּוֹת.
However, the human soul, which originates from the internal aspect of the life force, is a portion of God's name of Havaya , as the name of Havaya represents the internal aspect of the life force, which vastly transcends the letters of the utterances themselves. The name of Havaya signifies actual divine being, not in the role of Creator and Guide of the universe but rather His very essence. This aspect of God is deeper and more transcendent than any of His modes of relating to the worlds and corresponds to His description of Himself in the verse "I Will Be as I Will Be" (Ex. 3:14). A person's soul, as part of the name of Havaya – as in "For the portion of the Lord [Havaya ] is His people," or "His people are a portion of the name of Havaya " – is affiliated with this internal dimension of the Divine, transcending all of reality.
וּבֵיאוּר הָעִנְיָן כַּנּוֹדָע מִמַּאֲמַר אֵלִיָּהוּ:
The explanation of this concept must be prefaced with the well-known statement of Elijah (Tikkunei Zohar 17a): This statement of Elijah appears in the introduction to the Tikkunei Zohar and begins with the words pataḥ Eliyahu, "Elijah commenced." This passage, which appears in many prayer books to be recited before prayers, serves as a key to understanding central kabbalistic themes. In particular, it focuses on the ten sefirot, which, as explained there, are the manifestations of the name of Havaya in the world.
״אַנְתְּ הוּא דְּאַפִּיקַת עֲשַׂר תִּיקּוּנִין
"You are the one who emanated ten'adornments,' The ten "adornments" are the ten sefirot, those essence-powers that emanate from Ein Sof, God's infinite being. The sefirot are the instruments through which the light of Ein Sof manifests itself as He creates and relates to the universe.
וְקָרֵינַן לְהוֹן עֲשַׂר סְפִירָן לְאַנְהָגָא בְּהוֹן עָלְמִין סְתִימִין וכו׳.
which we call the ten sefirot , with which to operate the concealed worlds.... The sefirot are the instruments through which God runs both the hidden, supernal worlds and the lower, revealed worlds such as ours.
אַנְתְּ חַכִּים וְלָא בְּחָכְמָה יְדִיעָא, אַנְתְּ מֵבִין וְלָא בְּבִינָה יְדִיעָא״ וכו׳".
You are wise, but not with known wisdom. You understand, but not with known understanding.... " God's attribute of wisdom, which we know as the sefira of Ḥokhma, and the wisdom He infused into the worlds are not the same. Though God's attribute of wisdom does not remotely resemble our wisdom, it is the source of all wisdom, including ours. Although God's attribute of understanding, what we know of as Bina, far transcends ours, it is nonetheless called understanding because it is the source of every type of understanding. The same is true of all the sefirot. Moreover, regardless of the degree to which the sefirot express the extremely intimate aspects of the Divine, and are thus called tikkunim, they still do not express the essence of the divine self, only the aspect of the divine self that manifests in the worlds. They are the outward expression of the Divine. Even in the world of Atzilut, a plane filled with revealed Godliness on a lofty level, totally transcending the reaches of apprehension of every other world, the sefirot still do not express actual divine essence.
וְכָל הַי׳ סְפִירוֹת נִכְלָלוֹת וְנִרְמָזוֹת בְּשֵׁם הֲוָיָ״ה בָּרוּךְ הוּא.
All ten sefirot are included and alluded to in God's name of Havaya , which comprises the letters yod, heh, vav, and heh. The four-letter name of Havaya is the divine name that corresponds to the inner reality of the Divine in the world. Since the ten sefirot are the manifestation of God's involvement in the world, all the sefirot are encompassed in this name, as the author of the Tanya goes on to illustrate in detail.
כִּי הַיּוֹ״ד שֶׁהִיא בְּחִינַת נְקוּדָּה לְבַד מְרַמֶּזֶת לְחָכְמָתוֹ יִתְבָּרַךְ,
The yod , which is but a single point, alludes to God's sefira of Ḥokhma , Wisdom, The first letter of the name of Havaya, the letter yod, hints at the sefira of Ḥokhma even in its shape. This letter is but a single point, lacking any dimension, neither length, width, nor depth. The written form of the yod symbolizes a point. We only add dimension to it so that we will be able to recognize it and portray it in reality, but the essence of the yod is truly hidden, indistinguishable, and indefinable.
שֶׁהִיא בִּבְחִינַת הֶעְלֵם וְהֶסְתֵּר קוֹדֶם שֶׁבָּאָה לִבְחִינַת הִתְפַּשְּׁטוּת וְגִילּוּי הַהַשָּׂגָה וְהַהֲבָנָה
which has the quality of hiddenness and concealment before emerging into a state of expansion and revelation of comprehension and understanding Although we perceive Ḥokhma as a manifestation of the intellect, quintessential Ḥokhma is hidden and incomprehensible. Ḥokhma in the human realm expresses itself as a flash of initial apprehension, that instant of registering an idea, which in and of itself evades conscious awareness. It is like seeing an entire picture in one instant. At this point, the details elude discernment, like something newly discovered: When a person first comes upon a discovery, he does not yet know the meaning or import of what he has found. We are generally unaware of this primary phase of knowledge because it happens so quickly and because it is intrinsically indiscernible. On rare occasions – for example, when the topic is extremely difficult to comprehend – the processes of acquisition of knowledge and understanding happen at a slower pace, and the transition from the initial phase of Ḥokhma to the next phase of Bina gets stretched. The initial flash of apprehension lingers just long enough to discern something of the phase that precedes understanding, the point of Ḥokhma.
(וְהַקּוֹץ שֶׁעַל הַיּוֹ״ד רוֹמֵז לִבְחִינַת רָצוֹן הָעֶלְיוֹן בָּרוּךְ הוּא שֶׁלְּמַעְלָה מַעְלָה מִמַּדְרֵגַת בְּחִינַת חָכְמָה עִילָּאָה כַּנּוֹדָע).
(and the tip of the yod alludes to God's supernal will, which vastly transcends the level of supernal wisdom, as is known). As explained above, the yod consists of a single point, without dimensions. The written yod is only a representation of that single point that does not take up space and is therefore more than a simple dot. There are two parts to the yod: the tip, which forms a crown, and the lower end. The yod itself hints at Ḥokhma, while the upper and lower ends of the yod are its links to that which precedes it and that which follows it, respectively. The tip of the yod, the "crown" that sits on top of the letter, hints at the level of Keter, Crown, which represents the supernal will that precedes Ḥokhma. Just as a crown sits on top of the head, so does will precede wisdom. The name of Havaya encapsulates Ḥokhma and the rest of the ten sefirot, but Keter transcends it. Its representation, then, cannot be embodied by a letter but rather by its upper extremity.
וְאַחַר שֶׁבָּאָה לִבְחִינַת הִתְפַּשְּׁטוּת וְגִילּוּי הַהַשָּׂגָה וְהַהֲבָנָה
When the point of Ḥokhma develops into a state of expansion and revelation of comprehension and understanding Though Ḥokhma itself, that flash of initial cognizance, lacks all dimension, it takes on length and breadth when it shines into Bina, "expanding" in both directions. Then it becomes subject to revelation through comprehension and understanding.
לְעָלְמִין סְתִימִין,
within the concealed worlds, which constitutes the sefira of Bina, Understanding, At its inception, the revelation of Ḥokhma in Bina is not outward; it is solely internal. This parallels the human experience. At the beginning, the revelation that comes with understanding occurs in the realm of thought, within the internal communication from one's self to one's self. Though now it exists in his thoughts, and he can start to consider the matter, it is not yet manifest to others. Likewise, Bina manifests within the world in a deeply internal way, hidden from all view.
נִכְלֶלֶת וְנִרְמֶזֶת בָּאוֹת הֵ״א שֶׁיֵּשׁ לָהּ בְּחִינַת הִתְפַּשְּׁטוּת לָרוֹחַב הַמּוֹרֶה וּמְרַמֵּז עַל הַרְחָבַת הַבֵּיאוּר וְהַהֲבָנָה,
it becomes contained and alluded to in the letter heh , whose shape has the quality of expansion in breadth, which represents and alludes to a broadening of explanation and understanding, which is an aspect of Bina. As opposed to the shape of the letter yod, which represents a point with no dimensions, the letter heh has dimensions, both length and breadth. Thus this letter represents Bina, which constitutes the expansion of the point of Ḥokhma, the dimension of breadth that understanding and explanation lends to it. The difference between Ḥokhma and Bina becomes apparent when comparing wise people to understanding people. Rashi explains that the wise person is someone who grasps a certain point, whereas an understanding person infers a new point from the first.
וְגַם לָאוֹרֶךְ הַמּוֹרֶה עַל בְּחִינַת הַהַמְשָׁכָה וְהַהַשְׁפָּעָה מִלְמַעְלָה לְמַטָּה לְעָלְמִין סְתִימִין.
The letter heh also has the dimension of length, which represents the channeling and flowing downward of the divine wisdom from above to below, to the concealed worlds. This aspect of Bina entails the ability to adjust the intellect so that one might explain a sublime idea or religious ideal on a more basic level even to those who are spiritually very far from it.
וְאַחַר כָּךְ כְּשֶׁנִּמְשֶׁכֶת הַמְשָׁכָה וְהַשְׁפָּעָה זוֹ יוֹתֵר לְמַטָּה לְעָלְמִין דְּאִתְגַּלְיָין.
Subsequently, this channeling and flow continues downward to the revealed worlds. As mentioned above, Bina is first manifest in the internal realm: Understanding first blossoms in the mind's thoughts. Here too there are degrees to the emergence of consciousness that occur in one's inner world. Thoughts are concealed from others unless they are expressed through speech. But then there is a more internal stratum of concealment, when one's inner processing is so deeply internal that it is not even perceptible in the heart and mind of the person himself. Both of these constitute the channeling of wisdom "to the concealed worlds," represented by the letters yod and heh in the name of Havaya. When transmittance proceeds from the mind to the mouth, when the wisdom accrued and grasped is conveyed through speech to others, it transitions into "revealed worlds," into the vav and final heh in the name of Havaya.
וּכְמוֹ הָאָדָם שֶׁרוֹצֶה לְגַלּוֹת חָכְמָתוֹ לַאֲחֵרִים עַל יְדֵי דִּיבּוּרוֹ עַל דֶּרֶךְ מָשָׁל,
This is analogous to a person who wants to reveal his wisdom to others through his speech. Ḥokhma and Bina are internal phases occurring within the inner world of man. To express them outwardly, one needs other faculties and tools, such as speech. Additionally, one can communicate an idea or the depth of a thought through action – through a painting or a building, or even with a subtle physical movement. All these are additional stages, beyond Ḥokhma and Bina, through which they are outwardly revealed, as opposed to being revealed only in the mind.
נִכְלֶלֶת וְנִרְמֶזֶת הַמְשָׁכָה זוֹ בְּאוֹתִיּוֹת ו״ה,
This subsequent stage of expansion and extension is contained and alluded to in the final letters of the name, vav and heh , The four letters of the name of Havaya can be divided in half: the first two, the yod and the heh, and the second two, the vav and the heh. The former signify the existence of "concealed worlds," the realms of intellect in which conscious apprehension emerges. However, the wisdom and understanding are still not expressed externally. When experienced by a human being, this corresponds to the person's palpable comprehension in his mind. The latter letters correspond to the realm of "revealed worlds," the outward expression of inner secrets. In the human realm, this happens through speech and action, which allow one to impact and influence other people.
כִּי הַוָּי״ו מוֹרֶה עַל הַהַמְשָׁכָה מִלְמַעְלָה לְמַטָּה.
for the shape of the vav indicates the channeling from above to below. The shape of the vav is a window into its essence. Whereas the yod looks like a point, the shape of the letter vav is an extension of that point into a line, descending from above. These four letters hint at four basic actions, not only through the details of their shapes, but also in the way they relate to each other. The first letter is a point, the second has area, the third is a line, and the fourth too has area. The first dynamic lies between the yod and the first heh, the point and its expansion in length and breadth that happens internally, in the "concealed worlds." The second dynamic lies between the vav and the second heh, the line that draws down from above to below, from inside to outside, followed by its expansion, this time in a different place, in the "revealed worlds."
וְגַם הַמְשָׁכָה זוֹ הִיא עַל יְדֵי מִדַּת חַסְדּוֹ וְטוּבוֹ וּשְׁאָר מִדּוֹתָיו הַקְּדוֹשׁוֹת הַנִּכְלָלוֹת בְּדֶרֶךְ כְּלָל בְּמִסְפַּר שֵׁשׁ
Furthermore, this downward flow is effected through His attribute of kindness and goodness, as well as His other holy attributes, which are generally encompassed by the number six, the numerical equivalent of vav, There is an additional connection between the letter vav and its function of channeling downward. The letter vav, whose numerical equivalent is six, hints that this flow passes through the six sefirot as it is channeled down from above. The six attributes are the tools that draw the supernal wisdom from its internal source, the yod and heh, so that it can be expressed outwardly. The highest, most internal level is consciousness, the sphere of Ḥokhma and Bina. In order to draw this flow outward, an additional element is needed, the element of emotion, which serves as a medium for connecting between people and worlds. Understanding must incorporate emotion. Knowing something is not enough; one must desire to get involved, through giving, taking, or fighting, through triumph or submission. There must be that carrier wave, that desire to relate to the outside world, an incentive for a given thing to be revealed outward. This connection is built on the six attributes hinted at through the letter vav in the name of Havaya.
שֶׁבַּפָּסוּק ״לְךָ ה׳ הַגְּדוּלָּה״ וכו׳ עַד ״לְךָ ה׳ הַמַּמְלָכָה״ וכו׳ (דברי הימים א׳ כט, יא), וְלֹא עַד בִּכְלָל.
corresponding to the six sefirot named in the verse "Yours, Lord, is the greatness, and the might, and the splendor, and the triumph, and the glory, for everything that is in the heavens and on the earth" until "Yours, Lord, is the kingdom... " (I Chron. 29:11), but not including it, that is, not including the seventh sefira of Malkhut , Kingship. This verse mentions all seven sefirot, from Ḥesed to Malkhut, though the vav in the name of Havaya hints at only six of those attributes, those that channel the flow from above to below. That is why the author of the Tanya notes that the last sefira, Malkhut, indicated by the words at the end of the verse, "Yours, Lord, is the kingdom," is not encapsulated in the letter vav, but rather in the last heh of the name of Havaya.
כִּי מִדַּת מַלְכוּתוֹ יִתְבָּרַךְ נִקְרֵאת בְּשֵׁם דְּבַר ה׳,
For God's attribute of Malkhut is referred to as the "word of God," The sefira of Malkhut has many names, some say even seventy (which itself symbolizes the seven sefirot, each of which includes ten facets). Its multitude of names reflects its essence, which is the expression of the Divine Presence as it is manifest in every minutiae of reality, in the infinite forms and shades it takes on in the various worlds. One of the more prominent and comprehensive aspects of this divine revelation is speech. For this reason, Malkhut is referred to as the "word of God."
כְּמוֹ שֶׁכָּתוּב: ״בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן״ (קהלת ח, ד).
as in the verse "Since governance is by the king's word" (Eccles. 8:4). This verse shows the connection between Malkhut and speech. Unlike the other attributes, governance has no content, neither love nor hatred nor any other characteristic. Its entire nature is to transmit content through communication, to formulate words that convey a message. Rulership is not bound to the content of the message being transmitted. The ruler may be generous or cruel, loving or hating. His personality has no real bearing on the fact that he is the ruler. The nature of rulership, of Malkhut, is in its capability to transmit a message, to express an internal attribute outward, channeling it through speech and action. If the king does not actively give commands and communicate messages that translate into action, he is not the king. This is the plain meaning of the language of every blessing, "Blessed are You, God, King of the universe.... " The continuation of the blessing always refers to some act of God, an expression of the Divine in external reality. Though one can be loving without revealing his love, it is impossible to be a ruler without wielding power, without the ability to transmit content outwardly from its internal source. This is the nature of speech and, likewise, the nature of governance and Malkhut – "the King's word."
וְנִכְלֶלֶת וְנִרְמֶזֶת בָּאוֹת הֵ״א אַחֲרוֹנָה שֶׁל שֵׁם הֲוָיָ״ה.
Therefore, the attribute of Malkhut is contained and alluded to in the final letter heh of the name of Havaya . The name of Havaya contains two hehs. The first or "upper" heh, combines with the yod to express the expansion of Ḥokhma into the inner reality through Bina. The final or "lower" heh, belonging to the second half of the name, expresses Malkhut, outward expansion into another world through the six emotive attributes.
כִּי פְּנִימִיּוּת וּמְקוֹר הַדִּיבּוּר הוּא הַהֶבֶל הָעוֹלֶה מִן הַלֵּב וּמִתְחַלֵּק לְה׳ מוֹצְאוֹת הַפֶּה אחה״ע מֵהַגָּרוֹן וכו׳.
For the internal aspect and source of speech is the breath that rises from the heart, which is then articulated through the five organs of articulation, five being the numerical value of the letter heh, with the letters alef , ḥet , heh , and ayin originating from the throat and so on. The author of the Tanya now explains how the letter heh embodies Malkhut, which corresponds to speech. Human speech consists of breath (exhaled air) that rises from the chest. The formless, exhaled breath is then pushed through the "five organs of articulation." These restrict the breath so that it emerges from the vocal cords to formulate distinct letter sounds. The alef, ḥet, heh, and ayin originate from the throat, as the author of the Tanya tells us. The letters gimmel, yod, khaf, and kaf are articulated from the palate. Dalet, tet, lamed, nun, and tav are enunciated with the tongue. Zayin, samekh, shin, resh, and tzadi are articulated with the teeth, and bet, vav, mem, and peh are enunciated with the lips. Thus, the final heh, numerically equivalent to five, alludes to speech, which is formulated by the five organs of articulation.
וְגַם הֲבָרַת הַהֵ״א הִיא בְּחִינַת הֶבֶל לְבַד,
Furthermore, the pronunciation of the heh itself constitutes only breath, Here is an additional connection between the letter heh and Malkhut. One can posit that the letter heh is not articulated by any of the organs of articulation, but is rather pure breath, an exhalation of amorphous air. The heh is essentially how every letter exists before it is defined by the organs of articulation.
כְּמוֹ שֶׁכָּתוּב: ״אָתָא קַלִּילָא דְּלֵית בַּהּ מְשָׁשָׁא״ (פיוט ״אקדמות״).
as described in the Akdamut liturgy, "A light letter, lacking substance." The other letters have substance; each has a defined, particular enunciation. The letter heh, on the other hand, lacks substance, making it essentially formless. The expression of the letter heh is pure breath, with nothing added, no disturbance and no friction. This is the definition of Malkhut as well. Malkhut itself has no substance. It is purely a vessel for transmitting content from the inside to the outside.
וְאַף שֶׁאֵין לוֹ דְּמוּת הַגּוּף חַס וְשָׁלוֹם,
Although God does not have a physical form, God forbid, Since the author of the Tanya has been employing extremely physical images and metaphors, not only of man's soul, but even of his body, he reminds us that God has no physical form. Unlike humans, God does not have a mouth, nor does He have organs of articulation.
אַךְ דִּבְּרָה תּוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם.
the Torah nevertheless speaks in the language of men. Yet allegories such as these have value. Though the Torah is the word of God, it speaks in the language of men because the Torah was given to people. In order for man to grasp its lessons, even its most abstract concepts are built upon human concepts and modes of communication. The Torah uses these fundamental constructs on every level, from the highest, most abstract to the lowest and most material. This is even more poignant with regard to metaphors of speech. Since the Torah itself uses the imagery of speech to refer to God's word, as in "God spoke" and "God said," we can analyze its every detail to gain insight into divine speech.
בְּשֶׁגַּם שֶׁגַּם דְּבַר ה׳ כ״ב אוֹתִיּוֹת הַמִּתְחַלְּקוֹת לְה׳ חֶלְקֵי הַמּוֹצָאוֹת וּבָהֶן נִבְרָא כָּל הַיְּצוּר (וּכְמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים חֵלֶק ב׳ פֶּרֶק י״א בֵּיאוּר עִנְיַן אוֹתִיּוֹת אֵלּוּ).
Moreover, the word of God is also comprised of twenty-two letters that are articulated through the five organs of articulation, and through them all beings were created (in accordance with the explanation regarding these letters in Likkutei Amarim , part 2 [Sha'ar HaYiḥud VeHa'emuna ], chapter 11). The connection between divine speech and human speech is apparent from the fact that God chose to create the world and communicate His Torah – the "word of God" – using the twenty-two letters that are formulated through the five organs of articulation. Therefore, although He has neither a mouth nor organs of articulation, this allows us to glean, not only from the general concept of speech but also from the nuances, an understanding of parallel supernal concepts related to speech.
וְכָכָה מַמָּשׁ עַל דֶּרֶךְ מָשָׁל, הַמַּבְדִּיל הַבְדָּלוֹת לְאֵין קֵץ, בְּנִשְׁמַת הָאָדָם,
So too, figuratively speaking, this is actually analogous, though distinguished by infinite distinctions, to the human soul, Although there is immeasurable difference between man's limited reality and God's infinite being, these aspects – the ten sefirot and the letters of the name of Havaya that represent the sefirot – also exist in the human soul.
שֶׁהִיא בְּחִינַת נֶפֶשׁ הָאֱלֹקִית
which is the divine soul Every Jew has two souls: his vital, animal soul, which stems from the kelippa, giving life to the body, and the divine soul, which is an actual portion of God above. It is this divine soul that we refer to when we talk about the human soul as being fashioned in God's image, that part of man that corresponds to divine reality.
דְּמִתּוֹכֵיהּ נָפַח.
that God blew into man from within Himself. As explained in the second chapter of Likkutei Amarim, God blew this divine soul into man from within Himself, from His inner essence: "And He blew into his nostrils the soul of life" (Gen. 2:7). God allots to man a piece of His own soul, as it were. It is as if man and God share the same breath. This explains why man mirrors a hint of the supernal image, as in "I will be like [adameh ] the Most High" (Isa. 14:14). The word adameh is connected to the word for man, adam.
יֵשׁ בָּהּ בְּחִינַת שֵׂכֶל הַנֶּעְלָם הַמְרוּמָּז בָּאוֹת יוֹ״ד,
The soul contains an aspect of the concealed intellect alluded to by the letter yod , One cannot perceive the concealed intellect. A person will only sense that he arrived at a certain understanding, yet he is unable to evaluate or define its nature. It is not like the ordinary, revealed faculty of the intellect, which allows for rumination and contemplation. Rather, it is the creative flash of the potential embedded in the inner recesses of one's intellect before it enters the realm of awareness. The concealed intellect is an aspect of the sefira of Ḥokhma that the soul possesses and that is hinted at by the letter yod in the name of Havaya.
שֶׁבְּכֹחוֹ לָצֵאת אֶל הַגִּילּוּי לְהָבִין וּלְהַשְׂכִּיל בַּאֲמִתָּתוֹ יִתְבָּרַךְ וּבִגְדוּלָּתוֹ וכו׳
which possesses the potential to be revealed, allowing man to understand and contemplate God's reality and greatness and so forth, The divine soul perceives and comprehends only that which is divine. It perceives nothing else. Everything else belongs to the realm of the animal soul. While the divine soul certainly does not apprehend the essence of the Divine itself, which is unknowable, it is capable of sensing and grasping God's Ḥokhma, Bina, and other supernal attributes.
כָּל חַד וְחַד לְפוּם שִׁיעוּרָא דִּילֵיהּ,
each according to his own capacity, Every individual is capable of perceiving God's attributes commensurate with his abilities and faculties. In light of this, the concept that man is a tzelem Elokim does not apply only to an idealized, general image of the concept of man, but rather it applies to each and every individual. Every person can grasp God's attributes according to his innate or acquired abilities.
לְפִי רוֹחַב שִׂכְלוֹ וּבִינָתוֹ.
in accordance with the breadth of his intellect and understanding. A person's capacity for comprehension stems from his makeup – his talents, his knowledge, his life experience – and is therefore unique to every individual. Just as each person is different from the next, so too the breadth and depth of the way in which they process, their mode of conjuring up images and concepts, is totally unique.
וּכְפִי אֲשֶׁר מַעֲמִיק שִׂכְלוֹ וּמַרְחִיב דַּעְתּוֹ וּבִינָתוֹ לְהִתְבּוֹנֵן בִּגְדוּלָּתוֹ יִתְבָּרַךְ,
As he deepens his intellect and broadens his knowledge and understanding to contemplate God's greatness, One's capacity for comprehending the Divine depends not just on his inborn skills and abilities, but also on the effort he invests, without which he cannot actualize his potential. Occasionally, immense effort can even propel a person beyond his ingrained limits.
אֲזַי מְרוּמֶּזֶת בִּינָתוֹ בָּאוֹת הֵ״א, שֶׁיֵּשׁ לָהּ רוֹחַב וְגַם אוֹרֶךְ הַמּוֹרֶה עַל הַהַמְשָׁכָה מִלְמַעְלָה לְמַטָּה,
then his understanding is alluded to by the letter heh , which has breadth and also length, which indicates the channeling of the wisdom from above to below, Whereas Ḥohkma, characterized by a single point, is that onetime flash that lacks any dimension, Bina has breadth and depth and is therefore represented by the letter heh, which also bears length and breadth. Breadth, outward expansion, signifies understanding and application of that understanding to other situations, while length implies transmission to lower levels of intellect, such as adapting a concept into terms that students and even small children can grasp.
לְהוֹלִיד מִבִּינָתוֹ וְהִתְבּוֹנְנוּתוֹ בִּגְדוּלַּת ה׳ אַהֲבָה וְיִרְאָה וְתוֹלְדוֹתֵיהֶן,
so that his understanding and contemplation of God's greatness may engender love and fear, as well as their corollaries, Contemplation and understanding in the realm of Bina produce another stage in one's soul: the emotional affiliation of love and fear with the subject at hand. The corollaries and derivatives of this love and fear that are engendered through contemplation are the attributes of Netzaḥ (Dominance), Hod (Splendor), and Yesod (Foundation). Besides allowing for the expansion and contemplation of that flash of Ḥokhma, only the realm of Bina affords the possibility of extending beyond the intellect into the realm of the emotions. For example, only when a person has a solid comprehension of the greatness of God is he able to access the channel that endows him with excitement and love as a result. Thus the channeling from above to below, from the intellect to the attributes, happens specifically through Bina. The flash of Hokhma leaves at most a sensation of excitement, but it lacks sufficient grounding upon which to build palpable emotion. Emotion then inspires an action – in the case of love, giving. When a person contemplates divine Gevura and power, it results in feelings of awe and fear, which then affects the way he acts, inspiring him to be more diligent in his divine service.
בְּמוֹחוֹ וְתַעֲלוּמוֹת לִבּוֹ וְאַחַר כָּךְ בִּבְחִינַת הִתְגַּלּוּת לִבּוֹ.
in his mind and the inner recesses of his heart and ultimately is expressed and manifest openly in his heart. The drawing down of the intellect into the attributes consists of several stages. The first is in his mind, where, for example, he grasps the intellectual angle of the idea that it is befitting to love God. The second stage, which occurs within "the inner recesses of his heart," refers to the groundwork laid for the emotional wonderment produced by the internalized idea. At this stage, the thought that he has contemplated settles into the seat of the emotions – yet only in potential. He is aware of it and his mood may even be affected by it on a subconscious level, but another element is needed to draw it out into actual, revealed emotion. This is the third stage, where raw emotion – love, fear, and so on – is consciously experienced within the heart, palpable, active, and influential.
וּמִזֶּה נִמְשְׁכָה עֲבוֹדָה הָאֲמִיתִּית בְּעֵסֶק הַתּוֹרָה וְהַמִּצְוֹת בְּקוֹל וְדִבּוּר אוֹ מַעֲשֶׂה,
From this process stems the authentic service of engaging in Torah study and mitzvot with voice and speech or through action, The internal work of intellectual contemplation and the emergence of revealed emotions, such as love and fear of God in the mind and heart, are the source of authentic divine service. Authentic divine service does not just consist of external actions motivated by a need to fulfill an obligation or other external motivations. True devotion stems from a deeply internal place. The most authentic divine service is when a person immerses himself in Torah study and performs mitzvot because in the depths of his being he loves God and yearns to fulfill His will and cleave to Him. His actions are inspired by a longing that wells up from the inner recesses of his being, which is a product of contemplation and intellectual awareness.
הֵן אוֹתִיּוֹת וָא״ו הֵ״א וכו׳.
which are alluded to by the final letters of the name, vav and heh . The letter vav signifies drawing down awareness of God, perceiving and comprehending the Divine, through the six attributes, while the letter heh is the final stage: practical speech and action. As mentioned above, the name of Havaya has two parts: yod-heh and vav-heh, the concealed aspect and the revealed aspect. Here the author of the Tanya explains how to move from the former to the latter. This transition is one of the most crucial aspects of divine service, perhaps even more than contemplation itself. Man's ability to complete the name of Havaya, to break through the screen within himself to reveal the concealed powers there, to forge the internal communication that allows for inner being to influence outer, practical reality, is the ability to write, as it were, the name of Havaya, the actual name of God, in one's soul and in the world in which He lives.
וְגַם הַהִתְבּוֹנְנוּת לְהָבִין וּלְהַשְׂכִּיל בַּאֲמִתָּתוֹ וּגְדוּלָּתוֹ יִתְבָּרַךְ נִמְשְׁכָה גַּם כֵּן מֵהַתּוֹרָה דְּאוֹרַיְיתָא מֵחָכְמָה נָפְקָא הִיא בְּחִינַת יוֹ״ד שֶׁל שֵׁם הֲוָיָ״ה וכו׳.
In addition, contemplation in order to understand and conceive God's reality and greatness also stems from the Torah, as the Torah emerges from the sefira of Ḥokhma . Hence it corresponds to the yod in the name of Havaya and so on. After demonstrating how the sefirot are manifest through the name of Havaya as well as the human soul, the author draws a third parallel: The Torah also originates in Ḥokhma, corresponding to the letter yod in the name of Ḥavaya. A similar process occurs with regard to the other letters in the name of Havaya and their corresponding sefirot. They too are manifest within the Torah. In this chapter, the author of the