וכן לפאר את ה׳ ותורתו בכל מיני פאר Likewise, by exercising the attribute of Tiferet (lit., “beauty”), [a man seeks] to glorify G‑d and His Torah in all ways possible, such as by possessing a beautiful sefer Torah, beautiful tefillin and the like, ולדבקה בשבחיו בכל בחינות נפשו and to cleave to His praises [by […]

Up to this point the Alter Rebbe has explained how the seven middot exist within the Jew’s G‑dly soul. These emotive attributes are activated by the three intellective faculties — the Sefirot of ChaBaD (Chochmah, Binah and Daat), which are now to be explained. ומקור ושורש כל המדות הן מחב״ד Now, the source and root […]

Epistle 20 The present Epistle deals with a subject that has not been touched upon in the Tanya until now. Though it is one of the most profound and abstract principles of Chassidut, it has a practical application. It will be recalled that the introduction to Epistle 18 pointed out the benefits of ascertaining the […]

איהו וחיוהי חד “He3 and His life-giving emanations (chayohi) are one; I.e., the “lights” (orot) of the Sefirot, which (like souls) animate the “vessels” (kelim) of the Sefirot, are not merely connected to G‑d: they are actually one with Him. איהו וגרמוהי חד בהון He and His causations (garmohi; lit., “organs”) are one in them,” […]

ויש מאין נקרא בריאה בלשון הקדש The coming about of substantiality ex nihilo (yesh me’ayin) is in the Holy Tongue called beriah (“creation”). As the Ramban points out in his commentary to the Torah,26 beriah is the only term in the Holy Tongue for absolutely innovative creation, creation ex nihilo. In any progression from ilah […]

והגם שהיש הנברא הוא גם כן כלא חשיב קמיה And although created substance is also as naught before Him, for everything, including the created yesh, is as naught before Him — דהיינו: שבטל במציאות לגבי הכח והאור השופע בו that is, it is essentially non-existent (Insertion by the Rebbe: “not only in relation to G‑d’s […]

Having explained in general terms why the creation of a substantial yesh from spirituality can only come about in a manner of ex nihilo (and not in a manner of ilah and alul), the Alter Rebbe now goes on to explain that the first stage of the created yesh is the kelim of the Ten […]

וקרוב לומר שגם האלפים ורבבות עלמין דיתבא בגולגלתא דאריך אנפין וזעיר אנפין It is reasonable to assume that also35 the thousands and myriads of worlds that are in the Gulgalta of Arich Anpin and Z’eir Anpin (abbreviated in the original Hebrew text as א״א and ז״א, respectively), as stated in the Kabbalah,36 אינן עלמין ממש, […]

As we have seen, the objective creation of the yesh takes place through the investment of the [infinite] Ein Sof-light in the kelim of all Ten Sefirot of Atzilut. However, as the Alter Rebbe now goes on to explain, the subjective yeshut of created beings — their self-perception as entities distinct and separate from their […]

וזה שכתוב: נעוץ תחילתן בסופן And this is the meaning of the statement in Sefer Yetzirah41 regarding the Ten Sefirot, “Their beginning is wedged in their end.” In the scheme of the Sefirot, the very beginning (signifying a level that transcends even the “head”) is to be found in the culmination of the series to […]