Tanya classes – Rabbi Krasnianski: The Holy Epistle (Iggeret HaKodesh) ch. 11 - 20

The letters57 that are revealed to us exist in action, speech, and thought.

Likewise even with Isaiah, a lesser prophet than Moshe Rabbeinu, who was the greatest of prophets: “And I saw G‑d.”

Likewise even with Isaiah, a lesser prophet than Moshe Rabbeinu, who was the greatest of prophets: “And I saw G‑d.”

Now, the aspect of the blessed Divine Chochmah that is vested in the 613 commandments of the Torah, is referred to as the hindmost aspect of Chochmah.

Now, the aspect of the blessed Divine Chochmah that is vested in the 613 commandments of the Torah, is referred to as the hindmost aspect of Chochmah.

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

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

Now this seems surprising. After all, it is said,10 “There rose no other prophet in Israel like Moshe.”

Now this seems surprising. After all, it is said,10 “There rose no other prophet in Israel like Moshe.”

The Alter Rebbe now answers the following implied question: If they indeed possess this love, why then are they wicked?

The Alter Rebbe now answers the following implied question: If they indeed possess this love, why then are they wicked?

But it is impossible to attain this level of being able to absorb the transcendent light of Sovev Kol Almin, until one has first been in Gan Eden,

But it is impossible to attain this level of being able to absorb the transcendent light of Sovev Kol Almin, until one has first been in Gan Eden,

It is written,8 “How beautiful and how pleasant are you, ahavah betaanugim!”

It is written,8 “How beautiful and how pleasant are you, ahavah betaanugim!”

The second [category] is a love and desire in which the soul desires, loves and wishes to cleave to G‑d,

The second [category] is a love and desire in which the soul desires, loves and wishes to cleave to G‑d,

The radiation of light at the time of the Resurrection, however, will become manifest from the level of Sovev Kol Almin,

The radiation of light at the time of the Resurrection, however, will become manifest from the level of Sovev Kol Almin,

The Alter Rebbe now goes on to explain why in Gan Eden, when the soul is not encumbered by a body, the light of Keter cannot be manifest, whereas — paradoxically — this revelation becomes possible only in the World to Come at the time of the Resurrection, when the soul is once again invested […]

The Alter Rebbe now goes on to explain why in Gan Eden, when the soul is not encumbered by a body, the light of Keter cannot be manifest, whereas — paradoxically — this revelation becomes possible only in the World to Come at the time of the Resurrection, when the soul is once again invested […]

My beloved, my brethren and friends, who are to me like my own soul.

My beloved, my brethren and friends, who are to me like my own soul.

It is well known1 that in response to an arousal from below, when a man arouses in his heart the attribute of lovingkindness and compassion for all those in need of compassion,

It is well known1 that in response to an arousal from below, when a man arouses in his heart the attribute of lovingkindness and compassion for all those in need of compassion,

For the manifestation and the radiation in Gan Eden are of the level called Memaleh Kol Almin13 — the light which “permeates all worlds”

For the manifestation and the radiation in Gan Eden are of the level called Memaleh Kol Almin13 — the light which “permeates all worlds”

But as regards terrestrial man, at every “time of finding,” every propitious time for finding G‑d,

But as regards terrestrial man, at every “time of finding,” every propitious time for finding G‑d,

The term “service” (avodah), however, applies only to what a man does with immense exertion, contrary to his soul’s inclination,

The term “service” (avodah), however, applies only to what a man does with immense exertion, contrary to his soul’s inclination,

“How abundant is Your goodness which You have hidden away for those who fear You, [which You have wrought for those who trust in You before man].”

“How abundant is Your goodness which You have hidden away for those who fear You, [which You have wrought for those who trust in You before man].”

Now, every Jew needs to comprise both these traits: a Jew whose soul derives from Chesed must also incorporate the thrust of Gevurah, and vice versa,

Now, every Jew needs to comprise both these traits: a Jew whose soul derives from Chesed must also incorporate the thrust of Gevurah, and vice versa,

As for Scripture characterizing him as “Abraham who loved Me,” and [in another verse characterizing Isaac as] “the Dread of Isaac,” thereby indicating that Abraham’s service was an expression of Chesed and Isaac’s

As for Scripture characterizing him as “Abraham who loved Me,” and [in another verse characterizing Isaac as] “the Dread of Isaac,” thereby indicating that Abraham’s service was an expression of Chesed and Isaac’s

“And [the reward for] the act of tzedakah will be peace, and [the reward for] the service of tzedakah [will be] quietness and surety forever.”1

“And [the reward for] the act of tzedakah will be peace, and [the reward for] the service of tzedakah [will be] quietness and surety forever.”1

by a mediary, the determining factor between Chesed and Gevurah, which leans towards Chesed,

by a mediary, the determining factor between Chesed and Gevurah, which leans towards Chesed,

It is well-known that our Sages, of blessed memory, said9 of a person who engages in the study of Torah for its own sake,

It is well-known that our Sages, of blessed memory, said9 of a person who engages in the study of Torah for its own sake,

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Like most of the components of Iggeret HaKodesh, this pastoral letter too was addressed to the chassidic community as a whole. Why, then, echoing the words first addressed to Daniel (“To enlighten you with understanding”), 1 does

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The Alter Rebbe now goes on to explain how a Jew can achieve a total lack of yearning for the physicality of things, even things that are essential. According to the explanation that follows, it will be seen that one can go beyond this, and even not be pained by their absence. Indeed, this equanimity […]

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וכשיתבונן האדם בעומק הבנתוNow when a man will contemplate in the depths of his understandingויצייר בדעתו הווייתו יש מאין בכל רגע ורגע ממשand will

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ומי שמתעצב ומתאונןBut he who is grieved and lamentsמראה בעצמו 29 that

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Many of the letters that together constitute Iggeret HaKodesh were written in order to rouse Jewry to contribute generously to tzedakah in general and in particular for the Holy Land. More specifically, the Alter Rebbe strongly encouraged

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ואחר כך, על ידי תקיעת שופר והתפלות, נמשך אור חדש עליוןAfterwards, by means of the sounding of the Shofar and by means of the prayers, a new and superior light is elicited,

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The subject of this letter, the Ten Sefirot of the World of Atzilut and of the other worlds, is a fundament of both Kabbalah and Chassidut.

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ואפילו נפש דעשיה, היא באה מזיווג ז״א ונוקבא דעשיהFor even a Nefesh (i.e., a soul of the lowest grade) of Asiyah

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The Alter Rebbe now goes on to make it perfectly clear that the Sefirot are, however, infinitely higher than the corresponding faculties within the soul. Indeed, even Abraham’s attribute of Chesed could in no way compare to the Chesed of the Sefirot

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והנה כללות היו״ד ספירות שבנשמת האדםNow, as regards the totality of the Ten Sefirot [as they appear] in the soul of man,נודע לכל שהמדות נחלקות בדרך כלל לז׳ מדות

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והנה מדות אלו, הן בחינות חיצוניות שבנפשNow, these emotive attributes — those involved in imparting enlightenment, and the like — are the external aspects of the soul.ובתוכן מלובשות מדות

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והנה כל זה הוא רק על דרך משל לבדNow all this — the above-mentioned effect of the emotive traits upon the resultant teaching or influence — is only by way of allegory, and does not provide

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וכן לפאר את ה׳ ותורתו בכל מיני פארLikewise, 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

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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.

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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

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and His life-giving emanations (chayohi) are one;

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ויש מאין נקרא בריאה בלשון הקדשThe coming about of substantiality ex nihilo (yesh me’ayin) is in the Holy Tongue called beriah (“creation”).As

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והגם שהיש הנברא הוא גם כן כלא חשיב קמיהAnd although created substance is also as naught before Him, for everything, including the created yesh, is as naught before Him —-heb” dir

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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

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וקרוב לומר שגם האלפים ורבבות עלמין דיתבא בגולגלתא דאריך אנפין וזעיר אנפיןIt is reasonable to assume that also f” 35 the thousands and myriads of worlds that are in the Gulgalta of Arich Anpin

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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

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וזה שכתוב: נעוץ תחילתן בסופןAnd this is the meaning of the statement in Sefer Yetzirah 41 regarding the Ten Sefirot, “Their beginning is wedged in their end.”

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ובזה יובן היות המצוות במלכות, ה׳ של שם הוי׳It will now be understood — in terms of the Sefirot and the corresponding letters of the Divine Name — why the mitzvot

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והנה כמו כן מזיווג זו״ן דבי״ע, נבראו מאין ליש כל הנבראים והנוצרים והנעשיםSimilarly, by the union of Za and Nukva of Beriah, Yetzirah, and Asiyah, there were created — as yesh from

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וכן גם הקו בעצמו, המלובש בסיום וסוף נצח הוד יסוד דאדם קדמוןThe same is the case (not only with the ray of the Kav that is vested within the kelim of Atzilut, but)

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ולא התפשטות והתלבשות החיות, להחיותם ולהוותם מאין לישAs 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

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ואין זאת אלא משום דרגלי דאדם קדמון מסתיימים בתחתית עשיהThis is so only because the “feet” of Adam Kadmon culminate at the lowest level of Asiyah,The “feet” (i.e., the last and lowliest