קונטרס אחרון

To understand the passage in Pri Etz Chaim, that in the contemporary period the primary refinement1See Addendum, Glossary to Likkutei Amarim, Part I, Birur. is only through prayer, though Torah study is superior to prayer. The explanation is:

Through Torah and mitzvot, additional Light2See Addendum, Glossary, Or; Essay 1 and notes 3 and 9. is drawn forth into Atzilut…. This means that through Torah study the Light of the En Sof, blessed is He, is drawn into the vessels of Atzilut, into the inner aspect of the vessels. This Light is an extension and revelation of the Divine intellect.

Through mitzvah observance (the Light is drawn) into the external aspect of the vessels, meaning netzach-hod-yesod of the ten sefirot of the Minor Visage of Atzilut.3Netzach-hod-yesod are the penultimate attributes. On the ten sefirot see Addendum, Glossary. On Minor Visage see Essay 3, note 8. Subsequently they clothe themselves in Beriah, Yetzirah, and Asiyah,4See references in Essay 1, note 3. in the physical Torah and mitzvot in This World.

However, prayer calls forth the Light of the En Sof, blessed is He, specifically into Beriah, Yetzirah, and Asiyah, not merely through “garbs,”5“Garbs” indicate concealment, adaptation. See note 70. but the Light itself, to modify the state of creatures. The ill will be cured, for example, the rain will fall earthward that vegetation may sprout forth.

On the other hand, through Torah and mitzvot there is no modification in the parchment of the tefillin through donning them on head and arm. Even those mitzvot that are fulfilled through making the object—that change is effected by man, and not by Heaven, as is the case with prayer. The latter calls forth the vivifying power from the Infinite, blessed is He, Who alone is all-capable.

Hence, calling forth the Light of the En Sof, blessed is He, into the lower world is impossible without the elevation of mayin nukvin6See Essay 2, note 1. The the Light of the En Sof does not penetrate to the finite worlds spontaneously. from below specifically.

By contrast, Torah study affects Atzilut, which is united in any case with the Emanator, blessed is He.

The elevation of mayin nukvin in the mind and heart of man is (the love of G–d in) a state of boundless flames of fire, and described as meodecha, to arouse the (Divine) state of Infinite.7Meodecha (Deuteronomy 6:5) refers to absolute devotion, unrestrained and without reservation. It is the state of infinity in mortal terms and can thus arouse the true Infinite. This is through the Severities of ס“ג,8Likkutei Amarim, Part I, ch. 46, note 29. Each Name denotes another aspect of G–d. which constitute the 288 sparks….9See Addendum, Glossary, nitzotzot.

For this reason prayer is called “life of the moment,”10Shabbat 10a. for it is malchut11See Essay 3, note 7. descending into Beriah, Yetzirah, and Asiyah. Torah (by contrast is called) “eternal life,”10 or the “Minor Visage,”12See ibid., note 8. for the 248 commandments divide into the ten vessels of the ten sefirot of the Minor Visage….

Now, in one place we find that the 248 positive commandments are (rooted) in the Five Kindnesses13“Severities” are limitations, withholding; “Kindnesses” are beneficence, granting. In their source, before they are translated into tangible forms of human kindness or sternness, they are quite abstract, removed from human context. Revelation proceeds by the stages of intellect, emotion, etc. Verbalization of the abstract thought is a limitation on the thought. The “Five Severities” are the five articulations (Likkutei Amarim, Part II, ch. 4) that clothe the disembodied thought in “letters.” This is a limitation, placing bounds on the idea. In turn, only through verbalization can the recipient, the lower plane, absorb the idea. For the inferior, then, the limitation is beneficence, or the “Five Kindnesses.” Translator’s Notes to On Learning Chassidus; Iggeret Hateshuvah, ch. 4, note 16. and the 365 prohibitions in the Five Severities…. Elsewhere we find that there are 613 paths from one path…which is the pristine whiteness (lavnunit of supernal keter)….14The “whiteness” refers to the source of mitzvot in the Divine will, where there is as yet no “coloration” or inclination toward any particular deed. The emotive attributes (love, fear. etc.), intense and powerful as they may be, are defined, hence limited. Even intellect at its most abstract already has some definition. The soul proper transcends all its powers and is relatively “boundless.” Will, particularly in its state of “whiteness,” is indivisible from the soul. Since the soul and its powers are analogous to G–d and the sefirot, the Divine will (origin of mitzvot) is a state of unity with Him.

The explanation is: all mitzvot are designed to “repair” the 248 organs15Iggeret Hateshuvah, ch. 1. of the Minor Visage through drawing the Light of the En Sof, blessed is He, into the (Divine) intellect as contained within the Five Kindnesses and Five Severities. The source of (this) intellect is the lavnunit (of keter)…, which is the supreme delight and desire to bring the light down into the 248 organs of the Minor Visage. The Light drawn forth divides into 613 individual streams according to the respective level of the mitzvot. For instance, through charity and kindness the Light of the En Sof, blessed is He, is drawn into the external aspect of the vessel of the Kindness of the Minor Visage while through observing a prohibition into the external aspect of Severity (of the Minor Visage), and through mercy (into tiferet of the Minor Visage)….

The passage of the issuing Light is through the internality of the vessels and their intellects, which are love and reverence, intellectual or innate,16See Essay 1, note 3. meaning major or minor (Divine) intellect.

This is the reason for Moses’ fervent plea to fulfill the mitzvot of performance contingent on the Land,17According to Biblical Law, some agricultural laws (tithes. Sabbatical year, etc.) are operative only in Eretz Yisrael, for example. for these are the ultimate purpose in the gradual descent [i.e., Creation]—to call forth the Light of the En Sof, blessed is He, to purify the vessels of the Minor Visage of Beriah, Yetzirah, and Asiyah.18See Translator’s Explanatory Notes to On Learning Chassidus; Essay 3, note 8. These worlds are the site of the 288 sparks. (The purification is effected) exclusively through Torah study and mitzvot requiring action in Beriah, Yetzirah, and Asiyah.

To perform a mitzvah that cannot be delegated to another, one foregoes Torah study,19Moed Kattan 9a. even that of the maaseh merkavah,20Ezekiel 1. and beyond question one forgoes prayer, which is the state of intellect and intellectual love and awe.21See note 16. In prayer one arouses the appropriate emotion, following the preparation of study and contemplation. The reason is as we have noted.

In addition: the magnitude of the quality of mitzvot requiring action and their study far transcends the quality of intellect, meaning intellectual love and fear. For though the verse declares, “to cleave to Him”22Deuteronomy 11:22 and Rashi; Nedarim 65a. through His attributes, still one does not cleave to the essence of the Supreme attributes but only to their state of existence,23On the Teachings of Chassidus, p. 21, note 6, defining knowledge of “existence” and knowledge of “essence” or “character.” in conformity with, “I am dust and ashes.”24Genesis 18:27. See Iggeret Hakodesh, Epistle 15, for an explanation of the verse.

This is all the more true in terms of the Light of the En Sof, blessed is He, for no thought can apprehend Him in His radiance25The term “radiance” and similar expressions indicate that it is not G–d’s essence but only an emanation from Him, comparable to the body of the sun and its light (radiance) or “extension.” or the extension of the life-force issuing from Him, blessed be He. One can grasp His existence, that He gives life to all, but not His essence.23 This applies even to the supernal beings,26The angels, whose intellectual comprehension far exceeds the mortal’s. On the Teachings of Chassidus, p. 23; Iggeret Hateshuvah, ch. 4, note 14. as we find, “Holy holy holy is the L–rd of hosts….”27Isaiah 6:3. Only emanated “effects”28Orderly progression involves the process of cause and effect, with a measurable relationship between them. The “cause” contains the “effect” in potential; the “effect” bears the impress of the “cause.” Intellect and emotion (see note 18) are examples. Creation ex nihilo is not an “orderly” process. The created is a “thing,” while its antecedent is “nothing.” The gap is absolute. The final three of the Four Worlds are “creatures,” while Atzilut is “emanation,” united with the Emanator, G–d. can conceive their “cause,” according to the order in Etz Chaim in the investment of the visages.

However, creatures are denied this apprehension, even the souls of Atzilut, as we find regarding Moses, “You may see my hinderpart….”29Exodus 33:23. See note 33.

But the performance of mitzvot—“these are the works of G–d.”30A play on Exodus 32:16, referring to the Tablets of the Ten Commandments. The Decalogue embodies all 613 precepts. See Likkutei Amarim, Part I, ch. 36; Rashi on Exodus 24:12. In the process of gradual descent18 from the vessels of Atzilut to Beriah, Yetzirah, and Asiyah, from the very nature23 and essence18 of their external aspect, as for example within the etrog and its “kinds,”31Leviticus 23:40. the Holy One, blessed is He, clothed of the very essence32The “palpability,” to use a grossly inappropriate term, of G–d’s presence in the object of a performed mitzvah (etrog or tefillin, say) is far superior to the awareness of G–d that is possible through the greatest of man’s intellectual and emotional resources. The key word in this paragraph is “essence,” and in the following contrasting paragraph the opposing term is “existence.” of the internal Kindnesses of the Minor Visage, meaning from their outward state, as is known in the case of all mitzvot of action.

In contrast, man, even possessing a soul of Atzilut,33Moses has just been mentioned as one of these. Souls share a common source (see On Learning Chassidus) in the Creator, but they descend through the Worlds until they enter the body. The Atzilut soul retains its Atzilut character and is impervious to the “environment” of the lower Worlds. It continues its state of unity. The “Beriah soul” acquires the characteristics of that World and is immune to influence in the lower, and so on. See note 70. since it is clothed in a body, cannot detect and apprehend within his soul the character and essence of the inward Kindnesses of the Minor Visage of Atzilut. (For Atzilut is the state of chaya34The four names of the soul parallel the Four Worlds. Nefesh is Asiyah, deed; ruach is Yetzirah, emotion, speech; neshamah is Beriah, intellect, thought; chaya is Atzilut. A fifth, highest aspect of the soul, is yechidah. The lowest three are abbreviated as naran. See Essay 1, note 16; Iggeret Hateshuvah, ch. 1, note 3. in the general Four Worlds, an encompassing18 state from above, and does not clothe itself within any vessel at all). Man’s capacity for apprehension is limited to their existence through intellectual love and fear.

The statement, “You shall see my hinderpart,” is by means of prophecy only. (Prophecy entails divestment of the physical,35Except for Moses, all the Prophets were granted visions or dreams; theirs was not a conscious revelation—simultaneous revelation and continued awareness by the Prophet of his body and environment. The “trance” was a “divestment of the physical.” as explained in Raaya Mehemna, Parashat Mishpatim.)

This then is the reason: No creature is capable of grasping anything whatsoever of the essence23 of G–dliness, the Creator. Without comprehension there is no investing, or grasp,36Likkutei Amarim, Part I, ch. 3. or cleaving in the true sense.

However, the etrog, by way of example, its life is drawn and descends from the very essence of the outer aspect of the vessels of nukva of the Minor Visage of Atzilut, which is a state of G–dliness, as stated in Etz Chaim that all the fruits are (rooted) in Atzilut. For the thirty vessels37The vessels of Atzilut “contain” the Light of the En Sof, a stage in its descent into finiteness. The lower stage of the superior plane becomes the higher stage (soul) of the lower plane, roughly in the manner of a chain of links. The “thirty” vessels invest the three inferior finite worlds—the ten (analogous to the ten sefirot) internal vessels in Beriah, the ten intermediate in Yetzirah, the ten externals in Asiyah. of Atzilut descended into Beriah, Yetzirah, and Asiyah (they are the Ten Utterances38Avot 5:1; Iggeret Hateshuvah, ch. 4, note 16. by which the world was created) through enclothement in nukva Asiyah, essence in essence.39In his Comments and Corrections to Tanya, the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, suggests that the parenthesis ends here. For the vessels of Atzilut became the soul of Asiyah, which is actually a state of G–dliness. In Atzilut “He and the vessels are one,”40See Iggeret Hakodesh, Epistle 20. Emanator and Emanation. Through clothing, the essence of soul in the essence of the vessels of nukva of Asiyah, the etrog came into being.

The result is that in holding the etrog and waving it as the halachah requires, he is actually holding the life-force clothed within it of the nukva of Atzilut which is united with the Light of the En Sof, the Emanator, blessed is He.

The reverse is true concerning his kavanah (intention). Here he does not grasp and seize its essence, even though he is familiar with the mystical (meanings involved).41Sod, the esoteric or mystic interpretation of Torah, including Kabbalah. The initiated may be conversant and knowledgeable with the terms and concepts, but he cannot in this manner penetrate beyond “existence” in “essence.” Only the existence aspect is within reach. However, by learning the laws of etrog he does attain and grasp the etrog proper and its mitzvah appropriately, by speech and thought.42Here speech and thought are the fulfillment of the mitzvah of learning. This is not comparable to kavanah of a mitzvah without the mitzvah. Even more so he who learns the sod aspect of the law. Here we speak of (studying) the sod aspect of the mitzvah specifically, which is not inferior to the study of its laws proper—quite the contrary…though he does not apprehend the essence.

This does not apply to study of the order of hishtalshelut, the orderly downward progression.18 Even if he does comprehend the existence state, it is not intrinsically as worthy as study of the mitzvot, where he comprehends and grasps the essential nature.43In studying the law one can fully comprehend the theoretical, legal aspects, and the practical aspects, the nature of the subject he studies. See On Learning Chassidus, p. 37 ff. This is considered (in certain cases) the equivalent of actual performance, as we find “This is the Torah….”44Leviticus 7:37; Menachot 110a.

Be it noted that knowledge of existence aspects of hishtalshelut is also a lofty mitzvah and an exalted one. On the contrary it outweighs them all, as we find, “Know this day…,”45Deuteronomy 4:39. and “Know the G–d of your fathers…,”46I Chronicles 28:9. and it develops into a “whole heart…,”47Ibid. which is the essential thing. Comprehension of existence entails divesting (this subject) from the physical….

However, this is but one mitzvah of the 613, and man must fulfill all 613, for they descend from the essence of the external aspect of the vessels of Atzilut. Hence one must abundantly study all 613 and fulfill them fully in practice in thought, speech, and deed. These are parallel to Beriah, Yetzirah, and Asiyah, to refine whatever needs refining within those worlds.

In addition: the truth is that the refinements in Beriah, Yetzirah, and Asiyah of the 288 sparks9 through Torah and mitzvot (that man fulfills) in thought, speech, and deed are superior in their source to the nefesh-ruach-neshamah34 of man. They are of ס“ג8 of the internal aspect of Adam Kadmon,48See On Learning Chassidus. while the nefesh-ruach-neshamah34 that has already been corrected through מ“ה8 issues from the “forehead” (of Adam Kadmon) in the form of a mere reflection (of it). Hence the verse, “Before a king ruled….”49Genesis 36:31. “Before” (not in time but on a preceding plane) the Condensation (Tzimtzum, see Translator’s Explanatory Notes to On Learning Chassidus), the Light of the En Sof shone forth “abundantly,” in greater measure than the absorptive capacities of the vessels. The “shattering of the vessels” took place, and the “sparks” scattered. This intolerable and unviable situation is called tohu (after Genesis 1:2) and refers to the period in the verse, “before a king ruled.” Tikkun took the place of tohu, a sharp diminution of Light and an increase in vessels, the process of downward progression with all the Worlds involved, culminating in our world. The mission of man is to call forth increased Divine light into the world, the “vessels.” Man is to elevate the fallen sparks by utilizing the material world for Divine purpose (performance of mitzvot, etc.), rather than indulgence, and by rejecting what G–d has forbidden him. For this reason man sustains himself on foods of the inorganic, vegetative, and living classes, and purifies them by the מ“ה8 within him, and lives through them because they are of ס“ג.8

Furthermore, as we find, “My face shall not be seen,”50Exodus 33:23. The Hebrew word panai (my face) implies pnimiyut (inwardness). meaning that the inwardness of the Most High cannot descend below, only the external and the hinderpart, which are an attenuated form of the supreme wisdom.51See Essay 6, notes 13-14.

Another point:52In the innate shortcoming of speech and thought. The contrast is with the seminal “drop” that has the generative power, the offspring similar to the parent. The “drop” is drawn from the brain, the seat of intellect (see Likkutei Amarim, Part I, ch. 2). If the extension of the “brain” (supreme wisdom) is merely thought or speech, then the generative power is lacking. Verbalizing any phrase of the supreme wisdom does not cause birth. The drop drawn from the vessel of the supreme wisdom has the power to cause birth and bring about existence ex nihilo. Besides, something of the supreme wisdom is included within it. The reason is that into it is drawn something of the essence18 and nature23 of the supreme wisdom.

In contrast, in thought and speech, even in intellectual conception53Original, creative thinking, the intellectual activity closest to the source, the intellect. in any field of wisdom, the thought is a mere reflection, an extension54Every thought is of necessity a limitation of the power of intellect. The intellectual powers and the specific idea may be compared to the body of the sun and its rays. Intellect in turn is not the essence of soul, but a mere manifestation of soul. Thus the idea is several removes from the essence of the thinker. of the essence of intellect of the soul. Then, too, this radiance is a mere garment for the essence of the intellect. In turn, the intellect is a radiance and a garment for the soul proper. However, the drop has drawn into it also of the very essence of the soul, which is clothed within the brain. Hence it gives birth to offspring precisely similar to itself.

This is the difference between the service of angels, who are produced by “osculation,”55Likkutei Amarim, Part I, chs. 45 and 46. and that of souls, who issue from the vessels.

But the vessels of Atzilut become the soul of Beriah, Yetzirah, and Asiyah, and therefore intellectual love and awe are comparable to the angels of the “osculation,” of the external aspect of chabad 56Chochmah-binah-daat, the “intellectual” attributes of G–d or powers of the human soul. in Beriah, Yetzirah, and Asiyah.

The reason is that the inwardness of chabad and the essential nature of the inward Light cannot be revealed except through the radiance of the vessels exclusively that descend, as does the seminal drop of man issuing from the brain. Thus the verse, “My face cannot be seen.”50

Besides all this, even a soul (neshamah) of Atzilut, though it is of the vessels of Atzilut, and equally in the case of nefesh-ruach34 of the vessels of Yetzirah-Asiyah—their intellectual love [and fear] too arouse in the vessels of Yetzirah-Asiyah, the state of elevation from below upward, through an arousal from below.57Iggeret Hateshuvah, ch. 1, note 26. However, this is the state of departure58The author will shortly contrast two elevations, of vessels and of lights, the former alone being desirable. He will cite examples of light-vessel relationships, like soul and body, or emotion and deed. The soul must invest the body to give it life; emotion must inspire the deed. When the vessel “rises” to receive the light, the purpose is fulfilled. When the light “rises,” it removes itself from the vessel or instrument. Then soul does not vivify body, and emotion does not engender deed. In terms of the Divine light, the ascent of the vessel is its receptive ability fulfilled; ascent of light is the obscuring of G–d. alone, G–d forbid.

But eliciting from above downward is of necessity through operational mitzvot to draw Light into the vessels and into the external aspect of the vessels, be it emphasized. The external aspect of the higher descends, while the internal of the lower rises higher. This is the intent of Zohar Parashat Pekudei cited above, that there is an order….

Both of these are needed for the Divine purpose, the elevation,59Of the inferior, the vessel or instrument, the recipient. and the elicitation60Drawing the light, the superior, downward. through elevation of mayin nukvin6 from ס“ג8 by deed and speech.

This is the ultimate purpose of the downward progression18—to reveal the Higher Light below, and not to elevate the inferior. This elevation can only be momentary. Even so specifically the elevation of the vessels to the Supernal Lights is the quality of Shabbat and Yom Kippur, but not the elevations and departure58 of the Lights, G–d forbid, as written in Pri Etz Chaim.

The nefesh-ruach-neshamah34 of man compared to his physical body in This World is considered as lights compared to vessels. So, too, are intellectual fear and love compared to operational mitzvot. Therefore Moses offered (515) prayers, equivalent in number to Va’etchanan,61Deuteronomy 3:23 and Daat Zekenim. for the fulfillment of mitzvot requiring action specifically. So, too,62These, too, are considered vessels. for the physical utterance of their laws.

We must understand how an etrog, which is of the 288 sparks that have not yet been refined, and the parchment of the tefillin can elicit Light into the vessels of zun63See Essay 6, note 7. of Atzilut, that have already been so refined and rectified through the Name of מ“ה8 that they are a state of G–dliness.

An illustration for this could be the process of planting. The seed stimulates the power of growth within the soil, which is G–d’s command, “Let the earth sprout forth…fruit trees…”64Genesis 1:11. through elevation of mayin nukvin6 to its source. In this manner the parchment and etrog arouse until the loftiest heights, meaning the Name of ס“ג,8 which is above the shattering of the vessels,65See note 49. which is the very essence of the Lights in Adam Kadmon,66See On Learning Chassidus, p. 15 ff. and not merely a radiance,25 as is the Name of מ“ה,8 which issues from the “forehead.”

Similarly, the study and careful examination of their67Tefillin and etrog, the examples cited here. laws arouses the chabad 56 of the ten sefirot of the vessels of zun63 and upward to the greatest heights, including chabad of ס“ג of the inner dimension of Adam Kadmon issuing through the “eyes (of Adam Kadmon)….”

All the foregoing concerns positive commandments, but not the study of particulars of the prohibitions it would seem, particularly those that do not occur in practice at all, for example, the detailed laws of pigul 68Leviticus 7:18. See below, Essay 5. and the like.

There is yet a common characteristic that all intellectual fear and love of the angels are considered created ex nihilo and are nefesh-ruach of Beriah, Yetzirah, and Asiyah.

But the detailed laws are drawn from the supreme wisdom of the Emanator, blessed is He, which is clothed in the physical object. This investment is not similar to that of the supreme wisdom in intellectual fear and love, for there the garment conceals and completely obscures, just as the gross earth thoroughly conceals the supreme wisdom clothed within it, as it is written, “You have made them all with wisdom.”69Psalms 104:24. “All” includes the highest stage to the lowest. Chochmah, the Divine wisdom, invests even the lowliest; even the most exalted is considered as trivial as the lowliest (Asiyah, deed) before Him. This supreme wisdom is the exterior of the exterior of the vessels of malchut of Atzilut found in Asiyah, absolutely hidden in the ruach-nefesh of Asiyah. So, too, in Beriah it is completely hidden in the ruach-nefesh (of Beriah); they are creatures, and Creator is concealed from the created.

This is not so, however, with regard to the laws—a radiance of wisdom illuminates them openly. The garment of Asiyah is merely by way of passage,70In descent from plane to plane, there may be adaptation, acquisition of the traits of the lower. The subject manifests itself through its newly acquired “garments” in which it is now clothed. Another sort of descent involves no adaptation. It is merely a “passage” through the lower plane, without adopting “garments.” See note 33. as on holy days when chesed of Atzilut which is completely clothed in chesed of Beriah vivifies the physical world through passage by way of chesed of Yetzirah and Asiyah. This, too, is properly called investment, for otherwise it could not affect the physical aspects of This World.

Now although the physical nature of This World unquestionably conceals completely even the chesed of Asiyah, still the law proper is not actually physical; it is the (Divine) will, drawn from the supreme wisdom for leniency or severity in the verdict. It does descend and illuminate in revealed fashion in the realm of the physical, as water descends from a high place…. The physical object itself which the law discusses really does utterly obscure, as for example the law of exchanging a cow for a donkey,71Bava Metzia 100a. or flesh that is pigul,68 or is not pigul and is kosher.

Just the law itself and its revealed rationale are malchut of Beriah and Yetzirah, of the state of neshamah, which is G–dliness that vivifies and brings into being ex nihilo, the nefesh-ruach of the Beriah, Yetzirah, and Asiyah, which are the awe and love of angels and souls and their chabad.

Hence it72The law. slakes their thirst before its descent into This World like waters falling…. Even after descending into Asiyah it is far above chabad of Asiyah, even the state of neshamah which is G–dliness.

The reason is that chabad of Asiyah of the state of neshamah is the source of life of chabad of nefesh-ruach and their offspring, and of their creation ex nihilo with their offspring, until the ultimate stage of Asiyah, namely the earth and all its hosts.

But chabad of the laws with their rationales are in malchut of Beriah-Yetzirah. The aim of the chochmah is the rectification of the visages of Atzilut, upon whom are dependent all the rationales of the positive commandments in the Five Kindnesses and of the prohibitions in the Five Severities. Therefore, even when they descend to be clothed in creatures, they are in malchut of Beriah-Yetzirah of the state of neshamah specifically, which is of the vessels of Atzilut, and not of nefesh-ruach.

Now although chabad of Beriah-Yetzirah of the neshamah state are far superior in quality over malchut of Beriah-Yetzirah of neshamah, still they are the source for chabad of Beriah-Yetzirah of the state of nefesh-ruach, namely the angels. This is not a question at all. The angels and souls are only of a drop drawn from chabad of the neshamah to the attribute of yesod in the Minor Visage, then transmitted to nukva, and from there going forth in a state of “birth.” For even if it is proposed that they are created from the radiance of the vessels of nukva of Atzilut, they themselves descend and become neshamah.

But the essence of chabad of neshamah extends into the “six sides”73The four compass points, above and below. of zun,63 and there they are the Six Orders of Mishnah and the Gemara.

As to the statement in Etz Chaim (and in Shaar Hayichudim) that through kavanah (intention) there is formed a garment of neshamah and through Torah study—a garment of ruach-of-ruach of Yetzirah through Mishnah, and for ruach-of-neshamah of Beriah through Gemara. This can be understood as referring only to Torah studied by man in This World that ascends above. But Talmud itself that was given on Sinai is in neshamah. Therefore it refines ruach. So, too, with Mishnah of Yetzirah.

If it be suggested that even what was given at Sinai is in ruach of Beriah-Yetzirah, it is known that every angel, as an emissary from on High, is called by the Name of G–d74Cf. Sanhedrin 38b. literally, for He dwells within the angel. However, when he is not a messenger he has some other name according to his function. Then he proclaims, “Holy holy holy is G–d…,”27 meaning that the name of G–d is removed, distant from him. So it is actually in the state of investment of the Talmud, in the ruach state of Beriah, and the Mishnah in the ruach of Yetzirah—they are messengers of G–d, meaning vessels of nukva of Atzilut: the external state in Talmud, the intermediate state in Mishnah.

Thus Mishnah and Talmud contain issue of yesod abba which receives from chochmah stimaah of the Major Visage, in which is clothed the Light of the En Sof, blessed is He. The result is that the the Light of the En Sof, namely the Name of G–d, dwells in ruach of Beriah, Yetzirah, and Asiyah in Scripture, Mishnah, and Talmud. When man studies he draws forth the Light of the En Sof, blessed be He, into This World, that it be included and nullified in His Light, blessed be He. For this is all of man.75Ecclesiastes 12:13.

This was the service of Rabbi Shimon bar Yochai and all the Tannaim and Amoraim in the revealed Torah76See On the Teachings of Chassidus, p. 17.—to call forth His Light, blessed be He, and to make these refinements of nogah77See Addendum, Glossary, Kelipat Nogah; Iggeret Hateshuvah, ch. 6, note 3. all through the period of the exile. Exile is the time of dominion of the Tree of Good and Evil,78ibid. note 8. as we find, “The time that man dominates man….”79Ecclesiastes 8:89. For this is the purpose of the descent, that the Higher descend below, and there be an “abode for Him among the lowly,”80See On the Teachings of Chassidus, note 13. in order to elevate them to become one in one.81Zohar II:135a.

In contrast, the service of the angels with intellectual fear and love does not call forth at all; rather there is departure58 alone…. Thus we may understand how angels are created ex nihilo through study of Torah, even without kavanah, which is a state of ruach alone, which is not G–dliness at all. Still, nevertheless, the name of G–d does dwell…. This will suffice for the knowing.