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Thursday, 25 Adar 5777 / March 23, 2017
Chabad Chassidus is an all-embracing world outlook and way of life which sees the Jew's central purpose as a unifying link between the Creator and His world. Written by the Alter Rebbe, the founder of Chabad, Tanya is the central text of Chabad Chassidus. It shows the reader a path to realizing their purpose and developing a deeper relationship with G-d. Choose from one of the two formats available: through Lessons in Tanya - a profound and clear explanation of the Alter Rebbe's writings, or through an audio class.

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Daily Tanya

Likutei Amarim, middle of Chapter 37

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Likutei Amarim, middle of Chapter 37

ומאחר שכללות נפש החיונית שבכללות ישראל תהיה מרכבה קדושה לה׳

Once the totality of the vital soul of the community of Israel will become a holy chariot for G‑d,

אזי גם כללות החיות של עולם הזה, שהיא קליפת נוגה עכשיו, תצא אז מטומאתה וחלאתה ותעלה לקדושה

then also the general vitality of this world, which now consists of kelipat nogah, will also emerge from its impurity and sickness (the term “impurity” refers to the evil of the kelipah; “sickness” refers to the element of good that kelipat nogah contains, which is nevertheless the good of kelipah, not holiness), and will ascend to holiness,

להיות מרכבה לה׳, בהתגלות כבודו

to become a chariot for G‑d, upon the revelation of His glory (in the World to Come).

וראו כל בשר יחדיו, ויופיע עליהם בהדר גאון עוזו, וימלא כבוד ה׳ את כל הארץ

Then all flesh will behold [G‑dliness] together, and He will appear upon them with the majestic beauty of His power, and “the glory of G‑d will fill the whole world.”

וישראל יראו עין בעין, כבמתן תורה

Israel will see “eye to eye” — the human eye will see the truth of G‑dliness just as the Supernal “eye” sees it — just as [they saw] at the giving of the Torah,

דכתיב: אתה הראת לדעת כי ה׳ הוא אלקים, אין עוד מלבדו

of which it is written,1 “You showed Yourself, so that it be known that ‘G‑d is the L‑rd (lit.: the Four-Letter Divine Name is ELOKIM; i.e., despite the concealment of the Four-Letter Divine Name (which denotes G‑d’s limitless power) by the name Elokim (which signifies G‑d’s self-limitation), it is the former that still pervades all existence); there is nothing else besides Him.”

But whereas the revelation at Sinai lasted only a short time, the revelation in the future will be permanent.

ועל ידי זה יתבלעו ויתבטלו לגמרי כל השלש קליפות הטמאות

Through this ascent of kelipat nogah to holiness, the three unclean kelipot will be utterly annihilated and nullified.

כי יניקתן וחיותן מהקדושה עכשיו, היא על ידי קליפת נוגה, הממוצעת ביניהן

For the nurture and vitality which they now receive from holiness, comes to them [only] by way of kelipat nogah, the intermediary between them.

Kelipat nogah, containing both good and evil, is the medium through which these kelipot which are completely evil receive their vitality from G‑dliness, which is completely good. When kelipat nogah ascends to G‑dliness, the impure kelipot, no longer having any access to G‑dly vitality, cease to exist.

ונמצא כי כל תכלית של ימות המשיח ותחיית המתים, שהוא גילוי כבודו ואלקותו יתברך, ולהעביר רוח הטומאה מן הארץ

It follows, therefore, that the purpose of the Messianic era and of the resurrection, namely, the revelation of His glory and Divinity, and the banishment of the spirit of impurity from the earth,

תלוי בהמשכת אלקותו ואור אין סוף ברוך הוא לנפש החיונית שבכללות ישראל בכל רמ״ח אבריה, על ידי קיומה כל רמ״ח מצות עשה

is entirely dependent on [our] drawing down His G‑dliness and the blessed Ein Sof-light upon all the 248 limbs of the vital soul of all Israel (for by way of the vital soul, all the world will be suffused with G‑dliness), and this is achieved by the vital soul’s performance of all the 248 positive mitzvot;

ולהעביר רוח הטומאה ממנה, בשמירתה כל שס״ה מצות לא תעשה, שלא יינקו ממנה שס״ה גידיה

and this purpose is also dependent on [our] banishing the spirit of impurity, i.e., the three impure kelipot, from the vital soul of all Israel (for by being banished from the vital soul, the spirit of impurity is banished from the entire world); and this is accomplished by the vital soul’s observance of all 365 prohibitive mitzvot, thus preventing its 365 blood vessels from drawing nurture from the spirit of impurity.

Why is it that suffusing the vital soul with Ein Sof-light and banishing the impure kelipot from the vital soul produces a parallel effect on the entire world?

כי כללות ישראל, שהם ששים רבוא נשמות פרטיות, הם כללות החיות של כללות העולם, כי בשבילם נברא

For the community of Israel, comprising 600,000 particular souls, is the general source of vitality for the world as a whole, since the world was created for the sake of these souls.

וכל פרט מהם הוא כולל ושייך לו החיות של חלק אחד מששים רבוא מכללות העולם

Each specific one of them contains and to each is related the vitality of one six-hundred-thousandth-part of the entire world.

התלוי בנפשו החיונית להעלותו לה׳ בעלייתה

This [part of the world] depends on his vital soul for its elevation to G‑d through [the vital soul’s] own elevation.

דהיינו במה שמשתמש מעולם הזה לצורך גופו ונפשו החיונית לעבודת ה׳

This means that one elevates “his” portion of the world by his partaking of this world for the requirements of his body and vital soul in the service of G‑d. By using the objects of this world that one’s body and vital soul need for the sake of serving G‑d, one elevates his portion of the world.

כגון אכילה ושתיה ודומיהם, ודירה וכל כלי תשמישיו

For example: eating, drinking, and the like; one’s dwelling and all his utensils.

But surely there are more than 600,000 souls; besides, it is quite impossible for one person to use a six-hundred-thousandth of the entire world.

אלא שששים רבוא נשמות פרטיות אלו הן שרשים, וכל שרש מתחלק לששים רבוא ניצוצות, שכל ניצוץ הוא נשמה אחת

These 600,000 particular souls, however, are “roots”; and, like a root from which grow numerous branches, each root-soul subdivides into 600,000 sparks, each spark being one Neshamah.

וכן בנפש ורוח, בכל עולם מארבע עולמות: אצילות, בריאה, יצירה, עשיה

Similarly with the Nefesh and Ruach, in each of the four Worlds — Atzilut, Beriah, Yetzirah and Asiyah. In each of these four Worlds are found all three soul-levels — Nefesh, Ruach and Neshamah.

Devarim 4:35.

Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.
Published and copyright by Kehot Publication Society, all rights reserved.
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