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Friday, 30 Tishrei 5775 / October 24, 2014
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Tanya

Tanya

Iggeret HaKodesh, middle of Epistle 25

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Iggeret HaKodesh, middle of Epistle 25

והנה נפש האדם, ידוע לכל שהיא כלולה מיו״ד ספירות: חכמה, בינה, דעת וכו׳

Now, it is known to all that the soul of man — the soul of the Jew — is compounded of the Ten Sefirot: Chochmah, Binah, Daat, and so on, as explained in Tanya, ch. 3.

ואף שכולן מרוח פיו יתברך, כדכתיב: ויפח באפיו כו׳

Though these [corresponding faculties of the soul] all derive from the breath of [G‑d’s] mouth, as it is written,1 “And He blew into his nostrils [the soul of life],”

The term “He blew” indicates that the divine soul derives from the innermost spirit and vitality of its Creator, as explained in Tanya, ch. 2, and Shaar HaYichud VehaEmunah, ch. 5.

מכל מקום

nevertheless, each of these ten faculties of the soul is particularly connected with one of the ten Supernal Sefirot, as follows:

דרך פרט, חב״ד שבנפשו הן דוגמא לחב״ד שביו״ד ספירות

more specifically, the ChaBaD in one’s soul, one’s intellective faculties of Chochmah, Binah and Daat, are analogous to the [Divine intellective emanations of] ChaBaD in the Ten Sefirot.

המכונות בשם אבא ואמא

These are referred to as Abba and Imma.

In the Zohar, [the Sefirah of] Chochmah of [the World of] Atzilut is termed Abba (“father”), and [the Sefirah of] Binah of [the World of] Atzilut is termed Imma (“mother”), while [the Sefirah of] Daat is a combination of the two, as explained in the teachings of Chassidut.

ומדות אהבה ויראה וכו׳ שבנפשו, הן דוגמא למדות שביו״ד ספירות, הנקראות בשם זעיר אנפין

The [emotive] attributes in one’s soul of [the] love and fear [of G‑d], and so on, are analogous to the [first six] middot (or Divine emotive attributes) in the Ten Sefirot, which are [collectively] known as Z’eir Anpin (lit., “the Minor Visage”).

וכח הדבור שבנפשו, דוגמא לדבור העליון, הנקרא בשם מלכות ושכינה

And the faculty of speech in one’s soul is analogous to the Supernal Speech, which is known as [the Sefirah of] Malchut, or the Shechinah.

ולכן, כשמדבר דברי תורה, מעורר דבור העליון, ליחד השכינה

Hence, since a Jew’s speech is analogous to Supernal Speech, the Shechinah, when speaking words of Torah one arouses the Supernal Speech, the Sefirah of Malchut, thereby unifying the Shechinah, i.e., linking it to the preceding stages of emanation.

ומשום הכי קיימא לן, בקריאת שמע וברכת המזון ודברי תורה, דלא יצא בהרהור, בלא דבור

That is why it is established2 that for the Reading of Shema, for the Grace after Meals, and for [the study of] words of Torah, one has not discharged his duty by meditation without speech.

* * *

FOOTNOTES
1. Bereishit 2:7.
2. See the Alter Rebbe’s Shulchan Aruch 62:3 and 185:3; and his Hilchot Talmud Torah 2:12.


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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