Тания 11 кислева Заключительный трактат Дополнения к некоторым...

Tania 11 Kislev

Final treatise

Additions to some chapters

chapter 4
קונטרס אחרון, עמ '316- והטעם משום דחב"ד ... עד עמ' 316- וגמרא.
וְהַטַּעַם מִשּׁוּם דְּחָכְמָה בִּינָה דַּעַת דַּעֲשִׂיָּה דִּבְחִינַת נְשָׁמָה הוּא מְקוֹר הַחַיּוּת דְּחָכְמָה בִּינָה דַּעַת דְּנֶפֶשׁ רוּחַ וְתוֹלְדוֹתֵיהֶן, וְהִתְהַוּוּתָן מֵאַיִן לְיֵשׁ עִם תּוֹלְדוֹתֵיהֶן, עַד סוֹף הָעֲשִׂיָּה, הִיא הָאָרֶץ וְכָל צְבָאָהּ.
The reason for this is that the category of the soul of Nesham of the Sefirot of Hochma, Bin and Daat in the world of Assiya is a source of vital energy [souls of the level] Nefesh and Ruach of these Sefirot and their creatures and creates according to the principle Something from Nothing and everything generated by them, up to the last stage of Assiya - the earthly world.
Thus, the intellectual Sefirot of HaBaD in the world of Assiya in the category of Neshama is a source of creations.
אֲבָל חָכְמָה בִּינָה דַּעַת דַּהֲלָכוֹת בְּטַעֲמֵיהֶן שֶׁבְּמַלְכוּת דִּבְרִיאָה וִיצִירָה,
Another thing is Hochma, Bina, and Daat of the laws themselves and their justifications, belonging to the category of Malchut of the worlds of Bria and Yetzira.
This is the stage of laws and their inner meaning - there these categories of HaBaD are not a source of creations, but -
עִנְיַן הַחָכְמָה הִיא בְּתִקּוּן פַּרְצוּפֵי הָאֲצִילוּת, שֶׁבָּהֶן תְּלוּיִין כָּל טַעֲמֵי הַמִּצְוֹת, מִצְוֹת עֲשֵׂה בָּה '(5) חֲסָדִים, וּוִצְות
The content of this wisdom consists in perfecting the faces of the world of Atzilut, for all the spiritual content of the commandments is connected with them - prescribing with five aspects of mercy [“hei hasadim”], prohibiting - with five aspects of severity [“hei gvurot”].
וּמִשּׁוּם הָכֵי נָמֵי כְּשֶׁיָּרְדוּ לְהִתְלַבֵּשׁ בַּנִּבְרָאִים,
And therefore, even when the commandments descended into the lower worlds and embodied in the laws associated with created beings,
הֵן בְּמַלְכוּת דִּבְרִיאָה וִיצִירָה דִּבְחִינַת נְשָׁמָה דַּוְקָא,
they are nevertheless located at the level of the Sefira Malchut of the worlds Briah and Yetzira, namely [at the level of] Neshama
שֶׁהוּא מִכֵּלִים דַּאֲצִילוּת,
the level associated with the vessels of the world of Atzilut,
וְלֹא בִּבְחִינַת נֶפֶשׁ רוּחַ.
but not at the level of [soul level] nefesh and ruach
They did not put on the Nefesh and Ruach categories, which belong to the sphere of creation.
וְאַף דְּחָכְמָה בִּינָה דַּעַת דִּבְרִיאָה יְצִירָה דִּבְחִינַת נְשָׁמָה שֶׁגָּבְהָה מְאֹד מַעֲלָתָן עַל בְּחִינַת מַלְכוּת דִּבְרִיאָה יְצִירָה דִּנְשָׁמָה
And although the Sefirot of Hochma, Bina and Daat of the worlds of Briah and Yetzirah, belonging to the category of soul of the Nesham level of these Sefirot, are immeasurably higher than the Sefirot of Malchut of the worlds of Briah and Yetzirah belonging to the category of Nesham
Indeed, HaBaD is the highest category in the Sefirot of the world, and Malchut is the lowest of the Sefirot.
וְאַף עַל פִּי כֵן הֵן מָקוֹר לְחָכְמָה בִּינָה דַּעַת דִּבְרִיאָה יְצִירָה שֶׁל בְּחִינוֹת נֶפֶשׁ רוּחַ שֶׁהֵן הַמַּלְאָכִים
But despite this, the [HaBaD categories of the worlds of Briah and Yetzirah] are the source for the HaBaD of the worlds of Briah and Yetzirah, related to the soul levels Nefesh and Ruah, which are angels.
These are the angels (“Melachim”), which are the categories of Nefesh and Ruach. Malchut of the worlds Bria and Yetzirah is the level on which the Torah is located, but still the Torah is above the angels.
But how was it stated above that Malchut of the worlds of Briah and Yetzirah of the Nesham category cannot serve as a source of creation if it is said here that the HaBaD of the worlds of Briah and Yetzirah of the category of Nesham, which is much higher than Malchut, is a source of creation here?
לֹא קָשֶׁה מִידֵי, דְּבֶאֱמֶת הַמַּלְאָכִים וְהַנְּשָׁמוֹת אֵינָן אֶלָּא מִטִּפָּה הַנִּמְשֶׁכֶת מֵחָכְמָה בִּינָה דַּעַת דִּנְשָׁמָה לִ"יסוֹד זְעֵיר אַנְפִּייונ
There is no contradiction, for in fact, both angels and souls are formed only from a drop of seed [soul of level] Nesham of the Sefirot of Hochma, Bin and Daat, descending to the Sefira Yesod of the Small Face and then accepted by the category of Nukva [“The Face” of the Small Face] ;
וּמִשָּׁם יָצְאוּ בִּבְחִינַת "לֵידָה"
and left from there according to a principle called “birth” [“lead”].
This is the transition of souls and angels from this hidden state to independent existence.
כִּי אַף אִם תִּמְצֵי לוֹמַר שֶׁנִּבְרְאוּ מֵהֶאָרַת הַכֵּלִים דְּנוּקְבָא דַּאֲצִילוּת,
And even if we assume that [angels and souls] are formed directly from the radiance of the vessels of the Wife [Small Face] of the world of Atzilut,
הֲרֵי הֵם הַיּוֹרְדִים וְנַעֲשִׂים נְשָׁמָה.
still, they descend into the lower worlds and become [independent] souls, a category of Nesham,
For the worlds of Bria Yetzirah Assiya.
אֲבָל עַצְמוּת חָכְמָה בִּינָה דַּעַת דִּנְשָׁמָה מִתְפַּשֵּׁט בְּשֶׁשׁ קְצָוֹות דְּזו"ן, וְשָׁם הֵם שִׁיתָא סִדְרֵי מִשְׁנָה וּגְמָרָא.
while the essence [of the soul of the level] of the Neshama of the Sefirot of Hochma, Binah and Daat is distributed in six Sefirot [“shesh ktsavot” - literally six ends] of the Small Face and his Wife, and it is at this stage that there are six sections of the Mishnah and Talmud.

יא כסלו
קונטרס אחרון
פרק ד '
והטעם משום דחב"ד דעשי 'דבחי' נשמה הוא מקור החיות דחב"ד דנפש רוח ותולדותיהן והתהוותן מאין ליש עם תולעשותיהן א ווהה אבל חב"ד דהלכות בטעמיהן שבמל 'דבריאה ויצי' ענין החכמה היא בתיקון פרצופי האצי 'שבהן תלוין כל טעמי המצות מ"ע בה' חסדים ומל"ת בה"ג ומשו"ה נמי כשירדו להתלבש בנבראים הן