Tanya, Part I; Likkutei Amarim 6:7

Sugya Map

The present passage from Tanya, Likkutei Amarim 6:7, delves into the intricate Kabbalistic structure of the sitra achara (the "other side") and its profound implications for human avodah. At its core, the sugya seeks to delineate the spiritual topography of impurity, drawing a precise parallel between the divine soul and its holy garments, and the animal soul with its "crowns of impurity" and "impure garments."

Issue

The central issue is the nature, origin, and hierarchical structure of the sitra achara, specifically the kelipot (husks/shells), and their relationship to the human psyche and actions. The text explains:

1. Parallelism of Souls: Just as the divine soul possesses ten sefirot and three holy garments (thought, speech, action), so too does the animal soul, derived from kelipat nogah, consist of ten "crowns of impurity" and three "impure garments."
2. Structure of the Animal Soul: These ten crowns comprise seven evil middot (character traits) and three intellectual faculties (chochmah, binah, da'at) that beget them, with a notable reversal of hierarchy in the animal soul where middot precede sechel.
3. Source of Vitality: The sitra achara does not receive its vitality directly from the "inner essence" of holiness but "from behind its back," through immense contractions (tzimtzumim) and descents, creating an illusion of separation.
4. Categorization of Kelipot: A crucial distinction is drawn between the "three kelipot which are altogether unclean and evil" and kelipat nogah, which is the source of the animal soul and mundane permitted matters.
5. Condition for Holiness: The indwelling of Shechinah (holiness) requires complete bitul (self-abnegation) to G-d.

Nafka Mina(s)

The practical ramifications (nafka mina) of this exposition are manifold, guiding both individual avodah and a broader worldview:

• Discernment in Avodah: Understanding the distinct nature of kelipot allows for proper discernment: some actions/thoughts (deriving from the three kelipot ha'teme'ot legamrei) must be utterly shunned, while others (from kelipat nogah) can and must be elevated through kavanah l'shem Shamayim. This is fundamental to the Chabad concept of birur (sifting/refinement).
• The Power of Kavanah: The identification of "impure garments" as thought, speech, and action not directed towards G-d underscores the critical role of kavanah in all aspects of life, transforming even mundane activities into spiritual service.
• Combatting Ego: The emphasis on bitul as a prerequisite for holiness provides a foundational principle for spiritual growth, identifying ego and self-centeredness as the stronghold of the sitra achara.
• Monism vs. Dualism: The explanation of sitra achara's vitality "from behind its back" resolves the apparent dualism of good and evil within a monistic understanding of divine creation, emphasizing that even evil ultimately serves a higher, albeit veiled, divine purpose.

Primary Sources

The text is rich with citations, drawing from a wide array of canonical Jewish literature:

• Tanakh: Kohelet 7:14¹ ("אחד לעומת זה עשה אלוקים"), Kohelet 1:14² ("הבל ורעות רוח"), Yechezkel 1:4³ (vision of the Chariot, describing the evil kelipot).
• Chazal: Avot 3:6⁴ and Sanhedrin 39a⁵ (on the Shechinah dwelling).
• Zohar: III:47b, III:41a, 70a, Beshalach II:59a⁶ (foundational Kabbalistic concepts of sitra achara and kelipot).
• Arizal (Etz Chaim, Sefer Hagilgulim): Portal 42 ch. 4, Portal 43, Portal 47 ch. 2, Portal 49 ch. 6, ch. 5, Sefer Hagilgulim ch. 20⁷ (detailed structural and energetic breakdown of the spiritual worlds and kelipot).

Text Snapshot

The passage opens with a foundational dictum:

“G–d has made one thing opposite the other.”⁸ This verse from Kohelet sets the stage for a systematic exposition of spiritual duality, asserting that just as holiness has its structure, so does its opposite. The text immediately applies this to the soul: Just as the divine soul consists of ten holy sefirot and is clothed in three holy garments,⁹ so does the soul which is derived from the sitra achara of the kelipat nogah, which is clothed in man’s blood, consist of ten “crowns of impurity.”¹⁰

Dikduk/Leshon Nuance

1. "אחד לעומת זה עשה אלוקים" (Kohelet 7:14): The Rebbe, R. Shneur Zalman, uses this verse not merely to state the existence of opposites, but to frame a precise structural parallel. The use of "אחד" (one) and "זה" (this) implies a direct, divinely orchestrated counterpoint, necessitating an equally detailed understanding of both sides.
2. "עשר ספירות דקדושה" vs. "עשר כתרי טומאה": The contrast between "ספירות" (divine emanations) and "כתרי טומאה" (crowns of impurity) is deliberate. While sefirot denote channels of divine light and perfection, "כתרי טומאה" implies a distorted, perverted hierarchy, a "crown" that signifies dominion but is inherently impure. The shift from "sefirot" to "keter" (crowns) for impurity might suggest a superficial or borrowed authority, lacking the intrinsic emanation of sefirot.
3. "שלש לבושי קדושה" vs. "שלש לבושי טומאה": The "garments" (thought, speech, action) are presented as neutral vessels that can be sanctified or defiled based on their content and direction. The term "לבושים" (garments) itself suggests an external clothing, implying that the impurity is not intrinsic to the faculties themselves but to their expression and orientation.
4. "רעות רוח" (Kohelet 1:14): The text reinterprets this phrase from Kohelet. While commonly translated as "striving after wind" or "vexation of spirit," Tanya, following the Zohar, renders it as a "ruination of the spirit" (note 8). This reinterpretation transforms an existential observation into a statement about spiritual degradation, emphasizing the destructive nature of actions, speech, and thoughts not directed towards G-d. It's not just futile, but actively damaging to the soul.
5. "לא מצד הקדושה אלא מצד אחוריה" (from "behind its back"): This crucial phrase encapsulates the radical Kabbalistic notion of how sitra achara receives its vitality. It signifies an indirect, highly contracted, and diminished flow of divine life-force, obscured to the point where it allows for the illusion of separate existence and rebellion. It's not a source of power outside G-d, but rather G-d's power perceived or manifested in a highly mediated and opaque fashion. This is key to maintaining monotheism while acknowledging the reality of evil.

The passage meticulously outlines the architecture of both purity and impurity, providing the intellectual framework for the Chassidic path of tikkun and birur.

Readings

The Tanya's exposition on the sitra achara and kelipot is deeply rooted in the foundational texts of Kabbalah, particularly the works of the Arizal. To appreciate the chiddush (novelty) and precision of the Tanya, it is illuminating to contrast and compare its framework with earlier Kabbalistic thought, notably that of Rabbi Moshe Cordovero (Ramak), and then to delve into the specific innovations of the Arizal, which the Tanya explicitly adopts and elaborates upon.

Rabbi Moshe Cordovero (Ramak): Kelipot as Necessary Vessels

The Ramak, in his magnum opus Pardes Rimonim¹¹ and Elima Rabati¹², provides a comprehensive, systematic account of Kabbalah preceding the Arizal. His understanding of kelipot is one of essential, albeit sometimes severe, components within the divine emanatory system. For the Ramak, the kelipot are not simply external forces of evil, but rather necessary structures that emerge from the gevurot (severities) and dinim (judgments) inherent in the sefirot themselves, particularly Gevurah and Malchut.

Chiddush of Ramak: Kelipot as Filters and Forms

The Ramak's chiddush lies in viewing the kelipot as the "shells" or "husks" that contain and filter the divine light as it descends through the worlds. They are the kli (vessel) that allows for form and limitation in creation. In Pardes Rimonim, Shaar ha'Kelal Yod Gimmel (Chapter 13 on Malchut), he explains that the kelipot are essentially the chitzoniyut (externality) or achorayim (backside) of the sefirot, especially Malchut, which is the ultimate vessel for all higher light. These kelipot create the distinctions and boundaries necessary for a physical world and for the existence of free will. They are not intrinsically evil in the sense of being separate from G-d's will, but rather represent a diminished, externalized manifestation of divine power.

For the Ramak, the purpose of kelipot is multi-faceted:

1. Limitation and Form: They provide the necessary boundaries and forms for creation, without which all would be undifferentiated Ein Sof.
2. Free Will: They create the possibility for choice between good and evil, as they represent the realm where divine light is veiled and can be misused.
3. Judgement and Punishment: They are the instruments through which divine judgment (din) is meted out.

The Ramak would likely interpret "אחד לעומת זה עשה אלוקים" (Kohelet 7:14) as referring to the necessary polarity within G-d's unified system, where gevurah (severity) acts as a counterpoint to chesed (kindness), and this polarity, when taken to its extreme, manifests as kelipot. They are part of the divine plan, providing the "vessels" for creation to exist in a structured, differentiated manner. The concept of sitra achara receiving vitality "from behind its back" could be understood within the Ramak's framework as the light of the sefirot being so heavily filtered and constricted by the kelipot that its divine source becomes almost entirely obscured, allowing for the illusion of independence. However, the Ramak generally does not emphasize the idea of birur (sifting) in the same way as the Arizal, nor does he draw as sharp a distinction between different grades of kelipot concerning their potential for rectification by human action.

The Arizal (Rabbi Yitzchak Luria): Shevirat HaKeilim and Birur

The Arizal's teachings, primarily transmitted through Rabbi Chaim Vital's Etz Chaim¹³ and Sefer Hagilgulim, represent a revolutionary paradigm shift in Kabbalah. The Tanya's text is saturated with Arizalic concepts, directly citing Etz Chaim multiple times.

Chiddush of Arizal: The Origin of Kelipot from Shevirat HaKeilim and Achorayim

The Arizal's most profound chiddush relevant here is the doctrine of Shevirat HaKeilim (the shattering of the vessels) and the subsequent birur of sparks. According to the Arizal, in the initial stage of creation, the "World of Nekudim" (Points) suffered a catastrophic shattering when the immense divine light poured into vessels that were too weak to contain it. The vessels shattered, and sparks of holiness (nitzotzot) fell and became entrapped within the fragments of the vessels, which coalesced to form the kelipot.

Furthermore, the Arizal explains that kelipot derive their vitality from the achorayim (backside) or chitzoniyut (externality) of the sefirot. When the sefirot emanate, their panim (face) directs light upwards, while their achorayim direct it downwards. The kelipot draw sustenance from these achorayim because they are less refined, more prone to din (judgment), and represent the diminished aspect of divine emanation. This explains the Tanya's phrase, "from behind its back" (Tanya 6:7). It means the vitality is not from the pnimiyut (inner essence) or direct, conscious flow of holiness, but from its most external, obscured manifestation, allowing for the existence of things seemingly separate from G-d.

The Arizal further refines the concept of kelipot by categorizing them into two main types, a distinction explicitly adopted by the Tanya:

1. "שלוש קליפות הטמאות לגמרי" (Three Wholly Unclean Kelipot): These are the three utterly impure kelipot which contain no good whatsoever that can be rectified by human effort in this world. They are the root of all absolute evil, issurim (prohibitions), and the souls of the nations of the world (who do not connect to G-d through Torah and Mitzvot in the same way as Jews). The Tanya identifies them with the "whirlwind" and "great cloud" from Ezekiel's vision¹⁴. Their sparks are so deeply enmeshed in evil that their tikkun is reserved for the Messianic era.
2. "קליפת נוגה" (Kelipat Nogah - the Luminous Husk): This kelipah is unique because it is not entirely evil. Nogah means "shining" or "luminous," indicating that it contains a mixture of good and evil. It is the source of all permitted physical objects and actions (muttarim) in this world, and also the animal soul of the Jew. The sparks within kelipat nogah can be elevated and refined by human avodah through using physical things for holy purposes (e.g., eating kosher food to gain strength for Mitzvot, earning money to give tzedakah).

The Tanya's detailed description of the animal soul's "ten crowns of impurity" (seven evil middot and three intellectual faculties) and its "impure garments" (thought, speech, action) is a direct application of the Arizal's framework to the inner life of an individual. The animal soul, rooted in kelipat nogah, is the battleground for birur. When one engages in thought, speech, or action not directed towards G-d and His will, these become "impure garments," clothing the kelipot and strengthening the sitra achara. Conversely, when these faculties are used l'shem Shamayim, the sparks within kelipat nogah are elevated, contributing to the tikkun of the world.

The explicit citations of Etz Chaim, such as Portal 42 ch. 4 for "mundane affairs are severe and evil," and Portal 49 ch. 6 for the derivation of prohibited foods and actions from the three wholly evil kelipot, demonstrate the Tanya's direct reliance on the Arizal's schema. The Arizal provides the intricate blueprint for understanding why this world is called the "world of kelipot and sitra achara," and how human actions contribute to its rectification or further defilement. The Ramak provided the philosophical groundwork for kelipot as part of creation, but the Arizal introduced the dynamic, historical dimension of shevirah and birur, making the tikkun of the kelipot the central task of human existence, a concept powerfully articulated in the Tanya.

Friction

The passage presents a profound philosophical tension that lies at the heart of Kabbalistic thought: reconciling the apparent dualism of good and evil, holiness and impurity, with the fundamental monistic premise of Judaism, that G-d is One and there is nothing outside of Him.

The Strongest Kushya

The text states:

"However, that which does not surrender itself to G–d, but is a separate thing by itself, does not receive its vitality from the holiness of the Holy One, blessed is He, that is, from the very inner essence and substance of the holiness itself, but from 'behind its back,' as it were, descending degree by degree, through myriads of degrees with the lowering of the worlds, by way of cause and effect and innumerable contractions, until the light and life is so diminished through repeated diminutions that it can be compressed and incorporated, in a state of exile as it were, within that separated thing, giving it vitality and existence ex nihilo, so that it does not revert to nothingness and nonexistence as it was before it was created."¹⁵ Immediately following this, note 13 clarifies: "Evil is thus conceived as a creation ex nihilo, like everything else, except that it was not created for its own sake; hence it is merely tolerated. The monistic aspect of creation, despite the apparent dualism in the world, is thus emphasized, particularly in ch. 24, below."

The kushya arises from the juxtaposition of these statements. How can something be "a separate thing by itself" and "not surrender itself to G-d" if it is fundamentally "a creation ex nihilo" of the Ein Sof, and if the "monistic aspect of creation... is thus emphasized"? If all existence ultimately stems from the singular, infinite G-d, how can any entity truly be "separate" or possess an independent will that resists G-d's purpose? The phrase "does not receive its vitality from the holiness of the Holy One... but from 'behind its back'" implies a distinction, an otherness, that seems to challenge the absolute unity and all-encompassing nature of G-d. If G-d is Ein Sof, without end or limit, then where is this "other side" situated, and how does it maintain an identity distinct from its Creator, even to the point of "not surrendering itself"? This appears to present a contradiction: an entity that is simultaneously a product of G-d's singular creative act and yet functionally independent or resistant to Him.

The Best Terutz (or two)

The resolution of this tension lies in a sophisticated understanding of tzimtzum (contraction), histalshelut (descent through cause and effect), and the distinction between ontological unity and functional separation.

Terutz 1: Functional Separation within Ontological Unity

The sitra achara is "a separate thing by itself" not in an ontological sense (i.e., it exists independently of G-d's will or power), but in a functional sense. Its "separation" and "not surrendering itself" are conditions necessary for the creation of a world where free will can operate and divine purpose can be achieved through human avodah.

The vitality it receives "from behind its back" is still divine vitality. It is not an alternative source of life. However, this vitality undergoes "innumerable contractions" and "repeated diminutions"¹⁶ as it descends through the spiritual worlds. These tzimtzumim are not literal withdrawals of G-d's presence but rather concealments and self-limitations of His infinite light. The effect of these contractions is to create a perception of independent existence, a "reality" that appears distinct from its divine source. Without this illusion of separation, there could be no genuine choice, no struggle, and therefore no merit in choosing good over evil. If G-d's presence were openly manifest in everything, all would be nullified in His light (bitul b'metziut), like a candle flame against the sun.

Thus, the sitra achara's "separation" is a divine construct, a necessary veil. It is "tolerated" by G-d (note 13) precisely because it serves a higher purpose within the grand scheme of creation: to provide a context for human beings to exert their free will, elevate the sparks of holiness, and ultimately reveal G-d's unity even within the lowest realms. The very act of "not surrendering itself" is facilitated by G-d's contracted light, allowing for an apparent autonomy that is, in truth, deeply intertwined with and sustained by His will.

Terutz 2: The Purpose of Creation and the Potential for Bitul

The concept of "not surrendering itself" is also critical for understanding the nature of bitul (self-abnegation) as the prerequisite for drawing down holiness. The text states:

"For the holy side is nothing but the indwelling and extension of the holiness of the Holy One, blessed is He, and He dwells only on such a thing that abnegates itself completely to Him, either actually, as in the case of the angels above, or potentially, as in the case of every Jew down below, having the capacity to abnegate himself completely to the Holy One, blessed is He, through martyrdom for the sanctification of G–d."¹⁷ And conversely: "However, that which does not surrender itself to G–d, but is a separate thing by itself, does not receive its vitality from the holiness of the Holy One, blessed is He, that is, from the very inner essence and substance of the holiness itself, but from 'behind its back,' as it were."¹⁸

This highlights that the "separation" of the sitra achara is not an accidental byproduct but a deliberate divine design to enable the choice of bitul. The sitra achara functions as an entity that resists bitul, thereby allowing the human soul (which can achieve bitul) to differentiate itself and actively choose holiness. Its existence creates the spiritual "gravity" against which the soul must strive, thereby actualizing its potential for bitul and revealing G-d's presence in a way that angels, who are inherently b'telin (nullified), cannot.

Therefore, the "separate thing" is separate functionally from the perspective of human avodah and the struggle for bitul, but it is never ontologically separate from the Ein Sof. Its very existence and apparent resistance are maintained by divine vitality, albeit in a deeply veiled and contracted form, serving the ultimate purpose of revealing G-d's absolute unity through the elevation and rectification of creation. The monistic aspect remains paramount; the dualism is a feature of our perception and the arena of our service, not of ultimate reality.

Intertext

The Tanya's text masterfully weaves together various strands of Jewish thought, reinterpreting and synthesizing them within its unique Chassidic-Kabbalistic framework. Two prominent examples of this intertextual engagement are its treatment of a verse from Kohelet and its reliance on rabbinic statements regarding the Shechinah.

Kohelet 7:14 – "אחד לעומת זה עשה אלוקים" (G–d has made one thing opposite the other)

This opening verse is not merely an epigraph but a foundational principle upon which the entire chapter is built. Kohelet, generally understood as a book of philosophical inquiry into the meaning and futility of life, here provides a prooftext for the ordered duality of existence. In its original context, the verse appears amidst reflections on life's unpredictable nature, suggesting a balance and divine orchestration even in apparent contradictions ("In the day of prosperity be joyful, but in the day of adversity consider; G–d has made one thing opposite the other, to the end that man should not find out anything that shall be after him"¹⁹).

The Tanya, however, lifts this verse from its existential context and re-deploys it as a precise metaphysical statement. It posits that the "opposite" is not merely an abstract philosophical counterpoint but a detailed, structured spiritual entity – the sitra achara. Just as the divine soul has "ten holy sefirot and... three holy garments," its opposite, the animal soul from kelipat nogah, has "ten 'crowns of impurity' and... three 'impure garments'."²⁰ This reinterpretation elevates Kohelet's observation from a general truism about life's vicissitudes to a specific blueprint for understanding the soul's inner workings and the cosmic balance of holiness and impurity. It demonstrates how Chassidic thought utilizes classical texts to articulate its own intricate Kabbalistic models, seeing profound mystical truths embedded within seemingly simple scriptural statements.

Chazal – Shechinah Resting on Torah Learners and Minyanim

The Tanya reinforces the condition for drawing down holiness by citing two well-known statements from Chazal:

1. "Even when a single individual sits and engages in the Torah the Shechinah rests on him" (Avot 3:6).²¹
2. "On every gathering of ten [Jews] the Shechinah rests" (Sanhedrin 39a).²²

In their original contexts, these statements emphasize the sanctity of Torah study and communal prayer. The Mishnah in Avot, for example, lists several contexts where the Shechinah is present, highlighting the inherent holiness of Torah. The Gemara in Sanhedrin likewise speaks to the spiritual potency of a minyan.

The Tanya, however, extracts a deeper, more fundamental principle from these sources: the prerequisite of bitul (self-abnegation) for the indwelling of the Shechinah. It interprets these statements to illustrate that:

"For the holy side is nothing but the indwelling and extension of the holiness of the Holy One, blessed is He, and He dwells only on such a thing that abnegates itself completely to Him, either actually, as in the case of the angels above, or potentially, as in the case of every Jew down below..."²³

The individual engaged in Torah study, or the ten individuals forming a minyan, are understood to be in a state of bitul. When one immerses oneself in Torah, one transcends one's ego and personal agenda, aligning entirely with G-d's wisdom. Similarly, a minyan represents a collective bitul of individual identities to form a unified vessel for the divine presence. The Tanya uses these Aggadic statements to substantiate its core teaching that the sitra achara gains its "separate" existence by not surrendering to G-d, while holiness is drawn down precisely through complete submission and self-nullification. This demonstrates the Tanya's method of interpreting classic rabbinic texts not just for their plain meaning, but for their underlying mystical and psychological principles, thereby integrating nigleh (revealed Torah) with nistar (hidden Torah).

Psak/Practice

While Tanya 6:7 is a foundational text in Chabad Chassidut, delving into the esoteric structures of the spiritual worlds, its implications for practical halacha are indirect. Its profound impact lies in shaping hashkafa (worldview) and avodah (spiritual service), providing the meta-psak heuristics for understanding the spiritual significance and proper conduct in every facet of life.

Meta-Psak Heuristics

The sugya establishes the critical distinction between the three wholly evil kelipot and kelipat nogah. This informs a crucial heuristic:

1. Absolute Prohibition (Issur): Things derived from the three wholly evil kelipot are inherently and absolutely forbidden (issur gamur). This includes actions like the 365 prohibitions (negative commandments), forbidden foods (treif, orlah, kilayim), and any thought, speech, or action that is intrinsically evil (e.g., idolatry, murder, slander). These must be entirely shunned, as they contain no accessible good to be elevated. The psak here is clear: distance completely.
2. Potential for Elevation (Muttar): Things derived from kelipat nogah are permitted (muttar), but their spiritual status is ambivalent. They contain a mixture of good and evil, and their sparks of holiness can be elevated through human avodah. This applies to all mundane, permitted activities: eating, drinking, sleeping, engaging in business, and even seemingly secular studies. The psak here is nuanced: permissible, but with a strong imperative for kavanah l'shem Shamayim.

Practical Implications for Avodah

1. Kavanah as Transformation: The understanding that "all utterances and thoughts which are not directed toward G–d and His will and service" constitute "impure garments"²⁴ transforms the concept of kavanah from a mere enhancement of mitzvot to an essential component of all permitted activities. Eating becomes a holy act when done to gain strength for G-d's service; work becomes divine when its purpose is to support Torah and tzedakah. This is the birur of kelipat nogah – sifting the holy sparks from the mundane. Without kavanah, even permitted actions remain tethered to the sitra achara.
2. The Centrality of Bitul: The teaching that "He dwells only on such a thing that abnegates itself completely to Him"²⁵ underscores bitul as the fundamental stance of a Jew. This translates into a constant effort to transcend ego, self-centeredness, and personal desires, aligning one's will with the divine will. In halacha, this informs the spirit with which mitzvot are performed, emphasizing humility and submission to G-d's commandments, rather than performing them for personal gain or self-aggrandizement. It provides the spiritual underpinning for accepting Ohl Malchut Shamayim (the Yoke of Heaven's Kingdom).
3. Spiritual Vigilance: The detailed mapping of the animal soul's "ten crowns of impurity" (seven evil middot and three intellectual faculties) provides a framework for self-analysis and spiritual introspection. One is encouraged to identify and rectify these negative traits, recognizing them as manifestations of the sitra achara within. This fuels the Chassidic emphasis on refining character traits (tikkun ha'middot) as a prerequisite for spiritual ascent.
4. Understanding Struggle: The text provides a framework for understanding the spiritual struggle inherent in Jewish life. The presence of the sitra achara and kelipot explains the allure of temptation and the difficulty of maintaining spiritual focus in a material world. This understanding, however, is not passive; it empowers the individual to actively engage in the battle, knowing that even in the lowest realms, divine vitality exists, waiting to be elevated.

In essence, Tanya 6:7 provides the spiritual user's manual for navigating the material world, transforming the abstract concepts of Kabbalah into actionable principles for a life of purpose, holiness, and constant connection to the Divine.

Takeaway

Tanya 6:7 meticulously charts the anatomy of the sitra achara, revealing the origins and precise structures of spiritual impurity to guide human avodah. It teaches that holiness thrives on bitul, while the illusion of separate existence, sustained by contracted divine vitality, provides the arena for elevating the mundane and refining the soul.

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¹ Kohelet 7:14. ² Kohelet 1:14. ³ Yechezkel 1:4. ⁴ Avot 3:6. ⁵ Sanhedrin 39a. ⁶ Zohar III:47b; Zohar III:41a; 70a; Zohar Beshalach II:59a. ⁷ Etz Chaim Portal 42 ch. 4; Etz Chaim Portal 43; Etz Chaim Portal 47 ch. 2; Sefer Hagilgulim ch. 20; Etz Chaim Portal 49 ch. 6; Etz Chaim Portal 49 ch. 5. ⁸ Tanya, Likkutei Amarim 6:7. ⁹ Tanya, Likkutei Amarim 6:7, note 2. ¹⁰ Tanya, Likkutei Amarim 6:7. ¹¹ Rabbi Moshe Cordovero, Pardes Rimonim, generally. See Shaar ha'Kelal Yod Gimmel (Chapter 13). ¹² Rabbi Moshe Cordovero, Elima Rabati, generally. ¹³ Rabbi Chaim Vital, Etz Chaim, generally. ¹⁴ Tanya, Likkutei Amarim 6:7, referencing Yechezkel 1:4. ¹⁵ Tanya, Likkutei Amarim 6:7. ¹⁶ Tanya, Likkutei Amarim 6:7. ¹⁷ Tanya, Likkutei Amarim 6:7. ¹⁸ Tanya, Likkutei Amarim 6:7. ¹⁹ Kohelet 7:14. ²⁰ Tanya, Likkutei Amarim 6:7. ²¹ Tanya, Likkutei Amarim 6:7, citing Avot 3:6. ²² Tanya, Likkutei Amarim 6:7, citing Sanhedrin 39a. ²³ Tanya, Likkutei Amarim 6:7. ²⁴ Tanya, Likkutei Amarim 6:7. ²⁵ Tanya, Likkutei Amarim 6:7.