Nefesh HaTzimtzum, Volume 1: Rabbi Chaim Volozhin’s Nefesh HaChaim with Translation and Commentary

By Avinoam Fraenkel

Nefesh HaTzimtzum provides the single most comprehensive and accessible presentation of the teachings and worldview of the Vilna Gaon's primary student, Rabbi Chaim Volozhin. It is focused on Rabbi Chaim's magnum opus, Nefesh HaChaim, a work that has lain in almost total obscurity for nearly two centuries due to its deep Kabbalistic subject matter. Nefesh HaTzimtzum opens up the real depth of the ideas presented in Nefesh HaChaim together with all of Rabbi Chaim's related writings, making them accessible to the public for the first time in any language. In addition to the complete English translation of Nefesh HaChaim, Nefesh HaTzimtzum includes the full Hebrew text of Nefesh HaChaim and many other writings by Rabbi Chaim (with correspondingly hyperlinked English and Hebrew texts), along with in-depth explanations, an informative historical overview, an easily consumable innovative presentation layout and a full index.

After centuries of confusion, extensive clarification is provided of the central Kabbalistic concept of Tzimtzum, or the secret of how an infinite God occupies a finite world. Most importantly, it unequivocally demonstrates that the key Kabbalists, including the Vilna Gaon, Rabbi Chaim Volozhin and the Baal HaTanya, all unanimously agreed on the underlying principles of the concept of Tzimtzum and that contrary to widespread historical misunderstanding, there was no fundamental dispute about the philosophical principles of Judaism between the Hasidim and the Mitnagdim. Based on this Nefesh HaTzimtzum shows that both Nefesh HaChaim and Sefer HaTanya present the same methodology for serving God which is rooted in their identical understanding of the concept of Tzimtzum.

Nefesh HaTzimtzum is published in two volumes which are sold separately.

This volume contains the complete Hebrew text of Nefesh HaChaim which is brought to life by an illuminating translation and incisive commentary. It additionally provides extensive translated source material necessary to properly understand the basic text. The text is further complemented by an informative introduction which includes a historical overview.

• Language: English
• Publisher: Independent Publishers Group
• Release date: Nov 23, 2020
• ISBN: 9789655243628

Book preview

NefeshHatzimtzumVolumeOne9789655241655_(2).jpg

נפש הצמצום

Nefesh

HaTzimtzum

by

Avinoam Fraenkel

Volume 1

Rabbi Chaim Volozhin’s

Nefesh HaChaim

with Translation and Commentary

Urim Publications

Jerusalem • New York

Nefesh HaTzimtzum, Vol. 1: Rabbi Chaim Volozhin’s Nefesh HaChaim

with Translation and Commentary

by Avinoam Fraenkel

Copyright © 2020, 2015 Avinoam Fraenkel

This e-book contains some words in Hebrew which may not display correctly on all e-reader devices.

All rights reserved.

No part of this book may be used

or reproduced in any manner whatso-

ever without written permission from

the copyright owner, except in the case

of brief quotations embodied

in reviews and articles.

First Edition

Hardcover ISBN 978-965-524-165-5

E-book ISBN 978-965-524-362-8

Cover design by the Virtual Paintbrush

ePub creation by Ariel Walden

Urim Publications, P.O. Box 52287

Jerusalem 9152102 Israel

www.UrimPublications.com

The Library of Congress has catalogued the printed edition as follows:

Volozhiner, Hayyim ben Isaac, 1749-1821, author.

Nefesh HaTzimtzum: Rabbi Chaim Volozhin’s Nefesh Hachaim / with

translation and commentary by Avinoam Fraenkel.

pages cm

Hebrew text with English translation.

isbn 978-965-524-165-5 (hardback)

1. Jewish ethics. 2. Judaism—Essence, genius, nature. I. Fraenkel,

Avinoam, translator, writer of added commentary. II. Volozhiner, Hayyim

ben Isaac, 1749–1821. Nefesh ha-hayim. Selections. III. Volozhiner, Hayyim

ben Isaac, 1749–1821. Nefesh ha-hayim. Selections. English. IV. Title.

BJ1287.H33N3213 2015

296.3—dc23 2014050128

APPROBATIONS

Letters of approbation are listed and printed

in order of receipt date.

1. Rabbi Moshe Schatz

Kabbalist and Author

2. Rabbi Yitzchok Meir Morgenstern

Rosh Yeshiva of Toras Chochom, Jerusalem

3. Rabbi Dovid Cohen

Congregation Gvul Yaabetz, Brooklyn, New York

4. Rabbi Avrohom Chaim Feuer

Rosh Yeshiva of Mesoras Mordechai, Ramat Bet Shemesh

5. Rabbi Lord Jonathan Sacks

Former Chief Rabbi, the United Hebrew Congregations

of the Commonwealth

6. Rabbi Hershel Schachter

Rosh Yeshiva of Rabbi Isaac Elchanan Theological Seminary,

Yeshiva University

7. Rabbi Yitzchok Menachem Weinberg

The Tolner Rebbe of Jerusalem

8. Professor Jonathan Garb

Professor of Jewish Thought, Hebrew University, Jerusalem

Approbation: Rabbi Moshe Schatz

Rabbi Moshe Schatz

17a Givat Shaul St.

Jerusalem, 9547762 Israel

Tel. [phone]

Fax [phone]

Author: Sparks of the Hidden Light

בס"ד

Dec. 26, 2013 כג טבת תשעד

Nefesh HaTzimtzum is a monumental and awe-inspiring work which for the first time in any language brings together and truly explains the teachings and the worldview of Rabbi Chaim Volozhin זצללה״ה in his Nefesh HaChaim and all of his related writings. The challenging style and level of difficulty of R. Chaim’s writings has until now made them inaccessible to all except for the most seasoned scholar. However, Nefesh HaTzimtzum has overcome all of these challenges by making R. Chaim’s teachings truly accessible to English speakers especially with its innovative presentation format. The work is extensive and great effort has been expended to provide the background source material for many of R. Chaim’s source references so that the reader can gain a real in-depth understanding of all of R. Chaim’s messages. A work of this significance must also be published in Hebrew and hopefully, God willing, that will happen in due course.

I would like to note that the Hebrew text in this edition has been compared with all the editions available and any apparent typos and mistakes have been corrected. Of course it goes without saying that where it is evident that R. Chaim quoted a source version that could not be corroborated, it has been left unchanged. Therefore, the Hebrew text is probably the most accurate and authoritative version ever printed.

On seeing the huge manuscript that Avinoam Fraenkel שליט״א brought me over a year and a half ago, I did not know how I would fit its review into my schedule. However, Hashgacha Elyona, Divine Providence, had it that I must get involved. I taught him fundamental concepts of the Arizal’s Etz Chaim (Tree of Life of Rabbi Isaac Luria, known as Arizal) and Leshem Shevo VeAchlama of Rabbi Shlomo Elyashiv (who wrote an extensive commentary on Etz Chaim) which became the basis of the section, Tzimtzum – the Key to Nefesh HaChaim in Volume 2.

My lengthy discussions and learning sessions with Avinoam about the process of Tzimtzum, etc., enabled me to see his ability to develop throughout this whole period. I observed how he grew from his previous understanding of the Tzimtzum process and debate which was based on centuries of total confusion by many of our great Rabbis. He wrote and rewrote the section on Tzimtzum several times over a period of more than a year. Towards the end of these learning sessions together new insight was gained about this topic which prompted Avinoam to rewrite it again one final time. It now proves eloquently and beautifully that in essence, once you understand the Arizal properly, the understanding of Tzimtzum is unequivocally the same from the points of view of the Vilna Gaon, the Baal Tanya, the Nefesh HaChaim, and the Leshem, and their understanding is entirely drawn directly from the Arizal! What caused the confusion with the Tzimtzum debate until today is the concept of the Exile of the Torah and Avinoam amazingly dispels the confusion by explaining the historical factors and providing scholarly proof!

If this clarity alone comes through to the reader from the section on Tzimtzum, then I am happy to say that I achieved my objective in helping to mold the structure and significantly contributing to the content of this part of the book and also in having contributed to other parts of it. As Avinoam points out, this understanding of the Tzimtzum process is the key to understanding the whole of Nefesh HaChaim, how to serve God and our relationship with Him when fulfilling the Mitzvot and learning Torah. These same fundamentals are in Tanya and other Chassidic works, as Avinoam writes, therefore there’s no Machloket, dispute, between the Nefesh HaChaim and Chassidut as one will see when delving into the depth of the matter.

It is important to note that the Nefesh HaChaim is one of the essential gateways to the Zohar and the Kabbalah of the Arizal. It is an excellent place for a beginner to start, but there is no shortcut to directly learning the works of the Arizal.

May Nefesh HaTzimtzum be instrumental in bringing all who will read it seriously, with an open heart and mind, to the conclusion that it is long overdue for true Shalom and to realizing that all the different aspects of Klal Yisrael branch out from the same ultimate unity. Therefore, in the end, we are all in essence a unified whole (known as Knesset Yisrael) which reflects God’s Unity. May Klal Yisrael attain this consciousness speedily in our time that we will merit the full redemption with compassion.

I sign with Honor of Torah,

Approbation: Rabbi Yitzchok Meir Morgenstern

Translation of Rabbi Morgenstern’s Approbation

The nature of the book, Nefesh HaChaim, by the saintly, pious, holy Kabbalist, Rabbi Chaim of Volozhin, the leading disciple of the great master, the Vilna Gaon, is already widely known. What need is there for anyone to testify about the existence of the sun at noon! Now, R. Avinoam Fraenkel has poured water [i.e., studied with a master, see below] to provide an elucidation of this holy book with an English translation and with the addition of extensive source material, called Nefesh HaTzimtzum. He includes a precision-checked Hebrew version of Nefesh HaChaim upon which his translation is based. He has also proven, at length, from the words of our master, the Nefesh HaChaim, and from the words of the Leshem Shevo VeAchlama, that everyone agrees that the concept of Tzimtzum is not to be understood literally, that the Rabbis did not argue over the principles of our faith, God forbid, and that all their opinions are the words of the Living God. This is as brought in the book Chayei Nefesh of Rabbi Gedalia Kenig: For I have received a tradition from the house of my father and master as well as from the house of my teacher (Rabbi Avraham Sternhartz) that the substance of the dispute [between the Chassidim and Mitnagdim] was not based on the principles of faith. These principles of faith are beyond dispute, God forbid, and all of Israel entirely agree on the same principles of faith about God’s Unity and His Divine Providence. It is known that Rabbi Avraham Sternhartz was the [great-]grandson of Rabbi Natan of Breslov and [the grandson] of Rabbi Nachman of Tcherin and all of his holy ways and received traditions came from them. Therefore, it can be logically concluded that this tradition was handed down directly from our holy master [Rabbi Nachman] of Breslov. Refer to how the holy book Likutei Moharan relates to the concept of Daat of peace which is the Daat on the level of the Holy of Holies. Refer there and to the connected details which are dealt with at length in Likutei Halachot. It is therefore superfluous to provide lengthy explanations about the objective of these holy studies, as they have great purpose in serving God. However, there is much to elaborate about the substance of the concept, matters which stand at the highest point of the Universe and reach until the Heavens, but this is not the occasion to do so. A small part of this has been set out, with God’s help, in my book Yam HaChochma, but this is not the place to elaborate.

In all honesty, for many reasons, it is very far from me to provide approbations for books with English translations. However, on this occasion I have made an exception out of the honor of a great person, the wondrous genius, exalted Kabbalist, my master and teacher Rabbi Moshe Schatz, who the aforementioned author merited to pour water on his hands [i.e., to become his student] and to receive an acquisition from his mouth as [Rabbi Schatz] testifies about him in his approbation. It is [Rabbi Schatz] who entered [the author] into the depths of the secrets of the Kabbalah and the secret of Tzim­tzum, and [Rabbi Schatz] has been very involved with this work. Therefore, there is no need to do more than to endorse and support his ability in Torah, that he should merit many further years of study and teaching, to disseminate his wellsprings, to raise the profile of Torah and glorify it. His portion should be among those who give merit to the public until the world is filled with God’s knowledge covering it like water covers the sea. Amen and so it should be God’s Will.

With faithful blessing,

Yitzchok Meir Morgenstern

Approbation: Rabbi Dovid Cohen

Rabbi Dovid Cohen

Congregation Gvul Yaabetz

Brooklyn, New York

Approbation: Rabbi Avrohom Chaim Feuer

Rabbi Avrohom Chaim Feuer

Shaarei Chesed, Yerushalayim

24 Tamuz 5774בס"ד

While he was a young American bachur learning in Lithuania, the Telshe Rosh Hayeshiva, Rav Mordechai ­Gifter, developed a very close relationship with the "illui of Lita," Rav Mordechai ­Pogromanski, who literally knew kol haTorah kulla both the nigleh and the nistar. Rav Gifter, who was my Rebbe and my father-in-law, enjoyed relating the following story to me:

"Once, I visited Rav Mordechai in his private apartment and he was studying nistar. He asked me to take a seat while he spent the next four hours explaining the complex opinions of the Vilna Gaon, the Baal HaTanya and the Baal HaLeshem on the subjects of Tzimtzum and Les assar ponui minei. At first, I protested that I was merely a young bachur who knew absolutely nothing about Kabbala so it was a waste of time to speak to me of such secrets and mysteries. But ‘Reb Muttel,’ as he was fondly called, would not relent. For four hours he kept me spellbound, and his power of explanation was so crystal clear that I understood every word he said, despite my total ignorance of these esoteric matters. The minute this impromptu shiur came to an end I promptly forgot every word he said. I could never repeat his discourse. But it didn’t matter, because my mind had been stretched forever. During this one dramatic encounter, my mind had expanded to catch a glimpse of infinity and eternity. I would never be the same person I was before." With this personal recollection Rav Gifter taught me that it is worthwhile dabbling in things that are presently beyond our comprehension, because these cosmic concepts open our minds to the vast, unlimited expanses of Torah wisdom which we will pursue in the future.

Almost a half-century ago, as a young bachur in Telshe Yeshiva, I myself was introduced to the wonders of this deep masterpiece, Nefesh Hachaim, by Rabbeinu Chaim of Volozhin. Since then I have studied and taught this amazing sefer numerous times, yet I have never lost my youthful fascination for each and every word of this classic. Every line and every thought in this timeless work fill me with fresh excitement and awe because I feel as if Rav Chaim himself is taking me by the hand and standing me at the foot of Har Sinai where I am receiving the fundamentals of Torah and Emunah from the source, Me’pi Hagevura. The concepts of Tzimtzum and Les assar ponui minei are major themes of this work, Nefesh Hachaim.

Therefore, when Rav Avinoam Fraenkel requested that I review this monumental work on the Nefesh Hachaim containing both his lucid translation and thorough analysis of this classic, I was happy to do so. I was not able to make an exhaustive investigation but I did carefully study many sections and was delighted with what I saw. I must admit that I do not understand all of the deep Kabbalistic concepts included in this work but I rely on R’ Avinoam’s painstaking research, sharp intellect and uncompromising integrity to rest assured that all ideas expressed herein are al pi Daas Torah.

I wish R’ Avinoam great Siyata D’shmaya in publishing this magnum opus, Nefesh HaTzimtzum, so that the sacred teachings of the Nefesh Hachaim will be accessible to a wider audience. The holy Zohar teaches that the widespread study of Toras Hanistar will hasten the arrival of Moshiach Tzidkeinu. May this sefer be among those which will help us realize the fulfillment of this dream, kein yehi ratzon!!

Approbation: Rabbi Lord Jonathan Sacks

Approbation: Rabbi Tzvi (Hershel) Schachter

I have reviewed a significant part of the book of the dear Avrech, R. Avinoam Fraenkel. I very much enjoyed his style of writing, the revealing of the intention of the Gaon, Rabbi Chaim [Volozhin] in his book, Nefesh HaChaim, as well as the listing of all the sources for every expression and reference in that holy book. I am certain that the publication of this book will cause the "lips of that Gaon and Tzaddik to move in the grave" [Sanhedrin 90b], as the Avrech mentioned above will expand its boundaries with students [Berachot 16b], since many will now begin to properly study this holy book.

Tzvi (Hershel) Schachter

Approbation: Rabbi Yitzchak Menachem Weinberg

Translation of Rabbi Weinberg’s Approbation

To the Rabbi who is involved with the depths of the concepts of how the Creator conducts Himself, R. Avinoam Fraenkel, peace and ­blessing.

It is a wonderful privilege to be involved with the book Nefesh HaChaim. Not everyone merits to be involved with such exalted concepts, and in particular with the comparison between [Rabbi Chaim Volozhin’s] holy words and [those of] the illustrious leaders of his generation, who followed the worldview of the Baal Shem Tov and his students, headed by the Alter Rebbe, the Baal HaTanya, of righteous and holy blessed memory. Many were severely confused about the nature of the schism [between the Chassidim and Mitnagdim] such that they considered that there were fundamental differences in outlook. However, it is already well-known that all their opinions are words of the living God, and that, on the contrary, They all are hinged on a single principle [Kohelet 1:6; 3:20]. You are fortunate that you have merited to delve into the depths of the matter and to demonstrate how they can all be reconciled with each other and that through them and through you, the Supernal One will be praised [Sotah 40a]. Therefore, I bestow my blessing, the blessing of an ordinary person, that your book should increase awareness at this time [the year] 5775, [forming the initial letters of] May this year be one that creates awareness, and that you should see this and rejoice.

The one who writes and signs with tremendous admiration,

Yitzchak Menachem Weinberg

grandson of the Tolner Rebbe

Approbation: Professor Jonathan Garb

Nefesh HaTzimtzum by Avinoam Fraenkel,

It is my great pleasure to recommend that all interested in Kabbalah and Jewish spirituality in general obtain a copy of R. Fraenkel’s book. It is a blessing that in recent decades many works of Kabbalah are available in stores and in databases, yet this is all the more reason to stress the repeated and thorough study of deep classics such as R. Hayyim of Volozhin’s Nefesh ha-Hayyim and R. Shneur Zalman of Liadi’s Tanya. If one studies – to cite one example – the main works of the renowned R. Joseph B. Soloveitchik, one sees clearly that these were the central modern books that inspired him. R. Fraenkel has now provided us with an incredible learning tool for the study of Nefesh Ha-­Hayyim and also for the study of the central topic of the Tzimtzum – that he persuasively argues is the central theme organizing the unique structure of the book (which is not apparent to superficial readers). Through doing so, the author has also provided us with crucial keys for understanding Tanya and other writings of the Alter Rebbe.

There are many layers and levels in the wonderful contribution of this book:

Firstly, the Hebrew reader has an excellent layout for Nefesh Ha-Hayyim and a compilation of all of the non-Halakhic works of R. Hayyim, together with a selection of all the key texts necessary for learning the sugya of the Tzimtzum in general. The English reader also has an excellent translation of all of these texts, many of which were not previously accessible in this language. However, this section also provides anyone with basic English another wonderful tool: very extensive annotation with referencing and cross-referencing. However, the pinnacle of the book is the clear and profound section that analyzes and discusses the topic of Tzimtzum in a highly innovative, truth-seeking and meticulous manner. One should add that this discussion is based on intensive dialogue with one of the great theoreticians of this generation, R. Moshe Schatz.

There are many hiddushim contained here and I will only enumerate a few of them:

As academic scholarship is also beginning to realize, the difference between Nefesh Ha-Hayyim and Tanya is far smaller than previously imagined, as indeed is the difference between the protagonists in the earlier debate on Tzimtzum (between R. Yosef Irgas and R. Immanuel Hai Ricci). R. Fraenkel helps us to realize this by moving our attention away from terminology towards analytics. Here the question of perspective (that, as the Rashash stressed, is central for understanding the Kabbalah of the Arizal) is crucial. An accompanying move is disclosing that all of the writers on Tzimtzum focus on Malkhut as the arena of this process.

On the historical level, R. Fraenkel has courageously corrected several errors blocking understanding of this key topic. In doing so, he has paved the way for appreciating the centrality of the Kabbalah of the Arizal for all subsequent generations, and also (despite my own initial doubts) has persuaded me that though "statistically" Tzimtzum is not a frequent theme in this corpus, nonetheless it informs many key discussions, as in Gate 42 of Etz Hayyim. Finally, the author’s diachronic analysis of the non-Halakhic writings of R. Hayyim of Volozhin demonstrates that the themes of Nefesh ha-Hayyim developed constantly from much earlier stages in his life. So we now have the key for understanding his thought as a whole, especially as the author has cross-referenced his Ruach Ha-Hayyim and translated many key passages from the latter work.

I hope and pray that R. Fraenkel publish many more such books for the benefit of all who seek in-depth Jewish knowledge. As R. Yoel Kluft (mentioned in the present book) wrote in his approbation for the first book by my first teacher, R. Wolbe, zt"l, there is much pseudo-depth in this generation and it is a true pleasure and comfort to encounter a writer who invests maximal effort towards reaching the truth of the Torah and of wisdom.

Professor Jonathan Garb

Professor of Jewish Thought

Hebrew University

Koach (28) Tishrei 5775 / 22 October 2014

Dedications

In memory of our beloved parents

Yosef Fraenkel

ר׳ יוסף בן ר׳ אורי ז״ל

נפטר בערב שבת קודש ט״ז מרחשון תשמ״ב

Malka Fraenkel

מרת מלכה בת ר׳ יצחק צבי הלוי ע"ה

נפטרה בערב שבת קודש ה' תשרי תשע"ט

Who will forever be exemplar role models for us in their

Respect and support of Torah – תורה

Dedication to serving God – עבודה

Commitment to helping others – גמילות חסדים

Gershon and Rivka Fraenkel

Jonathan and Fay Turetsky

Avinoam and Tania Fraenkel

In memory of one of the foremost Talmidei Chachamim

amongst the communal Rabbis in the United Kingdom

during the twentieth century

Rabbi Dr. Moshe Turetsky

הרב משה בן הרב יהושע דוב טורצקי זצ״ל

נלב״ע כ״ז אלול תשנ״ג

As a Dayan, Semicha tutor, Halachic authority, and community leader, ­Rabbi Turetsky committed his life to learning and teaching Torah. He was also devoted to his beloved family. Long before my sister Fay married his eldest son Jonathan, he was known affectionately to me as ­Uncle Maishie. He, his wife, my ­Auntie Rochel, and their children, ­Sorrel, ­Jonathan, Geoffrey, Daniel, and Michael were like extended family. I know that he would be proud that the majority of both of our families now live in Eretz Yisrael.

Rabbi Turetsky was a kind and gentle man as well as an exceptional orator and intellectual, committed to truth, tolerance, and humility throughout his life. He was a scion of many generations of distinguished Lithuanian rabbis from whom he inherited these same traits. His great-grandfather was Rabbi Yehuda Lev Turetsky of Lenin near Pinsk who was related to Rabbi Avraham Shmuel Rabinowitz, the Amudei Eish. After being among the first students to study at the Mir Yeshiva, Rabbi Avraham Shmuel subsequently became the Rosh Yeshiva in Eishyshok where he taught the Chafetz Chaim. Rabbi Yehuda Lev was also related to Rabbi David Tebel, the Nachlat David from Minsk, who was one of the leading Talmidim of none other than Rabbi Chaim of Volozhin.

May Rabbi Turetsky’s memory be forever blessed through the study of Rabbi Chaim of Volozhin’s Torah.

Avinoam Fraenkel

Notes for the eBook Edition

Following the publication of the hardcover edition, I was asked for a word searchable hyperlinked electronic edition that would facilitate deeper research into the topics presented in Nefesh HaTzimtzum. It is with gratitude to God that this new edition has now been made available to the public.

All the content in this edition is identical to the content of the hardcover edition. However, instead of the original Hebrew text being presented in a facing page format opposite the English text, it is now presented at the very end of the book. To facilitate easy navigation between the Hebrew and English texts, the first two words of each bulleted paragraph of translated text are hyperlinked to the first two words of the corresponding bulleted paragraph of Hebrew text and vice versa.

With automatic eBook text rearrangement, page numbering has no meaning. In addition, footnotes now appear as section endnotes. However, all page number references in both this volume and Vol. 2 have been left unchanged and relate to the hardcover edition. Where footnote references relating to this volume appear, they have been hyperlinked so that when clicking on them the eBook will navigate to the correct endnote.

The Table of Contents and all reference codes referring to Vol. 1 have also been hyperlinked. In addition, the major notes in the Nefesh HaChaim text and R. Yitzchak’s Introduction, together with all the endnotes, have been hyperlinked in both directions, from the main text to the note and from the note to the main text.

May this new edition expand the reach of R. Chaim Volozhin’s deeply penetrating teachings.

Avinoam Fraenkel

Bet Shemesh, Israel

Sivan 5780

Contents

VOLUME 1

Approbations

Dedications

Notes for the eBook Edition

TRANSLATOR’S INTRODUCTION

1. Background and Structure of Nefesh HaTzimtzum

The Motivation for and Meaning of Nefesh HaTzimtzum

Translation Challenges

Presentation Approach

Translation Deepens Understanding – Acknowledgments

2. The Context of Nefesh HaChaim

Key Dates Related to Rabbi Chaim and Nefesh HaChaim

Rabbi Chaim’s Relationship with the Vilna Gaon

The Leader of the Mitnagdim

Volozhin Yeshiva

The Writing of Nefesh HaChaim

3. The Essence and Structure of Nefesh HaChaim

A Methodology for Serving God

A Book with an Agenda

The Structure

Notes for the Translator’s Introduction

Nefesh HaChaim

Title Page of the First Edition

The Introduction by Rabbi Yitzchak, Rabbi Chaim’s Son

Notes for Rabbi Yitzchak’s Introduction

FIRST GATEWAY

1. Image concept is fundamentally deep, image implies some likeness

2. Constant creation of physical from non-physical

Note 1 – Constant re-creation indiscernible,

YHVH

represents four elements

Note 2 – Elohim is a generic description, God is Elokay HaElohim

3. Thought, speech, and action create or destroy worlds

4. Thought, speech, and action have Supernal consequence

Note 3 – Know that what is above – is from you

Note 4 – Jew and Mishkan have same Shiur Komah, thus Jew can be Mishkan

5. A Jew is a hybrid being – both lowly and Supernal

Note 5 – Body is a shoe for soul connecting lowest to the highest realms

6. Man’s actions impact image of God

Note 6 – Angel sanctification is not simultaneous but follows man

Note 7 – Sins of Adam/Golden Calf internalized Evil requiring death to purify

Note 8 – Commitment to do good/bad brings holiness/evil within one

Note 9 – Let us make man in plural implies worlds make up Shiur Komah

7. Man’s actions reflected in: 1. the worlds 2. God’s reaction

8. Man’s action results in God’s reaction – e.g., Cherubim, livelihood

Note 10 – Service with might is for individuals and not for the majority

9. Further emphasis that man’s action invokes God’s reaction

Note 11 – Apple tree analogy that God reflects our attitude towards Him

10. Man greater than angel and vice versa

11. Man initiates process enabling angels to sanctify God

12. Physical Action generates our future world experience

Note 12 – Effect of good is everlasting, impact of bad ceases with punishment

13. Speech has even greater impact than Physical Action

Note 13 – Constant Yesh MiYesh and MiAyin, four world levels described

14. Thought has even greater impact, three levels of soul and expression

15. Three-level glassblower analogy, sparks of Neshama can enter body

16. Connection to Neshama, desire for that connection

Note 14 – Simple meaning of God, Torah, and Israel all being connected

17. Perfection is the interconnection of world and soul levels

18. Sin disconnects Nefesh and damages Ruach – Neshama unaffected

Note 15 – Constant connection through Fear, e.g., forcing until wanting divorce

Note 16 – Even souls entrenched in ultimate vice/Egypt redeemed with Keter

19. Soul level interconnectivity prevents anyone being lost

20. Repentance on each of three levels

Note 17 – Both person and God invest Yehay Shmey with all strength

Note 18 – Torah involvement reinstates Nefesh, Adam’s connection to David

21. Complete Torah immersion purifies, intention to rectify worlds

22. Physical Mitzvah performance is key, intention adds impact

Notes for the First Gateway

SECOND GATEWAY

1. Prayer with concentration to be exclusively focused on God

2. Baruch is an increase in the revealed part of God

Note 19 – Time only exists from the world level of Atzilut and downwards

3. Absolute Hidden Essence vs. Revealed Aspects of God

Note 20 – Israel created at world’s inception and is purpose of God’s connection

4. Prayer to concentrate on connection of God to worlds

Note 21 – Prayer focus on Unified Essence of God but not specific Sefirot

5. Shiur Komah – man’s structure reflects God’s structure

Note 22 – Analogy of God in World to soul in body is absolutely not literal

Note 23 – God/man’s descriptions relate to their connection with worlds

6. Food and drink are to body as Torah, Mitzvot and prayer are to worlds

Note 24 – World requires the four elements/winds/directions/angels

Note 25 – Good deeds are described as food for man’s soul

Note 26 – Soul will not be sated with a small diet of Torah study and good deeds

Note 27 – Man’s food quality parallels absorption quality of his actions in worlds

7. Bad deeds damage the worlds as bad food damages the body

Note 28 – God gradually rejects evil vs. instant rejection for idol worship

8. Adverse impact of sin is a natural consequence and not a punishment

9. Prayer at its prescribed time is main form of sustenance of worlds

Note 29 – Prayer in place of sacrifices as food for God at specific times

10. Every spoken word of prayer has tremendous impact

11. Prayer focus to draw Holiness; difficulties are bitter but sweet

Note 30 – Two ways to approach prayer hinted to in Mishna

Note 31 – Burdened head and arm, Tefillin connects God and man

12. Two levels of God’s pain, prayer to focus on God’s pain

13. Simple focus on words is proven method for purity of prayer

Note 32 – Difference between prayer in Hebrew and other languages

14. Service of the soul with spoken prayer to cleave to God

Note 33 – Prayer and sacrifices interconnect and unify worlds with God

Note 34 – Rabbeinu Yona: Focus thoughts on Creator and not the physical

15. Prayer with all/part soul; Torah and Mitzvot lead to prayer focus

Note 35 – Prayer with soul to be on both general and component level

16. Three components of soul/words of prayer to connect to source

Note 36 – Letter tags go together with letters just like the soul to a body

Note 37 – Regular and repentance sequences of thought, speech, and action

17. Will relate to another soul/word component after resurrection

Note 38 – Knesset Yisrael is the mother, and God is the father of souls

18. Methodology for advanced prayer

Note 39 – Tachanun: Focus on ceasing to be after soul connection of prayer

Note 40 – Detailed focus on prayer sequence to connect to Knesset Yisrael

Notes for the Second Gateway

THIRD GATEWAY

1. Makom’s simple meaning is causing all to constantly be

2. Depth of Makom – is an analogy – all is exclusively God

Note 41 – Chochma causes all from Ayin, no intellect can understand this

Note 42 – God called Makom as unaffected by anything within Creation

3. Emphasis of a. all being exclusively God, and b. its sensitivity

4. Relative to God: He fills worlds, but to us: He circumvents

Note 43 –

YHVH

is relative to God’s perspective and has not changed

5. Concealment creates difference and a human perspective of God

6. Halacha only relevant to Human environment/perspective

7. Tzimtzum and Kav – two perspectives but one single concept

8. Tzimtzum awareness helps concentration but never to be actioned

9. Prayer to focus on YHVH alone, focus on Elokim is idol worship

10. Life force of all cascades down from Elokim – i.e., the Kav

11. He and His Speech are One, YHVH is identical to Elokim

Note 44 – Hear that which is seen and see that which is heard

Note 45 – Baruch Shem not praise but God accepts it so we say it quietly

12. Evil forces are creations but have no impact if focused on His Unity

Note 46 – Focus on God irrespective of difficulties sweetens harsh decrees

13. Patriarchs fully focused but still saw physicality unlike Moshe

Note 47 – Dust and ashes like Red Heifer; and their difference is like skin and light

14. Moshe’s level unattainable but try to aspire to it during prayer

Note 48 – Moshe/absolute/Shema, Yaakov/difference/Baruch Shem

Notes for the Third Gateway

CHAPTERS

1. Carefully watch for pitfall of haughtiness on path to purity

2. Honor those involved in Torah and Mitzvot even for wrong reasons

3. Encourage any Torah study – wrong reasons lead to right reasons

4. Evil Inclination disguised as noble destroys self and Torah

Note 49 – Good inclination on right, bad inclination jumps from left to right

5. Action is key as per First and Second Gateways

6. Action is key as per Third Gateway

7. No latitude to sin or change Mitzvot for the sake of Heaven

8. Mitzvah performance to inspire thought purity but not vice versa

Notes for the Chapters

FOURTH GATEWAY

1. Background of why importance of Torah study is to be accentuated

2. For its sake not to be confused with inspirational fervor

3. For its sake = for the sake of Torah

4. Fear of God is to Torah as a storehouse is to produce

5. The greater the Fear of Heaven the more Torah can be preserved

Note 50 – Fear of Heaven is the initial wisdom given to the wise

6. Preparation allows cleaving to word of God and to God

7. Focus a little on Fear of God before and during Torah study

8. Empty storehouse is no storehouse – Fear with no Torah is nothing

9. Too much preservative/fear is theft

10. Torah is the continuous life force of all existence

11. Worlds continue to exist when Jews engaged in Torah study

12. Even greater impact of new Torah insights

13. God’s intention in Creation completed when Torah studied

14. Torah study brings enlightenment and blessing to the worlds

15. One who studies Torah brings blessing and protection on himself

Note 51 – Bestowal of good on those who study for, and also, not for its sake

16. More Torah study leads to less need to earn living

17. Torah protects from death/Gehinom/World to Come/i.e., always

18. Torah for its sake results in control over natural order

19. Torah scholars called by God’s Name and all fearful of them

20. Secrets revealed to and Shechina rests upon Torah Sages

21. Torah Sages greater after death, and are sustained by Stored Light

22. Minimal Torah exposure subjects one to worldly control

23. Lack of Torah involvement prevents entry to World to Come

24. Non-study of Torah leads to complete cut off from World to Come

25. Universe exists all the while at least one Jew studies Torah

26. High source of Torah causes study to have universal impact – unlike Mitzvot

27. Torah higher than worlds as unchanged by its descent

28. Torah speaks to all world levels, its essence will be revealed

29. Torah vs. Mitzvot – heals entire body vs. heals specific limb

30. Torah gives existence to Mitzvot but both are required

31. Torah study atones for even grave sins

32. Torah restores, protects, and is the only environment of life

Note 52 – Torah study is the only remedy for removing the Evil Inclination

33. Attach yourself to Torah to live, otherwise you are literally dead

34. Torah study causes God to dwell in this world

Notes for the Fourth Gateway

Hebrew Texts

Hebrew Text for Rabbi Yitzchak’s Introduction

Hebrew Text for the First Gateway

Hebrew Text for the Second Gateway

Hebrew Text for the Third Gateway

Hebrew Text for the Chapters

Hebrew Text for the Fourth Gateway

About the Author

TRANSLATOR’S INTRODUCTION

1. Background and Structure of

Nefesh HaTzimtzum

The Motivation for and Meaning of Nefesh HaTzimtzum

Rabbi Chaim of Volozhin needs no introduction. He is famous for being the primary student of the Vilna Gaon, for having reinstated the concept of an international large scale Yeshiva, and for his magnum opus, Nefesh HaChaim.

Nefesh HaChaim is a work which has been described as nothing less than a "Shulchan Aruch of Hashkafa,"¹ a formal presentation of how a Jew is to view and philosophically interact with the world. As such it is a work of significant importance and one which needs to be very carefully studied.

Nefesh HaTzimtzum originally started out as a personal study program to attain some level of understanding of this most important work. Early on in this study, I was astonished to discover that while Nefesh HaChaim is a work which is regularly studied and accorded tremendous respect, it has nevertheless become common practice to omit the study of major parts of it. Of those Yeshivot where it is formally studied, most only focus on specific sections.² In addition, most of the existing commentaries and translations, of which there are surprisingly few, actively highlight in their introductions that they either partially or fully omit comment on major sections of this work.

The reason generally stated for these significant omissions is related to what is considered to be sensitive Kabbalistic subject matter which frequently appears throughout all sections of the book as R. Chaim draws richly and openly from many Kabbalistic sources and uses the framework of Kabbalistic language to express his outlook.

In persevering with the study program, it became clear to me that it is simply not possible to properly understand the philosophical objectives of this work without engaging in the Kabbalistic concepts presented.

The fact that Nefesh HaChaim is primarily a Kabbalistic exposition is highlighted by R. Avraham Abeli, the head of the Vilna Bet Din, who issued one of the original approbations for it. He goes so far as to describe the book as being a gateway through which to access the world of Kabbalistic knowledge for one who studies it genuinely out of repentance.³

It should be noted that R. Chaim himself chose to publish these concepts and place them in the public domain. In addition, he made these concepts central to the only formal book that he personally wrote in his lifetime and he also prioritized the urgent need for his book to be published and brought to public attention without delay on his deathbed.⁴ It is therefore clearly evident that R. Chaim’s intention is that his work is very specifically meant for public consumption and that every effort should be made to properly understand all the concepts he presents.

Furthermore, there is a section in the book,⁵ in which R. Chaim openly deliberates the appropriateness and warns of the pitfalls of discussing one of the deepest Kabbalistic concepts, the concept of Tzimtzum, as a result of its sensitivity and the possibility for it to be taken out of context. It should be noted that at the time this concept was already very much in the public domain.⁶ R. Chaim himself concludes his deliberations by stating that times had changed and that this deep concept was being taken out of context and he saw it as very important to present it in its proper balanced context.

As R. Chaim himself chose to place these concepts in the public domain for our consumption in such a high profile way, we are surely obliged to fully engage in all of them. To not do so can only compromise the very messages that he urgently wanted to convey to us.

Moreover, an attempt to partially present the ideas in his book sends out misleading false messages that (a) it may be acceptable to not attempt to understand every part of this extremely important work; (b) that it is possible for this work to be understood in its proper context without covering all of its detail, and (c) that it is possible to properly understand the later sections without first understanding the earlier sections of the work.⁷

In the close to 200 years that have elapsed since first publication, these Kabbalistic concepts are now more widespread than ever and are widely accessible to virtually anyone irrespective of their background, especially via the Internet. The potential vulnerability to their associated risks is at least as high today as it was in R. Chaim’s day. However, the balanced context that R. Chaim was so urgently trying to publicize has not correspondingly been successfully disseminated especially as his work has not been made easily accessible. Furthermore, the very issues which R. Chaim was trying to address in his day are still rife today, albeit generally manifest in different ways.

Consequently, there is a sore need to bring R. Chaim’s ideas to the fore and make them as accessible as possible. This was therefore the impetus to provide a comprehensive translation together with enough explanatory comment, background from sources quoted, and contextual reference from other writings of R. Chaim, to make the original Hebrew text as meaningful and understandable as possible.

During the course of the extensive research performed during compilation, a deeper understanding of Nefesh HaChaim was gained such that it can now be unequivocally stated that Nefesh HaChaim, across all of its sections, is entirely about the concept of Tzimtzum and how to adopt this concept in practice. This is demonstrated at length in the analysis of the concept of Tzimtzum, which also, most importantly, clarifies centuries of confusion and misunderstanding about the essence of what Tzimtzum is and shows that there was no historic disagreement over the principles of Tzimtzum among the key Kabbalists who described the concept. The popular name by which R. Chaim’s work is known, Nefesh HaChaim/The Soul of Chaim, was not assigned to it by R. Chaim, but was given posthumously by his son as this expression was used by R. Chaim as his signature in his writings and also in part to serve as a memorial for him.⁸ This name, however, does not capture the essence of R. Chaim’s monumental work. Therefore, taking Nefesh HaChaim together with all of R. Chaim’s additional related writings, the added commentary, and the analysis of Tzimtzum, this compilation has been named Nefesh HaTzimtzum/The Soul of Tzimtzum, to highlight that in reality Nefesh HaChaim truly encapsulates the essence of the concept of Tzimtzum and describes how the understanding of this concept should be used as a tool for serving God.

Nefesh HaTzimtzum is presented in two volumes:

Volume 1: Rabbi Chaim Volozhin’s Nefesh HaChaim with Translation and Commentary:

This volume contains the complete Hebrew text of Nefesh HaChaim accompanied by a comprehensive translation and commentary. It additionally provides extensive translated source material necessary to properly understand the basic text. Context is given by this Introduction which includes a historical overview.

Volume 2: Understanding Nefesh HaChaim through the Key Concept of Tzimtzum and Related Writings:

This companion volume presents a number of important concepts, including the concept of Tzitmzum, which enable access to a greater depth of understanding of Nefesh HaChaim. It also adds valuable insight by providing the full Hebrew text and translation of all of Rabbi Chaim Volozhin’s published writings which are related to Nefesh HaChaim. Additional related writings are also included together with detailed outlines and a full index for both volumes.

Translation Challenges

The objective of this translation was first and foremost to make the original Hebrew text as accessible as possible. It was very tempting to translate by rephrasing the gist of each sentence into flowing English. However, while this may sound good and read well, it more often than not loses touch with and omits nuances of the original text which were felt to be too valuable to lose, so this has been avoided wherever possible.

R. Chaim’s style frequently uses long-winded sentences which were typical of his times. In addition to using difficult Kabbalistic language in places, R. Chaim goes out of his way to corroborate every statement by quoting many sources including very cryptic sources. Often these sources are only partially quoted and they are also regularly just referenced, requiring further expansion and explanation in both instances. Frequently, R. Chaim explicitly requires the reader to refer to these sources at further length to truly understand the point being made.

In addition, R. Chaim uses a high-powered rabbinic language where he repeatedly peppers his text with phrases culled, very often obscurely, from the length and breadth of traditional Jewish sources. This is to the extent that, on occasion, sentences are almost completely constructed by seamlessly weaving together a string of back-to-back phrases borrowed from diverse sources.⁹ In some cases, the background to these phrases adds insight into the point R. Chaim is making. In other instances, the knowledge that an otherwise extremely cryptic phrase is simply borrowed, goes a long way to help the basic understanding of the text.

Presentation Approach

In light of the above challenges, instead of providing a standard prose style translation, a radically different presentation approach has been adopted. Paragraphs and sentences have been broken down into a hierarchical bullet point structure, in both the Hebrew text and the English translation, to serve the following purposes:

1. To break long sentences down into component parts, making them easier to digest while at the same time preserving R. Chaim’s original expressions as closely as possible.

2. To provide clear visibility of the difference between the main points that R. Chaim makes and the numerous quotations that he generally brings to corroborate them.

Where sentences have been broken down into component parts, they are spread over multiple bullet points. Such sentences can be identified by their punctuation in that a bullet point which ends with no punctuation represents an incomplete sentence and will be followed by the next bullet point which starts off with a lowercase letter.¹⁰ Generally this approach has been used for longer sentences but it has also been used sometimes to emphasize points made within shorter sentences.

Extended quotations have also been provided in many places and have generally been placed in footnotes.

Square brackets are used in the following way:

To identify additional comments added:

to the main body of either or both of the Hebrew and English text

to facilitate understanding of the additional formal notes

to the extended quotations.

To add extended quotations within the main body of the text. This usage should be obvious from the context.

To denote, on occasion, more accurate manuscript versions in the Hebrew text of Volume 2. In these instances, the Hebrew contents of the square brackets will appear in the translated English text either without brackets or with round brackets depending on the context.

Footnotes have also been provided with supporting information wherever it was thought helpful to understand the point being conveyed.

Almost all references in the English translation have been placed in the footnotes even if they were originally presented as part of the original Hebrew text.

Borrowed expressions are bounded with single quotation marks. Wherever their source has been successfully identified it has been brought in the footnotes.

Quotations are either bounded by double quotation marks or form the entirety of a bulleted paragraph. All quotations have an identifying footnote reference.

Italics have generally been used for emphasis although there has been the occasional use of bolded text. Transliterated Hebrew words begin with an uppercase letter and have not been italicized unless they are being emphasized. Transliterated Hebrew letters are generally italicized, in lowercase and have been spelled out in full.

Nefesh HaChaim in its entirety, forms the majority of the contents of Volume 1. Its chapter headings were not provided in the original Hebrew text, but they have been provided here in the form of key phrase summaries which are designed only to serve as memory triggers to aid quick review of the contents. These key phrase summaries are intentionally limited and have been restricted to one line per chapter and are collected together in the table of contents to facilitate review. They do not necessarily reflect all of a chapter’s contents.

The sections of Nefesh HaChaim have been assigned individual reference codes which are referenced throughout Nefesh HaTzimtzum. The reference codes used are as follows:

First Gateway: G1

Second Gateway: G2

Third Gateway: G3

Chapters Section: GC

Fourth Gateway: G4

Chapter references have been constructed as per the following example: Chapter 6 of the First Gateway is referenced as G1:06.

Key phrase summaries have been provided for R. Chaim’s fifty-two additional formal notes, and they have also been collected together in the table of contents. These notes are presented at the end of the chapter they relate to. They are clearly identified by bolded footnotes accompanying the main English text and are also referred to directly from the Hebrew text.

These notes have also been assigned individual reference codes which are used to refer to them throughout Nefesh HaTzimtzum. They are constructed by combining the source section and chapter it belongs to with its own unique note number (from N01 to N52). An example reference for note 9 which appears in the sixth chapter of the First Gateway is: G1:06:N09.

R. Chaim’s son, R. Yitzchak, appended eight notes to his introduction and eight sub-notes to his lengthy note known as Maamar BeTzeLeM (which appears in Volume 2). These notes and sub-notes have also been uniquely numbered. They have been included at the end of each related section and are referenced from the main text.

Volume 2 is divided into self-contained sections which are collected together in related groups. It is referred to as V2. The section numbers within it have been uniquely consecutively numbered. For example, the fifth section of Volume 2 is referenced as V2:05.

During the course of compiling the translation, the existence and accuracy of sources and references within the text were never taken at face value. Very close to one hundred percent of all the sources quoted and references provided have been referenced in their original source text, corroborating and in some instances correcting them. Details relating to sources and resources used are to be found in Volume 2.

Translation Deepens Understanding – Acknowledgments

The translation process involves careful comparison of concepts and phrases in different languages with the need of the final phrases selected to be optimized to convey the original concept as closely as possible. While the act of translation inevitably results in a loss of information through both obvious and subtle language differences, the attempt to find a comparative expression in another language is one which very significantly deepens the understanding of the original text and of the concepts being communicated by it.¹¹

This same comparative process also applies to the study of ideas by review of a text in its original language and the comparison of the differences between that text and the text of an already existing translation. This type of study also very much deepens the resulting understanding. I would like to suggest that this is the reason why our Sages/Chazal require us to always review Torah text together with its translation,¹² as that review process itself is one, which if done properly, will significantly deepen the reviewer’s understanding of the original Torah text.

It can also be suggested that this idea explains another statement of Chazal in relation to when Moshe instructs the Jewish People with tasks to be performed after they cross over the Jordan River into Israel that they should set up large stones upon which the Torah should be written in a well explained manner. Chazal define the meaning of well explained as being in seventy languages¹³ and they therefore clearly prioritize the benefits of a translation as being a medium of explanation over and above the provision of an explanation via explanatory comments.

I therefore thank God from the depths of my soul for affording me a remarkable opportunity to provide a translation for this most important work and to thereby allow me to increase my personal understanding of it. He has enabled me to do this, in every sense of enablement, and in a way which can only be understood fully after relating to the concepts in this book.

I would also like to thank and acknowledge the contribution of the following individuals who either directly or indirectly significantly contributed to this project, providing their wisdom, guidance and support:

R. Moshe Schatz: It has been a distinct privilege for me to have merited to learn from you. You have generously afforded me the opportunity to glimpse at the depth and breadth of your Kabbalistic knowledge and have introduced me to your original unique encompassing gestalt. In addition to providing review feedback, focusing in particular on the Kabbalistic subject matter, you have literally coached me through a necessary process of personal change required to present key concepts within Nefesh HaChaim. You have enabled me to move away from my preconceived notions of irreconcilable difference in relation to the key concept of Tzimtzum which deeply bothered me. You showed me how to look at the bigger picture where all aspects of difference and question fall away and are unified within the greater Whole, to the extent that it has become clear to me that there are no differences or questions to begin with. I am truly indebted to you for being able and willing to take responsibility to ensure concepts have been accurately presented and for having saved me from error.¹⁴

R. Yosef Kamenetsky: I have been blessed to meet you and for you to have graciously given me the opportunity of accessing your vast Torah knowledge in general, and your exquisitely detailed understanding of Nefesh HaChaim in particular. Our email conversation over a protracted period has been the source of great joy for me and over the course of time you have kindly reviewed numerous points within my manuscript, challenging and correcting my understanding of many of them. I have come to learn that every word you write and say requires careful study and in applying this study I have been enabled to add much rich detail to this project. I cannot thank you enough for your help, not only for your feedback, but also for your advocacy of this project with all interested parties.

R. Chaim Perlmutter: Thank you for having given me the opportunity to sit at your feet and learn Torah from you in your working man’s Kollel program. It is difficult to describe just how much you have given me, a small part of which includes many tools that have made this project possible. I am also grateful for the valuable feedback you provided on my manuscript.

Rebbetzin Rubin and R. Dov Eliach: Thank you for your encouragement of Torah study by providing the authoritative Hebrew texts of the popular Nefesh HaChaim Rubin edition and of R. Chaim’s additional writings.¹⁵

R. Avishai David: Having the good fortune to have you as my Kehilla Rav, your continuous and enthusiastic support throughout the development of this project has been particularly encouraging. Thank you for taking the time to review the manuscript at various stages of completion.

R. Yehoshua Gerzi: It was your exuberant encouragement at the very start of this project that gave me the momentum to continue. It would not have happened without you!

Marc Reiss: One of the objectives of this project was to provide material we could study together in our Chavruta sessions. Thank you for always being a challenging study partner and for never taking anything at face value.

My friends, Tzvi Escott, David Guedalia, Joe Hyman, R. Moshe ­Lichtman, Dr. Laurence Lovat, Avi Schneider, Alan Strauss, Gershon ­Tokayer: Thank you for your advice and valuable review feedback generously provided throughout the various stages of this project.

Tzvi Mauer and The Team at Urim Publications: Thank you for turning a dream to make R. Chaim’s Torah widely accessible, into a beautiful reality. In particular, thank you to Tzvi, for your timely and sage advice; to Batsheva Pomerantz, for your exceptional editing, investing a tremendous level of care and attention to detail; and to Ariel Walden, for overcoming a complex layout design challenge producing nothing less than a work of art.

My father, of blessed memory, and my mother, may she be well: If this project has been successful in any way, it is unquestionably due to my parents. As my primary role models, they blazed the trail for me to aspire to value and prioritize the pursuit of knowledge and the need to permanently be connected to the Torah. I have come to understand that the ultimate fulfillment of the command of honoring parents is to live by aspiring to attain these values. I hope and pray that this project truly fulfills the next ongoing step in my life’s journey in honoring my parents, providing an Aliyat Neshama for my father and Nachat Ruach for my mother.

My wife, Tania, and daughters, Miri and Gila: Please forgive me if the time I have devoted to this project may have caused you any duress. You may not realize it but deep down you provided a significant part of the inspiration for me to take it on in the first place. I have so much to thank you for and no words to express my appreciation. I must however highlight my deep-felt gratitude, in particular, for all of your love and care during the challenges that God sent me while I was in the throes of this project.

*

It is my fervent prayer that this translation and compilation accurately represents and truly captures at least some of the essence of R. Chaim’s profound work and that it will be found of real practical use to you the reader, in understanding R. Chaim’s messages.

The concepts presented by R. Chaim are a basic platform to give us knowledge of the closest that is humanly achievable in relating to God and by extension, our ability to serve Him. This body of knowledge becomes increasingly important, as we draw closer to the imminent times of Mashiach. In particular, in the times of Mashiach, it is about this very knowledge that the prophet says that the Earth will become filled with the knowledge of God just as water covers the sea bed.¹⁶ It is therefore very fitting that R. Chaim directly refers to this in his closing prayer to this monumental work, that it should be God’s Will that these concepts should universally bring us to a state where each creation will know its Creator¹⁷ and God will be One and His Name will be One.¹⁸

Avinoam Fraenkel

Bet Shemesh, Israel

Kislev 5775

2. The Context of Nefesh HaChaim

Extensive works have been written which present biographical details of R. Chaim’s life together with a wide range of theories related to many unknown facts about his life and the burning issues of his day. In many respects the mere study of Nefesh HaChaim provides a remarkable portal to glimpse at the sheer measure of the man that R. Chaim was, his extensive erudition, the depth and range of his knowledge and most significantly, his ability to synthesize it into an expertly woven fine tapestry presenting his immensely important worldview and messages for public consumption. The purpose of this section is to very briefly capture just a few salient background details relevant to add some insight to the context within which the ideas of Nefesh HaChaim took root.¹⁹

Key Dates Related to Rabbi Chaim and Nefesh HaChaim

5509 (1749), 7 Sivan: R. Chaim Itzkovitz, the third of five sons, is born. His father, R. Yitzchak, was the Parnass, the lay leader, of Volozhin