Tanya Chapter 20, Class 6 (159). [1) The topic of these Perakim (as a whole) is about Achdus Hashem, and in this Perek its the Achdus of the world being insignificant, כלא חשיב, like one word against infinite possible words of speech and (above that) thought; and (above even that, in) the Nefesh itself, where ‘there are no Osiyos at all’. 2) This class (which completes the Perek) seems to be an aside about the idea of Osiyos (letters) altogether (in the Nefesh and LiMa’ala)]. The big idea of this class is that THERE ARE Osiyos on the Nefesh on every level until the Etzem itself, otherwise the Nefesh would have no expression. The meaning of ‘no Osiyos’ is no noticeable Osiyos. 3) הנפש מלאה אותיות means the Soul in its very Essence (self) is filled with all levels of letters, that emerge from the Essence when the Soul expresses itself on each and every level. In other words ideas (‘lights’) from the Soul ON ALL LEVELS A. must be carried by Osiyos, B. and (in fact) the Osiyos have a higher source than the light they carry, 4) However, Osiyos emerge from the Soul (to carry the ‘light’ of the Soul on its’ levels) automatically; as if it requires no effort, so we tend to take them for granted, but that is a false pretense. The proof for this is animals inability to speak. In fact the power required to speak, and the intelligence it requires, is higher than several form of intellect, it is only that GOD has gifted them to us. 5) Though Osiyos emerge effortlessly from the Nefesh; there are in fact two levels in this: A. Where you’re not consciously trying to give outwardly, and therefore, the Osiyos carry the light and are Bottul to it in such a way as to go unnoticed. B. Where you are trying to give it outwardly’ so you work for the words you use in communication, [this is true on the two levels of thought (planning to speak or act) and speech]. Here the words are felt separate from the idea (or light of the Neshama). Practically, here there is the struggle to find words that can carry the ideas maximally, and it is not perfect (ever). 6) but the ‘outer letters’ manifest their higher source more than the letters that are Bottul. 7) This is the Mashal for creation, when the words of Hashem exist (to an extent) ‘by themselves’ the product is somehow self-identifying, which is what a creation is.
