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Glossary · Torah Ohr · Likkutei Torah

Hiskallelus

התכללות

Inter-inclusion (hiskallelus) · also: לאכללא שמאלא בימינא

Each attribute containing the others (Chesed within Gevurah, Gevurah within Chesed), so opposites join as one. Marking Tikkun as against Tohu, it comes through mochin drawn into them and bittul before a higher light.

The word The same root (נכלל, כלול) often means simply that something is absorbed in its source and not felt as itself, as a ray in the sun or the middos in the intellect. Hiskallelus as a term means the mutual inclusion of attributes in one another, usually opposites (Chesed and Gevurah, love and awe).

Where it’s explained

  1. Torah Ohr, Noach 4, ¶11In Nekudim, the world of Tohu, each Sefirah was a point on its own (Chesed alone, Gevurah alone) and the vessels shattered; in Berudim, the world of Tikkun, they became partzufim, each included of all ten. This is less than Akudim, where all were one in a single vessel, yet through it Or Ein Sof shines, for it rests where there is joining and inclusion. It comes from the Name Mah, which is bittul.עולם הברודים הוא עולם התקון שנעשו בבחי׳ פרצופים שהוא להיות בחי׳ התכללות
  2. Likkutei Torah, Matos 7, ¶3The first part of Tikkun: that Chesed not be simple Chesed (“Chesed within Chesed”) but include the other attributes, and likewise Gevurah. Then Chesed-within-Gevurah and Gevurah-within-Chesed are close to equal and can face each other and unite; the vessels, now many, hold more light. The inclusion may be of six, of seven, or of ten.שהחסד עצמו יהיה ג״כ כלול מששה מדות חג״ת נה״י וכן הגבורה תהיה כלולה מכל הו״ק
  3. Likkutei Torah, Emor 6, ¶9Names two kinds of inclusion: one through softness, “soft as a reed,” and one through the revelation of Or Ein Sof, before which the attributes, even in great light, are nullified like a candle before a torch and become one, as in Akudim. Man, being of Tikkun, with Or Ein Sof resting in him and all included in him, can therefore rule over all creatures.והתכללות זו הוא בחי׳ ביטול אמיתי ממש שלמעלה מבחי׳ הביטול דרך כקנה
  4. Likkutei Torah, Tazria 6, ¶20When only the light proper to each attribute shines, Chesed and Gevurah stand each on its own; for them to be included in each other, Or Ein Sof must shine in them beyond their measure. Tiferes, whose whole nature is this inclusion, has that light always, and so is called by the Name Havayah.כאשר נצרך שיהיה התכללות אז מאיר בהן אור א״ס בגילוי רב יותר מכפי מדתם
  5. Likkutei Torah, Vaeschanan 7, ¶4In the soul’s service: love included with awe and awe with love. “Peace” joins the two opposites by drawing a higher light (“veHanora,” from Kel Elyon) before which both are nullified. So at the Akeidah Yitzchak’s attribute was included in Avraham’s; the heart is outwardly in awe while within, love sings.ההתכללות שתהא אהבה כלולה עם היראה והיראה עם האהבה ולהיות שני הפכים כאחד

Stated differently

What joins the attributes so that they are included in one another: the lower Daas or Tiferes

Likkutei Torah, Matos 7, ¶6ודעת תחתון המחבר המדות להיות התכללות המדות חסד שבגבורה וגבורה שבחסד

There are two Daas: the higher joins Chochmah and Binah, the lower joins the attributes so that they include one another, by drawing the mochin into them.

Likkutei Torah, Shir HaShirim 8, ¶47יחוד חו״ב ע״י הדעת המחברן והתכללות חו״ג ע״י הת״ת

Within Atzilus, Daas joins Chochmah and Binah, while the inclusion of Chesed and Gevurah is through Tiferes.

Torah Ohr, Noach 4, ¶12עיקר ההתכללות הנעשה בעולם התקון הוא ע״י קו האמצעי שהוא בחי׳ תפארת

The main inclusion in the world of Tikkun is through the middle line, Tiferes, Yaakov’s attribute, which joins Chesed and Gevurah by drawing the Name Mah (Havayah); the inclusion comes through bittul.

Discussed by

  • The Rebbe · Sefer HaMaamarim (bilti muga) 5721, p. סא

    The Rebbe ties Tiferes to Daas as one middle line, then distinguishes lower Daas, which leaves the attributes as ‘something’, from upper Daas, which draws inner Keser into them, and says it is through this that the attributes come to include one another.

    ובחי׳ הת״ת נקרא עשיר, כי ת״ת שייך לבחי׳ הדעת, קו האמצעי, שעולה עד בחי׳ פנימיות הכתר

Further in Chassidus

  1. The Tzemach Tzedek · Or HaTorah, Devarim vol. 1 (Va’eschanan), p. שכב

    Citing LT Emor’s two kinds of inter-inclusion (through the mochin, and through Or Ein Sof by which opposites lose their separate being), the Tzemach Tzedek explains why Chesed within Gevurah alone is not yet complete (a father who strikes his son out of love) and true inclusion comes through the middle line.והתכללות הב׳ זהו ע״י אוא״ס המאיר בקו האמצעי תפארת שאזי מתבטלין ממציאותן ונעשה התכללות אמיתי

  2. The Tzemach Tzedek · Or HaTorah, Shemos vol. 5 (Terumah–Tetzaveh), p. א׳תקפד

    After noting that Chesed and Gevurah, two opposites, unite through the middle line, Tiferes, the Tzemach Tzedek adds that the higher the level the greater the inclusion, because there they are more nullified to Ein Sof: Abba and Imma never part, and in Arich all is one partzuf.כל מה שלמעלה יותר שם היחוד וההתכללות ביתר שאת ע״י שהם בטלים יותר לא״ס ב״ה

  3. The Rebbe · Sefer HaMaamarim (bilti muga, old ed.) 5721, p. 226

    The Rebbe contrasts the inclusion that mochin bring by weakening the attributes with true inclusion, where each stays at full strength yet they are at peace (‘He makes peace in His heights’), drawn from Ein Sof, who bears opposites, above all division.אך עיקר ענין התכללות המדות באמת הוא כאשר המדות הן בתכלית התוקף ואעפ״כ הן בהתכללות

Short quotes, © their publishers; each page opened by a second AI reader.

Main sources

Torah Ohr, Noach 4, ¶11Torah Ohr, Noach 4, ¶12Likkutei Torah, Matos 7, ¶3Likkutei Torah, Matos 7, ¶6Likkutei Torah, Emor 6, ¶9Likkutei Torah, Tazria 6, ¶20Likkutei Torah, Vaeschanan 7, ¶4

Where it appears

In 842 paragraphs of 288 maamarim.

Written with AI from the paragraphs of Torah Ohr and Likkutei Torah, each entry checked by a second AI reader and every Hebrew quote checked by code; not yet reviewed by a person. Our English: CC BY-NC 4.0.

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