Daily Tanya

The various kinds of love of G-d discussed hitherto all come under the category of chesed and kesef and are therefore an outgrowth of chochmah. But the love of G-d in the form of kelot hanefesh discussed in this chapter comes under the category of gevurah, which is called zahav (“gold”) and is an outgrowth of binah.

By speaking words of Torah—as it is written, “And you shall speak of them”—the spirit emerges into a revealed state. Thus, the union of “spirit with spirit” is mainly brought about by one’s immersion in Torah study.

G-d freely chose Jewish bodies to be the proper receptacle for Jewish souls, desiring that through the deeds performed by the body (for all physical mitzvot demand bodily participation), the Jew should become united with Him.

The various degrees of nullification of these angels are thus spoken of in the first of the two blessings preceding the Shema. When a person meditates on this matter, he will begin to understand G-d’s greatness, for all the lofty angels are nullified to Him.

just as G-d brought forth His light into this world in a manner that transcended orderly and limited progression, so, too, should every Jew seek to serve G-d not only in an orderly and limited fashion but without limit, renouncing everything for the sake of his love of Him. Even limitations foisted upon him by the world’s very nature should not act as an impediment to his service of G-d.

Just as G-d brought forth His light into this world in a manner that transcended orderly and limited progression, so, too, should every Jew seek to serve G-d not only in an orderly and limited fashion but without limit, renouncing everything for the sake of his love of Him. Even limitations foisted upon him by the world’s very nature should not act as an impediment to his service of G-d.

It has been previously explained (in ch. 2) that G-d’s knowledge and intellect are totally different from man’s. When a mortal being knows something, three distinct identities are involved: (a) the “knower”—the person in possession of the knowledge; (b) the “knowledge”—the intellectual faculty which enables him to know; and (c) the “known”—the particular item of knowledge which he knows. G-d, however, “…is the Knowledge, the Knower, and the Known.” He that knows, and the vehicle through which He knows, and that which He knows—are all Himself. Thus, His knowledge is wholly united, wholly identified, with His essence.

the minute degree of illumination which results from the tzimtzumim enables the earth to exist in a finite manner and only in the finitude of inorganic and vegetable matter. G-d’s knowledge, however, as shall presently be explained, encircles the earth from above. For since His knowledge is infinite while the world is finite, it is impossible for this knowledge to pervade the earth, even though this knowledge constitutes the earth’s very creation and existence.

By way of illustration, the Alter Rebbe will now draw an analogy from the physical earth, which is composed of the inanimate and vegetable worlds. These two categories are the least significant of the four categories—man, animal, the vegetative, and the inanimate—and the divine life-force found within them is contracted to a greater degree than the life-force found within animal and man. Nevertheless, Scripture attests that the whole world is full of G-d’s glory, because it encompasses these two categories and does not pervade them.

Unlike the light that pervades all worlds (memalei kol almin), which permeates and vests itself within them (just as the soul vests itself in the body), the encompassing light remains aloof from the worlds.

Even the creatures of the highest spiritual worlds are finite beings, and in order for them to be created in a finite manner, the process of “contraction” must be invoked. Being finite, they are totally dissimilar to their source—the infinite G-dly light that exists prior to “contraction.”

The spiritual counterpart of the Exodus is the acceptance of the Kingdom of Heaven during the recitation of the Shema and one’s desire to cleave to G-d and be united with Him, for by these means, the soul frees itself from the exile and confines of the body and becomes one with G-d.

When tzaddikim perform a mitzvah, they actually feel how it unifies their soul with G-d. This, in turn, awakens within their soul a feeling of fear and awe of G-d, followed by a feeling of intense love of Him. This, of course, is not the case with these who “feel not.”

The Alter Rebbe now goes on to say that the word kideshanu also alludes to the sanctification a Jew achieves through Torah and mitzvot, sanctification implying a state of exaltation and separation from all worlds.

Like the lowly and disgraceful individual who was raised from the dunghill by the king in person, the Children of Israel were brought forth out of Egypt by the King Himself,

The king depicted here rules not over one land but over many; his love for the person is not only harbored in the heart but is manifest; the manner of love is not ordinary but “great and intense”; and the love is shown not to an ordinary person but to a truly despicable character. The Alter Rebbe goes on to state how his love is displayed:

In this chapter, the Alter Rebbe goes on to explain how very, very close it is for every Jew to reveal his hidden love of G-d. The approach explained in this chapter is novel (as the Rebbe clarifies) inasmuch as it utilizes the Jew’s very nature, thereby obviating the need for a specific manner of contemplation; a relatively general and tangible manner of contemplation will do, as will soon be explained. Indeed, the lower the spiritual level of the individual, the easier it is for him to awaken this hidden love—a paradox that will also be explained presently.

In the chapter that follows, the Alter Rebbe describes yet another manner of attaining the level of lishmah, of performing Torah and mitzvot with the innermost feelings of one’s soul. This approach consists of utilizing the third of the primary spiritual emotions, namely, compassion—the attribute of tiferet (lit., “beauty”), which is the distinctive characteristic of our forefather Jacob—as follows. Before engaging in Torah and mitzvot, a Jew should arouse in his mind the attribute of compassion for the divine spark of his soul. For the soul had to descend from its source, from the most lofty of spiritual heights, to the nethermost level in order to garb itself in a body whose life-force derives from kelipot and is as distant as possible from G-d. This is all the more so if the individual caused the “Exile of the Shechinah” through improper thoughts, speech, or deeds. With this sense of spiritual compassion, he should study Torah and perform mitzvot, for they enable the soul, with the Divine spark that animates it, to return to its source in the blessed Ein Sof.

Love created purely as a result of contemplation is more passionate and fiery than love which is essentially inherited, even when the inherited love is revealed through contemplation

although the two abovementioned loves (“My soul…” and “Like a son…”) are naturally found in a Jew’s soul, deriving as they do from the Patriarchs, still, when they are in a revealed state in one’s heart, they are able to elevate the Torah and mitzvot that result from them to the World of Beriah.

When the soul, G-d’s child, is clothed in the body and animal soul, it is in a state of captivity. Through Torah and mitzvot, it is liberated from this captivity and is joined with G-d. This causes Him a joy similar to that experienced by the mortal king in the analogy.

In the previous chapter, the Alter Rebbe explained that there are two broad categories in the love of G-d, ahavah rabbah and ahavat olam. Ahavah rabbah cannot be attained by man unaided. It is granted as a gift from above when an individual merits it; reflection alone on G-d’s greatness can in no way engender this level of love. Ahavat olam, however, results from intense and sustained meditation on the greatness of G-d.

It has previously been noted that the higher level of love can come about only after one’s fear of G-d is total. However, the lower level of love may sometimes come about, as shall soon be explained, even without being preceded by the fear of G-d.

The Alter Rebbe explains in this chapter that just as there are two general levels of fear of G-d, there are also two general levels of love of G-d.

The Alter Rebbe now goes on to elaborate on a frame of mind which can and must exist constantly—“acceptance of the yoke of the Kingdom of Heaven.” This is not attained through contemplation. Rather, it comes as a result of faith alone—and this state can exist constantly in all individuals.

There is yet another means by which an individual may awaken within himself the fear of G-d—by being able to “see” the King. For by observing heaven and earth and all the created beings that inhabit them and realizing that they all derive their life from G-d, he will have fear of Him.

All Jews possess a “hidden treasure of fear of heaven” in their hearts. Through the faculty of daat, this fear of heaven is revealed and felt in one’s thought and also affects his speech and actions.

While it is true that the soul has this capacity by dint of its being nurtured from the soul of Moses (for were the soul lacking this capacity, then even the greatest effort would be of no avail, for how can a created being possibly comprehend and feel its Creator? How can a soul enclothed in a body feel and be bound to G-dliness?), nevertheless, even after possessing this capacity, it requires a prodigious effort to actually comprehend and feel G-dliness.

In order to “serve Him with all your heart and with a longing soul,” it is necessary to “know the G-d of your father”—to know and comprehend His greatness. This is taught to the Jewish people by the scholars of each generation, within whom sparks of Moses are enclothed.

Speaking of the form of service that was earlier deemed surrender of the soul, the Alter Rebbe will now go on to say that it should be undertaken not for the sake of returning the soul to its original source but only to cause G-d pleasure.

A person should begin each Mitzvah, prayer or Torah study session with the intent of unifying the G-dly energy source of his soul with the collective life force of all Jewish souls with G-d.

Even if one loves G-d but lacks a fear of Him, his spiritual labors will not be of the kind that the Torah calls avodah, divine service. And should he fail in his attempts at awakening a fear of G-d in his heart, he should at least arouse a feeling of fear and awe in his mind.But what of one who finds it impossible to arouse even a feeling of intellectual awe of G-d? The Alter Rebbe will now go on to say that since this individual, too, meditates upon the abovementioned concepts, and, furthermore, his intent during the study of Torah and the performance of mitzvot is to serve G-d, these activities are therefore also deemed to constitute a completely valid form of service. A Jew’s divine service must embrace both that of a son who serves his father out of love and that of a servant who serves his master out of fear and awe.A Jew’s spiritual service also includes the goal of becoming one with all the Jewish people. For this reason, his intentions should not be limited to having his own soul cleave to G-d but also that the source of his soul and the source of all the souls of Israel cleave to Him.By doing so, the individual brings about the union (yichud) of the higher and lower levels of G-dliness known respectively as Kudsha Brich Hu (“the Holy One, blessed be He”) and His Shechinah (“the Divine Presence”), for the former is the source of Torah and mitzvot, and the latter is the source of all Jewish souls.

Complete Service of G-d which is prompted by contemplation can be accomplished by arousing—even if only in his mind—at least a minimal level of fear and utilizing it in the study of Torah and the performance of the commandments.

The individual’s intent, then, is that the aforementioned study and performance have an effect on his soul

G-d not only bestows His Kingship upon him in a general manner but that He also does so in a (so to speak) personal manner.

A Jew should remind himself that the whole purpose and intent of creation, viz., G-d’s Sovereignty, relates to himself specifically, that G-d become King over him.The realization that G-d bestows His Kingship upon each individual in particular touches a responsive chord within one; he is then more apt to demand of himself that he accept the heavenly yoke.

Love and fear of G-d are themselves enumerated among the 613 mitzvot; why, then, are they assigned a secondary status?

The Alter Rebbe elaborates on the correspondence of “wings” to fear and love. He quotes Tikkunei Zohar, where the subject is treated extensively.According to what has been said concerning the role of love and fear in elevating one’s Torah and mitzvot, the analogy is clearly understood,

With the revelation of Divine will, the middot fuse, and the attributes of severity are “sweetened,” or tempered, with kindness. This, in turn, results in an increased flow of Divine kindness into our world.

Torah studied out of habit, without personal motive yet lacking any intention of lishmah, cannot ascend on high to be absorbed into the sefirot. The Alter Rebbe now proceeds to explain why this is so.The difficulty: The Torah and G-d are altogether one, for the Torah is G-d’s will. Thus, the Torah is higher even than the sefirot, just as G-d’s will transcends the sefirot. Why then does the Torah need one’s kavanah to elevate it to the sefirot?

Divine “service” connotes the relationship of a servant to his master, whom he serves chiefly out of fear, unlike a child, who carries out his father’s wishes mainly because he loves him. When one performs a mitzvah out of the love of G-d alone without fear of Him, he is indeed acting for G-d’s sake—but he is not serving Him.

If one cannot arouse his natural love of G-d to the point where it is actually felt in the heart, he must try, as discussed above, to arouse it at least so that it be felt in the conscious mind and in the substratum of the heart. Even this low-level arousal can produce a will and resolve to study the Torah and fulfill the mitzvot.

In the merit of Yaakov Aryeh Ben Avraham, who's yahrtzeit is today. May his Neshama have an Aliya.Unlike wages paid to a laborer, for example, which are no index of the nature of the work performed, the reward for a mitzvah—i.e., the revelation of G-dliness experienced by the soul that performed the mitzvah—is actually the fruit of the mitzvah itself; the revelation consists of a ray of the G-dly light emitted by the mitzvah.

Hence, the Alter Rebbe will now continue, it is only the G-dliness in a “contracted” ChaBaD that creatures of Beriah can grasp and absorb (and even then only to the extent of their limited capacity); the light of ChaBaD in its pristine state, as in Atzilut, is beyond them.

the Alter Rebbe will now discuss the divine service of those souls whose abode is the World of Atzilut. The quality of their divine service, he explains, surpasses even that of intellectual love and fear. This is the level of those tzaddikim who become veritable “chariots” for G-d: they have no will save His will, and their every act testifies to their utter self-nullification before Him.

The lower level of kavanah is that which stems from an arousal of the soul’s natural, instinctive love and fear of G-d. Such kavanah is comparable to the soul of an animal, which is ruled by its natural instincts.The Alter Rebbe now opens ch. 39 by stating that for this reason, the angels, who fear and love G-d by their very nature, are metaphorically called “animals.”

The Alter Rebbe now goes on to discuss two levels in kavanah, the higher one of which is comparable to the soul of man and the lower to the soul of animals.

The Alter Rebbe now goes on to say that, like the actual mitzvot themselves, man’s kavanah in performing them expresses G-d’s will. It is the illumination of Divine will contained in kavanah that is superior.

While the revelation of G-dly life energy force varies within different forms of life and existence, in essence, the life force is all the same, from a single source of life.

the Alter Rebbe explains that every existing being would instantly revert to absolute nothingness were it not for the G-dly life-force constantly creating it and keeping it in existence.the physical is incomparable to the spiritual (so much so that philosophers agree that the evolution of the material from the spiritual is the most radical form of creation ex nihilo). The body, being physical, is thus incomparable to the soul, which is spiritual.