Chapter III

All the above is in regard to human character traits. Man possesses intellect and emotion. Though animals too have intellect and emotions, they differ markedly from man's in two crucial aspects:

a) Man is primarily intellectual and his emotions are governed by his intellect, whereas animals are primarily emotional and their intellect is limited to matters connected to emotion.

b) The intellect and emotions of animals are strictly instinctive. The Jew differs from the rest of humanity in that his intellectual and emotive powers are not only rational, but G-dly. G-dly intellect and emotion are imbued with a spiritual force that enables them via the rational intellect and emotion to affect man's instinctive intellect and emotion, these being the intellect and emotion of the animal soul and yetzer hora (the animal soul being intellect and the yetzer hora emotion).

Chesed [as demonstrated by the animal soul and yetzer hora] is love of material and corporeal matters.

For the animal soul and the yetzer hora , "chesed within chesed" is the enthusiasm and delight may Heaven protect us derived from gross physical and material matters.

"Gevurah within chesed" is the hatred felt toward those who observe Torah and mitzvos.

"Tiferes within chesed" is expressed when "the wicked boasts of his heart's desire."1

"Netzach within chesed" is the attribute of not only sinning personally but vigorously leading others astray,2 allowing nothing to stand in the way of this goal.

One displaying the attribute of "Hod within chesed" knows his Creator and desires to rebel against Him.3 He sins and denies divinity not so much out of a desire to indulge in corporeal pleasure as out of spite.

"Yesod within chesed" refers to the person's strong attachment to and enthusiasm for physical gratification. This attachment is so great that he will kill for it. No risk is too great, even when he knows that his indulgences are ruining his health.

"Malchus within chesed" refers to forbidden speech in general, and especially to speech involving denial of G-d and His Torah, as practised by those who deny G-d's existence and publicly scoff at His mitzvos, either verbally or in published writings. The feckless conduct of the freethinkers and heretics coarsens the world, and is antithetical to G-d's purpose in Creation, namely that Jews through Torah-study and the performance of mitzvos refine and elevate the world.

Jews refine4 and elevate the world by employing the G-dly intellectual and emotive traits of their divine soul.

Chesed is the instinctive love of G-d possessed by the G-dly soul.

For the G-dly soul, "Chesed within chesed" is the revelation of this natural love, so that it is not limited to the heart. Herein lies the difference between loving G-d "with all your heart" and loving Him "with all your soul."5 In the latter instance, the love is not limited to the heart, but spreads throughout a person, affecting all his powers. This love enables an individual to reject physical delights and worldly wisdom.

"Gevurah within chesed" is enmity to those who hate G-d, as the verse states: "Those who love G-d, despise evil...,"6 or "I hate them with a consummate hatred."7

"Tiferes within chesed" involves the utilization of all of one's inner beauty for the adornment of Torah and mitzvos, as the verse states: "And his heart was lifted up in the ways of the L-rd."8

"Netzach within chesed" refers to emerging victorious in one's battle to vanquish the animal soul and yetzer hora.

"Hod within chesed" means standing up against heretics and scoffers, criticizing them and obliterating their influence on Jews.

"Yesod within chesed" is being bound to Torah and mitzvos with total self-sacrifice.

"Malchus within chesed" is reflected in the constant uttering of words of Torah and prayer.

The above outlines the complete attribute of chesed as displayed in holiness. The same applies also to the other [six emotive] attributes; they are all completed by their seven sub-attributes. In turn, they purify the emotive attributes of the yetzer hora and refine the emotive attributes that are based on intellect.

The meaning of "You shall count for yourselves" is thus:9 You shall make lucid10 your "inner I," the inner I of a Jew being his emotive attributes of holiness.

The Omer [which is made from animal feed] alludes to the instinctive emotive attributes. The mitzvah [of Omer] involves uplifting these instinctive attributes. Three people;11 three scythes; three sah; three baskets all indicate that the service deals with the emotional attributes.12

A moist Omer alludes to chesed that must be dried in the fire of gevurah.13 The 13 sieves are the 13 attributes [of mercy].

Sefiras HaOmer, purifying and "making lucid" the instinctive emotional attributes, can come about only as a result of "Shabbos," rest and withdrawal from worldly suppositions, and the realization that a Jew must dedicate himself to Torah and mitzvos.

When a Jew toils at rectifying his "seven weeks" by seeing to it that the seven emotive attributes of the G-dly soul purify the seven emotive attributes of the yetzer hora and refine the seven instinctive emotional attributes, he is assured from Heaven that "they will be complete," [i.e., his labor will be successful and he will have positively affected all the emotive attributes].

In summary: The term "for yourselves" refers to each Jew's Divine intellect and emotion. "You shall count for yourselves" thus meansyou shall "make lucid" your "inner I." Chesed is love. To the G-dly, " chesed within chesed" is love with all your soul. " Gevurah within chesed" is the animosity felt towards freethinkers and heretics. " Tiferes within chesed" is the beauty of serving G-d. " Netzach within chesed" is the overpowering of the animal soul and yetzer hora. "Hod within chesed" is standing firm against heretical influences. " Yesod within chesed" is being bound to Torah and mitzvos. "Malchus within chesed" is demonstrated by speaking a multitude of Torah letters.