Chapter II

These three aspects of "Draw me close," namely, that a) through the Divine revelation one is drawn out of the 49 Portals of Unholiness and receives a pure spirit; b) the concomitant ability to comprehend not only the message but also the intimation of G-d's messengers; and c) the running by one's own volition to receive the Torah, are also found in man's personal spiritual service.

The verse states:1 "[The spirit of man comes from Me;] and I have made souls." [The plural "souls" coming after the singular "spirit" indicates that] G-d created two kinds of souls, the G-dly and the animal, both found within each individual. "Draw me," in the singular, refers to the spiritual service of the G-dly soul; "after You we shall run," in the plural, refers to spiritual service of the animal soul,2 so that the many sparks of holiness found in physical matters are purified and elevated to their source the holiness of G-d's Unity. The purifier (i.e. the G-dly soul), however, is one.

This matter will be understood by introducing an analogy. Though man's major quality is intellect intelligence and comprehension being mankind's hallmarks the power of ratzon, will and desire, is higher still. Ratzon' s power is such that it even affects intellect, so much so that should a person truly desire to master intricate subjects, he will be able to do so.

The same is so with regard to the G-dly soul; though its superiority lies in its ability to comprehend G-dliness, its ratzon for Divinity is of greater import. The ratzon of the G-dly soul exists on two levels:3 that which comes about as a result of the soul's intellect, and a yet higher level which transcends intellect. The former results from contemplating and experiencing G-dliness. For example, an individual can come to fully realize not only G-d's Providence in general, but also those acts of Providence that occurred in his own life. Another example would be meditating upon, comprehending and becoming truly cognizant of creation ex nihilo. In both instances, pondering deeply on G-d's greatness leads one to G-dliness. This ratzon is a direct result of intellectual comprehension.

It is known that there are five soul levels:4 Nefesh, Ruach, Neshamah, Chayah and Yechidah. The above kind of ratzon results from the levels of Neshamah and Chayah, as stated:5 "The neshamah, [whose source is] Sha-dai, makes them understand," and it is also stated:6 "V'hachochmah tichayah" [alluding to the fact that "chochmah," intellect and wisdom, is rooted in Chayah]. Since this ratzon results from intellect, which is inherently limited, the razton too is limited. Every ratzon causes a corresponding love [for the object desired]. It follows that since the ratzon is limited, the love too will be limited. In sum, this level of ratzon is restricted to an individual's [limited] comprehension and experience.

There is another level of ratzon possessed by the G-dly soul, one that is truly limitless. This level is not a derivative of intellect, but rather of the soul itself, which is higher than intellect and comprehension. This ratzon, emanating as it does from the limitless soul, is itself without limit. The ratzon that comes from the soul itself is infinite, stemming as it does from the soul level of Yechidah, which is totally at one with the One G-d.

This higher form of ratzon is found within all Jews, and expresses itself in their readiness to sacrifice their very lives for G-dliness. Thus we say,7 "they bear Your yoke; the one people(yechidah)... with their readiness to give their lives for the sake of Your Oneness."

In summary. The spiritual service of the G-dly soul is not only the palpable comprehension of G-dliness similar to the intellect's comprehension of worldly matters but its desire for G-dliness. Ratzon that results from the levels of Neshamah and Chayah is confined by the limitations of intellect, while ratzon stemming from Yechidah is limitless and leads to total self-sacrifice. This ratzon is found within every Jew.