Chapter 3

This is what is meant by the phrase: “and see who created eileh.” It refers to the emotional attributes, which are called eileh.1 Every emotional attribute from that of chesed (kindness) to yesod (foundation) encompasses all six emotional attributes. Six times six makes 36, the numerical equivalent of the word eileh.

The “mother” that gives birth to these attributes is binah or comprehension, as the verse says:2 “For binah shall be called a mother.” Thus “mi created eileh” [binah gives birth to the emotional attributes]. Since each attribute is a product of the intellectual concept which fashioned it, it is readily apparent that each has its own intellectual source.

For example: There is a distinct intellectual source for love and a distinct intellectual source for awe. Love and awe have different properties. Love involves drawing closer the lover drawing closer to the object of his affection, just as parents draw near to their child. This arouses a deep emotional response within the child, who in turn devotes himself to his parents. The same holds true of a student whose master teaches him Torah and good character traits. Through this interchange, the disciple becomes close to his teacher.

The same closeness results when a person meditates upon the fact that “You give life to all.”3 When one meditates deeply upon G-d’s greatness, on how He animates all created beings, and on the fact that the Jews are “the people close to Him,”4 this awakens a great love of G-d within the heart. The person will then devote himself to the study of Torah and the performance of practical mitzvos with great fervor.

Awe, however, implies distance. An example would be the sense of awe that comes over a person when he beholds a great scholar, or one who is known for his exemplary character traits, or a mighty ruler. This feeling of trepidation causes a person to draw back.

The same is true of a person who contemplates the infinite greatness of G-d. Realizing that everything G-d created is truly as nothing when compared to Him, and that all creation is so utterly insignificant that it is as if it did not even exist, a person will feel a terrible fear of G-d, a sense of utter humility before the One “who fills the whole earth with His glory.”5 This emotion will lead a person to study Torah and perform mitzvos with a dutiful acceptance of the Heavenly Yoke.

To be in spiritual exile6 means that although a person studies and fully understands a point of G-dly wisdom for instance, that “the whole earth is full of His glory,” or that “You give life to all” the emotional attributes that should result as a matter of course simply fail to appear. The person feels neither love nor awe of G-d.

If this is the case, it is necessary to cry out to the L-rd that He liberate us from our lowly state. When we do this, then G-d will see our impoverished comprehension of G-dliness and our spiritual “labor and oppression,” which cause us to serve only out of a sense of duty. There then comes about a “liberation from Egypt,” so that we again study Torah and perform mitzvos with profound spiritual satisfaction.

In summary: Eileh refers to the emotional attributes created by binah. Each attribute has a distinct intellectual source. Love and awe have different properties, love implying a drawing close, while awe involves a drawing back. Love causes one to serve with vitality, while awe results in the performance of Torah and mitzvos with deep-felt acceptance of the Divine Yoke. By “shouting to G-d,” we merit redemption from Egypt.