The Alter Rebbe will now point out the superior quality inherent in the very service of action-related mitzvot in comparison to intellectually generated love and awe. For the direction of the latter form of Divine service is merely elevation (haalaah), which causes a corresponding “elevation of the lights” above. The ultimate intent of creation is fulfilled not by this but by the practical commandments, for their function is the drawing down (hamshachah) of Divinity to a state of revelation in this world below.

Besides all the above,50 i.e., all the above-mentioned ways in which the action-related mitzvot are superior to intellectually aroused love and fear, there is yet another superior quality to the practical mitzvot:

וּבַר מִן כָּל דֵּין,

Even in the case of a soul of Atzilut, though it derives from the vessels of Atzilut,

אֲפִילוּ בִּנְשָׁמָה דַאֲצִילוּת, אַף שֶׁהִיא מִכֵּלִים דַּאֲצִילוּת,

and equally in the case of nefesh-ruach, which derive from the vessels of Yetzirah-Asiyah,51

וְכֵן בְּנֶפֶשׁ־רוּחַ מִכֵּלִים דִּיצִירָה־עֲשִׂיָּה

their intellectual [52fear and] love, which themselves are a mode of elevation, also arouse in the vessels of Yetzirah-Asiyah a state of upward elevation through an arousal initiated from below.

הִנֵּה רְחִימוּ [אולי צריך להיות: דְּחִילוּ וּרְחִימוּ] שִׂכְלִיִּים שֶׁלָּהֶם – מְעוֹרְרִים גַּם כֵּן בְּכֵלִים דִּיצִירָה־עֲשִׂיָּה בְּחִינַת הַעֲלָאָה מִמַּטָּה לְמַעְלָה בְּ"אִתְעָרוּתָא דִלְתַתָּא",

However, this is a state of departure alone, G-d forbid.

וְזֶהוּ בְּחִינַת הִסְתַּלְּקוּת לְבַד חַס וְשָׁלוֹם.

The effect on the vessels is that they depart upward and do not fulfill their purpose, just as love and fear that do not descend into expression in mitzvot are also in a state of elevation and departure. When love and fear do descend into mitzvot, they enhance the effect of the mitzvot in drawing down Divine light.

But eliciting from above downward is effected only by means of the practical mitzvot, which draw light into the vessels,

אֲבָל בְּחִינַת הַמְשָׁכָה מִלְמַעְלָה לְמַטָּה, הוּא עַל־יְדֵי מִצְוֹת מַעֲשִׂיּוֹת דַּוְקָא, לְהַמְשִׁיךְ אוֹר בַּכֵּלִים,

and specifically into the external aspect of the vessels so that the external aspect of the superior level descends while the internal aspect of the inferior level rises.

וּבְחִיצוֹנִית הַכֵּלִים דַּוְקָא, שֶׁחִיצוֹנִיּוּת הָעֶלְיוֹן יוֹרֵד לְמַטָּה וּפְנִימִיּוּת הַתַּחְתּוֹן עוֹלֶה לְמַעְלָה.

As created beings thus experience an upward-directed longing for the Divine, Divinity descends into this world.

This is the intent of the above-quoted Zohar in Parashat Pekudei,53 that “there is an order [of elevation and an order of descent].”

וְזֶהוּ שֶׁכָּתוּב בַּזֹּהַר פָּרָשַׁת פְּקוּדֵי הַנִּזְכָּר לְעֵיל "דְּאִית סִדּוּרָא כוּ'".

Both are needed for the Divine purpose, i.e., for man’s spiritual service, the elevation and the elicitation,

וּשְׁתֵּיהֶן צוֹרֶךְ גָּבוֹהַּ, הַעֲלָאָה וְהַמְשָׁכָה,

by the elevation of mayin nukvin from the Divine Name Sag that is accomplished (by the elevation of the sparks) by deed and speech.

עַל־יְדֵי הַעֲלָאַת "מַיִּין נוּקְבִין" מִ"סַּ"ג", בִּבְחִינַת עוֹבָדָא וּמִלּוּלָא.

This is the ultimate purpose of the downward progression of all the various worlds—that the supernal light be revealed below,

וְזֶהוּ תַּכְלִית הַהִשְׁתַּלְשְׁלוּת, לְהִתְגַּלּוֹת אוֹר עֶלְיוֹן לְמַטָּה,

and not that the inferior level be elevated, for this [elevation] can only be momentary, until a further descent.

וְלֹא לַעֲלוֹת הַתַּחְתּוֹן לְמַעְלָה, שֶׁזֶּה, אֵינוֹ אֶלָּא לְפִי שָׁעָה.

And even so, when an elevation is necessary, this involves—not the ascent of the light, for that would be a move toward departure, but—specifically an elevation of the vessels toward the supernal lights.

וְאַף גַּם זֹאת, דַּוְקָא עֲלִיּוֹת הַכֵּלִים לְאוֹרוֹת עֶלְיוֹנִים

This is the specific quality of Shabbat and Yom Kippur, at which time there is an “elevation of the worlds” (aliyat haolamot), where the vessels are in a state of elevation toward the supernal lights,

הִיא מַעֲלַת הַשַּׁבָּת וְיוֹם הַכִּפּוּרִים,

but not the elevation and departure of the lights, G-d forbid, as is written in Pri Etz Chaim.54

אֲבָל לֹא עֲלִיּוֹת וְהִסְתַּלְּקוּת הָאוֹרוֹת חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב בִּפְרִי עֵץ חַיִּים,

The nefesh-ruach-neshamah of man relative to his physical body in This World are considered as lights relative to vessels.

וְנֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁל הָאָדָם לְגַבֵּי גוּפוֹ בָּעוֹלָם הַזֶּה חֲשִׁיבֵי כְּאוֹרוֹת לְגַבֵּי כֵּלִים,

So, too, are intellectual fear and love relative to mitzvot of action; they, too, are considered as lights relative to vessels.

וְכֵן דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים לְגַבֵּי מִצְוֹת מַעֲשִׂיּוֹת דַּוְקָא.

This is why Moses offered [515] prayers equivalent in number to [the Hebrew word] Va’etchanan,55 asking that he be privileged to enter the Holy Land, specifically so that he could fulfill the practical mitzvot.

וְלָכֵן הִתְפַּלֵּל מֹשֶה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם תְּפִלּוֹת כְּמִנְיַן "וָאֶתְחַנַּן", עַל קִיּוּם מִצְוֹת מַעֲשִׂיּוֹת דַּוְקָא.

Only in the Holy Land can the practical mitzvot be fulfilled in their entirety—and the fulfillment of the practical mitzvot is the ultimate purpose of the entire Hishtalshelut, for through them, Divinity is drawn down to this nether world.

So, too, as regards the physical utterance of their laws.

וְהוּא הַדִּין לְדִבּוּר גַּשְׁמִי שֶׁל הִלְכוֹתֵיהֶן.

For by uttering and studying the laws of the mitzvot with physical speech, one also draws down the light below.