He will then arrive at a true joy, as follows: In order to comfort his heart in double measure, let him—in the wake of the above words of truth concerning his lowly spiritual stature—tell himself the following.

וְאַחַר כָּךְ יָבֹא לִידֵי שִׂמְחָה אֲמִיתִּית. דְּהַיְינוּ, שֶׁזֹּאת יָשִׁיב אֶל לִבּוֹ לְנַחֲמוֹ בְּכִפְלַיִים, אַחַר הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה הַנִּזְכָּרִים לְעֵיל,

The comfort is dual: not only is his depression eliminated, but he will also attain a joy which he would never experience were it not for his earlier depression.

Let him say to his heart: “Indeed, without a doubt, I am far removed, utterly remote from G-d, and am despicable, contemptible, and so on.

לֵאמֹר לְלִבּוֹ: "אֱמֶת הוּא כֵּן בְּלִי סָפֵק, שֶׁאֲנִי רָחוֹק מְאֹד מֵה' בְּתַכְלִית, וּמְשׁוּקָּץ וּמְתוֹעָב כוּ',

“But all this is true only of me—that is, my body and the animating soul within it.

אַךְ כָּל זֶה הוּא אֲנִי לְבַדִּי, הוּא הַגּוּף עִם נֶפֶשׁ הַחִיּוּנִית שֶׁבּוֹ,

“Yet within me, there is a veritable ‘part’ of G-d, which is present even in the most worthless of my fellows, so that even if I am no better than he, I still have this ‘part’ of G-d within me, namely, the divine soul and the spark of G-dliness itself clothed in it, animating it.

אֲבָל מִכָּל מָקוֹם, יֵשׁ בְּקִרְבִּי "חֵלֶק ה'" מַמָּשׁ, שֶׁיֶּשְׁנוֹ אֲפִילוּ בְּקַל שֶׁבְּקַלִּים, שֶׁהִיא נֶפֶשׁ הָאֱלֹהִית עִם נִיצוֹץ אֱלֹקוּת מַמָּשׁ הַמְלוּבָּשׁ בָּהּ לְהַחֲיוֹתָהּ,

“It is only that when the body and animating soul are in such a lowly state, the divine soul is in exile within them.

רַק שֶׁהִיא בִּבְחִינַת גָּלוּת,

“If so, then, on the contrary, the further I am removed from G-d, and the more despicable and contemptible,

וְאִם כֵּן, אַדְּרַבָּה, כָּל מַה שֶּׁאֲנִי בְּתַכְלִית הָרִיחוּק מֵה' וְהַתִּיעוּב וְשִׁיקּוּץ

the deeper in exile is my divine soul, and all the more is it to be pitied.

הֲרֵי נֶפֶשׁ הָאֱלֹהִית שֶׁבִּי בְּגָלוּת גָּדוֹל יוֹתֵר, וְהָרַחֲמָנוּת עָלֶיהָ גְּדוֹלָה מְאֹד,

“Therefore, I will make it my entire aim and desire to extricate it from this exile and to ‘return her to her father’s house i.e., to restore it to its source and its original state as in her youth,’

וְלָזֶה אָשִׂים כָּל מְגַמָּתִי וְחֶפְצִי – לְהוֹצִיאָהּ וּלְהַעֲלוֹתָהּ מִגָּלוּת זֶה, לַהֲשִׁיבָהּ אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ,

i.e., as it was before being clothed in my body, when it was completely absorbed in G-d’s light and united with Him.

קוֹדֶם שֶׁנִּתְלַבְּשָׁה בְּגוּפִי, שֶׁהָיְתָה נִכְלֶלֶת בְּאוֹרוֹ יִתְבָּרֵךְ וּמְיוּחֶדֶת עִמּוֹ בְּתַכְלִית,

“Now, too, will it likewise be absorbed and united with Him once again, when I concentrate all my aspirations on the Torah and the mitzvot, in an effort to clothe therein all [of the soul’s] ten faculties; i.e., by applying my mental faculties to Torah study and my emotive faculties to the performance of the mitzvot with the vitality lent them by the love and fear of G-d, as explained above in ch. 4. Thus will my divine soul be reunited with G-d.

וְגַם עַתָּה כֵּן – תְּהֵא כְּלוּלָה וּמְיוּחֶדֶת בּוֹ יִתְבָּרֵךְ, כְּשֶׁאָשִׂים כָּל מְגַמָּתִי בְּתוֹרָה וּמִצְוֹת, לְהַלְבִּישׁ בָּהֶן כָּל עֶשֶׂר בְּחִינוֹתֶיהָ כַּנִּזְכָּר לְעֵיל,

“Especially in fulfilling the mitzvah of prayer will I try to release my divine soul by crying out to G-d because of the distress of its exile in my loathsome body so that He release it from captivity and bind it to Himself.”

וּבִפְרָט בְּמִצְוַת תְּפִלָּה, לִצְעוֹק אֶל ה' בַּצַּר לָהּ מִגָּלוּתָהּ בְּגוּפִי הַמְשׁוּקָּץ, לְהוֹצִיאָהּ מִמַּסְגֵּר, וּלְדָבְקָה בּוֹ יִתְבָּרֵךְ".

This service of G-d, in which one seeks to restore the soul to its source, is referred to as “teshuvah with good deeds.”10

וְזוֹ הִיא בְּחִינַת "תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים",

This is an oft-used Talmudic expression denoting the mitzvot (as in the statement, “One hour of teshuvah with good deeds in this world is better than all the life of the World to Come”). At first glance, the juxtaposition of the two seems incongruous; teshuvah deals with atoning for one’s past imperfections, while “good deeds” are performed in the present and would seem to bear no relation to one’s past. According to the Alter Rebbe’s statement, however, that one’s performance of the mitzvot should be motivated by a desire to return his soul to its source within G-d, the connection between the two is clear: the “good deeds” themselves actually constitute teshuvah, which means “return.” As the Alter Rebbe continues:

This denotes the “good deeds” which one does with the intention of returning the soul, which is part of G-d, to the [Divine] source and root of all the worlds.

שֶׁהֵן מַעֲשִׂים טוֹבִים שֶׁעוֹשֶׂה כְּדֵי לְהָשִׁיב "חֵלֶק ה'" לִמְקוֹרָא וְשָׁרְשָׁא דְּכָל עָלְמִין.