In the following note, the Alter Rebbe states that the revelation of Divine will in a particular World, caused by the ascent of Torah and mitzvot thereto—a revelation which he describes as “an hour of ‘(Divine) will’ or ‘(Divine) Favor’”—produces a reaction in the middot of that World: With the revelation of Divine will, the middot fuse, and the attributes of severity are “sweetened,” or tempered, with kindness. This, in turn, results in an increased flow of Divine kindness into our world.

This effect of the mitzvot is felt primarily in the fusion of the middot of Atzilut.

There, in the higher Worlds, there also shines forth and is revealed the supernal union effected by every mitzvah and by Torah study,

וְשָׁם מֵאִיר וּמִתְגַּלֶּה גַּם כֵּן הַיִּחוּד הָﬠֶלְיוֹן הַנַּﬠֲשֶׂה בְּכָל מִצְוָה וְתַלְמוּד תּוֹרָה,

namely, the union of G-d’s middot.

שֶׁהוּא יִחוּד מִדּוֹתָיו יִתְבָּרֵךְ,

These middot fuse with each other, and the Gevurot (the attributes of “severity”) are “sweetened” by Chasadim (the attributes of “kindness”)

שֶׁנִּכְלָלוֹת זוֹ בָּזוֹ, וְנִמְתָּקוֹת הַגְּבוּרוֹת בַּחֲסָדִים,

through the “Hour of will (favor) of the blessed Ein Sof, ” i.e., the revelation of the will of the Ein Sof, which shines forth and reveals itself in abundant and intense revelation,

ﬠַל יְדֵי ﬠֵת רָצוֹן הָﬠֶלְיוֹן אֵין־סוֹף בָּרוּךְ־הוּא, הַמֵּאִיר וּמִתְגַּלֶּה בִּבְחִינַת גִּילּוּי רַב וְﬠָצוּם,

by reason of the “arousal (of man) below,” consisting of the performance of a mitzvah or occupation in Torah in which the supernal will of the blessed Ein Sof is clothed.

בְּאִתְﬠָרוּתָא דִלְתַתָּא הִיא ﬠֲשִׂיַּית הַמִּצְוָה אוֹ ﬠֵסֶק הַתּוֹרָה, שֶׁבָּהֶן מְלוּבָּשׁ רָצוֹן הָﬠֶלְיוֹן אֵין־סוֹף בָּרוּךְ־הוּא.

The revelation of Divine will (i.e., the will clothed in Torah and mitzvot) produces a fusion of the middot and a “sweetening” of Gevurot in whatever World the Torah and mitzvot ascend to.

But the main unity caused by Torah and mitzvot takes place far higher, in the World of Atzilut,

אַךְ ﬠִיקַּר הַיִּחוּד הוּא לְמַﬠְלָה מַּﬠְלָה בְּעוֹלַם הָאֲצִילוּת,

where the core and essence of G-d’s middot are united with their Emanator, the Ein Sof, blessed be He,

שֶׁשָּׁם הוּא מַהוּת וְﬠַצְמוּת מִדּוֹתָיו יִתְבָּרֵךְ, מְיוּחָדוֹת בְּמַאֲצִילָן אֵין־סוֹף בָּרוּךְ־הוּא,

and there is found the core and essence of the supernal will of the blessed Ein Sof,

וְשָׁם הוּא מַהוּת וְﬠַצְמוּת רָצוֹן הָﬠֶלְיוֹן אֵין־סוֹף בָּרוּךְ־הוּא,

of which a mere glimmer radiates in Beriah, Yetzirah, and Asiyah—in each of these Worlds according to its rank.

וְהֶאָרָתָן לְבַד הִיא מְאִירָה בִּבְרִיאָה יְצִירָה ﬠֲשִׂיָּה, בְּכָל עוֹלָם מֵהֶן לְפִי מַﬠֲלָתוֹ.

Now, although the soul of the person engaging in this Torah study or mitzvah does not stem from Atzilut,

וְאַף שֶׁנֶּפֶשׁ הָאָדָם הָעוֹסֵק בְּתוֹרָה וּמִצְוָה זוֹ אֵינָהּ מֵאֲצִילוּת,

nevertheless, He is able to effect unity in the middot of Atzilut because the supernal will, which is clothed in this mitzvah, and in the case of Torah, it is not merely “clothed” in it, but furthermore—it is indeed the very Halachah and Torah that he is studying—

מִכָּל מָקוֹם הֲרֵי רָצוֹן הָﬠֶלְיוֹן הַמְלוּבָּשׁ בְּמִצְוָה זוֹ, וְהוּא הוּא ﬠַצְמוֹ הַדְּבַר הֲלָכָה וְהַתּוֹרָה שֶׁעוֹסֵק בָּהּ,

this supernal will is G-dliness and is the Ein Sof-light of the Emanator [of the sefirot of Atzilut], since He and His will are one,

הוּא אֱלֹהוּת וְאוֹר־אֵין־סוֹף הַמַּאֲצִיל בָּרוּךְ־הוּא, שֶׁהוּא וּרְצוֹנוֹ אֶחָד,

and this supernal will is actually the source of the middot since it was by His will that He emanated His middot, which are united with Himself.

וּבִרְצוֹנוֹ יִתְבָּרֵךְ הֶאֱצִיל מִדּוֹתָיו הַמְיוּחָדוֹת בּוֹ יִתְבָּרֵךְ,

Therefore, by means of the revelation of His will caused by one’s engaging in Torah or in a particular mitzvah, the middot fuse with each other,

וְﬠַל יְדֵי גִּילּוּי רְצוֹנוֹ הַמִּתְגַּלֶּה ﬠַל יְדֵי ﬠֵסֶק תּוֹרָה וּמִצְוָה זוֹ, הֵן נִכְלָלוֹת זוֹ בָּזוֹ

and the Gevurot are sweetened by Chasadim at this “hour of revealed, favorable will.’’

וְנִמְתָּקוֹת הַגְּבוּרוֹת בַּחֲסָדִים, בְּﬠֵת רָצוֹן זוֹ: