The Alter Rebbe now goes on to say that although the two abovementioned loves (“My soul…” and “Like a son…”) are naturally found in a Jew’s soul, deriving as they do from the Patriarchs, still, when they are in a revealed state in one’s heart, they are able to elevate the Torah and mitzvot that result from them to the World of Beriah. Only when “natural” love remains concealed in the mind is it restricted to elevating Torah and mitzvot no higher than Yetzirah. When, however, it is in a revealed state, they are elevated to the World of Beriah.

For while it is true that these loves are natural, in order for them to be revealed, there must be profound contemplation on the theme of G-d as our true Father and Source of life. Such contemplation gives this natural love, the additional qualitative trait achieved by “intellectual” love, so that the Torah and mitzvot which result from this love are elevated to the World of Beriah, the World of knowledge. This is now going to be discussed:

The said two categories of love—that of “My soul…,” the love a Jew feels for G-d upon realizing that He is his true life, and that which is “Like a son…,” loving G-d as one’s true father—

וְהִנֵּה, בּ' בְּחִינוֹת אֲהָבוֹת אֵלּוּ,

though they are an inheritance unto us from our Patriarchs, and like a natural instinct in our souls (and so, too, as a natural instinct, is the fear that is comprised in them, namely, the fear of being sundered, G-d forbid, from the Source of our life and our true Father, blessed be He),

אַף שֶׁהֵן יְרוּשָּׁה לָנוּ מֵאֲבוֹתֵינוּ וּכְמוֹ טֶבַע בְּנַפְשׁוֹתֵינוּ, וְכֵן הַיִּרְאָה הַכְּלוּלָה בָּהֶן, שֶׁהִיא, לִירֹא מִלִּיפָּרֵד חַס וְשָׁלוֹם מִמְּקוֹר חַיֵּינוּ וְאָבִינוּ הָאֲמִיתִּי בָּרוּךְ־הוּא,

When one feels that G-d is the true Source of his life, he will fear to transgress so as not to become separated from his source of life. The feeling of G-d being one’s true father will likewise keep him from sinning, since he does not want to be torn away from his father.

Although both the abovementioned degrees of love and fear are instinctively found within Jews,

they are, nevertheless, not termed “natural” fear and love unless they be in the mind and thought alone and in the latency of the heart. Then their place is in the ten sefirot of Yetzirah, the place and level of the “natural” emotions, to where they raise up with them the Torah and mitzvot of which they have been the inspiration and cause.

אַף־עַל־פִּי־כֵן, אֵינָן נִקְרָאוֹת בְּשֵׁם "דְּחִילוּ וּרְחִימוּ טִבְעִיִּים", אֶלָּא כְּשֶׁהֵן בְּמוֹחוֹ וּמַחֲשַׁבְתּוֹ לְבַד וְתַעֲלוּמוֹת לִבּוֹ, וְאָז, מְקוֹמָן בְּי' סְפִירוֹת דִּיצִירָה, וּלְשָׁם הֵן מַעֲלוֹת עִמָּהֶן הַתּוֹרָה וְהַמִּצְוֹת הַבָּאוֹת מֵחֲמָתָן וּבְסִיבָּתָן.

These levels of love are the cause of the performance of one’s Torah and mitzvot, for they result from the portrayal of this love in his mind.

But when they (the two degrees of love) are in a manifest state in the heart as a result of his contemplation, they are called in the Zohar re’uta deliba (“the heart’s desire”—a more exalted love than “natural” love),

אֲבָל כְּשֶׁהֵן בְּהִתְגַּלּוּת לִבּוֹ – נִקְרָאִים "רְעוּתָא דְלִבָּא" בַּזּוֹהַר,

and their place is in the ten sefirot of Beriah, where they raise up with them the Torah and mitzvot of which they have been the cause, i.e., which have been performed with the ardor of this love.

וּמְקוֹמָן – בְּי' סְפִירוֹת דִּבְרִיאָה, וּלְשָׁם הֵן מַעֲלוֹת עִמָּהֶן הַתּוֹרָה וְהַמִּצְוֹת הַבָּאוֹת מֵחֲמָתָן.

The reason this is indeed so, notwithstanding the fact that they are “naturally” found with the soul of every Jew, is now given:

For their emergence from the latency and concealment of the heart into a state of revelation comes through the faculty of daat, i.e., through a powerful fixation of the mind and an intense concentration—from the depths of the heart, powerfully and frequently—on the blessed Ein Sof, as to how He is our very life and our blessed true Father. And since his contemplation is so powerful and deep:

מִפְּנֵי שֶׁיְּצִיאָתָן מֵהַהֶעְלֵם וְהֶסְתֵּר הַלֵּב אֶל בְּחִינַת גִּילּוּי, הִיא עַל יְדֵי הַדַּעַת וּתְקִיעַת הַמַּחֲשָׁבָה בְּחוֹזֶק וְהִתְבּוֹנְנוּת עֲצוּמָה מֵעוּמְקָא דְלִבָּא, יַתִּיר וְתָדִיר, בְּאֵין־סוֹף בָּרוּךְ־הוּא, אֵיךְ הוּא חַיֵּינוּ מַמָּשׁ וְאָבִינוּ הָאֲמִיתִּי בָּרוּךְ־הוּא.

Moreover, what is written in the Tikkunim19 is well known, that “there, in the World of Beriah, nests the ‘supernal Mother,’” i.e., the level of binah of Atzilut, which, in terms of man’s spiritual service, is the contemplation of the (infinite) light of the blessed Ein Sof, the Giver of life, blessed be He. And this is in accordance with the teaching of Elijah in Tikkunei Zohar,20 in the section beginning Patach Eliyahu: Binah is the heart, and with it, the heart understands.” This means to say that the meditation and understanding taking place in the mind illuminate the heart.

וּמוּדַעַת זֹאת מַה שֶּׁכָּתוּב בַּתִּיקּוּנִים: כִּי "בְּעוֹלַם הַבְּרִיאָה מְקַנְּנָא תַּמָּן אִימָּא עִילָּאָה", שֶׁהִיא הַהִתְבּוֹנְנוּת בְּאוֹר־אֵין־סוֹף חַיֵּי־הַחַיִּים בָּרוּךְ־הוּא, וּכְמַאֲמַר אֵלִיָּהוּ: "בִּינָה לִבָּא וּבָהּ הַלֵּב מֵבִין".

Since the contemplation of G-dliness is related to the World of Beriah, the World which is illuminated by binah of Atzilut, it follows that the various forms of love which are revealed through such contemplation have their place in that World as well, and it is there that they elevate one’s Torah and mitzvot.

The Alter Rebbe now goes on to say that the two kinds of love—“My soul…” and “Like a son…”—not only have the quality of love that results from contemplation, but they also have the quality of ahavah rabbah, the love that is granted from above. For they, too, are granted from above inasmuch as Jews inherit them from the Patriarchs, as explained earlier.

Since these two kinds of love possess all these qualities, it would seem that they should suffice, and love born wholly of intellect is superfluous. Nevertheless, the Alter Rebbe concludes that a Jew should also strive to attain the love that results wholly from contemplating G-d’s greatness because of the reasons he will soon give.

Furthermore, these two categories of love that have been referred to above, the love of “My soul…” and the love of “Like a son…,” incorporate a quality of love which is greater and more sublime than intelligent fear and love, the kind that result from contemplating G-d’s greatness, the love termed above ahavat olam; these two kinds of love also partake of the quality of ahavah rabbah, which is loftier than ahavat olam.

וְלֹא עוֹד, אֶלָּא שֶׁבּ' בְּחִינוֹת אֲהָבוֹת אֵלּוּ הַנִּזְכָּרוֹת לְעֵיל, הֵן כְּלוּלוֹת מִן בְּחִינַת "אַהֲבָה רַבָּה", וּגְדוֹלָה וּמְעוּלָּה מִ"דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים" – אֲשֶׁר הָאַהֲבָה נִקְרֵאת לְעֵיל בְּשֵׁם "אַהֲבַת עוֹלָם".

The Rebbe explains that ahavah rabbah is rooted in Atzilut, which is far superior to Beriah, where ahavat olam is rooted. The Alter Rebbe alludes to this by saying “Furthermore,” i.e., these loves not only have the qualities of “natural” love and “intellectual” love, found in the Worlds of Yetzirah and Beriah respectively, but they also have the quality of the love of ahavah rabbah found in the World of Atzilut. This tremendous quality notwithstanding, the Alter Rebbe concludes that it is necessary to achieve the love brought about wholly through contemplation, for this love is unique in its passion and yearning for G-dliness.