והנה Our Sages declare:1 “Even though fire descended from heaven [to consume the sacrifices], it is a mitzvah to bring ordinary [fire],” for this prepares [a setting] for the fire from heaven to descend.
ולהבין To understand the parallel to this concept in our Divine service: The Holy One, blessed be He, is called:2 “The Sower of righteousness, the One Who makes deliverance flourish.”
As will be explained, the intent is that “sowing righteousness” creates a setting for “deliverance to flourish.” Similarly, the ordinary fire brought by the Jewish people creates a setting for the fire that descends from Above.
The explanation of [the relationship between these two titles] can be understood on the basis of the verse:3 “His left hand is under my head and his right hand will embrace me.”iv
Here, too, the intent is that the activity of the left hand creates a setting for the activity of the right hand.
The meaning of the phrase “His right hand will embrace me” is that the attribute of Chessed (“kindness”) [identified with] “the right hand”
The passage Pasach Eliyahu (the Introduction to the Tikkunei Zohar, p. 17a) uses the human body as an analogy for the different attributes of G‑dliness. In that scheme, the right hand is identified with the attribute of Chessed.
is drawn down [from the higher realms, descending] to a very great extent. “The right hand that draws close”4 [gathers together] all the sparks and the souls of the Jewish people so that they will be unified with G‑d, bound in oneness and unity with Him alone, as it is written:5 “the nation who are close to Him.”
Because the Jews are essentially one with G‑d, it is possible for them to experience this closeness in a revealed manner.
[These influences are revealed very powerfully;] it is like a [strong] embrace, like a person who hugs his friend so that he cannot separate from him at all. Similarly, the great love for G‑d alone is drawn down and revealed so intensely that [it is impossible to] separate from Him, Heaven forbid.v
Just as an embrace holds a person fast and prevents him from departing, G‑d’s embrace holds the Jewish people close to Him and maintains the connection between them. As mentioned in endnote viii, according to the teachings of Kabbalah, the sukkah is an analogy for the Divine embrace that holds the Jewish people close to Him.
אך Nevertheless, in order to merit this level and rung of great love, it must be preceded by a [preparatory] stage, “His left hand is under my head.” For “the left hand presses,” i.e., it bears down upon a person and humbles him. [In our Divine service, this refers to] focusing one’s heart and deepening his attention and thought on how he is utterly distant from G‑d, Heaven forbid, and other similar thoughts.
I.e., as the Alter Rebbe proceeds to state, when mentioning “the left hand that presses,” the intent is not that G‑d, Heaven forbid, pushes the person away. Instead, the intent is that the person activates the qualities that come from his own left side (see the following note) and uses them to humble his own self.
All [contemplation of] this type is drawn down from the left vector, as is well known.
In Kabbalah and Chassidus (see the passage Pasach Eliyahu, op. cit., et al.), the left side is identified with the attributes of judgment and might. Now, in one’s own Divine service, this should be expressed in judging one’s own self and conquering one’s natural inclinations, as Pirkei Avos 4:1 states, “Who is mighty? One who conquers his natural inclination.” Similarly, the contrite and humbling introspection mentioned above stems from this same spiritual quality.
For the intent is not that “the left hand” of the Holy One, blessed be He, pushes [a person] away, Heaven forbid, for “even the estranged
I.e., a person who has strayed from his connection to G‑d.
will not be pushed away from You.”6
We have translated the verse according to its context in the maamar. In its original source, a different rendering might be appropriate. Implied is that G‑d is continuously endeavoring to draw the souls close to Him. Thus the “left hand that presses” does not refer to G‑d pushing a soul away, Heaven forbid.
Instead, [the intent is that the person] must focus his attention [on his distance from G‑d, as explained above].
ונמשך [The person should internalize this sublime quality associated with the left vector and] draw it down “under my head,” i.e., to the depths of his thought.
Undergoing intense personal introspection and evaluation of his character.
Thus [the person himself] is the one who presses and humbles himself, [coming to the honest realization that he is on a lower] level than he originally conceived.vi
וע"ד For this reason, our Sages ordained [the recitation of] all the confessional prayers on Yom Kippur when we ask for forgiveness for our souls, saying, “We have been disobedient... we have acted abominably,” and the like. We humble ourselves exceedingly before the Holy One, blessed be He, admitting how very distant we are from Him.
The confessional prayers are not intended merely to express our regret for our sins, but also to humble ourselves before G‑d.
[Humbling oneself in this manner] arouses love and thirst for G‑d, [causing] our desire to be directed to Him.
The awareness of one’s distance from G‑d serves as a prong, pushing a person toward a deeper and more comprehensive bond with G‑d.
This is the means by which we can reach the level of “great love” experienced on the holiday of Sukkos.
וזהו This is the intent of the phrase “The Sower of righteousness.” For the congregation of Israel
This term refers to the source of the souls of the Jewish people as they are collected in the spiritual realms above.
is referred to as “righteousness,” as in the verse:7 “With righteousness, you shall be established.” Moreover, on this physical plane, the Jewish people as a whole are filled with mitzvos that are characterized by righteousness and kindness.
Not only is “righteousness” identified with the source of the Jewish souls in the spiritual realms. On this material plane as well, the Jewish people are identified with righteousness.
ובעשי"ת During the Ten Days of Teshuvah, [the quality of righteousness] is “sown,” like a seed which must be sown on ground that has been thoroughly plowed. If, by contrast, the ground is hard, the seed will not grow at all. Similarly, with regard to the mitzvos, righteousness, and kindness that the Jewish people perform and gather throughout all the days of the year: they will not be sown, nor will they grow at all, nor will they bear any fruit Above except through [the spiritual service of] the Ten Days of Teshuvah when [the Jews] break their hearts and press and humble themselves like earth that has been plowed with “plowing that softens the earth.” Cf. Rashi, Shabbos 73b. ,vii
Performing the mitzvos is like sowing seeds in the spiritual realms. For those seeds to flourish, the “plowing” of teshuvah is necessary.
וכן A similar pattern can be seen in those who perform [deeds of] charity. They will not give [meaningfully] unless they have [first humbled themselves], regarding themselves [lowly], like earth.
Plowing their hearts, as it were.
If, by contrast, they regard themselves as a significant and important entity, they will only give [what they consider] as superfluous, but not what they worked and labored for, [to which they dedicated] the very life of their souls. [To give in such a manner,] one must break the desires of his heart that stem from his pride and see himself on the same level as his colleague who receives from him.
Many people give charity. Most, however, give money that they deem non-essential, funds that they could basically do without. The charity that the Alter Rebbe speaks of involves making sacrifices, giving because of one’s awareness of the other person’s need, without thinking of one’s own wants or needs. To give of himself in this way, a person must be selfless and humble. If, by contrast, he is filled with self-concern, he will never give more than his comfortlevel allows. See also Tanya, Iggeres HaKodesh, Epistles 2 and 16.
[For, indeed,] “Why is your blood redder than his?”8 [Is it appropriate] that one haswhat to eat and what to drink, and “the indigent possesses nothing?”9 How is [the other person] different [from one’s own self]? Why should he have less? “Behold, there is one Father for all of us!”10 Through this [preparatory work of “plowing,” i.e., cultivating selflessness], charity can be sown.
In this way, the “plowing” is directly related to the righteousness and charity that is “sown.”
ובימים On the days between Yom Kippur and Sukkos, [this charity] grows until, on the first day of Sukkos, it has developed and flourished [into] the level of Avraham, who is identified with “the right hand that embraces,”
Avraham is described (Yeshayahu 41:8) as “the one who loves Me” and epitomized love and kindness.
as explained above. The level of Avraham was attained though [humility, as] he said:11 “I am earth and ashes”; i.e., [he too was characterized by selflessness that is symbolized by] the earth which is sown and which causes [plants] to flourish, as above.
Tehillim 60:7. “Deliver Your right hand.”
Within the context of this kapitle in Tehillim, the request is that G‑d “deliver [with] His right hand.” However, the Alter Rebbe is emphasizing that, at times, G‑d’s right hand, i.e., His potential for salvation, must itself be delivered. It is possible that, due to the conduct of the Jewish people, G‑d’s right hand, i.e., His attribute of kindness and love, is constrained and must be delivered. See the comments of the Tzemach Tzedek,printed as endnote viii.
For it is written:12 “He drew back His right hand.” [This phrase can be interpreted as meaning that] the right hand, the attribute of kindness, has become enclothed in the hind dimension,
In the human body, the hind dimension, the back, does not express anything about a person’s character. It represents withdrawal, as one turns his back to those with whom he does not seek to relate. Similarly, in our spiritual personalities and, in G‑dliness above, as it were, there is a hind dimension, an aspect where inner energy is not revealed and, indeed, is withdrawn.
i.e., in external matters,
I.e., the behavior of the Jewish people has an effect on the revelation of G‑d’s attributes. When a Jew invests the attributes of his “right side,” i.e., his love and kindness, in worldly matters, directing his energy to material desires and physical pleasure, G‑d’s energy is drawn into the hind dimension.
and it is necessary that “Your hand be delivered for You”13
In the verse cited, the subject is expressed in the second person, referring to King David. The Alter Rebbe is borrowing the phrase to refer to the attribute of love and kindness Above.
and returned to the realm of holiness.viii
I.e., as mentioned above, after the preparatory stage of plowing during the Ten Days of Teshuvah, i.e., by sowing righteousness, one “delivers G‑d’s hand,” returning its influence to the realm of holiness. This will “make deliverance flourish,” creating a setting for the revelation of G‑d’s love and kindness.
וזהו [A similar concept applies regarding] our Sages’ statement that [even though there was fire from Above burning on the altar], it is a mitzvah to bring ordinary [fire]. This symbolizes [the sanctification of] simple, lowly matters and ordinary affairs.14
In order to create a setting for the Divine fire from Above, i.e., the innate love for G‑d implanted within one’s heart, one must cultivate “ordinary fire,” the bitterness arising from feelings of distance from G‑d.
Implied is that a person must focus his attention on being “a master of accounts,”15 making a reckoning of all his thoughts, words, and deeds that were not directed to G‑d throughout his entire life and [seeing] how he is utterly distant from G‑d, disgusting and abominable, etc. [Such introspection] comes as a result of [the labor of] “the left hand that presses.” The person “will be even more lowly than this, humble,”16 “disdained in his own eyes, sickened”17 with his life.
The intent is not to focus on negativity. Instead, it is precisely because of the person’s awareness of G‑d and desire to cling to Him that He seeks to remove all obstacles to the development of such a connection.
Then he will become very embittered and “he [will] cry out to G‑d because of his difficulty.”18 And it is written:19 “Their heart [will] cry out.” This bitterness will motivate him to prepare a setting for the fire from Above, the love for G‑d in his G‑dly soul that will be aroused and set aflame within his heart.ix
I.e., as explained above, the bitterness and contrition brought about by this process of introspection — “his left hand is under my head” — arouses G‑d’s love — “his right hand will embrace me.”
Summary
Our Sages declared: “Even though fire descended [onto the altar] from heaven, it is a mitzvah to bring ordinary [fire],” for this prepares [a setting] for the fire from heaven to descend.
To explain the parallel to our Divine service: It is necessary to prepare a setting for the fire that descends from heaven that is an expression of G‑d’s kindness which is identified with His right hand. This is achieved through the pattern alluded to in the verse: “His left hand is under my head and His right hand will embrace me.” Through “the left hand that presses,” which refers to a person’s efforts to humble himself through meditation on his distance from G‑d, he creates a setting for G‑d’s love to be revealed.
On this basis, we can understand the phrase: “The Sower of righteousness, the One Who makes deliverance flourish.” G‑d’s righteousness is “sown,” implanted in earth that has been thoroughly plowed, i.e., instilled within a heart that has been humbled through teshuvah.
“Righteousness” is sown through the process of teshuvah that culminates on Yom Kippur and flourishes on Sukkos when “His right hand embraces me,” i.e., when G‑d’s love is revealed.