והנה When a person will meditate and think about all the above,
The previous portion of the maamar emphasized the importance of meditating on G‑d’s transcendence. In this section, the Alter Rebbe focuses on the influence of that meditation on one’s emotions and one’s conduct.
his soul will desire and yearn to become batel to Him until he desires to rise above the pleasures of this world, transform his heart entirely, and cling to Him, as it is written:1 “Who else [is of interest] to me in the heavens?”
I.e., once the person has appreciated G‑d’s transcendence, his sole desire will be to bond with Him. He will not desire anything physical — or spiritual — and instead will seek Him alone. In other sources (Derech Mitzvosecha, the maamar entitled Shoresh Mitzvas HaTefillah, sec. 40, et al.), the love alluded to by this verse is identified with the saying that the Alter Rebbe was wont to utter: “I desire nothing. I don’t want Your Gan Eden. I don’t want Your World to Come.... I want nothing but You alone.”
ובזוהר [Such a yearning for G‑d brings about a change in a person’s character, as reflected by] the Zohar which states:2 “One who cannot taste sweetness in the bitter and transform darkness to light has no portion here.”
“Here” refers to the gathering of the mystic scholars who were students of Rabbi Shimon bar Yochai.
For it is necessary to transform the taste of bitterness to sweetness.
I.e., the Alter Rebbe does not see the quote from the Zohar as using repetition merely for emphasis, but as describing two phases of our relationship with G‑d. First, he describes what is meant by tasting sweetness in the bitter and then, the transformation of darkness into light.
“Bitterness” refers to the desires of this world and its pleasures,
They are termed “bitter,” for they run contrary to G‑d’s intent in Creation.
which derive nurture from the chambers
“Chambers” translates the term היכלות, which in kabbalisticterminology refers to a reservoir of influence.
of kelipah.
Kelipah literally means “shell.” In kabbalisticterms, it refers to the spiritual forces that create an external shield which conceals the G‑dly light within all creation. As such, it is understood as referring to the unholy side of the Spiritual Cosmos.
For there is no entity on this lowly plane that does not have a correspondent “chamber” in the spiritual realms which has an effect on and [conveys] influence [to the lower entity].
As explained in the previous section, every entity on this earthly plane has a source in the spiritual realms. Material desires have their source in spiritual existence which derives from the forces of kelipah.
וכל All the pleasures of this world, even small matters — even styling one’s hair — are drawn down from the chambers of impurity.3
Since these pleasures have their source in impurity, it was necessary for Yosef to purge himself of their influence by languishing in prison.
Therefore Yosef was punished by having to languish in prison for twelve years for styling his hair, as the Gemara comments
No source for this statement has been found in the Gemara. We do find it in the Midrash: Midrash Tanchuma, Parshas Vayeishev, secs. 8-9; Bereishis Rabbah 87:3.
on the verses:4 “And Yosef was of pleasant countenance and of pleasant appearance,” and then “his master’s wife lifted her eyes....”
As a consequence of the latter, he was placed in prison.
וצריך These matters must be transformed to the sweetness [of Divine service indicated by the verses]: “Taste and see that G‑d is good,”5 and “Then you will delight in G‑d.”6
These verses indicate that the appreciation of G‑dliness is true sweetness.
This is the intent of the sacrifices: to transform the fat
The term “fat” refers to the most desirable and superior aspects of a given entity (see Rambam, Hilchos Issurei Mizbei’ach 7:11). It is also used as an analogy for satisfaction and pleasure.
of the animal soul and have it ascend and be included in the fire from Above by being consumed on the altar
See Yoma 21b which speaks of fire descending from heaven to consume the sacrifices.
and becoming “a fire offering, a pleasing fragrance unto G‑d.”7 Similarly, prayer takes the place of the sacrifices8 and thus [prayer is a time to] enflame one’s soul with the fire from Above,
The fire inherent in the G‑dly soul, because it is an actual part of G‑d (see the maamar entitled Basi LeGani, 5710, sec. 2).
delighting in G‑d.
וענין [To explain] the concept of transforming darkness into light:
The Alter Rebbe explains how man’s Divine service of tasting the bitter as sweet, i.e., elevating the material plane, evokes a response from G‑d, transforming darkness into light, drawing G‑dly light downward. “Darkness” refers to our material world which by nature conceals G‑dliness. The G‑dly influence called forth by man’s Divine service transforms it into light, i.e., makes it a medium for the revelation of His presence.
The cause-and-effect relationship can be explained as follows: When man rises above desire for worldly matters and self-concern and seeks G‑dliness, G‑d makes it apparent for him that, in fact, the world is nothing more than an expression of His life-force. The person becomes able to appreciate G‑dliness in the world around him.
Darkness, [an analogy for] material existence in this world,
The analogy is employed because the world’s material nature conceals G‑d’s light.
[i.e.,] the making of heaven and earth, which appear as a yesh and a physical entity, will be transformed into light. G‑d’s infinite light will be revealed within it. The yesh will be batel to Him and the glory of G‑d will be revealed on this lowly plane as it is revealed above.
והיינו [Implied is that] through man’s efforts in “tast[ing] sweetness in the bitter,” thus elevating [the material plane], transforming one’s heart — [i.e., instead of seeking] the desires of this world, he longs to cling to Him with yearning and thirst — the light of G‑d will shine forth from above downward, [illuminating] the darkness of this world, so that [the material dimensions] of this world will not conceal the light of G‑d and His holiness.
וזהו This is also [implied by the phrase]:9 “A mitzvah is a candle, and Torah, light.” “The candle of mitzvah” represents an elevation from below,
The flame of a candle burns by consuming the wick and fuel, i.e., nullifying the physical. Thus it serves as an analogy for our efforts to elevate the material dimensions of the world. Similarly, mitzvos, which are involved with the material substance of the world, refine that substance and make it a medium for the revelation of G‑dly light.
while “the light of Torah” draws down [influence] from Above.
I.e., here the Alter Rebbe is interpreting the phrase “the light of Torah,” not as a description of the Torah itself, but as a description of the effect of Torah study in the world. Torah study draws down G‑dly light, making it possible to perceive His presence even in this material world.
Through “the candle of mitzvah,” [i.e., man’s efforts in elevating the material world,] “the light of the Torah” is brought [into this world].
Summary
When a person contemplates how G‑dliness permeates all existence, his soul will desire to become batel to G‑d and he will desire to take an active role in the mission G‑d has entrusted to man: to transform the darkness of material existence to light.
Material existence is called darkness because it is characterized by the concealment of G‑dliness, which allows for the influence of kelipah to take hold.
The motif enabling the fulfillment of the above mission is reflected in the verse: “A mitzvah is a candle, and Torah, light.” “The candle of mitzvah” represents the elevation of material existence, while “the light of Torah” draws down G‑dly influence from Above.