In the previous chapters, the Rebbe Rashab discussed the flaw of yeshus, how it leads to baseless hatred, as well as friction and strife, and prevents fruitful interaction between people. Although he will return to that theme, he devotes this and the following chapter to the discussion of desirable approaches to Divine service.

וְהִנֵּה כַּאֲשֶׁר יָדוּעַ אֲשֶׁר בַּעֲבוֹדָה יֶשְׁנָם ב' אוֹפַנֵּי עֲבוֹדָה.

As is well known, there are two approaches to Divine service:

הָא' עֲבוֹדָה בְּשִׂמְחָה

a) Divine service through joy, and

b) Divine service through humility.

This chapter will discuss the first.

וְהַיְנוּ כְּשֶׁמַּשְׂכִּיל וּמִתְבּוֹנֵן הֵיטֵב בִּגְדֻלַּת ה',

Joy in Divine service can be attained by understanding and meditating thoroughly upon the greatness of G‑d.

הֵן בְּעֹצֶם גְּדֻלָּתוֹ בְּעִנְיַן הַבְּרִיאָה יֵשׁ מֵאַיִן כוּ',

For example, His awesome greatness is expressed in the creation of existence (yesh) from absolute nothingness (ayin).

כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר

As explained in another source,

דִּלְבַד זֹאת מַה שֶּׁעֶצֶם עִנְיַן בְּרִיאָה יֵשׁ מֵאַיִן הוּא עִנְיָן נִפְלָא

aside from the fact that the creation of existence from nothingness is a wondrous matter

שֶׁאֵין לְהָאָדָם שׁוּם צִיּוּר עַל זֶה כְּלָל כוּ' כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר

that man simply cannot imagine, as stated in another source.

Since man is part of the creation, there is no way he can see beyond his frame of reference and truly appreciate how that creation comes into being from nonexistence.

(עַיֵּן מַה שֶּׁכָּתוּב מִזֶּה בְּדִבּוּר הַמַּתְחִיל שַׂמַּח תְּשַׂמַּח, רנ"ז, בִּתְחִלָּתוֹ.)

(See the beginning of the maamar entitled Samach Tesamach, 5657.)1

עוֹד זֹאת יֵשׁ בְּזֶה פְּלָאוֹת

Moreover, it involves several wondrous dimensions that are utterly beyond our comprehension.

דְּיָדוּעַ דִּבְרִיאָה יֵשׁ מֵאַיִן הוּא בִּבְחִינַת רִחוּק הָעֶרֶךְ

As is well known, the creation of existence (yesh) from nothingness (ayin) involves bringing into being something that is of an utterly different nature than the Divine creative energy that brings it into being. There is a gap between them to the extent that they are distant from each other, with no point of comparison between them.

דְּזֶהוּ הַהֶפְרֵשׁ בֵּין עִלָּה וְעָלוּל לִבְרִיאָה יֵשׁ מֵאַיִן.

This constitutes the difference between a cause and effect relationship (ilah v’alul), and the creation of existence from nothingness.

דְּעִלָּה וְעָלוּל הוּא בְּחִינַת הַשְׁפָּעָה בְּקֵרוּב

The relationship between cause and effect involves influence transferred through closeness;

i.e., the cause and the effect it brings about are similar entities and one imparts a direct influence on the other, triggering the effect. The most common example given in chassidic thought is the relationship between intellect and emotion (see below). When one understands the value and the good that a particular entity will bring — this being the cause — he is aroused with feelings of love for that entity — the effect.

שֶׁהָעִלָּה מִתְלַבֵּשׁ בְּהֶעָלוּל

Thus, the cause is enclothed in the effect.2

In the example given, the awareness of the entity’s value and good in a person’s mind spurs him to love it,

וְהֶעָלוּל מַרְגִּישׁ אֶת עִלָּתוֹ

and the effect senses the cause. The person’s feelings of love are motivated by his awareness of the value of the entity’s value, and the force of the feeling is dependent on the strength of that awareness.

וְלָכֵן הֶעָלוּל הוּא בְּעֶרֶךְ הָעִלָּה כוּ'.

Therefore, the effect produced is comparable to the cause which brought it into being. The relationship between them is apparent.

מַה שֶּׁאֵין כֵּן בְּהִתְהַוּוּת יֵשׁ מֵאַיִן

By contrast, creation of yesh me’ayin, bringing into being something from nothing,

שֶׁהַהִתְהַוּוּת הוּא בְּאֵין עֲרוֹךְ

brings about an existence that is incomparable to its G‑dly source.2

וְאִם כֵּן הוּא הַהַשְׁפָּעָה בִּבְחִינַת רִחוּק הָעֶרֶךְ

As such, the influence that brings the world into being creates distance,

שֶׁהַבּוֹרֵא מִתְעַלֵּם וּמִסְתַּתֵּר מֵהַנִּבְרָא

concealing the Creator from the creation. A created being does not have a conscious awareness that there is a Creator. On the contrary, he feels his own being and does not know of anything else.

וְאֵינוֹ מִתְלַבֵּשׁ בּוֹ כְּהִתְלַבְּשׁוּת הָעִלָּה בְּהֶעָלוּל כוּ'.

G‑d’s creative force is not enclothed in the creation as a cause is enclothed in the effect.

When a cause brings about an effect, the cause remains a cogent factor within the effect. The Rebbe Rashab uses the term “enclothed” because clothes are fitted to reflect the form of the wearer. When the force which brings about a result is enclothed within it, its presence can be perceived, recognized, and, in certain instances, even measured. By contrast, the presence of the Divine creative force cannot be appreciated in the existence it brings about. There is no way it can be recognized.

וְגַם בְּהֶכְרַח לוֹמַר

Paradoxically, however, it also must be said

שֶׁהַכֹּחַ הָאֱלֹקִי הַמְהַוֶּה הוּא תָּמִיד בְּתוֹךְ הַנִּבְרָא

that the Divine creative force is constantly present within the created being,

וְעַל יְדֵי זֶה הוּא בִּמְצִיאוּת יֵשׁ

and as a result, it comes into being and continues to exist.

וְאִם הָיָה מִסְתַּלֵּק מִמֶּנּוּ חַס וְשָׁלוֹם

If the Divine creative force were to depart from it, Heaven forbid,

הָיָה נַעֲשֶׂה אַיִן וְאֶפֶס כוּ'.

the created being would return to a state of utter nothingness.3

To explain the last statement:

כִּי מְצִיאוּת הַיֵּשׁ הוּא דָבָר חָדָשׁ

Yesh, material existence, is something new; even the potential for it did not exist beforehand.

וְכָל הִתְחַדְּשׁוּת צָרִיךְ לִהְיוֹת בּוֹ הַמְחַדֵּשׁ תָּמִיד

And whenever a new entity is brought into being, the force which brings it into being must constantly be present within it to maintain its existence.

וְאִם לָאו יִתְבַּטֵּל הַחִדּוּשׁ כוּ'.

If not, the new entity will return to its original state of nothingness and cease to exist.

To illustrate by way of an analogy frequently used in Chassidus:4 By throwing a stone upward, one causes it to move against the influence of gravity. Its upward movement is thus a new development and will continue only as long as the force invested by the person throwing the stone is present. When that force dissipates, the stone will fall to the ground.

Similarly, in the analogue, before creation, this physical realm did not exist, nor is there any basis for its existence. Hence, its existence is maintained only because the creative force which gives it existence is present.

וְאֵינוֹ דוֹמֶה לְעִלָּה וְעָלוּל

This unique paradox does not exist in the case of a cause and effect relationship.

כְּמוֹ שֵׂכֶל וּמִדּוֹת

Take, for example, the cause and effect relationship between intellect and emotion:

שֶׁאֶפְשָׁר לִהְיוֹת הַמִּדָּה גַּם כְּשֶׁיִּשְׁכַּח אֶת הַטַּעַם

It is possible for an emotion to continue to exist even after the logic which prompted it has been forgotten,

וְהַיְנוּ מִפְּנֵי שֶׁהַמִּדָּה בְּעֶצֶם אֵינוֹ דָבָר חָדָשׁ

for although it is caused by the intellect, the emotion is not in essence a new entity that comes into being from absolute nothingness. Strictly speaking, it is not the idea that brings the emotion into being; it is merely a catalyst that calls forth its expression.

וְהָיְתָה קֹדֶם גַּם כֵּן

In potential, the emotion existed beforehand.

וְלָכֵן אֶפְשָׁר לִהְיוֹת הַמִּדָּה גַּם כְּשֶׁיִּשְׁכַּח אֶת הַטַּעַם כוּ'

Therefore, the emotion can continue to exist even after the reason that evoked it has been forgotten.

The statement here — that the emotion can continue to exist after the logic which prompted it has been forgotten — is not a contradiction to the previous statement that a cause is present, enclothed within the effect. For an emotion to be live and vibrant, it is necessary that the thought prompting it be felt. However, since the emotion is fundamentally a separate potential, it can continue to exist, albeit with far less energy, even after that initial thought is forgotten.

וּמִכָּל מָקוֹם בְּהֶעְלֵם יֵשׁ בָּהּ מִן הַשֵּׂכֶל כוּ'

(Nevertheless, a trace of the original motivating concept remains, although hidden,

וּכְמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר.)

as stated in another source.)5

מַה שֶּׁאֵין כֵּן יֵשׁ מֵאַיִן

In the case of creation yesh me’ayin, by contrast,

לִהְיוֹת שֶׁהוּא הִתְחַדְּשׁוּת

because a new entity is being created,

צָרִיךְ לִהְיוֹת הַמְחַדֵּשׁ תָּמִיד

the creative force renewing it must constantly be present.

וְאָז דַּוְקָא קִיּוּם מְצִיאוּתוֹ כוּ'.

Only then will its existence be maintained.

וְנִמְצָא יֵשׁ בְּזֶה ב' עִנְיָנִים הָפְכִּים שֶׁהוּא בִּבְחִינַת רִחוּק הָעֶרֶךְ

This, then, is the paradox of creation: There is both a tremendous gap, with no similarity or point of comparison between the creation and the Creator,

וּמִכָּל מָקוֹם עוֹמֵד הַכֹּחַ הָאֱלֹקִי תָּמִיד בְּכָל נִבְרָא וְנִבְרָא

yet simultaneously, the Divine force is constantly present within every individual creation,

וּכְמוֹ שֶׁכָּתוּב לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם כוּ'.

as it is written,6 “Forever, O L‑rd, Your word stands in the heavens.”

As explained in Tanya, Shaar HaYichud VehaEmunah, ch. 1, “Your word” refers to the ten utterances of G‑d’s speech which brought the world into being. His speech must constantly be present in the creation to maintain its existence, as explained briefly here and at length in Tanya there.

וּנְקֻדַּת עִנְיַן יֵשׁ מֵאַיִן מְחַיֵּב שְׁנֵיהֶם כוּ'.

The fundamental dynamic of creation yesh me’ayin necessitates the existence of both these seemingly opposite concepts.

As stated initially, focusing one’s thoughts on this wondrous paradox is one example of how meditation can lead to joy in avodah.

אוֹ כְּשֶׁמִּתְבּוֹנֵן בִּגְדֻלַּת וְרוֹמְמוּת הָאֵין סוֹף מִצַּד עַצְמוֹ

Alternatively, another meditation that will arouse feelings of joy is contemplation on the intrinsic greatness and exaltedness of the Infinite One,7

אֲשֶׁר לִגְדֻלָּתוֹ אֵין חֵקֶר כוּ'

“Whose greatness is unfathomable.”

In contrast to the previously explained meditation that focuses on G‑d’s greatness in creation, i.e., the expression of His potential to bring about existence and the wondrous paradox that this involves, the meditation described here focuses on His essential greatness, Who He is.

וּמַעֲמִיק דַּעְתּוֹ מְאֹד בְּהַהִתְבּוֹנְנוּת

When one thinks very deeply about this concept, meditating upon it

עַד שֶׁנִּקְלָט וְנִתְפָּס הָעִנְיָן אֶצְלוֹ הֵיטֵב

until he grasps and comprehends it thoroughly,

עַד שֶׁהָאוֹר הָאֱלֹקִי בְּעֹצֶם גְּדֻלָּתוֹ וְרוֹמְמוּתוֹ

to the point where G‑dly light in all its greatness and exaltedness,

מֵאִיר בְּגִלּוּי בְּנַפְשׁוֹ (דִי רַיְיכְקַיְיט פוּן אֱלֹקוּת אִיז מֵאִיר בְּנַפְשׁוֹ כוּ')

i.e., the richness of G‑dliness, shines in a revealed manner within his soul,

וְאָז יִשְׂמַח בְּנַפְשׁוֹ מְאֹד

then, his soul will rejoice exceedingly.

שֶׁזֶּהוּ עִנְיַן שִׂמְחַת הַנֶּפֶשׁ בַּה' עוֹשֶׂהָ

This is the joy of the soul in G‑d, its Maker.

וְיִדְבַּק נַפְשׁוֹ בֵּאלֹקוּת בִּדְבִיקָה וַחֲשִׁיקָה וְנֶפֶשׁ שׁוֹקֵקָה כוּ'.

The soul will cling to G‑dliness with yearning and desire, thirsting for G‑dliness.8

וּבְדֶרֶךְ כְּלָל הוּא עִנְיַן הָעֲבוֹדָה מֵאַהֲבָה

As a whole, both these meditations lead to the avodah that stems from love

שֶׁהוּא בְּחִינַת דְּבֵקוּת הַנֶּפֶשׁ וְשִׂמְחָתָהּ עַל הוי'

that results in the soul’s clinging to G‑d and its rejoicing in G‑dliness,

וּכְמוֹ שִׂמְחַת הָאוֹהֵב עַל הָאָהוּב כוּ'

as one who loves rejoices in his beloved,

כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר.

as explained elsewhere.9

קִצּוּר.

Summary:

עֲבוֹדָה בְּשִׂמְחָה מֵהִתְבּוֹנְנוּת בִּגְדֻלַּת הוי',

Divine service through joy resulting from one’s meditation on the greatness of G‑d,

מִצַּד עַצְמוֹ אוֹ מִצַּד הַבְּרִיאָה.

focused either on His inherent greatness or the manifestation of His greatness in creation.

יֵשׁ מֵאַיִן מְחַיֵּב שֶׁהוּא בְּאֵין עֲרוֹךְ

Creation yesh mei’ayin necessitates a wondrous paradox, that on one hand, the creation and the Creator, are utterly incomparable, there being an infinite gap between the Creator and the creation

וְשֶׁהַמְהַוֶּה נִמְצָא תָּמִיד בְּהַמִּתְהַוֶּה.

and yet, simultaneously, there is an ongoing bond between them, because the Creator must constantly be present within the created being. Contemplating this fills a person with wonder and joy.

G‑d’s inherent greatness refers to His existence unto Himself, as it were, how He exists without any connection to the worlds He brings into being. When a person meditates on this concept, he feels an all-encompassing desire to cling to G‑d and bond with Him. This yearning produces tremendous satisfaction.