Tanya: Chapter 23 - Part 3

In the previous chapters, the Alter Rebbe explained that from G‑d’s perspective, nothing is ever separate from Him, for the Divine “Word,” which creates everything, is unlike a word spoken by a human being. The latter becomes separated from the speaker, while the former remains always within its source—G‑d. It is only from the subjective viewpoint of the created beings that they are considered as separate, independent entities. They are able to regard themselves as such because they receive the Divine life-force, which animates them by way of many tzimtzumim and through the concealment of the Divine “Countenance,” i.e., the concealment of the inner, ultimate aspect of G‑d’s will.

The logical corollary to this idea is that anything in which the Divine will stands revealed is completely nullified before G‑d and absolutely one with Him. In this chapter, the Alter Rebbe applies this idea to the Torah and the mitzvot, in which G‑d’s will is manifest. He demonstrates how one can unite with G‑d’s will and wisdom, and thereby with G‑d Himself, through study of the Torah and observance of the mitzvot.

Just as every organ in the human body is a repository for the particular faculty of the soul that is vested in that organ (e.g., the eye is the receptacle for the faculty of sight and the ear for the faculty of hearing), so, too, is every commandment a channel and a repository for the Divine will that is vested and expressed in that particular commandment. (The commandments in general represent G‑d’s will, and each individual mitzvah is an expression of a particular aspect of this will.)

It should be noted, however, that according to this analogy, the mitzvot are no more than G‑d’s “organs.” An organ of the body is not one with the soul. True, when any particular soul-power is vested in its corresponding organ, they function together as one, but they remain two separate entities that have been joined together. By the same token, the mitzvot are not actually one with G‑d: they are merely (as it were) joined to Him. Yet the Torah, whose whole purpose is to explain the mitzvot, is “entirely one with G‑d,” as quoted earlier from the Zohar. What is the meaning of this greater unity with G‑d found in the Torah (and in the act of Torah study) that surpasses even the unity in the mitzvot and in their fulfillment? This the Alter Rebbe now goes on to explain.

All the worlds are a product of G‑d’s will. He desired that they exist, and this desire is what brought them into being. However, this desire is but an external manifestation of His underlying, internal will—the desire for mitzvot. Why, in fact, does G‑d desire that the worlds exist? Because He desires that the mitzvot be performed—and this is possible only when there is someone to perform them and when there are objects with which to perform them. To this end, G‑d created all the worlds.

This can be illustrated by the analogy of a man who travels abroad on business. Naturally, he travels because he wishes to do so. But his “internal” (i.e., ultimate) desire in the journey, his underlying motive, lies in the profit he expects to reap. When we probe still deeper, we find that the desire for profit is itself an external expression of an even more “internal” desire—the desire for the things which he will be able to buy with the proceeds of his business. Here lies the true object of his pleasure. It is this desire which creates the desire for profit, which leads in turn to his desire to travel. So, too, in the case of the worlds and the mitzvot. G‑d’s external will, His desire that the worlds exist, is motivated by His desire for the true object of His pleasure—the mitzvot. Thus, the mitzvot represent His innermost will. It is for their sake that G‑d gives life to all the worlds.

I.e., since G‑d desires the worlds only as a vehicle for the performance of the mitzvot, as explained above, and it is only for this reason that He animates the worlds—

The response of his organs is automatic; one need not consciously occupy himself with activating his hand. As to the phrase, “without any command or instruction”: When one must exert effort in activating his faculties (e.g., when one dislikes a particular task but forces himself to do it on the strength of logic), this effort is spoken of as an internal command from one faculty to another. However, when one’s will activates the organs of his body, there is no such command involved.

When these organs are occupied with the mitzvot, they are totally surrendered, like a chariot, to the Divine will clothed in these mitzvot.

Note that a physical organ becomes merely a chariot for the Divine will. It does not become surrendered to and unified with the Divine will to the same extent as the divine soul’s faculty of action, whose unity the Alter Rebbe previously compared to the unity of body and soul. The unity of body and soul surpasses that of the chariot with its rider. Body and soul, although originally two separate, disparate entities, one physical and the other spiritual, become one entity when united. No part of the body is devoid of the soul; conversely, the soul completely adapts itself to the body, becoming transformed into a corporeal life-force. The divine soul’s faculty of action, being a G‑dly power, can achieve this level of unity with G‑d when it is employed in the performance of a mitzvah.

The organs of the body, on the other hand, although they too are involved in fulfilling the mitzvah, can reach no higher than the level illustrated in the analogy of the chariot. A chariot, having no will of its own, is indeed completely subservient to its rider—yet it is not united with him.

The reason for the Sages’ designating specifically the Patriarchs as G‑d’s chariot, although every Jew’s body becomes a “chariot” when he performs a mitzvah, is that the Patriarchs’ submission to the Divine will was unique in its power, its scope, and its consistency. All their organs were totally surrendered to the Divine will throughout their lives—whereas with other Jews, only those organs which perform a mitzvah are a “chariot,” and then only during the act. In fact, the same organ which today served as a “chariot” to G‑d’s will might conceivably serve the opposite purpose tomorrow.

The Alter Rebbe has thus far discussed two levels of union with the Divine will, one analogous to the chariot and its rider and the second to the unity of body and soul. Both these levels of unity are achieved by performing the mitzvot. He now goes on to describe a third and higher level of unity that is achieved through the study of the Torah.

The term “perfect unity” indicates that the two become one and the same, unlike, for example, the unity of body and soul, which retain their separate identities even when they are joined together and form one unit. An example of a “perfect” unity can be found in the unity of the soul with its faculties, which are a part of it, and are thus completely united with it. In the same way, the divine soul and its faculties of speech and thought are united with the Divine will when one thinks or speaks matters of Torah.

The Alter Rebbe now goes on to explain how Torah study is able to effect this level of unity.

Since every Halachah expresses the Divine will, the unity which the study of the Halachah effects between the soul and the Divine will surpasses even the unity of body and soul.

Thus, when one studies the Torah, Prophets, and the Writings, he becomes united with the Divine will and wisdom, which are absolutely one with G‑d Himself.

The difference between the two levels of unity with G‑d achieved through Torah and mitzvot, respectively, may be clarified by the following analogy:

A king orders his servants to build a palace for him and draws up a detailed blueprint for it. When they carry out his wishes, they are united with his desire as expressed in the palace. However, the palace walls themselves do not represent the king’s will and wisdom. But the blueprint does, and the architects who study it are actually involved in the study of the king’s will and wisdom.

So, too, in our case. The actual performance of the mitzvot, although dictated by G‑d’s will, does not actually constitute this will. Not so the wisdom of Torah, which is itself G‑d’s wisdom, and the halachic rulings are actually expressions of His will, and thus, when one speaks or thinks words of Torah, he attains the greatest possible level of union with G‑d, Who is one with His will and wisdom.

For, as explained above, the unity of the mitzvot with G‑d is like that of body and soul, where two separate entities are joined, whereas Torah is entirely one with G‑d.

Only then can created beings perceive themselves as distinct entities (as explained in ch. 22). Since there is no such concealment when one studies the Torah, one attains thereby a perfect unity with G‑d—a unity comparable to that of G‑d’s speech and thought with Himself prior to their revelation as “speech” and “thought” but as they are contained within Himself.

G‑d’s wisdom is thus the source of vitality for all the worlds.

It must be above all the worlds, since it is their source.

Thus, it is not the law which causes him to interrupt. The law merely states that the interruption, which he would have made regardless, be made at the time designated for prayer, and as soon as he interrupts his studies, he is automatically obliged to pray.12

When he considers that the very same Divine light that is completely beyond the capacity of all the worlds manifests itself openly in his Torah study, the thinking man will naturally experience a sense of awe when he studies Torah.

According to this verse, observing the mitzvot would appear to be the first step, and this leads to the fear of G‑d. Logically, however, the performance of G‑d’s commandments would seem to be a result of one’s fear of Him and not vice versa. The Alter Rebbe therefore explains that the above verse speaks of a higher level of awe than that which is a prerequisite for performing the commandments. This level can only be attained as a result of one’s observance of the commandments.

Now if the commandments lead one to a higher level in the fear of G‑d, surely the study of the Torah leads one to a still higher level. This the Alter Rebbe now discusses.