Tanya: Chapter 38 - Part 5

In the previous chapters, the Alter Rebbe discussed the distinctive merit of mitzvot performed by speech and action, for by means of them, the vitalizing soul is elevated to holiness. The mitzvot have this ability, for they are performed with the power of the vitalizing soul that vivifies the physical limbs that perform them, and with the physical tongue and lips, etc., that utter the words of Torah and prayer.

Since the ultimate intent of the soul’s descent is not for the sake of the soul alone but in order to elevate the vitalizing soul and the corporeal body, this is accomplished specifically through mitzvot that require physical action and speech.

Although the Torah does not state with regard to Blessing After Meals as it does of Shema: “And you shall speak these words,” one cannot fulfill this duty by mere thought.

The Rebbe comments that this Halachah poses no intrinsic difficulty, since one can no more ask why G‑d stipulated that a particular thought (Shema, prayer, and the like) must also be verbalized than one can ask why the mitzvah was ordained at all. However, we must understand why it is that when a mitzvah is composed of both speech and thought, the law states that verbalization without intent does fulfill the obligation; intent without verbalization does not.

For this reason, the Alter Rebbe continues the question as follows:

How, then, are we to reconcile both halachot? Why is thought without speech not as acceptable as speech without thought? The answer lies in the discussion of the unique status of mitzvot performed in action and speech, as explained in the previous chapter.

The mitzvot involving speech and action, which utilize the power of the vital soul and the organs of the body, serve to elevate them. Since the ultimate goal is the perfection of the vital soul and the body, thought alone, being the province of the divine soul, cannot satisfy the demands of the mitzvot of speech; they require verbal articulation. Speech alone, however, without thought, is sufficient, since the vital soul and the body are elevated thereby.

From the beginning of ch. 35 until here, the Alter Rebbe has expounded the phrase “to do it”—the conclusion of the verse, “For the matter (of observing Torah and mitzvot) is very near to you, in your mouth and in your heart, that you may do it.” He explained that the mitzvot of action (and of speech, which is also deemed “action”) are of paramount importance, since it is through them that we achieve the goal of transforming this physical world into a “dwelling place for G‑d in the lower realms,” i.e., a place where G‑dliness will be revealed to an even greater degree than it is in the higher, spiritual worlds.

This goal will be realized when the energy of the vital soul and the body of every Jew will ascend from kelipat nogah to holiness. Thereby, all of kelipat nogah, meaning the vitality of the entire world, will ascend to holiness, and automatically, the three impure kelipot will cease to exist. Thus, there will be no obstruction of G‑dliness in the world; G‑dliness will radiate throughout; the world will be G‑d’s “dwelling place.”

Since the entire process hinges on the elevation of a Jew’s body and his vital soul, and since their elevation is accomplished only by means of the mitzvot of action, which require their power in performance of the mitzvot, therefore, the mitzvot of action are, as said, of paramount importance.

In the discussion that now follows, the Alter Rebbe will examine the other side of the coin. He will explain the importance of kavanah—“devout concentration” or “intention”—in the performance of mitzvot. As used in this context, kavanah refers to the motivating intention that by performing a mitzvah, one is united with G‑d, Whose command and will each mitzvah represents.

(Further in the Tanya, the Alter Rebbe explains that every existing being would instantly revert to absolute nothingness were it not for the G‑dly life-force constantly creating it and keeping it in existence. Thus, even the inanimate beings contain a life-force and so surely do the bodies of living creatures.)

It is axiomatic that the physical is incomparable to the spiritual (so much so that philosophers agree that the evolution of the material from the spiritual is the most radical form of creation ex nihilo). The body, being physical, is thus incomparable to the soul, which is spiritual.

This difference between them is obviously due to the difference between the respective divine life-forces creating them. The Alter Rebbe will now explain in what way these life-forces differ. The difference is surely not one of varying degrees of revelation of the divine life-force—that in the body, this life-force is in concealment, while in the soul, it stands revealed. In this respect, body and soul are alike. The veil of kelipat nogah, which obscures G‑dliness in this physical world as a whole, envelops both body and soul. Therefore, just as the body does not attest to the fact that it is the product of divine creative power, so does the soul of living creatures belie the fact that its life-giving properties are G‑dly. Thus, the divine life-force is concealed equally in body and soul. The difference between them lies, rather, in the intensity of G‑dly life-force that each contains: in the body, the life-force is contracted so that the body is a physical being; in the soul, the life-force is freely bestowed, and the soul is therefore a spiritual, life-giving being.

In the Alter Rebbe’s words:

The Alter Rebbe has here described the process whereby the divine life-force descends from its lofty, G‑dly origin to the point where it creates and gives life to physical matter, i.e., from “the breath of G‑d’s mouth”—a reference to malchut of the World of Atzilut—to the World of material Asiyah.

He defines various steps in this process: (1) “descent from level to level”; (2) “numerous tzimtzumim”; (3) “powerful tzimtzumim”; (4) “clothing itself in kelipat nogah.”

Let us examine them individually:

“Descent from level to level”: To reach down to the level of Asiyah, the life-force must first descend from the World of Atzilut to Beriah, thence to Yetzirah, and finally to Asiyah. Within each of these Worlds, there are many levels, and the life-force must descend through them all before reaching the next lowest World.

“Numerous tzimtzumim”: Each descent of the life-force entails a “contraction” of the light and life-force, lessening its intensity.

But descent and tzimtzumim alone, no matter how numerous, will still not make possible the creation of a physical being; the divine life-force would still be at a level where anything created by it would be a spiritual being, albeit of a lower grade of spirituality. The creation of physical matter presupposes another condition, viz.:

“Powerful tzimtzumim”: I.e., tzimtzumim which entirely change the character of the life-force (and not only its intensity) to the point where it can create and give life to material beings. But even this type of tzimtzum cannot produce a world like ours, in which it is not apparent that G‑d is the Creator and where, in fact, G‑d’s creations can be used in defiance of His will. This is achieved only when

“The life-force…clothes itself in kelipat nogah” (and thereby also in the other kelipot, as will soon be explained). As defined in the first chapter of the Tanya, kelipat nogah is a mixture of good and evil. Therefore, whatever receives its G‑dly life-force through the veil of kelipat nogah (in which the life-force is clothed) can be utilized either for a holy purpose, in serving G‑d’s will through performing a mitzvah, or for an unholy purpose, in violating His will through a sinful act.

In summary: Through many descents and powerful tzimtzumim, the G‑dly life-force clothes itself in kelipat nogah and thereby gives life to all the creatures of this world.

The Alter Rebbe now distinguishes between permitted and forbidden objects. The former receive their life-force directly through kelipat nogah; for the latter to receive the G‑dly life-force clothed in kelipat nogah, it must first descend still further to be veiled in the three completely impure kelipot.

We can conclude from this that there is no difference between the life-force of the soul and that of the body in terms of revelation or concealment. Since both body and soul are of this world, the life-force in them is equally concealed in the veil of kelipat nogah.

The difference between “concealment” (hester) of the life-force and its “contraction” (tzimtzum) can be expressed as follows:

Suppose one hangs a thick curtain on a window to screen out the sunlight. The light entering the room through the curtain will be of an entirely different quality; in fact, it might be described as a mere echo of the original light. This is “concealment.”

If, on the other hand, one boards up the window and leaves only a tiny hole by which the light may pass, the light shining through the hole, though greatly restricted, will be the same, qualitatively, as the original light. This is what is meant by “contraction.”

So it is too with regard to our subject: Kelipat nogah is the thick curtain which veils the divine creative power equally from all creatures of this world. This “curtained” light varies, however, from one creature to another in degree of contraction. The Alter Rebbe now goes on to enumerate these differences:

Obviously, the quality of man’s attachment to G‑d through kavanah cannot surpass that of the performance of mitzvot, which possesses the G‑d-given ability to unite man with Him. Where, then, lies the superiority of kavanah over actual performance of mitzvot (described earlier as paralleling the superiority of soul over body)?

The Alter Rebbe now goes on to say that, like the actual mitzvot themselves, man’s kavanah in performing them expresses G‑d’s will. It is the illumination of Divine will contained in kavanah that is superior. In the Alter Rebbe’s words:

In the performance of a mitzvah, this illumination is in a state of “contraction”; one’s attachment to G‑d’s will is not readily apparent. In the kavanah, however, the illumination is in a state of “expansion” and revelation in one’s soul: here, clearly, one’s thought and intellect are attached to G‑d.

In the note which follows, the Alter Rebbe traces the difference between mitzvot and their kavanah to their source in the supernal sefirot.

Each sefirah consists of an or, a “light,” and a keli, a vessel or receptacle for the or. The kelim of the sefirot have a well-defined character: one is chochmah, another binah, and so forth. The orot, however, are G‑dly energy, “simple” in the sense that they are devoid of definition, unlimited, and not restricted to any specific character.

Restated, this means that kelim are “contracted” and limited, while “orot” are “expanded” and unconfined—the very traits that differentiate between mitzvot and their kavanah.

The Alter Rebbe now goes on to discuss two levels in kavanah, the higher one of which is comparable to the soul of man and the lower to the soul of animals.

In other words, this person’s desire to cleave to G‑d through the only means of doing so, viz., Torah and mitzvot, stems from a love and awe of G‑d created by intellectual appreciation of His greatness. His kavanah in mitzvot (i.e., his desire to cleave to G‑d through mitzvot) thus has an intellectual basis.

Since one’s observance of the mitzvot is contingent on love of G‑d, and refraining from sin is contingent on fear of G‑d, how can one who cannot evoke these emotions because of his limited understanding fulfill the Torah and mitzvot? What motivates him?

Such a person, the Alter Rebbe will say, is motivated by his arousal of the “hidden love,” the love of G‑d (which also comprises an aspect of fear) hidden in the heart of every Jew.

Even if he cannot arouse this love to a revealed state, where he can actually feel this love (and fear) in his heart, he can surely arouse it in his mind so that at that level, he will experience a conscious desire to attach himself to G‑d. This desire will lead him to study Torah and fulfill the mitzvot since this is the only way for him to realize his wish.

In this case, his kavanah in Torah study and in mitzvot (i.e., his desire to cleave to G‑d) is based on “instinct,” i.e., on the innate love of G‑d found in his heart. This level of kavanah therefore resembles the soul of an animal, whose actions are instinctive, not rational.

In the Alter Rebbe’s words:

Like martyrdom that one undergoes out of love for G‑d, study of the Torah and performance of the mitzvot unite the soul with G‑d. Therefore, one’s arousal of his natural love of G‑d (to the point where he is prepared to offer his life for G‑d’s unity) will also motivate him to fulfill the Torah and mitzvot.

The Alter Rebbe explained there that the Patriarchs bequeathed to their descendants as an eternal inheritance a divine soul with an intrinsic love (and fear) of G‑d. Because this love is merely instinctive and natural, its function as motivation (kavanah) for the fulfillment of Torah and mitzvot is likened to the soul of an animal.

To summarize: Both the performance and kavanah of mitzvot are divided into two categories.

The two levels in performance (the “body” of the mitzvot) are analogous to the two classes of “body”-creatures—inanimate beings and plants. They are (a) mitzvot performed with action and (b) mitzvot performed through speech or thought.

The two levels in kavanah (the “soul” of the mitzvot) correspond to the two classes of “soul”-creatures—animals and man. They are: (a) kavanah generated by one’s intellectual contemplation of G‑dliness and (b) kavanah arising from one’s natural love (and fear) of G‑d.