Nevertheless, even after the explanation that teshuvah in the current era should be characterized by happiness, there is still a need to clarify the meaning of the adage stated originally: “The ultimate purpose of wisdomis teshuvah and good deeds.” The reason that the higher rung of teshuvah is expressed through the study of the Torah and the happiness that accompanies it results from the fact that Torah study is one of the mitzvos, “the just precepts of G‑d,” i.e., it is identified with avodah, Divine service.If so, [the question raised initially remains, and] it is [still] necessary to understand the connection between “wisdom” — i.e., understanding and comprehension — with teshuvah and why teshuvah is considered “the ultimate purpose of wisdom.”

It is also necessary to understand the connection between wisdom and good deeds — [the observance of] the mitzvos, “the just precepts of G‑d.” Why is the ultimate and fundamental purpose of wisdom, i.e., understanding and comprehension, the performance of good deeds?

The matter can be resolved (as explained in the [parent] maamar)1 on the basis of the Zohar’s teachings that “No thought can grasp Him at all,”2 but “He can be grasped through the will of the heart.”3

[To explain: The reference to G‑d in the phrase:] “No thought can grasp Him at all” refers to the essence of Or Ein Sof, G‑d’s infinite light, concerning which the terms “grasp” and “comprehension” are not relevant at all.4 Not only is the concept of positive comprehension not relevant,5 even the concept of negative understanding is not relevant.6 Moreover, neither an intellectual feeling nor sight [through the eye of] wisdom7 (Chochmah) can grasp G‑d’s Essence. For even an intellectual feeling or sight [through the eye of] wisdom involve grasping a certain dimension that can be defined and described, and this is not at all relevant with regard to G‑d’s Essence.

This is the implication of the statement “No thought can grasp Him at all.” The term מחשבה (“thought”) can be divided as חשב מה. The term חשב refers to an intellectual feeling [related to the higher reaches] of the rung of Chochmah and מה to sight [through the eye of] Chochmah. Nevertheless, no thought — i.e., not even these lofty levels of conception — can grasp His Essence.

His Essence can, however, be grasped through the “will of the heart.” This level which cannot be grasped by thought can be grasped through the will of the heart. For it is the will of the heart (re’usa deliba) that enables one to grasp the essence of G‑d’s infinite light.

To explain: (As elaborated upon in the [parent] maamar)8 love represents the fundamental dimension of man’s Divine service, as is stated: “There is no service like the service of love.”9 Now, in general, there are two levels of love: a) love which comes from the contemplation of the greatness and wondrousness of G‑d’s light;10 and b) love that comes from [a level in the soul] that transcends intellect.

[The second level] is referred to as “the will of the heart.”11 Through it, one can “grasp” the essence of G‑d’s infinite light. It is like the bond connecting a son to his father that is not dependent on logic or reason at all. For example, it is explained in several works of Jewish ethics12 that the mitzvah of honoring one’s parents stems from the fact that they provided him with food, drink, [and his other needs]. Nevertheless, the love a son feels for his father does not stem from the benefits that his father has provided him, but from the fact that they share one essence.13 No meditation is necessary. There is no logic or rationale on which to contemplate for this love to be aroused. Instead, it stems from the essence: the essence of the son takes hold of the essence of the father, because a father and a son are a single entity sharing one essence.

Similar concepts apply regarding the bond and the love of the souls of the Jewish people to G‑d. There is a love and a bond that transcends logic; it is referred to as “the will of the heart.” Through it, the essence of the Jewish people takes hold of G‑d’s Essence. [This is what is meant when saying that] G‑d’s Essence can be grasped by [the will of the heart].

Summary

As a preface to the resolution of the initial question: Why are teshuvah and good deeds considered “the ultimate purpose of wisdom?” the maamar cites the Zohar’s teachings that “No thought can grasp Him at all,” but “He can be grasped through the will of the heart.”

The reference to G‑d in the phrase: “No thought can grasp Him at all” refers to the G‑d’s Essence which transcends all possibility of being comprehended intellectually. Even the highest and most abstract levels of thought cannot grasp Him.

Nevertheless, His Essence can be grasped through the will of the heart. The will of the heart refers to the essential love that binds a Jew to G‑d: a love that resembles the essential love of a son to his father that is not a function of intellect at all.