ומה שכתוב בזהר, חלק ג׳ דף ק״ה, דהרהור לא עביד מידי כו׳

As to the statement in the Zohar, Vol. III, p. 105, that “thinking achieves nothing,…”

והיינו, אפילו לטב

i.e., not even a beneficial effect, if the “arousal from below” of deed or speech are lacking,

Speaking of thought, the Zohar there refers to improper thoughts that “achieve nothing.” For it is only when one actually speaks (and not merely thinks) of mundane matters on Shabbat17 that he causes a blemish in the spiritual realms, since his speech ascends aloft and introduces mundanity within the sanctity of Shabbat above. In the same way, the Alter Rebbe adds, thought alone — unless it is accompanied by words or deeds — has no positive effect above.

עיין שם, ובדף ל״א עמוד ב׳

examine closely there, as well as p. 31b.

For the Zohar says there that in order to receive the sanctity and joy of the Jewish festivals, there must first be an “arousal from below” through deed or speech. It then goes on to say that mundane talk during Shabbat will cause a blemish above, though not mundane thoughts.

We thus see that the Zohar is speaking of the inability of thought alone to produce either positive or negative effects.

The same is true of the statement in Zohar III, 31b, that a deed below inspires a deed above. A holy deed brings forth an arousal of holiness from above that descends upon the doer, while a deed stemming from impurity causes a spirit of impurity to descend upon him. The Zohar concludes there, that whatever depends upon action affects action, while whatever depends upon speech affects speech.

This, too, indicates that both a positive and a negative impact can be made only through action or speech, and not through disembodied thought alone.

Now, if thought alone “accomplishes nothing,” how does this square with the earlier statement that when one reads the narratives of the Torah, even if he does so only in his thought, he causes the “likeness” of Supernal Man to study Torah, and thereby the person involved is united with Supernal Wisdom?

The Alter Rebbe resolves this seeming contradiction as follows: The Zohar only means that thought has no effect in drawing down illumination from above: it is true that it is not an “arousal from below” that elicits an “arousal from above.” However, thought does have a vital effect above: one’s thought and intention are indispensable in elevating one’s Torah study and performance of the commandments, and in effecting the consequent Supernal Unions.

To return now to the above-quoted statement that “thinking accomplishes nothing”:

יש לומר דהיינו לאתערא לעילא, שיומשך משם לתתא

We may say, that this [disability] refers only to arousing a reaction Above, to call forth a downward flow [of Divine light];

רק מחשבתו נשארה שם

the thought that rises above simply remains there,

ומוסיפה שם אור גדול

greatly increasing the illumination there.

בתוספת וריבוי האור באצילות, על ידי מקרא ומצות מעשיות שבעשיה

[This] increased illumination in Atzilut is brought about through the verbal study of Scripture and the practice of active mitzvot in Asiyah,

שעיקר היחוד הוא למעלה

for the [consequent] Union takes place primarily above, within Atzilut.

רק הפירות בעולם הזה, על ידי המשכת אור מעט מזעיר למטה על ידי הדבור ומעשה

Only [its] fruits reach this world, through the illumination that is called forth in minute measure, here below, by speech and deed, that serve as an “arousal from below” to draw down the “arousal from above.”

מה שאין כן בהרהור, לא נמשך כלום

Through thinking [alone], however, nothing is called forth [below]: the above-mentioned increased illumination remains entirely above.

ולכן לא יצא ידי חבותו

Hence, if one merely thinks the words of the Shema and does not verbalize them vocally, he has not fulfilled his obligation

מה שירדה נשמתו לעולם הזה, רק להמשיך אורות עליונים למטה

for which his soul descended into This World: viz., only to draw supernal illuminations into the lower world.

כמו שכתוב בעץ חיים, שער כ״ו: להמשיך אור

In the words of Etz Chayim, Shaar 26, [the purpose of the soul’s descent is] “to call forth illumination.”

The G‑dly soul does not descend into this world for its own sake, for it is not in need of any rectification. Rather, it descends here in order to rectify and refine the body and the animal soul, by drawing supernal illumination down into this otherwise dark world.

אבל להעלות ממטה למעלה

But to elevate [one’s Torah and mitzvot] from below upward,

הוא דוקא על ידי מחשבה טובה

there must be “good thought” — the positive intent that stems from love and fear of G‑d,

דבלא דחילו ורחימו, לא פרחא לעילא

for without awe and love, [his divine service in Torah and mitzvot] does not fly upward.

וכמו שכתוב בשער הנבואה, פרק ב׳: והמחשבה טובה כו׳

As is stated in Shaar HaNevuah, sec. 2, “And the good thought [is that which raises Torah and mitzvot aloft].”

But here we appear to have a contradiction.

ומה שכתוב: דבקע רקיעין וכו׳

Now, we have an expression, quoted in the Zohar above, [that the sound of Torah study] “pierces firmaments…,”

והיינו, אפילו בלא דחילו ורחימו

and this is true even when [the sound of Torah study] is without awe and love,

במכל שכן מדברים בטלים

by a fortiori reasoning from the case of idle words,

If idle or mundane words spoken on the Sabbath ascend and cause a blemish above, surely holy words ascend, even when they are not accompanied by awe and love of G‑d.18

דמדה טובה, מרובה

since19 “the measure of good is more generous [than its opposite].”

How are we to reconcile this with the statement that “without awe and love one’s [Torah study] does not fly upward”?

The Alter Rebbe now answers:

היינו, רקיעין דוקא, שהן ההיכלות והבתים

This refers only to “firmaments”, meaning the chambers and abodes, i.e., the external aspects of Supernal Man,

ולא בגוף האדם העליון

but not the “body” of Supernal Man.

I.e., if one’s Torah study is not propelled by a love and awe of G‑d, it does not ascend to the “body” of Supernal Man, which comprises the Ten Sefirot of the world involved.

וכל שכן בנפש רוח ונשמה

It certainly [does not ascend] to the Nefesh, Ruach and Neshamah of Supernal Man, the light of Atzilut that illumines that world,

אפילו באדם דעשיה, שהן יו״ד ספירות, אורות וכלים

even not of the Supernal Man of Asiyah, meaning the Ten Sefirot, both its lights and vessels.

Without awe and love, one’s Torah study cannot ascend even to this level.

וזהו שכתוב בתקונים, דבלא דחילו ורחימו, לא יכלא לסלקא ולמיקם קדם ה׳ דוקא

This is the intention of the Tikkunim,20 that without fear and love it cannot ascend or stand before G‑d.

This means that it is capable of ascending to a higher world, but not before the G‑dliness of that world, i.e., the Sefirot of that world. In order for it to ascend there, there must be awe and love.