ומקור המוחין הוא לבנונית כו׳

 

The source of the [Divine] Intellect is the Lavnunit [of Keter],

 

הוא הענג וחפץ העליון להמשיך אור למטה, לרמ״ח אברין דז״א

 

which is the supreme delight and desire to draw the light below into the 248 organs of Za, for relative to Keter, Za is deemed “below”.

 

Thus the Zohar also says elsewhere that the commandments are rooted in the level of Supernal Keter called Lavnunit, where there are no attributes of severity whatever, for this is the source of mitzvot as they exist in the supreme delight and desire of Keter.

 

ומתחלקת ההמשכה לתרי״ג המשכות פרטיות, לפי בחינת ערך המצות

 

The light drawn forth divides into 613 individual streams according to the respective levels of the mitzvot.

 

כגון בצדקה וגמילות חסדים, נמשך אור אין סוף ברוך הוא לחיצוניות הכלי דחסד דז״א

 

For instance, through charity and kindly deeds the [infinite] Ein Sof-light is drawn into the external aspect of the vessel of the Attribute of Kindness of Za,

 

Since “Chesed is of the right side” of Za, a kindly act of charity in this world below draws down the infinite light into the corresponding “right side” above — into the Attribute of Kindness of Za. Just as this “arousal from below” sprang from kindness, so too the reciprocal “arousal from above” comes as a direct and similar response, drawing down the infinite light into the Chesed of Za.

 

ובקיום הדינין, בחיצוניות גבורה ברחמים כו׳

 

while through observing mitzvot that are in the order of severity, [the infinite light is drawn] into the external aspect of Severity [of Za], with mercy….

 

ודרך ומעבר ההמשכה הוא על ידי פנימיות הכלים ומוחותיהן

 

The path and passage of the issuing light that is drawn into the external vessels of Za is through the internal aspect of the vessels and their Intellects,

 

שהן דחילו ורחימו שכליים או טבעיים

 

which are, in terms of a Jew’s service, awe and love, either intellectually generated or innate. (Whereas the former is an expression of intellect, the latter is an expression of the spiritual emotions.)

 

שהן בחינת מוחין דקטנות וגדלות

 

These [attributes] correspond, in terms of the Supernal Sefirot, to the “major” or “minor” [Divine] Intellect.

 

The “minor [Divine] Intellect” corresponds to man’s innate love and fear of G‑d, while the “major [Divine] Intellect” corresponds to the love and fear of G‑d that are born of meditation.

 

ולזה ביקש משה רבינו עליו השלום מאד, לקיים המצות מעשיות התלויות בארץ

 

This is the reason for Moses’ fervent plea to fulfill the active mitzvot that are contingent on the Land,16 i.e., that can be fulfilled only in the Holy Land.

 

שהן תכלית ההשתלשלות

 

For these [practical mitzvot] are the ultimate purpose of the Hishtalshelut, the chainlike stages of progressive self-screening whereby the Divine light descends from level to level until ultimately this corporeal world is created —

 

להמשיך אור אין סוף ברוך הוא, לברר הכלים דז״א דבריאה יצירה עשיה, דבהן הן הרפ״ח ניצוצין

 

to call forth the [infinite] Ein Sof-light, in order to refine the vessels of Za of Beriah, Yetzirah and Asiyah, in which are located the 288 sparks.

 

על ידי תורה ומצות מעשיות שבבריאה יצירה עשיה דוקא

 

[And this purification is effected] exclusively through Torah study and mitzvot requiring action, in Beriah, Yetzirah and Asiyah.

 

Since this is the purpose of all of creation, and the mitzvot can be fully performed only in the Holy Land, Moses fervently desired to enter it so that he would be able to perform them in the most complete manner possible.

 

From all the above we understand why the extraction and refinement of sparks is primarily accomplished through prayer, even though the study of Torah is loftier than prayer. For prayer involves the elevation of the sparks of Tohu to their most supreme source there, and from there even higher to the Ein Sof.

 

As the Alter Rebbe will soon explain, this is so specifically in contemporary times because the loftier souls of earlier generations could accomplish this speedily, merely by reciting the Shema with its introductory blessings and selections from the Verses of Praise. In our days, however, when such lofty souls are not to be found, the task of beirur must come about through prayer.

 

* * *

והנה לקיום מצוה שאי אפשר לעשות על ידי אחרים, מבטלין תלמוד תורה, ואפילו מעשה מרכבה

 

To perform a mitzvah that cannot be delegated to another one forgoes Torah study,17 even [the study of] maaseh merkavah, the sublime Kabbalistic mysteries of the celestial “Chariot”,18

 

וכל שכן תפלה, שהיא בחינת מוחין ודחילו ורחימו שכליים

 

and beyond question one forgoes prayer, which is the state of intellect and intellectually-generated awe and love.

 

והטעם כנ״ל

 

The reason is as we have noted; i.e., in order to extract and refine the sparks by means of the practical mitzvot, this being the purpose of creation.

 

ועוד זאת, שבאמת מאד גדלה וגבהה מעלות המצות מעשיות, וכן לימודם, על מעלת המוחין, שהן דחילו ורחימו שכליים

 

In addition, indeed, the standing of the practical mitzvot and their study, far transcends the standing of intellect, meaning intellectually-generated awe and love.

 

The mitzvot requiring action are superior — in their performance and in the study of their laws — not only because they fulfill the ultimate purpose of creation through the extraction of the sparks, but also because they bond the soul with G‑d.

 

כי הגם דכתיב: ולדבקה בו, על ידי מדותיו

 

For though the verse declares,19 “and to cleave to Him,” i.e., through [cleaving to] His attributes (middot),20

 

When one acts in a kindly manner, for example, he cleaves to the Supernal Sefirah of Chesed — and the Sefirot are wholly one with G‑d.

 

מכל מקום, איננו דבק אפילו במדות העליונות אלא במציאותן, ולא במהותן

 

still, one does not cleave to the essence (mahut) of the Supernal attributes but only to [the externality of] their existence (metziut),

 

וכמו שכתוב: ואנכי עפר ואפר

 

as it is written,21 “I am dust and ashes.”

 

This was stated by Abraham with regard to the glimmer of his soul that illuminated his body, in comparing it to its source — an irradiation of Supernal Kindness, as explained above at length in Epistle XV, in the name of the Maggid of Mezritch.

 

Abraham experienced such an intense degree of love (deriving from the attribute of Chesed) toward G‑d, that he was a “chariot”, a vehicle humbly waiting to be steered by the hands of its Driver.22 Nevertheless, he declared that his measure of love for G‑d was but “dust and ashes” relative to the Supernal attribute of Chesed.

 

To appreciate the analogy: A tree, originally composed of the four elements of Fire, Air, Water and Earth, is burned. Losing its first three elements in smoke, it is reduced to its fourth element, mere ashes. Yet, though these ashes and the tree itself are of the same element, the ashes can hardly be compared to the original tree that was23a “beautiful to behold and good to eat.”

 

So, too, the attribute of kindness and love that Abraham possessed while his soul was in his body, cannot be compared to the attribute of Kindness which is one of the Supernal Sefirot.

 

It is thus to be seen that one does not cleave to the essence of the Supernal attributes but only to their external state, their state of mere existence.